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."
 While Moses is up on the mount receiving from God the instructions for the tabernacle (Exodus 24:18, Deuteronomy 9:9), the Israelites begin to grow restless and impatient. They demand of Aaron that he “…make us gods, which shall go before us…”. (v.1) (Acts 7:40, Exodus 13:21) The Israelites give the following justification for this demand: “…as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him…”. This statement reveals two things: 1) The people had already forgot who it was that had actually led them out of Egypt, and 2) they mistakenly assume they’re now without a leader. The Moody Bible Commentary states it as thus: “The people were foolishly impatient and fickle. Rather than allow Moses the time to receive the law from the Lord, they wanted events to happen in a time of their own choosing. This led to a god of their own making.” Just as Abraham committed his transgression with Hagar because he was unwilling to wait for God’s timing for Sarah to conceive, so the children of Israel were restless and unwilling to wait for Moses to return in order to receive further instruction from the Lord.
Verses 2-6: Aaron tells the people to give him their gold earrings, which represent some of the spoil that the Israelites took from Egypt. (v.2) (Exodus 11:2, 35:22, Judges 8:24) From these Aaron creates a molten calf. When they see it, the Israelites respond with, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” (v.4) This is a clear violation of the first and second commandments. (Exodus 20:3-4, 23, Deuteronomy 9:16, Judges 17:3-4, 1 Kings 12:28, Nehemiah 9:18, Psalm 106:19, Acts 7:41) It’s important to note here that only a few days – or perhaps a week or two – earlier, Moses had given to the people the ten commandments before he and Joshua went back up the mountain to meet with God again. Therefore, there is no excuse for the Israelites’ blatant disobedience against God with their worship of this golden idol. Not only that, but the children of Israel had also been firsthand witnesses to God’s supernatural power over the Egyptians and their false gods, one of which is Bat, a cow goddess. Bat is closely linked in Egyptian mythology with Hathor, the goddess of sexuality, motherhood, music and dance. To ascribe power to these false deities is to rob the one true God of His rightful worship and praise. When Moses had finished giving them the law, the Israelites had promised, “All that the LORD hath said will we do, and be obedient.” (Exodus 24:7) Sadly, it doesn’t take them long to forget that promise. The fact that the people go to Aaron indicates that they are looking to him to be their new leader. He should have said ‘No’ to this demand and rebuked the Israelites for their disobedience. Instead, Aaron gives in to the mob’s request, and, when he sees their reaction to the calf, he encourages their apostasy by building an altar before it. He then declares, “Tomorrow is a feast to the Lord.” (v.5) That proclamation hints at the possibility that the Israelites believe the calf actually does represent God. The term “Lord” in verse 5 is the English translation of the Hebrew word “Jehovah”. The children of Israel very likely committed the same sin that so many Christians today fall into: mixing truth with falsehood. In this case, the creation of the golden calf, along with the sexual immorality and feasting described in verse 6, under the guise of worshiping the true God of Israel, JEHOVAH, is the real transgression. This is why God is giving Moses the instructions for the tabernacle, the Aaronic priesthood, and the system of sacrifices. Israel’s transgression proves that without the tabernacle and the priesthood they would easily fall into the heathen worship and idolatry of their neighboring nations. The phrase in verse 6, “…rose up to play…”, along with the reference in verse 25 to the nakedness of the people, indicates sexual immorality. Nearly all of the false religions of the ANE incorporated polygamy, prostitution, orgies, and bestiality in their regular worship practices. Having just come out of Egypt, the children of Israel were quick to fall back into the immorality and false religion of the Egyptians instead of patiently waiting for Moses’ return from Mount Sinai. (The picture at the top of this posting is an artist's rendering, courtesy of Logos Bible Software, of the events of this chapter.) Verses 7-14: God informs Moses of the Israelites’ sin, telling Moses to get down from the mountain. (v.7) Take note of the wording of this verse: “...for thy people, which thou broughtest out of the land of Egypt…” God has verbally disowned the Israelites! They are no longer His chosen people because “…they have corrupted themselves…”. That verb is used here in the same manner as in Genesis 6:11-12, hence the depth of God’s anger and desire to destroy the entire nation. “They had not just erred, this was not merely a ‘mistake in judgment’ but they had quickly turned aside, they had rapidly and rashly fallen into iniquity and transgression. They had failed to walk in the ‘…way which I commanded them…’; they had missed the mark and fallen short (32:8a). Taking the definition of ‘sin’ as ‘any want of conformity unto, or transgression of, the law of God’ (Westminster Shorter Catechism, Question 38), the people had failed on both counts.” (Moody Bible Commentary) The Lord then gives a summary of all that transpired in verses 1-6 (v.8). In verse 9, He refers to the Israelites as “…a stiffnecked people…” (Exodus 33:3, 5, Exodus 34:9, Deuteronomy 9:6, 2 Chronicles 30:8, Isaiah 48:4, Acts 7:51) and expresses to Moses his desire to destroy them. (v.10) (Exodus 22:24, Numbers 14:12, Deuteronomy 9:14, 19) The phrasing in verse 10 is interesting. God says to Moses, “Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.” God tells Moses what He is about to do, as if Moses possesses the ability to prevent God from carrying out His righteous judgment! This is reminiscent of God’s dialogue with Abraham in Genesis 18:20-33, where Abraham acted as intercessor on behalf of the righteous remnant within Sodom and Gomorrah. God accepted Abraham’s mediation and promised not to destroy the cities if at least ten were found righteous within them. The same scenario seems to be playing out here in verses 10-14, this time with Moses as the mediator and intercessor. And now it’s God’s chosen people who are the object of His wrath and judgment. By revealing his plan to utterly destroy the Israelites for their disobedience and rebellion, God allows the opportunity for Moses to act as mediator on their behalf. The Holman Bible commentators state it as thus: “Earlier the Lord had needed to persuade Moses to accept His plans; now Moses uses the Lord’s own words to persuade Him to have mercy on His people. This displayed the depth of the victory that the Lord had won in Moses’ heart.” Moses seeks the face of the Lord. (v.11) (Deuteronomy 9:18, 26) His question to God is essentially this: “What will the Egyptians and the peoples of the promised land say if You destroy the Israelites now? Did you bring them out of bondage in Egypt only to slay them in the wilderness?” (v.13) (Numbers 14:13, Deuteronomy 9:28, Joshua 7:9) Moses then reminds God of His promise to Abraham and his seed, “…to whom Thou swarest by Thine own self…”. (v.13) God had promised Abraham that his seed would be as great as the number of stars in the sky and that they would one day inherit the promised land forever. How could that promise be fulfilled if God utterly destroyed the nation now? There is also a test here for Moses. God says in verse 10, “I will make of thee a great nation.” Moses displays great humility and maturity here by refusing God’s offer. He instead beseeches the Lord on behalf of Israel, showing just how much he has changed from the impetuous, angry, immature man that was hiding out in the desert when God first called him to be the leader of the Israelites. God, of course, does not renege on His promise to Abraham. (v.14) If he had, he would not be God. Moses is quite correct in pointing this out, and he also passes God’s test of character and true leadership. The verb “repent” in verse 14 is the same as that in Genesis 6:6, 1 Samuel 15:11, 2 Samuel 24:16, and Zechariah 8:14. It means that God is grieved and heartbroken by the sin and apostasy of his creation. “This repentance does not mean that God has literally ‘changed His mind’ about what He intended to do. Rather, ‘when God is said to repent, it indicates 1) his awareness that the human situation has altered and 2) his desire to act in a way fitting to this changed situation.’ (Bruce A. Ware, God’s Lesser Glory: The Diminished God of Open Theism [Wheaton, IL: Crossway Books, 2000], 90)”. (Moody Bible Commentary) (For a more detailed commentary of this, see my notes on Genesis 6.) Verses 15-19: Moses descends the mountain with the pair of stone tablets. (Deuteronomy 9:15) Verses 15-16 emphasizes that the tablets are written on both sides and that they are “…the work of God…”. (Exodus 31:18) This underscores the depth of Moses’ anger in verse 19. The point at which Joshua is waiting for Moses is high enough up the mountain that he is unaware of what is transpiring in the camp. He can, however, hear some kind of noise from the camp far below, and he mistakes it at first for the sound of battle. (v.17) But as he and Moses draw closer to the base of the mountain, Joshua realizes it’s the noise of singing and festivity. (v.18) When they’re finally close enough to see what’s really going on, Moses hurls the stone tablets to the ground, smashing them in the presence of all the Israelites. (v.19) The same phrase “…anger waxed hot…” is used again here to describe Moses’ righteous fury, reflecting the same righteous wrath displayed by God in verse 10. (Deuteronomy 9:17) “Moses’ breaking of the tablets was an important symbolic act done carefully, deliberately, and openly for the benefit of the Israelites because of the way violation of a covenant is routinely described in the ancient Semitic world as a ‘breaking’ of that ‘covenant.’ ” (Holman Illustrated Bible Commentary) Verses 20-25: (Numbers 5:17, 24, Deuteronomy 9:21) Moses immediately melts down the calf and grinds the gold into powder which he casts “…upon the water…”, presumably a nearby stream or river flowing from Mount Sinai. He then orders the children of Israel to drink the bitter-tasting liquid. This is especially just punishment in light of the incident at Marah, just after the exodus from Egypt, when God had changed the bitter water into sweet. (Exodus 15:23-26) Moses had warned the children of Israel then that if they would always hearken to God’s voice and “…do that which is right in His sight…”, as well as obey all His commandments and statutes, that God would always care and provide for them. (Exodus 15:26) Disobedience, however, will always be punished accordingly. Next, Moses confronts Aaron. He demands of his brother to know what the people did to Aaron to convince him to bring “…so great a sin upon them?” (v.21) Aaron’s initial response of “Let not the anger of my lord wax hot…” echoes the same description from verses 10 and 19. He then blames the people, telling Moses “…that they are set on mischief…” (v.22), meaning that the Israelites are prone to evil, and that they demanded that he make for them the golden calf. (v.23) This is the very reason that Aaron should have refused the people’s request, and the fact that he is attempting to deflect the blame from himself is further proof that he knew from the start that this was wrong. His explanation for the creation of the idol in verse 24 is utterly laughable, “…I cast it [the gold] into the fire, and there came out this calf…”, and only serves to underscore the weakness of his character as well as the depth of his sin. This is the reason for Moses’ initial demand in verse 21. He is holding Aaron responsible for bringing this great sin upon the children of Israel. This is further confirmed by the statement in verse 25: “…Aaron had made them naked unto their shame…”. (2 Chronicles 28:19) This indicates the sexual immorality and extreme debauchery that was taking place while Moses and Joshua were up on the mountain. Verses 26-29: Moses stands in the gate of the camp where he can both be seen and heard. These verses indicate that many of the Israelites refused to leave their idolatrous worship and the orgy that was still taking place even though the golden calf is no longer present. The time has come to separate the ones who are persisting in their disobedience and rebellion from those who were only bystanders caught up in the heathen festivity. Moses’ declaration is clear, direct and loud enough for all to hear: “Who is on the Lord’s side? Let him come unto me!” (v. 26) Only the men of the tribe of Levi answer his call. This is interesting when one considers Jacob’s pronouncement in Genesis 49:5-6. The descendants of the two brothers known for their anger and vengeful violence are now the ones who stand with Moses and will be the executors of God’s wrath upon their fellow Israelites. Moses commands the men of Levi to go through the entire camp and slay every man and woman that is still participating in the idolatrous orgy. (v.27) This must have been heartbreaking for these sons to have to kill their own families as well as their neighbors, but they obey Moses nonetheless. When all is said and done, about three thousand men are dead. (v.28) Verse 29 reiterates the reason for this harsh judgment: God’s law – which the Israelites had readily agreed to honor and obey (Exodus 24:3) – demanded that no other gods or idols be worshiped in place of JEHOVAH, the one true God of Israel, Lord of heaven and earth. (Exodus 20:22-23) The Israelites had committed the sins of pride and rebellion, giving in to the lusts of their flesh rather than obeying God, and such grievous sin demanded swift and righteous punishment. Verses 30-35: Moses ascends Mount Sinai to once again “…go up unto the Lord…” (v.30) But now his purpose is to atone for the Israelites’ sin. “In the next section of the exodus experience, we can see Moses taking on two roles. He became the intercessor for Israel, and at the same time the intimate companion of the Lord.” (Moody Bible Commentary) Once again, we see a very different man here than the one God first called at the burning bush on the backside of the desert. Moses casts himself down before God, begging the Lord to take his life as an atonement for the children of Israel. (v.32) Moses is so distraught that he can’t even finish the conditional sentence that begins this verse. Instead, he finishes with a plea to “…blot me, I pray thee, out of thy book which thou hast written.” (Psalm 69:28, Isaiah 4:3, Malachi 3:16, Romans 9:3) This is possibly a reference to the same book that is mentioned in Revelation 20:12, 15, also known as the Lamb’s Book of Life. It’s also possible that this is merely a metaphor for salvation as it was understood by the OT saints. Moses is, in essence, offering up his own salvation and eternal security if it means it will stay God’s wrath against the rest of Israel for their sin. This is the most selfless act any man could do for another, and it’s a testament to Moses’ character as a true leader and a man of God. But the Lord denies Moses’ request, saying that each man must pay for his own sins. (v.33) “…him will I blot out of My book.” (Exodus 17:14, Deuteronomy 29:20, Psalm 9:5, Revelation 3:5, 21:27) This is further proof that no man or woman can atone for another’s sins, only because we are all sinners – even the greatest men of God like Moses, Elijah, David or the apostle Paul. Only Jesus Christ, born in the flesh, who lived a perfect and sinless life, could properly and justly atone for the sins of all mankind. God commands Moses to lead the children of Israel to the promised land, repeating once more His promise from Exodus 23:20 regarding the Angel of the Lord. (v.34) He closes with an assurance that further punishment will be dealt upon the Israelites for their disobedience on this day. That judgment comes in the form of a plague. (v.35) Aaron is once again singled out by name for leading the people into sin. The incident of the golden calf proves the depravity of our sin nature. God created us to know, love and worship Him. It’s hardwired in the DNA of our souls. If we reject God, we will love and worship something else: money, career, family, false religion, or even just our own selfish pride. Just as the Israelites tried to satisfy their God-given need to worship something greater than themselves, so we do the same today, whether we realize it or not. This is the reason that so many false religions exist in the world. Satan knew of this need God placed within Adam and Eve, and that’s how he successfully deceived them, and how he’s still successfully deceiving mankind today. He convinced Adam and Eve that they could love and worship themselves by being “as gods” if they ate of the forbidden fruit, and he deceived all of their descendants the same way. All of us are born trying to fill that specific void within with everything BUT God. Only when we finally realize and admit the truth of our fallen, broken nature and then reach out Jesus as our LORD and Savior do we finally find the only missing component that truly completes us as created, sentient beings. That was God’s beautiful, perfect design for us – and this world – from the very beginning!
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This chapter describes the ritual by which Aaron and his sons are consecrated and ordained to serve as priests in the tabernacle. The ceremony begins with one young bullock and two rams, all without any blemish or spot. (v.1) (Hebrews 7:26) Along with the animals, Moses is also to bring bread, cakes, and wafers – all of them unleavened and made of wheat flour. (v.2) (Leviticus 2:4) Here in the OT, remember, leaven represents sin. Everything about this consecration ceremony symbolizes cleanliness and purification, holiness before the Lord. Aaron and his sons are to be brought to the door of the tabernacle and washed with water (v.4), the first step of purification before God. (Exodus 40:12, Leviticus 8:6, Hebrews 10:22) Next, the garments described in chapter 28 are to be put upon Aaron and his sons. (v.5-9) (Leviticus 8:7) Because Aaron will be the high priest, the one highest in rank in the tabernacle service, the process of robing him is described first. (v.5-6) After he is properly clothed, Moses is to take the anointing oil and pour it upon Aaron’s head. (v.7) (Exodus 25:6, 30:25, Leviticus 8:12, 10:7, 21:10, Numbers 35:25, Psalm 133:2) Verse 9 repeats the command that “…the priest’s office shall be theirs for a perpetual statute…”. The Aaronic priesthood is to be inherited, passed from father to son, a sacred and holy honor for the men of the tribe of Levi.
NOTE: the Aaronic priesthood is one of the institutes of the OT that Joseph Smith erroneously and egregiously turned into a fundamental doctrine and practice of the Mormon church. God never intended for anyone but the Israelites under the Mosaic law to obey and practice this institution. This is one of the many glaring contradictions between scripture and the false teachings found in the Book of Mormon. When Jesus Christ gave up his life upon the cross, and when the veil of the temple that separated the holy place from the holy of holies was torn in two, the Levitical priesthood was abolished. We who now live in the dispensation of grace are not under the law because Christ’s sacrifice paid the penalty for our sins once and for all time – past, present and future. The need for a man to serve as our high priest and mediator is no more because Jesus Christ now serves that role for us for all eternity, as explained in the book of Hebrews. Verses 10-14: The next step of the purification and consecration ceremony for the priests is the blood sacrifice of the bullock, which is the sin offering. (Leviticus 1:4-5, 8:14) This offering is for the purpose of cleansing the altar. (Exodus 24:6) Aaron and his sons are to lay their hands upon the head of the bullock before slaying it “…by the door of the tabernacle of the congregation.” (v.11) “The priest laying hands on the animal symbolized the transfer of guilt (imputation) from the guilty to the innocent. This was a key feature of the entire sacrificial system (Leviticus 16:21-22, Isaiah 53:5, 1 Peter 2:24). The concepts of transfer and imputation point to a system and theology of substitution. Combined with the act of slaying the animal, the entire scene pictured penal substitution.” (The Moody Bible Commentary) The blood of the bullock is to be sprinkled upon the horns of the brazen altar (a.k.a. the altar of burnt offering) and then poured all around the base of it. (v.12) (Leviticus 8:15) The fat of the bullock, as well as part of the liver (the caul) and the two kidneys, are to be burned upon the altar. (v.13) “The fat was considered the choicest part of the animal and was therefore offered to the Lord.” (Believer's Bible Commentary) The rest of the animal is to be burned outside the camp. “…it is a sin offering.” (v.14) (Leviticus 4:11-12, 21, Hebrews 13:11-12) “The various kinds of sin offering and their circumstances are described in Leviticus 4:1–5:13. Sometimes called a purification offering, its purpose is to atone for sin or ceremonial uncleanness in order to restore communion.” (Holman Illustrated Bible Commentary) Verses 15-18: The first ram is to be the burnt offering. (Leviticus 8:18) This offering is for propitiation. (Leviticus 1:4) Once again, Aaron and the priests are to lay their hands on the head of the ram (v.15) before killing it. (v.16) This time, however, the blood is to be sprinkled around the altar rather than just on the horns. The animal is to be cut up into pieces – the head, body, and the four legs – and his insides cleaned out and washed. All the pieces are then laid upon the altar (v.17) and burned. (v.18) This offering is one of atonement on behalf of the priests, foreshadowing once again Christ’s death on the cross for our sins. (Exodus 20:24) That’s why the whole animal is to be sacrificed on the altar. Verse 18 concludes with, “…it is a sweet savour, and offering made by fire unto the Lord.” Verses 19-21: The second ram is the ram of consecration. (Leviticus 8:22) As before, Aaron and his sons are to lay their hands upon the head of the ram before slaying it. With the blood of this animal, Moses is to put some on the tip of Aaron’s right ear, his right thumb, and the big toe of his right foot. (v.20) He then repeats the process for Aaron’s sons, and then sprinkles the blood on the altar and all around it. Lastly, Moses is to sprinkle some of the blood that’s on the altar, as well as some of the anointing oil, on Aaron and his sons and their garments. (v.21) (Exodus 30:25, 31, Leviticus 8:30, Hebrews 9:22) According to the Believer’s Bible Commentary, the placing of the blood on the right ear tip, the thumb, and the big toe “…signified the need of cleansing from sin in every area of human life—the ear for obedience to God’s Word, the hand for action or service, and the foot for walk or deportment.” By all of this, Aaron “…shall be hallowed, and his garments, and his sons, and his sons’ garments with him.” It might seem strange to us that Moses is to stain these beautiful priestly garments with blood, but in the eyes of God this blood is for atonement. Without it, there is no fellowship or communion with God who is holy and perfect and us who are stained with sin. Without penal substitution and the propitiation of a blood sacrifice, there is no way of salvation for mankind. Verses 22-25: From the third ram Moses is to take the fat, the rump, the caul of the liver, the two kidneys, and the right shoulder. (v.22) All of these, along with a loaf of bread and a wafer (v.2, 23), are to be placed into the hands of Aaron and his sons. (v.24) (Leviticus 8:26) They are to offer them up “…for a wave offering before the Lord.” (Leviticus 7:30, 10:14) The priests will hold up the items and wave them back and forth in the air above the altar, presumably also looking towards heaven, as if to say to God, “See this!” After this all the items are burned upon the altar, once again “…for a burnt offering, for a sweet savour before the Lord…”. (v.25) (Leviticus 7:31, 8:28) Verses 26-28: The breast and left shoulder of the second ram are for Aaron and his sons to consume after the pieces have been sanctified and offered up in wave and heave offerings. (v.26-27) (Leviticus 7:34, 8:29, Numbers 18:11, 18, Deuteronomy 18:3) The heave offering is so named because of the priest lifting the animal flesh vertically instead of waving it horizontally above the altar. The heave offering is to always be set aside for the priests. (v.28) (Leviticus 10:15) The sacrifice of the second ram is referred to as a “peace offering” in verse 28. (Leviticus 3:1) “A peace offering (see Leviticus 7) was, in a sense, celebratory, a joyful act symbolizing the peace now enjoyed (after the sin and guilt offerings had been made and accepted by the Lord) between the worshiper and God.” (Moody Bible Commentary) Verses 29- 34: The garments of the high priest are to be passed down from generation to generation (v.29) (Numbers 20:26, 28), and the ordination ceremony for the new high priest is to last seven days. (v.30, 35) The meat of the second ram, the peace offering, is for the nourishment of the priests only (v.33), along with the bread from the basket that is to be kept always at the door of the tabernacle. (v.31-32) The ram’s flesh is to be boiled, (Leviticus 8:31), and any of the meat or bread that is left over at the end of each day is to be burned. Nothing is to be saved for the following day. (v.34) (Exodus 12:10, 16:16, 19, 23:18, 34:25, Leviticus 7:18, 8:32) As with many of the commandments found in the Mosaic law, especially in Leviticus, this rule was most likely given for health reasons. With no way to adequately and safely refrigerate any leftover meat, it would quickly spoil if the priests tried to save any for the following day or later. Verses 35-37: This ceremony of consecration is to last seven days. (v.35) (Leviticus 8:33) Each day there is to be the three different animal sacrifices. (v.36) (Hebrews 10:11) God makes a point of emphasizing the first sacrifice, that of the bullock which is the sin offering, and the holiness of the altar. (v.37) Only that which is holy may touch the altar itself. (Numbers 4:15, Matthew 23:19) Verses 38-46: The priests are to sacrifice on the altar twice daily, once in the morning and evening, a lamb less than a year old. (v.38) (Numbers 28:3, 29:6, 1 Chronicles 16:40, Ezra 3:3) “This shall be a continual burnt offering…” (v.42), says the Lord. With each lamb the priest is to combine a meat offering of flour and oil and a drink offering of wine (v.39-40), “…for a sweet savour, an offering made by fire unto the Lord.” (v.41) The purpose of these two daily sacrifices is states in verse 43: “And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory.” (Exodus 25:22, 33:7, 9, 40:34, Numbers 17:4, 1 Kings 8:11, 2 Chronicles 5:14, Ezekiel 43:5, Haggai 2:7, 9) The whole reason and purpose of the tabernacle, the priests, and the various sacrifices is so that God may commune and fellowship with His chosen people. (Exodus 6:7) It’s why he brought them out of bondage in Egypt in the first place. God desires on ongoing relationship with the Israelites, and all these commandments and instructions for the law and the tabernacle and the daily sacrifices are so that He – a holy, perfect God – can meet with His unholy, sinful creation. Sin separates us from God. Without the blood sacrifice of a perfect, sinless being there can be no atonement for our sin. Until it was time to send Christ into the world – born of a virgin, living a perfect, sinless life, and then offering up himself as a blood sacrifice once and for all for all mankind – only the daily sacrifices and burnt offerings of lambs, bulls and goats could temporarily repair the broken relationship between almighty God and His chosen people. (Hebrews 9:13-15) It was God who first desired to dwell among His people (v.45-46), and it was He that initiated the instructions to Moses in the proper way that that fellowship could be restored. (Exodus 25:8, Leviticus 11:45, 26:12, Numbers 5:3, Deuteronomy 12:11, Zechariah 2:10, John 14:17, 23, Revelation 21:3) Chapters 28 and 29 are God’s instructions to Moses regarding the high priests. Chapter 28 is a detailed description of the vestiture that will be worn by Aaron and his sons. Verse 1: God tells Moses that Aaron and his sons – Nadab, Abihu, Eleazar, and Ithamar – are to be called out and separated “…from among the children of Israel, that he may minister unto Me in the priest’s office…”. (v.1) (Numbers 3:10, 18:7, Psalm 99:6, Hebrews 5:4) The role of the high priest is a sacred one, a position of the highest honor, for the priest is to be a mediator between God and His chosen people. Until now, the family patriarch had typically filled the role of priest for his household, i.e. Job, or the leader of a community had served as high priest, i.e. Melchizedek or Jethro. But now God is officially establishing and ordaining the Levitical priesthood for the nation of Israel. The Moody Bible Commentary explains it this way: “This office was not one a man could aspire to or assume on his own authority; it was not an office intended to elevate the man but to meditate between God and Israel. Everything about the priests, their clothes, their duties, their role, was designed to focus on the office and the function of the man. The quality and character of the man under the clothes counted, but only so far as the man’s character did not defile the clothes or demean the office. In his person he did not contribute to the value and vitality of the position. He could detract from it, but it was all about the office and it was all about the mediatorial function.” Just as God called Moses from a burning bush on the backside of the desert to be the leader of the Israelites, so He now calls Aaron and his descendants to serve as priests in the tabernacle. There is nothing that either of these men did of their own merit to earn their positions. God is the one who ordains and calls them, and He now establishes that it will be the tribe of Levi, starting with Aaron and his sons, that will serve as mediators between God and the Israelites. Verses 2-4: The robes worn by Aaron and his sons are “…holy garments…for glory and beauty.” (v.2) (Exodus 29:5, 29, 31:10, 39:1, Leviticus 8:7, 30) (See below, image courtesy of Logos Bible Software.)  According to the Holman Bible Commentary, “…the priestly garments were much more than utilitarian. They resembled other elements of the tabernacle complex, which featured fine fabrics, colorful designs, precious metals, and specialized workmanship, as appropriate for honoring the Lord, who would reside there.” The robes would be made by specific Israelites God would choose from among the congregation, “…whom I have filled with the spirit of wisdom…”. (v.3) (Exodus 31:3, 6, 35:30-31, 36:1, Isaiah 11:2, Ephesians 1:17) Verse 4 lists the different pieces that would make up the whole of the priestly garments: the breastplate of judgment, an ephod, a robe, a broidered coat, a mitre, and a girdle. (Leviticus 8:7) God emphasizes a third time the purpose of the detailed instructions that are about to follow: that Aaron and his sons “…may minister unto me in the priest’s office.” Verses 5-14: The ephod. (Exodus 39:2, Leviticus 8:7) This is a two-piece garment, open at the sides and joined at the shoulders. (v.7) It and the belt are made of finely spun cloth of gold, blue, purple and scarlet. (v.6, 8) At each shoulder where the two pieces are joined together is an onyx stone (Exodus 35:27), each one engraved (Exodus 35:35) with the names of the twelve tribes of Israel, according to their birth; six on one stone, six on the other. (v.9-10) (Refer back to Chapter 25 for my cross references and commentary on onyx stones throughout the Bible.) The onyx stones are secured in “ouches”, or settings, of gold. (v.11) These are fastened to a pair of gold chains at either end, and those are what connect the two pieces of the ephod at the shoulders. (v.13-14) The purpose of these two stones is so that “…Aaron shall bear their names before the Lord upon his two shoulders for a memorial.” (v.12) (Exodus 39:6-7) Verse 29 also reiterates this: “…a memorial before the Lord continually.” What this means is that the priest is representing the whole nation of Israel before God every time he puts on the ephod and the breastplate of judgment and performs the sacrifices in the tabernacle. Verses 15-30: The breastplate of judgment. (Exodus 39:8) The instructions for this garment piece are more detailed than any of the other pieces, thus highlighting it as the most important of all the pieces of the priestly robe. This, too, is made “…of gold, of blue, and of purple, and of scarlet, and of fine twined linen…”. (v.15) It is an exact square, each side being a span, or about nine inches (v.16), and it’s attached to the front of the ephod by a gold ring with a gold chain at each corner. The upper pair connect to the shoulders of the ephod via the ouches of gold that hold the onyx stones, and the lower pair connects to the belt of the ephod. (v.22-28) The breastplate itself contains twelve stones (v.17), each one engraved with the name of one of the twelve tribes of Israel. (Exodus 39:10) This is the order of the stones: sardius, topaz, carbuncle, emerald, sapphire, diamond, ligure, agate, amethyst, beryl, onyx, and a jasper. (v.17-20) In the text of my study Bible, there is a note next to each of the following names as thus: carbuncle (emerald), emerald (turquoise), diamond (sapphire), ligure (jacinth or amber), beryl (yellow jasper), and onyx (onyx or carnelian). Matching up the names of each gem according to its common name in the ANE compared to what we know it as today is somewhat difficult for a few of the gemstones named in the Bible, hence the notes in the KJV text. Although the text does not say specifically in what order the names of the tribes are to be engraved, we can logically presume from the earlier instruction regarding the onyx stones in the ephod that the order is according to birth. If this is the case, and if we go by the traditional Hebrew rule of reading/writing each line of a text from the right side of the page to the left, the name of each tribe and their assigned gemstone would be as follows:  You’ll notice that the description of the breastplate in the illustration above says that the colors of each gemstone match the colors of the flag of each tribe, but none of the Bible commentaries that that I am using as resources for my notes here say anything about that, so I’m not sure how accurate that is. It is a reasonable possibility, however, that each tribe would have had a banner or standard of some sort with a color that would match their assigned gemstone. And as for the colors of jewel in the breastplate, that, too, is up for some debate, only because of what I mentioned earlier about some confusion regarding the differences in a few of the names of the stones back then and how we would label them today. Attached to the breastplate are the Urim and the Thummim. (v.30) (Leviticus 8:8, Numbers 27:21, Deuteronomy 33:8, 1 Samuel 28:6, Ezra 2:63, Nehemiah 7:65) This is why the breastplate of judgment is so named: “…Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually.” Exactly what the Urim and Thummim are is not clear. According to Strong’s concordance and the Brown-Driver-Briggs Bible dictionary, the word “Urim” means “lights” and Thummim means “perfection”. Scripture doesn’t describe them in any detail, saying only instead that the priest uses them to determine the will of God in any given situation or dilemma. (See Numbers 27:21 in the cross references above.) The Moody Bible Commentary says this: “Some have suggested that they were used as sacred lots (something like modern dice) to gain yes and no answers to specific questions. However, it might be that these objects were only symbolic of the high priest’s special authority as the Lord’s spokesman; in other words, when the priest was wearing these stones he was speaking for God.” Verses 31-35: The priest’s robe. (Exodus 39:22) This garment is worn under the ephod, and it’s made of only blue cloth. It’s longer than the ephod, extending past the knees. All around the hem, in an alternating pattern of one and one, are blue, purple, and scarlet pomegranates and tiny gold bells. (The pomegranates are most likely just bits of cloth sewn in the shape of the fruit.) (v.33-34) The reason for this is given in verse 35. If the high priest were to die while in the holy of holies, the lack of sound from his movements will be noticed by those who are either in the holy place or gathered in the courtyard outside the tabernacle. (Leviticus 10:2, Luke 1:21) Verses 36-38: The mitre and gold plate. (Exodus 39:30-31, Leviticus 8:9, Zechariah 14:20) The mitre, or turban, is the final piece of the priestly garments described in this chapter. Notice that the description of this headpiece starts not with the turban itself but, rather, with the large gold plate that contains the engraving, “HOLINESS TO THE LORD”. (v.36) It’s attached to the front of the turban with a cord of blue lace (v.37), and the turban itself “…probably consisted of folded fabric around the head, the sort of thing made familiar in pictures of men from the Middle East and Islamic countries today.” The meaning of the gold plate and its inscription is explained in verse 38: “…that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts…”. This goes back to the fundamental purpose of the role of the high priest from verses 1-3. Aaron and his sons are to be the mediators between God and the Israelites. Part of that responsibility means sanctifying all the things set aside in the tabernacle for the worship of God, as well as conducting the blood sacrifices that would temporarily cover the sins of the people before their holy and righteous God. “…that they may be accepted before the Lord.” The whole purpose of the tabernacle, the priest, and the blood sacrifices is so that God may have a covenantal relationship with His chosen people. Sin, remember, separates us from God. By instituting the Levitical priesthood and the system of blood sacrifices, God is making a way for the Israelites to worship and commune with Him without violating and staining His holiness with their sin. (Leviticus 10:17, 22:9, 16, Numbers 18:1, Isaiah 53:11, Ezekiel 4:4, John 1:29, Hebrews 9:28) This is why Jesus Christ is compared and contrasted with the role of the high priest in Hebrews. The tabernacle and the duties of the priest as instructed to Moses here in Exodus and Leviticus is a foreshadowing of Christ and all that he would do for all mankind hundreds of years later on the cross at Calvary. Jesus provided the once-for-all blood sacrifice that would take away the sins of all who would believe on His name. He now sits at the right hand of the Father, interceding on our behalf as our priest and mediator to God the Father. (Hebrews 4:15-16) Verses 39-43: The coat and mitre are to be made “…of fine linen…” (v.39) (Exodus 35:35, 39:27), and the girdle is to be crafted of needlework. Only the high priest is to wear all of the garments described thus far in this chapter. The other priests, including Aaron’s sons, will wear only the coat, belt and turban. (v.40) (Refer back to the illustration above.) (Ezekiel 44:17-18) The materials and the handiwork of these garments are to be a reflection of God’s beauty and glory. (v.40) They, like everything else related to the tabernacle, are to be HOLY UNTO THE LORD. Aaron and his sons are to be anointed, consecrated, and sanctified before God in order to minister for Him in the office of priest. (v.41) (Exodus 29:7, 30:30, 40:15, Leviticus 10:7) “Sanctified” means “to be set apart”. To stand before almighty God as mediator for the people of Israel is a holy and sacred duty that is not to be undertaken lightly. Furthermore, the priestly office, as well as the daily responsibilities within the tabernacle, are to have no hint of sexuality. This is the reason for the command in verse 42: “And thou shalt make them linen breeches to cover their nakedness…”. (Exodus 39:28, Leviticus 6:10, 16:4) The underwear extends all the way to the thighs, and is as essential to the office of the priesthood as all the other garments described in this chapter. God specifically states in verse 43 that Aaron and all others who serve after him in this role must wear these breeches, as well as everything else as instructed up to this point, lest they offend God’s holiness and be condemned to death for it. “…that they bear not iniquity, and die…” (Exodus 20:26, Leviticus 5:1, 17, 20:19-20, 22:9, Numbers 9:13, 18:22) This is a statute forever to Aaron and all his descendants. (Exodus 27:21, Leviticus 17:7) One final note: there’s no instruction in this chapter regarding footwear for the priests. That’s because the tabernacle is holy ground and, therefore, the priests are to remain barefoot. (Exodus 3:5) Below is an artist’s rendering of what the high priest might have looked like while wearing the garments described in this chapter. (Courtesy of Logos Bible software.)  At the conclusion of giving the law to Moses, God instructs him to return with “…Aaron, Nadab, Abihu, and seventy of the elders of Israel…”. (v.1) This is the second mention of Aaron’s sons here in Exodus. (Exodus 6:23, 28:1, Leviticus 10:1-2) Only Moses is allowed to “…come near the Lord…”. (v.2)
Verse 3: Moses descends the mountain and relays to the people all that God had given to him in the form of the Book of the Covenant. (v.7) The children of Israel readily agree to obey the law. “…All the words which the Lord hath said will we do.” (Exodus 19:8, Deuteronomy 5:27, Galatians 3:19) Verses 4-8: Moses writes down “…all the words of the Lord…”. (Exodus 17:14, 34:27, Deuteronomy 31:9) Early the next morning he builds an altar at the base of Mount Sinai. The altar’s base consists of twelve pillars – or stones – each one representing a tribe of Israel. (Genesis 28:18) Moses then calls for the “…young men of the children of Israel…” (v.5) who could offer burnt offerings and peace offerings before the Lord. Ratification and acceptance of this new covenant by the people requires a blood sacrifice, oxen in this case. (Exodus 29:16, 20, Hebrews 9:18) Half the blood that’s drained from the animals is sprinkled on the altar. (v.6) After reading the whole law to the people once more, Moses sprinkles the other half of the blood on them. (v.7-8) (Zechariah 9:11, Matthew 26:28, Mark 14:24, Luke 22:20, 1 Corinthians 11:25, Hebrews 9:19-20, 13:20, 1 Peter 1:2) According to the Holman Illustrated Bible Commentary, “The sprinkling of blood marked the altar and the people as associated with the covenant sacrifices. And because this covenant was with God, the shed blood was also a provision for atonement and forgiveness, life for life.” That commentary also points out that the burnt offerings, in which everything but the animal hide is consumed in the fire, shows total dedication to the Lord on the part of the one giving the sacrifice. In this instance, the burnt offerings were given on behalf of all the children of Israel, signifying the nation’s whole and complete dedication to God. Verses 9-11: After all this, Moses ascends the mountain with Aaron, Nadab, Abihu and seventy elders of Israel, as God had commanded in verse 1. They pause midway up the mountain, as later indicated by God’s command to Moses in verse 12, and it’s here that they see “…the God of Israel…”. (v.10) (Numbers 12:8, Isaiah 6:5, John 1:18, 6:46, 1 John 4:12) The description that follows this statement employs a simile. The point of view is from that of a person who is prostrate on the ground and, thus, can only see what is beneath the feet of God. To Moses it must have resembled sapphire stone. (Ezekiel 1:26, Revelation 4:3) While the apostle John states clearly that no man can see God and live, it’s clear from this passage, as well as Genesis 32:30, Exodus 33:22-23, and Judges 13:22 that God can take the form of persons or things familiar to His children. The Believer’s Bible Commentary puts it this way: “…God in His unveiled glory is a consuming fire which would vaporize anyone looking at Him, yet He can reveal Himself in the form of a man, an angel, or a glory cloud (Deuteronomy 5:24) which a person could see and still live.” The phrase “laid not His hand” in verse 11 means literally “did not stretch forth His hand against”. This is a reference to the custom of this time in the ANE where a king had the power and authority to issue a death sentence against his subjects with just a hand gesture. As I noted in my commentary from chapter 19, this whole experience – God meeting with His chosen people, giving them the law, and then the Israelites accepting that law and agreeing to its covenant – is all patterned after the custom of a king forging a covenant relationship with His subjects. Verse 11 concludes by stating once more that Moses, Aaron, and the elders saw God. This experience was then followed by a feast. (“…and did eat and drink…”) This, too, was part of the ancient custom of a king dining with his faithful subjects, especially in the form of a celebration of something significant. (Genesis 14:18, Isaiah 25:6, 1 Corinthians 11:26, Revelation 19:9) Verses 12-18: This is the first mention of the “tables of stone”, the tablets upon which God will write His ten commandments for the children of Israel. (Exodus 31:18, 32:15, Deuteronomy 5:22) He calls to Moses, beckoning him further up the mountain. (v.12) Moses instructs the elders to wait where they are and that Aaron and Hur are in charge until he returns. (v.13) God appears in the form of both a cloud and a “devouring fire”, covering the whole mountain top in His glory. (v.15-16) (Exodus 3:2, 16:10, 33:18, Numbers 14:10, Deuteronomy 4:26, 36, 9:3, Romans 3:23, Hebrews 12:18, 29) Compare this passage with the transfiguration of Jesus on the mount in Matthew 17. Verse 5 of that chapter states, “…a bright cloud overshadowed them…”. Moses and Joshua wait for six days outside the cloud and on the seventh day Moses goes up into the cloud alone to meet with God. He remains there for forty days and nights. (v.17-18) (Exodus 34:28, Deuteronomy 9:9, 10:10) 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 1-7: God reiterates for Moses his new ability to do miracles in the presence of Pharaoh. The Lord had previously stated this to Moses in Exodus 4:16. (Jeremiah 1:10) This is what God means when He says here, “…I have made thee a god to Pharaoh…” Aaron would be the spokesman for Moses, just like a prophet. (v.2) God then lays out the game plan for Moses once more: He would harden Pharaoh’s heart so that His signs and wonders would be multiplied throughout Egypt so that Pharaoh would let the Israelites go, but only after the great judgments. (v.4) God is emphatic that it won’t just be the children of Israel that will know He is the Lord. The Egyptians, too, will recognize Him as the one true God when He frees “…the children of Israel from among them.” (v.5) And so Moses, now 80 years old, and Aaron, 83, go before Pharaoh a second time. (v.7) Verses 8-13: God predicts that Pharaoh will demand a sign from Moses and Aaron. (Exodus 10:1, Isaiah 7:11, John 2:18, 6:30). God tells Moses to tell Aaron to cast down his rod, just as God had shown to Moses at the burning bush (Exodus 4:2-3). Aaron does so, but Pharaoh is not impressed. (v.10) He calls for his sorcerers and magicians (Genesis 41:8, Daniel 2:2, 2 Timothy 3:8), and they are able to do the same miracle. (Exodus 8:7, 18, 2 Timothy 3:9, Revelation 13:13-14) But, even after Aaron’s serpent swallows up all of their serpents (v.12), Pharaoh’s heart is still hardened. He refuses to bow to God’s sovereignty and authority, just as God predicted. (v.13) It was the power of Satan that allowed Pharaoh’s magicians and soothsayers to do those miracles. This whole episode of the Israelites’ exodus from Egypt was a power struggle between God and the devil, and God allowed Satan to work through Pharaoh and his “wise men” (v.11) so that God’s power and name would only be further magnified throughout Egypt and the rest of the known world at that time. Paul states in 2 Corinthians 11:14 that “…Satan himself is transformed into an angel of light.” Lucifer is a created being, same as all the other angels, same as you and me, and, thus, he has no genuine, original power of his own. God allows him to do what he does, and his days are numbered. Satan hates God and all that He loves, and so Satan does his best to deceive us – God’s creation – by imitating God’s miracles. This, too, was all part of God’s plan for delivering His chosen people from the hand of Pharaoh. Verses 14-25: God tells Moses and Aaron to meet Pharaoh at the bank of the Nile river the next morning. The phrase “…goeth out unto the water…” most likely refers to bathing. (Exodus 2:5) The Nile river was the lifeblood of Egypt. It was the source of all the drinking water for the Egyptians as well as the primary means by which they watered their crops. Some of the gods in the Egyptian pantheon were represented by the river itself as well as the animals within it. Many of the plagues – or judgments – were directed against specific deities of Egyptian mythology. (See the chart at the end of this post.) This was yet another way in which God demonstrated his power and sovereignty over the natural world, as well as proof that He was – and is – the one true and living God, the creator and sustainer of all things. God tells Moses and Aaron to tell Pharaoh that, because he refused to hearken to the word of the lord, God will turn the Nile river into blood. All living creatures within it will die, and the river will stink. There will be no drinkable water anywhere in the land. (v.19, 21) As soon as Aaron stretches forth his rod over the river, the judgment comes true. Verse 22 states that Jannes and Jambres, Pharaoh’s magicians (2 Timothy 3:8), also turn the water to blood, and thus Pharaoh stubbornly refuses to believe Moses, just as God had predicted. It’s unclear if the sorcerers were able to turn the blood back into water and then into blood again, or if only a portion of the river had been turned into blood first by God and then the rest by the magicians because of God allowing them to do so to fulfill His judgment and prophecy. Whatever the case, every single drop of water throughout the land of Egypt – except the Goshen valley where the Israelites dwell (Genesis 47:6) – is turned to blood, even that which had been stored in wooden vessels and other pots within the Egyptian houses. (v.19) The effects described in verse 21 indicate that the blood was real. This was no mere illusion or something that resembled blood. It was actual human blood. As noted in my study Bible, “In addition to the loss of all their fish and their drinking water, the Egyptians suffered the extreme indignity of seeing the gods of the Nile made loathsome before their very eyes.” Pharaoh returns to his house, persisting in his unbelief (v.23). Despite their efforts digging for fresh water around the river, the Egyptians fail to find any to drink (v.24) God allows the judgment to stand for seven days. Though it doesn’t say specifically in this passage, we can safely conclude that many Egyptians died of thirst in those seven days. The ten plagues that God uses here in Exodus to judge Pharaoh and his people are a foreshadowing of the judgments He will bring upon the whole world during the Tribulation. This first one, specifically, will be repeated in the second trumpet and the second and third vials. (Revelation 8 & 16) And, just like Pharaoh here in Exodus, there will be many then that will harden their hearts in unbelief, thus sealing their judgment of eternal damnation in the lake of fire. (Revelation 20:15)  CHAPTER 5:
Moses and Aaron stand before Pharaoh, and Aaron delivers God’s message: “…Thus saith the Lord God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.” (v.1) Pharaoh’s response, as I noted in the previous chapter, is boastful and defiant. “Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.” (v.2) In Egyptian myth and culture of that time the Pharaoh was not just considered a representative of the gods, but was a god himself. Thus, the Exodus account is a confrontation between gods: Pharaoh vs Yahweh, the one true God. Moses and Aaron respond by explaining that “…The God of the Hebrews…” commands all the children of Israel to go three days’ journey into the desert to perform “…a sacrifice unto the Lord our God…” lest he punish them. (v.3) Pharaoh’s retort is both dismissive and sneering. He tells them, in essence, that the Israelites have no time for such nonsense and that Moses and Aaron should get back to work. (v.4) Verses 5-19: In a further response to Moses and Aaron’s demands, Pharaoh orders his taskmasters to no longer gather the straw for the Israelites that is the main ingredient for making bricks. They are now to gather it themselves, but their daily quota will not change. Since they have so much free time to talk about their God and plan a journey into the desert, Pharaoh reasons, they must have plenty of extra time to gather the straw needed for their work. (v.7-8) This, of course, only increases the physical labor of the Israelites, which leads to harsher punishments of the Israelite officers that the Egyptian taskmasters had set over the other slaves. (v.14). They are unable to meet their daily quota with the newly added burden of gathering the straw. The officers go before Pharaoh to complain about the new rule. (v.15) But Pharaoh dismisses them with the same retort he gave Moses and Aaron. If the children of Israel have time to talk about going into the desert to sacrifice to the Lord, then they must have plenty of time to gather the straw needed to make their daily quota of bricks. (v.17) He demands that they immediately get back to work. (v.18) Verses 20-23: The Israelite officers complain to Moses and Aaron, blaming them for the new conditions and harsher punishments that Pharaoh is inflicting upon them. (v.21) Moses, as he will do so often in the years to come, takes their grievance to the Lord, and adds his own complaint as well. He doesn’t understand why he did what God told him to do, and it only made the situation worse for the Israelites. Where was the deliverance God promised? “Why is it that Thou hast sent me?” he asks with a despairing tone. (v.22) As happens so often in our own lives, Moses can’t understand why obeying God seems to have made the situation worse rather than better. From his – and the Israelites’ – perspective, God had failed in His promise to deliver them. The plight of the children of Israel looks even more hopeless and bleak than ever before. Rather than rebuke and punish Moses for his lack of faith and trust, God once again shows Himself to be the compassionate and loving Father that He is. His initial words to Moses in verse 1 are a reassurance and a reminder of what He first told Moses at the burning bush: “…Now shalt thou see what I will do…”. God reminds Moses that Pharaoh will indeed let the Israelites go, and not only that, but “…with a strong hand shall he drive them out of his land.” In other words, Pharaoh would not only release the children of Israel from their enslavement, but he would do so eagerly and forcefully, the complete opposite of his current attitude and disposition of rebellion and pride. CHAPTER 6: Verses 2-9: One of the remarkable attributes of God is His infinite patience and loving kindness towards us, especially when we are so quick to forget His promises and His past providence in our lives. Moses had so quickly forgotten the game plan God had laid out for him just a few weeks earlier at the burning bush, and now God reminds Moses not only of His promise to deliver the children of Israel from their bondage, but also goes all the way back to Abraham, reassuring Moses of the initial promise that God had made with him, Isaac and Jacob. “…I have remembered My covenant,” God says to Moses in verse 5. He then tells Moses to go back to the elders and reassure them of this same covenant. “…I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments.” (v.6) In verse 3, God states that He was known to Abraham, Isaac and Jacob “…by the name of God Almighty, but by My name Jehovah was I not known to them.” (Exodus 3:14-15, 15:3, Psalm 68:4, 83:18, Isaiah 52:6, Jeremiah 16:21, Ezekiel 37:6, 13, John 8:58) Moreover, in verse 7 God tells Moses that “…I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God…” (Genesis 17:7, Exodus 29:45-46, Leviticus 26:12-13, 45, Deuteronomy 29:13, Revelation 21:7) In other words, God had not made Himself truly, personally known to Abraham, Isaac. Jacob and Joseph. He had revealed Himself to them, He had guided them, cared for them, and made a covenant with Abraham, but He had not revealed His true name until now. What God is saying to Moses in this passage is that He will not just deliver the Israelites from their bondage, but He will also have an ongoing, personal relationship with His chosen people. He will reveal Himself to them in ways that He never did with their forefathers. We see this later on in the books of Exodus and Leviticus, when God gives Moses and the Israelites the ten commandments, the law, and the instructions for the priesthood and the tabernacle. God is basically reminding Moses that He’s only just begun to work on behalf of His people, and that they haven’t seen anything yet. God is about to demonstrate His true power and majesty, not only for all the children of Israel to see and to wonder, but also for the benefit of the Egyptians and all the surrounding nations as well. (Joshua 2:10-11) Unfortunately, when Moses relays all of this to the elders of Israel, they don’t believe him because of the despair and anguish caused by their current circumstances. How often are we like them! God promises over and over in His word that He will never leave us, or forsake us, or fail to fight on our behalf, yet we fall into persistent misery and self-pity because our deliverance does not come immediately when we first cry out. Like Job, we often feel like God has abandoned us completely, and it must have been the same for the children of Israel until Moses and Aaron arrived on the scene to relay God’s message of the promise of deliverance. Yet, when that deliverance did not happen immediately, and when the situation only seemed to get worse, the Israelites fell into deeper despair and despondency. Instead of strengthening their faith and trust in God, they blamed Moses and God for making their pain and anguish even worse, and they persisted in their doubt and unbelief. Verses 10-13: God commands Moses once again to go before Pharaoh and demand that he release the children of Israel. (v.11) And, once again, Moses complains that Pharaoh is not going to listen to him since the Israelites didn’t believe him either. Moses gives the excuse that he is not an orator, basically reminding God that He’s picked the wrong man for this mission. (v.12) But God merely, patiently reiterates His command to Moses and Aaron. (v.13) Verses 14-30: What follows here is a brief genealogy that lists the descendants of Jacob’s first three sons: Reuben, Simeon and Levi. As you’ll recall from Genesis 34 and 35, theses three men had each committed a grievous sin. They were immoral, proud, rebellious, quick to anger and slow to forgive, and yet God used each of them to be the fathers of what would soon become the twelve tribes of Israel, God’s chosen people. The reason that only these three and their descendants are listed instead of all of Jacob’s sons is because the point of this passage is to go only as far as the appearance of Moses and Aaron. Moses, when he was later writing all of this down as a record for the Israelites, wanted to convey for the reader the point that God specifically uses the proud, the angry, the immoral, the weak, the broken, and the murderers (Moses, remember, had slain a man in the same vengeful manner as Simeon and Levi), and yes, even the stammerers, to execute His divine will and plan. God has always magnified Himself the most through the most broken, rebellious and sinful of humanity, and He’s about to magnify His name in a mighty way not just through Pharaoh and his hardened, arrogant heart, but through Moses’ weaknesses and shortcomings as well. Verses 1-9: Despite God’s promises – including the revelation of His name – to Moses, Moses is still not ready to commit to the task that God is calling him to. His third objection in verse 1 is a fear that the Israelites will not believe him when he says that God sent him. In response to this, God performs two miracles for Moses. He tells Moses to cast his rod upon the ground. Moses does so, and the shepherd’s staff instantly becomes a snake. (v.3) This was no mere illusion, for the text says that Moses fled from it. It was an actual, living snake, and this is significant for two reasons. One, the snake was an oft used symbol in Egyptian iconography and in their mythology. Two, the serpent, when seen in scripture, is always representative of Satan. (Genesis 3:1) When God tells Moses to grab the serpent by the tail – as opposed to the neck which would have protected Moses from getting bitten – He was, in effect, showing Moses that he would have victory over Pharaoh by God’s power and authority. The snake is turned back into a staff once more. (v.4) By this one miraculous sign, God was demonstrating His power not only over Satan and the false gods of the Egyptians, but, by extension, the Pharaoh himself, also an agent of the devil.
Next, God tells Moses to put his hand inside his cloak. When Moses withdraws it he is stunned and horrified to see it white with leprosy. (v.6) God then tells him to put it back inside his cloak, and after Moses withdraws it a second time it’s made whole and clean. (v.7) God tells Moses that these two signs will prove to the Israelites that it is the God of their fathers Abraham, Isaac and Jacob that has sent Moses unto them. (v.5, 8) But, if they won’t believe those two miracles, then God tells Moses to draw up water from the Nile river and pour it out upon the land. It will be turned to blood, and then they will believe. (v.9) This is a foreshadowing of the first plague. (Exodus 7:19) Verses 10-17: Moses’ final excuse to God for why he’s not the right man for this job is that he’s not eloquent. “…I am slow of speech, and of a slow tongue.” (v.10) Eloquence and oratory skills were highly prized among the Egyptians, and Moses is explaining to God that he’s not an orator. He wouldn’t know what to say to Pharaoh to convince him to let the Israelites go. Even after God has already told Moses that He will be with him, and that Pharaoh will refuse Moses’ requests at first, Moses still thinks that he’s going into this alone, that it will be up to him to convince Pharaoh to free the children of Israel. Once again, God patiently assures Moses that He will tell him what to say. (v.12) God also reminds Moses that He is sovereign above all things, including the tongues of men. (Psalm 94:9, 146:8, Matthew 11:5, Luke 1:20, 64) But Moses is still not convinced, and he finally, bluntly, asks God to send someone else. (v.13) At this point God’s patience with Moses is at an end, and He tells Moses that He will send Aaron, Moses’ brother, to go with Moses, but that God will still speak to Moses and Moses will relay the messages to Aaron. Aaron will be the one to stand and speak before the Israelites and before Pharaoh. (v.14-16) (Deuteronomy 5:31) God’s final command to Moses is to take up his rod by which he will do the miracles that God will perform through him as signs to the Israelites and to Pharaoh. (v.17) Verses 18-23: Moses returns to Jethro and asks permission to return to Egypt to free his people. Jethro gives his blessing. (v.18) The Lord then informs Moses that it’s safe for him to return to Egypt “…for all the men are dead which sought thy life.” (v.19) So Moses gathers his family and his shepherd’s staff and departs for Egypt. (v.20) Along the way, God adds further instruction for Moses, repeating that he is to perform the signs and wonders that God showed him earlier at the burning bush. But then God adds, “I will harden his heart, that he shall not let the people go.” (v.21) In verse 22, God refers to the nation of Israel as “…My son, even my firstborn.” (Isaiah 63:16, 64:8, Hosea 11:1, Romans 9:4, 2 Corinthians 6:17-18) Then, in verse 23, God explicitly states that Moses is to tell Pharaoh that if he doesn’t let the children of Israel go, God “…will slay thy son, even thy firstborn.” (Exodus 12:29, Psalm 105:36, 135:8, 136:10) There is an interesting dichotomy here in that God has displayed a pattern of most often choosing the second – or third or fourth – born son rather than the firstborn. With the exception of Abram/Abraham (Genesis 11:27, 12:1), God has selected the younger/youngest son for a special calling, i.e. Abel over Cain, Jacob over Esau, Joseph and Judah over Reuben, and, eventually, David, the youngest of all the sons of Jesse, as the second king of Israel. Yet here in this passage God refers to the children of Israel as His firstborn, and He has marked them as His chosen people ever since, even to our present day. Verse 21: This is a good spot to park for a moment and address the issue that has caused much debate about the sovereignty of God and His divine will versus human free will and choice. As I noted in my commentary of Exodus 3, there are ten references in the first 14 chapters of this book that clearly state that God hardened Pharaoh’s heart. But, at the same time, there’s verses that also clearly state Pharaoh hardened his own heart. (Exodus 8:15, 19, 32, 9:7, 34-35) The central question, to me at least, is whether or not God gave Pharaoh the opportunity to repent first before the judgment, or whether God chose to reject Pharaoh from the very beginning since He knew that Pharaoh would never repent, despite all the proofs of God’s existence and His power and sovereignty over all things. As I’ve stated before, 2 Peter 3:9 says that God is longsuffering, “…not willing that any should perish, but that all should come to repentance.” John 3:16 states that God “…so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” Yet, in Romans 9, Paul addresses this very topic of Pharaoh and God’s sovereign election in verses 17 and 18: “For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.” Then, in verses 20 and 21, Paul says, “Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” In one sense, it seems that God deliberately hardened Pharaoh’s heart so that he would serve as a vessel of dishonor in order that God’s power and majesty and sovereignty would be known throughout the whole earth. Paul even quotes Exodus 33:19 in verse 15: “For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” The logical conclusion to this is stated in verse 18: “…whom He will He hardeneth.” Therefore, it seems that Paul is directly contradicting what Jesus Himself stated in John 3:16 and what Peter echoed in his epistle. If God granted mankind free will to either choose or reject Him, and if God is not willing that any should perish, but that ALL come to repentance, why does He deliberately harden some men’s hearts and speak in parables so that some will never understand, “…lest their sins should be forgiven them.” (Mark 4:12) Do we truly possess free will, or is that merely an illusion? Has God already determined long before each of us is born whom He will save and who will be vessel of dishonor with no hope whatsoever of salvation? When Moses meets Pharaoh for the first time in Exodus 5:1 and relays God’s message to him, Pharaoh’s response in verse 2 is, “Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.” Pharaoh knew of God because of the presence of the Israelites. Ever since the arrival of Joseph in Egypt four hundred years earlier, all of Egypt knew of the God of Jacob and the children of Israel. The mention of high priests such as Melchizedek and Jethro, who were of other nations and people groups that were not related to Abraham and his chosen seed, indicates that God was known to all the world at this time, long before the children of Israel appeared on the scene. Paul states in Romans 1:19-20 that “…the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made…”. God has revealed Himself to His creation in a variety of ways, the primary one being conscience. All of us are born with an innate and subconscious knowledge of what is right and wrong. He is also revealed in the order and design of the natural world around us. Our ability to question our existence, to instinctively seek out a purpose and an answer to the existential question, “Why am I here?” is external evidence of our souls seeking the One who made us. Thus, Paul concludes verse 20 by saying, “…they are without excuse.” Pharaoh, like so many of us today, rejected his conscience as well as the knowledge passed down to him from his forefathers who knew Jacob and Joseph. He rejected the children of Israel by continuing the oppression and enslavement of them begun by his grandfather, thus rejecting and rebelling against God Himself. Pharaoh did exactly what Paul describes in verses 21-25 of Romans 1. “…they glorified Him not as God, neither were thankful.” (v.21). “Professing themselves to be wise, they became fools.” (v.22) “Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator…” (v.25) The many false gods of the Egyptians – as well as those of the heathen nations that currently inhabited the promised land at that time – were depicted in writings and drawings of that time as animals, or as celestial bodies, such as the sun god Ra. The Egyptians elevated the created things – the animals, sun, moon, stars, etc – above the Creator, thus rejecting God and causing their consciences to be seared. (I Timothy 4:2) Therefore, both the truths stated in John 3:16, 2 Peter 3:9, Mark 4:12, and Romans 1 are correct. God has revealed Himself to man in a variety of ways so that all of us are without excuse. (Romans 1:20) Some of us, of our own free will, have rejected that truth, as in the case of Pharaoh. As a result, God hardens the hearts and sears the consciences of those who have willfully, continually rejected Him and His truth. He deliberately blinds their eyes and ears as a form of judgement. (Mark 4:12) Furthermore, He gives them over to “…vile affections…” (Romans 1:26) and “…a reprobate mind…” (Romans 1:28) as a form of judgment. This is exactly what happened to Pharaoh throughout chapters 5-14 of Exodus. He continually and willfully rejected Moses and defied God, and thus God hardened his heart as a form of divine judgement. What complicates all of this, and what is hard for us with our finite, temporal minds to fully understand, is that God already knows who will reject Him and who will accept Him. It’s not that He deliberately chooses whom He will save and whom He will condemn without even giving us the opportunity to repent; it’s that He merely knows who will eventually receive Him as Lord and savior and who will persist in their sin and pride and rebellion against him. Commentary from my study Bible on this passage: “One must remember that God deserves the right to judge sin and the sinner whenever He desires. The sinner is subject to the wrath of God at any point in his/her life. God has the right to judge sin in any way He so desires the first time one commits sin. It is really the mercy of God that allows the sinner to continue to live. Pharaoh sinned knowingly, willfully and continually. (Exodus 9:34)” We are born sinners, and we deserve the fate of Hell for our sin. God could have withdrawn completely from His creation the moment Adam and Eve ate that forbidden fruit. But He didn’t. He loved us so greatly, and He desired so greatly to restore the fellowship and communion that was lost because of sin that He devised the plan of salvation by sending His only begotten son to die for all mankind. But the opportunities that God grants each of us to repent of our sin and turn to him are not infinite. As in the case of Pharaoh, God may give sinners only so many chances and then, after they consistently refuse Him, He may withdraw his mercy and execute judgment at any time. He will, in effect, give them what they desire: the freedom to continue in their pride, rebellion and wickedness. Then, after they die and stand before Him, He will execute the final judgment: “…Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.” (Matthew 25:41) But before that, while they persist in their sin in this life, God will use them in spite of their rebellion to bring about His honor and glory, just as He did with Pharaoh and the Egyptians. Verses 24-26: This brief interlude, which takes place during the journey to Egypt, is a bit confusing. But from the little information that we are given in these three verses, we can conclude that Moses did not completely obey God regarding his calling. Though it never clearly states anywhere in chapters 3 and 4, we can safely assume that God commanded Moses to circumcise his sons, just as Abraham did with himself and all his house when God first initiated His covenant with him. So it appears that, for whatever reason, only one of Moses’ sons was circumcised, and thus, God’s anger is kindled against Moses, and He seeks to kill him. (v.24) According to my Moody Bible Commentary, “The death threat was probably some life threatening illness but the exact nature is not clear.” Therefore, it’s up to Zipporah to perform the ritual, which she very likely found disgusting and repugnant due to her non-Israelite origins. Her words in verse 26 can be interpreted as a declaration to Moses that he is her bridegroom a second time because her action stays God’s judgment and delivers Moses from certain death. This also explains why God later tells Aaron to meet Moses back at Mount Horeb. (v.27) God’s punishment for Moses required that he and his family return home to Midian. According to Moody, “The significance of this passage is twofold. First, it demonstrated that if Moses was to be the spokesman for the covenant-keeping God of Abraham, he needed to keep the provisions of the covenant (Genesis 17:9-22). Second, it foreshadowed the requirement that those participating in the Passover were required to be circumcised (Exodus 12:43-48).” Verses 27-31: God tells Aaron to go meet Moses at Mount Horeb. Aaron, presumably, has been living in Egypt this whole time, and his reunion with his younger brother is a joyful one. (v.27) Moses relays to Aaron all that God has told him, and then they go to Egypt to meet with all the elders of Israel. As God promised, Aaron does all the speaking for Moses, and he also performs the miracles for the people that God showed Moses. (v.30) And, as God had also promised, the children of Israel believe when they witness the signs and wonders and hear Aaron’s words. They respond to this belief by bowing their heads and worshiping YAHWEH, the Lord God of their fathers Abraham, Isaac and Jacob, the great IAM. |
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