OT Study: Exodus Pt. 1

Background and Introduction

Authorship and Setting

Exodus is the 2nd book of the Pentateuch. The conservative position held by other authors in the OT, Jesus, Peter, and Paul is that these first five books were written by Moses. They were likely composed throughout the wilderness wanderings and then given to the people of Israel around 1400 BC on the Plains of Moab (see ) before they began the conquest of the Promised Land.  

Historical Background

Does anyone know how we can know the date of the Exodus? In , at the inauguration of the Temple in 966 B.C, Solomon states that it has been 480 years since the Israelites left Egypt. This provides the ability to accurately date the timing of Exodus in Egyptian History. The Exodus would have happened around 1446 B.C. Now remember God’s promise to Abraham, that they were to be in Egypt for 4 generations. During this time, from about 1730 to 1446 there was much tumult and volatility in Egypt. In the 13th dynasty, you have an incredibly rich and prosperous Pharoah and this is most likely the Pharaoh during Joseph’s time. Following the end of the 13th dynasty, you have what is called the Hyksos period which lasted from about 1650 to 1550. These Hyksos rulers were a Semitic people group who rebelled against the Egyptians and ruled over Egypt. Since Israelites were from the line of Shem as well, this period would have been a time of great prosperity and protection.

Eventually, however, the Egyptians rebelled and overthrew the Hyksos in what is called the New Kingdom era in Egypt. This era began with Ahmose I who was the first ruler of the 18th dynasty. This is the Dynasty in power during the mid 1500s and on into the 1300s and it was during this time that Egypt became the world’s first superpower.

The next Pharaoh of the 18th dynasty was Thutmose I. He is known for expanding Egypt’s borders to their farthest reach and for his vast building projects. It is most likely that he is the Pharaoh in the openning chapters of Exodus. His daughter, Hatshepsut was the one who found Moses in the river. Hatshepsut is a very famous woman in Egyptian history. She married her step-brother, Thutmose II, who was heir to the throne. Shortly after, Thutmose II mysteriously dies and Hatshepsut becomes the queen mother, ruling in the place of her young son Thutmose III. During this time she eventually claims the title of Pharaoh, brings great prosperity to Egypt and begins many building projects herself.

When Thutmose III, Moses’ adopted brother, comes of age, he rules together with his mother. He has a brief rule of 40 years, and it was during this time that Hatshepsut dies and Moses flees to Midian after murdering an Egyptian. Thutmose III is known as the greatest military pharoah ever and lead the largest army in Egyptian history. After Thutmose III dies in 1450 BC, his son Amenhotep II comes to power and it is he who becomes the Pharaoh of Exodus.

Now imagine the political ramifications of the return of Moses to Egypt. Here comes this prince of Egypt from his exile in Midian. He is the brother of the most powerful Pharoah of all time and the son the greatest queen Egypt has ever seen. It is safe to assume that when Moses returns, the newly crowned Amenhotep II is fearful that Moses has returned to take the throne. Surely, Moses has a rightful claim to the kingdom as he is the only living son of Hatshepsut.

See how important it is to remember that the events of this book happened in history with real people. With some historical background we can begin to see the motivations behind the actions of the pharaohs of the Exodus. Moreover, it is amazing to see how God orchestrates Egyptian history for His purposes. He preserves and protects his people for 3 generations. Then he raises up an oppressive dynasty, who is antisemitic in nature having just overthrown the Hyksos. God then causes this dynasty to become the world’s first superpower with the most powerful Pharaohs, all for the purpose of demonstrating His power and His might through the deliverance of His people from this dynasty. God stacks the deck as high is it can go just to demonstrate how sovereign and how infinitely powerful He truly is.

All this to say that it is important to r Moreover, it is amazing to see how God orchestrates Egyptian history for His purposes. He preserves and protects his people for 3 generations. He then raises up an oppressive dynasty, who becomes the world’s first superpower, for the purpose of demonstrating His power and His might through His deliverance of His people from this dynasty. Lastly, it is important to recognize God’s special intervention in the life of Moses by allowing him to be found by the daughter of Pharaoh and raised to eventually become the heir of Egypt. 

Theological Theme

The Hebrew’s traditionally call this book Shemot which translates to Names. The theological theme of this book fits its title for it is in this book that we see that the Name of God is revealed in Israel. 

Relevance to the Original Hearers

The original hearers of this book would have been the sons and daughters of those who left Egypt in the Exodus. Moses is using Exodus to teach them about who God is, what He has planned and how they, as His chosen nation, have a role to play in that plan. He is building on the foundational values from Genesis and showing them how God magnified these values on a global scale. This is done in order to establish the nation’s values and demonstrate the power of the God they serve. The God who is with them in the wilderness, who is about to fight for them in the conquest of Canaan, is the same God who delivered their parents from the world’s most powerful empire. He fought for their parents then and He has promised to fight for them now as they go and fulfill the Abrahamic promise of inheriting the promised land. Therefore they must have faith that God will fight.

It is also in this book that God gives his people the Law. He unveils who He is to them in the wilderness at Mount Sinai and He tells them how they must live as He tabernacled among them. Furthermore, it is in Exodus, that God demonstrates His gracious and compassionate love in forgiving the Israelites after their sin with the Golden Calf. God continues to abide with His people in spite of their sin, thus displaying that He is a merciful and forgiving God. Exodus is a book where God reveals His name which is far more than introducing His title. In Exodus God is directly revealing who He is, how He acts and what He wants from His people. Ultimately Moses is writing Exodus in order to show the original readers that YHWH is a God worth serving with fear and with faith. 

Relevance to Today

Theologians have said that Exodus is the foundation of the theology of the Bible. Exodus takes the theological truths of Genesis and then packages them together in a way that sets the course for all theology and redemptive History. It is in Exodus that God’s agenda for the World is specifically established. It is in Exodus that God’s plan for salvation is established. It is in Exodus that we see God’s wrath and judgement against His enemies. It is in Exodus that we see God dwell with His people. It is in Exodus that we see God reveal His will through His inspired Law. It is in Exodus that we see God act with mercy and grace in forgiving the sins of His people. The foundations for all of these Redemptive Historical theologies find their foundation in Exodus.

However, this book is not just relevant due to its impact on theology. It has great impact on the devotional aspect of our relationship with God. In the book of the Exodus, we must have faith that the same God who is acting then on the behalf of His people is the same God who is acting on behalf of His people now. 

Structure

The structure of Exodus is divided into three different parts. These sections are divided due to the location in which they take place. 

Israel in Egypt (1:1-13:16)

Israel in the Wilderness (13:17-18:27)

Israel at Sinai (19:1-40:38)

I. Israel in Egypt (1:1-13:16)

Context and Overview

Remember that when we last saw Israel, they were a household of 70 people who were refugees in Egypt. God used the sins of Jacob’s sons against their brother, Joseph, to preserve His people. He turned their evil into good by elevating Joseph up to the status of 2nd in Command in all of Egypt. Remember that after Joseph reconciled with his brothers, they and the entire household of Jacob immigrate to Egypt and are given the land of Goshen by Pharoah himself. The book of Genesis ends with the death of Jacob and the death of Joseph and with the people of God exiled outside of the Promised Land.

Main Point and Structure

The Main point of this section is to show how God delivers His people by destroying Egypt, how God delivers His people to become its own nation and how God reveals His covenant delivering name to HIs nation. This is seen in the following structure: 

Prosperity of Israel - God’s Plan Continues ()

Persecution of Israel ()

Raising Up a Deliverer ()

God Battles Pharaoh and Egyptian Pantheon ()

The Exodus ()

Exposition

1. God’s Plan Continues ()

“These are the names of the sons of Israel who came to Egypt with Jacob, each with his household: 2 Reuben, Simeon, Levi, and Judah, 3 Issachar, Zebulun, and Benjamin, 4 Dan and Naphtali, Gad and Asher. 5 All the descendants of Jacob were seventy persons; Joseph was already in Egypt. 6 Then Joseph died, and all his brothers and all that generation. 7 But the people of Israel were fruitful and increased greatly; they multiplied and grew exceedingly strong, so that the land was filled with them.”

The Book of Names begins with a list of the names of Israel’s sons, verse 1, “These are the names of the sons of Israel who came to Egypt with Jacob, each with his household: 2 Reuben, Simeon, Levi, and Judah, 3 Issachar, Zebulun, and Benjamin, 4 Dan and Naphtali, Gad and Asher. 5 All the descendants of Jacob were seventy persons; Joseph was already in Egypt. 6 Then Joseph died, and all his brothers and all that generation. 7 But the people of Israel were fruitful and increased greatly; they multiplied and grew exceedingly strong, so that the land was filled with them.”.This story picks up right where Genesis left off. Notice in verse 7 that God caused the people of Israel to be fruitful, to increase greatly (multiply) and fill the land. God has blessed His people in Egypt like He blessed Adam, Noah and Abraham. Even with His people in exile God has not forgotten His plan and promises to them.

This story picks up right where Genesis left off. Notice in verse 7 that God caused the people of Israel to be fruitful, to increase greatly (multiply) and fill the land. God has blessed His people in Egypt like He blessed Adam and He blessed Noah. He has not forgotten His plan and promises from Genesis. 

2. Persecution of Israel ()

A. Egyptian Policy of Slavery/Oppression (1:8-14)

11 Therefore they set taskmasters over them to afflict them with heavy burdens. They built for Pharaoh store cities, Pithom and Raamses. 12 But the more they were oppressed, the more they multiplied and the more they spread abroad. And the Egyptians were in dread of the people of Israel. 13 So they ruthlessly made the people of Israel work as slaves 14 and made their lives bitter with hard service, in mortar and brick, and in all kinds of work in the field. In all their work they ruthlessly made them work as slaves.

The story begins in verse 8, “8 Now there arose a new king over Egypt, who did not know Joseph. 9 And he said to his people, “Behold, the people of Israel are too many and too mighty for us. 10 Come, let us deal shrewdly with them, lest they multiply, and, if war breaks out, they join our enemies and fight against us and escape from the land.” The statement in verse 8, that this new King did not know Joseph implies that he did not recognize the Israelites as allies. And historically we can understand this sentiment.

This Pharoah was Thutmose I. He was in the business of conquering Egypt’s neighbors and expanding their borders. Also, his father was the one who fought and defeated the semitic rule of the Hyksos. Joseph was famous in the land and even had a canal named after him in Egypt (Bahr Yussef). What is going on here is that Thutmose I did not have a relationship with the Israelites and this is demonstrated by the animosity and fear that he had for them.

Moreover see how in verse 9 and 10 that he recognizes that Israel has become great in number which leads to the fear that they will revolt. In response to this supposed threat the Pharaoh oppresses the people of Israel, making them work as slaves. But God oppresses Pharaoh in return by multiplying his fear - verse 12, “12 But the more they were oppressed, the more they multiplied and the more they spread abroad. And the Egyptians were in dread of the people of Israel.”  

Another interesting thing is that Moses uses language in this section to connect back to and the Tower of Babel. This Pharoah declares, “come let us…,” just like the citizens of Babel proclaimed “come let us make a name for ourselves ()” If you remember back to the teaching on Babel, this was a moment where a descendant of Ham led humanity in rebelling against God’s command to be fruitful and spread throughout the earth. Similarly, here we have a descendent of Ham who is bent on preventing God’s people from being fruitful and returning to the Promised Land.

B. Egyptian Policy of Infanticide (1:15-22) 

15 Then the king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, 16 “When you serve as midwife to the Hebrew women and see them on the birthstool, if it is a son, you shall kill him, but if it is a daughter, she shall live.” 17 But the midwives feared God and did not do as the king of Egypt commanded them, but let the male children live. 18 So the king of Egypt called the midwives and said to them, “Why have you done this, and let the male children live?” 19 The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them.” 20 So God dealt well with the midwives. And the people multiplied and grew very strong. 21 And because the midwives feared God, he gave them families. 22 Then Pharaoh commanded all his people, “Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.”

In verse 15, we see Pharoah’s policy go from slavery to mass infanticide, “15 Then the king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, 16 “When you serve as midwife to the Hebrew women and see them on the birthstool, if it is a son, you shall kill him, but if it is a daughter, she shall live.” 17 But the midwives feared God and did not do as the king of Egypt commanded them, but let the male children live.” I want you to notice how the Pharoah is not named. Think back to the story of Babel. Those citizens wanted a name but God chose to make Abraham a great name instead. The same thing happens here, Pharaoh goes unnamed but in verse 15 we learn the names of two Hebrew midwives, Shiphrah and Puah. Pharaoh instructs them to kill any son that is born to a Hebrew. However, they did not serve Pharaoh but instead feared God. They recognized that God was supreme over Pharaoh and chose to serve Him instead of Pharaoh.

When Pharoah heres of their refusal to carry out his order he is furious, verse 18, “18 So the king of Egypt called the midwives and said to them, “Why have you done this, and let the male children live?” 19 The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them.” The question is, are they lying? I would argue, based on the theme of the text, that they are not lying. God was causing the Hebrew women to give birth before they are able to come and carry out Pharaoh's decree and in so doing, He thwarted Pharaoh’s plan and blessed His faithful people. Also, see that the midwives go as far as declaring to Pharaoh that the Hebrew women are far superior to the Egyptian women. It’s almost comical. Pharaoh’s fear just keeps getting worse and worse. He’s fearful of the Hebrews growing too strong and causing a war. He tries to kill a generation of males at birth but instead the Hebrew woman pop out babies so fast no one is there to catch them. Sadly, as a result, Pharaoh’s heart is bent on destroying the people of God, verse 22, “22 Then Pharaoh commanded all his people, “Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.”

18 So the king of Egypt called the midwives and said to them, “Why have you done this, and let the male children live?” 19 The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them.” 20 So God dealt well with the midwives. And the people multiplied and grew very strong. 21 And because the midwives feared God, he gave them families. 22 Then Pharaoh commanded all his people, “Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.” God then blesses the Midwives by causing the Hebrew women to give birth before they are able to come and carry out Pharaoh's decree. They even go as far as declaring to Pharaoh that the Hebrew women are far superior to the Egyptian women. God deals well with the midwives and multiplies His people, thwarting the very plan that Pharaoh set out to do. In response, Pharaoh commands every Hebrew boy to be thrown into the Nile. 

Sadly, as a result, Pharaoh’s heart is bent on destroying the people of God, verse 22, “22 Then Pharaoh commanded all his people, “Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.” In response, Pharaoh commands every Hebrew boy to be thrown into the Nile. 

20 So God dealt well with the midwives. And the people multiplied and grew very strong. 21 And because the midwives feared God, he gave them families. 22 Then Pharaoh commanded all his people, “Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.” In response, Pharaoh commands every Hebrew boy to be thrown into the Nile. 

20 So God dealt well with the midwives. And the people multiplied and grew very strong. 21 And because the midwives feared God, he gave them families. 22 Then Pharaoh commanded all his people, “Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.” In response, Pharaoh commands every Hebrew boy to be thrown into the Nile. 

3. Raising Up a Deliverer ()

A. Divine Deliverance in Birth (2:1-10)

5 Now the daughter of Pharaoh came down to bathe at the river, while her young women walked beside the river. She saw the basket among the reeds and sent her servant woman, and she took it. 6 When she opened it, she saw the child, and behold, the baby was crying. She took pity on him and said, “This is one of the Hebrews' children.”7 Then his sister said to Pharaoh's daughter, “Shall I go and call you a nurse from the Hebrew women to nurse the child for you?” 8 And Pharaoh's daughter said to her, “Go.” So the girl went and called the child's mother. 9 And Pharaoh's daughter said to her, “Take this child away and nurse him for me, and I will give you your wages.” So the woman took the child and nursed him. 10 When the child grew older, she brought him to Pharaoh's daughter, and he became her son. She named him Moses, “Because,” she said, “I drew him out of the water.”

In chapter 2, the camera shifts to a tiny house in Goshen where we find what should be a happy scene - verse 1, “1 Now a man from the house of Levi went and took as his wife a Levite woman. 2 The woman conceived and bore a son, and when she saw that he was a fine child, she hid him three months. 3 When she could hide him no longer, she took for him a basket made of bulrushes and daubed it with bitumen and pitch. She put the child in it and placed it among the reeds by the river bank. 4 And his sister stood at a distance to know what would be done to him.” See how the story goes from a broad focus on God’s people to God’s specific intervention in the lives of one Hebrew family which is done to highlight the son that is born. God causes the Levite woman to conceive and give birth to a son and in order to protect her son she puts him in a basket. What is notable here is that the basket is covered with bitumen and pitch. Where have we heard those words before? Let me give you a hint. Bitumen and pitch help keep objects floating in the midst of a large bodies of water.... Noah and the ark. Here’s the connection: just as God preserved His people by delivering Noah in the Ark, so too is He here preserving His people by delivering Moses in the basket. 

As we saw before, Pharaoh’s plan to destroy the Israelites is thwarted by God’s providence. And here we see God’s thwart him once more as He uses someone very close to Pharoah to deliver the knockout punch - verse 5, “5 Now the daughter of Pharaoh came down to bathe at the river, while her young women walked beside the river. She saw the basket among the reeds and sent her servant woman, and she took it. 6 When she opened it, she saw the child, and behold, the baby was crying. She took pity on him and said, “This is one of the Hebrews' children.”7 Then his sister said to Pharaoh's daughter, “Shall I go and call you a nurse from the Hebrew women to nurse the child for you?” 8 And Pharaoh's daughter said to her, “Go.” So the girl went and called the child's mother. 9 And Pharaoh's daughter said to her, “Take this child away and nurse him for me, and I will give you your wages.” So the woman took the child and nursed him. 10 When the child grew older, she brought him to Pharaoh's daughter, and he became her son. She named him Moses, “Because,” she said, “I drew him out of the water.” God uses Pharaoh’s own daughter to preserve the life of the man who will one day do what Pharaoh does not want: lead the Israelites out of Egypt. Pharaoh wants to throw all the Hebrew boys into the water. Pharaoh’s daughter does the exact opposite by bringing a Hebrew baby out of the water. Pharaoh can’t control the birthing process of the Hebrew women and he can’t control the rebellious nature of his own daughter who sees that the baby is a Hebrew child and then decides to adopt him. What’s the message? Who has all the power? Pharoah or God? See how God has orchestrated a divine deliverance through the strangest means in order to demonstrate in this opening chapter that He will have victory. 

B. Failure of Moses’ Own Strength (2:11-15)

11 One day, when Moses had grown up, he went out to his people and looked on their burdens, and he saw an Egyptian beating a Hebrew, one of his people. 12 He looked this way and that, and seeing no one, he struck down the Egyptian and hid him in the sand. 13 When he went out the next day, behold, two Hebrews were struggling together. And he said to the man in the wrong, “Why do you strike your companion?” 14 He answered, “Who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian?” Then Moses was afraid, and thought, “Surely the thing is known.” 15 When Pharaoh heard of it, he sought to kill Moses. But Moses fled from Pharaoh and stayed in the land of Midian. And he sat down by a well.

The story fast-forwards in verse 11, “11 One day, when Moses had grown up, he went out to his people and looked on their burdens, and he saw an Egyptian beating a Hebrew, one of his people. Here we find ourselves with a young Moses who sees the oppression of his people. Even though he was raised as an Egyptian, in the very house of Pharaoh, we see here that Moses has compassion for the people of God. However, these good intentions of protecting God’s people aren’t carried out the right way as Moses murders an Egyptian - verse 12, “12 He looked this way and that, and seeing no one, he struck down the Egyptian and hid him in the sand. 13 When he went out the next day, behold, two Hebrews were struggling together. And he said to the man in the wrong, “Why do you strike your companion?” 14 He answered, “Who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian?” Then Moses was afraid, and thought, “Surely the thing is known.”

Even in this act we see that Moses is hesitant for letting the Egyptians see that he is acting on behalf of his Hebrew kinsmen. He is not ready to publically take on the role of leading the Hebrews. Moreover, the people whom he “delivered” have no respect for him and declare sarcastically, “who made you a prince over us”. From this we see that Moses isn’t quite ready to deliver God’s people and God’s people aren’t quite ready to be lead by Moses. Moses needs to go through a refining process and in God’s way of doing things, refinement happens best in wilderness - verse 15 “15 When Pharaoh heard of it, he sought to kill Moses. But Moses fled from Pharaoh and stayed in the land of Midian. And he sat down by a well.”

Moses sees the oppression of his people. Even though he was raised as an Egyptian, in the very house of Pharaoh, we see here that Moses has compassion for the people of God. However, these good intentions of protecting God’s people aren’t carried out the right way as Moses murders an Egyptian. Even in this act we see that Moses is hesitant for letting the Egyptians to see that he is acting on behalf of his hebrew kinsmen. He looks this way and that and hides the dead body in the sand. He is not ready to publically take on the role of leading the Hebrews. Moreover, the people whom he “delivered” have no respect for Moses and declare sarcastically, “who made you a prince over us”. Moses isn’t quite ready to deliver God’s people and God’s people aren’t quite ready to be lead by Moses. Moses needs to be refined by God in the wilderness. So he flees to the land of the Midianites. 

C. Preparation in the Wilderness (2:16-22)

18 When they came home to their father Reuel, he said, “How is it that you have come home so soon today?” 19 They said, “An Egyptian delivered us out of the hand of the shepherds and even drew water for us and watered the flock.” 20 He said to his daughters, “Then where is he? Why have you left the man? Call him, that he may eat bread.” 21 And Moses was content to dwell with the man, and he gave Moses his daughter Zipporah. 22 She gave birth to a son, and he called his name Gershom, for he said, “I have been a sojourner in a foreign land.”

When Moses arrived in Midian he came upon an opportunity to deliver some Midianite women- verse 16, “16 Now the priest of Midian had seven daughters, and they came and drew water and filled the troughs to water their father's flock. 17 The shepherds came and drove them away, but Moses stood up and saved them, and watered their flock.” The text states that he saved them from their oppressors, he was their savior. This is the first time salvation is mentioned in the entire Bible and one of only two uses of the word in Exodus. As we will learn throughout our study on the Pentateuch, there are significant links between the Messiah and Moses. In fact, Moses foretells that God will raise up a prophet like himself in . Here in Exodus we see that Moses is a savior of the oppressed. But he is merely a foreshadow. Moses saveda couple women by a well from some bullies. Jesus saved a woman at the well in Samaria from her sins and not only her but He saved people from every tribe and nation and tongue.

Now back to the story, immediately after this we see a testimony of his saving act, “18 When they came home to their father Reuel, he said, “How is it that you have come home so soon today?” 19 They said, “An Egyptian delivered us out of the hand of the shepherds and even drew water for us and watered the flock.” 20 He said to his daughters, “Then where is he? Why have you left the man? Call him, that he may eat bread.” 21 And Moses was content to dwell with the man, and he gave Moses his daughter Zipporah. 22 She gave birth to a son, and he called his name Gershom, for he said, “I have been a sojourner in a foreign land.” Notice also that just like Isaac and Jacob, Moses finds a wife at a well. The significance of this is that God is sovereign ordaining the life of Moses to have harmony with the lives of the patriarchs. God, in His wisdom, is raising and shaping a leader for His people. This is further emphasized by the name Moses gives his son. He names him a Hebrew name, Gershom, demonstrating that he is not a citizen of Egypt but a sojourner like the rest of the Hebrews. 

Notice also that Moses finds a wife at a well, just like the patriarchs Isaac and Jacob. The significance of this is that God is sovereign ordaining the life of Moses to have harmony with the lives of the patriarchs. God, in His wisdom, is raising and shaping a leader for His people. This is further emphasized by the name Moses gives his son. He names him Gershom, demonstrating that he is not a citizen of Egypt but a sojourner like the rest of the Hebrews. 

D. God Initiates Action (2:23-25)

During Moses refining time in the wilderness his step-brother, the Pharaoh, dies, verse 23, “23 During those many days the king of Egypt died, and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God. 24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 25 God saw the people of Israel—and God knew.” Along with the death of Pharoah, the spirit of the people of Israel begins to die as well as they cry out in agony. When the text says that God heard them, that He saw them and that He remembered His covenant, it does not mean that God somehow forgot His people or was not paying attention. This language is similar to God remembering Noah and his family who were on the ark. It implies that they are on the forefront of God’s mind and He is filled with covenant love for His people and that He is devoted to delivering them from their oppression.

E. God Calls Moses (3:1-22)

12 He said, “But I will be with you, and this shall be the sign for you, that I have sent you: when you have brought the people out of Egypt, you shall serve God on this mountain.” 13 Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” 1 16 Go and gather the elders of Israel together and say to them, ‘The Lord, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, “I have observed you and what has been done to you in Egypt, 17 and I promise that I will bring you up out of the affliction of Egypt to the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, a land flowing with milk and honey.”’ 18 And they will listen to your voice, and you and the elders of Israel shall go to the king of Egypt and say to him, ‘The Lord, the God of the Hebrews, has met with us; and now, please let us go a three days' journey into the wilderness, that we may sacrifice to the Lord our God.’19 But I know that the king of Egypt will not let you go unless compelled by a mighty hand. 20 So I will stretch out my hand and strike Egypt with all the wonders that I will do in it; after that he will let you go. 21 And I will give this people favor in the sight of the Egyptians; and when you go, you shall not go empty, 22 but each woman shall ask of her neighbor, and any woman who lives in her house, for silver and gold jewelry, and for clothing. You shall put them on your sons and on your daughters. So you shall plunder the Egyptians.”

What do we learn about God’s character and nature in His dealings with Pharoah, the Midwives and Pharaoh's daughter? What do we learn about Him in His response to the cries of His people at the end of chapter 2? 

Chapter 3 begins with Moses shepherding the flock of Jethro. “1 Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian, and he led his flock to the west side of the wilderness and came to Horeb, the mountain of God. 2 And the angel of the Lord appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed. 3 And Moses said, “I will turn aside to see this great sight, why the bush is not burned.” 4 When the Lord saw that he turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.” It is while Moses is shepherding that the Good Shepherd, the angel of the Lord who is the pre-incarnate Christ appears to Moses in a burning bush. Just as God called out to Abraham in saying “Abraham, Abraham”, God calls out to Moses saying, “Moses, Moses”. This is a significant calling identifying Moses as the continuation of Abraham’s leadership over God’s people. 

In , Moses prophecies that ““The Lord your God will raise up for you a prophet like me from among you” and in , Peter teaches that this Prophecy was pointing ultimately to Jesus. What events in Moses life in set up for the life of Christ? To put it another way, what events in Christ’s life point back to the life of Moses? How are these similar events significant? 

God continues in verse 5, “ 5 Then he said, “Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.” 6 And he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God. 7 Then the Lord said, “I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings, 8 and I have come down to deliver them out of the hand of the Egyptians and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. 9 And now, behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them. 10 Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.”

This covenant keeping God of Abraham, Isaac and Jacob, sees and knows the sufferings of his people and He has decided that now is the time when He will come down and deliver them out of Egypt and into the Land that He promised to Abraham. There is a great hope and comfort that comes from knowing that God sees and knows the sufferings of his people. In Revelation 2:9 Jesus tells the suffering and poor church at Smyrna, “9 I know your tribulation and your poverty” As God’s child you can find comfort in knowing that He sees you and knows what you are going through just as He did here with the Israelites. 

There is a great hope and comfort that comes from knowing that God sees and knows the sufferings of his people. In Jesus tells the suffering and poor church at Smyrna, “9 I know your tribulation and your poverty” As God’s child you can find comfort in knowing that He sees you and knows what you are going through just as He did here with the Israelites. 

When we look back at the text we see that Moses is still hesitant to return to Egypt, “ 11 But Moses said to God, “Who am I that I should go to Pharaoh and bring the children of Israel out of Egypt?” He questions God saying, “who am I?” but God reassures him that He will be with Him. Remember that this phrase was frequently used to describe God’s presence with Jacob where He providentially worked to protect and lead Jacob back to the land of Canaan at the end of Genesis. 

Then Moses asks God to reveal His name to him so that Moses might authenticate his message to the Israelites. And God responds in verse 14, “14 God said to Moses, “I am who I am.” And he said, “Say this to the people of Israel: ‘I am has sent me to you.’” 15 God also said to Moses, “Say this to the people of Israel: ‘The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and thus I am to be remembered throughout all generations.” As we saw in Genesis, a name is very important for it defines a person’s essence. God’s name is no different. In telling Israel His name, God is revealing to them His essence. The name I AM, or YAHWEH as it is pronounced in Hebrew, reveals the transcendent nature of God. So often we tend to describe God by the sum of His character traits. However, God describes Himself by His essence as God. He can not be reduced or divided into a list of attributes. He in the end is in a category that is supreme and transcendent above all other beings. This is why it is so hard and difficult to articulate what I AM means. If the Person of God could be fully definable by human language He would not be a supreme being. He is a holistic entity and all who He is in His character as God. This revelation also demonstrates God’s relational nature. He gives Israel His first name because He wants His people to know Him intimately. This is highlighted by the fact that He repeats that He was the covenantal God of Abraham, Isaac and Jacob. 

F. God Instructs Moses (4:1-20)

13 But he said, “Oh, my Lord, please send someone else.” 14 Then the anger of the Lord was kindled against Moses and he said, “Is there not Aaron, your brother, the Levite? I know that he can speak well. Behold, he is coming out to meet you, and when he sees you, he will be glad in his heart. 15 You shall speak to him and put the words in his mouth, and I will be with your mouth and with his mouth and will teach you both what to do. 16 He shall speak for you to the people, and he shall be your mouth, and you shall be as God to him. 17 And take in your hand this staff, with which you shall do the signs.”

After God reveals Himself to Moses and tells Him exactly how He plans on using Moses to deliver Israel from Pharaoh, Moses continues to bring up objections to God’s plan - verse 10, “ 10 But Moses said to the Lord, “Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue.” In a very complex and eloquent objection, Moses tell God that he isn’t the best choice to go before Pharaoh because he isn’t eloquent and has difficulty forming effective speech. And in verse 11 God responds to this pitiful excuse with a forceful rebuke, “11 Then the Lord said to him, “Who has made man's mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the Lord? 12 Now therefore go, and I will be with your mouth and teach you what you shall speak.” The obvious answer to this rhetorical question is that it is YHWH who is speaking to Moses now. He promises again that He will be with Moses and He will teach Moses what to say. His message: TRUST ME! However, in verse 13, Moses still asks God to send someone else. “ 13 But he said, “Oh, my Lord, please send someone else.” 14 Then the anger of the Lord was kindled against Moses and he said, “Is there not Aaron, your brother, the Levite? I know that he can speak well. Behold, he is coming out to meet you, and when he sees you, he will be glad in his heart. 15 You shall speak to him and put the words in his mouth, and I will be with your mouth and with his mouth and will teach you both what to do. 16 He shall speak for you to the people, and he shall be your mouth, and you shall be as God to him. 17 And take in your hand this staff, with which you shall do the signs.” As we shall see, Moses’ fear of man, unbelief of God’s promises and resistance to carry out God’s instruction will mark the people of Israel throughout the rest of this book and for generation upon generation. God’s anger is kindled against Moses but does not give up on him and move on. Instead he makes Moses a mediator between God and Moses’ brother Aaron who will speak to Pharaoh and the people of Israel. 

G. An Important Reminder (4:21-31)

21 And the Lord said to Moses, “When you go back to Egypt, see that you do before Pharaoh all the miracles that I have put in your power. But I will harden his heart, so that he will not let the people go. 22 Then you shall say to Pharaoh, ‘Thus says the Lord, Israel is my firstborn son, 23 and I say to you, “Let my son go that he may serve me.” If you refuse to let him go, behold, I will kill your firstborn son.’”

29 Then Moses and Aaron went and gathered together all the elders of the people of Israel. 30 Aaron spoke all the words that the Lord had spoken to Moses and did the signs in the sight of the people. 31 And the people believed; and when they heard that the Lord had visited the people of Israel and that he had seen their affliction, they bowed their heads and worshiped.

Chapter 4 ends with some final instructions, verse 21, “21 And the Lord said to Moses, “When you go back to Egypt, see that you do before Pharaoh all the miracles that I have put in your power. But I will harden his heart, so that he will not let the people go. 22 Then you shall say to Pharaoh, ‘Thus says the Lord, Israel is my firstborn son, 23 and I say to you, “Let my son go that he may serve me.” If you refuse to let him go, behold, I will kill your firstborn son.’” Notice that God tells Moses ahead of time that He will harden Pharaoh's heart. This is an important discussion and it is worth our time evaluating what God is doing here with Pharoah. However we will not do so until we get to chapter 7. God instructs Moses and Aaron to call Israel God’s firstborn son. Moses and Aaron are to command that Pharaoh let God’s firstborn son go and serve Him. It is important to know that the word for serve translated in english implies serving a Master as a slave. God is saying, Pharaoh let my first born go from being your slaves to being my slaves. If Pharaoh resists, the punishment will be just. If Pharaoh refuses to release God’s firstborn, God will take Pharaoh’s firstborn. 

God instructs Moses and Aaron to call Israel God’s firstborn son. Moses and Aaron are to command that Pharaoh let God’s firstborn son go and serve Him. It is important to know that the word for serve translated in english implies serving a Master as a slave. God is saying, Pharaoh let my first born go from being your slaves to being my slaves. If Pharaoh resists, the punishment will be just. If Pharaoh refuses to release God’s firstborn, God will take Pharaoh’s firstborn. 

Upon returning to Egypt, Moses is reunited with Aaron and after telling his brother of all that God had said, they go and tell the people of Israel. In verse 31 we see their response, “31 And the people believed; and when they heard that the Lord had visited the people of Israel and that he had seen their affliction, they bowed their heads and worshiped.” The text says that they believed and worshiped that God had seen them and heard their cries. Like Abraham before them, what we see here from God’s people is faith and worship.

Questions for Application

What do we learn about God’s character and nature in His dealings with Pharoah, the Midwives and Pharaoh's daughter? What do we learn about Him in His response to the cries of His people at the end of chapter 2? 

A. God’s Command and Pharaoh’s Challenge (5:1-23)

1 Afterward Moses and Aaron went and said to Pharaoh, “Thus says the Lord, the God of Israel, ‘Let my people go, that they may hold a feast to me in the wilderness.’” 2 But Pharaoh said, “Who is the Lord, that I should obey his voice and let Israel go? I do not know the Lord, and moreover, I will not let Israel go.” 3 Then they said, “The God of the Hebrews has met with us. Please let us go a three days' journey into the wilderness that we may sacrifice to the Lord our God, lest he fall upon us with pestilence or with the sword.” 4 But the king of Egypt said to them, “Moses and Aaron, why do you take the people away from their work? Get back to your burdens.” 5 And Pharaoh said, “Behold, the people of the land are now many, and you make them rest from their burdens!” 6 The same day Pharaoh commanded the taskmasters of the people and their foramen, 7 “You shall no longer give the people straw to make bricks, as in the past; let them go and gather straw for themselves. 8 But the number of bricks that they made in the past you shall impose on them, you shall by no means reduce it, for they are idle. Therefore they cry, ‘Let us go and offer sacrifice to our God.’ 9 Let heavier work be laid on the men that they may labor at it and pay no regard to lying words.” 10 So the taskmasters and the foramen of the people went out and said to the people, “Thus says Pharaoh, ‘I will not give you straw. 11 Go and get your straw yourselves wherever you can find it, but your work will not be reduced in the least.’” 12 So the people were scattered throughout all the land of Egypt to gather stubble for straw. 13 The taskmasters were urgent, saying, “Complete your work, your daily task each day, as when there was straw.” 14 And the foramen of the people of Israel, whom Pharaoh's taskmasters had set over them, were beaten and were asked, “Why have you not done all your task of making bricks today and yesterday, as in the past?” 15 Then the foramen of the people of Israel came and cried to Pharaoh, “Why do you treat your servants like this? 16 No straw is given to your servants, yet they say to us, ‘Make bricks!’ And behold, your servants are beaten; but the fault is in your own people.” 17 But he said, “You are idle, you are idle; that is why you say, ‘Let us go and sacrifice to the Lord.’ 18 Go now and work. No straw will be given you, but you must still deliver the same number of bricks.” 19 The foramen of the people of Israel saw that they were in trouble when they said, “You shall by no means reduce your number of bricks, your daily task each day.” 20 They met Moses and Aaron, who were waiting for them, as they came out from Pharaoh; 21 and they said to them, “The Lord look on you and judge, because you have made us stink in the sight of Pharaoh and his servants, and have put a sword in their hand to kill us.” 22 Then Moses turned to the Lord and said, “O Lord, why have you done evil to this people? Why did you ever send me? 23 For since I came to Pharaoh to speak in your name, he has done evil to this people, and you have not delivered your people at all.”

In , Moses prophecies that ““The Lord your God will raise up for you a prophet like me from among you” and in , Peter teaches that this Prophecy was pointing ultimately to Jesus. What events in Moses life in set up for the life of Christ? To put it another way, what events in Christ’s life point back to the life of Moses? How are these similar events significant? 

After meeting with the people of Israel, Moses and Aaron have their first meeting with Pharaoh. They declare to Pharaoh, “Thus says YHWH” but Pharaoh responds with defiance, “Who is YHWH why should I obey him, I don’t know him.” Pharaoh is here challenging YHWH. He says that he does not know Him, meaning that He does not recognize YHWH as God. In response Pharaoh makes his own divine command saying, “thus says Pharaoh”. Pharaoh wants to demonstrate that he has power over Israel and they are his slaves. He makes his point by forcing them to make bricks without the straw provided. Now they have to bend down or get on their knees to pick up the straw to make bricks as a demonstration of their enslavement to Pharaoh. Moreover, Pharoah required that they make the same amount of bricks before and punishes them for not meeting their quota. 

What proper responses should we have when we read of God revealing His name? 

After this occurs the people grumble against Moses, wishing that he had not come to Egypt to deliver them for he has only angered their lord, Pharaoh. Moses also experiences doubt of God’s plan. God had revealed to him several times that Pharaoh would resist and yet he wonders what God is doing. 

Have you ever struggled as Moses did when he feared man, did not trust God’s promise and resisted God’s instruction? What was the root of this failure?