The Book Of Exodus
Exodus 3:14 "And God said unto Moses, I AM THAT I AM: and He said, Thus shalt thou say
unto the children of Israel, I AM hath sent me unto you."
Verses 1-7: God leads the children of Israel from the wilderness of Sin to Rephidim where, once again, there is no water. (v.1) Rephidim is in the southern region of the Sinai Peninsula, near Mount Sinai, which is known today by the Egyptian Arabic name of Jebel Musa. (See map below, courtesy of Logos Bible study software.) For the third time in as many months, the children of Israel murmur and complain against Moses. (v.2-3) The word “chide” that is used in verse 2 means “to strive” or “contend with”, either physically or by using words. (Genesis 31:36, Numbers 20:3, Judges 8:1, Psalm 103:9) Moses’ answer: “Wherefore do ye tempt the Lord?” (Deuteronomy 6:16, Psalm 78:18, 41, Matthew 4:7, 1 Corinthians 10:9) As always, whenever the Israelites grumble and complain against Moses, they are, in actuality, sinning against God.
The primary difference, though, between this incident and the previous situation at Marah (Exodus 15:22-26) is that this time around the Israelites provoke and test God. That’s the meaning of the word “tempt” in verses 2 and 7. (This is also the same meaning of that word as it is used in Genesis 22:1 where God tested, or “proved”, the faith of Abraham.) Whereas at Marah God used the lack of water to prove the faith of the children of Israel, here the Israelites are now testing God’s sovereignty and His patience by deliberately rebelling and striving with Him. Their faith in God’s providence and power should have been stronger by now, especially when they had already been through this exact scenario only a few weeks earlier! Yet here they are again, grumbling and complaining against Moses because there’s no drinkable water, and this time Moses is actually afraid for his life because of the anger of the people. (v.4) And so, once again, Moses cries out to God, and God commands him to gather the elders of Israel at Horeb where Moses strikes a large rock with his rod. Fresh water gushes forth, and the thirst of the people is quenched. (v.5-6) (Numbers 20:10-11, Deuteronomy 8:15, Nehemiah 9:15, Psalm 78:15, 105:41, 114:8, 1 Corinthians 10:4) (NOTE: that cross reference of Numbers 20 is not the same incident as the one described here in Exodus 17. That incident is the second time that God brought forth water from the rock for the Israelites.) Moses calls this place Massah, which means “tempted” and Meribah, which means “contention”, for the people did test and quarrel with God. (Psalm 81:7) “Is the Lord among us or not?” (v.7) Even after deliverance from slavery in Egypt, the miraculous salvation at the Red Sea, the miracle of the bitter waters turned sweet at Marah, and, most recently, manna from heaven every morning and fresh quail every evening, the children of Israel STILL doubt and question the very presence of God in their midst! It seems incredible that they could be so shortsighted and weak of faith after going through all of that, but are we today any better? I can think of many times over this past year when I doubted God, even after all that I’ve seen Him do in my life since I cried out to Him three years ago! He has performed many miraculous changes, both within and without, yet I have still doubted His plan for my life and the direction that He has clearly marked for me. I have had to ask forgiveness many times just in the last few months because of my doubt and lack of faith. As much as I want to judge and condemn the Israelites for their failure to believe, trust and obey God, I must instead recognize my own failing to do just that, and then humbly ask God once more to grow my own faith and my trust in Him. Verse 8-16: The Amalekites are descendants of Esau. (Genesis 36:12, Numbers 24:20, 1 Samuel 15:2) Though this passage doesn’t specifically say why, the reason for this conflict is explained in Deuteronomy 25:17-19. The Amalekites took advantage of the weak and weary of the Israelites as they journeyed through this region. But even more importantly, they do not fear God. Joshua makes his first appearance on stage in verse 9. It’s clear that he’s a military leader, for Moses commands him to assemble an army to go fight the Amalekites. Moses, in the meantime, stands atop a nearby hill with Aaron and Hur. (v.10) (According to the Believer’s Bible Commentary, Flavius Josephus, a prominent Jewish historian of the first century, stated that Hur was Miriam’s husband, though scripture itself makes no mention of this.) Moses holds out his rod over the battlefield, and the fight goes well for the Israelites. But when Moses’ arms become weary and he lowers them, the tide of battle turns against the children of Israel. (v.11) So Aaron and Hur get a large stone for Moses to sit upon, and they each hold up an arm so that Moses can continue seeking God’s power on behalf of the Israelites. (v.12) We can reasonably infer from the passage that God must have instructed Moses to do this before Moses gave his orders to Joshua, even though the text doesn’t specifically say so. The reason for this is because God is again proving to the children of Israel that the battle belongs to Him alone. The Israelites’ should never depend on their own strength to win against their enemies. This is shown time and again throughout the OT. God honors Moses’ obedience, and the children of Israel win their first battle against the Amalekites. (v.13) God then instructs Moses to “Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.” (v.14) As stated above, the Amalekites do not fear the Lord, and they chose to fight against Israel, hence the reason for this judgment from God. This prophecy is eventually fulfilled. (1 Samuel 15:7, 30:17, 1 Chronicles 4:43) Moses builds an altar and calls the name of that place Jehovah-nissi (“YHWH Nissi” in Hebrew), meaning “The Lord is my banner”. Abraham built a similar memorial at Moriah, the site where God had directed him to offer up Isaac as a sacrifice. (Genesis 22:14) “The Lord hath sworn that the Lord will have war with Amalek from generation to generation.” (v.16) Just as He had done with their father, Esau, (Genesis 25:23, Malachi 1:3) God is now pronouncing judgment upon the Amalekites because of the promise He made to Abraham in Genesis 12:3.
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About six weeks after the exodus from Egypt the Israelites arrive in the wilderness of Sin. (v.1) (Numbers 33:10-11, Ezekiel 30:15) “Sin” is the English translation of the original Hebrew word, and it’s very likely that this region is so named because of the sin committed by the children of Israel. They grumble and complain against Moses and Aaron, this time due to a lack of food. (v.2) (Psalm 106:25, 1 Corinthians 10:10) “Would to God we had died by the hand of the LORD in the land of Egypt…for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.” (v.3) (Exodus 17:3, Numbers 14:2-3, 20:3) How quickly the children of Israel forgot the slavery and persecution that accompanied the bread, meat, fruits and vegetables of which they had plenty in Egypt! (Numbers 11:4-5)
God, ever the patient and loving Father, tells Moses, “I will rain bread from heaven for you…” (v.4) He then gives a specific set of instructions regarding this special food: 1. There would be flesh every evening in the form of quail and bread every morning with the dew. (v.12-13) 2. Of the bread the Israelites are to gather only one omer’s worth per man. An omer is a tenth of an ephah. (v.36) 3. They are to gather only enough for that day and no more. If they try to save some for the next day, other than the sabbath day, the bread will rot and grow worms. (v.20) (Exodus 12:10, 23:18, 2 Corinthians 8:15) 4. On the sixth day of the week, the Israelites are to gather two days’ worth of food, for on the seventh day they are to rest. There will be no quail or bread from heaven on that day because it is the sabbath. (v.26-27) He then concludes these instructions with the statement, “…that I may prove them, whether they will walk in my law, or no.” (v.4) (Judges 2:22) As with the incident at Marah in the previous chapter, God is once again giving His chosen people the opportunity to show their faith by trusting in Him to meet their daily needs, as well as obeying His simple instructions regarding the daily allotment of meat and bread. Moses and Aaron relay God’s message to the people. (v.6-9) One the next morning, when the Israelites first see the small, white, wafer-like substance, they call it “manna” which, in Hebrew, literally means “What is it?” (v.15, 31) It tastes sweet and can be baked or boiled (v.23), but it is unlike anything they have seen or tasted before. The description of manna in this chapter makes it clear that this food was a miracle from God. (Numbers 11:7, Deuteronomy 8:3, 16) There is not now nor back then anything naturally growing in the desert of this region of the world that fits the description of manna. Furthermore, the fact that it appeared only with the morning dew and that it would become spoiled if not eaten that same day, except on the sabbath, also testifies to the supernatural source of this bread from heaven. Verse 35 makes it clear that God used manna to feed the children of Israel from this day until they entered the promised land, a period of about forty years. There was nothing like it back then, and there has never been anything like it since. Despite Moses and Aaron’s clear and specific instructions, however, some of the Israelites do not obey. (v.20) They either gather too much and try to keep some extra overnight when the next day is not the sabbath, or they don’t gather enough on the sixth day, and when they go out on the sabbath there is no manna to be found. (v.27) But those that do obey the word of the Lord by measuring what they gather each morning – only one omer per man for the first five days of the week and two per man on the sixth day – discover that each has just enough to feed him and his family for each day. (v.18) The rulers of the congregation come to Moses, asking the reason for the gathering of an additional omer per man on the sixth day. (v.22) Moses explains that “…to morrow is the rest of the holy sabbath unto the Lord…” (v.23, 25) There will be no manna from heaven on the sabbath day. (v.26) This chapter in Exodus is the first mention in the Bible of the sabbath day. Although Genesis 2:3 says that God rested on the seventh day, it’s not until now that God gives this holy day of rest a specific name. It is shortly after this that God will give His law to Moses in the form of the ten commandments. (Exodus 20:8, 23:12, 31:15, 35:2, Leviticus 23:3, Nehemiah 9:13-14) As a final command from God, Moses tells Aaron to gather an omer of manna “…and lay it up before the Lord, to be kept for your generations.” (v.33) Later, when God gives instructions to Moses for the building of the tabernacle and the ark of the covenant, that urn of manna – which never spoils, yet again proving the supernatural nature of its very existence – is one of the items God commands to be placed in the ark. (Exodus 25:22, Numbers 10:33) There are within this chapter many pictures of – and lessons for – the daily life of the believer today. As the manna itself was a miraculous provision from heaven each morning, so Jesus called Himself the true bread from heaven, the Bread of Life. (John 6:32, 35) Just as God taught the Israelites here in the desert to always be looking to Him for their daily sustenance and care, so we today should be looking daily towards Christ for our spiritual manna each morning. God provided manna with the morning dew, and the Israelites had to rise early to go gather it. So we should rise early each morning to receive our daily spiritual food from the word of God. If not in the morning, then at least at some point during our day we should be setting aside an hour of quiet time to spend with our Lord and Savior. Feasting upon the manna of God’s word is the only way we will grow in our faith and our walk with Him! (John 15:4-5) God gives us instructions and commands in His word that He expects us to follow and obey. When we disobey by murmuring or complaining, or when we don’t do what we’re told, God is displeased. (v.28) The Israelites continually murmured and complained against Moses and Aaron during their sojourn in the desert, and God always chastened them for it. (Numbers 14:27, 17:5, 21:5-6, 1 Samuel 8:7, Luke 10:16, Romans 13:2, 1 Thessalonians 4:8) When we grumble and gossip and complain about our pastor or other church leaders, or even the leaders in government that God has allowed to rule over us, we sin against God Himself. We show the same immaturity of faith and lack of trust that the Israelites displayed here in Exodus 16. Instead of complaining, we are commanded by God to pray for our pastor, our deacons, our boss, the president and the kings of the earth. (Hebrews 13:17, 1 Peter 2:13-15) When the Israelites complained to Moses about the lack of food, Moses immediately turned to the Lord. (1 Peter 5:7) He made no attempt to solve the problem on his own but instead sought the wisdom of God for direction and a solution. The same holds true today for you and me. Too often we find ourselves in the midst of a crisis or some situation of peril, and, rather than get on our knees in prayer, we seek out all other solutions and directions that we think are best. Only after we’ve exhausted ourselves and are still mired in trouble and despair do we finally call out to God. Verse 10 says, “And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the Lord appeared in the cloud.” In my Bible I have written in the margin next to this verse, “Am I daily seeking God's face? Am I always turned towards the glory of the Lord?” Moses and Aaron tell the Israelites to look out towards the wilderness, and there is where they see the glory of the Lord manifested in the pillar of a cloud that has guided them every day since their exodus from Egypt. (Exodus 13:21, Numbers 16:19, 1 Kings 8:10) The children of Israel are so focused on themselves and their circumstances that they forget to look for the presence of God, which is the cloud by day and the fire by night. Unfortunately, we today are no better than they. We should always, every day, be looking for the glory of God’s presence in our lives. God provides us each day what we need, but no more. He commands us not to worry about tomorrow, for it is cast into the oven. (Matthew 6:30) That doesn’t mean that we should live foolishly by squandering the mortgage payment on a new car or use the week’s worth of grocery money on a single meal at an upscale restaurant we couldn’t ordinarily afford. God expects us to use his blessings wisely and plan smartly so that we meet our daily needs. But nor should we be so focused on the future that we neglect the work that needs to be done for the Lord today. God wants all of our attention to be on the task(s) that He has delegated to us for today and not to be concerned with what might be coming tomorrow, or next week, or next month. God meets our needs each day, both physical and spiritual, but it up to us to have faith and obey Him accordingly as we seek His glory, presence, and wisdom each morning. Verses 1-21, known as the “Song of Moses”, comprise the majority of this chapter. The OT is filled with such passages, most of them in the book of Psalms, and many of them can also be filed under the additional category of prayers. This is the first recorded song/prayer in the Bible of rejoicing by the Israelites at God’s deliverance from their enemies. The Believer’s Bible Commentary divides the Song of Moses as follows:
Prelude (v.1): The triumph of Jehovah Stanza #1 (v.2-3): What He is: strength, song, and salvation. Stanza #2 (v.4-13): What He has done: victory over past enemies, deliverance of His people from Egypt. Postlude (v.19): Contrast the defeat of Egypt and the deliverance of Israel. Response by Miriam and all the women (v.20-21) Matthew Henry (1662-1714), the famous English preacher and Biblical scholar, had this to say about the Song of Moses: “We may observe respecting this song, that it is, (1.) An ancient song, the most ancient that we know of. (2.) A most admirable composition, the style lofty and magnificent, the images lively and proper, and the whole very moving. (3.) It is a holy song, consecrated to the honour of God, and intended to exalt his name and celebrate his praise, and his only, not in the least to magnify any man: holiness to the Lord is engraven in it, and to him they made melody in the singing of it. (4.) It is a typical song. The triumphs of the gospel church, in the downfall of its enemies, are expressed in the song of Moses and the song of the Lamb put together, which are said to be sung upon a sea of glass, as this was upon the Red Sea, Rev. 15:2, 3.” Verse 1: This verse immediately proceeds verse 31 of the previous chapter. The children of Israel believed the Lord after they witnessed His power and His might in not only rolling back the waters of the Red Sea, but then also in His execution of righteous judgment upon Pharaoh and all his armies. The Israelites’ belief in Yahweh, and their joy at His deliverance of them from their enemies caused this outpouring of praise and celebration of God and all that He is. “I will sing unto the Lord, for He hath triumphed gloriously…” (Isaiah 12:1) The name “Lord” appears eleven times in verses 1-19, for this song is about God Himself. Matthew Henry says of this verse that, “All our joy must terminate in God, and all our praises be offered up to Him, the Father of lights and Father of mercies, ‘for He hath triumphed’. All that love God triumph in His triumphs; what is His honour should be our joy.” Verses 2-3: God is our defense, our fortress and refuge in times of distress and suffering. (Psalm 18:1-2, Isaiah 12:2, Habakkuk 3:18-19) The Israelites’ natural response in verse 2 is to worship and praise God, just as their father, Jacob, did after his first encounter with the Lord. (Genesis 28:21-22) God deserves our worship and praise, not only because of who He is, but because of what He does on behalf of His children. Moses calls Him “my father’s God” in this verse, echoing God’s introduction to him at the burning bush. (Exodus 3:6, 15-16) Because of who God is and what He’s just done on behalf of the children of Israel, He is worthy to be exalted. (2 Samuel 22:47, Psalm 99:5, Isaiah 25:1) “The Lord is a man of war: the Lord is his name.” (v.3) (Exodus 3:14-15, 6:2-3, Nehemiah 4:20, Psalm 24:8, 83:18, Revelation 19:11) One of my favorite hymns is “O Worship the King” by Robert Grant, first published in 1833. Grant’s lyrics are adapted from Psalm 104, and my favorite lines in that hymn are in the second stanza: “His chariots of wrath the deep thunderclouds form, and dark is his path on the wings of the storm.” I thought of that as I read verse 3 of this chapter in Exodus. God is a just and jealous God, avenger of the righteous and punisher of the wicked. Verses 4-13: Moses summarizes the crossing of the Red Sea, describing in vivid, poetic imagery how God destroyed Pharaoh and his army. “Pharaoh’s chariouts and his host hath He cast into the sea…” (v.4) “The depths have covered them…” (v.5) (Nehemiah 9:11) “Thy right hand, O Lord, is become glorious in power…” (v.6) (Exodus 3:20, Psalm 17:7, 118:15) “…Thou sentest forth Thy wrath, which consumed them as stubble.” (v.7) (Deuteronomy 4:24, Psalm 59:13, 78:49-50, Isaiah 5:24, Hebrews 12:29) “And with the blast of Thy nostrils the waters were gathered together…” (v.8) (Psalm 78:13) “The enemy said, I will pursue, I will overtake, I will divide the spoil…” (v.9) (Isaiah 53:12) “Who is like unto Thee, O Lord, among the gods?” (v.11) (Exodus 8:10, 9:14, Deuteronomy 3:24, 2 Samuel 7:22, 1 Kings 8:23, Psalm 71:19, 86:8, Micah 7:18) “…glorious in holiness…” (Psalm 68:35, Isaiah 6:3, Revelation 4:8) “…fearful in praises…” (1 Chronicles 16:25) “…doing wonders?” (Exodus 3:20, Psalm 77:11, 14) “Thou in Thy mercy hath led forth the people which Thou hast redeemed…” (v.13) (Nehemiah 9:12, Psalm 77:20) “…Thou hast guided them in Thy strength unto Thy holy habitation.” (Deuteronomy 12:5, Psalm 78:54) Moses and the children of Israel recognize and acknowledge that God is the one true God, and that all others are false gods. He alone deserves glory, honor, praise and worship from all the people of the earth. Verses 14-15: These two verses are a good indicator that the Song of Moses was most likely composed many years after the crossing of the Red Sea, when Moses was writing the Pentateuch. The children of Israel had not yet encountered the Philistines (v.14), nor the descendants of Esau or Lot (v.15). But we know from Joshua 2:9 that the statements in these two verses come true. The Israelites will have many victories over the Edomites (Deuteronomy 2:4, Genesis 36:15, 40), the Moabites (Genesis 19:36-37, Numbers 22:3-4), and the Philistines when they finally enter the promised land. Verse 16: “Fear and dread shall fall upon them…” (Exodus 23:27, Deuteronomy 2:25) “…by the greatness of thine arm they shall be as still as a stone…” (1 Samuel 25:37) “…till thy people pass over, O Lord, till the people pass over, which thou hast purchased. (Psalm 74:2, Isaiah 43:1, Jeremiah 31:11, Titus 2:14, 2 Peter 2:1) God redeemed His chosen people from bondage in Egypt, the same way that we today are purchased by the shed blood of Christ if we accept His gift of salvation. (1 Corinthians 6:19-20) Verses 17-19: God will bring His chosen people into the promised land, planting them “…in the mountain of Thine inheritance…”. (v.17) (Psalm 2:6, 44:2, 78:54, 68, 80:8, 15) Once there, the Lord will build Himself a “Sanctuary”, which His hands will establish, (Psalm 68:16, 76:2, 132:13-14), a place for Him to dwell where He will reign forever and ever. (v.18) (2 Samuel 7:16, Psalm 10:16, 29:10, Isaiah 57:15) The prophecy of this verse was partially fulfilled when Solomon built his temple in Jerusalem. But the final, definitive fulfillment is yet to come, after the Great Tribulation, during the millennial kingdom, when Christ will reign for a thousand years on the earth, and the nation of Israel will be whole again, ruling all other nations alongside King Jesus. Verse 19 closes this hymn by summarizing once more the Israelites’ crossing of the Red Sea and God’s final judgment upon Pharaoh and his army. Verses 20-21: Moses’ sister, Miriam, is called a prophetess in verse 20. The word “prophetess” is used eight times in the KJV Bible, including this instance here in Exodus: Judges 4:4 (Deborah), 2 Kings 22:14 and 2 Chronicles 34:22 (Huldah), Nehemiah 6:14 (Noadiah), Isaiah 8:3 (Isaiah’s wife), Luke 2:36 (Anna), and Revelation 2:20 (Jezebel). Acts 21:8-9 refers to Philip’s unnamed daughters who prophesy in Caesarea, and Paul speaks specifically of men and women who exercise the gift of prophecy in the New Testament church in 1 Corinthians 11:4-5. Strong’s Concordance defines “prophetess” as an inspired woman, i.e. a poetess or musician, which is how the word is used here in verses 20-21 to describe Miriam. But a prophetess can also mean, “wife of the prophet”, as is the case with the reference in Isaiah, or a “teacher” or “instructor”, which is how the apostle Paul uses it in his letter to the Corinthians. This was also probably the case with Anna in the temple at the time of Jesus’ birth. In the examples of Deborah, Huldah, and Jezebel, they, too, were teaching and instructing, but it’s obvious that they also held positions of some authority, for they were sought out by others for their wisdom and instruction, some of which was contrary to God’s word and His people, i.e. Jezebel. There are many scholars, theologians and, sadly, pastors who have used these examples from scripture to justify the ordination of women pastors and evangelicals. Paul makes it clear in 1 Timothy 3:2, Titus 1:6, and Ephesians 5:22-23 that a pastor, deacon, and all other elders of the church must be men. Wives are to submit themselves to the authority of their husbands, and, therefore, women in the church may not hold offices of authority over any of the men. That is God’s design for both marriage and His church. These women in the Bible who are referred to as “prophetess” did not have any authority over any man, but were merely teachers, instructors, workers and/or musicians. (Even Deborah did not act of her own authority over all of Israel, but was the wife of Lapidoth, and she assisted Barak in saving the Israelites from the armies of Sisera. A “judge” in those days was not the same as a king or governor, but was more like a military advisor or a mediator who resolved conflicts among the people as well as keeping law and order.) Miriam takes up her timbrel and leads the other women in song and dancing, echoing the refrain of verse 19. (Judges 11:34, 21:21, 2 Samuel 6:16, Psalm 30:11, 150:4) Verses 22-27: There is good reason these last six verses are included in this chapter and not the beginning of chapter sixteen. A mere three days after the miraculous “salvation of the Lord” on behalf of His people, the Israelites arrive at the wilderness of Shur. (v.22) But the only source of water is at Marah (Numbers 33:8, Ruth 1:20), which means “bitter”, and it is so named because the water that is found there is too bitter to drink. (v.23) So soon after witnessing God’s power and sovereignty on their behalf, the children of Israel immediately turn to grumbling and complaining against Moses. (v.24) (Psalm 106:13) This is the first event of what would become an oft repeated cycle with the Israelites: complaining to Moses & God because of some lack of a necessity, God then miraculously providing for that specific need, the Israelites thankful for only a brief time, and then complaining once more about something else, thus repeating the whole pattern once more. Moses, as he would often do over the next forty years, turns to God as soon as the Israelites complain to him about the lack of drinkable water. (v.25) In response, God directs Moses to a nearby tree which Moses cuts down and casts into the water. This causes the bitterness to vanish, thus making the water drinkable. (2 Kings 2:21) According to the Moody Bible Commentary, it’s possible that the bitterness in the water is caused by unusually high levels of mineral content, or the water is simply unclean due to other reasons. Whatever the case, there is “…no known tree that has the quality to turn impure water pure or to filter out the mineral content. This is to be seen for what it appears to be: a miracle of the Lord’s provision.” Verse 25 goes on to say that God “…made for them a statute and an ordinance, and there He proved them.” (Psalm 17:3, 66:10, 81:7, 95:9, Hebrews 3:9) What this is means is that God is testing the faith of the Israelites. The Moody Commentators have this to say about this passage: “The word for “test” here has the idea of “to prove the worth” of something, “to verify the quality” of something. The Lord was not trying to cause them to fail. Rather, as an exercise in training and testing, the need for provisions gave the people an opportunity to verify their faith. In effect, this was to remind them that, after delivering them from the plagues and dividing the sea, God would be the One to provide for their everyday needs.” Verse 26 is the ordinance referenced in verse 25, the word of the Lord, given to the Israelites through Moses: “…If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee.” (Exodus 19:5-6, 23:25, Deuteronomy 7:12, 15, 32:39, Psalm 41:3-4, 103:3, 147:3) Once again, God is demonstrating His desire to have an ongoing relationship with His chosen people. (Exodus 6:6-7) He is promising to protect and defend them from their enemies, as well as provide and care for them, if they will obey, serve and worship only Him. He has redeemed them from bondage in Egypt for a purpose, and He has a specific plan for the nation of Israel. He uses this crisis – the first of many – as an opportunity for them to demonstrate their faith and trust in Him, as well as for Him to demonstrate to them His ability to care and provide for them always. But, as we well know from reading the rest of the OT, the Israelites consistently fail miserably at trusting and obeying Yahweh, especially in these early years immediately following the exodus from Egypt. God still works in the same manner for us today. All of the trials and adverse circumstances that He allows to take place in our lives are for two reasons: the growth and purification of our faith in Him as well as for His honor and glory. (1 Peter 1:6-7) God leads the Israelites to Elim, an oasis with plenty of shade and water, where they are able to set up camp and rest from their long journey thus far. (v.27) (Numbers 33:9, Psalm 23:1-2) Verses 1-4: God directs Moses to have the children of Israel set up camp at Pi-hahiroth (Numbers 33:7), which is between Migdol (Jeremiah 44:1) and the Red Sea, near Baal-zephon. However, the exact location is unknown today, so there are three possible sites within three days journey of the Valley of Goshen where the miraculous crossing of the Red Sea, as described in this chapter, could have taken place. (Refer to the map below, courtesy of Logos Bible study software.) (v.2) Pharaoh and his army would believe that they had the Israelites trapped with no way of escape. (v.3) (Psalm 71:11) God would once again harden Pharaoh’s heart so that he would pursue the children of Israel. God states in verse 4, “…I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord.” (Exodus 9:16, Romans 9:17, 22-23)
God will have glory, honor and praise one way or another. If not willingly through the bended knee and humble heart of the repentant, then He will have it through judgment and punishment of the stiff-necked, proud and defiant. Either way, God always wins! Verses 5-9: Pharaoh and his people regret letting the Israelites go. It has only been a few days since the death of all the firstborn throughout Egypt, and it seems astounding that the Egyptians are so hardened in their sin, and so stubborn in their pride and rebellion, that they willfully continue fighting against their creator. But Pharaoh harnesses his chariot and summons all his captains and his armies from all over Egypt to pursue the children of Israel. (v.6-7) We are reminded in verse 8 that God is still directing Pharaoh, hardening Pharaoh’s heart because of his willful rebellion and disobedience, and that the Lord is about to deliver His chosen people “…with an high hand.” (Acts 13:17) Thus, Pharaoh and all his army, which most likely numbers several thousand, thunders across the desert plains toward the encampment of the Israelites at Pi-hahiroth. Verses 10-14: When the children of Israel see the Egyptian army headed their way, they immediately turn to Moses in terror and anger. “…Hast thou taken us away to die in the wilderness?” (v.11) Exactly as God had foreseen, the Israelites’ faith in the Lord crumbles at the first sign of what they view as certain defeat and death. They accuse Moses of leading them to their doom. “…For it had been better for us to serve the Egyptians, than that we should die in the wilderness.” (v.12) But Moses’ faith is greater than that of the Israelites, and he commands them, “Fear ye not..” (Genesis 15:1, 46:3, Exodus 20:20, 2 Chronicles 20:17, Isaiah 41:10, 13-14) “…stand still, and see the salvation of the Lord…” (Exodus 15:2, Psalm 46:10-11) “…which He will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever.” (v.13) “The Lord shall fight for you, and ye shall hold your peace.” (v.14) (Exodus 15:3, Deuteronomy 1:30, 3:22, Joshua 10:14, 42, 23:2, 2 Chronicles 20:29, Nehemiah 4:20, Isaiah 31:4) Verses 15-18: God tells Moses to command the children of Israel to start marching towards the sea. (v.15) He then commands Moses to “…lift thou up thy rod (Exodus 4:17, 20, 7:19, 17:5-6, 9, Numbers 20:8-9, 11, Isaiah 10:26), and stretch out thine hand over the sea…”, at which point God will divide the waters so that the Israelites will walk across on dry ground. (v.16) He then states emphatically once more that He “…will harden the hearts of the Egyptians, and they shall follow them…”. God will receive honor and glory because of Pharaoh and his people. (v.17) “And the Egyptians shall know that I am the Lord…” (v.18) Verses 19-22: The angel of God (Exodus 13:21-22, Isaiah 63:9) moves from the forefront of the Israelites’ camp to the rear where the cloud then becomes like darkness to the pursuing Egyptians, thus separating the children of Israel from their enemy. (v.19) To the Israelites there was light, even during the night, but the Egyptians were surrounded with total darkness. They could not come near the children of Israel for most of the night. (v.20) The reason for this supernatural defense and separation is because it takes half the night for the “…strong east wind…” to divide the waters of the Red Sea. (v.21) This verse is proof that the location where God had directed the Israelites to cross was no mere shallow, narrow pond or tributary of the Red Sea. That is what many skeptics today claim in order to deny the truth of this event, thus denying the power and majesty of God. There was a large sea, several miles deep and most likely one or two miles wide, whose waters needed to be separated and piled up into two walls on either side of a dry path for the 2.5 million Israelites to cross. This passage in Exodus, the true and inerrant word of almighty God, who was the maker and sustainer of this miracle, states very clearly for us today what really happened. There is no other explanation for this supernatural event. It was “…the salvation of the Lord…” on behalf of the children of Israel! (v.13) In the early hours of the morning watch of the following day, while it is still night, the Israelites step onto the dry bed of the Red Sea and begin their journey to the other side. (v.22) (Exodus 15:19, Joshua 3:17, 4:22, Nehemiah 9:11, Psalm 66:6, 78:13, Isaiah 63:12-13, 1 Corinthians 10:1, Hebrews 11:29) Verses 23-25: God allows just enough distance between the Egyptians and the Israelites for Pharaoh to witness this astounding miracle, yet Pharaoh’s heart is so hardened that he orders his army to pursue the children of Israel into the Red Sea. (v.23) This is in the very early hours of the morning (v.24), when the cloud that is the angel of God is still between the Egyptian and Israelite camps. God confuses and confounds the Egyptian army by breaking off their chariot wheels, thus causing chaos among the ranks and slowing their progress. (v.25) Many of Pharaoh’s army turn back, recognizing that “…the Lord fighteth for them against the Egyptians.” But it’s now too late for them to make it back to the shore. Verses 26-31: As soon as the Israelites are safely on the other side, God tells Moses to once again “…Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen.” (v.26) At dawn, just as the sun is beginning to rise, the hand of God releases the waters of the Red Sea, utterly and completely overwhelming the whole of the Egyptian army. (Joshua 4:18) Not a single one of them is left alive. (v.27-28) God’s final judgment against Pharaoh and all his people is, at last, complete. The children of Israel are saved! (v.29-30) (Psalm 58:10, 59:10, 66:6, 78:52-53, 106:10, Isaiah 11:15-16, 63:8, 11) As a result of this miracle, the Israelites’ faith in the Lord is renewed, and their trust in both Him and his servant Moses is restored. (v.31) Verses 1-2: God’s command to Moses and the Israelites in verse 2 is another memorial of the Exodus from Egypt. Just as the Passover is to be held at this time every year for all future generations, so is the firstborn child of every Israelite family to be sanctified, or “set apart” for God’s service. Even though God had slain only the firstborn sons of Egypt, He does not say here that only the firstborn sons of Israel are to be set apart and consecrated for Him. It is any firstborn child, male or female, and this law doesn’t just apply to the Israelites, but to all their livestock as well. (Exodus 22:29, Leviticus 27:26, Numbers 3:13, 8:16, 18:15, Deuteronomy 15:19)
It should be noted, though, as you can see from those cross references, that God later places special emphasis on the firstborn sons. Also, after God established the Aaronic priesthood and set aside the tribe of Levi to serve in that role, Israelite parents could redeem their firstborn with a sacrificial lamb - or two turtledoves if they could not afford a lamb - rather than give their son over for lifelong service to God. Hannah chose to do the latter when God finally answered her prayer for a son (1 Samuel 1:27-28), while Joseph and Mary did the former when Jesus was born. (Luke 2:22-23) Verses 3-10: These instructions and reminders from Moses, as well as God’s command about the consecration of the firstborn, were probably all given to the Israelites at the same time as the instructions of the Passover in chapter 12. The subject of unleavened bread is again emphasized here, as is the command to pass on to each generation the story of the Exodus and what God did for His chosen people. (v.8-9) (Exodus 10:2, 12:26-27, Psalm 44:1) Note from my study Bible: “The word ‘sign’ has been the subject of some speculation. Due to this verse and Deuteronomy 6:8 and 11:18 the Jews have concluded that this meant literally wearing pouches called tephillin, a term explained to mean prayers. The Greek designation is ‘phylakterion’ (Matthew 23:5), from which the English word ‘phylactery’ is derived. Phylacteries were 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.” Verses 11-16: Moses’ instructions circle back around to the consecration of the firstborn. In verse 12 he specifically states that “…males shall be the Lord’s.” According to the Believer’s Bible Commentary, “The firstborn sons became priests of God, until the tribe of Levi was later set apart for this service. The firstborn of clean animals were to be sacrificed to God within a year. The firstborn of unclean animals, such as a donkey, could not be sacrificed to the Lord; therefore, it had to be redeemed by the death of a lamb; that is, a lamb had to die in its place. If the donkey was not redeemed, then its neck had to be broken. It was a choice between redemption and destruction. Later, provision was made for the donkey to be redeemed with money (Leviticus 27:27, Numbers 18:15). The firstborn child, born in sin, also had to be redeemed, the payment being five shekels (Numbers 3:46-47, 18:16). This was a solemn reminder of man’s unclean moral condition before God.” Verses 17-18: Upon the immediate exodus from Egypt, God does not lead the children of Israel to the Red Sea by the most direct route. The reason for this is because it would have taken them through the land of the Philistines (v.17), and the Israelites are not prepared for a sustained military conflict. “…Lest peradventure the people repent when they see war, and they return to Egypt.” God knows that the Israelites fledgling faith in Him is nowhere near as strong as needs to be – nor are their men as trained and ready to fight as they need to be – for this newly established nation to overcome and defeat the large numbers of the Philistine armies. He knows that as soon as the Israelites see what they’re up against, they will not hesitate to turn and flee back to Egypt. What’s interesting about verse 17, though, is that God had just demonstrated his awesome power and might through the ten plagues that He unleashed upon the Egyptians for all the world to witness. It seems improbable that, after witnessing firsthand such a wonderous and miraculous display, and then successfully escaping Egypt altogether with a bounty of spoil from the Egyptians, that the children of Israel would not have eagerly and wholeheartedly obeyed and followed God in something as ordinary as a war against their enemies. But God knows the hearts of His chosen people, and He also has one last, great miracle in mind for them that will prove His power and might for all generations to come. And yet, why wouldn’t God have just defeated the Philistine armies the same way that He would later on when the Israelites finally entered the promised land? There are multiple times throughout the OT when God intervened on behalf of His chosen people by defeating an attacking army through the use of direct, supernatural intervention. So why not do that here? Surely such a miraculous event would still achieve the same objective which is the glory, honor and magnification of God, His power, and His majesty, would it not? I believe the answer lies in the faith of the children of Israel. God had only just recently made Himself known to them. (Exodus 3 and 4) Yes, they had witnessed ten miraculous and jaw-dropping display of His judgment and power against their enemy, but their faith was still brand new. Just like newly saved Christians today, the faith of the Israelite nation in Yahweh was not strong enough to face a test of the magnitude of the Philistine army. There’s a wonderful and loving picture of God displaying His grace and mercy here in verse 17. Rerouting the children of Israel to the Red Sea accomplishes two things. One, it shows God’s mercy in that He is not going to test His children with a trial that He knows their fledgling faith will not be able to withstand; and two, He is leading them to an even greater opportunity to not only deliver them from the Egyptians but also demonstrate His power, might and majesty in a way that will be even more stunning and miraculous than if He had defeated the Philistine armies through some kind of supernatural means. This is proven by Rahab’s statement to the spies in Joshua 2:10. The same is true for us today. How many times has God demonstrated His omniscience and providence through some great miracle in our own lives, but then we quickly forget as soon as He gives us a direction towards a destination that we either don’t understand or think is impossible. We often think we know where God is leading us, only to be disappointed or discouraged when things don’t work out the way we expected, even though we followed God’s direction and obeyed. But then a different outcome altogether appears, and our original prayer is answered in a way we could have never anticipated! For the Israelites, they are about to be delivered from the hand of the Egyptians once and for all in a way that they could have never foreseen! At the same time, God will demonstrate His providence, His power, and His majesty in a way that will be forever recorded for all future generations, even today for you and me! Verse 19: In the process of observing the Passover and then preparing for the Exodus, Moses does not forget the bones of Joseph. (v.19) (Genesis 50:24-25, Joshua 24:32) Joseph’s dying request – as well as his prophecy to his children – is at last fulfilled. Verses 20-22: God leads His chosen people from Succoth to Etham where they stop to set up camp at the edge of the wilderness of Shur. (Exodus 12:37) He leads them by a pillar of cloud by day and a pillar of fire by night. (v.21) (Exodus 14:19, 24, 33:9-10, Numbers 9:15, 14:14, Deuteronomy 1:33, Nehemiah 9:12, Psalm 78:14, 99:7, 105:39, Isaiah 4:5, 1 Corinthians 10:1) As I noted previously, the first 28 verses of this chapter take place some time before the ninth plague, probably on the ninth day of the current month of Abib which would, from now on, be the first month of the Jewish calendar. (v.2) The tenth day would have been the first of the three days of darkness over all the rest of Egypt since God required the Israelites to select a perfect lamb of one year old and separate it from the flock for three days. (v.3, 5-6) Thus, on the evening of the third day, as Moses has his penultimate confrontation with Pharaoh (10:24-29, 11:4-8), the children of Israel would have been obeying God’s new ordinance to them by slaying the lamb and using the hyssop to mark the side posts and the lintel of the door of every house.
Verses 1-2: This month in which God delivers His chosen people from their bondage in Egypt is the month of Abib. (Exodus 13:4) From this time on, this is now the first month of the Hebrew calendar year. (v.2) Verses 3-6: According to Strong’s concordance, the Hebrew word for “congregation”, used for the first time here in verse 3, is “edah”, and it is used over 100 times in the Exodus/Joshua narrative. According to the Moody Bible Commentary, “It has the basic meaning of ‘community’ or ‘congregation.’ Up to now the people have been identified as ‘Hebrews’ or ‘sons of Israel,’ but from now on they are constituents of a unique assembly; they will be exclusively bound together by this Passover experience into the ‘edah’.” Each house is to select a lamb on the tenth day of Abib. (v.3) If a household is too small for a whole lamb, then those of that house may share with their neighbor. The lamb should also be large enough that there are plenty of portions for all the members of the house. (v.4) If a lamb is not available, then a goat may be used. (v.5) It’s to be an unblemished male of a year old, and it must be separated from the flock for three days. (v.6) During this time he must be observed and examined to make sure that he is perfect. On the fourteenth day of Abib, at twilight, the lamb is to be killed. The Exodus narrative, as well as the ordination of the Passover, is riddled with typologies and symbology of us today as sinners and Jesus Christ as our savior. Just as God delivered His chosen people from their slavery in Egypt and instituted the first Passover, so Jesus Christ was born into this world so that He could die on a cross so that we today might have deliverance from the bondage of sin and death. It was no coincidence that God required the Israelites to select a perfect lamb. Jesus Christ is intentionally referred to in the New Testament as the “Lamb of God”, the ultimate fulfillment of the lamb that was used in the blood sacrifices of the Old Testament as atonement for sins. (Genesis 22:7-8, Exodus 20:24, Isaiah 53:7, Ezekiel 45:15, John 1:29, 36, Hebrews 9:13-14, 1 Peter 1:18-19, Revelation 5:12-13) Just as the children of Israel were born in Egypt, so are we born in sin (Genesis 3:7, Psalm 51:5.) We are captives, slaves to the flesh and the god of this world, and we need a savior. Jesus Christ is that savior. (Romans 6:12-14, 1 Corinthians 6:9-11) It’s also worth noting here that Jesus spent three days in the tomb following his crucifixion, just as all of Egypt spent three days in darkness. At the end of those three days, following the slaying of the perfect lamb, the Israelites were delivered from bondage into freedom. When Christ arose from the dead on the third morning, we today are delivered from the darkness and slavery of sin into the glorious dawn of liberty and new life in Christ. But that’s only if we first accept the shed blood of Jesus and surrender to Him as Lord and Savior, just as the Israelites had to first follow God’s commands regarding the slaying of the lamb and then painting the blood on the side posts and lintel of the door of every house. Verses 7-13: The blood of the slain lamb is to be applied to the side posts and upper post of the door of every house wherein the lamb was eaten. (v.7) The lamb itself is to be roasted in fire, not boiled (v.9), seasoned with bitter herbs and eaten with unleavened bread. (v.8) The roasting in fire foreshadows Christ’s suffering on the cross, as does the fact that the lamb is to be roasted whole. (v.9) No bones are to be broken (v.46) (Numbers 9:12), also significant as Christ would have none of his bones broken while hanging on the cross. (Psalm 34:20, John 19:33, 36) The bitter herbs are to remind the Israelites of the bitterness of their slavery in Egypt. The unleavened bread eaten here is significant for two reasons. One, this whole meal is to be prepared in haste for the exodus from Egypt is happening this same night and so there’s no time to allow the bread to properly rise before baking, which usually takes a few hours. (Deuteronomy 16:3-4) Two, leaven is often used in scripture to represent sin. The apostle Paul made this direct connection in 1 Corinthians 5:6-8 and Galatians 5:9. Jesus used the example of leaven in bread to represent the hypocrisy and false doctrine of the Pharisees and Sadducees. (Matthew 16:11-12, Mark 8:15, Luke 12:1) Nothing of the lamb is to remain after the meal. Whatever is not eaten is to be burned in the fire. (v.10) The meal is to be eaten in haste, with all members of the household dressed and ready to leave as soon as it’s over. (v.11) This verse concludes with the phrase, “…it is the Lord’s passover.” Verses 12-13 explain the significance of the entire meal and its methods of preparation as well as the painting of blood on the doorposts. God is executing judgment against all of the false gods of Egypt. He has that right because He is the one true God. “I am the Lord.” (v.12) Each plague thus far has been a judgment against one or two of the specific false gods, and this tenth judgment is to be the final, definitive proof of just how impotent and unreal are all the mythical gods of the Egyptians. The reason that the children of Israel are to have their loins girded, their shoes on their feet and their staffs in hand while eating the passover meal is because as soon as the Egyptians discover their dead sons, they will drive out the Israelites immediately. They will not wait until morning. (Exodus 6:1) The blood on the doorposts will protect the children of Israel from God’s wrath and judgment. “…I will pass over you, and the plague shall not be upon you to destroy you…” (v.13) Just as our sins today are covered under the blood of Christ when we accept Him as our Lord and Savior, so God’s chosen people were saved from judgment by the blood of the Passover lamb. Verses 14-20: The feast of the Passover is not just to be eaten on one night. It is a memorial feast that will, henceforth, be celebrated for one week. (v.15) It would begin on the fourteenth day of Abib, lasting until the 21st day, and only unleavened bread would be eaten. (v.18, 20) No leaven was to be found anywhere in the houses where this feast would be observed. Whoever did not honor the requirements of this meal would be “…cut off from Israel.” (v.15, 19) That phrase, “cut off”, means that the person or persons would be “…removed from the blessing and protection of the community”, according to my Moody Bible commentary. (Genesis 17:14, Numbers 9:13) As noted earlier, God used leaven here to represent sin. This was the first major step in the process of marking off and separating His chosen people from all the other nations and cultures around them, especially those of the promised land to which He would be leading them. From the first day of this holy week to the seventh, all leaven is to be purged and cleansed from every Israelite house. All other activities of normal life for this one week are to be suspended, and everyone’s focus is to be on this memorial feast. (v.16) The Israelites were to remember for all generations to come what God had done here on this night for His chosen people. (v.14, 17) The efforts to remove all leaven from the house represented the cleansing of hearts from sin and helped to keep the focus of the Israelites on God and His holiness. That’s why it would be a grievous sin to ignore God’s command and eat bread that was made with yeast. (v.15, 19) God repeats this ordination for emphasis in verse 20: “Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.” It’s important to note here that God was not saving the Israelites just so that they could then go off to some other land and enjoy the blessings and freedom apart from Him. I briefly alluded to this in my commentary of chapter 3. Ever since revealing Himself to Abraham and initiating that covenant with him, God’s plan was always to develop and cultivate a relationship with Abraham’s seed. This Passover Feast, which was to be observed annually, was the first major step in the creation of that ongoing relationship with the Israelites. As we will see later in Exodus and Leviticus, God will be instituting many other feasts and traditions for the Israelites that will even further cement this special relationship between them and Him. Verses 21-28: Moses then relays all of the commands from God regarding the selection and preparation of the lamb, the painting of blood on the doorposts, and the details of the Passover Feast to the congregation of Israel. In verses 24-27, he reminds them of the reason why they would be celebrating this week-long feast every year: that their children and their children’s children may know of what God will do for His chosen people this night. (Exodus 10:2, Deuteronomy 32:7, Joshua 4:6, Psalm 78:6) Verses 29-33: As God promised to both Moses and Pharaoh, He passes through Egypt at midnight, and the firstborn of Pharaoh all the way down to the eldest of the captive slave in the dungeon, as well as the firstborn of all the cattle, is slain. (v.29) There is not a single house in all of Egypt where there is not one dead. (v.30) This includes the valley of Goshen. In the houses of the Israelites, the death was the Passover lamb instead of the firstborn son. That death, a substitutionary sacrifice of shed blood, averted the judgment of God. The obvious picture here is, once again, a foreshadowing of Christ’s death on the cross once and for all as the substitutionary atonement for our sins, thus providing us a way of eternal salvation and escape of God’s wrath. Pharaoh immediately summons Moses and Aaron and, just as God predicted (Exodus 3:20, 6:1), he tells them to go. “Rise up, and get you forth from among my people, both ye and the children of Israel…” (v.31) “Also, take your flocks and your herds…” (v.32) Pharaoh wanted every last Israelite, along with all their livestock, out of his land and away from his people as soon as possible. This, too, was just as Moses had predicted in his meeting with Pharaoh earlier that evening. (Exodus 10:9, 26) Also, incidentally, Pharaoh was wrong in his prediction earlier that evening. (Exodus 10:28) Not only is this his final meeting with Moses, but Moses is most certainly not going to die. Pharaoh’s last words to Moses and Aaron are, “Bless me also.” (v.32) But, as with all his previous false confessions of repentance, we can safely assume that his heart is not genuinely softened towards God, even after the loss of his firstborn son. He still does not truly believe. He is only sorrowful over the death of his son, still completely missing the point of God’s judgment and wrath against him and all his people. We know this because of the final confrontation between the Egyptians and the Israelites at the Red Sea. (Exodus 14) Not just Pharaoh, but all of Egypt is insistent that the children of Israel get out of the land as soon as possible. They are now even more terrified of the Hebrew nation and their God than ever before. “…We be all dead men.” (v.33) Verses 34-39: The Israelites depart Egypt in such haste that the bread for the next day’s meal doesn’t have time to rise, nor is there time to properly pack up their utensils and other things. (v.34, 39) And also, just as God had predicted, the Israelites find “…favor in the sight of the Egyptians…” (v.35-36) in that the Egyptians give the children of Israel silver, gold, clothing and other supplies for their exodus. (Exodus 3:21-22) Note from my study Bible: “The phrases ‘borrowed of the Egyptians’ and ‘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 as ‘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.” In the early hours of the morning of the fifteenth day of Abib, the children of Israel, now numbering about six hundred thousand, (Exodus 38:26, Numbers 1:46, 2:32, 11:21), not including the women and children, journey from Rameses to Succoth. (Genesis 47:11, Exodus 1:11, Numbers 33:3, 5) That puts the current total population of this fledgling nation at approximately two to two-and-a-half million, according to the Moody Bible Commentary. It’s no wonder that the Pharaoh from Exodus 1 says in verse 9, “…Behold, the people of the children of Israel are more and mightier than we…”! Nor is it just the Israelites that leave Egypt this day. Verse 38 mentions that “…a mixed multitude went up also with them…”. This is most likely some of the Egyptians that had come to believe in the one true God (Exodus 9:20), as well as some of the other slaves of the Egyptians, and possibly some other criminals and malcontents that seized upon the opportunity to escape judgment from the law, according to my study Bible. Some of this “mixed multitude” will eventually cause trouble for the children of Israel. (Numbers 11:4) Verses 40-51: The total years of the Israelites’ bondage in Egypt was 430. (v.40-41) (Genesis 15:13, Acts 7:6) Once again, God stipulates to Moses and Aaron that the Passover meal, with all of its ordinances and rituals, is to be observed each year hence by the children of Israel for all generations. (v.42) He then adds provisions for the non-Israelite that wishes to partake of the Passover. As long as that gentile is part of the Israelite household, i.e. a “…servant that is bought for money…” (v.44), and provided he has been circumcised, he may partake of the Passover meal. But a foreigner or a hired servant are forbidden, meaning that any outsider who does not intend to become a permanent resident among the children of Israel cannot participate in any of the rituals nor eat any of the Passover meal. (v.45) (Leviticus 22:10-11) However, if a stranger who is visiting an Israelite household for a time wishes to participate, he and all his sons must first be circumcised and then he/they may eat of the meal and observe the rituals. (v.48) (Numbers 9:14) The same law – and its subsequent blessings and provisions – would apply to both the “…homeborn, and unto the stranger that sojourneth among you.” (v.49) Furthermore, none of the Passover lamb is to be taken outside of the house. The meat is to be eaten only within that home where it is prepared and cooked. (v.46) God also gives one last reminder to Moses and Aaron that none of the lamb’s bones are to be broken at any time during the meal’s preparation. The children of Israel do all that God commands Moses and Aaron, both in the initial preparation and eating of the Passover meal on their last night in Egypt, as well as in the early morning hours of the next day as they quickly depart the land of Egypt in a single mass exodus. (v.50) Thus, “…the Lord did bring the children of Israel out of the land of Egypt by their armies.” (v.51) Chapter 10:
Verses 1-2: Once again, God gives the reason for the judgments against Pharaoh and his people: “…that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt…that ye may know how that I am the Lord.” (v.2) (Exodus 12:26-27, 13:8, 14, Deuteronomy 4:9, 6:7, 11:19, Psalm 44:1, 77:11-12, 78:5, 106:7-8, 114:1, 135:9, 136:10-11, Joel 1:3) Even today, more than 3,500 years later, we are telling our children of God’s signs and wonders that He did here in Egypt, and how He delivered His chosen people from the bondage of Pharaoh, just as our parents told us and our grandparents told them. God preserved all of this in His pure and perfect Word that we might know of this today and for all generations to come until the end of this world. Verses 3-6: Moses obeys God and goes before Pharaoh yet again with a warning of judgment if Pharaoh will not let the Israelites go. “How long wilt thou refuse to humble thyself before me?” God asks of Pharaoh. (v.3) This time, the judgment for continued pride and disobedience will be locusts. (v.4) Moses warns Pharaoh that the locusts will consume those crops that were left intact from the hail and fire of the previous plague. (v.5) They will fill every house of every Egyptian, the like of which none of Pharaoh’s ancestors had ever seen. (v.6) Verses 7-11: By now, even Pharaoh’s own household has had enough of his stubborn pride. They beg Pharaoh to let the Israelites go for Egypt has been laid waste because of Moses and his God. (v.7) (Exodus 8:19, 9:20, 12:33) So Pharaoh calls Moses and Aaron before him again and asks them who among the Israelites will be going into the desert to worship God. (v.8) Moses answers that every man, woman, child and beast of the children of Israel will be leaving Egypt, for that was God’s command. (v.9) But now, for the third time, Pharaoh tries to bargain with Moses and with God. He says that only the men may go. The women and children must remain behind. (v.11) He then dismisses Moses and Aaron without any further discussion. Verses 12-15: God tells Moses to stretch out his rod over the land and an east wind brings the locusts upon all of Egypt. Like the serpent, the locust in the Bible is often used by God as a literal punishment as well as a symbol or metaphor of evil. (Deuteronomy 28:38, 42, 1 Kings 8:37, 2 Chronicles 6:28, 7:13, Psalm 78:46, 105:34, 109:23, Isaiah 33:4, Joel 1:4, 2:25, Nahum 3:15, 17) But the locust, or “grasshopper” as we know it today, is also used as an example of diligence and unity in Proverbs 30:27 as well as a food staple for John the Baptist (Matthew 3:4, Mark 1:6). And, once again, this particular judgment by God against the Egyptians foreshadows one of the judgments against the world in the Tribulation. (Revelation 9:3, 7) Locusts today, just as in Biblical times, will usually migrate in swarms and are deadly to crops. Verse 14 says that the locusts “…rested in all the coasts of Egypt: very grievous were they…”. There had been nothing like this in Egypt before this judgment, and there has been nothing like it since. Verse 15 goes on to say, “For they covered the face of the whole earth, so that the land was darkened…”. The locusts consumed every herb, every crop, and every green thing on every tree that survived the previous plague. There was absolutely nothing left in the fields or orchards after this judgment. But, as with all the previous judgments, the valley of Goshen wherein dwelt the Israelites was left untouched and supernaturally protected. Verses 16-20: This plague is at once so devastating and so deadly to all of Egypt that Pharaoh calls for Moses and Aaron “…in haste…”. (v.16) Once again, he gives a superficial confession of guilt. “I have sinned against the Lord your God, and against you.” The key words in that sentence are “your God”. Pharaoh still refuses to acknowledge the one, true God as his God! He is not genuinely repentant for his pride and rebellion. Just as before, he is only paying lip service in false humility as verse 17 makes clear. “Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only.” (Emphasis mine.) As usual, Pharaoh completely misses the point of God’s judgments against him and his people. As I noted earlier, Pharaoh, like so many unbelievers today, refuses to bow and submit to God as his own Lord, master and savior. Pharaoh stubbornly refuses to acknowledge his own sin of pride and only wants deliverance from this one disaster. Thus he is only saying to Moses and Aaron what he knows they – and God – want to hear so that life will go back to normal. Nonetheless, Moses does as Pharaoh requests, and God honors the request. He brings about a mighty west wind that sweeps away every locust into the Red Sea. Not a single grasshopper remains in all of Egypt. (v.19) And, as predicted by God – and as in all the previous seven judgments – Pharaoh hardens his heart in pride and unbelief and refuses to let the Israelites go. (v.20) Verses 20-23: The ninth judgment comes without any warning by God and without any meeting of Moses and Pharaoh first. God tells Moses to “…Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.” (v.21) Moses obeys, and there falls a “…thick darkness in all the land of Egypt three days…”. (v.22) The darkness is so thick and so prevalent that none of the Egyptians could see one another, nor are they able to leave their houses for the entire three days. (v.23) But, as before, this judgment does not touch the Israelites in the valley of Goshen. There remains light in all their houses for these three days. This plague is no mere nightfall whereby the sun simply doesn’t rise for three days. The key phrase is in verse 21: “…darkness which may be felt.” God extinguishes every form and source of light, from the stars in the sky above to the lamps within the houses. From the very beginning of creation, God made a distinction between the light and the darkness. (Genesis 1:2, 4-5, 18) From that point onward, throughout the entire Bible, God is represented as the source of light and truth. (Genesis 1:16-17, 2 Chronicles 21:7, Nehemiah 9:12, Job 33:28, 37:15, Psalm 36:9, 56:13, 112:4, 118:27, 119:105, Proverbs 4:18, 13:9, Isaiah 60:19-20, John 1:4-5, 3:19, 8:12, 12:35, Romans 13:12, 1 Corinthians 4:5, 2 Corinthians 4:4, Ephesians 5:8, Colossians 1:12, 1 Thessalonians 5:5, James 1:17, 2 Peter 1:19, 1 John 1:5, 7, Revelation 21:23-24, 22:5) That is by no means a complete list of cross references containing the word “light”, and, for the sake of time and page, I will not indulge in a comparison of the theme of light and darkness as found in the Bible. That alone could be a whole series of lessons and sermons which are better left for another time. For the purposes of this topic here in Exodus, it is worth noting that God is again foreshadowing one of the judgements against the world during the Tribulation (Revelation 16:10), as well as emphasizing what life apart from Him will be like for those that refuse Him and His free gift of salvation. There will come a day when all the lost and the unbelieving will stand before God and answer for all their sins, including pride, rebellion and unbelief, and they will be cast into the lake of fire for all eternity. (Revelation 20:15, 21:8) But this is not fire as we know it. Jesus describes this future damnation as “outer darkness”. (Matthew 8:12, 22:13, 25:30) That means this fire, which is extremely painful to the point where the damned shall cry out and gnash their teeth for eternity, is a dark fire, a fire that gives no light whatsoever, a darkness that can be felt. The darkness that the Egyptians experienced here in Exodus 10 was but a mere taste of that eternal punishment that awaits all who, like Pharaoh, refuse to humble themselves and submit to God and His sovereignty and accept His free gift of salvation. Verses 24-29: Pharaoh’s final face-to-face meeting with Moses is one last effort to bargain with Moses and with God. Pharaoh tells Moses that the children of Israel may go, but all their livestock and herds must remain behind in Egypt. (v.24) Moses responds by bluntly stating that every single animal that belongs to the Israelites will be exiting Egypt along with the children of Israel. (v.26) Again, this was God’s command, and Moses is not compromising one iota. In response, Pharaoh’s heart is hardened by God, as predicted, and he says to Moses, “Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die.” (v.28) (It’s ironic that Pharaoh uses the words “see” and “seest” in the midst of such thick and consuming darkness.) Moses agrees. “…I will see thy face again no more.” (v.29) But, as usual, Pharaoh is wrong. He will see Moses one more time - in just a few hours, in fact, shortly after midnight. And this time he will indeed let the Israelites go. Chapter 11: Verses 1-3: The best way to understand the timeline of these last two plagues is to read these first three verses of Chapter 11 as taking place before the scene of Moses’ second to last meeting with Pharaoh in 10:24-29. Verses 4-8 of this chapter are a continuation of that scene, while verses 9-10 should be read as a parenthetical summary of all that’s occurred since Moses’ first meeting with Pharaoh in chapter 5. The tenth and final judgment, the death of the firstborn son, takes place on the third night of the three days of darkness, the same evening as Moses’ penultimate scene with Pharaoh here in chapter 11. Just as God predicted to Moses at the burning bush (Exodus 3:21-22), the Egyptians are more than willing to give to the Israelites of their wealth, as well as other provisions needed for their journey into the wilderness. (v.2) (Psalm 106:46) Moreover, God had also given Moses great favor and esteem in the eyes of the Egyptians, including Pharaoh’s household. (v.3) Verses 4-8: As noted above, these are the final words of Moses to Pharaoh, a continuation of the scene that ended the previous chapter. After telling Pharaoh that he spoke the truth when he stated that he would see Moses’ face no more (10:29), Moses then relays to Pharaoh God’s final judgment. “…About midnight will I go out into the midst of Egypt…” says the Lord. All the firstborn will die, from the son of Pharaoh all the way down to the eldest son of the lowliest servant, and even the firstborn of every animal among the Egyptian livestock. (v.5) The mourning of these deaths will cause such a great cry throughout the land, such as has never been heard before or since this time. (v.6) But among the children of Israel there would be no such cry, not even the barking of a dog against them. (Joshua 10:21) As before, God had marked His chosen people and set them apart from the Egyptians. (v.7) Moses’ final prediction to Pharaoh is that his servants and all his household would beg Moses and the Israelites to flee Egypt before the night is over. He then angrily storms out of Pharaoh’s presence. (v.8) Verses 1-7: The fifth judgment by God against Pharaoh and his people is a pestilence among all their livestock: sheep, cattle, horses, donkeys and oxen. Once again, God is proving that He is the one, true God above all the false gods of the Egyptians. Note from my study Bible: “Egypt’s religion 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 many animal-headed deities.” Not only that, Egypt is renowned throughout the world at this time for her horses and chariots. (1 Kings 10:28-29, 2 Chronicles 1:16-17, Isaiah 31:1, Ezekiel 17:15) As with the first plague, God is striking down one of the staples of the Egyptian economy as well as a symbol of her worldly might and power. And, as with all the other judgements, the livestock of Israel in the valley of Goshen is untouched and unharmed. (v.6-7)
Verses 8-12: The sixth judgment comes with no warning to Pharaoh. Moses and Aaron take handfuls of ash from a furnace in the presence of Pharaoh and hurl it into the air. Throughout all of Egypt, save for the Israelites, every man, woman and child is struck with grievous and sore boils. (Deuteronomy 28:27, Job 2:7-8, Revelation 16:2) Verse 11 states that Pharaoh’s magicians could not even stand before Moses and Aaron because the pain of the sores was so great. Yet Pharaoh still refuses to surrender to God and let the Israelites go. (v.12) Verses 13-21: Each of the first nine judgements against Pharaoh can be grouped into three cycles of three plagues each. Six are now completed, and God gives Pharaoh a more detailed warning before the final cycle of judgments. He commands Pharaoh to “…Let My people go, that they may serve Me.” (v.13) Then He reiterates for Pharaoh the reason for these judgments: “…that thou mayest know that there is none like Me in all the earth.” (v.14) God then goes into more detail regarding this pronouncement. What He is saying in verses 15 and 16 is, essentially, “I could have already judged you by killing you and your people at the start, but instead I have chosen you as a vessel to display My power, and that My name will be known throughout all the world.” Paul references verse 16 in Romans 9:17 as an example of God’s sovereignty. God is a righteous and jealous God. He is the creator of all things, and He will not share His glory with another. (Exodus 20:3, Isaiah 42:8, 48:11) Even if mankind does not willingly bow and submit to His sovereignty, God will still get the glory and honor. This is what Paul meant in Romans 9:22 when he spoke of “…vessels of wrath fitted to destruction…” Pharaoh is an example of a vessel of wrath. He chose from the very beginning to defy God (Exodus 5:2), and his pride and rebellion have only worsened during the first six judgments. He has stubbornly and consistently hardened his heart, and so God is using him as a vessel through which God’s sovereignty, majesty and power are displayed and magnified throughout the whole earth. God now warns Pharaoh that “…I will cause it to rain a very grievous hail…”, the kind of which has never been known in Egypt before now. (v.18) But even in the midst of severe judgment God is still a loving and merciful God, for He then tells Pharaoh to tell his people to get indoors and seek shelter, for only those who are out in the fields will die, both man and beast. (v.19) Verses 20 and 21 indicate that there were some in Pharaoh’s household who did believe the word of Moses and Aaron and sought shelter for themselves and their livestock. Others, sadly, hardened their hearts in the same prideful and rebellious manner as Pharaoh. Verses 22-26: The hail is actually a mixture of hail and fire. Hail is frozen rain. The fact that it is mixed with fire is yet more proof of the supernatural nature of these judgments. All of these plagues were not just unusual weather phenomena. In a manner similar to the judgment upon Sodom and Gomorrah, God rains fire and thunder from heaven, as well as hail, to both crush and devour every man, beast, tree and crop that is in the fields. (v.24-25) The only area left untouched by this plague is, of course, the valley of Goshen. (v.26) Verses 27-35: Pharaoh calls for Moses and Aaron and confesses, “I have sinned this time: the Lord is righteous, and I and my people are wicked.” (v.27) But this is not genuine repentance. The key phrase is the words “this time”. Pharaoh’s heart is still hardened, for he refuses to acknowledge his previous sins of pride and rebellion up to this point. Pharaoh’s confession is nothing more than mere lip service, a show of false humility that he hopes will placate God for the moment so that the severe hail, thunder and fire will cease. This is an example of so many unsaved and lost today who only cry out to God when they are in the midst of great trouble and trials, but as soon as the crisis has passed they immediately forget God and continue in their life of sin and wickedness. Moses tells Pharaoh that he will petition God once again on Pharaoh’s behalf, but that he knows that Pharaoh and his servants do not truly fear and respect God. (v.30) Verses 31-32 state that not all of the crops were destroyed, for the wheat and rye had only just been planted and had not yet begun to sprout. This is yet another example of God’s mercy. There will still be food for the Egyptians after these judgements. Moses intreats the Lord, and the plague of hail and fire ceases. (v.33) But, as every time before, Pharaoh and all his house harden their hearts as soon as the judgment ceases, just as God predicted to Moses at the very beginning. (v.35) |
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