by Ken Cayce
© Ken Cayce All rights reserved.
Copyright
Exodus relates the story of freedom for God's people from slavery and the beginning of national identity. The book is strategically important to both Old Testament history and a proper understanding of Hebrew customs and institutions. It is a vital connecting link between the age of the patriarchs (Abraham, Isaac, Jacob, and Joseph), and the remaining books of the Law (Leviticus and Deuteronomy). It relates how God fulfilled His promise to Abraham by multiplying his descendants into a great nation (Gen. 12:2), and then redeeming them from bondage (Gen. 15:13-14). God then gave them the law (Chapters 20 to 23) and instructions for building the tabernacle, the place from which He would meet with His people in worship. Exodus emphasizes God's covenant faithfulness (2:24; 3:6; 6:4-8; 15:13). The deliverance from bondage was a crucial event in the experience of the Israelites. Centuries later, many authors of the Psalms and prophetic books acclaimed it as the most significant miracle in their history. The deliverance serves as a beautiful type of the sinner's redemption from the bondage of sin. God is presented in several interesting roles in the book:
1. He is the One who controls history;
2. He is pictured as the great "I AM";
3. He is a holy God;
4. He is the God who remembers;
5. He is the God who acts in salvation;
6. He is the God who acts in judgment;
7. He is the God who speaks;
8. He is the God who is transcendent; and
9. He is the God who lives among His people.
Historical Setting: The following is a brief presentation of approximate dates of events in the Book of Exodus. Jacob and his family entered Egypt about 430 years before the Exodus (12:40; Gal. 3:17), which would be about 1877 B.C. During this time, Israel experienced physical prosperity and increase (1:7). Then Joseph died about 1800 B.C. (Gen. 50:26). About 1720 B.C. the Hyksos took over Egypt (1:8; "There arose up a new king over Egypt"), and intense bondage began for the Israelites. The Hyksos were the beginning of the Eighteenth Dynasty, and the oppression continued (1:15-22). Moses was born about 1527 B.C. during the reign of Amenhotep I (1545 - 1525 B.C.), and fled into exile about 1487 B.C. (2:15), during Hatshepsut's reign (1504 - 1483 B.C.). Based upon two key scriptural witnesses, the Exodus took place in approximately 1447 B.C. According to (1 Kings 6:1), the temple of Solomon was begun in the fourth year of his reign (967 B.C. or shortly thereafter), which was the 480th year after the Exodus. This would be in the reign of Amenhotep II (1450 - 1423 B.C.). Further confirmation of this "early" date for the Exodus is found (in Judges 11:26), where Jephthah reminds the Ammonite invaders that the Israelites have been too long in possession of the contested land of Gilead for the Ammonites to challenge their legal right to hold it. The time period is given as three hundred years before Jephthah's day, which was about 1100 B.C. A New Testament reference substantiating the "early" date is found in Acts 13:19 and 20, with a reference to 450 years which includes the Exodus itself down to the career of Samuel and even to David's capture of Jerusalem about 1004 B.C.
In spite of the scriptural evidence, many scholars today favor a considerably later date. The most favored one at present being 1290 B.C., which would be about 10 years after Rameses II began his reign. A still later date of about 1225 B.C. is favored by a few scholars.
Title: The Greek Septuagint (LXX), and the Latin Vulgate versions of the Old Testament assigned the title "Exodus" to this second book of Moses, because the departure of Israel from Egypt is the dominant historical fact in the book (19:1). In the Hebrew Bible, the opening words, "And (or Now), these are the names," served as the title of the book. The opening "And" or "Now" in the Hebrew title suggests that this book was to be accepted as the obvious sequel to Genesis, the first book of Moses. (Hebrews 11:22), commends the faith of Joseph, who, while on his deathbed (ca. 1804 B.C.) spoke of the "exodus" of the sons of Israel, looking ahead over 350 years to the Exodus (ca. 1445 B.C.).
Authorship - Date: The evidence that supports the Mosaic authorship of Genesis (see that book's Introduction), also applies to Exodus. There is positive testimony beginning in his day and continuing into modern times through an unbroken chain. Unlike Genesis, which is anonymous as far as internal evidence is concerned, Exodus claims in more than one place that Moses wrote at least substantial portions of the book. In (17:14), he was told to write on a scroll the story of Israel's victory over the Amalekites. Also (24:4), records that "Moses wrote all the words of the Lord," which probably included at least 20:18 - 23:33, the law code known as the "Book of the Covenant." In Joshua's day, Moses' law was still mandatory for the people (Joshua 1:7). In David's day the king referred to God's "commandments ... written in the law of Moses" (1 Kings 2:3). Hilkiah the priest discovered "the book of the law" in the temple (2 Chron. 34:14). During the Babylonian exile, Daniel read of the curse "written in the law of Moses" (Dan. 9:11). Ezra the priest set up Passover observances for the returning remnant, "as it is written in the book of Moses" (Ezra 6:18). And the Old Testament ends with Malachi's exhortation, "Remember ye the law of Moses my servant" (Mal. 4:4). Jesus quoted from (Exodus 20:12), using the introduction, "For Moses said" (Mark 7:10; Luke 20:37). The apostle Paul noted, "Moses describeth the righteousness which is of the law" (Rom. 10:5). The testimony of both the Jewish community and the Christian church throughout history has been that Moses wrote the Book of Exodus.
Mosaic authorship of Exodus is unhesitatingly affirmed. Moses followed God's instructions and "wrote down all the words of the Lord" (24:4), which included at the least the record of the battle with Amalek (17:14), the Ten Commandments (34:4; 27-29), and the Book of the Covenant (20:22 - 23:33). Similar assertions of Mosaic writing occur elsewhere in the Pentateuch: Moses is identified as the one who recorded the "starting places according to their journeys" (Num. 33:2), and who "wrote this law" (Deut. 31:9).
The Old Testament corroborates Mosaic authorship of the portions mentioned above (see Joshua 1:7-8; 8:31-32; 1 Kings 2:3; 2 Kings 14:6; Neh. 13:1; Dan. 9:11-13; and Mal. 4:4). The New Testament concurs by citing (Exodus 3:6), as part of the "the book of Moses" (Mark 12:26), by assigning (Exodus 13:2), to "the law of Moses," which is also referred to as "the law of the Lord" (Luke 2:22-23), by ascribing (Exodus 20:12 and 21:17), to Moses (Mark 7:10), by attributing the law to Moses (John 7:19; Rom. 10:5), and by Jesus' specifically declaring that Moses had written of Him (John 5:46-47).
At some time during his 40 year tenure as Israel's leader, beginning at 80 years of age and ending at 120 (7:7; Deut. 34:7), Moses wrote down this second of his 5 books. More specifically, it would have been after the Exodus and obviously before his death on Mt. Nebo in the plains of Moab. The date of the Exodus (ca. 1445 B.C.), dictates the date of the writing in the 15th century B.C.
Scripture dates Solomon's fourth year of reign, when he began to build the temple (ca. 966/65 B.C.), as being 480 years after the Exodus (1 Kings 6:1), establishing the early date of (1445 B.C.). Jephthah noted that, by his day, Israel had possessed Heshbon for 300 years (Judges 11:26). Calculating backward and forward from Jephthah, and taking into account different periods of foreign oppression, judgeships and kingships, the wilderness wandering, and the initial entry and conquest of Canaan under Joshua, this early date is confirmed and amounts to 480 years.
Scripture also dates the entry of Jacob and his extended family into Egypt (ca. 1875 B.C.), as being 430 years before the Exodus (12:40), thus placing Joseph in what archeologists have designated as the 12th Dynasty, the Middle Kingdom period of Egyptian history, and placing Moses and Israel's final years of residence and slavery in what archeologists have designated as the 18th Dynasty, or New Kingdom period. Further, Joseph's stint as vizier over all of Egypt (Gen 45:8) precludes his having served under the Hyksos (ca. 1730 - 1570 B.C.), the foreign invaders who ruled during a period of confusion in Egypt and who never controlled all of the country. They were a mixed Semitic race who introduced the horse and chariot as well as the composite bow. These implements of war made possible their expulsion from Egypt.
Background - Setting: Eighteenth Dynasty Egypt, the setting for Israel's dramatic departure, was not a politically or economically weak and obscure period of Egyptian history. Thutmose III, for example, the Pharaoh of the Oppression has been called the "Napoleon of Ancient Egypt," the sovereign who expanded the boundaries of Egyptian influence far beyond natural borders. This was the dynasty which over a century before, under the leadership of Amose I, had expelled the Hyksos kings from the country and redirected the country's economic, military and diplomatic growth. At the time of the Exodus, Egypt was strong, not weak.
Moses, born in 1525 B.C. (80 years old in 1445 B.C.), became "educated in all the learning of the Egyptians" (Acts 7:22), while growing up in the courts of Pharaohs Thutmose I and II and Queen Hatshepsut for his first 40 years (Acts 7:23). He was in self-imposed, Midianite exile during the reign of Thutmose III for another 40 years (Acts 7:30), and returned at God's direction to be Israel's leader early in the reign of Amenhotep II, the pharaoh of the Exodus. God used both the educational system of Egypt and his exile in Midian to prepare Moses to represent his people before a powerful pharaoh and to guide his people through the wilderness of the Sinai peninsula during his final 40 years (Acts 7:36). Moses died on Mt. Nebo when he was 120 years old (Deut. 34:1-6), as God's judgment was on him for his anger and disrespect (Num. 20:1-3). While he looked on from afar, Moses never entered the Promised Land. Centuries later he appeared to the disciples on the Mt. of Transfiguration (Matt. 17:3).
Historical - Theological Themes: In God's timing, the Exodus marked the end of a period of oppression for Abraham's descendants (Gen. 15:13), and constituted the beginning of the fulfillment of the covenant promise to Abraham that his descendants would not only reside in the Promised Land, but would also multiply and become a great nation (Gen. 1-3, 7). The purpose of the book may be expressed like this: To trace the rapid growth of Jacob's descendants from Egypt to the establishment of the theocratic nation in their Promised Land.
At the appropriate time, on Mt. Sinai and in the plains of Moab, God also gave the Israelites that body of legislation, the law, which they needed for living properly in Israel as the theocratic people of God. By this, they were distinct from all other nations (Deut. 4:7-8; Rom. 9:4-5).
By God's self-revelation, the Israelites were instructed in the sovereignty and majesty, the goodness and holiness, and the grace and mercy of their Lord, the one and only God of heaven and earth (see especially Exodus 3, 6, 33-34). The account of the Exodus and the events that followed are also the subject of other major biblical revelation (compare Psalms 105:25-45; 106:6-27; Acts 7:17-44; 1 Cor. 10:1-13; Heb. 9:1-6; 11:23-29).
Verses 1-7: The book begins with the very words of (Genesis 46:8), which is in the context of God's promise to Israel (Jacob): "Fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee ... and I will also surely bring thee up" (Gen. 46:3-4). These verses relate information contained (in Genesis 35:22-26; 46:27; and 50:26). All of the tribes are represented as going down into Egypt.
The opening verses of Exodus provide context for Moses' like: the "children of Israel" were in "Egypt" because the family of "Jacob" had been led there by the providence of God (Genesis Chapters 37-50).
From 1:1 - 12:36: These scriptures recount Israel's final years in Egypt before the Exodus.
Exodus 1:1 "Now these [are] the names of the children of Israel, which came into Egypt; every man and his household came with Jacob."
"Egypt" was overrun by the Hyksos during the Second Intermediate Period (1786-1550 B.C.). Thus, there arose a "new king over Egypt" who not only "knew not Joseph" but viewed the Israelites as "more and mightier that we." By 1550 B.C. the Hyksos were expelled by Ahmose, who ushered in the Eighteenth Dynasty (during which names ending with "mose" became popular), and the New Kingdom Period (1550-1070 B.C.). During the early phase of the New Kingdom Period, Egypt reached its greatest heights of military and political power under Thutmose III while Moses was in exile in Midian. When Moses finally returned to Egypt, Amen-Hotep II was on the throne and became the Pharaoh of the Exodus.
One man's (Jacob), family came into Egypt and grew into the nation of Israel. Joseph and his family were already in Egypt, and his father and eleven brothers and their families fled the famine and came to Egypt where there was food. Because they were of Joseph's family, the then currently reigning Pharaoh treated them royally.
Joseph had led Egypt into a food storage program which not only saved Egypt, but saved his family as well. The Pharaoh had welcomed Joseph's family and gave them land to dwell on. The wealth that Joseph had brought to Egypt was soon forgotten; and when the Pharaoh died, the new Pharaoh became afraid of the Israelites and made slaves of them in Goshen to keep them from overthrowing the Egyptian government.
Exodus 1:2 "Reuben, Simeon, Levi, and Judah,"
These are the first sons of Jacob by Leah.
We see Reuben mentioned first, because he was the oldest son. Reuben displeased his father greatly when he practiced incest with his father's concubine, Bilhah. This is a terrible sin, and Reuben was disinherited for this sin (Genesis 35:22).
Exodus 1:3 "Issachar, Zebulun, and Benjamin,"
The sons of the legitimate wives are placed first, then those of the concubines. Leah has precedence over Rachel; Bilhah over Zilpah. The children of each wife and concubine are given in order of seniority. The omission of Joseph from the list is explained in the last part of Exodus 1:5.
"And Benjamin", who, though youngest of all, is placed before Dan, Naphtali, etc., because they were the children of the hand-maidens.
Exodus 1:4 "Dan, and Naphtali, Gad, and Asher."
Dan, Naphtali, Gad, and Asher, are last mentioned, being sons of the concubine wives.
Exodus 1:5 "And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt [already]."
The number "Seventy" agrees with (Genesis 46:27 and Deut. 10:22; but the Septuagint and Acts 7:14 have 75). The Dead Sea materials also agree with the Septuagint. The number 66 (in Genesis 46:26), do not include Joseph and his two sons, and Moses likely added these later, making 70.
Acts 7:14 reports 75 with the addition of 5 relatives of Joseph included in the LXX, but not the Hebrew text.
This is just speaking of the families of Jacob and his sons and their families in Egypt. We remember from the lessons in Genesis that Joseph realized that his being sold into Egypt was part of God's plan for the provision of the covenant people.
Joseph's name is excluded because he was already in Egypt. You remember from Genesis that his brothers had sold him as a slave. The servant girls' children were listed last. In fact, Leah's children were even named before Rachel's child, because Leah was Jacob's first wife.
Verses 6-8: This summary of a lengthy period of time moves the record from the death of Joseph (1804 B.C.). The last recorded event in Genesis, to the radical change in Israel's history, i.e., from favor before Egypt's pharaoh to disfavor and enslavement (1525-1445 B.C.).
Exodus 1:6 "And Joseph died, and all his brethren, and all that generation."
Joseph died, and all his brethren, and all that generation'; but Jesus lives, and therefore His people 'grow and multiply,' and His servants' work is blessed. And at the end they shall be knit together in the common joy of the great harvest, and of the day when the headstone is brought forth with shoutings of "Grace"! Grace unto it.
They were to be 430 years in Egypt, and all of the 12 brothers had died and now a new generation was carrying on in the place of their fathers.
Exodus 1:7 "And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them."
This verse sounds like (Genesis 1:28; 9:1; 12:2; 17:2, 6; 22:17; 26:4; 28:14 and 48:4). This was visible evidence of God's blessing and the fulfilling of His promises.
About 603,550 men of fighting age left Egypt (Num. 1:46). Factoring in older men, women, children and the infirm, the total number of Hebrew people was probably about 2.5 million people by this time. The children of Israel had truly "multiplied" in the 370 years or so since Jacob and his family of 70 had arrived in the land.
The seed of Abraham was no longer an extended family, but a nation. The promise that his descendants would be fruitful and multiply (Gen. 35:11-12), had indeed been fulfilled in Egypt.
God's blessings were not just material in nature. Children are blessings from God. The Hebrews believed that many children meant that God has blessed you abundantly. They believed it was a curse not to have children. They were no threat to the Egyptians when there were just 70 people, but now that they were near 2-1/2 million, it is a totally different story.
Verses 8-11: Nearly 400 years of history are summarized in these verses which represented a line of pharaohs not just one. The "new king over Egypt, which knew not Joseph was likely one of the pharaohs during the Hyksos takeover. Even after Egypt's native rulers returned to power, the Hebrew people were no longer honored in memory of Joseph.
Exodus 1:8 "Now there arose up a new king over Egypt, which knew not Joseph."
"Now there arose up a new king over Egypt" has been interpreted various ways. Some take the new king to be a native Egyptian, possibly one of the New Kingdom Pharaohs such as Ahmose (1570-1545 B.C.), who founded the Eighteenth Dynasty and expelled the Hyksos from Egypt. However, the Hebrew verb "qum" followed by the preposition " al" often has the meaning "to rise against," (as in Deut. 19:11; 28:7; Judges 9:18; 20:5; Sam. 18:31; 2 Kings 16:7), and it really never conveys the idea of assuming the throne in a peaceful manner.
This probably was a Hyksos king, since the Hyksos came forcefully into Egypt between 1720 and 1700 B.C., and were expelled about 1570 B.C. This would better fit the time in which Jacob came down to Egypt, 430 years before the Exodus (Exodus 12:40), thus entering Egypt about 1877 B.C. (compare Gen. 15:13 and its four hundred years). Joseph would have served during the reigns of Sesostris II (1897-1878 B.C.), and Sesostris III (1878-1842 B.C.), and died about 1805 B.C.
The Hyksos may well have had reason to hate the descendants of Jacob because of the episode at Shechem (Gen. 34), and Jacob's later conflicting with the Amorites (Gen. 48:22). The Amorites were one of the main elements of the Hyksos people.
The statement that they "Knew not Joseph" indicates their contempt for Joseph's previously privileged status next to Pharaoh and the divine blessings that accrued to the people of Israel as a result of this. Note a similar action on the part of a native Egyptian (in 5:2), directed toward Yahweh and submitting to Him.
As we said, as long as Joseph was alive, the Pharaoh remembered what he (Joseph), had done for Egypt. With the new leader, there was no memory of this. He had not known Joseph, and he had not lived during the famine. And he felt no obligation to this mass of foreigners living in his land.
Verses 9-12: This is another summary of a lengthy period of time, as indicated by the population continuing to grow in spite of increasing hardship imposed on Israel.
Exodus 1:9 "And he said unto his people, Behold, the people of the children of Israel [are] more and mightier than we:"
"His people": An Egyptian pharaoh designated Israel as a nation, marking the first time the term "people" or "nation" is used of them.
It is very unlikely that a native Egyptian king could have said, "Behold, the people of the children of Israel are more and mightier than we". The Hyksos may well have had reason to hate the descendants of Jacob because of the episode at Shechem (Gen. 34), and Jacob's later conflicting with the Amorites (Gen. 48:22). The Amorites were one of the main elements of the Hyksos people.
Verses 10-11: "Join ... unto our enemies ... set over them taskmasters": Israel was assessed both as a threat to national security and as an economic asset, slavery would therefore control the danger and maximize their usefulness.
Exodus 1:10 "Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and [so] get them up out of the land."
Here we see fear gripping this new ruler. These Israelites were growing in such numbers that he actually feared that they would overthrow the Egyptian government. He believed that they might even join in with Egypt's enemies and turn against Egypt; after all, they were foreigners. He wanted to be sure this will not happen. We will see in the next few verses that this monarch believed if he could work them enough, they would stop multiplying and would be too worn out to mount up against the government.
Verses 11-22: Three unsuccessful methods were used to limit the exploding population growth of the Hebrews: (1) working the Hebrews to exhaustion and even to death; (2) commanding the "Hebrew midwives" to commit infanticide; (3) selective annihilation, with baby boys being cast into the River Nile while baby girls were spared.
Exodus 1:11 "Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses."
"Treasure cities, Pithom and Raamses": These were places where both provisions and military hardware were stored. Archeological identification has not been finally definitive, with some 3 to 5 options being put forward for them. Pithom is usually taken as a center of solar worship in northern Egypt, and Raamses as Qantir in the eastern delta region. In addition, the city might very well have been renamed under the reign of the later, powerful Pharaoh, and that name was better known to Israel later (compare the case of Laish or Leshem, renamed Dan in Genesis 14:14; Joshua 19:47 and Judges 18:29).
This meant that they were forced to labor for the government by cruel overseers. These treasure cities were encampments of war materials handy to be used to squelch any and all attacks that came against Egypt. The word "Pithom" means abode of the sun. Some believe that the miracles of Moses took place in this same Raamses. This forced labor, as we said, was to keep them worn out so they could not fight against Egypt. This ruler in Egypt was also using this free labor to build mighty monuments.
We will see as we go on in this book of Exodus, how we Christians were in bondage to the world of sin before our Deliverer comes and sets us free. This cruel ruler here afflicting these people (physical Israel), shows us of our great affliction by Satan until we receive the free gift of salvation through our Deliverer, the Lord Jesus Christ.
Exodus Chapter 1 Questions
1. How many of Jacob's family went in to Egypt?
2. Approximately how many will come out with Moses?
3. Who were the covenant people?
4. What 3 men were the promises to come through?
5. How many sons did Jacob have?
6. Who would they become?
7. What time (events) did Exodus cover?
8. Who is the Lamb?
9. What 2 types of law were introduced in Exodus?
10. The 10 plagues deal with what?
11. God's presence was shown by what 2 things in these travels?
12. Why was Reuben mentioned first in the list of sons?
13. Why was Joseph omitted from this list of sons?
14. Name the 12 sons of Jacob.
15. In what sin was Reuben involved?
16. How many souls came from the loins of Jacob in verse 5?
17. What had Joseph finally discovered was the real reason he was sold into captivity?
18. At what time did the Egyptians turn against Joseph's family?
19. Why did the ruler decide to make the Israelites slaves?
20. What does the word "taskmaster" indicate?
21. "Pithom" means what?
22. What is the message you received in this first lesson?
Exodus 1:12 "But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel."
This result was not natural. It can only be ascribed to God's superintending Providence, whereby "the fierceness of man" was made to "turn to his praise." Naturally, severe and constant labor exhausts a nation, and causes its numbers to diminish.
"They were grieved": This is scarcely strong enough. Translated, the Egyptians "They were sore distressed" as the numbers of the Israelites grew and they feared they would become too strong for them.
This word "grieved" here actually means they greatly feared the Israelites. It is very strange how many times God will send many children to those who are oppressed. It is as if it is to compensate for the lack in their lives. Poor families, even today, have more children than the wealthy.
Exodus 1:13 "And the Egyptians made the children of Israel to serve with rigor:"
"The Egyptians": The naïve inhabitants continued to enslave Israel. Between verses 12 and 13 a major change in Egyptian history took place, the Hyksos were driven out (ca. 1570 B.C.).
Possibly these Egyptians here were under the reign of Ahmose I.
Here we see the anger of the Egyptians toward Joseph's family shows up in the degree of hardship they bring to them.
Exodus 1:14 "And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, [was] with rigor."
"Bitter with hard bondage, in mortar, and in brick": Archeologists have uncovered reliefs and painting confirming the Egyptian practice of imposing forced labor on prisoners and slaves. These paintings also show foremen and guards watching construction work while scribes registered data on tablets.
We see work beyond the normal. Perhaps instead of working 8 hours a day, the work was probably extended from sunup to sundown, and in Egypt it is very hot. Perhaps they were also required to carry heavy bricks all day in this heat.
Verses 15-22: "Shiphrah" and "Puah" were possibly leaders of the guild of midwives who refused to commit infanticide, fearing the real King more than their earthly ruler (Luke 12:4-5; Acts 5:29). These women were likely Egyptians who came to faith in Yahweh and were included in Israel (He provided households for them).
Exodus 1:15 "And the king of Egypt spake to the Hebrew midwives, of which the name of the one [was] Shiphrah, and the name of the other Puah:"
This Pharaoh would be Amenhotep I (1545-1525 B.C.), who commanded the midwives to kill the Hebrew boys (verses 15-22), being succeeded by Thutmose I (1525-1508 B.C.), who commanded the Hebrew boys to be thrown into the Nile (verse 22).
These Pharaohs, like their spiritual predecessors Cain and Esau, and like their successors Haman and Herod, were tolls of Satan for the attempted destruction of the Seed of the Woman. But God providentially overruled their wicked plans and thus preserved the Messiah's line.
These midwives were like doctors of today. They assisted in the birth of a child. This is an old profession, and many women prefer them over a conventional doctor even today.
"Shiphrah" seems to be a Hebrew name, and it means elegant or beautiful.
"Puah" means one who cries out.
Exodus 1:16 "And he said, When ye do the office of a midwife to the Hebrew women, and see [them] upon the stools; if it [be] a son, then ye shall kill him: but if it [be] a daughter, then she shall live."
The failure of rigorous bondage to suppress population growth necessitated that different measures were taken; hence, the royal order to the Hebrew midwives to murder male infants at birth.
"Stools": Literally "two stones" on which the women sat to deliver.
Their function was to save lives, but here we see the king ordering them to destroy all the boy babies. The stool mentioned here is a special chair built for the purpose of child birth. We know the midwife would be the first to see the child and would have the opportunity to kill the baby. Here the king gave them a mandate. Disobeying the king could cause them to lose their heads. If these were Hebrew midwives, it is totally opposed to their respect for life. As we have said before, children were believed to be blessings from God and should not be destroyed.
Exodus 1:17 "But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive."
"The midwives feared God": These brave, older women reverenced their God and thus obeyed Him and not man. They obviously understood that children were a gift from God and that murder was wrong. The two midwives mentioned by name were probably the leading representatives of their profession, for it is unlikely that such a burgeoning population had only two midwives to deal with all the births.
"And did not as the king of Egypt commanded them, but saved the men children alive": If they truly had not made even one Hebrew male delivery during the months of Pharaoh's murderous program, then their response would have been laudable and justified by Old Testament ethics. However, if they were partially truthful and partially lying, they were just as blameworthy as Rahab, Abraham, Isaac, or Jacob was where when they lied.
In verse 17, we see a strong statement indicating that these midwives feared God. This almost certainly makes them Hebrew, because Egyptians knew little about the real God. We see numerous Scriptures throughout the Bible telling us to obey those in government, but we see a higher law than the government. We must not break God's law to obey government. We are subject to the law of the land and should be good citizens, but if in so doing we break God's law, we must first obey God.
Exodus 1:18 "And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?"
Perceiving by the increase of the Israelites; that they did not obey his commands.
"And said unto them, why have ye done this thing, and have saved the men children alive?" Not only did not kill them, but did everything for them that were necessary for their future preservation and health (see Ezek. 16:4).
The anger of the king had been kindled toward these midwives.
Verses 19-20: Rather than trying to argue for a justifiable lie on the part of midwives seeking to protect God's people, take it as a statement of what was true: God was directly involved in this affair of birth and national growth. That's the key to understanding why no decree of Pharaoh would work out as he intended, and why Hebrew women were so healthy and gave birth with ease.
Exodus 1:19 "And the midwives said unto Pharaoh, Because the Hebrew women [are] not as the Egyptian women; for they [are] lively, and are delivered ere the midwives come in unto them."
The statement by the midwives: "Because the Hebrew women [are] not as the Egyptian women; for they [are] lively, and are delivered ere the midwives come in unto them" is probably a lie in light of the statement (in verse 17); "and did not as the king of Egypt commanded them, but saved the men children alive".
Here we see midwives facing their death, because they will not kill these boy babies. This is the very thing martyrs are made of. They were unwilling to go against what they believe, even if they know they would be killed for their stand they have taken. They not only were brave, but were smart as well. This was probably the only excuse that Pharaoh would believe.
Exodus 1:20 "Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty."
If they truly had not made even one Hebrew male delivery during the months of Pharaoh's murderous program, then their response would have been laudable and justified by Old Testament ethics. However, if they were partially truthful and partially lying, they were just as blameworthy as Rahab, Abraham, Isaac, or Jacob was when they lied.
It appears from this Scriptures above, that God probably softened the heart of the Pharaoh and caused him not to punish the midwives. God controls all people, not just the ones who have decided to follow Him. We see that Pharaoh's plan backfired on him and that multiplying of the people went on without Pharaoh's blessing.
Exodus 1:21 "And it came to pass, because the midwives feared God, that he made them houses."
The juxtaposition of the account of their lie to Pharaoh with the statement that God dealt well with them in verse 20 might appear to imply an endorsement of their lie. But this suspicion cannot be sustained in the text, for twice it attributes the reason for God's blessing them the fact that they "feared [believed] "God"
Whether this means physical houses or whether this means God blessed them with a family, we really do not know; but whatever it was, it is a blessing abundantly from God. God overlooked them lying to the Pharaoh because they took no thought for themselves in sparing these babies' lives.
Exodus 1:22 "And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive."
The failure of the extermination program demanded of the midwives finally caused Pharaoh to demand that all his subjects get involved in murdering newborn boys.
This was like human sacrifice. The Nile River was worshipped by the Egyptians. These Egyptian people would see the day when they would regret the murdering of these babies, for the tenth plague would kill their firstborn.
Exodus Chapter 1 Continued Questions
1. In verse 12, the more they afflicted them, the more they ___________ _____ __________.
2. Who was grieved by this?
3. What does "grieved" actually mean?
4. What word describes the severity of their service?
5. What is a midwife?
6. What did he instruct the midwives to do?
7. What does the name "Shiphrah" mean?
8. What does "Puah" mean?
9. What one thing makes us believe these midwives were Hebrews?
10. Why did the midwives not do what the king asked them to?
11. When is the only time to disobey government?
12. When the king called the midwives to explain their action, what did they tell him?
13. What were these midwives willing to do so as not to disobey God?
14. Instead of the Hebrews decreasing, what happened?
15. We read because the midwives feared God, He made them what?
16. What was throwing these babies into the Nile River like?
17. Why?
18. In what area did these Hebrew live?
Verses 1-2: Since Moses was born soon after the general decree of 1:22 was given (ca 1525 B.C.), the issuer of the decree was Thutmose I.
Exodus 2:1 "And there went a man of the house of Levi, and took [to wife] a daughter of Levi."
This is speaking of the mother and father of Moses.
It was very important to these Hebrews to not marry these worldly Egyptians. We see here that this was an honorable man and woman. They didn't move in and live together, they married. There were so many people in these families that they could marry in the family and still not marry a near kinsman. This marriage would be pleasing to God.
Notice here, that their specific names were not given. Probably, because they could fade into obscurity as Moses, their child, was elevated. These two would be named later, but just as the greatest things we do for God are, many times, not recognized; this is the case here. Their part in bringing the deliverer was paled in importance to the fact God sent the deliverer.
Exodus 2:2 "And the woman conceived, and bare a son: and when she saw him that he [was a] goodly [child], she hid him three months."
"Goodly" (beautiful) means "favored". For Moses' parents to hide him for "three months" until he was in safe hands was an act of faith lauded (in Hebrews 11:23).
This mother is proud of this healthy, handsome child that she bare. She stands against the powers of Egypt to keep him. She, as well as all the other mothers, was told to kill their boy children when they were born. Here we can look at these 3 months that he was hidden as if he were dead to symbolize the three days that the body of Jesus lay in the tomb as dead. She could look on this son and see his strength and his character. We do not read that she knew at this time that he was sent of God to deliver his people from great bondage.
Verses 3-4: The careful actions of Moses' mother to construct the ark of bulrushes, to set Moses afloat close to the royal bathing place and to have his sister watch to see what would happen, indicate a hope that something would work out for the child.
Exodus 2:3 "And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid [it] in the flags by the river's brink."
The word "Ark" in this case, a floating basket), alludes to Noah and, as in his day, served here as a vessel of divine deliverance. The basket was placed securely "in the flags" by the bank of the Nile where the current was slight, so it would not wash out to sea. It was also placed where the women of the palace would see it when they came to dip in the waters of the Nile as part of their religious ritual.
This mother's great love for her child brought her to the point of being willing to give him up, just so that he might live. She was aware of the bathing of the Egyptian maidens there. This was no accident she placed her son there. We can see similarities in this ark of safety made for Moses to the ark of safety of Noah. This mother put the baby in the ark. God sealed Noah in the ark for his safety. Here we see God's handiwork. He (God), puts the thought in this mother to do this special thing to save Moses for His purpose.
God even softens the heart of this Egyptian ruler so that he will allow the baby to live. Moses would not only live, but would get an education and would learn about Egypt and the Egyptians from the inside out. We see in all of this, that sometimes God uses wicked people to bring about His will. Pharaoh and his daughter accepted this baby as if it was a gift from the god of the Nile (their false god).
Exodus 2:4 "And his sister stood afar off, to wit what would be done to him."
Presumably Miriam, the only sister of Moses mentioned elsewhere (Exodus 15:20-21; Numbers 26:59). To have taken the part that was assigned her in this chapter, and possessed of much quickness and intelligence.
Here again we are not told the sister's name, but this was Miriam. She was actually guarding this ark to see that no harm comes to her brother. A child would be inconspicuous. She would carry the message back to her mother of the fate of Moses.
Exodus 2:5″And the daughter of Pharaoh came down to wash [herself] at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it."
"The daughter of Pharaoh": Has been interpreted by many to refer to the famous Hatshepsut (1504-1483 B.C.). Considering an early date for the Exodus, since Moses would have been born about 1527 B.C.). This would be during the reign of her father, Thutmose I (1525-1508 B.C.). She was his only daughter and when her father died she became queen, having been married to a half-brother, Thutmose II (1508-1504 B.C.). After his death, she had herself crowned king with full pharaonic powers, regalia and titular, refusing for nearly 20 years to allow her stepson Thutmose III (1504-1450 B.C.) to rule. But there is a good possibility that Moses was reared in one of the royal harems which was common in the New Kingdom period (1570-1085 B.C.).
The Egyptian kings maintained residences and harems not only in the great capital of Thebes, Memphis, and Rameses, but also in other parts of Egypt. The harem supervised a great deal of domestic industry, spinning and weaving done by servants. The children of harem-women would be educated (Acts 7:22), by the overseer of the harem.
Identified possibly as Hatshepsut or another princess; in either case a princess whom God providentially used to override Pharaoh's death decree and protect the life of His chosen leader for the Israelites.
She knew immediately that this child was a Hebrew because he was circumcised (Gen. 17:9-14). Her adoption of Moses as her son, along with the selection of Moses' own "mother" as his wet "nurse (verse 9), are two ways that God preserved the infant.
It was not unusual for the Pharaoh's daughter to go and bathe in the Nile. The Egyptians thought this river had special powers. They felt bathing in the river brought back their youth. Actually, water was not plentiful in Egypt. When the rains filled the Nile, they had good crops; and during drought periods, there were very bad crops. They were so dependent on the Nile that they began to worship it.
She probably had 4 to 5 girls in attendance to her because of her prominence as a princess. Her maid spoken of here was probably the one who helped her dress and was very close to her. These flags mentioned here were just weeds that grew near the bank in the water. They were probably very similar to water lilies.
Exodus 2:6 "And when she had opened [it], she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This [is one] of the Hebrews' children."
The princess opened the ark herself; perhaps suspecting what was inside, perhaps out of mere curiosity.
"The babe wept": Through hunger, or cold, or perhaps general discomfort. An ark of bulrushes could not have been a very pleasant cradle.
"She had compassion on him": The babe's tears moved her to pity; and her pity prompted her to save it. She must have shown some sign of her intention, perhaps by taking the child from the ark and fondling it before Miriam could have ventured to make her suggestion.
"This is one of the Hebrews' children": The circumstances spoke for themselves. No mother would have exposed such a "goodly child" (Exodus 2:2), to so sad a death but one with whom it was a necessity.
We can easily see that Pharaoh's daughter did know that this child was a Hebrew. Here we see the instinct that God has given women to love babies. This daughter of Pharaoh was moved by the tears of the baby. We can see God's hand in all this; Pharaoh's daughter being at the river at the precise time, Moses' mother floating the babe in the ark at the exact time, and the baby crying at just the right moment to touch the daughter's heart. This was part of God's plan to save Moses for the work God had ordained him for.
Exodus 2:7 "Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?"
His sister, Miriam, had bided her time. She had still kept in the background, but had approached within hearing distance; and when the princess observed that the babe must be "one of the Hebrews' children," was prompt with the rejoinder, "Shall I not fetch thee then a Hebrew mother to nurse him?" If the child was to be nursed at all, if he was to be brought up; a Hebrew nurse would be the fittest.
This was Miriam who spoke to Pharaoh's daughter. Don't you think that Pharaoh's daughter had some indication that this was a relative of the baby? Of course, Hebrew women had many children, so it would not be terribly hard to find one who could nurse this baby. This "nurse", I believe, meant to breast feed him, as well as take care of him.
Exodus 2:8 "And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother."
Jochebed must have been waiting near, eagerly expecting perhaps; while concealed from sight, watching the result, and ready to appear the moment that she was summoned. Miriam knew where to find her, and brought her quickly to the princess.
Exodus 2:9 "And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give [thee] thy wages. And the woman took the child, and nursed it."
The princess adopts Miriam's suggestion; the child is to be nursed for her and is to be hers. She will place it out to nurse, and pay the customary wages.
Here we see the miraculous hand of God. Not only did the mother save the baby's life, but she now had her baby back. Even more amazing was that the mother would now be paid to raise her own baby. God always has the perfect plan, if we will just stand back and let Him do it. Remember, all the Hebrews were now slaves and just barely have enough to get by on, but Moses' mother was earning wages raising her own child.
It helped the entire family. It appears that in the early part of Moses life, he was at home with his natural parents; and yet, Pharaoh's daughter had adopted him as her very own. Moses was probably just brought into her house and given all the privileges of a son.
Exodus 2:10 "And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water."
"Became her son": The position of "son" undoubtedly granted Moses special privileges belonging to nobility, but none of these persuaded Moses to relinquish his naïve origin. Rather, as the New Testament advises, his spiritual maturity was such that when he came of age, he "refused to be called the son of pharaoh's daughter" (Heb. 11:24). The formal education in the court of that time meant that Moses would have learned reading, writing, arithmetic, and perhaps one or more of the languages of Canaan. He would also have participated in various outdoor sports, such as archery and horseback riding, two favorites of the 18th Dynasty court.
"Moses" was from the tribe of Levi. He was saved from Pharaoh's edict to destroy the Hebrew male infants by his mother's cleverness and by the intercession of Pharaoh's daughter. He was raised at court and trained in the "wisdom of the Egyptians" (Acts 7:22). He later fled Egypt for the land of Midian in the Sinai wilderness (Exodus 2:15). There he married Zipporah the daughter of Jethro (Reuel). After meeting God at the burning bush on Mount Sinai (Exodus 3:1-12), Moses returned to Egypt to lead the great Exodus of Israel back to the Promised Land.
In the wilderness of Sinai, he received the Law directly from God and oversaw the building of the tabernacle and the institution of Israel's feasts and offerings. He finally viewed the Promised Land from Mount Nebo and was buried by God in the land of Moab at age 120 (Deut. 32:48-52; 34:1-8). He was a prophet of God (Deut. 18:18), and the author of the Pentateuch. He later appeared, representing the Law, at the transfiguration of Christ (Matt. 17:3-6).
In due time, princes (he was called "her son"), were given a tutor who was usually a high official at court, or maybe a retired military officer close to the king. The fact that he "became her son" may merely indicate he had rejoined the royal court. Having done so, he was in a position to receive all the privileges and opportunities of a member of that court.
"Moses" in Egyptian most likely means "born," but the Hebrew equivalent means "to be drawn out." God would later use him to draw His people "from the water.
Amram, Jochebed, and their daughter, Miriam (with God's help), had saved Moses' life. When Moses was approximately two years old, he was weaned; and now his mother brought him to Pharaoh's daughter. He would have all the advantages of a prince, including the best education. "Moses" means drawing out.
Verses 11-15: This Pharaoh (likely Thutmose III), had been raised with Moses. The murder of a slave master by a privileged member of the royal family would not have warranted a death sentence, so Pharaoh's desire was to "kill Moses" was about removing him as a potential successor to the throne. The "land of Midian" is in present-day Saudi Arabia, the land east of the Gulf of Aqaba.
In (verses 11-12 and 16-21), we see two injustices aroused Moses' indignation with different consequences: one resulted in his leaving home, having killed an Egyptian who beat an Israelite; the other resulting in his finding a new home as an Egyptian who helped the Midianite daughters of Reuel, and in his finding a wife. Undoubtedly, Reuel and his family soon discovered Moses was not really an Egyptian.
Exodus 2:11″And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting a Hebrew, one of his brethren."
"When Moses was grown": The narrative skips over all details of Moses' life as the adopted son of a princess prior to the event which led to his flight into Midian.
Moses lived through all his pre-teen and teen years in Pharaoh's temple training to be a prince. From (verse 11), we may assume that Moses knew he was a Hebrew. We see him, here, going out to see his brethren. He saw an Egyptian taking advantage of his Hebrew brethren.
Exodus 2:12 "And he looked this way and that way, and when he saw that [there was] no man, he slew the Egyptian, and hid him in the sand."
This act of Moses may seem and indeed by some has been condemned as rash and unjustifiable; in plain terms, a deed of assassination. But we must not judge of his action in such a country and age by the standard of law and the notions of right which prevail in our Christian land; besides, not only is it not spoken of as a crime in Scripture or as distressing the perpetrator with remorse, but according to existing customs among nomadic tribes, he was bound to avenge the blood of a brother. The person he slew, however, being a government officer, he had rendered himself amenable to the laws of Egypt. And therefore he endeavored to screen himself from the consequences by concealment of the corpse.
Vengeance is mine saith the Lord. This was a hasty act upon Moses' part. He was not careful in that respect. This act, I believe, was in defense of the Hebrew brother. Whether justifiable or not, God would use this to further His plan for Moses.
Exodus 2:13 "And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?"
"The next day": The reproof was that of a legislator who established moral obligations on a recognized principle. Hence, in the following verse, the offender is represented as feeling that the position claimed by Moses was that of a Judge. The act could only have been made known by the Hebrew on whose behalf Moses had committed it.
It seems as though Moses loved his Hebrew brethren. He appears here to me, he was trying to make peace to keep these brethren from getting into further problems with the Egyptians.
Exodus 2:14 "And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known."
"He said, Who made thee a prince?" He challenged his authority. A man needs no great authority for giving a friendly reproof; it is an act of kindness. Yet this man who needs to interpret it as an act of dominion, and represents his reprover as imperious and assuming. Thus, when people are sick of good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a word for God, and against sin, but he took too much upon him.
Yet Moses was indeed a prince and a judge, and knew it, and thought the Hebrews would have understood it; but they stood in their own light, and thrust him away (Acts 7:25-27).
"Intendest thou to kill me?" See what base constructions malice puts upon the best words and actions (see Acts 7:27-28, 35).
It seems to me here, that this Hebrew knew that Moses was a Hebrew as well. It also appears that he was jealous. He seems to have very little respect for Moses even though Moses was a prince. Moses had perhaps been good to them, and they probably did not fear him as they did the taskmasters.
Be sure your sins will find you out. Moses intended for no one to see him kill the Egyptian, and now even the lowly Hebrew knew. Moses would certainly have to run to escape judgment. Even though he was a prince, there was already bad blood between the Egyptians and the Hebrews. Moses was afraid. He, being a Hebrew, had little chance for a fair trial.
We need to take note of the fact here that God uses imperfect people to serve Him. Moses was no exception.
Exodus Chapter 2 Questions
1. What tribe were Moses' mother and dad from?
2. What tells us that Moses' parents were honorable?
3. Why do you suppose the parents' names are not specifically given here?
4. How long did Moses' mother hide him?
5. What act of rebellion, against authorities, did she take in this?
6. What do the 3 months symbolize?
7. What did his mother do when she could hide him no longer?
8. How can we compare this to Noah?
9. What good thing can come from Moses living in Pharaoh's daughter's house, besides saving Moses' life?
10. Does God ever use evil people?
11. Why did Pharaoh and his daughter readily accept this child?
12. Who watched to make sure Moses didn't drown?
13. What was her name?
14. Why did she wait by the water?
15. Why was Pharaoh's daughter at the water site?
16. Who was with her?
17. Who fetched the ark for her?
18. What was believed about bathing in the Nile?
19. What caused the Egyptians to worship the Nile?
20. When Pharaoh's daughter opened the ark, what was Moses doing?
21. What emotion did this stir in Pharaoh's daughter?
22. Was Pharaoh's daughter aware that this was a Hebrew?
23. What did Miriam suggest to Pharaoh's daughter?
24. Do you feel that Pharaoh's daughter knew that the woman who came was the baby's natural mother?
25. What two things does the word "nurse" cover here?
26. How can we see the miraculous hand of God in this?(3 things)
27. What immediate good fortune came to Moses when he became the Pharaoh's daughter's son by adoption?
28. Who gave Moses his name?
29. What does it mean?
30. How old was Moses when he came to live with Pharaoh's daughter?
31. What did Moses look upon happening to his Hebrew brethren?
32. Was Moses careful not to be seen? Explain.
33. What did Moses do to the cruel Egyptian?
34. What did he do with the body?
35. In what way would God use this?
36. Had anyone seen what Moses did?
37. What did the statement "who made thee a prince and judge" tell us about this Hebrew?
38. What important fact do we need to take note of here regarding God
Exodus 2:15 "Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well."
"Midian": The Midianites, who were descendants of Abraham and Keturah (Gen. 25:1-4), settle in the Arabian Peninsula along the eastern shore of the Gulf of Aqabah.
Midian was the desert region between Sinai and the Arabian Desert, south of Edom. Its exact location is unknown due to its seminomadic population. Midian is listed as one of Abraham's sons by his wife Keturah, who was sent into the "land of Qedem" (Gen. 25:1-6). In the Joseph story (Gen. 37:25-36), the designations "Midianites" and "Ishmaelites" are used virtually interchangeably.
During the wilderness journey of the Israelites, the Midianites appear in confederation with the Moabites and Amorites. By the time of Gideon (Judges 6:1-5), the Midianites appear as desert bandits in alliance with the Amalekites. Their recorded devastation by Gideon's forces may well account for the fact that they disappear from the biblical record thereafter. No substantial archaeological evidence has ever been found of the nomadic Midianites.
We need to take a very long, hard look at this Scripture. How soon the Pharaoh's heart changed when Moses (a Hebrew), killed an Egyptian. There was really bad blood between the Hebrews and Egyptians at this point. The Hebrews were treated as sub-humanity with no rights at all, at the mercy of the cruel Egyptians. Pharaoh approves of this cruel treatment. Even though Moses was raised as his grandson, he wants him killed. Moses' fear of the Pharaoh now came into focus.
The word "Midian" means brawling or contention. This "Midian" was a place of refuge for Moses. In this part of the world, the well was also the gathering place, because there was such a shortage of water.
Verses 16-22: Moses spent most of his first 40 years in Pharaoh's palace, learning to be a student, a statesman, and a solider. He then spent the next 40 years of his life in the desert, taking care of his father-in-law's sheep. From prince to shepherd was a demotion, yet Moses learned the qualities he would need as Israel's future emancipator, including humility and patience. In the desert, God teaches people who He really is. It is only when we are totally yielded to Him that our gifting become graces.
Exodus 2:16 Now the priest of Midian had seven daughters: and they came and drew [water], and filled the troughs to water their father's flock.
Reuel may have been both "priest" and "prince," like Melchizedek (Genesis 14:18); but there is no reason to doubt that he is here called "priest." In Exodus 18:12, Jethro is represented as exercising priestly functions. The Midianites, descendants of Abraham by Keturah, worshipped the true God, and seem to have been at this time, a religious people. The name Reuel, or Raguel, means "friend of God." Jethro's sacrifices were "for God," and Aaron and the elders eat bread with him "before God."
The custom of these people of the east was for the daughters to care for the flock. Possibly he had no sons; just the 7 daughters were mentioned. This word "priest" here does mean that he was of a priestly order. As I said before, the watering well was a good place to meet, because at least once a day the sheep must be watered. Moses would certainly meet someone here at the well.
Exodus 2:17 And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
The rule of the desert is that those who come to a well take their turns in the use of the water in the order of their arrival. But these rude shepherds declined to wait for their turn. It appears later on, by the question of Reuel, "How is it that ye are come so soon today?" that this rude and unfair conduct of the shepherds was habitual.
Moses stood up and helped them. Here again Moses is the champion of the oppressed, but has learnt wisdom by the past, and uses no unnecessary violence. His air and manner intimidated the wrong-doers, and they allowed the maidens sheep to be watered first.
Here, we see the shepherds forcing these shepherdesses away. Remember, Moses has been trained in fighting as well as being educated in the Egyptian schools. Many Scriptures indicate that he was a healthy man. These men of Midian didn't have as easy a task as they usually did with this strong man to help. Moses helped them water their flock.
Exodus 2:18 "And when they came to Reuel their father, he said, How [is it that] ye are come so soon today?"
"Reuel": He was also known as Jethro (3:1), who may very well have been a worshiper of the true God (18:12-23), notwithstanding his being also the priest of Midian.
We see from this Scripture that probably these daughters had trouble every day with the shepherds, because their dad was used to them being much later coming home. "Reuel" means friend of God. It appears that Reuel and Jethro was the same person. Reuel was probably his name and Jethro showed his rank or title. "Jethro" means his excellence.
Exodus "2:19 And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew [water] enough for us, and watered the flock."
So they concluded from his dress and appearance, perhaps even from his speech. It would be natural for them to make the mistake, and for Moses to remember it. Any other author would probably have said, "a man," or "a stranger."
"And also drew water enough": The shepherds had consumed some of the maidens' water before Moses's interference, so that he had to draw more for them; another "little trait," which speaks for the Mosaic authorship.
These daughters assumed that Moses was an Egyptian because of his attire and because he came from Egypt. Moses had made himself useful, and now is here at the father's home with the seven daughters.
Exodus 2:20 "And he said unto his daughters, And where [is] he? why [is] it [that] ye have left the man? call him, that he may eat bread."
By the account Reuel's daughters gave of Moses, of his courage and humanity, he was very desirous of seeing him.
"Why is it that ye have left the man?" Behind them at the well, and had not brought him along with them. He seemed to be displeased, and chides them, and tacitly suggests that they were rude and ungrateful not to ask a stranger, and one that had been so kind to them, to come with them and refresh himself.
"Call him, that he may eat bread": Take meat with them, bread being put for all provisions.
The father reprimanded his daughters for not bringing this man so he could show his appreciation for his helping his daughters. He sent them back after Moses so he could show him hospitality for his good deeds.
Exodus 2:21 "And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter."
Much like Jacob with Laban (see Gen. 29), the runaway Moses was not financially able to enter into an independent marriage, so he became Jethro's adopted son. He then became his son-in-law upon marrying "Zipporah" (4:18). After 40 years of service, the flocks he tended would still belong to Jethro (3:1).
Here we see Moses fled to an uncertain future from Egypt and Pharaoh. If he ever thought of his call to lead his people out of bondage, it had not been mentioned. At any rate, Moses had probably gone to work for Reuel and now had become part of Reuel's family. "Zipporah" means sparrow.
Exodus 2:22 "And she bare [him] a son, and he called his name Gershom: for he said, I have been a stranger in a strange land."
Which signifies a "desolate stranger"; partly on his own account, he being in a foreign country, a stranger and sojourner. But not by way of complaint, but rather of thankfulness to God for providing so well for him in it. And partly on his son's account, that when he came to years of maturity and knowledge, he might learn, and in which Moses no doubt instructed him. That he was not to look upon Midian as his proper country, but that he was to be heir of the land of Canaan, and which he might be reminded of by his name.
"For he said, I have been a stranger in a strange land": So Midian was to him, who was born in Egypt, and being a Hebrew, was entitled to the land of Canaan; this looks as if he had been at this time some years in Midian.
The name "Gershom" means refugee. Moses had settled in Midian and now had a family.
Verses 23-25: "Heard" and "remembered" indicate that the Lord's time had come: He would return Moses to Egypt and send him as the answer to the people's prayers (3:7-10). God always has someone ready when His people cry out to Him in their need. More importantly, Yahweh revealed Himself as the One who hears, remembers, sees (looked upon), and knows (had respect), on His children.
The hardship imposed upon Israel finally brought forth a collective cry for relief. The response of God is presented in 4 words: "heard," "remembered," "saw," and "took notice." This signaled that a response was forthcoming.
Exodus 2:23 "And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage."
"The king of Egypt died": This would have been Thutmose III (1483-1450 B.C.), the Pharaoh of the oppression.
Why do we wait until things are so terribly bad before we cry out to God for help? We see 400 years of misery coming to a climax. The cruelty of the king had caused the Israelites to be pleased when he died. They were hoping for better things. In their need, they cried out to God. God always listens, and this time was no exception. God felt pity toward them.
He hurt too, for their bondage. We Christians too, had been a slave to sin before we cried out for mercy and God heard and sent us a Savior (Jesus). This wicked king had ruled even before Moses left Egypt and now about 40 years later he dies. Moses is now 80 years old. He was 40 when he left Egypt, and he lived 40 years in Midian; and now at 80 had a family and felt that he had settled in to stay.
Exodus 2:24 "And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob."
"Remembered his covenant": The unilateral covenant God made with Abraham (Gen. 12:1-3; 15:1-21; 17:1-22), and confirmed with Isaac (Gen. 26:2-5), and with Jacob (Gen. 28:10-15; 35:9-15), specifically promised a geographically recognizable territory to the descendants of Abraham through Isaac and Jacob. Through them too, the world would be blessed.
Jacob (Israel), was called by this name "Jacob", because he was a family head when the covenant was made. He was called "Israel" when the nation was meant. These were the three patriarchs that God had made the covenant with. Their descendants were these 12 tribes of Israel and their families. God had promised to bless them and make them into such a large group that they would be like the sand of the sea. And also, that all nations would be blessed through them.
These last 400 years, and most especially the last 60 to 70 years, they did not feel blessed at all. Even though they had grown from 70 to nearly 3 million people, they were still not an innumerable group. God's Word is good. What He promises, He will do. God remembers His covenant and these promises. Help is on the way.
Exodus 2:25 "And God looked upon the children of Israel, and God had respect unto [them]."
With an eye of pity and compassion, and saw all the hardships they labored under, and all the injuries that were done unto them.
"And God had respect unto them": Had a favorable regard to them; or "knew" not only them, the Israelites, and loved them, and approved of them. And He owned them as his own, all which words of knowledge sometimes signify; but He knew their sorrows and sufferings, and took notice of what was done to them secretly (see Exodus 3:7).
Probably, the word "respect" here means that God keeps His covenant. We know just as surely as He sent a deliverer to these Israelites, He sent us a Deliverer (one Jesus Christ, our Lord). Just as these Israelites were freed from bondage, so are we. We shall not always suffer, but will truly inherit our eternal life in heaven with Jesus, if we do not faint but hold firm to our faith. We must know that God is the rewarder of those who stay true to the faith.
Exodus Chapter 2 Continued Questions
1. When the Pharaoh heard what Moses had done, what did he want to do to Moses?
2. What did Moses do?
3. Where did he go?
4. When did Pharaoh's heart turn against Moses?
5. What rights did the Israelites have in Egypt?
6. What had Pharaoh's feelings been all the time about this Hebrew child his daughter raised?
7. What does "Midian" mean?
8. How many daughters did the priest of Midian have?
9. Why had they come to the well?
10. Who came and drove the 7 daughters away?
11. Did Moses allow this? Explain?
12. What was the priest's name?
13. What question did he ask his daughters?
14. What does "Reuel" mean?
15. What does "Jethro" mean?
16. Why were both names used for the 7 daughters' father?
17. What did the daughters call Moses?
18. What did the father say to the daughters when they told how Moses helped them?
19. Who did Moses take to wife?
20. What does "Zipporah" mean?
21. What did Moses name his son?
22. What does his name mean?
23. After Moses left Egypt, about how long did this evil king reign?
24. What did God feel toward these Israelites?
25. In what do we see a shadow of Jesus in Moses?
26. How old was Moses when the king died?
27. What covenant did God remember?
28. Why was Israel called "Jacob" here?
29. What had God promised in the covenant?
30. What did respect probably mean in Scripture verse 25?
31. What one thing must we realize in this?
32. Who is God the rewarder of?
Verses 1-6: "The angel of the Lord" who appeared to Moses is identified as "the God of thy father, the God of Abraham ... Isaac ... Jacob." This is apparently the continuation of the manifestations of "the angel of the Lord" begun in Genesis 16:7. This one is more than just an angelic messenger from God. Frequently He received the respect, worship and honor reserved only for God; yet He was consistently distinguished from God (note the references in Genesis 16:7-11; 21:17; 22:11-18; 24:7, 40; 31:11; 32:24-30; 48:15-16). He carried an identity with God; yet He was also sent from Him! The patriarchs may not have regarded Him as equivalent to a Christophany, but it is sure that He was not the invisible God. And He acted and talked as the Lord.
Exodus 3:1 "Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, [even] to Horeb."
"Moses kept the flock of Jethro": Moses worked as a shepherd while living with his father-in-law, a life and occupation quite different from the privilege and prestige associated with his life in Pharaoh's court.
"Horeb": An alternative name for Mt. Sinai (19:11; Deut. 4:10). Traditionally, this mountain has been identified with Jebel Musa, "the mountain of Moses." "Horeb" is the Hebrew for the non-Semitic place/name, Sinai, located in the southern part of the Sinai Peninsula.
"The mountain of God": This is known as such because of what took place there later in Israel's history. This name for the mountain suggests that the book of Exodus was written by Moses after the events at Sinai. Others suggest that it was already known as a sacred mountain prior to the call of Moses; but it seems best to relate the name to what God did for Israel there.
It appears that Moses, after forty years, was still working for his father-in-law. Jethro and Reuel, as we said in the last lesson, was probably the same person. Jethro means "his excellence", which is a title and Reuel was his name. Here we see Moses leading this flock away from so many of the neighbor's flock, to a place where probably, very few came.
The Mount of God, called Horeb here, was probably Sinai. At least they were in the same range. This flock mentioned here, are probably sheep. We see Moses for the last forty years living a very peaceful life, settling down and having a family and actually changing from a youthful forty to an old man of eighty years. At any rate, he has had plenty of time to think about his life.
Exodus 3:2 "And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed."
"The angel of the Lord": Literally "messenger of Yahweh" who, in context, turns out to be the Lord Himself talking to Moses (Acts 7:30).
This appearance of the "Angle of the Lord" is the first instance of direct revelation to Moses. After 80 years, Moses was now ready to fulfill the Lord's calling. No other leader in biblical times had such a lengthy training period. Times of preparation are never wasted; God knows that, properly prepared, His servants can do more in 40 years that they could do in 120 unprepared.
This appearance here, in my opinion, was actually the Spirit of the Lord Jesus Christ. We know that the baptism that Jesus brings is the baptism of fire, and also Jesus is the Lord. This was not a regular fire but the fire of the Spirit, because a regular fire would have burned this bush up. This had to be the fire of the Spirit.
Matthew 3:11 "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and [with] fire:"
This fire I believe is the Spirit of the Lord Jesus.
Exodus 3:3 "And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt."
Moses' attention was drawn to a most unusual sight, that of a burning bush which was not being consumed by the fire within. A supernatural event is the only viable explanation. Natural explanations of certain types of flowers with gaseous pods or oil glands fail, in that, after 40 years of work in the desert, Moses would surely have ignored something normal.
For this shepherd, it would not have been unusual to see a bush catch on fire and burn up. But to see one on fire that did not burn up had caught Moses' attention and he went to investigate this phenomenon.
Exodus 3:4 "And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I."
This was so different that it aroused his curiosity and demanded further examination. God was in the bush speaking, clearly a miraculous event.
Mount "Horeb" (Sinai) is not only where Moses received his divine commission at the burning bush, but it is also the place where Yahweh would give Israel His gracious gift of the Law.
Here we see the call of Moses to a very great task. God calls to each of us but some of us do not answer, "Here am I". Notice here, that the Spirit of God can appear in any form. God is a Spirit, We see in John 4:24 in Jesus' own words, because it is printed red in the Bible.
John 4:24 "God [is] a Spirit: and they that worship him must worship [him] in spirit and in truth."
You see, God does not have to conform to what we believe. We believe when He does it His way. We see here, the Spirit of God speaking to Moses from the bush.
Verses 5-10: See Acts 7:33-34.
Exodus 3:5 "And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest [is] holy ground."
For these divine moments, the area near the bush was the Lord's house because of the Lord's presence ("holy ground"). The resulting command to "take your shoes off thy feet" reflects this. In Afro-Asian culture, people do not wear shoes inside a home.
This to me is something that we all forget from time to time. In the presence of God is holy ground. I feel that our place of worship is a holy place and should be approached with great respect. The actual room in the church where the preaching takes place I believe, should be treated with great respect. There should be no eating or drinking, or even really loud talking. This one place I believe, should be set aside as a special place to come and talk with God. Our society has gotten far too casual with God. God deserves our respect and worship.
Exodus 3:6 "Moreover he said, I [am] the God of thy 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 upon God."
"I am the God of thy father": God's opening words, although important for Moses to hear, point the reader back to 2:24, showing that the God of Israel has remembered His people and has begun to take action (Matt. 22:32; Mark 12:26; Luke 20:37; Acts 3:13; 7:32).
"Moses hid his face": A fitting reaction of reverent fear in the presence of the Divine was modeled by Moses.
Here again, we see that this was probably the one we know as Jesus because He is the God of the faithful. Abraham was the father of the faithful, as we see in Galatians.
Galatians 3:6-7 "Even as Abraham believed God, and it was accounted to him for righteousness." "Know ye therefore that they which are of faith, the same are the children of Abraham."
Probably Moses had been taught by his Hebrew mother to reverence God. Fear of God is the beginning of wisdom.
Verses 7-22: The significance of the name of God given in verse 14, "I AM THAT I AM," constitutes the idea that the "I AM" (in Exodus 3), reveals God as the Being who is absolutely self-existent, and who, in Himself, possesses essential life and permanent existence. To the Hebrew, "to be" doesn't just mean to exist, but to be active, to express oneself in active being. God is the One who acts. The imperfect tense of the verb becomes clear. God's manifestation to Israel is yet future at the time of the burning bush incident. The "I AM" or "I will be" is God's promise that He will redeem the children of Israel.
The people wanted to be reassured that this God would meet them in their time of need, proving His character and promises. The phrase "no, not by a mighty hand" may best be understood as "not by a strong hand [of man] but by a divine agency" as expressed (in 6:1): "Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for ... with a strong hand shall he drive them out of his land." Several other translations have "unless a mighty hand compels him" and "except under compulsion."
Exodus 3:7 "And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;"
"I have surely seen ... have heard their cry": An emphasis on God's having been aware of the desperate situation of Israel.
The Lord was telling Moses that He was aware of the terrible cruelty these taskmasters had shown the Israelites. God is not unaware of our problems. He not only knows, but cares. If we cry out to Him for help, He is always there to answer. In the case of these Israelites, they were a long time asking but now God had heard them and was about to free them.
Exodus 3:8 "And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites."
The result of God's hearing them (in verse 7). Here He promised to deliver them from Egyptian oppression. Here, and in the next two verses, the repetitive manner in describing what God saw and would do, served to underscore all the more, His personal involvement in the history of His people whom He had sent into Egypt.
"I am come down to deliver them" were words for Israel, but they also point to the future incarnation of Jesus (John 1:14).
"Unto a good land...large, unto a land ... unto the place": Three descriptions of the land to which Israel was going to be taken emphatically underscored the land promise of the Abrahamic Covenant.
"Flowing with milk and honey": This was a formal and graphic way of describing a fertile and of bounteous provision.
"The Canaanites and the Hittites": A specific identification of the territory to which Israel was going; her Promised Land was currently inhabited by other peoples.
Notice here, that it was God who would deliver them. Moses was the instrument God used, but it was God who delivered. This desert land of Egypt had become a real heartache. By this time, they had cultivated the land around Goshen to the extent that the land was not producing like it first did. God was promising these descendants of Abraham a better life. This Promised Land that God was promising is about 11,000 square miles, and would be large enough to handle this approximately three million people.
However, it is a very small area compared to other countries. It is approximately the size of one of the smaller states here in the U.S. This land, when God was speaking to Moses, was already occupied by ungodly people. This was however, the land that God promised Abraham a few hundred years before. God had given these people who were in the land, a space to repent of their evil ways; and they had not and now the Israelites were to claim their inheritance.
Exodus 3:9 "Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them."
God notices the afflictions of Israel. Their sorrows; even the secret sorrows of God's people are known to him. Their cry; God hears the cries of his afflicted people. The oppression they endured; the highest and greatest of their oppressors are not above him. God promises speedy deliverance by methods out of the common ways of providence. Those whom God, by his grace, delivers out of a spiritual Egypt, he will bring to a heavenly Canaan.
Exodus 3:10 "Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt."
I will send thee": The divine summons made Moses both leader/deliverer of Israel and ambassador of God before Pharaoh.
God is always in sympathy with the oppressed. He was even more in sympathy with the Israelites, for they were His covenant people. God is always against those who are cruel to others, and that certainly was the case here. These Egyptian taskmasters had been very cruel. Here we see God telling Moses exactly what his (Moses'), call was. He was to go to Pharaoh and represent all the Israelites. Moses was commanded of God to bring them out of Egypt.
Sometimes the things that God calls us to do seems very near impossible to carry out; but we must remember that when God calls us to do a task, He will see to it that it is possible for us to do it.
Exodus 3:11 "And Moses said unto God, Who [am] I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?"
Moses typified human response when God calls someone to what seems beyond them ("Who am I), yet the success of any divine mission is never dependent on human abilities.
The first response is an objection from Moses to the divine summons, an expression of inadequacy for such a serious mission. It sounded reasonable, for after 40 years of absence from Egypt, what could he, a mere shepherd in Midian, do upon return?
Here, we see Moses, humble, believing that he was not capable of doing this job that God had called him to do. Some have called Moses the humblest man who ever lived, except for Jesus. One of the reasons God calls anyone to service for Him, is because He realizes that within themselves they cannot do the job. God doesn't call someone to work for Him, because he can already do whatever He has called him for. God wants to work through us. The only thing we need to do is be willing to be used of God.
God just wants a willing vessel. He will furnish the ability and power (from Him), to accomplish the task. All He wants us to say is "Here am I, send me". A willing, humble heart is what God is looking for. If we are proud of ourselves and self-sufficient, He can't use us. The nearer we are to God, the more we feel capable of doing the things He has called us to. In our weakness, God is strong. Our sufficiency is of God, and not ourselves. I cannot say it enough. We are not capable within ourselves to do anything for God. We must allow the Holy Spirit of God to work in us and through us. The power is God's power, not our own.
Exodus Chapter 3 Questions
1. Whose flock did Moses keep?
2. Who was Jethro?
3. Where did Moses take the flock?
4. How many years had Moses worked in Midian?
5. What was another name for Jethro?
6. Why had Moses gone here?
7. What Mount was the same as Horeb?
8. How old was Moses in chapter 3?
9. Who appeared to Moses in the flame of fire in the bush?
10. What was unusual about this burning bush?
11. Who does the author believe the angel appearance was?
12. What was different about Jesus' baptism from John the Baptist's baptism?
13. Why did Moses go to see the bush?
14. When God called Moses, what did Moses answer?
15. What does John 4:24 tell us about God?
16. Why was Moses told to remove his shoes?
17. What two things does God deserve from us?
18. Whose God did this voice say He was?
19. Why did Moses hide his face?
20. What does Galatians 3:6-7 tell us about Abraham?
21. Why had God come to Moses at this time?
22. When we cry out to God for help, what can we expect?
23. Where was God going to send the Israelites?
24. Who was in Canaan at this time?
25. Who would deliver them?
26. What was Moses in all this?
27. What part of Egypt had these Israelites lived in?
28. The Promised Land was about how many square miles?
29. Who had God promised this Canaan to, many years before?
30. Whose cry had come up to God?
31. Who was God sending Moses to?
32. What was Moses to do with the Israelites?
33. Who is God always in sympathy with?
34. When we feel the task God has called us to do seems very near to impossible, what must we remember?
35. What humble remark did Moses make to God?
36. What is one reason God calls certain people to work for Him?
37. What power do we have within ourselves?
38. What power must we draw upon to successfully work for God?
39. What is the only thing we furnish?
40. When God calls us, what should we answer?
Exodus 3:12 "And he said, Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain."
"Certainly I will be with thee": The divine promise, one given also to the patriarchs, Abraham, Isaac and Jacob, should have been sufficient to quell all the chosen agent's fears and sense of inadequacy for the task.
"Ye shall serve God upon this mountain": A second divine promise signified the future success of the mission, suggesting that Israel would not be delivered simply out of bondage and oppression, but rescued to worship (Acts 7:7).
The Lord's words "I will be with thee" were intended to focus Moses on the true Source of his future success.
Here we see God's encouraging reply to Moses. God promised that He would be with Moses. God gave even more encouragement to Moses when He spoke of Moses bringing the children out, as if it had already happened. He even let Moses know that he would live through all of this, in the fact, that Moses would worship on this very mountain. There are no "ifs" at all in any of these statements God made to Moses. This alone should fire Moses up to go. This was God (not man), making this promise and that made it a fact.
Exodus 3:13 "And Moses said unto God, Behold, [when] I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What [is] his name? what shall I say unto them?"
"And Moses said": Was Moses at this point crossing the line from reasonable inquiry to unreasonable doubt? God's patient replies instructing Moses on what He would do and what the results would be. Including Israel's being viewed with favor by the Egyptians (3:21), ought to caution the reader from hastily classifying Moses' attitude as altogether wrong from the very beginning of the interaction between him and the Lord. A response of divine anger comes only (in 4:14), at the very end of Moses' questions and objections (see note on 4:1).
"What is his name": Moses raised a second objection. Israel might ask for God's name in validation of Moses' declaration that he had been sent by the God of their fathers. Significantly, the question was not "Who is this God?" The Hebrews understood the name Yahweh had been known to the patriarchs (which Genesis well indicates). Asking "what", meant they sought for the relevancy of the name to their circumstances. Asking "Who", sought after title, name and identity. Whereas "What?", inquired into the character, quality or essence of a person.
There are three primary names of God: Elohim (God), Jehovah or Yahweh (usually printed as Lord in the KJV), and Adonai (Lord). Each of these names emphasizes a different aspect of the nature of God. The name Elohim occurs 31 times (in Genesis 1), where it emphasizes His strength and creative power. The name Yahweh is most often used to express God's self-existence, particularly in relation to humanity. Adonai means "master" and underscores the authority of God.
When Moses objected to returning to Egypt, one of his excuses was that he did not know God's name. By that he meant that he did not understand enough about God's authority. God solved this problem by revealing Himself as the "I AM", that is, Yahweh. Because God reveals Himself in His names, Christians should understand them to better serve Him.
Here we see Moses, in effect, accepting this awesome job. He was trying to convince himself that they might even believe him, if he only could give them a name that would explain who this God was who had sent him. Why Moses was asking this name is a big question. Perhaps, it was because the Egyptians had many false gods, and they each had a specific name. Up until this time the subject of a specific name for God had not come up.
"El" was one of the names used for God. "Jehovah" was another. Actually, there are 98 or more names for God in the Bible. Each seems to be used according to the working of God at that specific time. Moses wanted to be prepared, and also, wanted to bring them something that they could not deny. In explaining who God was, Moses would probably already know Him as Jehovah, which encompasses so much. He (Jehovah), is self-existent, eternal, separate and independent from His creation, changeless, truthful and faithful to keep His promises
It is interesting that Moses would have to go to the Israelites first. They would have to be willing to be delivered, before he could deal with the Pharaoh to free them. Can you see the symbolism here? We must be willing to give up the world (Egypt), before the Lord Jesus will deliver us. We must repent and turn from this old life of bondage before Jesus can deliver us. The Israelites, just like us the believers, have to want Moses to deliver them.
Pharaoh, in this, was symbolic of Satan. Jesus had to deal with Satan, and defeat him to save us. Moses would have to deal with Pharaoh and defeat him to free the Israelites. Mankind, then or now, cannot be saved without their willingness to be saved. We are a free moral agent. We must "will" to be saved.
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."
"I AM WHO I AM": This name for God points to His self-existence and eternality; it denotes "I am the One who is/will be," which is decidedly the best and most contextually suitable option from a number of theories about its meaning and etymological source. The significance in relation to "God of your fathers" is immediately discernible: He's the same God throughout the ages!
The consonants from the Hebrew word Yhwh, combined with the vowels from the divine name Adonai (Master or Lord), gave rise to the name "Jehovah" in English. Since the name Yahweh was considered so sacred that it should not be pronounced, the Massoretes inserted the vowels from Adonai to remind themselves to pronounce it when reading instead of saying Yahweh. Technically, this combination of consonants is known as the "tetragrammaton."
When God said, "I AM WHO I AM", he declared His eternal, unchanging, uncreated self-existence.
This is probably, the most powerful statement in the Bible. It is a fact that God exists. There is nothing before and nothing after. There is absolute presence. The word "AM" translated is Hayah. This verb means to exist, to breathe, and to be. The key to the name Jehovah/Yahweh is found in this verb. This tells us of the timelessness of God; the eternity of God. In Hebrews, we see that we all must believe this:
Hebrews 11:6 "But without faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him."
My translation of "I AM" is, the One who eternally exists, in the present tense.
Verses 15-22: Having provided Moses with His name in response to his second inquiry, God then furnished him with two speeches, one for Israel's elders (verses 16-17), and one for Pharaoh (verse 18b). Also included was notification of the elders' positive response to Moses' report (verse 18a), of Pharaoh's refusal to grant them their request (verse 19), of God's miraculous, judgmental reaction (verse 20), and of Israel's plundering of the Egyptians, who found themselves responding favorably to the departing nation's request for silver, gold, and clothing (verses 21-22). The last of these harkens back to God's promise to Abraham that his descendants would come out of the land of their affliction with great possessions (Gen. 15:14).
Exodus 3:15 "And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [is] my name for ever, and this [is] my memorial unto all generations."
The identification of the Lord as "God of your fathers" is enormously important. Moses and the Hebrew people needed to know that this was no "new god", the Deliverer of Israel ever is and ever will be (6:2-3; 34:5-7; Gen. 12:1; John 8:58).
Compare (Matt. 22:23; Mark 12:26; Acts 3:13).
In the original manuscript, Jehovah Elohim is the name used for God. This means Jehovah, God of your fathers. What this Scripture above was saying, was that God is the God of the present. It speaks of His eternity again. This God will never die. To obtain life everlasting we must obtain Him which is life eternal.
Exodus 3:16 "Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt:"
Literally "bearded ones," which indicated the age and wisdom needed to lead.
When Abraham, Isaac, and Jacob were mentioned to these elders, they were being reminded that God had made covenant with this people; and that God keeps His covenant. These elders here, was not elders of a church, but elder in age. This possibly was a group of older people chosen to represent the group.
Exodus 3:17 "And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey."
The Lord's plan was to deliver His children from bondage so they could worship Him and be established as His chosen people.
"Land of" (see notes on 3:8).
Here, Moses must convince them to leave and go to a better land. As bad as Egypt had been, at least they had survived here; and to go for the unknown was a big step. This was especially hard to believe, in that the land is already occupied. Here again, we can easily see symbolism of the Christian walk. There is a world out there for the believer to overcome.
So many times people are reluctant to start a new life in Christ, because they do not want to give up old friends and the worldly pleasure they had together. The believer must believe there is a Promised Land, and must be willing to turn his back on that old life, and go searching for the new. There will be hardships along the way, because we must be tried. The first step is to decide to leave the world (Egypt), behind.
Exodus 3:18 "And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God."
God also equipped Moses with the words for the "elders of Israel" as well as Pharaoh (the king of Egypt). God provides all that is needed to serve Him (2 Pet. 1:3).
"Three days' journey": The request for a 3 day journey to worship, in the light of: (1) direct promises of deliverance from Egypt, (2) worship at Horeb, and (3) entrance into Canaan, was not a ruse to get out and then not return, but an initial, moderate request to highlight the intransigence of Pharaoh. He just would not let these slaves leave under any conditions (verse 19).
Here, God reassured Moses that these people would accept this message of His. You see, as we said before, these Hebrews (Israelites), have to first of all be willing to follow Moses and then the next step was to convince the king of Egypt to let them go. They would go at this slowly. Now, Moses was to gain reinforcement, and take these elders with him when he appeared before the king. These Hebrews really had dropped the sacrifice while they were in Egypt, but God was saying, go out of Egypt and worship again. Here again, we see a symbol of the believers. We cannot serve God while we are caught up in the world (Egypt). We must come out of worldliness to go and worship God.
Exodus 3:19 "And I am sure that the king of Egypt will not let you go, no, not by a mighty hand."
I know, which is more suitable, since it is God who speaks, and to Him the future is known with as absolute a certainty as the past.
"No, not by a mighty hand": Rather, not even under a mighty hand Pharaoh, even when chastised by My mighty hand, will not voluntarily permit of your departure (see Exodus 14:5-23).
Here, He was telling Moses, it was going to be a battle. Christians too, are in warfare. Satan fights hard to keep us in worldliness, but if we persevere we can overcome Satan and the world and follow God. This king, symbolic of Satan, would fight to keep them (these Hebrews), under subjection to him.
Exodus 3:20 "And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go."
Hands are stretched out to help and save. God promises here more than He had promised before (Exodus 3:12). He shows how He will "be with" Moses. He will lend him miraculous aid, performing in his behalf "all his wonders," and with them "smiting the Egyptians."
"And after that he will let you go": This is said for their encouragement, that their faith and patience might hold out, who otherwise seeing him so obstinate and inflexible, might be ready to despair of ever succeeding.
Here, we see God fighting for these Hebrews. God does the very same thing for us if we will allow Him to. Signs and wonders have been the convincing factors throughout the Bible. This time would be no exception.
Exodus 3:21 "And I will give this people favor in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:"
That is, give the Israelites favor in their sight, a little before their departure, who should be ready to do anything for them, or bestow anything upon them. Or lend them what they would desire, being glad to be at peace with them, or to get rid of them. For whose sakes they would perceive all those sore calamities came upon them, that they were distressed with.
"And it shall come to pass, that when ye go, ye shall not go empty": Destitute of what was necessary for them, but even with great substance, as was foretold by Abraham they should, and which prophecy was now about to be fulfilled (Genesis 15:14).
It is not our place to judge God or the commands He gives. Many people believe that deception takes place in this, but let us take a really good look at what it is saying. The very first line says that God Himself had put it into the hearts of the Egyptians to give freely to these Hebrews. After 100's of years of servitude this was justice being done. Probably, some of the people of Egypt had grown fond of these Hebrews. The fight was not with the people; it was with the king. You see, we Christians are not fighting against flesh and blood but against principalities.
Ephesians 6:12, "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places."
These Hebrews were not really fighting against the Egyptian people in general, but against the hard rulership which made them slaves. In many cases, God had given them favor with some.
Exodus 3:22 "But every woman shall borrow of her neighbor, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians."
Because the Hebrews were slaves with no resources, the "jewels of silver" and "gold" were necessary to finance the building of a tabernacle (see note on 12:36).
When we see the results of the tenth plague and the loss of the first born, we will also understand better why these Egyptians would give anything the Hebrews asked, and even want them to leave with whatever they asked for. It is not a natural thing for people to give away their jewelry, but remember God put it in the hearts of the Egyptians to do just that.
Exodus Chapter 3 Continued Questions
1. What token of assurance did God give Moses, that he would be able to accomplish this job?
2. What would make it possible for Moses to do this?
3. Why should Moses believe this?
4. What did Moses ask God for?
5. Moses was trying to convince himself, that they might even believe him, if he gave them his __________.
6. Why did Moses believe this to be important?
7. By what name did Moses, probably, already know God?
8. Why would he have known anything about God?
9. Describe Jehovah.
10. Who would Moses speak to first?
11. Why?
12. What must the Hebrews decide?
13. Who was Pharaoh symbolic of in this?
14. Why must we be willing to be saved, before we can be saved?
15. By what name did God call Himself in reply to Moses?
16. Why was this name so powerful?
17. In Hebrews 11:6, what are we told we must believe?
18. Which three Patriarchs did God say He was the God of?
19. Who did God call Himself in verse 15?
20. To obtain life eternal, what must we do?
21. What was Moses to tell the elders?
22. What was God reminding these elders of by using Abraham's, Isaac's and Jacob's names?
23. What land would God, through Moses, bring them to?
24. What was this Promised Land flowing with?
25. What must Moses convince these people to do?
26. Why is it especially hard for this people to believe God will give them this land?
27. Why do Christians, sometimes, find it difficult to begin a new life?
28. Who would go with Moses to speak to the king?
29. What was Moses to say to the king?
30. What symbolism of Christians do we see in the Hebrews going out of Egypt to worship?
31. What attitude would the king of Egypt have?
32. Satan fights to keep us in ______________.
33. What would God do?
34. What had been the convincing factors throughout the Bible?
35. God would give the Hebrews favor with whom?
36. Why was it justice for the Hebrews to spoil the Egyptians?
37. In Ephesians 6:12 we read, we wrestle not against flesh and blood but against what?
38. "_____every _________ shall borrow of her _____________".
39. What shall she borrow?
40. What shall she do with them?
Exodus 4:1 "And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee."
"Moses answered and said": In a third objection, Moses gave an unworthy response, after the lengthy explanation by God to Moses (in 3:14-22). At this point, the hypothetical situation proposed became more objection than reasonable inquiry.
Here we see again, that feeling of inability on Moses' part to carry out the task that God had called him to do. He suddenly felt panic that they would not believe him even though God had already promised him success and favor with Pharaoh. In a way, Moses was feeling sorry for himself and said they (the people), won't believe him.
Verses 2-9: In response to the hypothetical situation of Israel's rejecting God as having appeared to him, Moses was given 3 signs to accredit him as the chosen spokesman and leader. Note the purpose stated: "That they may believe that the LORD God ... appeared unto thee" (verse 5). Two of these signs personally involved Moses right then and there, the rod to snake and back, the hand leprous and healed. No matter what the situation Moses could envision himself facing, God had sufficient resources to authenticate His man and Moses was not to think otherwise.
Exodus 4:2 "And the LORD said unto him, What [is] that in thine hand? And he said, A rod."
Moses' "rod" was probably nothing more than a long walking stick. Although it had no supernatural properties, the Lord would include it in the many miracles pertaining to the delivery of His people.
Notice here, God uses whatever is at hand. We are not told for sure whether this was a shepherd's staff, or whether this was a rod the elderly use. We do know that it doesn't matter with God what it is, He can use it. Egyptians loathed shepherds and a shepherd's staff would have been an offense to them. As I said, whatever this piece of wood was, God would make use of it.
Exodus 4:3 "And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it."
The rod was really changed into a serpent. There was a significance in this sign: it intimated what and how pernicious his rod would be to the Egyptians. It became a rod in his hand. When stretched forth by the hand of Moses or Aaron, it became a token to Israel of guidance, encouragement, and protection. But to Egypt, like the bite of the most poisonous serpent, it betokened desolating judgments.
The "He" that said this, was God of course. All of this was to build Moses' faith. Probably God used this particular sign, because the magicians of Egypt would bring this very sign against Moses. The difference being that Moses' or God's serpent would swallow the Egyptian serpents. This would be a show that God's power was greater than Satan's power.
Exodus 4:4 "And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand:"
Those who venture to handle poisonous snakes, like the modern Egyptians and the inhabitants of the coast of Barbary, generally take hold of them by the neck, in which case they are unable to bite. To test the faith and courage of Moses, the command is given him to lay hold of this serpent "by the tail."
"He put forth his hand": Faith triumphed over instinct. Moses had "fled from" the snake when first he saw it (Exodus 4:3). Now he is daring enough to stoop down, put his hand on the creature's tail, and so lift it up.
"It became a rod": Its real nature returned to it. Once more it was, not a stiffened serpent, but an actual staff, or walking-stick.
Here we see that God was showing Moses to have no fear, God had given Moses power to overcome. Moses overcame the fear he felt in the last verse and on instructions from God, had picked up this serpent by the tail and God had transformed it into a rod. I believe God had chosen this sign to use, because the Egyptians had such a fascination with snakes.
Exodus 4:5 "That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee."
These are God's words to Moses, in continuation of those which form the first portion of the preceding verse. The clause describing the action of Moses (in Exodus 4:4), is parenthetic. The words give divine sanction to the view, so strangely combatted of late, that the power of working miracles is given to men. Primarily and mainly, for its evidential value to accredit them as God's messengers. Without the gift of miracles neither would Moses have persuaded the Israelites, nor would the Apostles have converted the world.
Here we see that God gave this to Moses as a sign, not only for the Egyptians, but for the Hebrews as well. They probably had seen these Egyptian magicians demonstrate this very thing many times. The clincher that Moses was actually from God was when his serpent swallowed up the magician's serpents. This just says one more time, that God was more powerful than the Egyptian false gods.
Exodus 4:6 "And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand [was] leprous as snow."
"Leprous": The instantaneous production and cure of the most malignant and subtle disease known to the Israelites was a sign of their danger if they resisted the command, and of their deliverance if they obeyed it. The infliction and cure were always regarded as special proofs of a divine intervention.
Leprosy was a very dreaded disease, and was thought to be incurable. The whiteness spoken of here meant the disease had progressed to a very bad stage. This would strike terror in the hearts of not only the Egyptians, but in the Hebrews as well.
Exodus 4:7 "And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his [other] flesh."
The inflicting of this disease, and curing it again in an instant, was so much the greater miracle, as the leprosy is a disease generally reckoned incurable by human art, especially the white leprosy. So called, because it overspreads the skin with white spots like snow.
This verse right here, is what would convince them that this was God's power, because there was no cure at this time for leprosy. Here Egyptians and Hebrews alike could plainly see God at work. To the leper, it also held out some hope; that hope being Jesus.
Exodus 4:8 "And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign."
Will not give credit to the commission he had from God, but question the truth of it.
"Neither hearken to the voice of the first sign": Which miracle when brought, spoke plain enough that he that brought it, or for whose sake it was brought, must be one come from God, or such a miracle would never be brought by him or for him. But if any of the Israelites be still incredulous:
"That they will believe the voice of the latter sign": Which had a voice in it commanding belief that he was a messenger of God. The first sign respects his rod, the other his hand.
Miracles do have a voice, not a literal voice, but a speaking. You see signs and wonders have been the voice of God throughout the Bible. Even Jesus said to believe Him for the very works' sake.
John 14:11 "Believe me that I [am] in the Father, and the Father in me: or else believe me for the very works' sake."
The people who followed Jesus believed because of the signs and wonders.
Exodus 4:9 "And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour [it] upon the dry [land]: and the water which thou takest out of the river shall become blood upon the dry [land]."
The last of the "signs" God gave Moses foreshadowed the first plague: "water ... shall become blood".
It was almost unbelievable that they would doubt both of these miracles, but God would not have mentioned it if it wouldn't happen. Water was very important in Egypt because it is such a dry land. The Egyptians depended so much on the Nile River for water to keep the crops going, that they worshipped the Nile as one of their false gods. This, miracle then, was a personal attack on their false god. This would destroy their way of life. Turning the water from the Nile into blood should convince them that God was greater than any or all of their gods.
In the first miracle, the ones who wanted to believe would, fear might drive some to believe in the second. In the third, those who were really indoctrinated in worshipping false gods should surely be convinced that God was greater than their false gods.
Exodus 4:10 "And Moses said unto the LORD, O my Lord, I [am] not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I [am] slow of speech, and of a slow tongue."
"I am not eloquent": With his fourth argument, Moses focused on his speech disability, describing himself literally as not being "a man of words," as being "heavy in mouth and heavy in tongue," i.e., unable to articulate his thoughts in fluent, flowing speech.
Moses' objection that he was "slow of speech, and of a slow tongue" likely means he was not eloquent (Jer. 1:6). Among the Egyptians, eloquence in speech was not only a desirable quality, but could bring about social justice and positive decision. However (Acts 7:22), say he "was mighty in words and in deeds."
He did not need an oratory refresher course; he needed to trust the Lord. If God could speak from a burning bush, He could speak through Moses in front of Pharaoh.
"Neither heretofore, nor since": This is a pointed and inappropriate, if not impolite, criticism that somehow in all the discussion God had overlooked Moses' speech disability. Unless this disability changed, Moses believed that he could not undertake the assigned task (6:12).
Frankly I do not believe that God calls those who are eloquent of speech to speak for Him. God does not want us to speak in our own ability. God wants to speak through us. Most ministers will tell you that they were very shy before the Lord moved upon them. God is not interested in our ability, just our willingness. It appears to me, that Moses was just looking for excuses.
Exodus 4:11 "And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?"
Moses' reticence led to the Lord's anger and a change of direction.
"Who hath made man's mouth?" Three rhetorical questions from God shut the door on any complaints or criticisms about being clumsy of speech. The follow-up command, "Now then go!" (in verse 12), including its promise of divine help in speech forbade all such objections.
It appears to me here, that God was getting a little bit annoyed with Moses. If God had called Moses to do a job He could certainly loose his tongue and make him an eloquent speaker, if that was what it took. God was reminding Moses that God was the power, not Moses. He is the Creator of it all. Nothing is impossible to God. This is a lesson we all need to learn. If God calls you to do a job, don't worry about whether you can do it or not, God will make you able.
Exodus 4:12 "Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say."
Moses would continue to the leader of the people, but Aaron would be Moses' "mouth".
Here again, we see Moses would be anointed of God to do this job. God would empower him. Moses just had to open his mouth and God would speak through him. There are too many ministers today who rely too much on worldly training and not on God. God really doesn't care how much education you have. God just needs you to have a willing heart and He provides everything else.
Exodus 4:13 "And he said, O my Lord, send, I pray thee, by the hand [of him whom] thou wilt send."
Rather, pray send by whom thou wilt. A curt, impatient and scarcely reverent speech by Moses means that he will undertake the task if God insists; but that God would do far better to send another. Hence the "anger of the Lord" against him (Exodus 4:14), leading to Aaron's association with him as joint leader of the people.
Moses' fifth and final statement, notwithstanding the opening supplication, "O my Lord," was a polite way of bluntly saying "Choose someone else, not me!" The anger of God toward this overt expression of reluctance was appropriate, yet the Lord still provided another way for His plan to move forward unhindered. Providentially (verse 27), Aaron would meet his brother Moses, and positively respond to being the spokesman.
Moses had gone too far.
Exodus 4:14 "And the anger of the LORD was kindled against Moses, and he said, [Is] not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart."
"Aaron" was the brother of Moses and a descendant of Levi. He was commissioned by God to serve as Moses' spokesman to Pharaoh (7:1-2). He held up Moses' hands, with Hur's assistance, as Israel prevailed over the Amalekites (17:8-12) In spite of his sinful lapse in making the golden calf (32:5), he was later consecrated and anointed as high priest (Lev. 8). A position he served throughout the remainder of his life. Later, the budding of his rod was a testimony against those who rebelled against his authority, and the rod was kept in the ark of the covenant. Aaron eventually died at age 123 on Mount Hor, near Petra (Num. 33:38-39; Deut. 10:6).
Here, Moses had made a terrible mistake. Aaron was not as close to God. Aaron was the very same one who would make the golden calf. Even though God was angry with Moses, He was not angry enough to punish him severely. The only punishment was that God withholds the loosing of Moses' tongue to speak because of Moses' lack of faith to receive it.
God foreknew what Moses would do and had Aaron already on his way. We also see here a look into the future when Aaron would be a high priest. A priestly family to take care of the temple and the spiritual needs of the people would be taken care of in the separation of the Levites for that purpose on the way to the Promised Land.
Exodus 4:15 "And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do."
"And will teach you": The plural pronoun "you", means that God had promised to assist both of them in their newly appointed duties.
Here, we see that God would not speak directly to Aaron. God would speak to Moses, and Moses would convey the message to Aaron. God would guard Aaron's mouth to make sure truth came forth.
Exodus 4:16 "And he shall be thy spokesman unto the people: and he shall be, [even] he shall be to thee instead of a mouth, and thou shalt be to him instead of God."
"And thou shalt be to him instead of God": Aaron would speak to the people for Moses, even as Moses would speak to Aaron for the Lord.
In this section, we learn the biblical meaning of the word prophet: a "spokesman" for the Lord (6:28-7:6).
Here again, we just see the line of command. God spoke to Moses and Moses spoke to Aaron, and Aaron spoke to the king. What a shame that Moses didn't believe God for the ability to speak himself.
Exodus 4:17 "And thou shalt take this rod in thine hand, wherewith thou shalt do signs."
"This rod ... wherewith thou shalt do signs": Moses, despite God's anger at his unwillingness, retained superiority in that he had the instrument by which miracles would be done so that it was identified as "the staff of God (verse 20).
These signs were for Moses to do, not Aaron. The power was given to Moses to do these miracles, not Aaron. Aaron was just the mouth.
Exodus Chapter 4 Questions
1. Moses said, the people would not believe him, and would say what?
2. What was Moses forgetting?
3. God asked Moses, what was in thine hand, and Moses answered what?
4. What should we notice in this?
5. Why was this, probably, not a shepherd's staff?
6. What did God tell Moses to do with the rod?
7. What happened when Moses did it?
8. What did Moses feel, when he saw it?
9. What did God tell Moses to do the second time?
10. What did the serpent become?
11. What is this symbolic of to the believers?
12. Why did God, probably choose this sign?
13. In verse 5, God called Himself the God of 3. Who were they?
14. What was the clincher that Moses' God was more powerful than the Egyptian false gods?
15. What was the second sign God told Moses to use?
16. Why was white mentioned?
17. Why would they believe more on the second miracle than the first?
18. What was the 3rd thing God would have Moses do?
19. In John 14:11, Jesus told them to believe Him for what?
20. What shall the water turn into?
21. What false god does this attack?
22. Even after all this, Moses had another excuse. What is it?
23. Why does God call people, who are not eloquent to speak, to work for Him?
24. In verse 11, what questions did God ask Moses?
25. If God calls us to do a job, should we give excuses?
26. Who would empower Moses?
27. What angered God at Moses?
28. Who did God send to help Moses?
29. What relation was he of Moses?
30. What did God prophetically call him?
31. Moses would be to Aaron as what?
32. What was Moses to do with the rod?
Exodus 4:18 "And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which [are] in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace."
After 40 years Moses was still bound to his "father in law" and adoptive father, Jethro (3:1).
For Moses to "return to Egypt" and freely accomplish God's purpose, he needed to be released from has familial responsibilities.
Jethro's kindness was seen in the words "Go in peace". This was also a confirmation of the Lord's will to Moses.
"Let me go, I pray thee": Courtesy toward the father-in-law for which he worked was not overlooked because of the divine call to service as national leader. Exactly how much was explained of the encounter at the burning bush remains unknown. But the purpose for the return, "and see whether they be yet alive," suggests that specific details of the call for him to be leader/deliverer were left unsaid. In contrast to the full explanation given to Aaron (verse 28).
You see, Moses should have realized that God would go before him and make the way clear for him, just as he did with Jethro. Jethro gave no argument. It was the custom in Midian to ask the priest of the family permission to leave and go elsewhere and that is just what Moses did here. Moses did not mean just his immediate family in the statement above, but all the Hebrews. God had called him to deliver all of them.
I am sure however, that Moses was concerned after 40 years, if his mother, sister, and brother were still alive. Of course, God told him in the last lesson that his brother Aaron was still alive and was on his way to meet Moses.
Exodus 4:19 "And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life."
Moses appears to have delayed his departure after he obtained permission to go from Jethro. Hence the address "Go, return," which is peremptory.
"All the men are dead which sought thy life": Not only the Pharaoh (Exodus 2:23), but the kindred of the murdered man, and the officials empowered by the Pharaoh to arrest Moses. As forty years had elapsed since the homicide, this is readily conceivable.
Here the apprehension that Moses had about returning could have partly come from fear of reprisal from Egypt's king. God reassured him that there would be no king waiting to kill him.
Exodus 4:20 "And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand."
"Sons": Gershom (2:22), and Eliezer (18:4).
Moses' shepherding stick became the "rod of God". When we serve God, whatever is ours may become His to use for His glory.
Notice the unusualness of there being no opposition to him taking Jethro's daughter and grandsons away from Jethro. This in itself shows God's hand in all this, bringing harmony to the outcome. We know that God had sent Moses on a mission. He had a specific place to go and a specific job to do. Notice also that this rod was not a shepherd's staff, but a special rod that God had furnished for His purposes. God Himself had placed power in Moses' hand.
Exodus 4:21 "And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. "
"I will harden his heart, that he shall not let the people go": The Lord's personal and direct involvement in the affairs of men so that His purposes might be done is revealed as God informed Moses what would take place. Pharaoh was also warned that his own refusal would bring judgment on him (verse 23).
The apostle Paul used this hardening as an example of God's inscrutable will and absolute power to intervene as He chooses, yet obviously never without loss of personal responsibility for actions taken (Rom. 9:16-18). The theological conundrum posed by such interplay of God's acting and Pharaoh's acting can only be resolved by accepting the record as it stands and by taking refuge in the omniscience and omnipotence of the God who planned and brought about His deliverance of Israel from Egypt. And in so doing also judged Pharaoh's sinfulness (see note at 9:12).
God's statement has produced much discussion because it gives the appearance of the kind of sovereign action that prevents the operation of human choice. The book of Exodus attributes the hardening process ten times to God (verse 21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4, 8, 17), and nine times to the Pharaoh himself (7:13-14, 22; 8:15, 19, 32; 9:7, 34-35). The first two references (verse 21 and 7:3), state that God "will harden" the Pharaoh's heart without specifying when that will be. The next ten references (the only exception is in 9:12), indicate that the Pharaoh hardened his own heart.
He refused to acknowledge the power of Yahweh, the God of Israel, and at times, did not even listen to the statements of the magicians themselves (8:19). There is a sense in which Pharaoh blinded himself and in so doing incurred the wrath and judgment of God. Pharaoh viewed himself as a god and expressed disdain for Yahweh from the very beginning (in 5:2), "Who is the Lord that I should obey his voice ... I know not the Lord." One must remember that God deserves the right to judge sin and the sinner whenever He desires. The sinner is subject to the wrath of God at any point in his life. God has the right to judge sin in any way He so desires the first time one commits sin. It is really the mercy of God that allows the sinner to continue to live.
Pharaoh sinned knowingly, willfully and continually (9:34): "And when Pharaoh saw that the rain ... ceased, he sinned yet more, and hardened his heart." Paul reasoned that God hardened the Pharaoh's heart in a free and sovereign manner, but not in a capricious or arbitrary way (Rom. 9:14-18). He always acts justly (Rom. 9:14), and in sovereign freedom (Rom. 9:18). He displays "much longsuffering" toward "the vessels of wrath" (Rom. 9:22). He gave Pharaoh numerous opportunities to free the people of Israel, but He knew in advance that the Pharaoh would choose to do otherwise. The Pharaoh would therefore be compelled to bear full responsibility for that willful and sinful choice (10:7).
This hardening of men's hearts is one way God judges men who resist His will. Thus, He also accomplished His purposes for the people of Israel as noted (in Joshua 11:20): "It was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly." For the cup of the iniquity of the Amorites was full (compare Gen. 15:16), and the time for judgment had come.
This is an interesting statement that we must take notice of. God will harden Pharaoh's heart. We will read later on that Pharaoh hardens his own heart and in another place, where Pharaoh's heart was hardened. It is difficult to understand why God did not just soften Pharaoh's heart and immediately take the Hebrews out.
We can quickly see that the main purpose for the delay was so that God can go through these ten worldly gods that Egypt had put so much faith in, and show one by one that they are no match for the real God. God explained to Moses ahead of time that he would run into opposition, but Moses was still to do great wonders to show up these Egyptian's false gods. We notice that God had placed the power in Moses' hand to do these wonders.
Exodus 4:22 "And thou shalt say unto Pharaoh, Thus saith the LORD, Israel [is] my son, [even] my firstborn:"
"Israel ... my son, even my firstborn": To the ancient Egyptians, the firstborn son was special and sacred, and the Pharaoh considered himself the only son of the gods. Now he heard a whole nation designated as God's firstborn son, meaning "declared and treated as first in rank, preeminent, with the rights, privileges and responsibilities of being actually the firstborn." The Lord pointedly referred to the nation collectively in the singular, in order to show that He was a father in what He would do. I.e., bring a nation into existence, then nurture and lead him (Deut. 14:1-2). Divine Sonship, as in the pagan world's perverted concept of a sexual union between the gods and women, was never so much as hinted at in the way God used the term to express His relationship with Israel. Who were His people, a treasured possession, a kingdom of priests and a holy nation (6:7; 19:4-6).
For the Lord to call "Israel ... my son, even my firstborn" (Hosea 11:1; Jer. 31:9), would have offended Pharaoh (likely Amenhotep II). Who viewed himself as the favored son of the Egyptian gods.
We see that God specifically told Moses what to say. You see Moses was an oracle of God. It was as if God was speaking. And He was through Moses. God wanted Pharaoh to know that this same Israel nation that Pharaoh had doing forced labor was actually the covenant people of God. This was the first family through which God had chosen to reveal Himself.
Exodus 4:23 "And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, [even] thy firstborn."
The threat was not made until immediately before the tenth plague (Exodus 11:5). It is not recorded in the words which Moses is here directed to use; but the speech of Moses (in Exodus 11), is no doubt much abbreviated.
"Firstborn": The expression would be perfectly intelligible to Pharaoh, whose official designation was "son of Ra." In numberless inscriptions, the Pharaohs are styled "own sons" or "beloved sons" of the deity. It is here applied for the first time to Israel; and as we learn from this scripture, emphatically in antithesis to Pharaoh's own firstborn.
You see God looks on each of us as His son. A Christian is God's son one at a time. To me the Scripture above, even though it is speaking of a large group of people, is singular in nature; because God deals with us one at a time. We see here, prophetically speaking, of the tenth plague. Which truly did take the firstborn of Pharaoh, as the firstborn of all in Egypt, except the Hebrews. God explained here, His reason for wanting them to leave Egypt (the world), was so they could serve Him. We see here a type and shadow of how the believer must leave the world behind and go and serve God.
Exodus 4:24 "And it came to pass by the way in the inn, that the LORD met him, and sought to kill him."
Moses was attacked by a sudden and dangerous illness, which he knew was inflicted by God. The word "sought to kill" implies that the sickness, whatever might be its nature, was one which threatened death had it not been averted by a timely act.
Zipporah believed that the illness of Moses was due to his having neglected the duty of an Israelite, by not having circumcised his own son. The delay was probably owing to her own not unnatural repugnance to a rite, which though practiced by the Egyptians, was not adopted generally in the East, even by the descendants of Abraham and Keturah. Moses appears to have been utterly prostrate and unable to perform the rite himself.
It appears that God's anger at Moses was for a very serious offense and the Lord was to bring swift punishment. Probably God struck him very sick. It appears from the next few verses that Moses had listened to his heathen wife and had not circumcised his 2nd son on the 8th day, as Abraham had agreed to do in Genesis. God keeps covenant with His people, but expects His people to keep covenant with Him. This child was probably, born after God's conversation on the holy mountain and just before this trip was begun, because this anger seems to be suddenly kindled against Moses.
Moses' wife, as you can easily see in the following Scriptures did not approve of this Hebrew practice. She thought it to be barbarian. Moses should not have listened to his wife. He was the head of the house, and he knew very well the importance of keeping the Abrahamic covenant with God. Many a man's downfall is when he listens to bad advice from his wife. It is a very sad thing in our society today that not many men come to church. They leave the spiritual obligations to their wives.
God is not pleased with this. I am happy though, that the women are keeping it going. We see (in verse 25), that Zipporah knows what the problem was and to save Moses' life, she performed the circumcision herself. If the man does not fulfill his duty to God, the wife must do it to save their family.
Exodus 4:25 "Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast [it] at his feet, and said, Surely a bloody husband [art] thou to me."
The presence of Zipporah's name indicates that the personal pronouns refer to Moses. She, judging by her action of suddenly and swiftly circumcising her son, understood that the danger to her husband's life was intimately connected to the family's not bearing the sign of the covenant given to Abraham for all his descendants (Gen. 17:10-14). Her evaluation, "Surely a bloody husband art thou to me", suggests her own revulsion with this rite of circumcision, which Moses should have performed.
When a person says yes to God's service, the Lord will often begin to reveal neglected areas of obedience. Moses' failure to circumcise his second son Eliezer according to the lord's covenant with Abraham, forced a disgusted "Zipporah" to save her husband's life by circumcising the baby herself.
Here we see Zipporah performing the actual circumcision to save Moses' life, while all the time she was angry with him for this blood covenant with God. She actually threw the cut off skin at Moses' feet in contempt. It was as if she disapproved of Moses as a husband, because of his belief in God. This knife blade was made of stone, instead of metal to keep down infection.
Exodus 4:26 "So he let him go: then she said, A bloody husband [thou art], because of the circumcision."
The result of Zipporah's actions (in verse 25), was God's foregoing the threat and letting Moses go. The reaction of God at this point dramatically underscored the seriousness of the sign He had prescribed (see note on Jer. 4:4).
At first here she was speaking to God, asking him to let Moses go. She expressed her dislike again for the practice of circumcision.
Exodus 4:27 "And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him."
During their reunion on the "mount of God" (Mount Horeb), the same location where the Lord first called Moses to deliver Israel from Egypt, the biological brothers became brothers in the ministry.
God sent Moses help through his brother Aaron. The Scripture here does not explain why Moses went back to the mountain of God. Perhaps it was because of his sin in neglecting to circumcise his son. He might have wanted to make sure that God would still be with him. The whole mountain range there could have been also known as the mount of God. This was probably, Horeb. The custom of men in greeting in that part of the world was to kiss, instead of handshake. By the way, this kiss was on the cheek and not on the mouth. It certainly was not the type of kiss between a man and woman.
Exodus 4:28 "And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him."
He declared his mission and commission from God, and gave him the particulars of what was to be said both to the people of Israel and to the king of Egypt. And this he did, because Aaron was to be his spokesman unto them.
"And all the signs which he had commanded him": To do, first before the children of Israel, and then before Pharaoh. Before the one to obtain credit of them, as being sent of God, and before the other to get leave of him for the departure of Israel out of Egypt.
Aaron knew that God sent him to Moses, so he was very receptive to the words of Moses. I am sure that Moses demonstrated the miracles with the rod to further assure Aaron, as he had been assured by God. We are not told anything about the trip to Egypt.
Exodus 4:29-30 "And Moses and Aaron went and gathered together all the elders of the children of Israel:" "And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people".
The "leadership team" functioned as instructed: Aaron told all and Moses performed all the signs given to him (verse 2-9).
Aaron knew these elders, and it was not difficult for him to get them together.
This did not mean that Aaron did the signs; the miracles were in Moses' hand. It just means that Aaron, as the mouthpiece, spoke and Moses demonstrated the signs, building the confidence of the people so they would believe enough to follow Moses and Aaron. Aaron's only contact with God was through Moses, just as our only contact with God the Father is through Jesus.
Exodus 4:31 "And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped."
"And the people believed ... bowed ... worshipped": Just as God predicted, they responded in belief at the signs and in worship at the explanation of God's awareness of their misery.
Here, we see these Israelites doing the very thing that pleases God. They humbled themselves (bowed their heads), and worshipped God. This worship had to do with praising Him for hearing their cry.
Exodus Chapter 4 Continued Questions
1. When Moses returned to Jethro, what did Moses ask of him?
2. What reason did Moses give Jethro for wanting to go?
3. What was Jethro's reply?
4. Who was it a custom to get permission from to leave a tribe?
5. What family was Moses really speaking of?
6. What member of Moses' physical family did God tell Moses was still living?
7. When God told Moses it was time to go to Egypt, what did He reassure Moses of?
8. Who went with Moses?
9. What did Moses have in his hand?
10. What shows God's hand at work in Moses' departure?
11. What does the rod of God indicate?
12. What was Moses to do in front of Pharaoh?
13. Why would Pharaoh not believe?
14. What were 3 different hardenings of the heart we will run into in this study?
15. What was the main purpose in the delay?
16. How many plagues will there be?
17. What did God tell Moses to call these Israelites?
18. What was God telling Pharaoh in this?
19. Where was the first mention of the slaying of the firstborn of Egypt?
20. Why was a singular noun used in meaning many?
21. Why did God want them to leave Egypt?
22. What is this a type and shadow of?
23. Suddenly in verse 24, God tried to do what to Moses?
24. Why? What was the sin?
25. Moses knew the importance of keeping what covenant?
26. Who performed the rite?
27. Was she pleased with the covenant sign?
28. Explain.
29. Why was the knife blade made of stone?
30. What did Zipporah ask of God, after she had circumcised their second son?
31. What kind of husband did she call Moses?
32. What did the Lord tell Aaron to do?
33. Where did Moses meet him?
34. What affection did the brothers show each other?
35. What did Moses tell Aaron?
36. Where did Moses and Aaron go first?
37. Why did the people believe them?
38. What similarity do we see in the relationship of Aaron to God and Christians' relationship to the Father God?
39. When the people heard that God had heard their cry, what 2 things did they do?
Exodus "5:1 And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness."
"Let my people go": With this command from Israel's Lord, the confrontation between Pharaoh and Moses and between Pharaoh and God, commenced. It was a command Pharaoh would hear often in the days leading up to the Exodus.
Pharaoh's response to Moses and Aaron's entreaty should be read as contempt, not ignorance.
Pharaoh's response to Moses and Aaron is very illuminating and sets the tone for the whole Exodus account.
Here we see Moses and Aaron going before the Pharaoh of Egypt boldly. We could take a lesson from this. We must be bold in the Lord. We must not back down from telling the truth, because of a person's station in life. We must learn to be bold in bringing the message of God. When Moses and Aaron gave the message to Pharaoh, they were explicit with him about what God this was.
In a land where there are so many false gods, this would be an important thing to do. God was specific in this request about what He wanted from Pharaoh (let my people go). This next verse lets you know how little Pharaoh really knew about the real God.
Exodus 5:2 "And Pharaoh said, Who [is] the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go."
"Who is the Lord": In all likelihood Pharaoh knew of Israel's God, but his interrogative retort insolently and arrogantly rejected Him as having any power to make demands of Egypt's superior ruler.
Pharaoh was probably not completely ignorant of the name of the God of the Israelites. His name certainly had been used by the Israelites in the presence of the Egyptians for more than four hundred years in the land of Egypt. More likely, he refused to recognize the name of Yahweh, or the request brought in that name, because he did not recognize Yahweh's authority for such a demand and therefore he says he would not obey. Thus, this was really a confrontation between gods: Yahweh versus Pharaoh. The word "know" was used in the ancient Near East in a technical sense to indicate international treaties as binding or not. And to relate the binding relationship between the suzerain (the great king), and his vassal.
The essence of Pharaoh's statement indicates he did not recognize Yahweh's authority, and as a result, needless to say, he was not saved (Isa. 45:4-5). (Isaiah 19), may preserve the technical sense when it refers to Egypt's future conversion:
Isaiah 19:21 "And the Lord shall be known to Egypt, and the Egyptians shall know the lord in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the Lord, and perform it.".
Someday the Egyptians will submit to Yahweh and His authority and obey Him. It became Yahweh's sole purpose throughout the rest of the encounter with Pharaoh that he and his people would know Yahweh, at least in the sense of submitting and letting His people go.
You can see that Pharaoh did not know the Lord God. He not only does not know Him, but had never heard of Him. It was a good question, why should he obey His voice. This Lord God was spoken of as Jehovah when Moses came back to Egypt after his encounter with God at the burning bush. The pharaohs thought of themselves as gods and really didn't obey even their false gods, so why should they worship these Hebrews' God? Even if Pharaoh was sure this was the real God, he probably wouldn't let them go because he was so proud of his own power that it would be highly unlikely that he would bow to the real God's demands.
Exodus 5:3 "And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword."
As a follow-up to Pharaoh's rejection, the spokesmen rephrase, more specifically their request, together with a warning of possible divine judgment upon Israel from their failure to obey their God. Pharaoh saw this simply as a ruse to reduce the hours put in by his slave work force.
In the ruler's disregard for the Lord's commands, The Lord would "fall ... with pestilence", and death, "sword", on the Egyptians so that there would be no doubt regarding the answer.
Moses knew all too well what could happen to you if you did not obey the Lord's commands. Probably, the reason these plagues were mentioned here, is that the Pharaoh would be aware that these plagues, if they came upon the Hebrews, would fall upon the Egyptians, as well.
Exodus 5:4 "And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens."
These words were not addressed to Moses and Aaron, but to the Israelites, the elders of whom went with Moses, several others also probably following him, when he went in unto Pharaoh, impatient to see what the end would be.
We see here, one of the reasons why the Pharaoh would not do this was because he would lose three days' work from this vast forced laborer crew of the Hebrews. Then he told Moses and Aaron to get on back to work themselves.
Exodus 5:5 "And Pharaoh said, Behold, the people of the land now [are] many, and ye make them rest from their burdens."
So that if some were taken off, as suggested, there were enough of them to do business and so he cared not; but if allowed to go, they might mutiny and rebel, and give a great deal of trouble to quell them. Or it may be, the sense is, they were very numerous, and too numerous already, and if they were taken off of their work, and allowed to go a feasting, they would be more so, which agrees with the next clause:
"And ye make them rest from their burdens": Which was the way to make them more numerous still and frustrate the design of laying burdens upon them, which was originally intended to hinder the multiplication of them (Exodus 1:9).
Pharaoh was aggravated because this great amount of people wanted to take three days off from their labors. We see many times in history, how great men (by the world's standards), come against the people of God and make it very difficult for the ministers of God to perform the tasks God has given them. Moses and Aaron might as well be talking to the wind, Pharaoh was not about to let these people go at this point.
Exodus 5:6-7 "And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying," "Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves."
Showing his authority to give orders to Israel, Pharaoh immediately increased their workload and the severity of their bondage, by adding, "and let them not regard vain words". ((n verse 9), he showed his negative evaluation of God's words.
Pharaoh's decree meant the Hebrews had to "gather straw" to make brick during the evening and early-morning hours and then still put in a full day's work, oppressive conditions. In ancient times, straw was added to the clay-and-mud mixture to give greater strength and cohesion to the sun-dried brick.
Here we see cruelty to the utmost. The Pharaoh wanted the people to know that he did not appreciate this request of Moses and Aaron, so exacted this extra work load as immediate punishment. These taskmasters here were from a different root word than the ones earlier mentioned, and probably were talking about officers close to the Pharaoh who would carry out the Pharaoh's orders. Straw was chopped up and used as bulk in the making of the brick. The job of getting enough straw to make bricks for a full day's work would require several extra hours of work each day. This punishment inflicted by Pharaoh was to deter any future requests from Moses and Aaron on behalf of the Hebrews.
Exodus 5:8 "And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish [ought] thereof: for they [be] idle; therefore they cry, saying, Let us go [and] sacrifice to our God."
Oblige them to make and bring in the same number of bricks they used to do, when straw was brought to them and given them; by which it appears that their daily task was such a number of bricks.
"You shall not diminish ought thereof": Not make any abatement of the number of bricks, in consideration of their loss of time and their labor in going to fetch straw from other places.
"For they be idle": And want to be indulged in a lazy disposition, which by no means to be connived at.
"Therefore they cry, let us go and sacrifice to our God": Suggesting, that this request and cry of theirs did not proceed from a religious principle, or the great veneration they had for their God, but from the sloth and idleness they were addicted to.
Pharaoh's idea was that they wanted to go to meet with God, because they have idle time. He thought if he wore them completely out with hard work, they would be too tired to plan a trip to meet with their God. Pharaoh made it very clear that they were to make just as many bricks as they did before, but they would have to furnish all of their own straw as well. His theory was to keep them too worn out to protest.
Exodus 5:9 "Let there more work be laid upon the men, that they may labor therein; and let them not regard vain words."
Those of Moses and Aaron, which he said were vain or false; that is, that they falsely pretended that their God had commanded them to go and worship when it was only a crafty design of their own to advance themselves by raising sedition.
Here, we see that Pharaoh had no regard at all for the feeling of others. He was saying in this, that regardless of what they said or did, he would not let them go.
Exodus 5:10 "And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw."
"Taskmasters ... and their officers": When combined with "the officers of the children of Israel" (in verse 15), a 3-level command structure is seen to have been in place, Egyptian section leaders and labor gang bosses, and Israelite foremen.
Exodus 5:11 "Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished."
"Straw": Ancient documents for Egypt show that straw was used as a necessary component of bricks, it helped bind the clay together.
Exodus 5:12 "So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw."
Because straw was not readily available, the Hebrew slaves had to gather "stubble", small pieces of straw, and their production of bricks slowed while their quota remained.
These overseers were cruel as well. They spoke to the people about furnishing their own straw, and the straw close by had already been used; so they picked stubble instead of straw. As I said before, this caused them several extra hours of work every day.
Exodus 5:13 "And the taskmasters hasted [them], saying, Fulfil your works, [your] daily tasks, as when there was straw."
Kept them close to their work, and were urgent for them to make a quick dispatch of it.
"Saying, fulfil your works, your daily tasks, as when there was straw": They insisted upon it, that they did the same business at the brick kilns, made the same number of bricks every day, as they used to do when they had straw at hand (see Exodus 5:11).
Exodus 5:14 "And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, [and] demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore?"
The "Officers of the children of Israel" were their own work foremen.
We see here, that this was an impossible task to fulfill. This ended in beatings and accusations. These beatings were done to the Hebrews who were actually overseers themselves, under the Egyptians. Even working from sunup to sundown, there was no way to do this terrible task. Frequent beatings of the workers made it worse because sore bodies could not work as hard.
Exodus 5:15 "Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?"
The formal labor complaint at the highest level was rejected with an emphatic evaluation of laziness on the part of Israel and a demand that production not slack.
Exodus 5:16 "There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants [are] beaten; but the fault [is] in thine own people."
The Egyptian task-masters, who, by sending us abroad to gather straw, they hinder us from doing the work which they require; and so they are both unjust and unreasonable. They charge the task-masters, not the king, either in civility and duty, casting his fault upon the people. Or because they did not know, or at best not believe, that this was the king's act. Others, thy people, i.e. the Egyptians, make their selves guilty, and will bring down the vengeance of God upon them for their cruelty.
This was an appeal directly to the Pharaoh, to not require more than they could possibly do.
Exodus 5:17 "But he said, Ye [are] idle, [ye are] idle: therefore ye say, Let us go [and] do sacrifice to the LORD."
Instead of expressing indignation at the taskmasters, and relieving the officers and the people, he insults them in a flouting sarcastic way, charging them with sloth and idleness; and which, for the certainty of it, or, however, to show how strongly persuaded and fully assured he was of the truth of it, repeats it, and gives the following as a proof of it.
"Therefore ye say, let us go and do sacrifice to the Lord": Suggesting that it was not so much the service and honor of God they regarded, as that they might have a leisure day from work and labor.
Exodus 5:18 "Go therefore now, [and] work; for there shall no straw be given you, yet shall ye deliver the tale of bricks."
Go about your business and attend to your work, even you officers, as well as your people. Work yourselves, as well as see that your people do theirs, and do not trouble me with such impertinent applications.
"For there shall no straw be given you, yet shall ye deliver the tale of bricks": The usual number of bricks that is it was expected and insisted on that they delivered the full number of bricks they used to make.
Exodus 5:19 "And the officers of the children of Israel did see [that] they [were] in evil [case], after it was said, Ye shall not minish [ought] from your bricks of your daily task."
In a bad condition and circumstances, and that there was no likelihood of their getting out of them. Since Pharaoh treated them after this manner; they saw not only that the common people were in a bad condition and in great bondage, misery and distress. To be obliged to get straw to make brick, and carry in their full requirement as before. But that they themselves were in a bad situation, since for the deficiency in their people they were like to be beaten from time to time.
"After it was said, ye shall not minish ought from your bricks of your daily task": After this had been said and confirmed by Pharaoh, they had no hope of things being better with them, but looked upon their unhappy lot as irretrievable.
We see that, these Israelite officers got nowhere with Pharaoh. Pharaoh reminded them, that this punishment was because of the request of Moses and Aaron that they go in the desert to worship. These officers knew that they were in for a rough time and they blamed Moses and Aaron for this hardship placed on them.
Exodus 5:20-21 "And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:" "And they said unto them, The LORD look upon you, and judge; because ye have made our savor to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us."
The leadership team evidently knew of the lodging of the formal labor complaint and waited outside the royal hall in order to meet Israel's representatives. The meeting was definitely not a cordial one, with accusations raised both about the propriety of and the authority of the words and actions of Aaron and Moses toward Pharaoh.
"Abhorred in the eyes of Pharaoh" literally means, "You have made us a stench in his presence." Moses was accused of making the people's situation worse.
Here these overseers were really upset with Moses and Aaron and told them that they were trying to get them killed. The Pharaoh and his men were blaming the Hebrew overseers and the Hebrew workers were blaming them too. They were caught in the middle and were beaten every day.
Verses 5:22 - 6:9: Four times here, the Lord reminds Moses of His sovereignty, identity and promises: "I am the Lord." This is the same Yahweh of the patriarchs, the same Lord of the Abrahamic covenant, but in the events of the Exodus, His name would be fully "known". With successive "I will" statements, God promised to: (1) rescue and redeem His people from Egypt; (2) make them His people; (3) be their God; and (4) bring them to the Promised Land.
Exodus 5:22 "And Moses returned unto the LORD, and said, Lord, wherefore hast thou [so] evil entreated this people? why [is] it [that] thou hast sent me?"
"Moses returned unto the Lord": Whether Moses and his brother remonstrated with the foremen about their strong and wrong evaluation remains a moot point. Rather, the focus is upon Moses, who remonstrated with the Lord in prayer.
Moses was very disturbed about what he heard. Moses was blaming God. Then he got brash enough to ask God why did he even send him? Moses and Aaron had been so confused by all of this, that they didn't even answer the Hebrew overseers. They probably, didn't know what to say. They knew that they had said exactly what God had told them to, but they had not gotten the expected results. Many times, when we do exactly what God tells us to, it seems we have failed for a good while. Perhaps, had not all these terrible things happened to the Hebrews, they might be reluctant to leave Egypt in search for the Promised Land. It was very difficult to figure God out.
Here, we see a bold Moses who cried out to God, "Why?" Trials come to all believers and we are told they come to make us strong. God has a purpose for sure and He really does not have to share that purpose with us. As Job withstood in the face of terrible happenings, these Israelites must stand for what was right too. Christians are no exceptions either. Sometimes we do not understand the hardships we must face either. Only God knows these answers. When the going gets rough, go in prayer to God, as Moses did here.
Exodus 5:23 "For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all."
Evidently, Moses did not anticipate what effect Pharaoh's refusal and reaction would have upon his own people. Confrontation with Pharaoh so far had provoked both the angry resentment of Israel by the Egyptians and of Moses by Israel. This was not the expected scenario!
Every minister who has spoken for God throughout all time has felt this frustration that Moses felt here. He felt that he had been a failure not only to these people, but to God as well. He was almost accusingly pointing a finger at God here. It is as if he was saying you told me you would deliver them, now why haven't you? We are an impatient people. God can see the end and knows they would be delivered. He doesn't count a few weeks as anything.
Exodus Chapter 5 Questions
1. Who did Moses and Aaron go to see to speak for the children of Israel?
2. What message did they bring from God?
3. For what purpose were they to go to the wilderness?
4. Why was it important for Moses and Aaron to be specific about what God this was?
5. What did Pharaoh ask them about God?
6. What did Pharaoh call God?
7. When did Moses begin to call God. Jehovah?
8. Why would it be highly unlikely that Pharaoh would bow to the demands of God?
9. They told Pharaoh, if they didn't go and sacrifice, what 2 things would happen:
10. Why were these 2 plagues mentioned to Pharaoh?
11. What did Pharaoh tell Aaron and Moses to get about?
12. What was one of the main reasons Pharaoh would not do this?
13. What did Pharaoh tell the taskmasters to do to the people in punishment?
14. When?
15. What was used for bulk in making brick?
16. What would this do to the Hebrews?
17. Why did Pharaoh use "vain" words when they were speaking to him?
18. What did they gather, instead of straw?
19. Who did the taskmasters beat?
20. Who came to Pharaoh, and cried out to him?
21. Who did they blame?
22. How did Pharaoh respond to their pleas?
23. Who did the Israelite officers blame?
24. Where did they find them?
25. What did the officers say was about to happen to them?
26. When Moses heard of this, what did he do?
27. What did he say to God?
28. What 2 complaints did Moses make to God?
Exodus 6:1 "Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land."
"Now shalt thou see" The Lord announced in response to Moses' prayer that finally the stage had been set for dealing with Pharaoh, who, in consequence, would only be able to urge Israel to leave.
Here we see that God was not angry with Moses for his outcry of when was God going to free these people. The word "now" indicated there would be no further delay. God reassured Moses that he would punish Pharaoh. God's strong hand would force Pharaoh not only to let them go, but Pharaoh would insist on their going when God got through with him.
Verses 2-5: God spoke to Moses and reminded him of His promises to the patriarchs. Once again, the focal point of the covenant was the land of Canaan deeded to their descendants by divine decree. The fact that this covenant was remembered meant obvious removal from Egypt!
Exodus 6:2 "And God spake unto Moses, and said unto him, I [am] the LORD:"
"I am the Lord": The same self-existent, eternal God, Yahweh, had been there in the past with the patriarchs. No change had occurred in Him, either in His covenant or promises.
We see Jehovah here, the Eternal One. God reassured Moses of His power and eternity. When He said "I am the LORD", it also means I am Jehovah, the Eternal One.
Exodus 6:3 "And I appeared unto Abraham, unto Isaac, and unto Jacob, by [the name of] God Almighty, but by my name JEHOVAH was I not known to them."
"God Almighty ... JEHOVAH ... was I not known to them": Since the name Yahweh was spoken before the Flood (Gen. 4:26), and later by the patriarchs (Gen. 9:26; 12:8; 22:14; 24:12). The special significance of Yahweh, unknown to them, but to be known by their descendants, must arise from what God would reveal of Himself in keeping the covenant and in redeeming Israel (see notes on 3:13-14).
The statement "but by my name JEHOVAH was I not known to them" is filled with meaning and has been one of the focal points of debate tween the liberal critic and the conservative scholar for several centuries. There are three basic views:
(1) In the early patriarchal period the tribal name of God was El Shaddai, but Moses was now about to reveal for the first time the name Yahweh as the God of Israel (yet note Genesis 4:26; 12:1, 4; 13:4).
(2) The phrase should be expressed as a question: "And I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty [El Shaddai]; but by my name Yahweh was I not known to them!"
(3) There is a special revelation of the name Yahweh, not its first introduction. Cowles says, "The meaning is, not that the name [Yahweh] was never used by them or given of God to them: but that its special significance had not been manifested to them as He was now about to make it manifest," (see the previous comments on 3:7-22 for the import of the divine name).
The name "God Almighty" conveys the concept of power and might, whereas "Yahweh" emphasizes God's revealing Himself in His actions through history and in a unique way now of redeeming them from bondage and meeting their needs as they enter into a covenant with Him in chapter 19.
We see God Almighty in Genesis.
Genesis 17:1 "And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I [am] the Almighty God; walk before me, and be thou perfect."
This was His name with Abraham (in Genesis 35).
Genesis 35:11 "And God said unto him, I [am] God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins.
Genesis 28:3 "And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;"
We understand from all this, that God was first revealed to Moses and these Israelites as I AM and Jehovah. This is a new working of God toward His covenant people and therefore another name. Jehovah is the Jewish national name of God. God had been called by Jehovah before (Genesis 15-7), but it appears the perfect revealing of what this name means had not been clear before Moses.
Exodus 6:4 "And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers."
"My covenant": The Abrahamic Covenant (Genesis 15:1-21; 17:1-8).
This covenant was an unbreakable covenant that God made with Abraham and his descendants forever. They lived in Canaan before they went to Egypt; but the land was controlled by others and these Hebrews were strangers there. However, God promised Abraham this land and now was the time to receive it.
Exodus 6:5 "And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant."
He means their groaning on occasion of the late hardships put upon them. God takes notice of the increase of his people's calamities, and observes how their enemies grow upon them. I will bring you out: I will redeem you: I will bring you into the land of Canaan; and I will give it to you.
God told Moses all over again, that He had heard their cry of misery, and He remembered His covenant that He made with Abraham, Isaac, and Jacob. This statement just meant that in the very near future, God would deliver them.
Exodus 6:6 "Wherefore say unto the children of Israel, I [am] the LORD, and 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:"
God instructed Moses to remind Israel of what they had previously been told: of God's remembering the covenant with Abraham, of His seeing their misery, of His delivering them from it. Of His granting to them the land of Canaan, and thus taking them there. The repetitive "I will" (7 times), marked God's personal, direct involvement in Israel's affairs. Bracketed, as they were, by the declaration, "I am Yahweh," denoted certainty of fulfillment.
We see that God reminded the Israelites that it would not be by their efforts that they will be redeemed. The intervention of God was what would redeem them. Just as salvation is a free gift and no works of ours get us saved, so they (the children of Israel), could do nothing to redeem themselves either. God was going to judge Egypt for the cruelty to His people and God would punish Egypt.
Exodus 6:7 "And 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, which bringeth you out from under the burdens of the Egyptians."
There are four key expressions relating to God's design for the people of Israel in this portion of Scripture:
(1) Initially, His design is deliverance as expressed in verse 6;
(2) His desire to form a godly community in 7a: "And I will take you to me for a people, and I will be to you a God": then He expresses His intention that:
(3) There should be an ongoing relationship with His people: "And ye shall know that I [am] the LORD your God, which bringeth you out from under the burdens of the Egyptians", and finally;
(4) His intention for His people is that they enjoy the good life: "An I will bring you in unto the land ... and I will give it you for an heritage" (verse 8).
These Hebrews, while in Egypt, had wandered away from God. One of the reasons God did not just run in there and immediately change the situation was because He wanted these Israelites to know, beyond a shadow of doubt, that it was God who brought them out.
Exodus 6:8 "And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I [am] the LORD."
The whole is one sentence, and implies that, as being Immutable and Eternal, He would assuredly give it them.
We see from this, that God was again telling Moses that He was a God of covenant. God was not angry at Moses because He felt that there was no progress made. To look at this from a Christian point of view, we see the minister who goes and builds a church in a place God has told him to go and where God has told him thousands will be saved. The church instead of growing seems to be completely stalemated. It is very difficult while you are in the flesh, to believe that God is still going to build this church to a mighty working.
From time to time God has to reassure this minister that this will be a success story someday. This was the same thing on a different level here. God was going to establish the Holy Land for His people Israel. Even this speaking of Moses and Aaron to the Pharaoh was the first step. Even though the first meeting seemed to take them backwards, this was still the first step to success. God would give them the land as he promised Abraham, Isaac, and Jacob.
Exodus 6:9 "And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage."
"For anguish of spirit": The bondage was so great that it blocked out even the stirring words Moses had just delivered to them (verses 6-8).
The children of Israel were so caught up in the middle of the problem that they could not see beyond this immediate hardship.
Exodus 6:10 "And the LORD spake unto Moses, saying,"
At another time, and renewed His orders to him to go again to Pharaoh, and require their release.
Exodus 6:11 "Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land."
The second message was an advance upon the first. The first asked only for permission to enter the wilderness, much of which was within the limits of Egypt; the second was a demand that the Israelites should be allowed "to go out of the land." Such is the way of Providence generally. If we refuse a light cross, a heavier cross is laid on us.
Here God gave Moses his second mission. Moses was speaking directly to God. There was no question in Moses' mind who God was and what God was capable of doing, but Moses was disappointed in the outcome so far.
Exodus 6:12 "And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who [am] of uncircumcised lips?"
They gave no heed to what I have said; so how then shall Pharaoh hear me? If the anguish of their spirit makes them deaf to that which would compose and comfort them, how much more will his pride and insolence make him deaf to that which will but exasperate him?
"Who am of uncircumcised lips": He was conscious to himself that he had not the gift of utterance. The Lord gave them a charge to the children of Israel and to Pharaoh. God's authority is sufficient to answer all objections, and binds us to obedience without murmuring or disputing (see notes on 4:10).
It is so plain to me the similarity here to a minister who is preaching, and he feels no one is listening. And then the Lord commissions him to go out and win total strangers to the church. He was saying, my own little flock won't even hear me, what makes you think people I don't even know and who do not believe in God, would receive me? Now Moses said his lips were worldly and not dedicated as they should be to the Lord. Moses and this example of a minister were both having a pity party. They were saying, "I am a failure. Get someone more capable for the job."
Exodus 6:13 "And the LORD spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt."
The faith of Moses was so feeble that he could scarcely be kept to his work. Ready obedience is always according to the strength of our faith. Though our weaknesses ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for God. When Moses repeats his baffled arguments, he is argued with no longer, but God gives him and Aaron a charge, both to the children of Israel, and to Pharaoh. God's authority is sufficient to answer all objections, and binds all to obey, without murmuring or disputing (Phil. 2:14).
God didn't even listen to all of this. He told Moses and Aaron all over again, what the job was He had called them to do and told them to get on with it. Moses and Aaron were capable of doing this or God would not have called them. This is the same with ministers today. When God calls you for a job you are capable of doing it or God would not have called you.
Let us look back just a little bit at this lesson, and see what was really happening here. At the very beginning, we saw a servant of God, who had done what God told him to do and who felt that he had failed, because it brought results opposite than those planned. His friends and family had turned on him and told him, if you were truly sent of God why didn't this work? Why are we in worse shape now than when you began? You're not a man of God or else this wouldn't have happened.
The first thing Moses did, and we should do in similar circumstances, was go to God with this problem. If you or Moses have done exactly what God told you to do, you have done your job. You are not responsible for the outcome. Our job is to do exactly what God tells us to do. God is responsible for the results. We see here, when Moses went to God, that God totally reassured him that He was still I AM; and that Moses would surely lead these rebellious Israelites to the Promised Land.
God reminded Moses that His covenant with Abraham, Isaac and Jacob was that they would receive the Promised Land and God (who cannot lie), swore upon Himself that it would happen. Now God sent Moses again to these people. They had lost confidence in Moses because the first effort did not free them. Then God gave them all over again, the commission to go to Pharaoh and win the release of these Israelites.
Exodus Chapter 6 Questions
1. When Moses complained to God of Moses' proposed failure, what did God tell him?
2. What did the word "now" indicate?
3. Whose strong hand would let them go?
4. In verse 2 God says I ___ ____ ______.
5. Who do we see in this?
6. "I am the LORD" means what?
7. God was known to Abraham by what name?
8. When was God first revealed as "I AM"
9. What is the Jewish national name of God?
10. In the covenant God made with the Israelites, what land were they promised?
11. Who had the Israelites in bondage?
12. God heard what from the Israelites?
13. Who would bring the Israelites out from under the burdens of the Egyptians?
14. How would He redeem them?
15. What actually would redeem them?
16. Who would judge Egypt?
17. God took them as His people, and He would be their ______.
18. Why didn't God just rush in there, and redeem them immediately?
19. How can we relate this that had happened to Moses, to our modern ministers?
20. When Moses conveyed God's message, why did the children of Israel not listen? Two reasons?
21. Why could they not see beyond this immediate hardship?
22. What was Moses to do next?
23. What reply did Moses give God?
24. How did Moses describe his lips?
25. What does that mean?
26. Compare this second mission of Moses with some modern minister.
27. What charge did God give Moses and Aaron?
28. Will God call you to do something, that you are not capable of doing?
29. When a minister seems to fail, who usually turns on them and begins to question their call?
30. When we seem to fail, what is the first thing we must do?
31. Who is responsible for the outcome?
Verses 14-27: The immediate context of (verses 14-25), is surrounded by two sections (verses 10-12 and 28-30), that contain essentially the same material expressed as "Go in, speak unto Pharaoh ... And Moses spake ... how then shall Pharaoh hear me, who am of uncircumcised lips? This expresses Moses' feeling of inadequacy for the task at hand. The function of the genealogy is to encourage Moses.
It lists only three of Jacobs sons (Reuben, Simeon and Levi), instead of the usual 12 sons, because the object is to go only as far as needed to get to Moses' and Aaron's appearance on the list. Each of the three men had committed grievous sin, and yet they had also received God's forgiving grace and so had Moses. He had murdered a man and fled. Thus, when Moses balks at further confrontations with Pharaoh, God gently reminds the reader not to think as highly about the channels (Moses and Aaron), as about the God who calls and equips men.
Exodus 6:14 "These [be] the heads of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these [be] the families of Reuben."
The genealogy presented from here down to verse 27 (which is probably a shortened one), follows that of (Genesis 46:8-15), and Lists "Aaron and Moses" in the line of "Levi". Levi's descendants were especially important, because from them came the true priests in Israel.
The genealogy information formally identified Moses and Aaron as descendants of Levi, third son of Jacob by Leah. It also listed Aaron's son, Eleazar, and grandson, Phinehas, both of whom would become Israel's High-Priests. Mention of Levi in company with Reuben and Simeon recalled, perhaps the unsavory background belonging to these three tribal fathers (Gen. 49:3-7), and emphasized that the choice of Moses and Aaron was not due to an exemplary lineage. This is intended to be a representative genealogy, not a complete one.
Reuben was listed first because he was the first child of Jacob and Leah, not because he was a wholesome person. Reuben in fact, had a very bad record. He had lain with his father's concubine, Bilhah. The best thing we can remember about him was that he saved Joseph's life when the brothers wanted to kill him. Reuben's sons were a mixed lot.
"Hanoch" means initiated, "Pallu" means distinguished, and "Carmi" means vine dresser.
Exodus 6:15 "And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these [are] the families of Simeon."
These are the heads. We have in the following verses, not a complete genealogy, but a summary account of the family of the two brothers. Moses records for the satisfaction of Hebrew readers, to whom genealogical questions were always interesting. The descent and position of the designated leaders of the nation (see Exodus 6:26-27).
Simeon along with his brother Levi, in trying to avenge the rape of their sister, had done cruel things which brought shame to their father, Jacob. He was known as a cruel, fierce man. "Jemuel" means day of God. "Jamin" means right hand, "Ohad" means unity. "Jachin" means He (God) establishes. "Zohar" means whiteness, and "Shaul" means asked of God. Simeon married a non-Hebrew woman as we see above.
Exodus 6:16 "And these [are] the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi [were] a hundred thirty and seven years."
The age of Levi, Kohath, and Amram, the father, grandfather, and great-grandfather of Moses, is here recorded. And they all lived to a great age; Levi to one hundred thirty-seven, Kohath to one hundred thirty- three, and Amram to one hundred thirty-seven (verse 18). Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life (Psalm 90:10). For now Israel was multiplied, and become a great nation, and divine revelation was by the hand of Moses committed to writing, and no longer trusted to tradition. Therefore the two great reasons for the long lives of the patriarchs were ceased, and from henceforward fewer years to serve men.
We see here in the family of Levi, that this was the first to mention the years of the son of Israel. We will see more of this family as we go along, because of the large part they play in God's work. This tribe of Levi was the family Moses and Aaron were born into. The Levitical tribe (descendants of Levi), would not inherit land, because they were set aside for duties in the temple. Even though Levi disappointed Jacob in the cruel act of revenge on the family of the rapist of his sister, Dinah, God called this family to care and administer the Holy things in the temple (Num. 3:5).
These Levites were consecrated to Jehovah as His peculiar property, instead of the firstborn of each family. The lineage was from Levi to Kohath, to Amram, to Aaron and Moses. We read that Jochebed, the mother of Aaron and Moses, was a Levite as well. So Moses and Aaron were both Levites. We need especially to look at Kohath, because he was the grandfather of Aaron and Moses. Kohath's descendants through Aaron were a priestly family. This priestly family's duties were to bear the ark and the sacred vessels (Num. 4:15 and 7:9). We must watch carefully the family of Levi. They were like ministers who should not be worldly, but consecrated to God.
Exodus 6:17 "The sons of Gershon; Libni, and Shimi, according to their families."
From this point the genealogy is no longer a recapitulation, but an original historical document of first-rate importance, which is confirmed by Numbers (Numbers 3:18-33), and Chronicles (1 Chron. 6:17-19). It is remarkable that Gershon had but two sons, Kohath but four, and Merari but two. Yet the Levites in the year after the Exodus numbered 22,300 males (Numbers 3:22; 3:28; 3:34). This increase could only have taken place, at the rate indicated, in the course of some ten or eleven generations.
Here we see this family of Levi specifically went on to the children and grandchildren, because of their special role they played with God.
Exodus 6:18 "And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath [were] a hundred thirty and three years."
So they are reckoned (in 1 Chronicles 6:18), though only the family of the Hebronites are mentioned (in Numbers 26:58).
"And the years of the life of Kohath were one hundred and thirty three years": The same names are given (in 1 Chronicles 6:2 and 15). The years of the life of Kohath, who was probably about twenty at the time of the descent into Egypt, must have considerably outlived Joseph, who died about seventy years after the descent. His eldest son, Amram, is not likely to have been born much later than his father's thirtieth year (see Genesis 11:12-24.) Amram would thus have been contemporary with Joseph for above fifty years.
In this verse, we see Amram, the father of Moses. We also see that Kohath lived to be 133 years old. "Izhar" means anointing and "Uzziel" means God is strength.
Exodus 6:19 "And the sons of Merari; Mahali and Mushi: these [are] the families of Levi according to their generations."
From whence sprung the families of the Mahalites, and Mushites (Num. 3:33).
"These are the families of Levi, according to their generations": The families that descended from him and his sons, according to the order of their birth.
This family did not have much written about them.
Exodus 6:20 "And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram [were] a hundred and thirty and seven years."
Marriages with aunts and nieces were not unlawful before the giving of the Law.
"The years of the life of Amram": The long lives of Levi, Kohath, and Amram, the father of Moses, are not recorded for any chronological purpose, but to show that the blessing of God rested in an especial way on the house of Levi, even before it became the priestly tribe. Life in Egypt at the time not unfrequently reached 120 years. But the 137 of Levi, the 133 of Kohath, and the 137 of Amram, the father of Moses, would, even in Egypt, have been abnormal.
We see here that Amram, the father of Aaron and Moses, married his aunt on His father's side. Both Amram and Jochebed were from the tribe of Levi. Aaron and Moses then had a rich heritage with God through their parents.
Exodus 6:21 "And the sons of Izhar; Korah, and Nepheg, and Zichri."
These seem to be mentioned for the sake of Korah, concerning who has a remarkable history in the following book; for the other two are nowhere else spoken of.
Here again, for our study, this family was not followed closely.
Exodus 6:22 "And the sons of Uzziel; Mishael, and Elzaphan, and Zithri."
The two first of these were the men that were ordered by Moses to carry out of the camp the two sons of Aaron, who were killed by lightning for offering strange fire (Lev. 10:4).
Exodus 6:23 "And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar."
Amminadab and Naashon were among the ancestors of David (Ruth 4:19-20; 1 Chron. 2:10-15), and their names are consequently found in the genealogies of our Lord (Matt. 1:4; Luke 3:32-33). Naashon was "prince of Judah" at the time of the Exodus (Num. 1:7; 1:16).
"And she bare him Nadab, and Abihu, Eleazar, and Ithamar": The two first of these died by fire from heaven in their father's lifetime, for offering strange fire to the Lord (Lev. 10:1). Eleazar succeeded his father in the priesthood (Num. 20:26), and of the sons of Ithamar executing the priest's office (see 1 Chron. 24:2).
This Amminadab was prince of the tribe of Judah. His daughter, Elisheba, would be mother of the priestly tribe of Aaron. This Naashon, brother of Elisheba, must be taken note of. He was a prince of Judah, and was the father-in-law of Rahab. Naashon's son, Salmon, married Rahab. This Naashon was captain of Judah's host, and was given the first place in encampment in the order of the march, when dealing with the tabernacle. You can read further Scriptures about him (in Num. 1:7, 1 Chron. 2:10-11; Matt. 1:4, and Num. 2:3). He probably died in the wilderness since there was no mention of him after the wilderness wanderings.
Nadab, Abihu, Eleazar, and Ithamar, along with Aaron were anointed to be priests of the temple. We read about this (in Exodus 28:1). We will read (in Leviticus 10:1), where Nadab and Abihu (probably drunk), brought strange fire in the temple and were killed for this. Eleazar became high priest at the death of his two brothers. The priesthood went down through his family. Ithamar was a priest, also. He took an additional part of the place of the priesthood when his brothers died. His duty was the property of the tabernacle, such as the curtains, hangings, pillars, cords, and boards. You may find this (in Exodus 38:21). Ithamar and his descendants were common priests, until the high priesthood passed to his family in Eli.
Exodus 6:24 "And the sons of Korah; Assir, and Elkanah, and Abiasaph: these [are] the families of the Korhites."
The eldest son of Izhar, who, though he proved a bad man, yet many of his posterity were good men, and are often mentioned in general in the titles of some of the psalms of David: the immediate sons of Korah were:
"Assir, and Elkanah, and Abiasaph": Aben Ezra says that Samuel the prophet was of the sons of Korah; perhaps what might lead him to it was, because his father's name was Elkanah, the name of one of these sons of Korah, but cannot be this Elkanah.
"These are the families of the Korhites": The heads of them, or from whom they descended.
This Korah was jealous of Aaron and his priesthood and lost his life for this jealousy. We will read about him more in Numbers. He was swallowed up when God opened the earth in punishment of him.
Exodus 6:25 "And Eleazar Aaron's son took him [one] of the daughters of Putiel to wife; and she bare him Phinehas: these [are] the heads of the fathers of the Levites according to their families."
This was Aaron's eldest son. Putiel is not elsewhere mentioned. The name is thought to be half Egyptian (compare Poti-phar) and means "dedicated to God."
She bare him Phinehas. This Phinehas became high priest on the death of Eleazar (Judges 20:28).
"These are the heads of the Levites, according to their families": From whence the Levites sprung, and their several families. It may be observed, that Moses says nothing of his own offspring, only that of his brother Aaron. This was partly out of modesty and humility, but partly because the priesthood was successive in the family of Aaron and not the civil government in the family of Moses.
And that he proceeds no further to give the genealogy of the remaining tribes, his chief view being to show the descent of Aaron and himself, that it might be with certainty known in after times who they were that were instruments of Israel's deliverance out of Egypt, which would be matter of inquiry, and very desirable to be known.
This was just showing the lineage of this priestly tribe. I would like to mention just one thing in passing, these priests and high priests were married. It seemed God was not offended by them being married. Remember that the Levites, through Aaron's family, were the priestly tribe.
Exodus 6:26 "These [are] that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies."
This expression is here used of the Israelites for the first time. It seems to refer to that organization of a quasi-military character, which was given to the people by the order of Moses during the long struggle with Pharaoh. Thus enabling them to at last quit Egypt, not as a disorderly mob, but "harnessed," or "in military array" (Exodus 13:18). The expression is repeated (in Exodus 7:4; 12:17; 12:51).
This has wandered a bit from where Moses was talking to God about this deliverance of the Israelites from Egypt, so now we are told again, that this Moses and Aaron were the same ones. It is also stated as fact that they would bring them out.
Exodus 6:27 "These [are] they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these [are] that Moses and Aaron."
Verse 27 is very similar to (verse 26), above. It is a statement of the fact that Moses and Aaron would lead Israel out of bondage.
Verses 28-30: This expresses Moses' feeling of inadequacy for the task at hand. The function of the genealogy is to encourage Moses.
From 6:28 to 7:5: A summary of the mission to Egypt resumes the narrative after the genealogical aside on Moses and Aaron.
Exodus 6:28 "And it came to pass on the day [when] the LORD spake unto Moses in the land of Egypt,"
These next three verses are most closely connected with (Exodus 7). They are a recapitulation of main points (in Exodus 6), rendered necessary by the long parenthesis (Exodus 6:14-27), and serve to unite (Exodus 7), with the previous narrative. They contain no new information.
Exodus 6:29 "That the LORD spake unto Moses, saying, I [am] the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee."
This and the following verses belong to the next chapter. They mark distinctly the beginning of a subdivision of the narrative.
God (in verse 28 and 29), was reminding Moses that He told him from the beginning, even out in the wilderness, who He was. He also never promised Moses that this task was going to be easy. The God of all eternity, the I AM, is sufficient to carry through any plans that He has. He even promised Moses that He would tell him exactly what to say. As we said before, Moses was not responsible for the outcome, but He was responsible to say every word that God told him to say to the Pharaoh on the behalf of these people in the name of God.
Exodus 6:30 "And Moses said before the LORD, Behold, I [am] of uncircumcised lips, and how shall Pharaoh hearken unto me?"
As he had done (Exodus 6:13), and this is only a repetition of what is there said, in order to lead on to what is related in the following chapter.
"How shall Pharaoh hearken unto me?" So mean a person, and so poor a speaker, and he a mighty king, surrounded with wise counsellors and eloquent orators.
Perhaps, God told Moses each time over again who He was to build Moses' faith. Moses was full of excuses, as many of us are when we are called to the ministry. I have said this before, but it bears repeating. Moses and all ministers who are really called of God must remember that God did not choose us for our great abilities. God wants us to love Him more than we love anything, or anyone. He wants us to totally submit ourselves to Him. He will fill us with Himself to the point that it will not be us speaking, but will rather be "Thus saith the Lord".
God will give us the place to go, and the words to say once we get there. The Holy Spirit woos the prospects; and when we preach the words God gives, these words convict them, and they are saved. We are not the one who saves (delivers), them; we are just the mouthpiece for God. All the rest of the work is His. We are only responsible to say the words He gives us.
Exodus Chapter 6 Continued Questions
1. What was Reuben to Jacob and Leah?
2. Name Reuben's sons.
3. What terrible sin had Reuben committed?
4. What good thing can we remember about Reuben?
5. What does "Pallu" mean?
6. What does "Carmi" mean?
7. What terrible thing can we remember about Reuben?
8. Simeon was known as a _________ _____________Man.
9. "Jemuel" means what?
10. "Shaul" means what?
11. "Zohar" means what?
12. Who did Simeon marry?
13. Who were Levi's sons?
14. How long did Levi live?
15. Moses' mother and dad were from what tribe?
16. What was Levi's sister's name?
17. What did God call the family of Levi to do?
18. Which tribe's own family all belong to God in place of the firstborn in each family?
19. What were Moses' parent's names?
20. Who was Kohath to Moses and Aaron?
21. The priestly family was through whom?
22. "Izhar" means what?
23. "Uzziel" means what?
24. What relation was Jochebed to Amram before she married him?
25. Who was Aaron's wife?
26. Who was her father?
27. Amminadab was _______of the tribe of ____________.
28. What would Elisheba be known as?
29. Naashon was the brother of whom?
30. Who was his daughter-in-law?
31. Name Aaron's four sons that were anointed to be priests with him.
32. Which two carried strange fire into the temple?
33. What did God do to them?
34. Which one of Aaron's sons became high priest?
35. How did Korah lose his life?
36. What was one thing to take note of about these priests and high priests?
37. Why does God choose someone for the ministry?
38. What are preachers responsible for?
39. What are we for God?
Verses 1-13: (Verse 3), says "I will harden Pharaoh's heart," but (verse 4), says "Pharaoh shall not hearken unto" [obey, listen to] "you". Then (verse 13), is to be translated "and Pharaoh's heart was hardened" meaning by the setting of his own will against God. The miracle worked in verse 12 gains additional significance through the fact that the word of "serpent" (tanim) is used in later prophecies as a symbol of Pharaoh (the monster of Isaiah 30:6; 51:9; Ezek. 29:3; 32:2). The names of the two sorcerers here (Jannes and Jambres), were preserved in a Targum (an Aramaic paraphrase of a portion of the Hebrew Old Testament), and mentioned by Paul (2 Tim. 3:8). The tremendous miracles God performed through Moses in Egypt called forth the fullest display of Satan's "lying wonders," even as it shall be at the end of this age (Matt. 24:24; 2 Thess. 2:9).
Exodus 7:1 "And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet."
"A god to Pharaoh": Moses, as the spokesman and ambassador for God, would speak with authority and power. "Thy prophet": Aaron, as the divinely appointed spokesman for Moses, would forthrightly deliver the message given to him (Acts 14:11-13), where Barnabas and Paul were so perceived in a similar situation.
This simply means that Moses would represent the One who sent him to Pharaoh, not that Moses would be God to him.
We see an unusual statement here. God was not annoyed with Moses and his lack of faith in his ability to do enough to get Pharaoh to let them go. God encouraged Moses by telling him that Pharaoh would believe he was a god. Moses would be allowed of God to do such fantastic miracles in the sight of Pharaoh. At some point Pharaoh would realize he was no match with Moses' God.
Moses was a little bit in awe of Pharaoh because of his worldly power, but now God had reassured Moses that through the power of the Spirit, Pharaoh can't win. Aaron would be Moses' spokesman. Moses would receive the message from God and Aaron would speak it to Pharaoh in the presence of Moses.
Exodus 7:2 "Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land."
That is, to Aaron his prophet, whatever the Lord made known to him in a private manner as his will to be done.
"And Aaron thy brother shall speak unto Pharaoh": Whatsoever should be told him by Moses, as from the Lord:
"That he send the children of Israel out of his land": This was the principal thing to be insisted upon; and all that was said or done to him was to bring about this end, the dismissal of the children of Israel out of Egypt.
We can easily see the chain of command here. God commanded Moses, Moses gives the message to Aaron and Aaron spoke to the Pharaoh. Every message and every miracle done would be to cause Pharaoh to let the children of Israel go.
Exodus 7:3 "And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt."
"Signs" were miracles done as credentials, to prove a mission (Exodus 4:8-9; 4:30).
"Wonders" were miracles generally; niphle'oth, also translated "wonders". (Exodus 3:20), were miracles, brought in the way of punishment. These are called also "judgments" (see Exodus 7:4).
In a previous lesson, we discussed why God would harden Pharaoh's heart. I personally believe that these ten plagues had to come so that God could show these Egyptians that their gods were false gods, and were no match for the real God. "Ten" has to do with world government. God was dealing against the world system here and that is why we will see ten plagues. The ten plagues that come would each be in direct attack of one of Egypt's false gods.
Exodus 7:4 "But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, [and] my people the children of Israel, out of the land of Egypt by great judgments."
"Mine armies ... my people": The first term in this double-barreled designation of Israel occurred originally (in 6:26). The nation was seen as organized like an army with its different divisions (its tribes), and also as God's military instrument upon the Canaanites. The second term with its possessive pronoun revealed the incongruity of Pharaoh's acting as though these people belonged to him.
You see, this could not be done quietly and unnoticed. This was to be done in judgment and by force to discredit the worldly ways of the Egyptians. This force of God was to show not only Egypt, but all of the surrounding countries, the power of Almighty God (JEHOVAH). Pharaoh was allowed to set his will against God, to show the overwhelming power of God.
Exodus 7:5 "And the Egyptians shall know that I [am] the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them."
"Know that I am the Lord": This purpose of the Exodus finds repeated mention in God's messages to Pharaoh and in God's descriptions of what He was doing (7:16; 8:10, 22; 9:14, 16, 29; 14:4, 18). Some of the Egyptians did come to understand the meaning of the name Yahweh, for they responded appropriately to the warning of the seventh plague (9:20), and others accompanied Israel into the wilderness (12:38). In the final analysis, Egypt would not be able to deny the direct involvement of the God of Israel in their rescue from bondage and the destruction of Egypt's army.
Here again, this was a show of power so great that it discredited all the false gods of Egypt, and all the false gods forever. The Lord is a translation here of JEHOVAH. This is JEHOVAH the Lord. He proclaimed by this, that He is the only God who truly exists.
Exodus 7:6 "And Moses and Aaron did as the LORD commanded them, so did they."
The reluctance and resistance of Moses from this time ceased. He subdued his own will to God's, and gained the praise of being "faithful as a servant in all his house" (Hebrews 3:5). Aaron's obedience continued until Sinai was reached, but there failed before the frenzy of the people (Exodus 32:1-6).
Here, we see that there was no more doubt, or regret, on Moses' and Aaron's part. From this moment on, they never wavered. The power of God had come and done away with all their fears.
Exodus 7:7 "And Moses [was] fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh."
Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified till he was eighty years old. It was fit he should long wait for such an honor, and be long in preparing for such a service.
Here we see two brothers, 80 and 83 years old, who had been called into service of the Lord. You ministers take note. You are never too old to carry the truth to a dying world.
Exodus 7:8 "And the LORD spake unto Moses and unto Aaron, saying,"
This is the first time we read of the Lord speaking to both brothers. When the Lord defied the gods of Egypt and the power of Pharaoh, it was a message to Egypt's ruler and to the Hebrew people that the Egyptian gods were incomparable to Him.
Exodus 7:9 "When Pharaoh shall speak unto you, saying, Show a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast [it] before Pharaoh, [and] it shall become a serpent."
"Shew a miracle": Pharaoh's desire for accreditation would not go unanswered. That which God had done for Moses with the staff (4:2-9), and Moses had copied for Israel (4:30-31), also became the sign of authority before pharaoh (7:10).
God had paved the way for this interview with Pharaoh. When Moses and Aaron said that they were from the only true God, it would be necessary to prove it. Pharaoh was used to magicians who had power from Satan doing miracles and wonders; so it was not unlikely that Pharaoh would check out Moses and Aaron by the miracles they performed. Miracles many times, speak much louder than words for a man of God. Jesus Himself said (in John 14).
John 14:11 "Believe me that I [am] in the Father, and the Father in me: or else believe me for the very works' sake."
You see, most people believed Jesus because of the miracles He did. It must be correct to believe miracles or else Jesus would not tell them to believe for that reason. The disciples performed miracles in Jesus' name. Men and women of God, who God has endowed with Power, even now can pray in Jesus' name and have a miracle. So miracles are, many times, signs from God that He is with the person the miracle comes through. God had already demonstrated the miracle of the rod turning to a serpent in the wilderness. Moses knew this miracle would work, so God told them to use this miracle first.
Exodus 7:10 "And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent."
This was proper, not only to affect Pharaoh with wonder, but to strike a terror upon him. This first miracle, though it was not a plague, yet amounted to the threatening of a plague; if it made not Pharaoh feel, it made him fear; and this is God's method of dealing with sinners; he comes upon them gradually.
Moses and Aaron did no miracle the first time they saw Pharaoh, because he didn't ask for one; but this time he would ask. God was good for His word. When Aaron cast the rod down, it truly became a serpent. Now we will see the power of evil against good.
Exodus 7:11 "Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments."
"Magicians": Magic and sorcery played a major role in the pantheistic religion of Egypt. Its ancient documents recorded the activities of the magicians, one of the most prominent being the charming of serpents. These men were also styled "wise men" and "sorcerers," i.e., the learned men of the day and the religious as well (the word for sorcery being derived from a word meaning "to offer prayers"). Two of these men were name Jannes and Jambres (2 Tim. 3:8). Any supernatural power came from Satan (2 Cor. 11:13-15).
"Enchantments": By means of their "witchcraft," the wise men, sorcerers, and magicians demonstrated their abilities to perform a similar feat. Whether by optical illusion, sleight of hand, or learned physical manipulation of a snake, all sufficiently skillful enough to totally fool Pharaoh and his servants, or by evil supernaturalism, the evaluation given in the inspired record is simply "they also ... did the same". However, the turning of rods into snakes, and later turning water into blood (7:22), and calling forth frogs (8:7), were not the same as trying to create gnats from inanimate dust (8:18-19). At that point, the magicians had no option but to confess their failure.
We see here, that Pharaoh had called in the representatives of their false gods. Satan himself, furnishes the power for these false gods. No one denies that Satan has power, as we see here, when the magicians throw their rods down. Note these wise men above, are not wise in the ways of God, but were worldly wise. There are many sorcerers and magicians in our world today and they still have power, but their power is from Satan.
Exodus 7:12 "For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods."
"Aaron's rod": The loss of the magicians' staffs in this fashion gave evidence of the superiority of God's power when Aaron's staff gulped down theirs.
You see here that these false gods truly did have power, but notice also that their power was no match for God. There was more than one of these serpents from Satan, but it just took the one serpent from God to swallow up all these other serpents.
There is one thing that Christians must always remember, in fact, two things. Satan has worldly power, but the most important thing to remember is that God has much more power than Satan, as we read (in 1 John).
1 John 4:4-6 "Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world." "They are of the world: therefore speak they of the world, and the world heareth them." "We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error."
You see in all of this, that truly Satan has power in this world but God's power is greater in this world than Satan's; and God's power is not limited to this earth, but is the greatest power in the universe. One other thing that we need to see in this, God defeats the enemy at the enemy's level. Pharaoh trapped himself in all of this when he asked Moses for a miracle. Here was the first battle between Pharaoh's false gods and the one true God, and God won.
Exodus Chapter 7 Questions
1. What had God made Moses to Pharaoh in verse 1?
2. Aaron shall be thy ________.
3. What was God trying to do in telling Moses this?
4. When Moses did these fantastic miracles in front of Pharaoh, what will Pharaoh finally do?
5. Why was Moses a little bit in awe of Pharaoh?
6. In verse 2 when God speaks to Moses, who speaks to Pharaoh?
7. Why would the miracles be done?
8. Who hardens Pharaoh's heart in verse 3?
9. What was the purpose of this, and the miracles, and wonders God would do through Moses and Aaron?
10. How many plagues would there be?
11. Why that number?
12. How would God bring them out?
13. Why was this to be done openly and by force?
14. Pharaoh was allowed to set his will against God for what purpose?
15. In verse 5, the word translated "Lord" is what?
16. In this name, God was proclaiming what?
17. When did Moses decide to do just as God has commanded, and not fear anymore?
18. How old was Moses, when he spoke to Pharaoh?
19. How old was Aaron?
20. What would be the signal from Pharaoh to Moses that it was time to turn the rod into a serpent?
21. Where was Aaron to cast the rod?
22. Where did Pharaoh's magicians receive their power from?
23. What speaks louder than words, sometimes?
24. In John 14:11, Jesus said believe Him for what?
25. Miracles are, many times, ________ from God that He is with a person.
26. When was the first time Moses turned the rod to a serpent?
27. Who actually cast the rod before Pharaoh?
28. What did the magicians do in response?
29. What happened to the magicians' serpents?
30. What does this show us about God and Satan?
31. In First John chapter 4, we read "... greater is he that is in you, than He _____ ___ ___ ____ ________".
32. In this first battle between the real God and Pharaoh's false gods who won?
Verses 7:14 - 10:29: The obvious miraculous nature of the 10 plagues; cannot be explained by identifying them with natural occurrences to which Moses then applied a theological interpretation. The specific prediction of, as well as the intensity of, each plague moved it beyond being normal, natural phenomena. The notification of the specific discriminatory nature of some of the plagues, distinguishing between Hebrew and Egyptian (8:23; 9:4, 6; 10:23); or Goshen and the rest of the land (8:22; 9:26), as they did; also marks the supernatural nature of these events.
Exodus 7:13 "And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said."
This is a miss-translation. The verb is intransitive, and "Pharaoh's heart" is its nominative case. Translate, "Pharaoh's heart hardened itself." It is essential to the idea of a final penal hardening that in the earlier stages Pharaoh should have been left to himself.
Or, "notwithstanding the heart of Pharaoh was hardened"; though he saw the rods of his magicians devoured by Moses rod; or "therefore" his heart was hardened, because he saw that the rods of his magicians became serpents as well as Aaron's; in which there was a deception of sight. And which was suffered for the hardening of his heart, there being other wonders and miracles to be wrought, for showing forth the divine power, before Israel must be let go:
"That he hearkened not unto them": To Moses and Aaron, and comply with their demand, to dismiss the people of Israel.
"As the LORD had said": or foretold he would not.
Verses 14-25: Notice in verse 14 God's omniscience as He says that the heart of Pharaoh is hardened and also Pharaoh's personal response: "he refuseth to let the people go": Although there were 10 plagues in all, the tenth is climactic and is described at greater length in 11:1-12:30.
The 10 plagues, which would each include natural phenomena out of natural order, would destroy the emotional and economic stability of Egypt and devastate the land. ultimately pointing to Israel's God as the true Sustainer and Lord of creation.
There were several purposes of the plagues:
(1) The Lord sent the plagues to judge Egypt and her gods (Exodus 7:4; 10:2; 12:12; 18:11), and many plagues seem to be directed against specific Egyptian deities.
(2) They were also used by God to compel the Pharaoh to free the Israelites (7:4; 18:10).
(3) They were sent to prove once and for all that God Himself is the only sovereign Lord of nature and history (7:5; 9:14-15; 10:2; 18:11).
(4) The plagues struck the land of Goshen selectively, making a distinction between Egypt and Israel and demonstrating that the Israelites were God's chosen people, who come under His protective care (8:22-23; 11:7; 12:27).
(5) Finally, the plagues displayed God's almighty power and proclaimed His holy name (9:16).
The effects of the first miracle (verse 21), seem to prove that the blood was real, as it shall be also under the second trumpet and their drinking water. The Egyptians suffered the extreme indignity of seeing the gods of the Nile made loathsome before their very eyes.
Exodus 7:14 "And the LORD said unto Moses, Pharaoh's heart [is] hardened, he refuseth to let the people go."
Or "heavy", dull and stupid, stiff and inflexible, cannot lift up his heart, or find in his heart to obey the will of God.
"He refuseth to let the people go": Which was an instance and proof of the hardness and heaviness of his heart. On which the above miracle had made no impression, to regard what God by his ambassadors had required of him.
Here we see, even though Moses' serpent had swallowed up all the other serpents, Pharaoh did not really take notice of this being a special miracle. He saw that his magicians had turned their rods into serpents, not even realizing that the miracle shown, was that God can easily overcome the devil and his crowd. God was more powerful than all the magicians in Egypt.
Verses 15-25: Pharaoh would go the "river's bank" (8:20), not to drink but to pay homage, for the Nile River was worshiped as a god. So it is no coincidence that the first plague on the Egyptians was direct against the false god of the Nile.
Exodus 7:15 "Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand."
"In the morning": Apparently, Pharaoh habitually went to the river for washing or, more likely, for the performance of some religious rite. Three times Moses would meet him at this early morning rendezvous to warn of plagues, i.e., the first, fourth, and seventh (8:20; 9:13).
"By the river's brink": the first confrontation of the plague cycle took place on the banks of the Nile, the sacred waterway of the land, whose annual ebb and flow contributed strategically and vitally to the agricultural richness of Egypt. Hymns of thanksgiving were often sung for the blessings brought by the Nile, the country's greatest, single economic resource.
We should understand that in Egypt, the water of the Nile was god to these people. It seems as though this was some sort of ceremonial thing that the Pharaoh did every morning, or at least at some specified time. He could have been there just to bathe, but I believe this Scripture implied some ceremony took place. God was aware of just when he (Pharaoh), would be there and God saw to it that that would be the very time Moses would be there as well.
Exodus 7:16 "And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear."
What they shall say upon meeting him.
"The Lord God of the Hebrews hath sent me unto thee": Still appearing in the character of the ambassador of Jehovah, the God of the children of Israel.
"Saying, let my people go": That they may serve me in the wilderness; the demand is once more renewed, before any punishment is inflicted for refusal, that the patience and forbearance of God might be the more visible. And his judgments appear the more righteous when inflicted, as well as Pharaoh be left more inexcusable. The reason of the demand is observed.
"That they may serve me": Keep a feast, and sacrifice to him, as is before expressed and the place where is pointed at.
"In the wilderness": At Sinai, in Arabia, where the mountains of Sinai and Horeb were. But the time of their service is not here expressed, as elsewhere, namely, three days.
"And, behold, hitherto thou wouldest not hear": And obey the voice of the Lord, upbraiding him with his disobedience, and the hardness of his heart. But signifying it was not now too late, though it was advisable to be quick, or the blow would be given, and the plagues inflicted.
Moses had to approach the Pharaoh again. This time it appeared that Moses had cooled his fears of Pharaoh and was just willing to please God. God told him (Moses), to walk right up to Pharaoh and say "you didn't listen last time, but you must listen now. Let my people go."
Exodus 7:17 "Thus saith the LORD, In this thou shalt know that I [am] the LORD: behold, I will smite with the rod that [is] in mine hand upon the waters which [are] in the river, and they shall be turned to blood."
"Blood": The Hebrew word does not denote red coloring such as might be seen when red clay is washed downstream, but denotes actual substance, i.e., blood.
You see, the blood defeats the enemy. The shed blood of Jesus defeats the enemy every time. This was a battle between Egypt's god and the true God. The true God applied the blood to discredit the false god of the Nile. We see here, in the physical, the putrid Nile. This was real blood, it was not just discolored but was undrinkable; and as we see in the next Scripture, actually killed the fish. Since fish from the Nile were one of the main items of the Egyptian's diet, this brought a double curse. Remember this was the hand of God bringing this curse.
Exodus 7:18 "And the fish that [is] in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink of the water of the river."
Their elements being so radically changed and they were not able to live in any other but water.
"And the river shall stink": With the blood, into which it should be congealed, and with the putrefied bodies of fishes floating in it.
The water of the Nile has always been regarded by the Egyptians as a blessing unique to their land. It is the only pure and wholesome water in their country, since the water in wells and cisterns is unwholesome, while rain water seldom falls, and fountains are extremely rare.
We will read (in verse 24), that the water was so bad, they could not drink it. This was not just red, muddy water; this was BLOOD.
Exodus 7:19 "And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and [that] there may be blood throughout all the land of Egypt, both in [vessels of] wood, and in [vessels of] stone."
The use of different words, "waters, streams, rivers, pools and reservoirs," indicates graphically the extent of the plague. Even buckets of wood and stone filled with water and kept inside the homes could not escape the curse of their contents being turned into blood.
This miracle of God was so vast. I do not believe that Moses or Aaron went and stretched the rod over each of these things mentioned. I believe the miracle occurred when Moses handed Aaron his rod and the rod was stretched over the Nile River.
It was certainly appropriate that this first judgment would be against the Nile, since the Hebrew boys were thrown into the Nile to die. We see God's punishment was terrible. There would be no water at all to drink, until this terrible punishment had ended. This punishment not only touched the Pharaoh but all of his people. We see from this Nile being turned to blood, that the real God had struck out at this false god and Jehovah (The existing everlasting One), had overcome.
Exodus 7:20 "And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that [were] in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that [were] in the river were turned to blood."
Moses delivered the rod to Aaron, who took it and went to the water side.
"And he lifted up the rod, and smote the waters that were in the river": Or "in that river", the river Nile, on the bank of which Pharaoh then stood:
If the occasion was one of a Nile festival, Pharaoh would have "gone out to the water" (Exodus 7:15), accompanied by all the great officers of the Court, and by a large body of the priests and vast numbers of the people. If it was a mere occasion of bodily ablution, he would have had with him a pretty numerous train of attendants. In either case, considerable publicity was given to the miracle, which was certainly not "done in a corner."
It did not just look like blood, it was blood. We see that there was no argument from Moses and Aaron. They did just as God had commanded them. This was Moses' rod that God had given him in the wilderness. It was very important that they did this in the sight of Pharaoh, so that he would know where this was coming from. It was also, important that Pharaoh was not the only one present, so that Pharaoh could not deny this was the hand of God. There were witnesses, so Pharaoh could not say this blood was from any other cause. Just as God had said, it turned to blood.
Exodus 7:21 "And the fish that [was] in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt."
The Egyptians subsisted to a great extent on the fish of the Nile, though salt-water fish were regarded as impure. The mortality among the fish was a plague that was much dreaded.
Previously they had "loathed to drink" (Exodus 7:18), but apparently had drunk. Now they could do so no longer as the draught was too nauseous.
Which was a full proof that the conversion of it into blood was real; for had it been only in appearance, or the water of the river had only the color of blood, and looked like it, but was not really so, it would not have affected the fishes, they would have lived as well as before.
This plague was a greater affliction to the Egyptians, not as it affected their drink but their food, the fish (Num. 11:5), being what the common people chiefly lived upon. "And the river stank"; the blood into which it was turned being corrupted through the heat of the sun, and the dead fishes floating upon it being putrefied.
This was just saying that exactly what God had said would happen, did happen.
Exodus 7:22 "And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the LORD had said."
"The magicians ... did so with their enchantments": How ludicrous and revealing that the magicians resorted to copycat methodology instead of reversing the plague. What they did, bringing just more blood, did serve, however, to bolster Pharaoh's stubbornness.
We see here, that the lying, deceit of Satan was even at work here. There was no way these magicians could do what God had already done, because all the water was already blood. The only possibility was that some of the water we read about in verse 24 was turned into something appearing to be blood. The Pharaoh did not want to believe in the true God so he turned his back on this miracle as well.
Exodus 7:23 "And Pharaoh turned and went into his house, neither did he set his heart to this also."
Turned away from Moses and Aaron, and turned back from the river to which he came, and went to his palace in the city. It being perhaps now about dinner time, when all before related had passed.
"Neither did he set his heart to this also": Had no regard to this miracle of turning the waters into blood, as well as he had no regard to the rod being turned into a serpent, and devouring the rods of the magicians; he neither considered the one nor the other, or seriously and closely thought of this, any more than of the other.
He was as stubborn as a mule and even this water being turned into blood, did not change his heart and mind. He believed this was some kind of trick, and he wouldn't fall for it. A person who had sinned over and over would have a hardened heart, not capable of receiving the things of God. This was the case of Pharaoh, here.
Exodus 7:24 "And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river."
"Digged round about the river": The only recourse was to tap into the natural water table, the subterranean water supply. Evidently this was the water which was available to the magicians to use (verse 22).
We see here how they lived. From the look of this Scripture above there was no supply of water for anything except drinking water. They just had to do without water for other uses. We do not see the Hebrews mentioned. It appears; they had clear water to drink.
Exodus 7:25 "And seven days were fulfilled, after that the LORD had smitten the river."
"Seven days": An interval of time occurred before another warning was delivered, indicating that the plagues did not occur rapidly in uninterrupted succession.
We see here "seven" which means spiritually complete. This blood instead of water lasted seven days. Had this lasted longer than seven days, everything and everyone would have died. Notice here also that this curse or plaque or whatever you would care to call it, came from God, Himself.
Exodus Chapter 7 Continued Questions
1. What was spoken of the condition of Pharaoh's heart?
2. Would he let the Hebrews go?
3. The miracle of Moses' serpent swallowing the magicians' serpents showed what?
4. Had it affected Pharaoh's thinking?
5. Where were Moses and Aaron to see Pharaoh?
6. What were Moses and Aaron to take with them?
7. Why was Pharaoh at the water?
8. Who were Moses and Aaron to tell Pharaoh had sent them?
9. What were they to say to Pharaoh?
10. In what shall Pharaoh know that "He is God"?
11. What did God say would happen, when the rod was extended over the river?
12. Who was this battle between?
13. What makes us know this was real blood?
14. What was one of the main foods of Egypt affected by this plague?
15. What would happen to the fish in this water?
16. What would the water be like?
17. What was Moses and Aaron to do to cause this to happen?
18. Where did this rod come from?
19. What were two of the most unusual places the blood would be?
20. What specific place was the rod stretched out?
21. Why did you suppose the Nile was where the first plague was carried out?
22. Who does this blood in the water affect?
23. Who was this miracle plague done in front of?
24. Who did Pharaoh call to do the same miracle?
25. Was Pharaoh impressed by this plague?
26. Where did Pharaoh go?
27. What will repeated sin do to your heart?
28. Where did the Egyptians get water to drink?
29. How many days did the plague last?
30. Who sent the plague?
Verses 1-15: Note the concept of Pharaoh's response (in verse 2), as God says: "It thou refuse to let them go". The fact the "the magicians did so with their enchantments, and brought up frogs" certainly would not have been a blessing to the Egyptians. The goddess Heket (the spouse of the god Khnum), who is depicted in the form of a woman with a frog's head, was held to blow the breath of life into the nostrils of the bodies that her husband fashioned (Gen. 2:7), on the potter's wheel from the dust of the earth. Genesis intends to convey that Israel's God alone rules the world, and that He alone bestows on His creatures, according to His will, the power of fertility.
These frogs, considered by the Egyptians a symbol of fertility, could be transformed, if God so desired, from a token of blessing to one of blight. Moses allowed Pharaoh to pick the time when the frogs should be removed as he said: "Glory over me: when shall I entreat for thee." The sense of this language is that Moses allowed Pharaoh the choice of the time when Moses would intercede for him. The God would remove the frogs. But notice Pharaoh's response: "When Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them" (8:32; 9:34). All of this was "as the Lord had said (4:21; 7:4).
Exodus 8:1 "And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me.
"Go unto Pharaoh": The warning for the second plague was delivered to Pharaoh, presumably at his palace. Warnings for the fifth (9:1), and eighth (10:1), plagues also occurred at the palace.
Exodus 8:2 "And if thou refuse to let [them] go, behold, I will smite all thy borders with frogs:"
"Smite": The verb God used also meant "to plague". Various terms (literally from the Hebrew), namely "plagues" (9:14), "strike" (12:13), and "pestilence" (9:3, 15), were employed to impress them with the severity of what was happening in Egypt.
"Frogs": That Egyptians favored frogs was seen in the wearing of amulets in the shape of a frog and in the prohibition against intentionally killing frogs, which were considered sacred animals. The croaking of frogs from the river and pools of water signaled to farmers that the gods who controlled the Nile's flooding and receding had once again made the land fertile. The god Hapi was venerated on this occasion because he had caused rich soil deposits to come downstream.
Further, the frog was the representation, the image, of the goddess Heket, the wife of the god Khnum, and the symbol of resurrection and fertility. The presence of frogs in such abundance, all over everywhere outside and inside the houses (verse 3, 13), however, brought only frustration, dismay and much discomfort, rather than the normal signal that the fields were ready for cultivating and harvesting.
One of the false gods of Egypt was a frog-headed goddess called Heket. This frog-headed deity was worshipped, because they believe it had creative power. We will see in this massive overabundance of frogs, the tearing down of the worship of frogs. Animals of all kinds were worshipped in Egypt, and even though there were so many frogs, they were forbidden to kill them.
Here, we see the request of Moses and Aaron for Pharaoh to let the people go; and the threat of this great plague of frogs, if he didn't. These plagues God brought upon Pharaoh and the Egyptians were to discredit their false gods, as we said before. In (verse 3), we see just how severe this abundance of frogs was.
Exodus 8:3 "And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneading troughs:"
The river Nile; and though water, and watery places, naturally produce these creatures, yet not in such vast quantities as to cover a whole country, and one so large as Egypt, and this done at once, immediately. For they were all produced instantaneously, and in one day were spread all over the nation, and removed the next: and besides what follows is equally miraculous.
"Which shall go up and come into thine house": Which though they may come up out of rivers, and be upon the banks and the meadows adjacent, yet are never known to come into houses, and especially into bedchambers and other places mentioned. Being not a bold but timorous creature, and shuns the sight and company of men. But these came even into the royal palace, nor could his guards keep them out.
"And into thy bedchamber, and upon thy bed": and by their leaping upon him, and croaking in his ears, disturb his rest.
And into the house of thy servants": And upon thy people both nobles and common people, and not only get into their houses, but upon their persons. On their hands when they about their business, and on their laps, and into their bosoms, as they sat. This must have been very offensive and troublesome to them, what with their ugly shape, croaking noise and filthy smell, and the disagreeable touch of them, leaping on them. And even upon their food, and all vessels used for the same, which must make it very nauseous and distasteful to them.
"And into thy ovens": Where they baked their bread, and would be now hindered from the use of them:
"And into thy kneading troughs": Where they kneaded their dough, and made it into loaves, and prepared it for the oven. Or the "dough" itself, which they leaped upon and licked, and made it loathsome for use.
Exodus 8:4 "And the frogs shall come up both on thee, and upon thy people, and upon all thy servants."
They did not only invade their houses, but their persons, armed as they were with a divine commission and power.
"And upon thy people": Not upon the Israelites, whom God here exempts from the number of Pharaoh's people and subjects, including all of their servants.
The Pharaoh had full warning about how bad this plague would be before it happened. There would be frogs everywhere, even in the food. He could repent, but he would not.
Exodus 8:5 "And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt."
By a secret impulse upon his mind, for he was now in the presence of Pharaoh, who had refused to let Israel go.
"Say unto Aaron, stretch forth thy hand with thy rod": For Aaron carried the rod, and he was the minister of Moses, who was appointed a god to him. And he was to speak and to do whatever he ordered him from the Lord.
"Over the streams, over the rivers and over the ponds": The seven streams of the river of Nile, and over the canals cut out of it, and over all places where there was a collection of water for any use for man or beast.
"And cause frogs to come up upon the land of Egypt": Out of the streams, rivers, and ponds, immediately.
Here again, we see this rod that God had given Moses, used to bring this plague of frogs. Some of the writers try to explain where the frogs came from, but they came from God. This again, was a miracle that God brought. Moses, Aaron and the rod were all used of God to bring this about.
Exodus 8:6 "And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt."
That is, towards the waters of the Nile, and towards all places where any water was; for it was not possible he could stretch out his hand over all the waters that were in every place.
"And the frogs came and covered the land of Egypt: they came up at once, and in such multitudes everywhere, that the whole land was full of them. This was done on the twenty fifth of Adar, or February, the same day the former plague ceased; that Moses by his rod produced frogs, locusts, and lice.
At first the inhabitants killed them, and keeping their houses shut, bore it patiently some time. But when it signified nothing, and their household goods were covered with them, and they found them boiled and roasted with their food, and lay in such heaps that they could not tread for them. They were so distressed with the smell of the dead ones, they forsook their country.
We see here that just as God had warned, the frogs came when Aaron stretched out Moses' rod over the rivers.
Exodus 8:7 "And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt."
"The magicians did so": Once again, instead of reversing the plague, the magicians in demonstrating the power of their secret arts only appeared to increase the frog population to the added discomfort of the people. Their power was not sufficient enough to do more than play "copycat." That the magicians could duplicate but not eradicate the problem was, however, sufficient to solidify royal stubbornness.
Here again we see Pharaoh's magicians brought frogs as well.
Verses 8-15: Here, a common pattern begins: the pestilence comes; the pain is felt; Pharaoh seeks "relief" and promises to "let the people go"; the plague is dismissed; and Pharaoh resists God's grace once again (see 3:19; 4:21; 5:2; 7:3, 13-14).
Exodus 8:8 "Then Pharaoh called for Moses and Aaron, and said, Entreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD."
"Entreat the LORD": Using the Lord's name and begging for relief through His intervention was more a point in negotiation and not a personal or official recognition of Israel's Lord.
This unbelievable overflow of frogs had gotten to the Pharaoh, and he said that he would let the Hebrews go and worship. Here was the first weakening of Pharaoh and he had gone so far as to promise to let the people go. This was a terrible predicament the Egyptians were in. They could not kill these frogs because they were objects of worship to them.
Exodus 8:9 "And Moses said unto Pharaoh, Glory over me: when shall I entreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, [that] they may remain in the river only?"
"May remain in the river only": A specific detail like this in Moses' question indicates that the Nile and the waters had returned to normal and again continued to support life.
Here we see Moses asking Pharaoh, how soon he would let the children go? Then Moses could go back and speak to God to kill the frogs in the houses and get the rest to congregate in the rivers. It seems Pharaoh had more than one house and the frogs were in all of them.
Exodus 8:10 "And he said, Tomorrow. And he said, [Be it] according to thy word: that thou mayest know that [there is] none like unto the LORD our God."
"Tomorrow": Having been granted the privilege to set the time when the Lord would answer Moses' prayer for relief, Pharaoh requested a cessation only on the next day. Presumably he hoped something else would happen before then so that he would not have to acknowledge the Lord's power in halting the plague, nor be obligated to Moses and his God. But God answered the prayer of Moses, and Pharaoh remained obstinate (verse 15).
This first "he" here was Pharaoh answering Moses' question from verse 9, and he said "tomorrow". The second "he" was Moses. Moses was, in essence, telling Pharaoh to recognize the supremacy of Almighty God. Moses accepted the date that the Pharaoh had set.
Exodus 8:11 "And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only."
Signifying there should be a full and clear riddance of them.
"They shall remain in the river only": The River Nile.
This was Moses speaking here, telling Pharaoh that as he wished, it would be done. God's desire in this punishment, as in all punishment, was to cause men to repent. It seemed as though this was the case here that Pharaoh had repented.
Exodus 8:12 "And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh."
To the place where they used to pray to the Lord, and meet with him, and receive messages from him; this they did the same day the plague was inflicted, the day before the morrow came when the frogs were to be removed.
"And Moses cried unto the Lord": Prayed unto him with great fervency, and with a loud voice, most fervently entreating that the frogs might be removed on the morrow, as he had promised, that so he might not be covered with shame and confusion before Pharaoh. His faith of the miracle being wrought did not hinder the use of prayer to God for it.
"Because of the frogs which he had brought against Pharaoh": As an army: or "put upon" him, as a judgment on him. Or rather the sense is, as it may be rendered, "because of the business of the frogs, which he had proposed or promised to Pharaoh". That is, for the taking of them away, he had proposed to Pharaoh to fix the time when he should entreat the Lord for the removal of them; and he having fixed on the next day. Moses promised it should be done according to his word; and now he is persistent with the Lord, that it may be done as he had promised.
Note here, that Moses promised Pharaoh that the plague of the frogs would be over, even before he prayed to God. Moses knew the purpose of the frogs and knew that God had accomplished what He set out to do with them. Moses knew in his heart that God would do this.
Exodus 8:13 "And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields."
God, who knew the heart of Pharaoh, and its insincerity, or at any rate its changefulness, took the plague of frogs away in a manner that made its removal almost as bad as its continuance. The frogs did not return into the river; neither were they devoured by flights of cranes or large wading birds, they simply died. God could as easily have dissolved them into dust, but he would have them to lie dead before their eyes, as a token that they were real frogs and no illusion, and as a testimony of his wonderful power.
Exodus 8:14 "And they gathered them together upon heaps: and the land stank."
Swept them up, and laid them in heaps out of the way. They died where they were in thousands and tens of thousands, so that they had to be "gathered upon heaps".
"And the land stank": With the stench of the dead frogs, which was another proof and evidence of the reality of the miracle; and that dead frogs will cause such an ill smell appears from the above account of what befell the inhabitants of Paeonia and Dardania, unless that should be the same with this, only the names of places and some circumstances altered (see Exodus 8:16).
In the great plague of frogs mentioned by Eustathius (see the comment on Exodus 8:1-4), it was the stench of the frogs after they were dead which caused the people to quit their country.
Probably this was a drastic understatement. I am sure the odor from that many dead frogs was overwhelming. The Lord did not let Moses down; He did exactly as Moses promised Pharaoh. The relief from the frogs was just in part, because this terrible odor remained for a while.
Exodus 8:15 "But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said."
Hitherto Pharaoh's nature had not been impressed; his heart had remained dull, callous, and hard. Now an impression had been made (Exodus 8:8), and he must have yielded, if he had not called in his own will to remove it. Herein was his great guilt. (See the comment on Exodus 4:21).
"And hearkened not unto them": To Moses and Aaron, to let the children of Israel go, as they had required, and he had promised.
"As the Lord had said": Had foretold that he would not hearken to them, nor let Israel go as yet.
Here we see a liar or a double-minded man in Pharaoh. He had no intention of letting them go. This Pharaoh was a false god himself. He didn't believe in God. Therefore, he had no morals; so a lie was nothing to him. It is terribly dangerous to play games with God. A man like Pharaoh was wishy-washy. He was unstable in all his ways. He lied when he said he had chosen God. Woe be to Pharaoh and his people.
Verses 16-19: For "dust" to be turned to "lice" or gnats (the Hebrew word describes either one), was particularly awful for the scrupulously clean Egyptians. With this plague, Pharaoh's magicians could no longer duplicate the Lord's signs, and finally they acknowledge what Pharaoh would not: "This is the finger of God".
Exodus 8:16 "And the LORD said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt."
The third plague, like the sixth and ninth, concludes a cycle and comes unannounced as a special judgment for failing to heed the others. This was the first plague that the magicians could not reproduce, and they were forced to admit that "This is the finger of God," an expression conveying the miraculous power of God (as in Exodus 31:18; Deut. 9:10; Psalm 8:3), and a comparison of (Luke 11:20 with Matthew 12:28).
"Lice": The Hebrew term is preferably taken to designate tiny, stinging insects barely visible to the naked eye. Those priests, who fastidiously kept themselves religiously pure by frequent washing and by shaving off body hair, were afflicted and rendered impure in their duties.
The word that was translated from "ken", some believe means mosquitoes. But it really doesn't matter whether this was an overwhelming attack of mosquitoes or lice. The results were the same. They brought disease and great discomfort. It was interesting that God made them of the sand as he made man from the dust of the earth. God can turn any type of matter into any form He desires. He is God. Here we see that God gave no warning to Pharaoh. It was automatic punishment for Pharaoh's lies.
Exodus 8:17 "And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt."
"All the dust of the land ... throughout all the land": The record stresses by its repetition of "all" and "land" the tremendous extent and severity of this pestilence.
We see literally billions of these pests. God could have brought these lice, or mosquitoes, whichever one they were, without Aaron stretching the rod over the sand. This was a show for Pharaoh, so that he would know for sure that this plague came from the one true God. There is nothing worse for man or beast than either of these pests. These pests have been known to drive livestock mad, and even cause their death. With this many, there would be total torment for the people as well. When it said "all the dust of the land became lice", you can see the horribly terrifying amount of pests turned lose all over Egypt.
Exodus 8:18 "And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast."
These lice were produced out of the dust of the earth; out of any part of the creation God can fetch a scourge, with which to correct those who rebel against him. Even the dust of the earth obeys him. These lice were very troublesome, as well as disgraceful to the Egyptians, whose priests were obliged to take many pains that no vermin ever should be found about them.
All the plagues inflicted on the Egyptians, had reference to their national crimes, or were rendered particularly severe by their customs. The magicians attempted to imitate it, but they could not. It forced them to confess, "This is the finger of God"! The check and restraint put upon us needs be from a Divine power. Sooner or later God will force even his enemies to acknowledge his own power. Pharaoh, notwithstanding this, was more and more obstinate.
Here we see the magicians were stumped, they could not do this. Magicians are really sleight of hand people. As in the blood, they probably had some pill they put in the water to make it appear to be blood. Magicians really have very little power and the power they do have comes from Satan, not God.
Throughout these two plagues we have read about in these lessons, God was trying to get the attention of Pharaoh and his people, and make them realize who He was and that they must obey Him. So far it seemed to have caused Pharaoh to get more and more calloused. Tragedy does one of two things. It will either cause you to come closer to God or it will drive you from Him. Here, Pharaoh was further away. The more he ran from God the harder his heart became. As I said before, it was not important whether this was literal lice or whether, as some believe, it was mosquitos, the end result was the same. This was a terrible pestilence on Pharaoh, his people, his livestock and his land. Notice Pharaoh brought this upon himself when he lied to God.
Exodus Chapter 8 Questions
1. In verse 2, God told Moses to tell Pharaoh to let the people go, and if they would not, God would bring a plague of what?
2. What did the frog have to do with false gods in Egypt?
3. What power did they believe this goddess had?
4. Why could not the Egyptians destroy the frogs?
5. What was the purpose of the plagues?
6. Where were the frogs to be?
7. How did this affect the food?
8. What was Aaron to do to bring the plague?
9. What and whom did God use to bring the plague about?
10. What did the magicians do?
11. When the frogs came, what did Pharaoh do?
12. What did he promise?
13. When did Pharaoh promise?
14. What did Moses do in behalf of Pharaoh?
15. What had Moses already promised Pharaoh?
16. Did God honor Moses' promise?
17. Moses told Pharaoh to do what?
18. What was this punishment for?
19. What happened to the frogs in the houses?
20. What did the people do with them?
21. What did this cause in the land?
22. What did Pharaoh do, when the plague of frogs was over?
23. What two things do we see in Pharaoh?
24. Who was Pharaoh, that made him think he could get away with this?
25. Did God give warning of the next plague?
26. What was the next plague?
27. What two things did this pestilence bring?
28. What did God make them of?
29. What shows the magnitude of them?
30. Why did God use Aaron and Moses, when He could bring the plague without their assistance?
31. Were the magicians able to do this?
32. Who are magicians?
33. Do they really have power? Explain.
34. Tragedy will either _______ you closer to God, or _______ you ______ _____.
35. Who actually caused this plague of lice?
36. How?
Exodus 8:19 "Then the magicians said unto Pharaoh, This [is] the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the LORD had said."
"This is the finger of God": The failure of the magicians to duplicate this plague elicited from them this amazing evaluation, not only among themselves, but publicly before Pharaoh. Who nevertheless remained defiant, unwilling to acknowledge the power of God.
We see here, that these magicians were wiser than the Pharaoh. They finally recognized this as the finger of God. These magicians actually started the process of unbelief of the Pharaoh, when they turned their rods into serpents and when they did something to compete, with the water turning to blood. Pharaoh did not take the magicians warning. Pharaoh further hardened his heart as he would not listen as the Lord had predicted.
Verses 20-32: Each of the plagues in a new cycle (the first, the fourth, and the seventh) proceeds with a warning from Moses as he stands before Pharaoh early in the morning as "he cometh forth to the water". The second plague in each cycle (the second, fifth and the eighth), has only a warning from Moses; and the last ones do not receive a warning, but the come unannounced.
Moses conveyed to Pharaoh the additional distinction that "the land of Goshen," the area where Israel lived, would be unaffected by the plague "to the end thou mayest know that I am the Lord in the midst of the earth."
"Division" (in verse 23), actually means a "ransom, redemption" in the Hebrew text, but the Septuagint, Syriac Peshitta and Vulgate (notable ancient versions of the Old Testament), have a different root, meaning "distinction, difference." The word "distinction, difference" does appear (in 9:4; 11:7 and 33:16), and is a significant concept in that God does "distinguish" between His people and the heathen when judgment comes. And (in 33:16), it is His very presence with Israel, His people, that sets them apart from all other peoples.
The act of sacrificing ("the abomination of the Egyptians"), seems to be related to the sacrifice of sheep. This is supported by the warning of Joseph (in Genesis 46:34). Some have suggested it was the sacrifice of heifers, the cow being the animal sacred to the goddess Hathor. Another view is that the Israelites would not carry out the rigid regulations with regard to the cleanness of the sacrificial animals. Pharaoh's response, "Go ye, sacrifice to your God in the land," is the first of four compromises he proposed, which may be paraphrased as follows:
(1) "Stay in the land" (verse 25).
(2) "Do not go very far away" (verse 28)
(3) "Leave your families with me" (10:11).
(4) Leave your possessions with me" (10:24).
Satan makes the same basic appeals to Christians today. The text carefully notes that "Pharaoh hardened his heart at this time also." Moses had plainly told Pharaoh (in verse 29), not to "deal deceitfully any more in not letting the people go to sacrifice to the Lord (Gen. 3:1), and Satan's tactics). Satan has been a murderer and liar from the beginning (John 8:44).
Exodus 8:20 "And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me."
Of the day following, the twenty eight of Adar, or February, according to Bishop Usher. This was the best time to meet with Pharaoh, and the most likely to make impressions on him.
"And stand before Pharaoh": Meet him as he comes along and stop him, stand before him as having something to say to him. This was using great boldness and freedom with a king. But as Moses was ordered to do it by the King of kings, it became him to obey him.
"Lo, he cometh forth to the water" (see Exodus 7:15).
"And say unto him, thus saith the Lord, let my people go, that they may serve me": Which had often been required before, but to no purpose, and in case of refusal he is threatened as follows (in verse 21).
Here again we see Moses being instructed to catch the Pharaoh at the edge of the water early in the morning when Pharaoh took his daily trip to the water. Over and over they told Pharaoh to let the people go.
Exodus 8:21 "Else, if thou wilt not let my people go, behold, I will send swarms [of flies] upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms [of flies], and also the ground whereon they [are]."
"Swarms": The LXX translates "swarms" as "dog-fly", a blood-sucking insect. The ichneumon fly, which deposited its eggs on other living things so the larvae could feast upon it, was considered the manifestation of the god Uatchit. "The land was laid waste because of the swarms" (verse 24), is hardly an evaluation propitious for any insect-god! Whatever the specific type of fly might have been, the effect of the plague was intense and distressful.
"Flies" were common pests in arid Egypt, but now they were an affliction of unprecedented magnitude (Psalm 78:45). Except where God's people lived ("Goshen").
These plagues just got worse and worse. This, like the frogs, was a plague inside the house even more than outside. This particular species of flies had a terrible bite. Flies by the millions were more than a nuisance; they were a health hazard as well.
Exodus 8:22 "And I will sever in that day the land of Goshen, in which my people dwell, that no swarms [of flies] shall be there; to the end thou mayest know that I [am] the LORD in the midst of the earth."
"In that day the land of Goshen": For the first time in connection with the plagues, God specifically noted the discrimination to be made, Israel would be untouched! The term "sign" (verse 23), describes the distinction which was being drawn and which was also specifically noted for the fifth, seventh, ninth, and tenth plagues. Coupled with the repeated emphasis on "My people" in God's pronouncements. The specific distinguishing between Israel in Goshen and Egypt itself highlighted both God's personal and powerful oversight of His people.
This is the first plague in which God singled out the Egyptians and protected the Hebrew people (see note on 7:14).
The first plagues all came on Hebrew and Egyptian alike, but suddenly here the Hebrews were separated from the Egyptians. This is another point to be made about the first 3-1/2 years of the tribulation being endured by the world and Christendom and the last 3 1/2 years (wrath of God), being just on the worldly. The Hebrews were in Egypt, but not of Egypt; just as we Christians are in the world, but not of the world. God was telling Pharaoh: I am making a separation between the saved and the unsaved. God was showing Pharaoh that He was the God of the Hebrews.
Exodus 8:23 "And I will put a division between my people and thy people: tomorrow shall this sign be."
"Tomorrow": The plague-warning on this occasion stated exactly when it would strike, giving Pharaoh and his people opportunity to repent or yield. "Tomorrow" was also the due time for the fifth, seventh, and eighth plagues (9:5, 18; 10:4). And "about midnight" was the stated time for the ninth plague to commence (see note on 11:4).
God, for that matter, has always had a division between His people and the world. God will build a hedge around His people and protect them from the enemy. The hedge is the shed blood of Jesus. When the plagues came on all the people with no separation, the legalist tried to analyze it away by saying it was just a natural phenomenon. When the separation was distinct, there was no way they could justify this logically, as this was spiritual all the way.
Exodus 8:24 "And the LORD did so; and there came a grievous swarm [of flies] into the house of Pharaoh, and [into] his servants' houses, and into all the land of Egypt: the land was corrupted by reason of the swarm [of flies]."
And this he did immediately of himself without any means. Not by the rod of Aaron, to let the Egyptians see that there was nothing in that rod, that it had no magic virtue in it, and what was done by it was from the Lord himself. Who could as well inflict plagues without it as with it (see Psalm 105:31). And there came a grievous swarm of flies; or a "heavy" swarm, which was both very numerous, and very troublesome and distressing.
"Into the house of Pharaoh, and into the houses of his servants, and into all the land of Egypt": Into the palace of Pharaoh, and into the palaces of his nobles, ministers, and courtiers, and into the dwelling places of all his subjects, throughout the whole land, excepting the land of Goshen.
"The land was corrupted by reason of the swarm of flies": Josephus says, the land lay neglected and uncultivated by the husbandmen; it may be, the air was infected by the flies, which produced a pestilence that took many of the inhabitants. So, among the Eleans, as Pliny reports, a multitude of flies produced a pestilence. However, it is certain many of the inhabitants of Egypt perished by them. They might sting them to death, suck their blood, and poison them with their venomous stings (see Psalm 78:45).
There is nothing nastier or more aggravating than flies in the house. One fly can nearly drive you crazy, but to have literally millions in one house would be revolting. The noise would be deafening and there would be no way you could eat. This would be a terrible predicament to be in.
Exodus 8:25 "And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land."
Moses rejected the ploy to let the Hebrew people make sacrifices "in the land" of Egypt (verse 26). Citing the "abomination" that Israel's sacrificial sheep would be to the Egyptians. Because the Egyptians considered these animals unclean, such sacrifices came with the risk of the Hebrews being stoned (Gen. 43:32; 46:34). Pharaoh's offer of a short trek into the "wilderness" was similarly refused. God will not accept compromise when He has issued a command.
Here Pharaoh is suggesting that these Hebrews go ahead and sacrifice to their God but do it in Egypt. Even though he would do almost anything to get rid of these flies, he still wants to run everything. He wants God to do it his way.
Exodus 8:26 "And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: Lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?"
"Sacrifice ... we shall sacrifice the abomination of the Egyptians": An attempt at appeasement by compromise on the part of Pharaoh. "Sacrifice ... before their eyes" was countered by Moses' pointing out that Israel's sacrifices would not be totally acceptable to the Egyptians, who might even react violently, "will they not stone us?" This evaluation Pharaoh immediately understood. Either their strong dislike of shepherds and sheep (Gen. 46:34), or Israel's sacrificial animals being sacred ones in their religion brought about Egyptian aversion to Israel's sacrifices.
The very animals that the Egyptians worshipped were some of the animals that the Hebrews sacrificed to God. We see here an offer of Pharaoh wanting to give these Hebrews a time off from their labors, but he wants them not to leave Egypt. As I said, this will never work. If these Hebrews (Israelites), were to sacrifice to God, the Egyptians would be greatly offended in their religious practices. The Israelite people and the Egyptian people would probably wind up fighting a religious war. You can easily see why this wouldn't work. Moses' statement (will they not stone us), has to do with the sacrificing of cows by the Hebrews, which the Egyptians forbid, because they worshipped the cow. You can see what a mess this would be. Pharaoh should be able to see this too.
Verses 27-29: We will go ... I will let you go": The first declaration showed the decision to travel no less than 3 days beyond Egyptian borders was a non-negotiable item. The second declaration showed Pharaoh trying to keep that decision to travel and sacrifice strictly under his authority and not as a response to the Lord's request for His people.
Exodus 8:27 "We will go three days' journey into the wilderness, and sacrifice to the LORD our God, as he shall command us."
Go ye, sacrifice to your God in the land. Between impatient anxiety to be freed from this scourge and reluctance on the part of the Hebrew bondsmen, the king followed the course of expediency; he proposed to let them free to engage in their religious rites within any part of the kingdom. But true to his instructions, Moses would accede to no such arrangement; he stated a most valid reason to show the danger of it.
And the king having yielded so far as to allow them a brief holiday across the border, annexed to this concession a request that Moses would entreat with Jehovah for the removal of the plague. He promised to do so, and it was removed the following day. But no sooner was the pressure over than the spirit of Pharaoh, like a bent bow, sprang back to its usual hard heartedness, and, regardless of his promise, he refused to let the people depart.
Here we see the original request repeated again. God will direct the sacrifice. This will be a safe distance from Egypt.
Exodus 8:28 "And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: intreat for me."
"Intreat for me": An abbreviated request, applying not only to himself but also for the removal of the plague as previously asked in connection with the second plague (8:8).
Now, we see the real reason Pharaoh did not want the Israelites to go into the wilderness. They were almost free labor and he did not want them to escape to freedom. These flies were so bad, he would agree to almost anything to get them stopped. He asked Moses to speak to God for him, and get the flies stopped (intreat for me). Intreat and Entreat means the same; earnest request: beg, plead or implore.
Exodus 8:29 "And Moses said, Behold, I go out from thee, and I will entreat the LORD that the swarms [of flies] may depart from Pharaoh, from his servants, and from his people, tomorrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD."
"But let not Pharaoh deal deceitfully": Moses' closing exhortation underscored the deceptive nature of the king's words.
We see here, that Moses set the next day for the removal of the flies but he warned Pharaoh that he had better carry through with his promises and not renege on them as he did before. God would punish Pharaoh severely, if he didn't do what he said he would do. He told Pharaoh: If you promise, I will go and talk to God for you.
Exodus 8:30 "And Moses went out from Pharaoh, and entreated the LORD."
He did as he promised he would, and prayed to the Lord to remove the flies from Pharaoh and his people.
Exodus 8:31 "And the LORD did according to the word of Moses; and he removed the swarms [of flies] from Pharaoh, from his servants, and from his people; there remained not one."
"Remained not one": This declaration of the total divine removal of the flies, a demonstration of God's answering Moses' entreaty, did not persuade Pharaoh at all. Once again, removed from the humiliating effects of a plague, his stubborn resistance resurfaced (verse 32).
Moses spoke to God for Pharaoh believing that Pharaoh would follow through with his promise. God did exactly what Moses had promised. God did not leave even one fly in Pharaoh's houses. God is always true to His Word. God always tells the truth. Pharaoh (a type of Satan), seldom ever told the truth, because he had no moral character. You could not trust him. He had no conscience.
Exodus 8:32 "And Pharaoh hardened his heart at this time also, neither would he let the people go."
As he did before, when he found the plague was removed, and the flies were gone.
"Neither would he let the people go": Through pride and covetousness, being loath to have the number of those under his dominion so much diminished, and to lose so large a branch of his revenues arising from the labor of these people.
We see here, the same as the time before. The minute the plague stopped, Pharaoh would not keep his promises. He hardened his heart and would not let the people go.
Exodus Chapter 8 Continued Questions
1. What did the magicians say to Pharaoh?
2. What did Pharaoh do on their advice?
3. Where was Moses to go and speak to Pharaoh?
4. What was Moses to tell Pharaoh would happen to him, if he did not let the people go?
5. To what extent would this plague reach?
6. This was not just a nuisance, but a _________ ___________ ___ _____.
7. What was the exception to the plague?
8. Why?
9. These Hebrews are in Egypt but not ___ _________.
10. What can we Christians see in this?
11. The legalist tried to analyze the plagues by saying they were __ __________ _____________.
12. How was the land corrupted?
13. What 2 specific problems would this many flies bring?
14. When Pharaoh could stand the flies no longer, what did he do?
15. What was Pharaoh's plan?
16. Why would it not work?
17. What did Moses call the animals that the Egyptians worship, to God?
18. What would probably happen, if the Israelites were to sacrifice to God in Egypt?
19. What was the main animal in question?
20. What did Moses tell Pharaoh was the only acceptable plan?
21. What was the real reason Pharaoh did not want them to go into the wilderness?
22. He wanted Moses to immediately do what?
23. When did Moses say this would happen?
24. What did Moses warn Pharaoh about?
25. What did the Lord do?
26. How many flies were left?
27. Compare Satan (Pharaoh), and God.
28. What foolish thing did Pharaoh do?
Verses 1-7: Once again Egypt's religion was rebuked and ridiculed, because it included the worship of various animals (such as the bull-gods Apis and Mnevis; the cow-god Hathor; and the ram-god Khnum), as well as animal-headed deities. Again, God made a "distinction" between the Egyptians and the Israelites: "the cattle of the children of Israel died not one". All of these various animals would have affected transportation, agriculture and worship.
Exodus 9:1 "Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me."
The same day the plague of the flies was removed.
"Go in unto Pharaoh": Boldly, without any fear of him or his court.
"And tell him, thus saith the Lord God of the Hebrews": Speak in the name of Jehovah, the God whom the Hebrews worship, and who owns them for his people, and has a special love for them, and takes a special care of them, and is not ashamed to be called their God, as poor and as oppressed as they be.
"Let my people go, that they may serve me": This demand had been often made, and, though so reasonable, was refused.
Exodus 9:2 "For if thou refuse to let [them] go, and wilt hold them still,"
Continue to refuse, as he had done.
"And wilt hold them still": In the land, and under his dominion and oppression.
Exodus 9:3 "Behold, the hand of the LORD is upon thy cattle which [is] in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: [there shall be] a very grievous murrain."
"In the field": Apparently stabled livestock did not succumb to the pestilence. Although incredibly severe, some animals were still alive afterwards for Egypt to continue without total loss to an economy which depended upon domesticated animals. A few months later, when the seventh plague struck, there were still some cattle, which, if left in the field, would have died (9:19).
"Horses ... camels": Horses, which were common in the period, had been brought into military service by the Hyksos. Camels were a domesticated animal by this time in the 15 th century B.C.
"Very grievous murrain" (plague). In listing the different kinds of livestock, the severe nature of the plague was emphatically underscored as one which would for the first time target personal property. Egyptian literature and paintings substantiate how valuable livestock was to them. Whatever the exact nature of this pestilence, anthrax, murrain, or other livestock disease, it was clearly contagious and fatal. Religious implications were obvious: Egypt prized the bull as a sacred animal with special attention and worship being given to the Apis bull, the sacred animal of the god Ptah. Heliopolis venerated the bull, Mnevis. Further, the goddess Hathor, represented by a cow, or a cow-woman image, was worshiped in several cities.
"Cattle" were often worshiped in Egypt as representatives of various deities.
This was the fifth plague and the thing that amazes me the most in all of this is the patience of the Lord. In the last four plagues, we have seen the problems coming to the people themselves, and to Pharaoh's house. These pests and the water turning to blood had not really destroyed the wealth of Egypt, but had rather been an aggravation. This murrain was an epidemic disease among the animals that would kill a great portion of them. Notice here again, each plague got a little worse; and again, here we see the plague affects one of their false gods, the cow.
This would deeply hurt the economy of this land as well. It would hurt their transportation in the horses, asses, and camels. We can see this was a grievous plague. Just as God gives us chance after chance, He gave Pharaoh plenty of chances to repent and do what was right. There is a day of reckoning and God will not always wait.
Exodus 9:4 "And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all [that is] the children's of Israel."
"There shall nothing die": The additional declaration on the safety of Israel's livestock graphically underscored the miraculous nature of what God was about to do as He declared for the second time the distinction being made between Israel and Egypt. It underscored Israel's protection and to whom she really belonged.
We see here again, that God was making a difference between the Egyptians and the children of Israel. Nothing would be hurt in Goshen where the Hebrews lived.
Exodus 9:5 "And the LORD appointed a set time, saying, Tomorrow the LORD shall do this thing in the land."
"Appointed a set time": The prophetic and miraculous nature of this plague is highlighted by stating "morrow" and, by noting "on the next day," it happened as predicted (verse 6).
Pharaoh a few verses back, set the first time on the morrow. Moses set the next time, on the morrow. Here God sets the time tomorrow. God is just in all His dealings with man. He gives time to repent. Man must respond by repenting; when he doesn't, trouble comes.
Exodus 9:6 "And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one."
"Cattle ... died not one": The distinction being made received added emphasis with this double declaration that Israelites suffered absolutely no loss in livestock.
Agriculture was and remains Egypt's premier economic resource, with wealth measured in cattle and other livestock that the Egyptians possessed for work and for war. When God struck their animals with murrain (plague), He was beginning to single out the Egyptians and destroy their economy. Earlier plagues caused irritation and pain but not the widespread loss of personal property.
As in the case of the flies (8:22), all of Israel's livestock was spared.
As I said before, these plagues were getting worse and worse. God had specifically spared His own children in the midst of this plague. Just as Noah was saved in the flood, these cattle of the Hebrews had been saved in the midst of the plague.
Exodus 9:7 "And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go."
"Pharaoh sent": This time the king had to check on the veracity of the protection afforded Israel. Whatever his own rationalizations or theories about it might have been, they only confirmed him in his resistance and disobedience, despite finding out that there was "not one ... dead.
This is all too similar to what is going on in our world today. The sins are getting worse and worse. The people's hearts are getting harder and harder. Few are heeding the warnings of God. There is a day of wrath coming, which is punishment for not repenting. Just as Pharaoh was headed to a terrible punishment; so are the people who are living away from God who are not heeding any of the signs that are all around us.
Pharaoh couldn't believe that the Israelite cattle were spared, so he sent to be sure. When he found it was true, he still didn't listen and would not let the people go. Look all around us today at the problems (plagues): Aids, bad water, ozone layer leaving causing skin cancer, etc. I could go on and on. We had better not be like Pharaoh. There is very little time left. Repent before the wrath of God falls.
Verses 8-12: The sixth plague came with no warning, and even "the magicians could not stand before Moses because of the boils." The boils are referred to again (in Deut. 28:35). They were very painful and seriously affected the knees, legs and soles of the feet, which may explain why they could not stand before Moses. (In 8:18), the "magicians" could not "bring forth lice"; now they cannot even stand in Moses' presence.
Exodus 9:8 "And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh."
Furnaces in Egypt were either for the melting of metal, the preparing of lime, or the baking of bricks. It was probably from a furnace of this last kind that the ashes were now taken. Much of Goshen had been converted into a brick-field (Exodus 1:14; 5:7-13); and though most of the bricks made would be simply dried in the sun, a portion would be subjected to artificial heat in brick-kilns. When ashes from one of these kilns were made the germs of a disease that was a sore infliction, their own wrongdoing became to the Egyptians a whip wherewith God scourged them.
"And let Moses sprinkle it towards the heaven, in the sight of Pharaoh": This was to be done before Pharaoh, that he might be an eyewitness of the miracle, he himself seeing with his own eyes that nothing else were cast up into the air but a few light ashes; and this was to be done towards heaven, to show that the plague or judgment came down from heaven.
From the God of heaven, whose wrath was now revealed from thence; and Moses he was to do this; he alone, as Philo thinks, or rather both he and Aaron, since they were both spoken to, and both filled their hands with ashes; it is most likely that both cast them up into the air, though Moses, being the principal person, is only mentioned.
Exodus 9:9 "And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth [with] blains upon man, and upon beast, throughout all the land of Egypt."
"Boil breaking forth ... upon man ... upon beast": For the first time, human health was targeted.
The "boils" came with no warning on "man and beast (verse 10). This is similar to the affliction suffered by Job (Job 2).
These ashes were made with fire. These "ashes" and "dust" probably, just show that God can take things common to our everyday lives and turn them into plagues. This "sprinkling toward heaven" just shows that this plague was not one created by man but sent from God in heaven as punishment. These boils seemed to be of a terrible nature. The description here was of sores that were runny and incurable, accompanied with great pain. This was so widespread that all of Egypt was affected by it, except the Hebrews. This could be similar to radiation sores.
Exodus 9:10 "And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth [with] blains upon man, and upon beast."
"Ashes of the furnace": Aaron and Moses took two handfuls of soot, not just from any furnace, but from a lime-kiln or brick-making furnace. That which participated so largely in their oppressive labor became the source of a painful health hazard for the oppressors!
This sixth plague could be a warning of the impending danger of death in the final tenth plague. Here in the verse above, we see this terrible plague brought just as God said it would be.
Exodus 9:11 "And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians."
"Magicians could not stand": A side comment indicates that these men (who in Egyptian eyes were men of power) had been so sorely afflicted that they could not stand, either physically or vocationally, before God's spokesmen. Although they are not mentioned after the third plague, they apparently had continued to serve before Pharaoh and were undoubtedly there when plagues 4 and 5 were announced. Their powerlessness had not been sufficient as yet for Pharaoh to dispense with their service, an outward symbol perhaps, of Pharaoh's unwillingness to grant the God of Israel total sovereignty.
Here we see sudden judgment fell on these false prophets (magicians). These boils were hurting so badly that they could not stay in the presence of Pharaoh, Moses or Aaron. These wonders, as we said before, were in the presence of Pharaoh so that he could not deny they came from God.
Exodus 9:12 "And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses."
After this sixth plague, "the LORD hardened the heart of Pharaoh." Previously, either "Pharaoh had hardened his own heart" means, only the Pharaoh was given over to his own will; just as the Lord had spoken to Moses (4:21; 7:3). God is never one to coerce someone to do evil.
"The Lord hardened": For the first time, apart from the words to Moses before the plagues began (Exodus 4:21; 7:3), the statement is made that God hardened Pharaoh's heart. In the other instances, the record observes that Pharaoh hardened his own heart. Each instance records "as the Lord commanded," so what happened did so from two closely related perspectives:
(1) God was carrying out His purpose through Pharaoh, and
(2) Pharaoh was personally responsible for his actions as the command of (verse 13) implies.
(See note on 4:21).
One other place in the Bible, where we see similar happenings and the people not repenting, is in the Book of Revelation when the wrath of God falls. This is the first time there was a direct statement that God Himself, had hardened Pharaoh's heart. It seemed God was very angry with Pharaoh and these followers of false gods, the Egyptians (world). This, like all the other plagues, attacked false worship in Egypt. The Egyptians had practiced human sacrifices in the high places and had grabbed foreigners for their sacrifices.
Hebrews had sometimes, been their victims. They would take the ashes of these people and throw them in the wind. Whether this plague was in repayment for this or not, I am not sure. The furnace could be symbolic of the slavery of the Hebrews. At any rate, this was a terrible plague. The Pharaoh seemed to not be afflicted by the boils. He was a cruel king who did not have sympathy for his people, and he did not let the Hebrews go. So far Pharaoh had gotten off with no personal pain to his body, but he had better prepare for the worst.
Verses 13-35: The exceptionally "heavy hail" would destroy agriculture as well as harm people and livestock. That these plagues were sent "to" Pharaoh's "very heart" means they were intended to have a deep impact.
Exodus 9:13 "And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me."
"Who it seems used to rise early in the morning, and so was a fit time to meet with him, and converse with him; it might be one of the mornings in which he used to go to the water early, though not mentioned, unless that was every morning.
"And say unto him, thus saith the Lord God of the Hebrews, let my people go, that they may serve me; thus, had he line upon line, and precept upon precept, so that he was the more inexcusable (see Exodus 9:1).
We see here, that the message of God never changes. God never changes either.
Verses 14-19: After sounding again the customary demand to release God's people for worship (verse 13), and after delivering a warning of how His plagues would really have an impact (verse 14), God provided more information and issued certain preliminary instruction:
(1) A 3-fold purpose pertained to the plagues, namely, the Egyptians would recognize that Yahweh was incomparable, that His power would be demonstrated through them, and that His name, character, attributes and power would be known everywhere. Egypt could not keep from other nations her humiliation by the plagues of Israel's Lord.
(2) A declaration that whatever total authority Pharaoh had, it had been because of God's sovereign and providential control of world affairs, which included putting Pharaoh on his throne. This was a telling reminder that He was what He declared Himself to be, the one and only true and immanent Lord.
(3) A reminder of the worst scenario for Egypt if Yahweh had chosen, in lieu of the preceding plagues, to strike the people first, they would have perished. In others words, God had been gracious and longsuffering in the progression of the plagues.
(4) A declaration that the weather about to be unleashed by the incomparable God was unlike anything previously recorded in Egypt's entire history, or "since its founding" or "since it became a nation."
(5) An instruction as to how the Egyptians could avoid severe storm damage and loss of property.
Grace again was afforded them!
Exodus 9:14 "For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that [there is] none like me in all the earth."
"My plagues": God's use of the possessive pronoun specified what should have become abundantly clear to Pharaoh by then, namely, that these were God's own workings.
Here we see that God was not going to play around with Pharaoh any longer. This was not for a later time. God would bring these plagues right now in rapid succession. We have no way of knowing the intervals between the other plagues, but we do know that these last plagues were to happen in a short period of time. These plagues would break Pharaoh down. He would not be able to stand against the power of Almighty God. Pharaoh would have to humble himself and admit that God was far superior to all of Egypt's gods. Not only would Pharaoh admit that Egypt's gods were nothing to compare to Jehovah God, but Pharaoh would insist on the Israelites leaving Egypt.
Exodus 9:15 "For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth."
Hail was the seventh plague. It was the first one in the last cycle. This is best translated "For by now I could have stretched out My hand and struck you." But He had not, for verse 16 says, "And in very deed for this cause have I raised thee up" and two reasons are then given in verse 16.
Here we see that God could have totally destroyed Pharaoh and his people at any moment He wanted to. God had been more than patient but He was going to show Pharaoh, and all of these Egyptians and all the people around Egypt, that God with a mighty hand would bring His people out of Egypt. God would show all of that part of the world, that He was the true God and that all the world was subject to Him.
Exodus 9:16 "And in very deed for this [cause] have I raised thee up, for to show [in] thee my power; and that my name may be declared throughout all the earth."
The two reasons mentioned in verse 16 are:
"And in very deed for this cause have I raised thee up" and two, "that my name may be declared throughout all the earth." Paul quoted the verse almost verbatim as an outstanding illustration of God's sovereignty (Rom. 9:17). The resulting declaration of God's name "throughout all the earth" is incorporated into the Song of Moses (in 15:14-16), and is graphically illustrated (in Joshua 2:9-11).
Even with his hardened heart, Pharaoh served the Lord's greater "purpose." Everyone accomplishes God's will in the end. Those who conform to His will accomplish it willingly; those who do not conform accomplish it inadvertently, as an unwitting tool in His hands.
See (Romans 9:17), where Paul indicates God's sovereignty over Pharaoh.
God here told Pharaoh (through Moses and Aaron), that He was the one who made him Pharaoh. God was going to use this very evil world leader to show His supreme power. The world surrounding Egypt would know this in a few days, but the whole world would know of God's power shown to Pharaoh because of it being written in the Bible. So truly, the whole world does know of God's greatness.
Exodus Chapter 9 Questions
1. This plague that would come upon the animals, was what?
2. Name the specific animals listed.
3. What was this murrain?
4. What would be some side effects of this plague?
5. What difference would be shown between Egypt and these Hebrews?
6. Where did the Hebrews live?
7. What 3 appointed the morrow as a time element?
8. What was the ultimate end of the cattle?
9. Where did Pharaoh check to see, if their cattle were killed?
10. What are some plagues in our day?
11. What was Moses to do with the ashes?
12. Who was to be present, when they did this?
13. What plague would this bring?
14. What false teaching did this plague attack?
15. Who had the boils?
16. Who could not stand before Moses, because of their boils?
17. Where is another book in the Bible that speaks of horrors such as these, where the people repented not?
18. These plagues attacked what?
19. The furnace could be symbolic of what?
20. Why did God keep giving Moses the same message to give Pharaoh?
21. Whose heart would all of the plagues fall on?
22. Why?
23. What would these last plagues do to Pharaoh?
24. Would Pharaoh let them go?
25. How would God bring His people out?
26. Why did God make Pharaoh ruler of Egypt?
27. God was going to use this evil ruler to do what?
Exodus 9:17 "As yet exaltest thou thyself against my people, that thou wilt not let them go?"
The real issue was pride as Pharaoh continued to exalt himself against the Lords' people. He would not humble himself and "obey" God as (in 5:2). There were some Egyptians (in verse 20), that feared the word of the Lord and who had made his servants and his cattle flee into the houses (see 8:19 for a positive response to God's working).
Exodus 9:18 "Behold, tomorrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now."
The seventh plague which Pharaoh's hardened heart provoked was that of hail, a phenomenon which must have produced the greatest astonishment and consternation in Egypt as rain and hailstones, accompanied by thunder and lightning, were very rare occurrences.
"Such as hath not been in Egypt": In the Delta, or lower Egypt, where the scene unfolds, rain occasionally falls between January and March. Hail is not unknown, and thunder sometimes heard. But a storm, not only exhibiting all these elements, but so terrific that hailstones of immense size fell, thunder pealed in awful volleys, and lightning swept the ground like fire, was an unexampled calamity.
We see here, that Pharaoh thought too highly of himself and God was about to bring him down. We see Pharaoh being told that he thought he was better than these Hebrews (who are God's chosen). Pharaoh has made himself ruler over them. There will be no playing around. Within 24 hours God was going to rain hail like they had never seen before. There would be damaging hail to anything or anyone out in it. This was not just ordinary hail, but would be more severe than Egypt had ever witnessed.
Verses 19-25: After six plagues, some of Pharaoh's servants believed the message about the coming hail and had their servants and livestock "flee" for cover. Others, however, did not "regard the word of the Lord" and the consequences were devastating.
Exodus 9:19 "Send therefore now, [and] gather thy cattle, and all that thou hast in the field; [for upon] every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die."
The peculiar circumstances of Egypt, where the whole country was overflowed by the Nile during some months of each year, caused the provision of shelter for cattle to be abnormally great. Every year, at the time of the inundation, all the cattle had to be "gathered" into sheds and cattle-yards in the immediate vicinity of the villages and towns, which were protected from the inundation by high mounds. Thus, it would have been easy to house all the cattle that remained to the Egyptians after the murrain, if the warning here given had been attended to generally.
This was a grave warning from God. It seemed as though by now, many would be listening and heeding these warnings. Every time God had spoken through Moses and Aaron, whatever they had vowed, happened. God is truth. Pharaoh could not be trusted, because he did not tell the truth. His word meant nothing. We will see in the next verse that some had begun to believe and heed the warnings from God.
Exodus 9:20 "He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:"
"He that feared the word of the LORD": Some heard the instruction and obeyed; others, like their national leader, "regarded not" (verse 21), a graphic refusal to heed divine instruction.
We see from this that some of Pharaoh's servants had seen the wonders done with the rod that God had given Moses. They believed and did just as they were warned to do. They stayed in the house and brought their animals in too, to keep them from being killed by the hail.
Exodus 9:21 "And he that regarded not the word of the LORD left his servants and his cattle in the field."
Or "set not his heart" "unto it", took no notice of it, but treated it with the utmost contempt. And of this sort it may be thought there was the far greatest number: everyone of this group.
"Left his servants and cattle in the field": Let them remain there, and took no care of them, or thought about them, and so took no effort to preserve them. In which he acted a foolish part, to his own detriment and loss.
We can surely see again, our society today in this. We who are reading and heeding, the Word of the Lord are in the ark of safety waiting to go to our promised land (heaven), with our Deliverer (Jesus). Those who are not reading and heeding the Word of the Lord are living worldly lives, much like these Egyptians. The day of reckoning is here, just as the next 24 hours will bring these careless Egyptians to death. The similarities are overwhelming.
Exodus 9:22 "And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt."
Regarded not, etc.; due premonition, it appears, had been publicly given of the impending tempest. The cattle seem to have been sent out to graze, which is from January to April, when alone pasturage can be obtained, and accordingly the cattle were in the fields. This storm occurring at that season, not only struck universal terror into the minds of the people, but occasioned the destruction of all, people and cattle. Which in neglect of the warning, had been left in the fields, as well as of all vegetation (Exodus 9:25). It was the more appalling because hailstones in Egypt are small and of little force; lightning also is scarcely ever known to produce fatal effects. And to enhance the wonder, not a trace of any storm was found in Goshen (Exodus 9:26).
We can quickly see that what God says He will do, He does. Also, we must note the peculiarity of this hail. Regular hail is not accompanied by fire. Many times, God is associated with fire; and I believe that is the reason we see fire with this hail. It is to prove to the Pharaoh, where it came from. Take note, one more time; this was not Satan doing this, it was God.
Exodus 9:23-24 "And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt." "So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation."
"Fire ran along upon the ground ... grievous": The violent, electrical thunderstorm brought with it unusual lightning, or "fire-balls," which zigzagged (literally "fire taking hold of itself"), to and fro on the ground with the hail.
This we see was an exact happening of what God had promised. I have made the statement many times that it is bad to be under attack of the devil, but it is much worse to be under attack by God. There is nowhere to go for help when you have angered God to this terrible point.
Exodus 9:25 "And the hail smote throughout all the land of Egypt all that [was] in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field."
It was in all the land and it smote and did mischief in all parts of it.
"All that was in the field, both man and beast": Which they that neglected the word of the Lord took no care to fetch home, these were all smitten and destroyed by the hail.
"And the hail smote every herb of the field": That is, the greatest part of them, for some were left, which the locusts afterwards ate (Exodus 10:15).
"And brake every tree of the field": And the vines and fig trees (Psalm 78:47).
You reap what you sow. The Pharaoh had been very cruel to the children of Israel without cause. God didn't overlook it. This was partially in payment for his cruelty to them. In (Revelation 8), we read of this same hail mingled with fire.
Rev. 8:7 "The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up."
Both the hail in Exodus and in Revelation were punishment from God on evil men.
Exodus 9:26 "Only in the land of Goshen, where the children of Israel [were], was there no hail."
"Only in the land of Goshen": The discriminatory nature of this plague was unannounced beforehand, but the national distinction previously declared and observed again prevailed. Although unstated, those who were in the strife-torn regions and who obeyed instructions obviously found their livestock equally safe and sound.
You see here, that God protected His own.
Pharaoh's principal concern was for relief, and Moses knew Pharaoh's heart as he said,
Verses 27-30: Pharaoh's confession was accurate but insincere; as he admitted only what he thought he must in order to relieve the pressure. He had not yet come to "fear the LORD God".
Exodus 9:27 "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD [is] righteous, and I and my people [are] wicked."
Notice Pharaoh's testimony and confession: "I have sinned this time". The phrase this time means "now at length" or "this once," which might reflect some of the arrogance and the shallowness of his confession. Interesting, he says, "the LORD is righteous", and I and my people are wicked," when only a few months before had refused to even acknowledge the existence of Yahweh (5:2). "Righteous" may refer only to this particular event.
Any improvement in Pharaoh's theological understanding, notwithstanding the following confession of a righteous Lord and of a wicked people, was rendered suspect by the face-saving caveat "this time." Lacking repentance, it brushed aside all previous reaction and disobedience as having no significance.
The first step toward repentance and getting help from God is to admit you have sinned, and that the terrible things that are happening to you, done by God, are justified because of that sin. Here it appears for the moment, that Pharaoh truly wanted to repent and start anew.
Exodus 9:28 "Intreat the LORD (for [it is] enough) that there be no [more] mighty thunderings and hail; and I will let you go, and ye shall stay no longer."
"For it is enough": Moses' reply (verse 30), indicated that such an evaluation was not one of repentance or one of fearing the Lord and acknowledging His power.
Here we see Pharaoh almost begging Moses to go and talk with God for him. You would think that he was sincere as bad as this hail was. It was obviously from God, because the Hebrews were not experiencing this horrible hail. We must remember how evil Pharaoh was. It really surprises me that Moses believed him.
Exodus 9:29 "And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; [and] the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth [is] the LORD'S."
That is the whole world, the heavens and the earth. This is one great point that the Scriptures are intended to establish, that the whole universe, and all creatures therein, belong to the Lord, and are under his government. This truth, the foundation of all religion, ought to be established in our hearts, that we may put our trust in him and be resigned to his will. Whatever the dispensations of his adorable providence may be; however mysterious and unsearchable, as to the reasons of them, persuaded that they are as wise as they are powerful, and as gracious as they are just and holy. And will assuredly all work for good to those that love him.
Exodus 9:30 "But as for thee and thy servants, I know that ye will not yet fear the LORD God."
Pharaoh's principal concern was for relief, and Moses knew Pharaoh's heart as he said, "I know that ye will not yet fear the Lord God." Moses was certainly right, for after the respite, Pharaoh continued to sin more (in verse 34).
We see here, that Moses and Aaron would leave the city and, probably go into Goshen, where the other Hebrews were. The complaining of the Hebrews had long since stopped. Probably the one thing that convinced them more than anything else, was because these last few judgments had fallen on the Egyptians and spared the Hebrews, who lived in the same country. We see in the first part of (verse 29), that Moses prayed with his hands lifted in the sky. God loves for us to praise Him as we pray. We know that the world, and everything in it belongs to God.
In (Revelation 4), we read that God created all things, and that they were created for His good pleasure.
Revelation 4:11 "Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created."
We read another Scripture (in Psalms 24), that makes us know for sure that the earth and everything in it and on it, is God's.
Psalms 24:1 "The earth [is] the LORD'S, and the fullness thereof; the world, and they that dwell therein."
Moses knew in his heart, that even this hail had not really affected Pharaoh and these people.
Exodus 9:31-32 "And the flax and the barley was smitten: for the barley [was] in the ear, and the flax [was] bolled." "But the wheat and the rie were not smitten: for they [were] not grown up."
"Flax and the barley was smitten ... wheat and the rie were not smitten": A very brief bulletin on which crops were damaged and which were to place this plague in February. All 4 crops mentioned were important economic resources. Wheat would be harvested only a month later than flax and barley together with the after crop "spelt" or "rye." God's timing of the disaster to two crops left room for Pharaoh to repent before the other crops might be destroyed.
(Verses 31 and 32), were describing the damage done to the fields. The flax was used in clothing (making linen), and the barley was used to make beer. So you see these were not primary food sources. The wheat and rye were food substances, and they were not really damaged.
Exodus 9:33 "And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth."
Moses did not fear the storm. Though it still raged, he left the shelter of the city, and went out into the midst of it, and spread out his hands to God, when lo! At once the rain, and hail, and thunder ceased at his bidding, and soon "there was a great calm." As Millington observes, "Moses knew that he was safe, though all around might be destroyed. The very hairs of his head were all numbered, not one of them could perish. Standing there under the tempestuous canopy of heaven, bareheaded, in the attitude of prayer, he spread abroad his hands unto the Lord, and the thunder and hail ceased, and the rain was not poured upon the earth".
Moses did just as he promised, and God did just as He promised also. We see in the next verse, that Pharaoh (a symbol of evil), lied. He did not do what he promised.
Exodus 9:34 "And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants."
The reference to servants is intriguing, since most of the discussion centers around the hardening of Pharaoh's heart only, but the text expands the discussion to the servants in the next chapter.
"Sinned yet more": Pharaoh's culpability increased because when he saw God answer Moses' prayer, an entreaty he had requested (verse 28); still all his admissions and promises were promptly swept aside.
"He and his servants": For the first time, mention is made of the stubborn resistance of Pharaoh's entourage, all of whom had hardened their hearts. The striking contrast emerges in God's directions to Moses for the next plague: He had hardened their hearts for a purpose (10:1).
Exodus 9:35 "And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses."
"Who it seems used to rise early in th e morning, and so was a fit time to meet with him, and converse with him. It might be one of the mornings in which he used to go to the water early, though not mentioned, unless that was every morning.
"And say unto him, thus saith the Lord God of the Hebrews, let my people go, that they may serve me. Thus had he line upon line, and precept upon precept, so that he was the more inexcusable (see Exodus 9:1).
We see the actions of a very evil man. The instant the pressure was removed from him and his people, he and the people went right back into sin. This is the same thing in our world today. We see sin everywhere getting worse every day. It is because we have an easy life. I believe God allows wars, depressions, famines, earthquakes and other things that we have no control over, to happen to make us aware of how badly we need Him.
Exodus Chapter 9 Continued Questions
1. What question did this lesson begin with?
2. What terrible plague came upon Egypt?
3. Who made Pharaoh ruler of the Hebrews?
4. Who was their true ruler?
5. What did Moses and Aaron tell the people to do, before this terrible plague strikes?
6. If they did not heed this warning, what would happen to them?
7. God is ________.
8. Pharaoh was a _______.
9. Were there a few believers, even in Pharaoh's servants?
10. What similarity can we see in our society today?
11. What was Moses to do, to start the plague?
12. What was unusual about this hail?
13. What did this fire, probably, indicate?
14. Was it Satan, or God that brought the plague?
15. What is worse than Satan attacking us?
16. Why?
17. Where is there another mention of hail with fire?
18. What lesson is taught in both?
19. Where was the only exclusion of this plague?
20. What was Pharaoh's first statement to Moses and Aaron after the hail?
21. What is the first step in getting help from God?
22. What did Pharaoh ask Moses to do?
23. Why was this plague obviously from God?
24. When Moses prayed and God answered and stops the hail, what message was Pharaoh to get out of this?
25. How did Moses feel about Pharaoh's repentance?
26. What was the one thing that convinced the Hebrews that Moses was truly the deliverer?
27. What was Moses doing, when he raised his hands in prayer?
28. In Revelation 4:11, we read what?
29. What did Psalms 24:1 tell us?
30. What two farm products were destroyed?
31. Which two were spared?
32. Explain why these differences were made?
33. What did Pharaoh do, when the hail stopped?
Exodus 10:1 "And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might show these my signs before him:"
They too, had first hardened their own hearts (Exodus 9:34), and so deserved a penal hardening. A certain amount of responsibility rested on them. Had they allowed the miracles to have their full natural effect upon their minds, they would have been convinced that resistance was useless, and would have impressed their views upon the Pharaoh. Even in the most absolute governments, public opinion has weight. And the general sentiment of the Court almost always carries the sovereign with it.
"That I might shew these my signs": There is nothing derogatory to the Divine Nature in a penal hardening being, as it were. Utilized to increase the glory of God, and affect for good future generations of His people. The accumulation of plague upon plague, which the unyielding of Pharaoh and his subjects brought about, was of vast importance in presenting to Israel, and even to the surrounding nations, a manifestation of the tremendous power of God, calculated to impress them as nothing else would have done.
Everything that God does has a purpose and this was certainly no exception. God had hardened Pharaoh's heart so that through these great signs, God could reveal to Pharaoh the futility of worshipping his false gods. They have no power strong enough to come against God. God wanted Pharaoh to realize that Jehovah is the true God. Jehovah, Lord, God Almighty, the Everlasting One, or whatever you call Him, He is the God that does exist.
Exodus 10:2 "And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I [am] the LORD."
"That thou mayest tell ... that ye may know": The release from Egypt, accompanied by these great acts of God, was designed to become an important and indelible part in recounting the history of Israel to succeeding generations. It would tell just who their God was and what He had done.
"My signs which I have done": Literally "to deal harshly with" or "to make sport of," and describing an action by which shame and disgrace is brought upon its object.
Telling our children of God's miraculous deeds is an important means of keeping the memory of these deeds alive for future generations (12:26-27; 13:8, 14-15; Deut. 4:9; Psalms 77:11-20; 78:43-53; 105:26-38; 106:7-12; 114:1-3; 135:8-9; 136:10-15). Actually, the content of the message relates to the parent leading the child into a "belief" in the God of Israel.
Not only was this message for Pharaoh, but for all of humanity. God wants us to recognize who He is and also, to recognize that He is the only power that truly exists. He has total control of the universe. Not one star twinkles without permission from God. Not only would this struggle between the one true God and the false gods of Egypt be remembered by Pharaoh, but would be forever remembered by the Israelites and also by the true believers in Jesus Christ.
This great struggle that took place here (with the world trying to hang on to its slaves and the Deliverer overcoming the world and taking those who were willing to be freed, to the Promised Land), is the story of the Christian's lives too. Jesus came to the world in the form of a man and after so great a struggle and the persecution of the cross, delivered whosoever will. He is going to come and take us to that eternal Promised Land (heaven).
Exodus 10:3 "And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me."
"How long wilt thou refuse": the question asked of Pharaoh stuck a contrast with the opening words of God to Moses (verse 1), "I have hardened his heart." What God did cannot erase personal responsibility from Pharaoh to hear, repent, and submit. Under the cumulative weight of 7 plagues, the time had come to deliver a challenge to reconsider and obey. This is God's grace operating parallel with His own sovereign purposes.
The real issue is expressed again by the Lord through Moses and Aaron as "How long wilt thou refuse to humble thyself before me?" "Else, if thou refuse ... tomorrow will I bring the locusts (verse 14; see verse 9:17 for the same idea).
Verses 4-6: The extent and intensity of the locust plague was such that it would be unique in Egyptian history. Nothing like any locust problem during the previous two generations, nor like any locust swarm in the future (verse 14). Locust invasions were feared in Egypt, to the point that the farmers often prayed to the locust god to ensure the safety of their crops. The humiliation of their god was total, as was the damage: "Nothing green was left" (verse 15).
Exodus 10:4 "Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast:"
The hail and locust combination was an unprecedented and utterly catastrophic attack on Egypt's famed agriculture, with the "locusts eating the "residue" from the hail damage. Yahweh resists the proud (Psalms 18:27; 31:23; 101:5; 119:21; Prov. 6:12-19; 16:5; 1 Pet. 5:5); therefore, He denounced the pride of Pharaoh.
Exodus 10:5 "And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:"
Moses was commissioned to renew the request, so often made and denied, with an assurance that an unfavorable answer would be followed on the morrow by an invasion of locusts. This species of insect resembles a large, spotted, red and black, double-winged grasshopper, about three inches or less in length, with the two hind legs working like hinged springs of immense strength and elasticity.
Perhaps no more terrible scourge was ever brought on a land than those voracious insects. Which fly in such countless numbers as to darken the land which they infest. And on whatever place they alight, they convert it into a waste and barren desert, stripping the ground of its lush green vegetation. The trees of their leaves and bark, and producing in a few hours a degree of desolation which requires years to repair.
Exodus 10:6 "And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh."
"They shall run to and fro in the city," says the prophet Joel; "they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows, like a thief." Modern travelers bear abundant witness to the same effect.
"Which neither thy fathers, nor thy fathers' fathers have seen": Only one notice of locusts has been found in the native records.
"He turned himself, and went out": It seems to be meant that Moses did not on this occasion wait to see what effect his menace would have on Pharaoh. He "knew that Pharaoh would not yet fear the Lord" (Exodus 9:30).
The problem with Pharaoh, as with many other people, was that he was proud, self-centered, arrogant, and refused to humble himself before God. In Revelation, there is a punishment of locust very similar to this here. God was very kind during the punishment of the hail not to destroy the food these Egyptians had to have to live on. As we said earlier, every time Pharaoh refused to listen to God, the next punishment was more severe than the last.
These locusts were about the worst thing that could happen to a farmer. There were so many of these locusts that they made a locust blanket which completely covered the fields. In a matter of minutes they destroyed all the crops. If this were not enough, we read that they even went into the houses and ate all the food there. The Egyptians were going to be in terrible trouble without food.
Exodus 10:7 "And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?"
"How long shall this man": The first "How long?" question in this encounter dealt with the desired response from Pharaoh (verse 3), whereas this second "How long?" question pointed out their impatience at Pharaoh's unwillingness to change and listen. Their advice to give in was the best choice.
"Egypt is destroyed": The advisers negatively evaluated the state of the country after 7 plagues, and suggested that Pharaoh was refusing to acknowledge how desperate the situation really was even before the agriculture was completely destroyed. Stubborn resistance did not necessarily rob them of all reason, and the better part of wisdom this time demanded acquiescence to Moses' request.
The response of some of his servants indicates that all of this was due to the Pharaoh's persistent and willful disobedience. His confession in verse 16 ("I have sinned"), again seems to come out of practical expediency, since he was interested in an immediate deliverance from a plague that was about to destroy his land.
We see here, the servants of Pharaoh who had been in total agreement with Pharaoh up until this time and even hardened their own hearts at one point. Now they were in fear of losing everything they had; their crops. These servants of Pharaoh had suddenly realized that Moses was activating God's power and they were afraid of him and what God might do because of his prayers. They were almost pleading with Pharaoh to let the children of Israel go before God totally destroyed the Egyptians. They had to be really frightened to come against Pharaoh.
Exodus 10:8 "And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: [but] who [are] they that shall go?"
"Who are they that shall go": For the first time, Pharaoh tried to negotiate a deal before the threatened plague struck. Adroitly, he suggested in his question that only representatives of Israel, perhaps only the men (verse 11), need go out to worship.
Pharaoh was shrewd enough to understand that if only the "men" (verse 11), went to worship, they surely would return to their families and he would not risk losing his slave labor.
Here we see that Pharaoh had never even bothered to find out who wanted to go and worship, until now. He never had any intention of allowing them to go so it wasn't important to know who this exodus involved. Pharaoh could not fight all of his cabinet, his magicians (who had quit a long time ago), Moses and Aaron and more; so he told them they could go. Remember you could not trust him as he had no morals.
Exodus 10:9 "And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we [must hold] a feast unto the LORD."
The latter were necessary to guide, direct, and instruct in the business of sacrifice, and to perform it as heads of their respective families; and the former were to be present, that they might be trained up and accustomed to such religious services.
"With our sons and with our daughters": As with persons of every age, so of every sex, who had all a concern herein, especially as it was a solemn feast, which all were to partake of.
"With our flocks and with our herds will we go": Which were requisite for the sacrifices, not knowing which they were to sacrifice, and with which to serve God, till they came to the place where they were to sacrifice (see Exodus 10:26).
"For we must hold a feast unto the Lord": That required the presence of old and young, men, women and children, to join in it, and their flocks and their herds, out of which it was to be made.
Moses left no doubt who would go. All of the Hebrews would go, from the babies to the very old. They would also take their flocks with them. Some of the animals would be required for sacrifice. The national celebrations were attended by everyone. Even the Egyptians took children to celebrations.
Exodus 10:10 "And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look [to it]; for evil [is] before you."
"Let the Lord be so with you": Sarcastic threats demonstrated the unyielding and unreasonable obstinacy of Pharaoh. Egyptian women did accompany their men in religious celebration, but in Israel's case if the men went out then the women and children were in effect hostages bidding their return.
Pharaoh was telling them, if they took the little ones, he believed they were up to something. He said they were trying to steal his slave labor.
Exodus 10:11 "Not so: go now ye [that are] men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence."
"Driven out": For the first time, God's two spokesmen were angrily dismissed from the throne room.
Pharaoh said either take it or leave it, and that just the men could go to worship. Then Pharaoh got mad, and drove them out of his presence. Part of Pharaoh's anger was because he was suddenly aware that he was going to be forced to let them go.
Exodus 10:12 "And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, [even] all that the hail hath left."
"All that the hail hath left": This reminder of the previous plague in which God had graciously restrained the extent of agricultural damage appeared also in the warning of the plague given to Pharaoh and his advisers (verse 5), and in the description of the damage done by the locusts (verse 15).
Exodus 10:13 "And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all [that] night; [and] when it was morning, the east wind brought the locusts."
"An east wind": God used natural means, most probably the spring hot wind, or "sirocco," to bring the locusts into the country from the Arabian Peninsula.
We see sudden judgment falling on this rebellious king and his people.
Exodus 10:14 "And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous [were they]; before them there were no such locusts as they, neither after them shall be such."
The rod of Moses was again raised, and the locusts came. They are natives of the desert and are only brought by an east wind into Egypt, where they sometimes come in sun-obscuring clouds, destroying in a few days every green blade in the track they traverse. Man, with all his contrivances, can do nothing to protect himself from the overwhelming invasion.
Egypt has often suffered from locusts. But the plague that followed the wave of the miraculous rod was altogether unexampled. Pharaoh, fearing irretrievable ruin to his country, sent in haste for Moses, and confessing his sin, implored the intercession of Moses, who entreated the Lord, and a "mighty strong west wind took away the locusts."
Exodus 10:15 "For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt."
Of the whole land of Egypt; and this seems to be the instance in which these locusts differed from all others, that had been or would be, even in their numbers. For though there might have been before, and have been since, such vast numbers of them together as to darken the air and the sun, and by lighting first on one spot, and then on another, have destroyed whole countries. Yet never was such an instance known as this, as that they should come in so large a body, and at once to light, and spread, and settle themselves over the whole country.
"So that the land was darkened": The proper color of the earth, and the green grass on it, could not be seen for them, they lay so thick upon it; and being perhaps of a brown color, as they often are, the land seemed dark with them.
"And they did eat every herb of the land, and all the fruit of the trees, which the hail had left": For though every herb of the field is said to be smitten, and every tree of the field to be broke with it (Exodus 9:25).
"And there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt": The like is said to befall the province of Carpitania, in the ninth year of Childibert, king of France. Which was so wasted by locusts, that not a tree, nor a vineyard, nor a forest, nor any sort of fruit, nor any other green thing remained.
Egypt is about 500 miles long and about 20 miles wide. It is a long, narrow land. These locusts had to be ordered by the Almighty God to exactly cover this land and not involve other joining countries. Plagues of locusts do destroy everything in sight. In many places in the Bible locusts were used for demon spirits, but I do not believe that was the case here. I believe these were real locusts.
Exodus 10:16 "Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you."
"Haste": Recognition on the part of Pharaoh that his country now faced a crisis brought forth a hurried confession to Aaron and Moses, which again was merely an expedient course of action.
Here, Pharaoh never dreamed the total devastation this would bring. He was in a hurry to get Moses to pray to God for him. He had said once before that he had sinned. This time he added "the Lord your God", and even admitted, that he had done Moses wrong by lying to him.
Exodus 10:17 "Now therefore forgive, I pray thee, my sin only this once, and entreat the LORD your God, that he may take away from me this death only."
"Forgive, I pray thee, my sin": Again, an attempt to sound earnest in his response, and again with an appeal for Moses to pray for removal of the plague. He referred to it this time as "this death," or "deadly plague," phrases which highlighted the severity of Egypt's condition.
Pharaoh in saying "take away this death" was saying that many would die from the famine caused by the loss of their crops. His request for Moses to forgive him this once was just to get Moses to pray and ask God to take away the locusts. This reminds me so much of people now. God forgives us and then some go right back into their sins again. God is unbelievably patient.
Exodus 10:18 "And he went out from Pharaoh, and entreated the LORD."
Without the city, as he had been wont to do: and entreated the Lord; prayed to him that he would remove the plague of the locusts from the land.
Exodus 10:19 "And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt."
"West wind": In answer to prayer, wind direction reversed as the Lord caused the locusts to be blown eastward out of the county. The completeness of their removal received emphasis. That none remained in the country was apparently something unusual, perhaps somewhat distinct from previously known locust invasions. The absence of locusts was a challenging reminder of the power of the Lord who had brought it all to pass.
Despite Pharaoh's insincerely confession, the Lord in His mercy blew the locusts away with a "strong west wind". Still Pharaoh would not let the people of Israel go.
"Entreated" just means that Moses prayed for Pharaoh. The Lord answered the prayer and reversed the wind that brought the locusts and the wind carried them back. Just as the legion of demons was cast into the sea, when Jesus ordered them out of the man into the swine in Matthew 8, the locusts wound up in the sea. We see these locusts being removed by the Lord and sent to the Red sea to drown. As I said before, locusts are sometimes symbolic of demon spirits, but in this particular instance, I believe these were real locusts. It just tells us in the similarity, that demons and locusts must obey the voice of God and go wherever He sends them.
Exodus 10:20 "But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go."
Still Pharaoh stubbornly would not let his people go. As Pharaoh's persistence and his own will was to not let the people go, God allowed him to harden his own heart by allowing him to use his own will during these plagues for His own good purpose.
Exodus Chapter 10 Questions
1. Why had God hardened Pharaoh's, and Pharaoh's servants' hearts?
2. Who is Jehovah?
3. Is this the only name He is known by?
4. Whatever you call Him, He is the God that does ___________.
5. Whose ears were this message to be told in?
6. What two things does God want us to know about Him?
7. Who was this struggle in Egypt truly between?
8. In verse 3, what had Pharaoh refused to do?
9. What additional damage, over what the hail did, will the locusts do?
10. What is about the worst thing that could happen to a farmer?
11. In verse 7, who spoke out against Pharaoh?
12. What did they tell Pharaoh to do?
13. What was Pharaoh's response?
14. What question did Pharaoh ask now, that should have been asked earlier?
15. Who did Moses say was to go to worship.
16. Why did Pharaoh not want the children to go?
17. In verse 11, how did Pharaoh further insult Moses and Aaron?
18. What did God, immediately without warning, do to Pharaoh?
19. How did the locusts come?
20. What did the locusts destroy?
21. About how big is Egypt?
22. Who did Pharaoh say, he had sinned against in verse 16?
23. What did Pharaoh call this invasion of locusts?
24. What is a good adjective describing God's patience with us?
25. What does "Entreat" mean?
26. Where did God send the locusts, when He drove them out of Egypt?
27. What did Pharaoh do in response?
Exodus 10:21 "And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness [which] may be felt."
The ninth plague brought darkness so thick it could "be felt".
Such as description of the ninth plague, that occurred without warning, pointed to the most unusual nature of the three day darkness that now prevented any from leaving their homes. That Israel had light in their dwellings and went about their normal activity stresses the super natural nature of this plague. It takes attention away from trying to explain the darkness solely in terms of the Khamsin, the swirling sandstorms of the day.
The LXX did, however, string together 3 Greek words, two for darkness and one for storm, to portray the nuance of the Hebrew. In so doing, it may unwittingly have given some credence to a severe sandstorm. Theologically, such thick darkness directly challenged the faithfulness of the sun god, Ra, to provide warmth and sunshine from day to day, and also prevented any daily worship rituals from taking place.
In the Acts of the Apostles (Acts 2:20), we read of another terrible darkness that shall come upon the earth at the end of the age.
Acts 2:20 "The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:"
God had used darkness of this magnitude several times, in punishment of those who did not follow Him. This darkness was so heavy, that there was not even the moon and stars shining. It was really a frightening darkness. In Pharaoh's case, he had no way of knowing, if God would let it remain that way or not. Darkness, throughout the Bible is symbolic of those who are away from God. The worst darkness is that of the spirit; when our understanding of God is darkness. The Lord Jesus is the Light. Darkness would be the total absence of His Light.
John 8:12 "Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."
We see from all of this, that there is a physical darkness and a spiritual darkness. Both are very bad. I believe this overwhelming darkness that came on Egypt, was both physical and spiritual.
Exodus 10:22 "And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:"
The ninth plague came without warning. The darkness struck at the very heart of Egyptian theology and practice. It humbled one of the greatest Egyptian gods, the sun god Re. It is ironic that the Pharaoh should choose to use such ideas as "sight," "appear," and "see" (verse 28) in the midst of "thick darkness.
Even a normal eclipse was often considered an omen, but this one lasted for "three days.
Exodus 10:23 "They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings."
The people of Israel, in the land of Goshen, were again exempt from this plague.
If you were to look at this from the spiritual standpoint, you would have to look at the 3 hours that darkness was over the land (in the middle of the day), when Jesus was crucified.
Matthew 27:45 "Now from the sixth hour there was darkness over all the land unto the ninth hour."
Mark 15:33 "And when the sixth hour was come, there was darkness over the whole land until the ninth hour".
The number "three" has to do with the Trinity of God. We see in the three hours and in the three days of darkness, God dealing with mankind about their darkened hearts. This ninth plague of darkness upon the land was not just darkness, but an overwhelming darkness of the spiritual and the physical. This darkness, the Egyptians were feeling, was total darkness where they could not even safely walk through their own houses without danger. This darkness did not prevail in the Hebrew homes. We read that there was light in their homes. The light that shone in the Hebrew homes was the miraculous Light of the Lord. This darkness had nothing to do with things like an eclipse or dust storms or such. This was pitch darkness without a glimmer of light anywhere. This darkness was day and night. This darkness was a miracle from God.
Exodus 10:24 "And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you."
"Go ... little ones also go with you": Pharaoh's deceitful and manipulative negotiating skills rose to the occasion: Let the people go but keep back their livestock as hostage forcing their return. He had not yet understood that partial obedience to the Lord's directions was unacceptable.
Pharaoh proposed yet another compromise: allowing the "little ones" to go with the adults into the wilderness if they left the "flocks ... herds" behind.
Here, we see Pharaoh weakening with each plague. This plague of darkness was so depressing, that Pharaoh now conceded and said they could carry their children into the wilderness to worship but he was still holding out to keep their livestock, so that they would have to come back. He (Pharaoh), wanted to keep them for the virtually free labor. Undoubtedly here, he was thinking that if they ran off he would at least have their animals.
Exodus 10:25 "And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God."
See (3:18), for remarks on the request to leave for worship suggesting something less than permanent departure.
Exodus 10:26 "Our cattle also shall go with us; there shall not a hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither."
Most likely Pharaoh planned to confiscate all of Israel's livestock to replace what his people had lost through the earlier plagues; then he would send his army to retrieve the Hebrew people.
Moses and Aaron rejected the offer because they knew they must obey God completely and that meant leaving "not a hoof ... behind.
Here we see Moses telling Pharaoh that all the animals were to go with them as well; because some of them would be used to sacrifice to God. Whether it had been the plan all along to not come back (once they got 3 days journey from Pharaoh) or not; I am not sure. I know this had been the fear of Pharaoh from the beginning. God had never wavered in His message that He had sent Pharaoh by Moses and Aaron. God had Moses to tell Pharaoh from the beginning, that all were to go. It was Pharaoh that had been trying to find some way to hang onto these Hebrews.
Exodus 10:27 "But the LORD hardened Pharaoh's heart, and he would not let them go."
God was going to carry these plagues out, until all ten were fulfilled. "Ten" has to do with world government. We will see in these ten plagues that God would overcome the world.
Exodus 10:28 "And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in [that] day thou seest my face thou shalt die."
"Get thee from me ... thou shalt die": Pharaoh's obstinacy and resistance reached a new height when he summarily dismissed Moses and Aaron and this time added a death threat.
Moses' response "see my face no more" contains a sense of poetic justice, certainly not an intended prophecy by Pharaoh!
Pharaoh was furious. This was not the custom of Orientals to be quick tempered, but Pharaoh could see about 700 or 800 thousand laborers slipping through his fingers; and he was mad. He told Moses that he better not come back to see him, because Pharaoh would order him killed. He forgot that the last several times that Moses appeared before him, it was Pharaoh who had summoned Moses, not the other way around. His threat to take the life of Moses and Aaron actually sealed his own doom. What you sow, you reap. Pharaoh himself had pronounced the tenth plague.
Exodus 10:29 "And Moses said, Thou hast spoken well, I will see thy face again no more."
"See thy face again no more": Moses concurred, but from another perspective than that of Pharaoh. All negotiations and requests ceased immediately. Moses would be summoned to see Pharaoh again after the tenth plague (12:31), but that would be to hear him finally concede defeat.
In this Moses was saying, even if you send for me to come and pray to God for you, I will not. Moses probably meant by this, that once I leave, I will not return. It appears that he didn't leave, until the tenth plague was spoken. Actually, if we will look at these plagues, we will see that this last one that comes is in way of judgment spoken upon Egypt.
Exodus Chapter 10 Continued Questions
1. What was a special description of this darkness that God sent on Egypt?
2. In Acts 2:20, what terrible darkness do we read about?
3. Who did God bring this darkness upon?
4. What is darkness symbolic of throughout the Bible?
5. Which is worse, spiritual darkness, or physical darkness?
6. Darkness is what?
7. If you are a believer, you shall not walk in ____________.
8. What does the author believe about this darkness, that came on Egypt?
9. What type of darkness came over the land, when Moses stretched forth his hand?
10. How long did the darkness prevail?
11. How long was it dark, when Jesus was on the cross?
12. What 2 books of the New Testament tell us about this darkness?
13. What does "3" mean spiritually?
14. What was God showing them in the 3 days of darkness?
15. Which plague was the plague of darkness?
16. What separates the Hebrews from the Egyptians, during this plague?
17. What did Pharaoh offer Moses to stop the darkness?
18. What did Pharaoh hold back?
19. What did Moses tell Pharaoh was the reason they needed the animals?
20. What had been the fear of Pharaoh from the beginning?
21. In these 10 plagues, we see what?
22. What was Pharaoh feeling when Moses did not accept his offer?
23. Why?
24. What had Pharaoh threatened to do to Moses, if he came before Pharaoh again?
25. What had Pharaoh forgotten?
26. What had Pharaoh done in this threat on Moses' life?
27. What was Moses' reply to Pharaoh?
28. What did Moses mean by this statement?
29. This last plague was in way of ___________.
30. What was this tenth plague a retribution for?
31. What was the estimate of the 3 million people of Israel based upon?
The order of events in these chapters may be clarified by assuming that (verses 1-3 and 12:1-28), occurred before Moses' final interview with Pharaoh (10:24-29; 11:4-8). Thus, Moses' departure from Pharaoh "in a great anger" (verse 8), would be followed the same night by the death of the firstborn (12:29), and the Israelites would be inspecting the Passover lamb during the three days of thick darkness that covered the Egyptians (10:24-29; 12:3-6).
"And the Lord said". Read as "the Lord had said." In a parenthetical paragraph, the narrative recorded that which God had already said to Moses during the 3 days of darkness, priming him for Pharaoh's summons, and priming Israel to receive Egyptian jewelry and other goods. An aside explained Egyptian generosity as occasioned by divine intervention (12:35-36). This also included a healthy respect by Egypt's leaders and people for Israel's leader.
Exodus 11:1 "And the LORD said unto Moses, Yet will I bring one plague [more] upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let [you] go, he shall surely thrust you out hence altogether."
Moses was an entirely different person from the one who first went to Pharaoh and asked him to let the children of Israel go. Moses, like many ministers who are called to a certain job by God, was not very sure of himself at the beginning. As he went about doing one job after another that God sent him to do, he grew and his faith became stronger.
Moses was a humble man, who depended totally on God. He conveyed just the message that God gave Him each time. He understood that he had weaknesses, and that his strength was in God. The plague would be brought by God. Moses' part was just to carry the message between God and Pharaoh. This last plague would be of such magnitude, that not only would Pharaoh allow the people to go, but he would drive them out.
This word "altogether" means that they would not be allowed to return to Egypt. This had really been the purpose in all these plagues, to take this family of God to their permanent home in the Promised Land.
Verses 2-10: All the plans and dreams of a family were bound up in the firstborn son; thus, the tenth plague was the ultimate disaster. It was not simply a childhood disease that would reach epidemic proportions. The plague was too selective for that. It would wipe out every Egyptian firstborn son, from the "first-born of Pharaoh ... even unto the first-born of the maidservant that is behind the mill." By contrast, among the Israelites "shall not a dog move his tongue, against man or beast" for "the Lord doth put a difference" [distinction] "between the Egyptians and Israel."
Exodus 11:2 "Speak now in the ears of the people, and let every man borrow of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold."
In fact, these plagues that came on Egypt, spoken by Moses, had caused the general population, and even the magicians, to have a high esteem for Moses and the God he represented. They saw that God, or His messenger, never wavered. Moses told the truth and dealt fairly with everyone. We can easily see why these Egyptians would not be opposed to giving valuable things to these Israelites. They had great respect for these children of Israel, who had been so cruelly treated.
God had already prepared the hearts of these Egyptians to give to the Hebrews. All these children of Israel had to do was ask and these valuable things were theirs. This gold and silver, that was to be carried into the wilderness with them, would be required of them for offerings for the tabernacle in the wilderness. The gold and silver belong to God. Gold and silver are not bad, it is the worship of gold and silver that is a sin.
Exodus 11:3 "And the LORD gave the people favor in the sight of the Egyptians. Moreover the man Moses [was] very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people."
This is the second announcement that the Lord would give the people of Israel "favor in the sight of the Egyptians" (3:21-22). Moses even found favor ("was very great"), among "Pharaoh's servants."
We see here, that Moses was very popular with these Egyptians. They looked to him as being a minister of the true God, because of the miracles he had brought with the rod God had given him.
Verses 4-8: "Moses said": Moses' response to Pharaoh's threat continued with his giving warning of the final plague and leaving with great indignation. The death treat delivered by Pharaoh evoked one from God. The "get out!" from Pharaoh to Israel's and God's spokesmen would be met by the "get out" from the Egyptians to Israel.
Exodus 11:4 "And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt:"
"I will go out": "About midnight": the day was not specified, as in previous plagues by "tomorrow." It took place either the same day of the final confrontation with Pharaoh or a few days later. It the instructions for the Passover (12:1-20), were not given during the days of darkness, then 4 days minimum would be required to set the stage for that special feast day, i.e., from the tenth to the fourteenth day (12:3, 6; see note on 8:23).
"I will go out": God was, of course, involved in all previous plagues through whatever means He chose to use. But this time, to warrant personal attention, God stated that He Himself (emphatic personal pronoun used), would march throughout the land. Note the repeated "I will" statements in the Passover instructions (12:12-13).
Exodus 11:5 "And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that [is] behind the mill; and all the firstborn of beasts."
"The firstborn": the firstborn held a particularly important position in the family and society, not only inheriting a double portion of the father's estate, but also representing special qualities of life and strength (Gen. 49:3). In Egypt, the firstborn would ascend to the throne and continue the dynasty. Whatever significance might have been attached religiously, politically, dynastically, and socially, it was all stripped away by the extent and intensity of the plague. Namely the execution of all the first born of all classes of the population including their animals.
It appears here, that Moses had never really left the face of Pharaoh, because it was Moses whom God would have to tell of the impending last plague. The fact that this was to happen at "midnight" made this punishment even more frightening because it was in the very dark part of the night. We see here that this plague was not carried out by another, but by Jehovah Himself. The "I" in this verse is Jehovah God. The ministers, who teach that all bad things come from Satan, have undoubtedly never seen this Scripture.
In Egypt, the "firstborn of Pharaoh" was the presumed heir to the throne; thus, the death of Pharaoh's son would be both a personal and a national tragedy. Thutmose IV was likely the one who gained the throne as a result of the death of his older brother.
It leaves no doubt at all that this was God punishing Pharaoh (type of Satan), and the Egyptians (type of worldly people). This was a direct result of God judging Pharaoh and these Egyptians for killing the boy babies. There would be no discrimination at all. The wealthiest to the poorest would lose their firstborn. This punishment was so severe, that it reached to the first born of the animals as well.
Exodus 11:6 "And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more."
So drastic was this plague that its uniqueness in Egypt's history, already past and yet to come, was noted in the warning.
Every Egyptian family would be touched by this terrible plague. Grief would be in every home. Remember, Egypt symbolizes the world, or worldliness. Those who are caught up in the world and its trappings would suffer at the hand of God.
Exodus 11:7 "But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel."
In contrast to the turmoil and grief experienced in Egyptian territory all remained tranquil in Israelite territory, so much so that not even a dog barked. That the Lord had made and was making a sharp distinction between the two peoples was a fact to which none could be blind.
We actually see that God was separating those who follow the flesh (Egyptians), and those who follow the spirit (Israel). God takes care of His own, even in the worst of circumstances. Life or death is in the hands of Almighty God; life to those who are God's chosen and death to those following false gods.
Exodus 11:8 "And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger."
We see that great fear had fallen upon these Egyptians. Pharaoh's people had now given up on Pharaoh as a god. They saw that Moses' truth was real truth. They came and bowed down to Moses, as if he were the king. They realized the God that Moses represented was the true God.
Moses had finally gotten angry. Moses prophesied that Pharaoh and his people would ask the Israelites to get out of the land. They were afraid of a God with this kind of power. They feared another plague. These Egyptians were willing to give up all of their earthly possessions if necessary, to get these plagues stopped.
Exodus 11:9 "And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt."
We see that Pharaoh was a very stubborn man, and having not succumbed to the other nine plagues, would not succumb to this either until God, Himself, had carried this out. Some of the delay in Pharaoh listening to the warnings had helped the Hebrews in many ways. Even though their work load had been added to, they had found favor with the Egyptian people. The Egyptian people had begun to realize that all these false gods they had been worshipping, had no power and that the God of the Hebrews was the true God. They also realized that Moses, not Pharaoh, was who they should listen to. These wonders performed had convinced these Egyptians that Jehovah was the true eternal God. Once again Pharaoh did not listen.
Exodus 11:10 "And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land."
One of the reasons these ten plagues had to come was so the Israelites would be willing to follow Moses into the wilderness. With each wonder, their confidence in Moses grew, until they were willing and ready to go at the end of the tenth plague. The reason that these wonders had to be done in the presence of Pharaoh was to show Pharaoh and his people, the one true God.
In most of these plagues, we saw the same thing as some of the punishments that will come on the world at the end of the Gentile age. God never changes. We need to learn from Bible history. We do not want to fall into the category of the worldly.
Exodus Chapter 11 Questions
1. When this tenth plague came, what did Pharaoh do to the Israelites?
2. What was the difference between Moses, after the tenth plague, and Moses before the first plague?
3. Where did Moses' strength come from?
4. What was the purpose of the plagues from the beginning?
5. What was the message to be spoken in the people's ears?
6. At what point did the Egyptian people side against Pharaoh?
7. What caused these people to esteem Moses highly?
8. How did the Egyptian people feel about God?
9. What would the gold and silver be needed for in the wilderness?
10. What caused these people to think of Moses as great?
11. At what time of day, or night, would the tenth plague strike?
12. Who would carry it out?
13. What was the tenth plague?
14. What people would be affected by it?
15. What made this plague even more frightening?
16. What was this plague the direct result of?
17. Why was this cry to be so great?
18. Who would suffer at the hand of God?
19. What would not happen to the Hebrews?
20. What two things was God separating?
21. Life, or death, was in the hands of whom?
22. When did Moses get angry?
23. What did the Egyptian people fear?
24. Why would Pharaoh not listen to Moses?
25. Even though the Hebrews' work load was heavy, what gain did they get from the delay?
26. Why were the wonders done in front of Pharaoh?
27. With each wonder, what happened to the Israelites?
28. Name the ten plagues?
29. What was the miracle done, just before the plagues started?
30. What do these plagues remind us of in our time?
Exodus 12:1 "And the LORD spake unto Moses and Aaron in the land of Egypt, saying,"
"The Lord spake": Most probably, the instructions on the Passover (verses 1-20), were also given during the 3 days of darkness in order to fully prepare Israel for the grand finale, their Exodus from Egypt.
"In the land": Later, while Israel was in the wilderness, Moses wrote (23:14-17; Deut. 16:1-8), and indicated that the detailed instructions for this very special feast day in Israel's religious calendar were not like those of the other special days. All which were given after the nation had already left Egypt. This one, the Passover, was inextricably linked to what took place in the Exodus, and that connection was never to be forgotten. It became indelibly entrenched in Israel's tradition and has always marked the day of redemption from Egypt.
Exodus 12:2 "This month [shall be] unto you the beginning of months: it [shall be] the first month of the year to you."
"This month": The month of Abib (March/April), by divine decree became the beginning of the religious calendar, marking the start of Israel's life as a nation. Later in Israel's history, after the Babylonian captivity, Abib would become Nisan (Nehemiah 2:1; Ester 3:7).
Yahweh began the calendar of Israel with the Exodus. The "first month" of the Hebrew year, called Abib (or Aviv). Literally means "the ear" month because at this time, about April for us' that the ears of grain have developed.
In these verses, we see first of all, the Lord speaking to Moses and Aaron. Moses and Aaron did not instigate any of the plagues and then tell God. These plagues, Moses' and Aaron's messages to Pharaoh and the people, originated with God. All Moses and Aaron were doing was carrying out God's orders. If we are good ministers, that is what we should do as well. We should first listen to God and whatever He tells us, and then we must bring it to the people. We see that God established the month we call April, as the first month of the Hebrew year. The Hebrews call it Abib. We do not know for sure how they had measured their months before, but we do know that God said from now on, April is the first month of the year for the Israelites.
Verses 3-14: The detailed instructions for the Passover included what animal to select, when to kill it, what to do with its blood, how to cook it, what to do with leftovers, how to dress for the meal, the reason why it was being celebrated "in haste," and what the shed blood signified.
Exodus 12:3 "Speak ye unto all the congregation of Israel, saying, In the tenth [day] of this month they shall take to them every man a lamb, according to the house of [their] fathers, a lamb for a house:"
God's specific instructions about the Passover "lamb" (a goat's kid was also acceptable, verse 5), would ensure that in every way, it was fit for sacred sacrifice.
Here, we see the celebration of the Passover for the Israelites being set up for the very first time. Notice the word "all" in the first sentence. This means men, women and children. Whosoever will is a very good description of this. In our language, He is saying: On April 10th, each family go and get a lamb from your flock and pick out one that your family can eat at one sitting; don't get one too big. You will see why in the following verse.
Exodus 12:4 "And if the household be too little for the lamb, let him and his neighbor next unto his house take [it] according to the number of the souls; every man according to his eating shall make your count for the lamb."
There would be cases where the family would not be large enough to consume an entire lamb at a sitting. Where this was so, men were to join with their neighbors, either two small families joining together, or a large family drafting off some of its members to bring up the numbers of a small one. According to Josephus, ten was the least number regarded as sufficient, while twenty was not considered too many.
"Every man according to his eating shall make your count for the lamb": Rather, shall ye count. In determining the number for any given Paschal meal, ye shall "count men according to their eating," admitting more or fewer, as they are likely to consume less or more.
Here we see if there were just 3 or 4 people in a household, they would not be able to consume a whole lamb by themselves. Then 2 families would need to go together and pick a lamb that these 2 families could eat at one meal. Ordinarily 10 people could eat a small lamb.
Exodus 12:5 "Your lamb shall be without blemish, a male of the first year: ye shall take [it] out from the sheep, or from the goats:"
"Your lamb ... without blemish": A kid goat was an alternative choice. Any flaw would render it unfit to represent a pure, wholesome sacrifice given to Yahweh.
You see a description of what this lamb, that is to be sacrificed, would be like physically. John the Baptist called Jesus the Lamb of God (in John 1).
John 1:29 "The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world."
John 1:36 we read, "And looking upon Jesus as he walked, he saith, Behold the Lamb of God!"
John was speaking prophetically of Jesus (the Lamb of God), being sacrificed on the cross for our sin. Jesus actually does away with sin for His followers. Just as this lamb (in verse 5), was to have no blemish, Jesus had no blemish. That is why the soldiers did not break His legs to hurry death. Jesus had no blemish. He was to be a male lamb. Jesus was a male. "Of the first year", means that he was taken before he came to a female lamb. Jesus was not married and definitely did not have an affair with anyone. He NEVER committed any sin, much less adultery, as some movies are showing now. This is blasphemy against the Holy Spirit (in my opinion), to accuse our Savior of sin. It appears that a lamb could be a goat or a sheep.
Exodus 12:6 "And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening."
"In the evening": Literally "between the two evenings." Since the new day was reckoned from sunset; the sacrificing of the lamb or kid was done before sunset while it was still day 14 of the first month. "Twilight" has been taken to signify to be either at the time between sunset and the onset of darkness; or from the decline of the sun until sunset. Later Moses would prescribe the time for the sacrifice as "in the evening at sunset" (Deut. 16:6). According to Josephus, it was customary in his day to kill the lamb at about 3:00 p.m. This was the time of day that Christ, the Christian's Passover lamb (1 Cor. 5:7), died (Luke 23:44-46).
One really interesting thing that we should notice was that the whole congregation viewed this. If you look at it from the spiritual standpoint as all of us, because of our sins, helped crucify Jesus. Another thing we notice here, that each head of the house killed their own lamb. There was nothing between God and the head of the house then, except this sacrificial lamb. There is no one between Christians and God now, except Jesus Christ (the Lamb of God). What a beautiful parallel. This four day difference in time was a time to examine the lamb and make sure it was perfect, leaving time to go and exchange it if it was not.
Exodus 12:7 "And they shall take of the blood, and strike [it] on the two side posts and on the upper door post of the houses, wherein they shall eat it."
"Strike it": With a bunch of hyssop (See Exodus 12:22).
"The two side posts and on the upper door post.": The idea seems to have been that the destroying influence, whatever it was, would enter the house by the door. The sight of the bloody stains above the door and on either side, would prevent its entering. The word translated "upper door post" appears to be derived from shâcaph, "to look out." And to signify properly the latticed window above the door, through which persons viewed those who knocked before admitting them.
Such windows are frequently represented in the early Egyptian monuments. The blood thus rendered conspicuous would show that atonement had been made for the house, i.e., for those inside.
This is what I call being covered with the blood of the Lamb. The very thing that saves Christians is when we are symbolically washed in the blood of the Lamb; covered over with it, if you will. We are told in Revelation that the Christians will be wearing white robes in heaven, washed in the blood of the Lamb.
Revelation 7:14 "And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."
The reason this blood of this sacrificial lamb was put on the door posts and over the door was because this was the entrance to the house. The devil or his evil demons cannot cross the blood. God honors the blood as well. God cannot look upon sin; He will destroy the person involved in sin. The only way to not be destroyed is for the shed blood to be between you and God. God sees the shed blood and passes over without destroying you.
Exodus 12:8 "And they shall eat the flesh in that night, roast with fire, and unleavened bread; [and] with bitter [herbs] they shall eat it."
The night is thus clearly distinguished from the evening when the lamb was slain. It was slain before sunset, on the 14th, and eaten after sunset, the beginning of the 15th.
"With fire": Among various reasons given for this injunction the most probable and satisfactory seems to be the special sanctity attached to fire from the first institution of sacrifice (compare Genesis 4:4).
"And unleavened bread": On account of the hasty departure, allowing no time for the process of leavening: but the meaning discerned by Paul (1 Cor. 5:7-8), and recognized by the Church in all ages, was assuredly implied, though not expressly declared in the original institution. Compare our Lord's words (Matt. 16:6; 16:12), as to the symbolism of leaven.
"Bitter herbs" The word occurs only here and (in Numbers 9:11), in reference to herbs. The symbolic reference to the previous sufferings of the Israelites is generally admitted.
This is so symbolic of Jesus. The flesh of the Lamb is Jesus, as we read in John 6.
John 6:53 "Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you."
All of this is symbolic of course. You do not literally eat the flesh of Jesus or drink His actual blood. The Communion of unleavened bread is symbolic of the flesh of Jesus, and the grape juice you drink, is symbolic of the blood of Jesus. The unleavened bread is symbolic of the sin-free body of Christ. Leaven is symbolic of sin, so we see in this unleavened bread that Jesus was, and is, completely free from sin. The "roast with fire" has to do, in my opinion, with the fire, symbolic of God. The bitter herbs show the bitter bondage the Israelites were faced with in Egypt. I believe the bitter herbs show the Christians that to follow Jesus and partake of the blessings of Jesus, that there is some self-sacrifice to be made. A Christian must crucify his flesh and separate himself from worldly lust to be a follower of Jesus.
Exodus 12:9 "Eat not of it raw, nor sodden at all with water, but roast [with] fire; his head with his legs, and with the purtenance thereof."
"Eat not of it raw": A prohibition with health implications which also distinguished them from pagans who often ate raw flesh in their sacred festivals.
Here they were told especially not to eat it raw, as was the practice with some of the false religions. "Nor sodden at all with water", I believe, means don't boil it. One of the purposes of roasting was so it would not be broken apart in the sacrifice, but would be whole, as we see in the statement "his head with his legs". The "purtenance" was the intestine. Most of the time this was opened and washed out and the intestine was then cooked with the whole body. So much of this symbolizes the necessity of the body being kept intact with no broken bones. It could also, symbolize the unity of the faith. Remember, we are looking at these Scriptures more with the spiritual eyes than with the physical.
Exodus 12:10 "And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire."
That which either was not usually eaten, or was more than all of you could conveniently eat.
"Ye shall burn with fire": To prevent either:
(1) The superstitious use of the relics of that lamb by the Israelites, who thereby had received a greater benefit than they did afterwards by the brazen serpent, which upon that account they worshipped; or:
(2) The profane abuse of that which had been consecrated to God's service (Compare Exodus 29:34).
I believe this was symbolic of taking communion and that nothing that has been placed out for communion should be left over to the next time. Whoever conducts communion should eat and drink all that is left. This is similar to the manna that fell from heaven. Each day's necessity was to be taken care of, but not to be held over to the next day. The symbol that I see in this is that we must daily eat of the Word of God to stay in good stead with God. The Bible (Word of God), is to be consumed each day. To be able to live a victorious life with Jesus, we must eat of His Word every day. We could see in this that Jesus is our daily Bread. We depend on Him, not on our own abilities.
Exodus Chapter 12 Questions
1. Who instigated the plagues?
2. What part did Moses play in this?
3. What message should ministers bring the church?
4. What did He establish as the first month of the year?
5. What do the Hebrews call it?
6. What day of the month should they get the lamb?
7. What was this celebration they were establishing?
8. Who would partake of the lamb?
9. If the family was not large enough to totally consume the lamb at one sitting, what should they do?
10. Describe the lamb they should choose.
11. Who called Jesus the Lamb of God in the gospels?
12. What was he speaking of, when he called Jesus the Lamb of God?
13. What gender was the lamb to be?
14. How long should the lamb be kept and examined?
15. Who shall kill this lamb?
16. What is this symbolic of?
17. Who is between the Christian and God the Father?
18. What was to be done with the blood of the lamb?
19. Why?
20. What will make the Christians' robes white?
21. What is to be done with the flesh of the lamb?
22. What type of bread is to be eaten?
23. Why?
24. What are the bitter herbs symbolic of?
25. In the communion service, what is the bread symbolic of? What is the wine symbolic of?
26. What does "sodden with water" mean?
27. What is the "purtenance"?
28. Who ate raw meat in their ceremonies?
29. What symbolizes the unity of the faith in all of this?
30. What other time would these Israelites be warned not to have anything left for the next day?
31. We, Christians, must daily eat what?
Exodus 12:11 "And thus shall ye eat it; [with] your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it [is] the LORD'S passover."
"As prepared for a journey": The first was done by the skirts of the loose outer cloth being drawn up and fastened in the girdle, so as to leave the leg and knee free for motion. As to the other, the Orientals never wear shoes indoors, and the ancient Egyptians, as appears from the monuments, did not usually wear either shoes or sandals. These injunctions seem to have applied chiefly to the first celebration of the rite.
"It is the Lord's Passover": Called by this name from the blood-marked dwellings of the Israelites being passed over figuratively by the destroying angel.
We see that God was telling these people to be prepared to leave. These were traveling clothes. His reason for them eating it in haste was because they did not know at what moment they would be ready to go. He reminded them in the last part of this verse, that even though they ate it hastily, they must not take it lightly. This was a special feast that would free them from the bondage of hundreds of years. This Passover would always be a most holy feast with these Hebrews.
Exodus 12:12 "For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I [am] the LORD."
"Against all the gods": The tenth plague was a judgment against all Egyptian deities. The loss of the firstborn of men and beast had far-reaching theological implications. Namely, the importance of the pagan deities, many of whom were represented by animals, to protect their devotees from such nationwide tragedies. The great cry of grief (11:6; 12:30), may also have bemoaned the incapability of the nation's gods.
The one who would "pass through the land" was not some angel of death as is commonly assumed. According to the repeated pronoun "I", it was the Lord Himself, bringing judgment "against all the gods of Egypt".
We see the answer to the plagues (against all the gods of Egypt). God discredited these false gods, one by one, in the plagues. You remember the death of their firstborn was just punishment for all the Hebrew children they had killed. Because animal worship was prevalent in Egypt, God would kill the firstborn of them as well. God did not have to tell them that He had the right. He is the LORD.
Exodus 12:13 "And the blood shall be to you for a token upon the houses where ye [are]: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy [you], when I smite the land of Egypt."
The annual Feast of the Passover commemorated the birth of the nation Israel and her deliverance from Egypt. Typologically, it pointed forward to the greater deliverance from the bondage of sin to be provided by the Messiah. In the Passover, a lamb without blemish was selected and killed. The blood was then applied to the doorpost (doorjamb), of the home, and the lamb was roasted and eaten with unleavened bread and bitter herbs.
Death comes to all those who are not covered in the blood of the Lamb, whether then or now. The blood of the Lamb is what brings life. God would quickly recognize the Israelites when He saw the blood. The blood was their protection and is our protection as well. He sees the shed blood of His Son which does away with the sin. Then God looks down to sinful man and does not see the sin.
Verses 14-28: This lengthy section describes the ordinances for the Passover. The Passover is preceded by the "Feast of Unleavened Bread", a period of "seven days" in which no leaven is permitted in meals or in the people's homes. To commemorate that first Passover, all succeeding Passovers were to be marked by the eating of unleavened bread (called matzo today).
Exodus 12:14 "And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever."
"A memorial": The details of how this Passover Day was to be memorialized in future years were laid down (verses 14-20) and then repeated in the instructions to the elders (verses 21-27). Prescribing the eating of unleavened bread for 7 days, demanding a thorough housecleaning from leaven (verse 15), issuing a stern warning of banishment for eating leaven (verse 15), and bracketing the 7 days with special holy days (verse 16), served to proclaim the high importance of the nation's remembering this event.
We see by this that this Passover Feast was not initiated for just this one occasion, but was to be remembered forever and celebrated as long as there were Israelites. We will see as we go along that not just the physical Israelites would remember this, but the spiritual Israelites (Christians), as well. Jesus celebrated Passover and was, in fact, the Passover Lamb that was sacrificed for us, the Christians (spiritual Israel).
Exodus 12:15 "Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel."
This was to commemorate another circumstance in the departure of the Israelites, who were urged to leave so hurriedly that their dough was unleavened (Exodus 12:39), and they had to eat unleavened cakes (Deut. 16:3). The greatest care was always taken by the Jews to free their houses from leaven, the owner searching every corner of his dwelling with a lighted candle.
A figurative allusion to this is made (1 Cor. 5:7). The exclusion of leaven for seven days would not be attended with inconvenience in the East, where the usual leaven is dough kept till it becomes sour, and it is kept from one day to another for the purpose of preserving leaven in readiness. Thus, even were there none in all the country, it could be gotten within twenty-four hours.
"That soul shall be cut off": Excommunicated from the community and privileges of the chosen people.
Remember, we are looking at the spiritual side of this. Leaven symbolizes sin. We can see here, if we continue to sin, we will be cut off from our inheritance. "Seven" means spiritually complete. We see that these seven days away from leaven symbolizes the justification we have in Jesus. We are just as if we had never sinned because we have partaken of Jesus, our Passover Lamb, and kept sin out of our lives. These seven days symbolize completeness in God. We see from this, the importance of walking as near a sinless life as possible. If you sin, repent quickly and begin to walk sinless again. Christians should not desire to sin. Communion should always be taken with unleavened bread to show that Jesus was sinless (The bread symbolizes His body).
Exodus 12:16 "And in the first day [there shall be] a holy convocation, and in the seventh day there shall be a holy convocation to you; no manner of work shall be done in them, save [that] which every man must eat, that only may be done of you."
The Passover was to be kept on the fourteenth day of Abib, at even. The seven following days were to be "days of unleavened bread." On the first of these, the fifteenth of Abib (Leviticus 23:6), there was to be a "holy convocation," i.e., a general gathering of the people to the door of the sanctuary for sacrifice, worship, and perhaps instruction (compare Nehemiah 8:1). The term "convocation" implies that the people were summoned to attend; and the actual summons appears to have been made by the blowing of the silver trumpets (Numbers 10:2).
On the seventh day, the twenty-first of Abib, was to be another similar meeting. "No manner of work" was to be done on either of these two days. Or rather, as explained (in Leviticus 23:7-8), "no servile work" (having or showing an excessive willingness to serve or please others).
"Done of you" (see note on verse 46).
It seems that from April 15th until April 22nd would be a time of absolute rest for the Hebrew. It is probably associated with 6 days of work and on the seventh, a Sabbath of rest. The only two celebrations that the Hebrews have of seven days duration, are the Feast of Unleavened Bread and the Feast of Tabernacles. We see here, that the only type of work that can be done was feeding the family. These holy convocations meant a worship service. It would begin with worship and end with worship.
Exodus 12:17 "And ye shall observe [the feast of] unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever."
This was a distinct feast from the Passover feast; for though at that unleavened bread was eaten, it was kept but one night, these seven days. Then it is repeated that it might be taken notice of, and the rather, as it was to be observed in all ages as long as the Jewish economy lasted. The reason of which follows:
"For in this selfsame day have I brought your armies out of the land of Egypt": Which, though not already done, was just on doing and was certain. Besides, it respects the day when it should come about another year. By their "armies" are meant the tribes of Israel, not so much for their military force, for as yet they were an unarmed people, but for their numbers, which were sufficient to make several considerable armies. And for their order and ease; as there was no fear of the enemy when they marched out of Egypt.
"Therefore shall ye observe this day in your generations by an ordinance for ever": According to the rules given, with the same exactness, strictness, and constancy, as the first of the Passover, and as long as that continued (See Exodus 12:14).
We read here on April the 15th, God would bring His people out. The Christians celebrate Easter about this time of year. The Jewish calendar is different from the Julian calendar and our date falls on various days, but the Jewish calendar is set up on the full moon change. This would be actually the evening before Jesus rises from the grave. We see in all of these celebrations of these Israelites that Jesus fulfills their celebrations when He is crucified and resurrected. The Feast of Passover and Unleavened Bread were fulfilled in Jesus' crucifixion. We see Fristfruits practiced when Jesus rose from the grave and brought captivity captive with Him. Firstfruits was the day after Sabbath or the Sunday after crucifixion.
Exodus 12:18 "In the first [month], on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even."
As it was now ordered to be reckoned, the month Abib or Nisan.
"The fourteenth day of the month at even, ye shall eat unleavened bread": That is, at the evening following, the fourteenth of Nisan, and which was the beginning of the fifteenth day, the Jews beginning their day from the evening. Hence the Targum of Jonathan is, "on the fourteenth of Nisan ye shall slay the passover, in the evening of the fifteenth ye shall eat unleavened bread."
"Unto the twentieth day of the month at even": Which would make just seven days. The above Targum adds, "on the evening of the twenty second ye shall eat leavened bread, which was the evening following the twenty first day. This long abstinence from leaven denotes that the whole lives of those who are Israelites indeed should be without guile, hypocrisy and malice, and should be spent in sincerity and truth.
This would be April 14th on the Jewish calendar. As was said, this Feast of Unleavened Bread and Passover really were the same. They were to eat unleavened bread (be completely rid of sin), these seven days. "Seven" means spiritually complete, so these seven days were the correct time in God's plan to make sure there was no sin (leaven). Jesus was crucified on the first day of Unleavened Bread, or Passover; Jesus was the Passover Lamb.
Jesus also is the Bread of Life. He is free from sin (then and now). He fulfills the unleavened bread, as well making us spiritually justified in Him. This 14 th would have been a Friday. The "THIRD" day He arose, Sunday the 16th. You see Firstfruits in His resurrection. God is exact. "Bethlehem" means house of bread. Jesus was born in Bethlehem and He is the Bread.
John 6:35 "And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst."
None of this is coincidence. God has everything planned exactly.
Exodus 12:19 "Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land."
"A stranger": Provision was made right at the beginning for non-Israelites to be included in the nation's religious festivals. Failure to comply with the regulations on leaven would result in banishment for the alien as well.
We know that through Abraham, we Gentiles as well as the Hebrews, are Israelites. The Hebrews are physical Israel and we Gentile believers are spiritual Israel because of our faith. We have faith like Abraham's, and we are spiritually the descendants of Abraham.
Gal. 3:6-9 "Even as Abraham believed God, and it was accounted to him for righteousness." "Know ye therefore that they which are of faith, the same are the children of Abraham." "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, [saying], In thee shall all nations be blessed." So then they which be of faith are blessed with faithful Abraham."
We see whether we are physical or spiritual Israel, we must do away with sin in our lives and live in the salvation that Jesus purchased for us all. If we continue in sin after Jesus has cleansed us and made us righteous, then we will be condemned.
Exodus 12:20 "Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread."
That included neither bread nor anything else that had any leaven within it.
"In all your habitations shall ye eat unleavened bread", that is, if they eat any bread at all, it must be such. Otherwise they might eat cakes of almonds or of eggs mixed with sugar, provided there was no leaven used. And this the Jews call the rich unleavened bread. This is repeated over and over, that they might be the more careful of observing this precept; but as this was limited for a certain time.
Here again, is a re-emphasis on how important the removal of sin (leaven) is. This eating of the unleavened bread is symbolic of the taking of Jesus (The Word of God), into our bodies. This again is why I am so dogmatic about using unleavened bread in the communion. The bread we take in communion is symbolic of the body of Jesus Christ (the sinless one). It must be free of sin (therefore unleavened). Jewish people still practice the Feast of Unleavened Bread today.
Exodus 12:21 "Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the passover."
I.e., draw the lamb from the fold and then take it to the house.
"The passover": The word is here applied to the lamb; an important fact, marking the lamb as the sign and pledge of the exemption of the Israelites.
This was Moses telling them it was time to go and kill the passover. Notice the elders here. When the Passover Lamb (Jesus Christ) was crucified, the elders were standing by also.
Exodus 12:22 "And ye shall take a bunch of hyssop, and dip [it] in the blood that [is] in the basin, and strike the lintel and the two side posts with the blood that [is] in the basin; and none of you shall go out at the door of his house until the morning."
"Bunch of hyssop": Certain identification is impossible, but this could be the marjoram plant.
"Lintel ... the two side posts": The top and two sides of the doorway.
The only protection these Hebrews had that night in Egypt and the only protection we Christians have now, is the shed blood of the Lamb. The destroyer did not enter in where the blood of the Lamb was. The hyssop was used many times in ministering to lepers. It was believed to have purifying powers. This "hyssop" was used like a mop, so that the blood would not be handled. The hyssop was not the protecting power, the blood was. The hyssop was just used to spread the blood. If the Hebrews left the covering of the blood and went outside, they were not protected and would die just like the Egyptians.
Exodus 12:23 "For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite [you]."
"The destroyer": This is most likely the Angel of the Lord (2 Sam. 24:16; Isa. 37:36; see note on 3:2).
We see here, that this was the Lord God who was directing the destruction of the firstborn. The Lord told the destroyer which house he (the destroyer), might enter. Anyone or any animal, not in the house with the blood covering would lose their firstborn. Notice this was not Satan doing this, it was God. Just as God had made a separation between the Israelites and the Egyptians in the plagues, this tenth plague was no different. God destroyed the firstborn of Egypt and spared the Israelites.
Exodus 12:24 "And ye shall observe this thing for an ordinance to thee and to thy sons for ever."
Not this last thing of sprinkling the blood, which was peculiar to the Passover in Egypt; but the whole before observed relating to the feast of the Passover, and the feast of Unleavened Bread, and all the rites appertaining to them, which were to be observed until the coming of Christ.
We see that God did not want them to quickly forget this night. God expected them to remember and thank God forever.
Exodus Chapter 12 Continued Questions
1. How were these Israelites to eat the Passover?
2. What does this mean?
3. Why must this be holy to them?
4. What would He do as He passed through Egypt?
5. God would execute judgment against whom?
6. What did God call Himself in verse 12?
7. What did God do to Egypt's gods?
8. Why did God choose to kill the firstborn as Egypt's tenth plague?
9. When God saw "what", the destroyer would pass over the house?
10. Who smites the land of Egypt, Satan or God?
11. Who does eternal death come to?
12. How can God recognize His own?
13. How long shall the Israelites remember Passover?
14. Who were Israelites? Explain.
15. How many days should they eat unleavened bread?
16. What would happen to those who ate leaven during that time?
17. What does leaven symbolize?
18. What do the seven days symbolize for Christians?
19. Why should communion always be served with unleavened bread?
20. On the holy days, what is the only work that can be done?
21. Abib is April on our calendar. What day would this Unleavened Bread be?
22. What are Israel's only two feasts that last seven days?
23. What were holy convocations?
24. What Christian holiday occurs about the time of Unleavened Bread?
25. When Jesus was crucified and resurrected, what Jewish feast was He fulfilling?
26. What day was the Feast of Firstfruits?
27. What day of the first month were they to begin and end the Feast of Firstfruits?
28. What two feasts are covered in the same time element?
29. What day did Jesus rise from the grave?
30. What does "Bethlehem" mean?
31. Who is the Bread?
32. Through what man are we Gentile believers made Israelites?
33. What was counted to Abraham as righteousness?
34. Who are blessed with Abraham?
35. What is leaven symbolic of?
36. The eating of unleavened bread is symbolic of what?
37. What is the communion bread symbolic of?
38. What were they to do with the lamb?
39. What were they to use to apply the blood to the door posts?
40. Why were the Israelites not to leave the house?
41. What is the only protection Christians have against the devil?
42. Who would pass through the land that night?
43. What separation was made between the Egyptians and the Israelites?
Exodus 12:25 "And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service."
The promise of entering the land again received emphasis. Israel was not to think of the Exodus as merely a departure from Egypt, but rather as a departure from one land in order to enter another land, which would be their own, in strict accordance with the specifics of the Abrahamic Covenant for his descendants through Isaac and Jacob (Gen. 17:7-8).
God was reminding these Hebrews, that He had not forgotten His promise to give them the land of promise, but He expected them to celebrate this Passover when they arrived in this land.
Exodus 12:26-27 "And it shall come to pass, when your children shall say unto you, What mean ye by this service?" "That ye shall say, It [is] the sacrifice of the LORD'S passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped."
In the annual commemoration of the Passover, parents were obligated to teach their children its meaning. It became customary for the youngest child of a Jewish family to elicit the father's formal explanation of what happened in connection with the original observance of the meal in Egypt.
God was reminding these Israelites that it was by His mighty hand that they were spared their firstborn. God expected His people to tell their children and their children's children, on down through the ages every year that God had the destroyer to pass over their house and spare their families. He did not want them to forget. At each Passover Feast, the story was told again how God saved Israel. These people were so thankful to God for not only the destroyer passing over their house, but they knew that their deliverance from this terrible bondage was here as well. They bowed their heads and thanked God.
Exodus 12:28 "And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they."
All the preceding directions were communicated through the elders, and the Israelites, being deeply solemnized by the influence of past and prospective events, gave prompt and faithful obedience. The elders of the people: (Exodus 12:21). They departed to their several tribes and families at Goshen and elsewhere.
"And did as the Lord commanded Moses and Aaron, so did they": They took a lamb on the tenth day, and kept it till the fourteenth, on which day they slew it, and roasted it with fire, and ate it with unleavened bread and bitter herbs.
We need to stop and look at this whole incident. We see (in verse 28), that these children of Israel had finally accepted that this was God who had intervened in their behalf. They were no longer complaining about the heavy load put on them, when Moses first spoke to Pharaoh for them. These Israelites were saved by the shed blood of this lamb. If we really look at the above Scriptures, we see that they also killed the lamb.
We Christians fall into this same category as well. The Lamb of God was slain to deliver us, so we also were the ones who killed the Lamb. It was all of our sins that nailed Him to the cross. It troubles me greatly that so many ministers have stopped preaching about the blood. The blood is what saved us. Without the shedding of the blood, there is no remission of sin (Hebrews 9:22). If we take the blood out of our belief, we have lost our salvation.
Verses 29-32: Just as God had promised, a night of judgment "came to pass" on "Egypt" and Pharaoh (Psalm 105:26-45), with not one household spared. At this, Pharaoh relented, allowing all the people to "go" with their flocks and herds.
Exodus 12:29 "And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that [was] in the dungeon; and all the firstborn of cattle."
If Amenhotep II (1450-1423 B.C.), was the Pharaoh of the Exodus, the son who died would have been his eldest son. While no Egyptian records refer to this incident, the dream stela (a stone monument recording Pharaoh's dream), of his successor; Thutmose IV (1423-1410 B.C.), clearly states that he was not his father's eldest son. Thus, the chronological sequence of these earlier kings fits best with the biblical account.
We discussed before, that God struck these cattle, because they were objects of worship in Egypt. God defamed this false god when He killed their firstborn. With God, there is no difference in the Pharaoh or the prisoner. God is no respecter of persons. The Pharaoh was Pharaoh because God made him ruler. Had God spared Pharaoh's family, he would probably not have been moved to let the children of Israel go. You remember, in an earlier lesson that Pharaoh had no compassion when his people alone were plagued. Pharaoh only took notice when it affected him. This happening at midnight just made the deaths more terrifying.
Exodus 12:30 "And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for [there was] not a house where [there was] not one dead."
Being awakened by the uncommon noise he heard.
"He and all his servants": And all the Egyptians; he and his nobles, and ministers of state, courtiers, and counsellors, and his subjects in common. Perhaps everywhere in his kingdom, but particularly in the metropolis.
"And there was a great cry in Egypt; throughout the whole land, the firstborn being everywhere was slain, which caused a most dreadful lamentation of parents for their eldest son. And of the younger brothers and sisters who were grieving the death of the elder brother, or servants and maidens for their principal heir of the family. A cry that was so loud and general as perhaps was never heard before or since. And under which distress they could have no relief, or any to be their comforter, since all were in the same circumstances.
For "there was not a house where there was not one dead". For if there was no firstborn in it, as it can hardly be thought there should be in every house. Though some have been of opinion that it was so ordered in Providence that there should. Yet the principal or most considerable person in the family, that is next to the master, might be called the firstborn (as Jarchi notes from Psalm 89:27).
This had to be one of the worst crises Egypt had ever faced. When God struck a blow of Judgment such as this, there was nowhere to go for comfort. There was no question where this punishment came from; Moses had warned Pharaoh ahead of time. This "hurt" had been felt by every family in Egypt. We must relate all Scripture to our standing with God. God has warned over and over in the Scriptures of a great day of God's wrath that will come upon those who do not accept His Son as Savior. There will be no excuse acceptable for those who do not repent, and turn from the world (Egypt).
The wrath of God will fall on the worldly people, just as it fell this night on the firstborn of Egypt. God is patient, not willing that one be lost.
2 Peter 3:9, "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
God has a day set that will be like this tenth plague. On that day He will say: IT IS ENOUGH, and then His wrath will fall. Don't wait; repent and receive Jesus as your Savior today.
Exodus 12:31 "And he called for Moses and Aaron by night, and said, Rise up, [and] get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said."
"Rise up and get you forth ... serve the Lord": Finally, Pharaoh's response to the repeated "Let My people go!" became "Leave my people!" with no attempt at further negotiation, but total acquiescence.
This death of the firstborn was so terrible that Pharaoh couldn't wait until morning. He wanted to be rid of Moses, Aaron and the children of Israel, who had brought so much sorrow into his home and in Egypt. At this point, I believe Pharaoh was frightened of Moses' God. Pharaoh was no longer concerned about the money it would cost him, to lose this approximately 2-1/2 million people. When you fear for your life, money becomes very unimportant. It appears at any rate that Pharaoh had completely given up. The Israelites could even take their livestock with them, because Pharaoh said "as ye have said". This was not saying you can go if you want to, but get out. Pharaoh had had enough plagues.
Exodus 12:32 "Also take your flocks and your herds, as ye have said, and be gone; and bless me also."
"Bless me also": Undoubtedly, this final request from Pharaoh, whose heart was certainly not repentant (14:8), temporarily conceded defeat and acknowledged Moses and his God as the victors and as those who had the power and resources to bless him.
Only the one with true authority may "bless" another. Moses represented the supreme authority: the Lord.
Here we see a plea of Pharaoh. He asked Moses to not only leave, but to stop the plagues. In his last statement (bless me also), Pharaoh was finally recognizing Moses' God. He admitted He (God), had the ability to bless or curse.
Exodus 12:33 "And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We [be] all dead [men]."
Not only Pharaoh, but the Egyptian nation generally were anxious for the immediate departure of the Israelites, and expedited it in every way. This must greatly have facilitated their all setting forth at once. It also accounts for the readiness of the Egyptians to part with their "jewels" and "raiment" (Exodus 12:35).
We see the fear that gripped these Egyptians' hearts. They did not believe any would be alive after one more plague from God. Each plague got worse and they knew this tenth plague had affected every family in Egypt. Here we see them saying hurry up and get out of here, we can't stand anymore.
Exodus 12:34 "And the people took their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoulders."
Perhaps the Hebrew word here used had better be rendered flour (as it is 2 Samuel 13:8); for if they had time to make it into paste, it seems they would also have had time to leaven it.
"Their kneading-troughs" The word thus rendered is translated store (Deut. 28:5; 28:17). And as kneading-troughs are not things which travelers have a habit to carry with them, it seems more natural to understand it of their flour, grain, or dough.
I believe this Scripture was just explaining how hastily the children of Israel left Egypt and also, to show that they left nothing behind. They took all their possessions. Notice, this week of unleavened bread would be completed as they went. (They took their dough before it was leavened).
Verses 35-36: The phrase "they borrowed of the Egyptians jewels ... so that they lent unto them" does not imply any deception on the part of the Israelites. Both borrowed and lent come from the same Hebrew word, with the first commonly translated "asked" and the second being rendered "handed over," as it is in a different stem. This was not merely conscience money for the Jews' generations of slave labor. It had been promised to Abraham long before (in Genesis 15:14).
Exodus 12:35 "And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment:"
In gaining "jewels of silver ... gold and raiment" from the Egyptians, the Hebrew people, who had worked 400 years as slaves, were finally rewarded for their work. God's people left Egypt with the wealth of the Egyptian people (3:21-22; 11:2-3; Psalm 105:37).
Exodus 12:36 "And the LORD gave the people favor in the sight of the Egyptians, so that they lent unto them [such things as they required]. And they spoiled the Egyptians."
"And they spoiled the Egyptians": Compare (Genesis 15:14; Exodus 3:20-21). This was not done with deceit, but rather a straightforward request (11:2-3).
This word translated "borrowed" here, has a number of meanings. One meaning is request, another is demand. Some milder words it could be translated are ask, require, obtain and wish. You can see from all these possibilities of translations that these Egyptians probably knew that these were not going to be returned. This was probably like back pay these people had not received during their years of servant toil. The Egyptians were happy to give them these things, to be rid of them.
I really believe a certain amount of guilt (for the way they had treated the Israelites), was present here and they (Egyptians), wanted to send them off with no hard feelings. At any rate, the Israelites got the goods, and spoiled the Egyptians. These jewels of gold and silver would be required of God for the tabernacle in the wilderness later. Note that God sees nothing wrong in silver and gold, only the misuse of silver and gold is wrong. Verse 36 allows us to see that the Israelites left Egypt not as slaves, but as conquerors. Remember, they had not won the battle, but God won the battle for them.
Verses 12:37-18:27: This section recounts the march of the Israelites from Egypt to Mt. Sinai.
Exodus 12:37 "And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot [that were] men, beside children."
"From Rameses to Succoth": One of the cities Israel built (1:11), headed up the itinerary for the journey through the wilderness to Canaan. Succoth is first mentioned (in Gen. 33:17), as an encampment designated by the word Succoth, which means "booth." Although there is later a town by that name east of the Jordan (Judges 8:5-16), this is rather a place near Egypt (13:20; Num. 33:5-6).
Israel's population had exploded from the 70 who entered with Jacob (in 1875 B.C.), to the 2-1/2 million who left with Moses in 1445 B.C. (see note on 1:7).
Numbers 1:45-46 reports that the nation had more than 603,000 men 20 years and older mustered into the citizen army (see note on 1:7).
These 603,000 men cause us to estimate, that when you add the women and children to this number, it could be approximately (2-1/2 million people or more). Rameses was a main city of Goshen, where the Israelites had lived, while they stayed in Egypt. Succoth was a place near Egypt. Here we see the beginning and the end of this journey, which should take just a few days, but lasts forty years.
Exodus 12:38 "And a mixed multitude went up also with them; and flocks, and herds, [even] very much cattle."
"A mixed multitude" went up with the Hebrew people, including some Egyptians and people from Kush. Those who journeyed with Israel must have had different motives, but some would come to faith in Yahweh and become part of the people of God (Num. 12:1).
"Mixed multitude" may have included other Semites who had settled in the delta region, plus many native Egyptians who "feared the word of the Lord" (9:20), and accepted the covenant faith of Israel. No doubt malcontents also seized the opportunity to flee, and they later became a source of trouble (Num. 11:4).
We are not told exactly who this mixed multitude was; all we can do is guess. Perhaps it was people who had been in servitude to the Pharaoh. The Pharaoh had opened his gates to let the Hebrews leave and in so doing, probably released other nationalities with them in fear that he might not let all the Israelites go. At any rate, they were people who were not the children of Israel (strangers). This was undoubtedly a vast amount of humanity and animals leaving Egypt.
Exodus 12:39 "And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual."
Such are commonly eaten by the Arabs, who make them by mixing flour with water, and attaching round pieces of the dough to the insides of their ovens after they have heated them.
"Of the dough which they brought forth out of Egypt; for it was not leavened": of the manner of their bringing it (see Exodus 12:34), and the reason why it was not leavened is as follows:
"Because they were thrust out of Egypt, and could not tarry": To leaven their dough, in such haste did they go out from thence. When they are said to be "thrust out", it is not to be understood of force and compulsion used, or of any indecent and ill behavior towards them; but of earnest entreaties and urgent persuasions to depart.
"Neither had they prepared for themselves any victual": They had their flocks and their herds, out of which they could take for their use, and they had dough, though unleavened and unbaked. But they had nothing ready dressed; what remained of the passover lamb they were obliged to burn. They had nothing which was got by hunting or fishing, as the word used signifies. Neither venison nor fish, of the latter of which there was great plenty in Egypt.
This is a strange statement (because they were thrust out of Egypt). It appears that the reason the bread was unleavened was because God told them to eat unleavened bread. This could be their first act of rebellion toward God on their way to the Promised Land. They hurriedly baked unleavened bread to eat along the way.
Exodus Chapter 12 Second Continued Questions
1. God was giving them the Promised Land, but what must they do?
2. What question would their children ask in years to come?
3. What should be their answer?
4. What did the people do, when Moses told them what they should do?
5. What was told at every Passover Feast?
6. What two things were these Israelites thankful for?
7. When they went away from Moses, what did they do?
8. Why had these Israelites stopped complaining?
9. What saved the Israelites?
10. What protects us, Christians, from Satan?
11. Besides being saved by the lamb, what had they done to the lamb?
12. Relate this to the Christians.
13. What did Hebrews 9:22 tell us about blood?
14. Was Pharaoh's family spared in this death of the firstborn?
15. Why did God kill the cattle?
16. Who all in Egypt was affected by the tenth plague?
17. When we do not heed God's warning, what happens?
18. When did he call Moses and Aaron?
19. What restrictions did Pharaoh put on the Israelites?
20. What emotion was Pharaoh feeling when he called Moses and Aaron?
21. Approximately, how many Israelites would leave Egypt?
22. What did Pharaoh ask Moses to do for him?
23. What was he admitting in this request?
24. What did they fear, if the Israelites didn't leave?
25. What tells you of the haste the Israelites left in?
26. How were they to obtain silver and gold?
27. What are some of the meanings for the word that was translated "borrowed"?
28. What made this correct to do?
29. What one word shows the Israelites won over the Egyptians?
30. Who had actually won the battle?
31. From where did the Israelites leave?
32. Where was their destination?
33. Who went with them?
34. What might be the first indication of rebellion on the part of the Israelites?
Verses 40-41: For nearly four centuries, the people had prayed as they languished under slavery (Gen. 15:13; Acts 7:6; Gal. 3:17). Now they walked out with freedom as promised.
Abraham had been told that his descendants would be aliens mistreated in a foreign land (Genesis 15:13).
Exodus 12:40 "Now the sojourning of the children of Israel, who dwelt in Egypt, [was] four hundred and thirty years."
The "four hundred and thirty years" as the time of sojourning in Egypt has been interpreted in two basic ways. The first is that the bondage lasted only 215 years. The two main arguments for this view are:
(1) Gal. 3:17 assumes that the 430 years mentioned begins with the call of Abraham and concludes with the Exodus. This would mean that the patriarchal period consisted of 215 years and the oppression in Egypt of 215 years.
(2) The other argument rests upon the Septuagint (Greek) translation of (Exodus 12:40), which reads "who dwelt in the land of Egypt and the land of Canaan," rather than simply "in Egypt." This also points to the 430 years as including the patriarchal age as well as the period of bondage.
The objections to this view are several.
(1) Both Genesis 15:13 and Acts 7:6 states the sojourn would be in the land that was not theirs and they would be oppressed for four hundred years.
(2) Galatians 3:17 does not state that the 430 years was from the time of Abraham's call to the time of the Mosaic covenant; rather it is measured from the confirmation of the Abrahamic covenant until the Sinaitic covenant (Gen. 46:3-4 in 1877 B.C. to Jacob).
(3) Genesis 15:13 and Acts 7:6 do not speak of Abraham's sons but of his descendants being afflicted for four hundred years.
(4) The expression "fourth generation" (Gen. 15:16), probably refers to a four-hundred-year period, since that number is given in the same context (15:13). Generations in this context were calculated at one hundred years rather than 40.
The second major view of the period of oppression is that it lasted for the period of 430 years, as stated in Exodus 12:40-41. The view assumes that the reading of the Hebrew text is to be preferred over the Greek translation of the Old Testament (Septuagint).
A third proposal, which is slight variation from the second above, suggests that the 430 years includes the four-hundred-year oppression plus the time from the confirmation to Jacob until the giving of the Sinaitic covenant.
We see from this, the time since Jacob brought his family to Egypt to escape the famine in his land. We know that even though this family voluntarily came to Egypt, they were under somewhat limited circumstances from the beginning. These Israelites had never had a king or ruler. God was the only ruler they had had, but when they came to Egypt to live, they were immediately under the Pharaoh.
At first it was almost guest status, but they were put in Goshen from the beginning. After Joseph died, the feeling of the people changed to these foreigners and these children of Israel became servants to Pharaoh. For some undetermined time, they were actually like slaves. The 430 years covered the whole period not just the servitude time. The word "sojourning" just means inhabited or dwelled in.
Exodus 12:41 "And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt."
The setting forth upon the journey is regarded as the "going out", not the actual exit, which was only effected by the passage of the Red Sea.
This great event was 430 years from the promise made to Abraham (see Gal. 3:17). So long the promise of a settlement was unfulfilled. But though God's promises are not performed quickly, they will be, in their season. This is that night of the Lord, that remarkable night, to be celebrated in all generations. The great things God does for his people, are to be not only a few days' wonder, but to be remembered throughout all ages; especially the work of our redemption by Christ. This first passover-night was a night of the Lord, much to be observed; but the last passover-night, in which Christ was betrayed and in which the first passover, with the rest of the Jewish ceremonies, was done away, was a night of the Lord, much more to be observed. Then a yoke, heavier than that of Egypt, was broken from off our necks, and a land, better than that of Canaan, set before us. It was a redemption to be celebrated in heaven, for ever and ever.
This Scripture means to me, that these 430 years elapsed and there was a specific day when all of the Israelites left Egypt on that same day. This was a large company of people, perhaps close to three million. "Host" means a mass of persons. This large a company probably did not all make it all the way out of Egypt in that one day, but that they started their journey on that day.
Exodus 12:42 "It [is] a night to be much observed unto the LORD for bringing them out from the land of Egypt: this [is] that night of the LORD to be observed of all the children of Israel in their generations."
This first passover night was a night of the Lord, much to be observed. But the last passover night, in which Christ was betrayed, was a night of the Lord, much more to be observed. When a yoke heavier than that of Egypt was broken from off our necks, and a land better than that of Canaan set before us. That was a temporal deliverance, to be celebrated in their generations. And this an eternal redemption, to be celebrated world without end!
God did not want them to forget that He brought them out with His mighty Hand. God fought their battle against the false gods of Egypt and God won their victory. God fights our battles for us against the evil one. We just use the name of Jesus and the evil one must flee. For all generations, the descendants of Israel were to remember that God delivered them. They were to observe this night every year as a memorial. Just as we Christians are to remember Jesus' great sacrifice every time we take communion. This is not just for the heads of the church to remember, but for everyone from small children to the older folks; men and women.
Verses 43-51: Additional regulations given for the holding of the Passover contained prohibitions on any uncircumcised foreigner, stranger or hired servant being a valid participant. To partake of this meal, non-Israelites had to be "like a native of the land" (verse 48; see note on Jeremiah 4:4).
Exodus 12:43 "And the LORD said unto Moses and Aaron, This [is] the ordinance of the passover: There shall no stranger eat thereof:"
At the same time, he acquainted them with the above things.
"This is the ordinance of the passover": As before delivered, and these the laws and rules, according to which it is to be observed, as now related, both with respect to the lamb, and to the unleavened bread; and the following is an account of the persons that were to partake of it.
"There shall no stranger eat thereof": One that is of another country, an entire Heathen, and unacquainted with, and does not profess the Jewish religion, which was the religion of God.
We see here again that God spoke to Moses, and Moses gave the message to Aaron and Aaron to the people. "Ordinance" means statute or custom. This was just for the Israelites, because they were the only ones who had something to remember. A stranger was not passed over when death came to the Egyptians. The bitter herbs eaten were to remember the bitter bondage. If you actually study the passover feast, it really observes Jesus as the Passover Lamb.
Exodus 12:44 "But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof."
Slaves born in the house were required to be circumcised on the eighth day, like Israelites (Genesis 17:13). Bought slaves were allowed their choice. It is noticeable that the circumcised slave was to be admitted to full religious equality with his master.
A servant actually becomes like a member of the family. This slave mentioned here, was not just one passing through, but would be a permanent part of the family who bought him. Circumcision was not something he (the servant), could accept or reject, but was required. The Israelites let everyone worship. We will discover later on that the laws, such as not working on the Sabbath, were for these servants as well as their Israelite owners. The religious requirements of their lives were the same as the Hebrews, because they were permanent residents. The fate of the Hebrews was the fate of their servants they had bought.
Exodus 12:45 "A foreigner and a hired servant shall not eat thereof."
One of another nation, and one that was only hired by the day, week, or year; as they were not obliged to circumcision. So without it they had no right to eat of the passover, none but such as became proselytes of righteousness.
You see this foreigner and hired servant would not be there year after year to observe this, so just taking it one time when he was there, would not be advantageous to him. He didn't believe so he should not partake.
Exodus 12:46 "In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof."
"Break a bone thereof": Christ, the Christian's Passover lamb (1 Cor. 5:7), had no bones broken (John 19:36).
In remembrance that they were not to go out of the house, as the safety was good, just as long as they were in the house covered with the blood of the Lamb. This ordinance about not breaking the bone was carried out by Jesus (The Lamb of God). The custom (when someone was crucified), was to break their legs, so they would die faster. When Jesus was crucified, He had already dismissed His Spirit from His body when they came to break His legs. They did not break Jesus' legs so that this very ordinance could be kept. The family you remember was to pick a lamb the correct size that they could eat and if they didn't have enough members of their own family to completely consume the lamb, they invited another Hebrew family to come and share the lamb. We could see symbols of people coming to Jesus in this.
Exodus 12:47 "All the congregation of Israel shall keep it."
The Passover, and the Feast of Unleavened Bread only. For a Gentile was first to be circumcised, and be joined to the congregation, and then partake of it, and not before.
This statement is very similar to the statement for Christians to remember Jesus by taking communion. All believers in Jesus should take communion and remember our Deliverer (Jesus Christ). Deliverance is for everyone.
Exodus 12:48 "And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof."
Who by so doing became a proselyte of the gate, he observing the commands of the sons of Noah.
"And will keep the passover of the Lord": Is desirous of being admitted to that ordinance.
"Let all his males be circumcised, and then let him come near, and keep it": First himself, and then all his male children and male servants. And then, and not till then, he might approach to this ordinance, and observe it. For by this means he would become a proselyte of righteousness, and in all respects as an Israelite, or son of Abraham, as it follows:
"And he shall be as one that is born in the land": A native and proper inhabitant of Canaan, enjoying all the privileges and immunities of such.
"For no uncircumcised person shall eat thereof": These laws and rules concerning those persons that were to eat of the passover are such as were to be observed in all successive generations, to the coming of Christ. These laws and rules were necessary to be given now, because of the mixed multitude that had come up with the children of Israel out of Egypt.
Here we see a stranger insisting on taking the Passover meal. By insisting on taking the Passover meal, he was saying, "I am one of you. I believe the same way you do". Then this Hebrew said "Prove that you are one of us by being circumcised". Only the covenant people of God were to take of this special supper.
I believe this has a parallel in our churches today. Only those who believe in the Lord Jesus Christ should take communion. A heathen would have no reason to remember something he did not believe in. I believe the statement above, tells us that if someone comes to our church that does not belong to our denomination (stranger), but believes in Jesus Christ the same as we do, he or she should be allowed to take communion with us. You see our communion parallels their Passover. In each, we are remembering our Deliverer. To me, the purpose in communion is the same as Passover, and that is to remember our Deliverer who saved us.
Exodus 12:49 "One law shall be to him that is home born, and unto the stranger that sojourneth among you."
This regulation displays the liberal spirit of the Hebrew institutions. Any foreigner might obtain admission to the privileges of the nation on complying with their sacred ordinances. In the Mosaic, equally as in the Christian dispensation, privilege and duty were inseparably conjoined.
I believe this statement just says, (whatever requirements you have on your own group for taking this passover meal or communion, applies to this stranger as well). He would not be exempt from the requirements you have, yet no more requirements than you have for your own would be required.
Exodus 12:50 "Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so did they."
"All ... did they": On two occasions (see also verse 28). Moses emphasized the complete obedience of the nation in response to the Lord's commands to them: a contrast to the disobedience they would demonstrate in the very near future.
This verse was just saying that after Moses and Aaron had given these instructions, these Israelites did exactly as God's instruction had told them.
Exodus 12:51 "And it came to pass the selfsame day, [that] the LORD did bring the children of Israel out of the land of Egypt by their armies."
"The selfsame day": What would be for the nation in their new Land a special Sabbath day, was for them at that time the day on which their journey began.
Surely this great mass of humanity did appear to be a vast army. We will find out also, later on, that Moses has them organized to move smoothly. If they had not had a plan of march, they would have lost their families and in this large a group, and probably would not be able to find their group again. Of course, I see Christianity in everything, and this is no exception. Actually, the members of twelve different families were marching together headed for their Promised Land. You remember twelve is a representative number. This reminds me so much of the assorted denominations of believers in Jesus, who must march together to our Promised Land. We may not dot every "I" and cross every "T" the same, but we have the same goal and the same Deliverer.
Our Deliverer (Jesus), is leading us all to heaven. The Bible speaks of God's people being one. I do not believe that this means one denomination. But it does mean there is but one Gospel. Just as there are twelve families here with one goal, we believers in Jesus have one common goal, and that is to be redeemed in Him from this world and spend eternity with Him in our Promised Land. Death passes over us, the Christians, covered by Jesus' (Lamb's), blood and we have life through Him.
Exodus Chapter 12 Third Continued Questions
1. How many years did Jacob's family dwell in Egypt?
2. Why had they come to Egypt?
3. Who had been these Israelites' ruler?
4. When they arrived in Egypt, who was ruler?
5. How many of the Israelites left Egypt?
6. What does "hosts" mean?
7. How long were they to remember?
8. Who had fought for them?
9. What parallel does the Passover have for the Christians?
10. What was meant by a stranger not eating Passover?
11. Why could they not eat?
12. A servant could eat Passover, after he was _____________.
13. What did the servants and the Hebrews have in common?
14. What was indicated by not taking the Passover out of the house?
15. What were the requirements of the physical condition of this lamb?
16. What specific part of this ordinance did Jesus fulfill on the cross physically?
17. Who delivers the Christians?
18. In verse 48, what was different about this stranger?
19. What does the author believe this means, pertaining to our churches today?
20. Only the ____________ people were to partake of this special supper.
21. What parallels the Passover in our church services today?
22. What is verse 49 saying?
23. Did the Israelites heed God's words?
24. What two men had God commanded to bring this message to the people?
25. What did God call this mass of humanity that He brought out of Egypt?
26. What does the author believe the twelve tribes are symbolic of today?
27. What is the number twelve?
28. What brings life to the Christian?
Verses 2-10: Further explanation tied their departure to the divine promise of entrance and residence in a new land where commemoration of the Exodus would occur through annual observance of this 7 day feast. Again, the instructional opportunity afforded was not to be overlooked (verses 8, 16).
Exodus 13:1-2 "And the LORD spake unto Moses, saying," "Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, [both] of man and of beast: it [is] mine."
"Sanctify unto me all the firstborn". Since the firstborn of Israel, of both man and animal, were untouched by the tenth plague; it was fitting that they be set aside as special unto God. Note the closing emphasis: "it is mine". Further instruction followed on the law relating to the firstborn males once they were in their assigned territory (verses 11-16). This divine demand was closely linked to the day of departure (12:51).
"The selfsame day" and the Feast of Unleavened Bread (verse 3).
"This day came" ... month of Abib" (verse 4).
Where Christ was referred to as Mary's firstborn (see Luke 2:7).
This is commanded because the Lord had spared the firstborn of Israel when the Egyptian firstborn children were destroyed. Appropriately the firstborn of men and animals were to be "set apart" for His service.
Sanctify means to be separated from sin and devoted wholly to God. At Creation, God set apart the Sabbath (Gen. 2:3), for Himself and His own purposes. Here, the Lord consecrated the "Firstborn ... of man and of beast" (13:11-16). Later, the tabernacle would be designated as the set-apart place of God (Chapter 25).
Here we see an unusual statement about the firstborn being sanctified (set aside), for the Lord. This probably meant the first male child although the word translated "man" here, means mankind. We know that the firstborn in Egypt were killed as the tenth plague against Egypt by God. We also know that this was not limited to people, but to animals as well. Here again, we see the firstborn of animals set aside for God. We will see when the law was given on the way to the Holy Land, where God sets up the Levitical tribe to take the place of the firstborn of every family.
Exodus 13:3 "And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this [place]: there shall no leavened bread be eaten."
The day that gave them a national existence and introduced them into the privileges of independence and freedom, deserved to live in the memories of the Hebrews and their posterity. And considering the signal interposition of God displayed in it, to be held not only in perpetual, but devout remembrance.
"House of bondage": Literally, "house of slaves", that is, a servile and degrading condition.
"For by strength of hand the Lord brought you out from this place": The emancipation of Israel would never have been obtained except it had been wrung from the Egyptian tyrant by the appalling judgments of God. As had been at the outset of his mission announced to Moses (Ex 3:19).
"There shall no leavened bread": The words are elliptical, and the meaning of the clause may be paraphrased thus: "For by strength of hand the Lord brought you out from this place, in such haste that there could or should be no leavened bread eaten."
Moses was God's spokesman to these people, and the messages that Moses gave them, was from God. This probably was said at the end of the first day's journey. He was saying, "Now that we are on our way, don't forget that it was God that brought you out." Moses wanted them to be thankful to God alone for their deliverance. Indirectly, Moses was reminding them to lay the gods of Egypt down and be true to the one true God that overcame all of the false religions and brought them out with power. This eating of unleavened bread, to me means, "clean your life up and stay free from sin". "Leaven" is symbolic of sin. God was trying to impress them not to have sin in their lives.
Exodus 13:4 "This day came ye out in the month Abib."
April. Compare (Exodus 12:2). Abib means "green ears of corn," or "greenness." And the month of Abib was that in which the wheat came into ear, and the earth generally renewed its lush green vegetation. It was a "vague" or shifting month, since it properly began with the day of the full moon that followed next after the vernal equinox. It retained its name until the Babylonian captivity, when the Babylonian name Nisan superseded the original one (Neh. 2:1; Esther 3:7).
"Abib" means tender, young, green or tender green ears of corn. This is just telling us what time of year this was. Abib would be the first month on the Jewish calendar. It would be in early spring. Our month of April is the same month.
Exodus 13:5 "And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month."
Five nations only are named in this passage, whereas six are named (in Exodus 3:8), and ten in the original promise to Abraham (Genesis 15:19-21). The first word "Canaanite" is generic, and includes all the Hamite races of Palestine.
"This service": Spoken of before, and also in the following verses. From this place, it is evident the Israelites were not obliged to this service in the wilderness without a particular command from God (see Deut. 12:1).
Here we see a reassurance that God was going to remove the families in this Promised Land, and that the Israelites would truly inherit this land, and that it would be a productive land of milk and honey.
Exodus 13:6 "Seven days thou shalt eat unleavened bread, and in the seventh day [shall be] a feast to the LORD."
Compare (Exodus 12:16), where a "holy convocation" is ordered for the seventh day. The Jews regard this day, the twenty-first of Abib, as the anniversary of the passage of the Red Sea.
"Seven", as we have mentioned so many times before, shows spiritual completeness. Here we see again that was truly what it indicated. This seventh day was like a very special holiday of no work, only worship. The first and the seventh day of this time were to be especially holy days.
Exodus 13:7 "Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters."
"And there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters": (see notes on Exodus 12:15). They begin before the passover, with all the diligence and care they can, to put away all leaven. Or anything that hath had leaven in it, out of their houses, and out of their power. Searching all their cupboards and bins, and cleansing the whole house and whiting it all over. And they provide themselves also of new utensils for their kitchen and table; or else they make the old like new again. And scour them well; or else they have a select number of vessels set apart for the use of the passover only. That so they may be certainly assured that they use not anything during those eight days that hath had leaven in it.
Some believe that every word of the Bible must be taken literally and that we should not attempt to see into the spiritual, but I believe if we look at the spiritual, we will find a hidden treasure. This was spoken again, to emphasize the importance of these people of God not having leaven inside of them, or not to even find leaven in their homes. Again, the seven days I believe, just show that if we are to please God, we will keep sin (leaven) out of our personal life and we will even keep it out of our homes. Jesus is coming back for a chaste virgin without spot or wrinkle. Jesus is not coming back for those who are practicing sin as a way of life and I believe that is the spiritual message we are to receive. Not only in this verse, but in this whole chapter. It was repeated because it was important.
Exodus 13:8 "And thou shalt show thy son in that day, saying, [This is done] because of that [which] the LORD did unto me when I came forth out of Egypt."
"Unto me when I": A personalized application of God's working belonged to the first generation that experienced the Exodus. Later generations could only say "unto me when I" in the sense of our nation, but without loss to the significance of how God had brought about such an important day in the nation's history. Note the personalized application of the law of the firstborn as well (verse 15), "I sacrifice ... my children I redeem".
In each successive generation, Passover would be a teaching opportunity within the family. "This is done because that which the Lord did unto me", with all members considering themselves present with their ancestors at the Exodus "when I came forth out of Egypt".
We see that it was the obligation of the father to tell his son about God. This should be passed from one generation to the next. Not only were they to teach the next generation to observe this feast, but they were to teach them why they were observing this time. Unless parents take the time to teach the next generation, the feast would be overlooked, and it would be greatly displeasing to God.
Exodus 13:9 "And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD'S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt."
The word "sign" has been the subject of some speculation. Due to this verse and Deuteronomy 6:8 and 11:8 the Jews have concluded that this meant literally wearing pouches called tephillin, a term explained to mean prayers. The Greek designation was phylakterion (Matthew 23:5), from which the English word "phylactery" has been derived. It consisted of small pouches made from the skin of ceremonially clean animals. Sewn to leather bands by which they were strapped to the forehead between and immediately above the eyes, and to the left arms, of males who had reached the age of 13. Inside the pouches, certain passages of the Law were written (13:2-10; Deut. 6:4-9; 11:13-21).
Many believe that this was speaking of the Phylacteries (little box of Scriptures), that the Hebrews wore on their forehead, or on their arm. I really believe that it means to keep it in your mind and before you at all times. If it is in your mind and heart, it will be in your mouth. Phylacteries were strips of parchments with Scriptures written on them and carried in little boxes in the center of the foreheads and the left arms. The benediction used when putting these on is, "Blessed art thou, O Lord our God, King of the universe, who has sanctified us with the commandments and enjoined us to put on phylacteries".
You see, if you are looking at the Bible from the literal standpoint, we might even do this today. I believe what is being said in this, is keep the teachings of God in your mind and in your heart, or constantly before you. God delivered the Israelites (nothing they did brought them out). God delivers the Christians through grace as nothing we do saves us.
Exodus 13:10 "Thou shalt therefore keep this ordinance in his season from year to year."
Not the ordinance of the phylacteries, as the Targum of Jonathan, but the ordinance of unleavened bread.
"From year to year": Every year successively, so long as in force, even unto the coming of the Messiah. It is in the Hebrew text, "from days to days"; that is, either year after year, as we understand it; or else the sense is, that the Feast of Unleavened Bread, when the season was come for keeping it, was to be observed every day for seven days running.
This was not something to take casually. It must be remembered every year.
Exodus 13:11-12 "And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee," "That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males [shall be] the LORD'S."
In remembrance of the Lord's preservation of Israel's first sons, the "firstling ... shall be the Lord's", yet only firstborn sons were to be redeemed (verse 13).
We see here again, that the firstborn male child and animal were to be set aside for the Lord. This would be the responsibility of the father of the family, to see that this was done.
Exodus 13:13 "And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem."
Most firstborn male animals were to be sacrificed, except those that were considered ritually unclean (such as "an ass").
We see the beast of burden (ass), was to be redeemed, so it could carry their goods. The lamb here too, was the sacrifice. A firstborn son, later on, would be redeemed with five shekels of the sanctuary. If the ass was not redeemed for use as a beast of burden, then it was to be killed. The owner was not to profit from the firstborn ass. Killing him cost the owner.
Exodus 13:14 "And it shall be when thy son asketh thee in time to come, saying, What [is] this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:"
This is added to teach parents in all succeeding ages, that it is their duty to instruct their children in the word and works of God, and in the nature and reasons of every particular kind or part of God's worship and service (see Deut. 15:5; Psalm 66:4; Hosea 2:14).
When their sons asked why they keep this? All they were to say was, "Give God the glory for it all".
Exodus 13:15 "And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem."
The firstlings of beast not used in sacrifice, were to be changed for others so used, or they were to be destroyed. Our souls are forfeited to God's justice, and unless ransomed by the sacrifice of Christ, will certainly perish. These institutions would continually remind them of their duty, to love and serve the Lord. In like manner, baptism and the Lord's Supper, if explained and attended to, would remind us, and give us occasion to remind one another of our profession and duty (see Luke 2:23).
Here we see the entire reason for sacrificing the firstborn of all the animals to God was in remembrance of God sparing the firstborn of the Israelites on the night all the firstborn of Egypt was slain. The reason the Hebrew firstborn children were to be redeemed (bought back), was because they too, belonged to God. God did not require the Hebrews to sacrifice the firstborn children, but to redeem them from the law. Jesus is the firstborn of God; Jesus redeemed us from the curse of the law.
Exodus 13:16 "And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.
Later the Jewish people tied phylacteries, prayer boxes, "for a token" of this on their left arms and foreheads ("frontlets between thine eyes").
One more time, they were told to keep reminding themselves that God brought them out. They must keep the remembrance in their minds and hearts.
Exodus 13:17 "And it came to pass, when Pharaoh had let the people go, that God led them not [through] the way of the land of the Philistines, although that [was] near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:"
"Through the way of the land of the Philistines": Travelers going east and northeast out of Egypt had two good options: "the way of the sea," or the way of Shur." The first route, the most direct and shortest, was dotted with Egyptian fortresses which monitored arrivals and departures to and from Egypt. A little further north, Philistine territory also presented a military threat. The lack of battle-readiness on Israel's part deleted the first option, and God chose the second option (verse 18; 15:22). In any case, God had told Moses to lead the people to Horeb or Sinai, the mountain of God (3:1), and not to take them immediately into Canaan (3:12).
The "near" route to the Promised Land involved heading east around the curve of the Mediterranean Sea, then north through the "land of the Philistines".
God knew the Philistines would put up a fight and He knew these people were so whipped down from their bondage in Egypt, that they were not ready to fight a battle, so He sent them the long way. Egypt was bad, but they were not ready for war. They might have given up and gone back to Egypt. Their fight was gone.
Exodus 13:18 "But God led the people about, [through] the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt."
The longer "wilderness" route that "God led" them on may have seemed strange, but the Hebrew people needed time to become an organized nation fit for war. God's way is always best, even when it takes His people through the wilderness.
The location of "the Red Sea" crossing has produced much debate. Several views have been proposed:
(1) The crossing was near the northern end of the Gulf of Suez;
(2) It was near Lake Timsah or the southern extension of the present Lake Menzaleh;
(3) The sea was located in the northern delta region, perhaps at Serbonitis;
(4) The crossing was in the Bitter Lakes region, known for its marshes and reeds, as the Hebrew reflects (yam sup, "Sea of Reeds").
The advantage of this last view is that such a route would have led them immediately to the wilderness of Shur after their crossing, and it would also have coincided with a three-day trip as (in 15:22). In any case, it was a miraculous crossing in deep water.
That God's people left Egypt "harnessed" suggests that they had a plan in place, presumably backed by much earnest prayer, for the time when Pharaoh would actually let them go.
Every Christian on the way to the Promised Land must cross the wilderness first. This would be a time of real testing. A time to get them separated into the true followers of God from those who were following for what they could get. Even though God brought them the long way, it was still less dangerous than open war with the Philistines. God brought them out this way to teach them His ways. "Harnessed" just means that they moved out orderly in five smaller groups as an army would move. The smaller groups they would have to overcome in the desert, would be conditioning them.
Exodus 13:19 "And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you."
Joseph's last words were that he wanted his "bones" taken to the Promised Land, were a proclamation of his faith in God's promise to bring the people back there (Gen. 50:24-26). The ancestral oath to honor Joseph was now kept by Moses.
"The bones of Joseph": In fulfillment of their solemnly sworn duty and responsibility (Gen. 50:24-26), the Israelites took Joseph's coffin with them. Some 360 years earlier he had foreseen the day when God would bring about the Exodus, and his instructions about his bones being carried to the Promised Land indicated just how certain he was of Israel's departure for Canaan (Gen. 50:24-26; Heb. 11:22). After the years of wilderness wanderings, Joseph's remains reached their final resting place in Shechem (Joshua 24:32).
We remember that, Joseph took Jacob's body and buried it in the cave of Machpelah. Both Jacob and Joseph never stopped believing that their ancestors would receive the Promised Land, as God had promised. Their faith in this caused Joseph to make them swear to take his bones, so that he too, might receive the Promised Land.
Exodus 13:20 "And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness."
"Etham, in the edge of the wilderness": The Hebrew name of this place may be a transliteration of the Egyptian Khetem meaning "fortress." A line of fortresses (see note on verse 17), stretched from the Mediterranean Sea to the Gulf of Suez. Even if the site remains unknown so that pinpointing it is not possible, it was surely a place bordering on the desert area to the east of Egypt.
These were wilderness areas passed through by the Israelites.
Exodus 13:21 "And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:"
"A pillar of a cloud ... a pillar of fire": This was the means by which God led the people. It was a single column, being cloud by day and fire by night (14:24), and was associated with the Angel of God (14:19; 23:20-23), or the Angel of God's presence (Isa. 63:8-9; see note on 3:2). It was the pillar from which the Lord also spoke to Moses (33:9-11).
This glowing cloud was the Shekinah glory of Yahweh, which later filled the tabernacle (40:35), and then Solomon's temple (1 Kings 8:10), and finally departed from the temple and the city just before the Babylonian captivity (Ezek. Chapters 8-11). This "glory of the God of Israel" will not return to Israel until the second coming of Christ (Ezek. 43:1-7), at which time the glowing cloud will once again cover God's earthly people (Isaiah 4:5). It guided the people through the wilderness, assured them of God's presence and protected them from the Egyptians (14:19-20).
We saw earlier in this chapter that God Himself would lead them. God was their Commander and Chief. Probably because of the heat of the desert and probably because of their rush to get out of Egypt, they moved by day and night. This "cloud" and this "fire" were the presence of God. God is a consuming fire.
Hebrews 12:29: "For our God [is] a consuming fire."
Somehow in this pillar of a cloud and pillar of fire dwelt the presence of Jehovah. They were to look to Him, and no other for where to go and what to do and so are we to look to Him. This presence for the Christians is spoken of in Isaiah.
Isaiah 4:5 "And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory [shall be] a defense."
Mount Zion is the church. God is the Protector and Director of the church.
Exodus 13:22 "He took not away the pillar of the cloud by day, nor the pillar of fire by night, [from] before the people."
The guiding pillars of "cloud" by day and "fire" by night were the Lord Himself leading Israel, illuminating the people's path. Protecting them, providing reassurance, and directing their movement. Christians today have the Word of God, which provides guidance (Psalm 119:105), and assurance of His presence (Matt. 28:18-20).
God never leaves us. We may leave Him, but He never leaves us. God will lead us and guide us, as long as we follow Him. I believe this is the indication here.
Exodus Chapter 13 Questions
1. Who was Moses told to sanctify?
2. What does sanctified mean?
3. Why were animals included?
4. How did the Lord bring them out?
5. What did God tell them not to forget?
6. What does the not eating unleavened bread mean to the author?
7. What month did they leave Egypt?
8. What does the name of this month mean?
9. What month on our calendar is similar?
10. Whose land had God promised them?
11. What two foods did God promise them?
12. How many days should they eat unleavened bread?
13. What does this number indicate?
14. What did no leaven in the quarters indicate?
15. Jesus is coming back for whom?
16. Why was this repeated?
17. Whose obligation was it to tell the family?
18. Where were they to carry the memorial?
19. What does "Phylacteries" mean?
20. Describe the way the Hebrews understood this.
21. How often were they to celebrate this feast?
22. Why was the ass to be redeemed?
23. If they didn't redeem him, what were they to do with him?
24. What was the price the firstborn son was to be redeemed with?
25. When the sons asked why they did this? What should the father answer?
26. What was the entire reason for sacrificing the firstborn?
27. Jesus redeemed us from what?
28. "And it shall be for a _________ upon thine hand and for _________ between thine ______".
29. Whose land did God lead them away from?
30. Which way did God lead them?
31. In what two things did God show Himself to lead the people?
32. What does "harnessed" mean?
33. What time would this be?
34. Why did God bring them this way?
35. Whose bones went with them to the Promised Land?
36. What do we read about God and the Christians in Isaiah 4:5?
37. What is mount Zion symbolic of?
38. God is the Director and Protector of the __________.
39. What lesson can the Christians learn in verse 22?
Exodus 14:1 "And the LORD spake unto Moses, saying,"
Out of the pillar of the cloud in which he went before them; either while they were at Etham, or when journeying from thence, and a little before they turned off to the right, as they were now directed. Saying; as follows:
Exodus 14:2 "Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea."
Rather than moving in a straight path, the Lord told Moses to have the people "turn and camp" near the Red Sea.
"Pi-hahiroth" means mouth of the gorges. We know that God was instructing Moses to tell the people to stop there before the Red Sea so that God could be magnified in this exit from Egypt (type of the world), to their promised land. "Migdol" is the Canaanites word for Watchtower. We can possibly assume that this was an outpost to keep watch against an invasion from this side of Egypt.
Verses 3-4: "Pharaoh will say ... I will harden": Pharaoh was kept abreast of Israelite progress and when he heard of the change of direction, he assumed they were lost in unfamiliar territory and were trapped, closed in by desert, sea, and marsh. God intervened again and the stage was set for the final confrontation and final display of divine power.
Exodus 14:3 "For Pharaoh will say of the children of Israel, They [are] entangled in the land, the wilderness hath shut them in."
Such movements convinced Pharaoh that the Hebrew people were "entangled" and wandering like lost sheep in the wilderness. God, however, was drawing the Egyptian army into His trap.
We need to remember again, that this was close to 2-1/2 million people (by all estimates). They had changed their directions on instructions from God and it now appeared to Pharaoh, and that they were cornered. The Red Sea was on one side and Pharaoh saw an opportunity to attack and destroy them while they were trapped in these close quarters. In all reality, God had put them in this impossible situation, so He could save them with a miracle.
We are like these Israelites many times. We will not cry out to God, until there is an impossible situation. Miracles only happen when there is impossibility with man; otherwise it would not be a miracle. This whole scenario was set up to glorify God and to teach the Israelites to depend on God. This lesson was not only hard for these Israelites to learn, but Christians as well. For Christianity to work, it must be God with the miracles in our lives. Salvation as well as healing can be classified as a miracle, because we do not deserve it. God saved us in spite of ourselves.
Exodus 14:4 "And I will harden Pharaoh's heart, that he shall follow after them; and I will be honored upon Pharaoh, and upon all his host; that the Egyptians may know that I [am] the LORD. And they did so."
Pharaoh, who would eagerly watch their movements, was now satisfied that they were meditating flight, and he naturally thought from the error into which they appeared to have fallen by entering that defile, he could intercept them. He believed them now to be entirely in his power. The mountain chain being on one side, the sea on the other, so that, if he pursued them in the rear, escape seemed impossible.
"And I will be honored upon Pharaoh, and upon all his host": In his wisdom, faithfulness, power, and justice, by the destruction of them.
"That the Egyptians may know that I am the Lord": The only Jehovah, the Lord God omnipotent. Even those that feel the weight of his hand while troubling their host, and bringing the waters upon them; especially those that shall remain in the land, and will not be involved in the catastrophe.
"And they did so": The Israelites turned to the right to Pi-hahiroth, instead of going by Bishbesh and Tinah (Bubastis and Pelusium), and so along the sea coast towards Gaza and Ascalon, and encamped there between Migdol and the sea over against Baal-zephon, as they were ordered and directed.
We see here, that God was not totally through with Pharaoh. Notice that God had total control over this evil Pharaoh even though Pharaoh was lost. God hardened Pharaoh's heart. The Pharaoh of Egypt was treated as a god and God was about to topple this false god of Egypt. God, was not just proving to these Israelites who He was, but this Scripture said, so that the Egyptians would know. There will come a time when all the world will know who Jesus is and every knee will bow and every tongue confess.
Philippians 2:10-11 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;" "And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father."
You see, God required total loyalty of these Israelites, as Jesus requires total loyalty of the Christians. Notice the last of verse 4 just simply said "And they did so".
Exodus 14:5 "And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?"
"Why have we done this?" Hardened hearts lost all sensitivity to the recent tragedy and focused instead on the loss of the economic benefit Israel's enslavement had provided. Those who had urged the Israelites to quickly leave now had the urge to force them to return!
The shock of the loss of the firstborn had worn off and they soon forgot that God fights for Israel. The whole of Pharaoh's people had now become alarmed at the loss of such a vast work force (near an estimated 600,000). They saw this perhaps, as a terrible blow to their economy; and even worse, it gave a signal of their weakness to the surrounding countries. Again, we see God about to strike a terrible blow, not only on the false god of Egypt, but also on those who worshipped this false god. Worship of a false god, then and now, will bring the wrath of God.
Exodus 14:6 "And he made ready his chariot, and took his people with him:"
Egyptian monarchs of the Ramesside period almost always led their armies out to battle, and when they did so, uniformly rode with a single attendant, who acted as charioteer, in a two-horse chariot. "Made ready" means, of course, ordered to be made ready.
Some estimate that Pharaoh's army was perhaps about 100,000 men. Israel had many times that many, but very few weapons, and no training for battle. Israel would also, be at a disadvantage, because their children were with them. Pharaoh possibly wanted to scare them into surrendering to him.
Exodus 14:7 "And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them."
Pharaoh pursued the Hebrew people with a large army: 600 "chosen chariots" that each carried two people, one to drive and one to fight. A frightening sight! These chariots featured prominently in the army of Egypt, and these "chosen" ones belonged to an elite, specialized unit.
"All the chariots of Egypt" were probably from various parts of the delta region as opposed to the "six hundred chosen" which were most likely a special royal force. Note that the Eighteenth Dynasty was known for its standardization of the chariot as army equipment. The chariots were open at the rear and consisted of a semicircular standing board made of wood. This was encircled by a rim that stood approximately two-and-one-half feet above the standing board. Each chariot had two wheels and was drawn by two small horses. The chariots were usually manned by two men: a warrior and a charioteer. The introduction of the horse and chariot into Egypt during the Hyksos period (1732-1570 B.C.) not only revolutionized the science of war, but provided a sport more dashing than any previously known by adding both verve and a quality of knightly dignity to such pastimes as archery and hunting.
These 600 chariots were used to estimate 100,000 soldiers. Most of the soldiers were on foot. It appears here, that Pharaoh not only used the 600 chosen chariots, but that he used the private citizens' chariots as well.
Exodus 14:8 "And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with a high hand."
"Children of Israel went out with a high hand": The confidence shown by Israel in their departure is in sharp contrast to the fear they exhibited when they became aware of the pursuing force (verse 10).
We see that these Israelites had not gone out of Egypt in shame; but had left Egypt as the victor, even though God had won the victory for them.
Exodus 14:9 "But the Egyptians pursued after them, all the horses [and] chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon."
When they thought nothing of it, and had no fears about it.
"All the horses and chariots of Pharaoh, and his horsemen, and his army": By the latter Aben Ezra understands the footmen, as distinguished from the cavalry, the horses and horsemen. And perhaps these, as before observed, might be carried in the chariots for quicker dispatch.
"And overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon": Where they had pitched their camp by divine appointment (Exodus 14:2).
You can see here, that all of Pharaoh's army came to get these Israelites. It was not just those with chariots. Sure enough they had encamped where God told Moses to take them and there was no place to retreat, but into the sea.
Exodus 14:10 "And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the LORD."
"Cried out unto the Lord": The initial reaction of the people on seeing the approach was to turn to the Lord in anxious prayer. But prayer soon turned to complaints with Moses as the target of their dismay.
What a sharp change from the people's perspective on the night their children were spared and they left Egypt with their heads held high!
Speaking of soon forgetting, can you believe these Israelites had so soon forgotten that God brought them out by the ten plagues He brought on Egypt? Fear is not of God. Fear is the opposite of faith. At least they knew who to cry to for help. They cried out to God for help.
Exodus 14:11 "And they said unto Moses, Because [there were] no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt?"
"No graves in Egypt": In the light of Egypt's excessive preoccupation with death and various funerary and mortuary rituals, the bitter irony of Israel's questions marked how easily they had forgotten both bondage and rescue.
Poor Moses, they needed someone to blame and instead of thanking him for all of his efforts in their behalf, we find they blamed him. This was a really cutting remark about the graves, because of their fear of death here, in this desert. These Israelites took a lot of convincing. They did not share in the faith of their ancestor, Abraham.
Exodus 14:12 "[Is] not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For [it had been] better for us to serve the Egyptians, than that we should die in the wilderness."
"Serve the Egyptians": Just how much they conveniently forgot the degree of enslavement came out in their "we did tell thee" attitude. The comment of being better off living and serving than dying perhaps summarized their earlier reaction to Moses and Aaron outside the royal chambers (5:20-21).
There were several fallacies here. These Israelites only complained to Moses and Aaron, when their work load had been increased. When God brought the ten plagues, they did not complain at all to Moses. These Israelites had all of the fight taken out of them, while they were serving the Egyptians and even though they had the Egyptians outnumbered, they did not even consider fighting to keep their freedom. They wanted deliverance, but with no effort on their part whatsoever.
It reminds me a little of Christians now who sit around and wait for God to do everything for them. We need to at least exert ourselves a little, to let God know that we are sincere. Here again, we see they would rather serve the world (Egypt), than lay their life on the line for God. The world and flesh must not be that important to us. We must stand for God, even in the threat of death.
Exodus 14:13 "And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will shew to you today: for the Egyptians whom ye have seen today, ye shall see them again no more for ever."
Moses responded to their fear and grumbling with a most remarkable inspirational speech.
"Fear ye not": Moses' exhortation turned attention to the Lord, whose power they had already seen dramatically in action, and whose deliverance they were about to witness and personally experience. All they needed to do was stand by and watch their God at work, fighting on their side. Euphemistically, Moses informed his people of the certain death of the Egyptian soldiers, you will not see them again! Expressing and experiencing fear did not mean Israel was less than 600,000 fighting men in number, as some have objected. The poorly trained, inadequately equipped, militarily unprepared and inexperience Israelites (13:17), were no match for Pharaoh's experienced troops and his highly trained and mobilized chariot force.
I see in this a message to God's people, that our salvation is not attainable, except through the efforts of the Lord. We see, Moses told them not to fear; and he also said, stand still.
Psalms 46:10 "Be still, and know that I [am] God: I will be exalted among the heathen, I will be exalted in the earth."
This (Be still"), is for the same purpose as this thirteenth verse (in Exodus 14). Fear is used over 350 times in the Bible. The fear of God is the beginning of wisdom, but all other fear is sin, because it is lack of faith. God made these Israelites a promise. He said this would be the last time they would bother you. This was not like the temporary relief that they had had from them when they left Egypt, but would be permanent. For God would destroy them.
Many things would come of this. The Egyptians who lived back home would know not to bother Israel for fear of Israel's God and the Israelites would grow in confidence in God. And the other nations, that Israel crossed on the way to the Promised Land, would know that God fights Israel's battles. There was no way to defeat Israel.
Exodus 14:14 "The LORD shall fight for you, and ye shall hold your peace."
Israel wanted to run, but Yahweh was about to "fight for" His people. He still defends His children today. This has been and will be true throughout the history of Israel (1 Sam. 17:47; 2 Chron. 14:10-11; 20:15; Psalm 24:8; Zech. 14:3).
This was just another way of saying "vengeance is mine, saith the Lord". The battle is God's and the victory God wins is ours. These Israelites would learn more and more to depend on God alone as they made this pilgrimage to the Promised Land. We must realize in this message, as they did; that we too must learn to depend on God and Him alone, to see us through this pilgrimage we are on here on this earth. Until we arrive safely in our Promised Land yonder in heaven with Jesus.
Exodus Chapter 14 Questions
1. Where did God tell Moses to have these children of Israel camp?
2. Why?
3. What does "Pi-hahiroth" mean?
4. What does "Migdol "mean?
5. What does verse 3 mean about them being shut in?
6. Had Pharaoh tricked them, or was this God's plan?
7. What can, possibly, be gained by this move?
8. What is a miracle?
9. What two things should be learned here?
10. Why did God harden Pharaoh's heart?
11. When God destroyed Pharaoh, what would it accomplish?
12. Where do we find the Scripture that says every knee will bow at the name of Jesus?
13. What was told to the king of Egypt?
14. Who was the King of Egypt?
15. What had these Egyptians soon forgotten?
16. Pharaoh's army was estimated at _________.
17. God not only strikes down this false god, but who else?
18. How many choice chariots did Pharaoh have?
19. Besides Pharaoh, whose heart did God harden?
20. What did the Israelites feel, when they saw the Egyptians pursuing them?
21. What did they do?
22. What had the Israelites forgotten so soon?
23. What is the opposite of fear?
24. Who did the Israelites try to blame?
25. What ridiculous statement did they make?
26. Which of their ancestors had great faith?
27. What did these Israelites tell Moses, that they had asked him for in Egypt?
28. What would they rather do than die?
29. What message did Moses give them?
30. If these children of Israel did as Moses said, what would they see?
31. What did God promise that He would do to the Egyptians?
32. Approximately, how many times was fear mentioned in the Bible?
33. In Psalms 45:10, we are told to be still ____ _______ ______ __ ___ ______.
34. What is the only way salvation is attainable?
35. If fear is sin, what is the only fear that is not sin?
36. Name three lessons that will be learned, when God destroys Pharaoh.
37. The battle is __________, and the victory is __________.
38. What one word could our walk here on earth be explained by?
Exodus 14:15 "And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:"
The Lord's next order was, "Go forward". The fact that Israel was facing the Red Sea posed no problem for God.
"Wherefore criest thou unto me ... go forward": The Lord's promise of deliverance overruled all despair and sense of hopelessness.
God never speaks retreat. His song "Onward Christians Soldiers" is exactly what God expects from us. He does not want to hear our whining. He wants us to go forth conquering and to conquer, knowing that He will open the way for us. God was saying, have faith and march forward.
Exodus 14:16 "But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry [ground] through the midst of the sea."
"Lift thou up they rod": For the grand, triumphant finale, the staff which had previously been used to bring in different plagues on the Egyptians now divided the water, opening up a valley through which Israel would walk and in which Egypt's army would drown.
Moses had the answer all the time, but it appeared that his faith, as well as the Israelites' faith had faded to the point that he cried for help. This was not a marshy area, as many would have us believe today; this was to happen in the middle (midst), of the Red Sea. Moses' hand represented the power of God. The power of God separated the Red Sea. We see here, the Divine Protection that God provides to those who trust Him. This entering of the Red Sea and coming up on dry land, represents the obedience we Christians follow in water baptism. When God does a thing, He does it perfectly. The land underneath this sea was dry, when the children of Israel walked over.
Exodus 14:17 "And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen."
That they shall have no sense of danger, and be fearless of it, incautious and thoughtless, hurried on with wrath and fury, malice and revenge.
"And they shall follow them": The Israelites into the sea, supposing it to be as safe for the one as the other.
"And I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen": By the utter destruction of them, in just retaliation for the many innocent infants that had been drowned by them in the river Nile.
We see an unusual thing. Pharaoh would be able to see that this happened in the middle of the sea. He certainly would be able to realize that this was a miracle of God and that he (Pharaoh), and his men should not pursue them, but Pharaoh and all his host of chariots and people were blinded to the reality of this miracle. They rushed into disaster. God had hardened their hearts, so that they did not use good judgment and God would be elevated above all of Egypt's gods.
Exodus 14:18 "And the Egyptians shall know that I [am] the LORD, when I have gotten me honor upon Pharaoh, upon his chariots, and upon his horsemen."
When things seem impossible, the people of God need to obediently follow Him in faith, leaving the outcome to Him.
This entire incidence of the Red Sea parting was to show the remaining Egyptians, as well as these Israelites, that God had power over everything in the earth and in heaven and under the earth. And that these created beings and things the Egyptians had been worshipping were the created and not the Creator. God is all powerful. Everything and everyone are subject to Him.
Exodus 14:19 "And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:"
Here, "the angel of God" (see note on 12:12-13; Gen. 21:17; 31:11), an appearance of the Lord, moves "behind" the camp of Israel. Joined by a second appearance, the "pillar of the cloud" (13:21; 33:9-11), to shield the people from their enemies.
"Stood behind them": The Angel of the Lord, and the pillar of cloud and fire, moved from being advance guard to being rear guard, from leading to protecting (see note on 3:2).
Exodus 14:20 "And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness [to them], but it gave light by night [to these]: so that the one came not near the other all the night."
Beyond the miracle of the pillar of cloud itself is the fact that it became "cloud and darkness" to the Egyptians but "light by night" to the people of Israel. The same event can secure victory for one army and defeat another. This was true of the Exodus and will be true of the second coming of Christ (Revelation Chapter 19).
This Light that God provided for Israel in their journey across the wilderness; was total darkness to the Egyptians. God had blinded the eyes of the Egyptians and opened the Israelites' eyes to His Light. This Light that God provided the Israelites, went with them and lighted their way. God Himself built a wall of defense around His people to protect them. He will build a hedge to protect us today, if we will only trust Him. This I say again is Divine Protection.
Exodus 14:21 "And Moses stretched out his hand over the sea; and the LORD caused the sea to go [back] by a strong east wind all that night, and made the sea dry [land], and the waters were divided."
"A strong east wind" was again used in a supernatural act of the Lord (see note on 10:12-15). This time to divide the waters into two walls and create a passageway for the people. The crossing of the Red Sea was for the people of Israel, is what the death and resurrection of Christ are for the believer today (Rom. 6:4).
God's use of natural phenomena does not detract in any way from the miraculous nature of what took place that night. The psalmist recorded this event as the Lord dividing the sea by His strength (Psalm 74:13). The wind walled up the waters on either side of the pathway then opened (verse 22; 15:8; Psalm 78:13).
Moses followed God's command and did exactly as God said. The Red Sea parted and left a wall of water, as protection on the right side and the left side. The wind obeyed God's voice and on command, blew this sea apart and dried the ground underneath for them to walk on. This angel, spoken of here, was similar to the angel spoken of at the burning bush and was actually a presence of the Lord, the Light of the world. I believe that the word (Jesus as we know Him), is the doer part of the Godhead. We read in John 1:
John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God." "The same was in the beginning with God." "All things were made by him; and without him was not any thing made that was made."
You see Jesus is the doer, because He is the Word.
Exodus 14:22 "And the children of Israel went into the midst of the sea upon the dry [ground]: and the waters [were] a wall unto them on their right hand, and on their left."
God employed "a strong east wind" (verse 21), to divide the waters; but its effects were supernatural, for it piled up the waters like a wall in two directions at once (north and south), and to such a depth that they engulfed six hundred Egyptian chariots when the waters were released by the hand of God (verses 28-29; 15:8; Psalm 78:13).
We see here, that God did exactly what He said He would do.
Exodus 14:23 "And the Egyptians pursued, and went in after them to the midst of the sea, [even] all Pharaoh's horses, his chariots, and his horsemen."
From the darkness caused by the intercepting cloud, it is probable that they were not aware on what ground they were driving. They heard the sound of the fugitives before them, and they pushed on with the fury of the avengers of blood, without dreaming that they were on the bare sea bed.
Sin blinds a person and these Egyptians were no exception. No one in his right mind could overlook the fact, that this parting of the sea was an act of God. These Egyptians' hate had blinded them, because God hardened their hearts to make examples of them. God would be glorified to the Israelites and the remaining Egyptians and unto the nearby countries.
Exodus 14:24 "And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,"
"The morning watch": The last of three 4 hour night watchers (2:00 - 6:00 a.m.), ended about sunrise.
"The LORD looked unto the host": Not only was the Lord fully aware of exactly what was happening, after all, He hardened Egyptian hearts to pursue Israel. He also brought havoc among them.
Exodus 14:25 "And took off their chariot wheels, that they drove them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians."
Not only were they swept aside by the returning waters (verses 26-28), they were also hindered from driving their chariots forward by a sudden cloudburst (Psalm 77:17-19).
"Took off" means "bound" or "jammed". The Lord made the chariot wheels hard to turn so that these fearsome carriages were made ineffective (see also Judges 4:14-16; 5:4-5).
Entrapped in the valley between the walls of water and in total disarray, they acknowledged that the Lord was fighting for their enemy.
Notice, that this presence in the fire was the Lord. The Lord had these Egyptians running in circles and their wheels fell off their chariots. Suddenly they realized they were not fighting the children of Israel, but the Lord. God fights their battles for them. They were not afraid of Israel, but they were afraid of God and they broke and ran.
Exodus 14:26 "And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen."
And give a signal to the waters to close again, as before upon the word of command they had opened to the right and the left. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians. Pharaoh and his servants, that had hardened one another in sin, now fell together, and not one escaped.
An ancient tradition saith, that Pharaoh's magicians, Jannes and Jambres, perished with the rest. Now God got Him honor upon Pharaoh, a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honor. Here he lies buried in the deep, a perpetual monument of divine justice: here he went down to the pit, though he was the terror of the mighty in the land of the living.
When Moses stretched his hand toward the sea, the waters returned over the top of these Egyptians in chariots and on horseback and they were drowned. God defeated them.
Exodus 14:27 "And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea."
For the Lord to cause the water to "Returned to his strength" just as the Egyptians were entering it is also a miracle (Psalm 77:10-20).
Exodus 14:28 "And the waters returned, and covered the chariots, and the horsemen, [and] all the host of Pharaoh that came into the sea after them; there remained not so much as one of them."
Escape would be impossible (Exodus 14:26). Pharaoh's destruction, independent of the distinct statement of the Psalmist (Psalm 136:15), was in fact inevitable. The station of the king was in the vanguard: on every monument, the Pharaoh is represented as the leader of the army. The death of the Pharaoh, and the entire loss of the chariots and cavalry accounts for the undisturbed retreat of the Israelites through a district then subject to Egypt and easily accessible to their forces.
If, as appears probable, Thutmose II was the Pharaoh, the first recorded expedition into the Peninsula took place 17 years after his death. And 22 years elapsed before any measures were taken to recover the lost ascendancy of Egypt in Syria. So complete, so marvelous was the deliverance: thus the Israelites were "baptized unto Moses in the cloud and in the sea" (1 Cor. 10:2). When they left Baal-Zephon they were separated finally from the idolatry of Egypt: when they passed the Red Sea their independence of its power was sealed. Their life as a nation then began. A life inseparable henceforth from belief in Yahweh and His servant Moses, only to be merged in the higher life revealed by His Son.
This is very similar to the wrath of God that will fall upon the evil ones, after the Christians are carried away into heaven. We will see the separation God makes between the evil ones and His own. In the midst of this terrible calamity, which killed all of these Egyptians, God protected and redeemed His own.
Verses 29-31: The stark difference between Israel and Egypt is again rehearsed: One nation is obstinate and defeated, their dead on the shores of the sea, having acknowledged the Lord victorious. The other nation is alive on the shores, having traversed the sea on dry ground, acknowledging the work of the Lord, reverencing and believing Him and His servant, Moses.
Exodus 14:29 "But the children of Israel walked upon dry [land] in the midst of the sea; and the waters [were] a wall unto them on their right hand, and on their left."
The bottom of it becoming dry by the strong east wind, which blew all night until they came to the opposite shore, where they landed on "terra firma"; and so Noldius renders the phrase "through the sea". That is, from shore to shore (see notes on Exodus 14:22).
We see that God did exactly what He promised He would do.
Exodus 14:30 "Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore."
For though it was now six or seven days since they had leave to go out of Egypt, and actually did depart. Yet they could not be said properly to be saved, or to be in safety, till this day, when all the Egyptians their enemies were destroyed, that pursued after them. And this was the twenty first day of the month, and the seventh and last day of the passover, and was an holy convocation to the Lord (see note on Exodus 12:16).
"Israel saw the Egyptians dead upon the sea-shore": That is, saw their dead bodies floating upon the waters. It is likely, however, that the bodies of many of them were cast on shore, and became food to the beasts and birds of prey that frequent the wilderness, which may be the meaning of (Psalm 74:14). And that the Israelites had the benefit of the spoil, especially of their arms, which they wanted. The Egyptians were very curious in preserving the bodies of their great men; but here the utmost contempt is poured upon the grandees of Egypt. See how they lie, heaps upon heaps, as dung upon the face of the earth!
Their Redeemer was the Lord and our Redeemer is the Lord. We see by the Egyptians washing up on the sea shore, that this new theory of this area being a marshy area is completely in error. How can a marshy area drown perhaps 100,000 people and horses? Miracles cannot be explained by things we can see. A miracle is an impossibility in man's sight that God brings about.
Exodus 14:31 "And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses."
Here is the definitive statement of the Hebrew people coming to true faith at the time of the Exodus. The language "believed the Lord" also describes Abram's faith (in genesis 15:6), with the same result: the people were declared righteous (Rom. 4:9-12).
These Israelites should know, beyond a shadow of a doubt that the Lord, He is God. We see here, that they feared God. Fear of God (reverence), is the beginning of wisdom. Now they knew that every message they received from Moses, was actually God speaking through him to them. They not only feared God, but realized that He would fight their battles for them.
Exodus Chapter 14 Continued Questions
1. What was Moses to do, instead of cry out to God?
2. What does the song "Onward Christian Soldiers", tell us?
3. What are we, Christians, to do, instead of whine?
4. What did Moses stretch over the sea for it to part?
5. Where can these children of Israel go, to get away from the Egyptians?
6. What one word makes us know that this was not a marshy area?
7. What separated the sea?
8. What was on the right and on the left, as these Israelites walked through the Red Sea to safety?
9. Who does God provide Divine Protection for?
10. What does the entering of the sea and coming up on dry land symbolize for the Christian?
11. What would cause these Egyptians to follow blindly into the sea?
12. What would the remaining Egyptians and the Israelites realize in all of this?
13. How far does God's power reach?
14. Where did the pillar, which the angel of the Lord was in, move to for the night?
15. What difference was there in each of the camps that night?
16. What did this Light do for the children of Israel?
17. What did God use to make the sea go back?
18. This angel, spoken of here, and at the burning bush is actually who?
19. Which of the Trinity of God is the doer?
20. Where is this found in Scripture?
21. Describe the condition of the road across the sea that these Israelites walked on.
22. What very foolish thing did these Egyptians do?
23. What in a person blinds them to the reality of God?
24. Who looked down from the pillar of fire, and confused the Egyptians?
25. What did He do to their chariots?
26. What suddenly happened to the Egyptians when God did this?
27. This presence in the fire was whom?
28. Who fights the battles for the children of Israel?
29. What did God tell Moses to do, to stop these Egyptians?
30. How did the Israelites know that the Egyptians were dead?
31. This punishment from God on the Egyptians reminds us of what in the end time?
32. What does all of this tell us about God's protection of us?
33. Who was Israel's Redeemer?
34. Who is our Redeemer?
35. What is a miracle?
36. What stops the false theory of this being a marshy area?
37. What effect did this miracle have on the Israelites?
38. What should this lesson teach them beyond a shadow of a doubt?
39. What did they suddenly realize about Moses?
Verses 1-21: "Song" likely means "my fortress, defense." The miracle at the Sea of Reeds, God's greatest act of redemption during the Old Testament period, is described not only in narrative prose (13:17-14:31), but also in lyric poetry (verses 1-21). It is one of the oldest poems in the Bible. The story focuses on God Himself (verse 11); the name Lord appears 10 times (verses 1, 2, 3a, 3b, 6a, 6b, 11, 16, 17c, 18).
"Lord" (in verse 17d), is the less intimate word (Adonai).
The hymn contains five stanzas (verses 1-5, 6:8, 9-10; 11-12, 13-18), each of the first three concluding with a simile: "as a stone" (verses 5); "as a heap" (verse 8); "as lead" (verse 10). The first four stanzas tell the story of the deliverance of Israel at the Sea of Reeds, and the final stanza predicts the conquest of Canaan.
Miriam was one of several women in the Bible to whom the title "prophetess" was applied. Others were Deborah (Judges 4:4), Isaiah's wife (Isa. 8:3), Huldah (2 Kings 22:14), and Anna (Luke 2:36). Also, Philip the evangelist (Acts 6:5; 8:5) had four daughters who prophesied (Acts 21:8-9).
Exodus 15:1 "Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea."
"I will sing": The Israelites began their song in the first person, effectively personalizing the community's song as individually relevant, each person heralding Yahweh's victory and declaring who and what He was to them (note the possessive pronouns in verse 2).
The Song of the Sea (composed by "Moses"), is the first psalm in the Bible. At key moments in their history, the Hebrew people created songs like this to commemorate God's great works.
Exodus 15:2 "The LORD [is] my strength and song, and he is become my salvation: he [is] my God, and I will prepare him a habitation; my father's God, and I will exalt him."
"The Lord is my strength and song" means "He is my strong song: He is my reason for singing" (Psalm 118:15).
We see in this song, a joy and thankfulness for the mighty hand of God delivering them from the bondage of Egypt (world), and heading them for the Promised Land. Song, like laughter, lifts the spirit of man to heavenly heights. The words of this song would be sung for generations. In fact, we even sing this very song in some of our churches today. Every time it is sung, it tells the story all over again; how the Lord delivered the children of Israel. This is a praise and worship song; praising God for deliverance and salvation and worshipping the God that is big enough to bring this all about.
God inhabits the praises of His people, so this song brings the presence of God. This habitation we prepare for God is the temple of the Holy Spirit, which is the body of the Christian. We will continue on with the next few verses of the song now.
Exodus 15:3 "The LORD [is] a man of war: the LORD [is] his name."
The directness and boldness of the attribution of human characteristics is markedly archaic, and is wisely retained by our translators. How grandiose and yet weak are the Samaritan, "mighty in battle," and the LXX., "crusher of wars," in comparison!
"The Lord is his name": In the very name, Jehovah, is implied all might, all power, and so necessarily the strength to prevail in battle. The name, meaning "the Existent," implies that nothing else has any real existence independently of Him; and if no existence, then necessarily no strength.
The Lord is the commander-in-chief of this army and we are His soldiers. The constant war the Lord is in and that we are in with Him, is the war against Satan and our own flesh. The Spirit of God in us is always warring against the lust of the flesh.
Exodus 15:4 "Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea."
This was done by the Angel of the Lord; who was Jehovah himself. Our Immanuel, and man of war, as appears from (Exodus 14:17). Who is an emblem of the destruction of antichrist, and all the antichristian states, of which Pharaoh and his host were types.
"His chosen captains also are drowned in the Red sea": Who were appointed over his chosen chariots, which all perished in the sea together. In the carnage that will be made by Christ, the warrior and conqueror, among the followers of antichrist, the man of "sin", the antitypical Pharaoh. The flesh of captains is mentioned for the fowls of heaven to feed upon (Rev. 19:18).
Exodus 15:5 "The depths have covered them: they sank into the bottom as a stone."
The depths of the sea covered Pharaoh and his host, to be seen no more. And in like manner will mystical Babylon, or antichrist, be destroyed, and be no more found and seen. As likewise the sins of God's people, being cast into the depths of the sea, and covered with the blood of Christ, will be seen no more. When they are sought for, they shall not be found:
"As a stone": The warriors in chariots are always represented on the monuments with heavy coats of mail; the defensive armor of "chosen captains" consisted of plates of highly tempered bronze, with sleeves reaching nearly to the elbow, covering the whole body and the thighs nearly to the knee. The wearers must have sunk at once like a stone, or as we read (in Exodus 5:10), like lumps of lead.
You see, in these two verses that the details are remembered, as well as remembering that God overcame them.
Exodus 15:6 "Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy."
"O LORD": The forthright declarations of the opening stanza (verses 1-5), are most appropriately followed by this vocative form of address in the rest of the song (verses 6, 11, 16, 17), since the focus of attention is on His working and intervention.
It matters not whether we are physical Israel (these Hebrews), or spiritual Israel (the Christians); we are all saved by the Right Hand of God, who is Jesus Christ our Lord. We will now, continue the song.
Exodus 15:7 "And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, [which] consumed them as stubble."
Thy great and excellent power: Excellency, or highness, belongs in the most eminent and unqualified sense to Jehovah, who is superlatively high and excellent in all his attributes.
"Thou hast overthrown them that rose up against thee": Against his person and his people, who are in such strict union with him as to be reckoned as himself. And those that rise up against them, he reckons as rising up against him, or as his enemies; and both the one and the other are overthrown by him. As were those that rose up against him in person when on earth such as Herod, Pontius Pilate, the people of the Jews, with the Gentiles, and as will be antichrist and his followers, and all the spiritual enemies of the people of God.
"Thou sentest forth thy wrath, which consumed them as stubble": The wrath of the Lord God Almighty is like fire, and wicked men are as chaff and stubble. And as those cannot stand before fire, but are suddenly and quickly consumed with it. So neither can the wicked, the enemies of Christ and his people, stand before the wrath of the Lamb, when the great day of it is come, but must be presently destroyed by it (see Isa. 51:20).
Exodus 15:8 "And with the blast of thy nostrils the waters were gathered together, the floods stood upright as a heap, [and] the depths were congealed in the heart of the sea."
From the bottom of the sea, and divided and laid on heaps; and this by a strong east wind, called the blast of the nostrils of the Lord. Because as easily brought by him as a man's breath or wind is drawn through his nostrils. And thus, Christ with the breath of his mouth, and the brightness of his coming, will destroy antichrist (2 Thess. 2:8).
"The floods stood upright as a heap": Though a fluid body, yet by the power of Christ were raised up and continued upright, firm and consistent. As things dry and solid may be laid and heaped up on one another, and remain firm and stable. And so did the waters of the sea, they stood like a wall, and were as firm as a rock. While the Israelites passed between them, they stood upright, and lifted up their hands, as if they blessed them. Or blessed God for the deliverance of them, or in admiration of it (see Exodus 14:22).
We see here, more of the details of God's overthrow of Pharaoh and the false gods of Egypt. As we said before, God not only wanted them to remember this happened, but He wanted them to remember every detail; because there is a lesson to be learned. The song continues.
Exodus 15:9 "The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them."
This verse is inexpressibly beautiful. Instead of barely saying, "The Egyptians, by pursuing the Israelites, went into the sea." Moses himself, as it were, enters into the hearts of these barbarians, assumes their passions, and makes them speak the language which their thirst of vengeance and strong desire of overtaking the Israelites had put into their hearts.
"I will pursue, I will overtake, I will divide the spoil": We perceive a palpable vengeance in these words as we read them. The inspired penman has not suffered one conjunction to intervene between the distinct members of the sentence, that it might have the greater spirit, and might express more naturally and forcibly the disposition of a man whose soul is fired. Who discourses with himself, and does not mind connecting his words together. Moses goes further; he represents them as rioting on spoils, and swimming in joy.
"My lust shall be satisfied upon them": Both his lust of covetousness to possess himself of the wealth the people had of their own, and which they had spoiled the Egyptians of, by borrowing of them. And also his lust of revenge and cruelty upon them; as appears from what follows:
"I will draw my sword": Out of its scabbard, and sheathe it in them.
"My hand shall destroy them": Which he made no doubt of, they being an unarmed people; and therefore, though numerous, were unable to engage with him, and defend themselves (see Rev. 6:14; compare Isa. 10:11).
This is a description of the thoughts of the Egyptians in hot pursuit of the Israelites. They had planned, at the last, to kill the children of Israel and take home the jewels that they had taken to the wilderness with them. They perhaps wanted the cattle, because most of their cattle were killed in the plague. At first, they intended to carry their slave labor back with them; but at the last they had gotten so angry, they desired to kill all of them.
Exodus 15:10 "Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters."
What an idea does this give us of the power of God! He only blows, and he at once overwhelms a numberless multitude of forces! This is the true sublime. It is like, "Let there be light, and there was light". Can anything be greater?
"The sea covered them": How many ideas are included in these four words! Any other writer than one divinely inspired would have set his fancy to work, and have given us a long detail; would have exhausted the subject, or impoverished it, and tired the reader by a train of insipid and useless descriptions, and an empty pomp of words. But here God blows, the sea obeys, and the Egyptians are swallowed up! Was there ever a description so full, so lively, so strong, as this? There is no interval between God's blowing and the dreadful miracle of vengeance on his enemies, and mercy to his people!
We have seen over and over throughout the Bible, that the Lord has control of the wind. It was not only here at the Red Sea that the Lord controlled the wind and caused it to do His will, but He calmed the Sea of Galilee to keep the ship from sinking. He just spoke to the wind and it hushed. It was also, a mighty wind that blew into the room of 120 of Jesus' followers and baptized them with the Holy Spirit of God (in Acts chapter 2:2). You see, the Lord is in control of all the elements, not just the wind. The song continues.
Exodus 15:11 "Who [is] like unto thee, O LORD, among the gods? Who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders?"
So called; the idols or princes. To the wonderful relation above mentioned, succeeds a wonderful expression of praise. And how, indeed, could the writer possibly avoid being transported, and carried, as it were, out of himself at the sight of such a wonder? Well might he describe Jehovah that performed it, as glorious in holiness, in justice, mercy, and truth.
Fearful in praises; in praise-worthy actions; the act being put for the object, as fear is put for a thing to be feared (as Psalm 14:5 1 Peter 3:14). Or, to be feared or had in reverence when thou art praised; to be both loved and feared at the same time.
Exodus 15:12 "Thou stretchedst out thy right hand, the earth swallowed them."
That is, exerted his power, and gave a display and proof of it; of which the right hand is an emblem.
"The earth swallowed them": The sea, which actually "swallowed them," was a part of the earth. Literalism might argue that the statement contravened former ones (Exodus 15:4-5; 15:10); but the fact is otherwise. If we only allow our common sense fair play, and permit sacred writers the same latitude as profane ones, we shall find wonderfully few discrepancies, or even difficulties, in the Biblical narrative.
This is just going into detail again, that there is no greater God than the Lord God Jehovah (Lord God Almighty). God is supernatural, immortal, powerful, eternal deity; we could give another 1,000 adjectives and just be started. These false gods of Egypt were no match for the Lord.
Exodus 15:13 "Thou in thy mercy hast led forth the people [which] thou hast redeemed: thou hast guided [them] in thy strength unto thy holy habitation."
Or, leadest forth ... guidest. The guidance was not over; rather, it was just begun. The want of a present tense in Hebrew causes the a past action or state and future to have both, under certain circumstances, the force of the present.
"Thy holy habitation": It might be supposed that Canaan was the "habitation" intended; but the words of (Exodus 15:17), imply something more. Moses certainly knew that when Canaan was reached God would select a place to "put His name there" (Deut. 12:5; 12:11; 12:14; 14:23-24; 16:6; 16:11). And possibly knew by revelation what place would be ultimately selected.
We notice here, that this mercy (unmerited favor), of God was what saved them. God Himself would bring them to this land He promised Abraham for his ancestors.
Exodus 15:14 "The people shall hear, [and] be afraid: sorrow shall take hold on the inhabitants of Palestina."
The dramatic way in which the Lord delivered the Hebrew people from Pharaoh's army at the Red Sea caused Yahweh's name to be feared among neighboring nations (Joshua 2:9).
This was talking about the people who now inhabit the land God had promised the children of Israel; such as the Amalekites, Moabites, etc. God was sending them a warning, that He fights Israel's battles. They were afraid of God who did this to these Egyptians.
Exodus 15:15 "Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away."
"Edom ... Moab ... Canaan": Edom and Moab were on the eastern border of the Jordan; Canaan or Palestine is to the west.
Yet even the nations' fears did not hearten the Hebrew people to take the land the Lord had promised them (Num. Chapters 13 and 14).
We see that all of these mighty warriors had heard of the ten plagues God brought on Egypt. No, they had heard of this drowning of about 100,000 of Pharaoh's army. At least 600 of the chariots were lost for sure. This type of news travels fast and these surrounding countries' leaders were wondering, who God would destroy next for Israel? Really, the Egyptians were destroyed for worshipping false gods and these countries would be too. He had given them a time to repent, and they had not. They had reason to fear. Canaan would be turned over to these Israelites eventually.
Exodus 15:16 "Fear and dread shall fall upon them; by the greatness of thine arm they shall be [as] still as a stone; till thy people pass over, O LORD, till the people pass over, [which] thou hast purchased."
In verses 16 and 17 we see an expression of confidence in the promises that God had made to Abraham 700 years earlier (see Gen. 12, 15, 17).
This was Moses actually, prophesying what would be and he stated it as if it had already happened. Just as Jesus has bought us with a price (His shed blood), these people had nothing to do with their redemption. The Lord brought them out and they were His.
Exodus 15:17 "Thou shalt bring them in, and plant them in the mountain of thine inheritance, [in] the place, O LORD, [which] thou hast made for thee to dwell in, [in] the Sanctuary, O Lord, [which] thy hands have established."
This again, was prophecy by Moses of the future occupying of the Promised Land. Moses had had a vision, or else God words quickened to Moses about the building of the sanctuary, where He (God), would dwell to be near the people. Moses was absolutely sure that what God begins, He would finish. Even though it was not a fact at that time, Moses was sure it would happen. He knew that God Himself would make it happen.
Exodus 15:18 The LORD shall reign for ever and ever."
"Reign for ever": This speaks of the eternal, universal kingship of the Lord (Psalm 145:13).
We see Moses stating the eternal reign of the Lord.
Exodus Chapter 15 Questions
1. Why were Moses and the children of Israel singing?
2. "The LORD is my __________ and __________, and he is become my ___________"
3. What two things do we see in this song?
4. What do song and laughter do for man?
5. How long would this song be sung?
6. What does God inhabit?
7. What is the habitation, we prepare for God?
8. "The Lord is a man of __________"
9. What is the Lord in this army?
10. What is the constant war the Lord and His followers are in?
11. The description of how Pharaoh's men sank was like a what?
12. "Thy right hand, O LORD, is become ________ ____ _________"
13. Who are the two Israels?
14. What is the Lord called in this?
15. Who did God destroy?
16. What caused the water of the sea to stand in a heap?
17. What did God want them to remember about this great struggle?
18. What did the Egyptians expect to gain, by killing these Israelites?
19. Give two other examples, when God used the wind specifically?
20. What is another name mentioned, besides Lord?
21. What is mercy?
22. Sorrow shall take hold on whose inhabitants?
23. Name two of them.
24. "All of the inhabitants of ____________ shall melt away."
25. How many chariots of Pharaoh's were destroyed, that we know of?
26. Why did God destroy the Egyptians?
27. What had God given these countries time to do, and they had not?
28. Who owns the Christians?
29. What was paid?
30. What did Moses prophesy would be built for God to dwell in?
Exodus 15:19 "For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry [land] in the midst of the sea."
Meaning not that particular and single horse on which Pharaoh was carried, but all the horses of his that drew his chariots, and all on which his cavalry was mounted. These all went into the Red sea, following the Israelites thither. These words are either the concluding part of the song of Moses, recapitulating and reducing into a compendium the subject matter of it; or are a reason why Moses and the children of Israel sung it. Or else they are to be connected more strictly with the preceding verse, and give a reason why the Lord reigns over his people for ever. Because he has destroyed their enemies, and delivered them out of their hands.
"And the Lord brought again the waters of the sea upon them": After he had divided the waters for the Israelites to pass through them, he caused them to close again, and to fall upon the Egyptians and cover and drown them.
"But the children of Israel went on dry land in the midst of the sea": Which was a very wonderful thing, and was a just and sufficient reason for singing the above song to the Lord (see Exodus 14:29).
Moses sang before the Lord, we see again, that they go into detail about Pharaoh's men being drowned in the sea.
Exodus 15:20 "And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances."
"Miriam" was the sister of Moses and Aaron. She watched the baby Moses in the basket among the bulrushes and recommended her mother as a nurse for the child (2:7-10). Later she was active in the Exodus experience and led the women in songs of praise to celebrate the crossing of the Red Sea (verses 20-21). She was called a "prophetess" and occupied a position of great respect among the Israelites. She later rebelled against Moses because of his marriage to an Ethiopian woman and was struck with leprosy (Num. 12). She was miraculously healed of the leprosy because of Moses' intercession on her behalf. She eventually died at Kadesh and was buried there (Num. 20:1).
Perhaps she is referred to as "sister of Aaron" because of his priestly role and her role her in leading Israel's worship. She was the first "prophetess" in Scripture but not the only one. Others include Deborah (Judges 4:4), Anna (Luke 2:36) and Philip's daughters (Acts 21:9).
This Miriam was not only the sister of Aaron, but was the sister of Moses as well. The word "prophetess" here, means inspired woman. Moses, Aaron and Miriam were all the children of Amram and Jochebed and had all been raised to know the true God. Their faith, as their parents' faith, was in the living God.
This group of people had been in the presence of the Spirit of God. This Spirit had opened the sea with the wind and caused them to walk on dry land in the middle of the sea to safety. This should be a time of special praise and thanksgiving to God for His deliverance.
Exodus 15:21 "And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea."
Miriam and her maidens at the close of each portion of the "Song" (i.e., at the end of Exodus 15:5; 15:10; 15:12; 15:18), sang the refrain which is here given. A refrain very slightly altered from the opening verse of the "Song" itself, marking, no doubt, the time with their timbrels, and moving gracefully through a stately and solemn dance.
"Sing ye to the Lord": Which is by way of exhortation to the women to sing with her, as Moses begins the song thus: "I will sing unto the Lord".
"For he hath triumphed gloriously": The horse and his rider hath he thrown into the sea (see Exodus 15:1). The manner of their singing, according to the Jews, was, Moses first said, "I will sing", and they said it after him.
This verse shows us that the purpose of this joy was the great redemption from the Egyptian bondage.
Verses 22-27: This records the first of five crises. This one concerned thirst. The second centered on hunger (in chapter 16), followed by thirst again (in 17:1-7). A fourth concerned war (in 17:8-16), and the fifth dealt with overwork (in 18:1-27).
Exodus 15:22 "So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water."
The history of the journey from the Red Sea to Sinai begins in fact with this verse, which would more conveniently have been the commencement of another chapter.
"From the Red sea": The station where Moses and his people halted to celebrate their deliverance is generally admitted to be the Ayoun Musa (i. e. the fountains of Moses). It is the only green spot near the passage over the Red Sea. There are several wells there, which in the time of Moses were probably enclosed and kept with great care by the Egyptians, for the use of the frequent convoys to and from their ancient settlements at Sarbutel Khadem and the Wady Mughara.
"The wilderness of Shur": This name belongs to the whole district between the northeastern frontier of Egypt and Palestine. The word is undoubtedly Egyptian, and is derived probably from the word Khar, which designated all the country between Egypt and Syria proper.
"Three days": The distance between Ayoun Musa and Huwara, the first spot where any water is found on the route, is 33 geographical miles. The whole district is a tract of sand, or rough gravel.
And when, after three days of distress on this account, they found water, could not drink of it because it was bitter. But this was for the trial of their faith and patience. And after the wonderful things God had done for them, they were perfectly inexcusable in murmuring against Moses, which was, in effect, murmuring against God. How marvelous was the patience of God with this people!
"Shur" means wall fortification. We see by this, that Egypt had built a wall to keep their enemies out. Moses led them approximately three days' journey to this spot, to cross the desert into the Promised Land.
Exodus 15:23 "And when they came to Marah, they could not drink of the waters of Marah, for they [were] bitter: therefore the name of it was called Marah."
People can change from praise to complaint so easily. Israel's elation lasted just "three days," until they encountered "bitter", brackish water at Marah.
We will notice that these Israelites had already been redeemed (saved), and had had a period of real rejoicing. Now their walk to the Promised Land began and here, we see tribulation come to test exactly how much faith they had. Does this sound familiar? This is exactly what happens to the Christians. When we are saved, there is a period of real rejoicing and then our walk begins. Tribulation comes to make us strong, to build our faith and to bring patience.
Romans 5:3-4: "And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;" "And patience, experience; and experience, hope:"
You see, it is easy to forget what God has done for us. We tend to forget the past miracles. It seems, unless God is doing miracles every single day in our lives, we begin to doubt. A miracle can only occur when there is an impossible situation confronting us. God tries to teach us to look to Him when something impossible (in the flesh), confronts us. He is the miracle God.
Exodus 15:24 "And the people murmured against Moses, saying, What shall we drink?"
"Murmured against Moses": Israelite memory of victory displayed remarkable brevity. The personalized declarations of their ode to the Lord sung 3 days earlier vanished into thin air. Their belief of Moses faded out of the picture (14:31). Their question about drinking water roughly brushed aside all recent affirmations of God's being worthy of praise because He had done wonders and was clearly taking them to their land.
What did God's people here do? They had already forgotten what God could do.
God does not like murmuring (complaining). Instead of complaining and blaming Moses, they should have been praying. This was exactly what Moses did.
Exodus 15:25 "And he cried unto the LORD; and the LORD showed him a tree, [which] when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,"
"Waters were made sweet": Since there is no known tree which would naturally make unpalatable water drinkable, this must have been a miracle by which God demonstrated His willingness and ability to look after His people in a hostile environment. Marah is usually associated with modern day Ain Hawarah, where the waters still remain brackish and unpleasant.
"Proved them": "To subject to difficulty in order to prove the quality of someone or something" is one way to explain the meaning of the Hebrew word used. Later, at Rephidim (17:1-7), at Sinai (20:20), and at Taberah (Num. 11:1-3; 13:26-33), God did just that to Israel. This is something which no one can do to God Himself (Deut. 6:16). He needs no testing in character or deed, but man certainly does need proving.
Moses cried out to God, and the Lord revealed Himself as Yahweh Rophe ("the Lord who heals"). The healer of the water promised to protect the people if they would obey Him.
Scientists tell us that there is a particular lily plant, they have discovered, that will clean up nuclear waste water. Every plant and tree on the face of the earth has a purpose. God made it for a purpose. Many of them are a source of medicines. I do not believe, however, that this is what we are to receive from this particular incident. I believe we can better find the answer to this miracle in 2 Kings.
2 Kings 2:19-22. "And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city [is] pleasant, as my lord seeth: but the water [is] naught, and the ground barren." "And he said, Bring me a new cruse, and put salt therein. And they brought [it] to him." "And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren [land]." "So the waters were healed unto this day, according to the saying of Elisha which he spake."
You see, God healed this water for Elisha with salt, which certainly in the natural does not sweeten water. What God was teaching them was that they must look to Him in every problem. Stop wringing their hands and pray and God would do a miracle.
Exodus 15:26 "And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I [am] the LORD that healeth thee."
"The Lord ... healeth thee": Since this is what He is, Jehovah-Rapha, obedience to divine instruction and guidance will obviously bring healing, not the consequence of plagues like those visited upon Egypt. This promise is limited in context to Israel, most likely for the duration of the Exodus only.
The problem with most people is that we do not diligently hearken to the voice of the Lord. We have a terrible habit of doing what is right in our own sight, not what is right in God's sight. The most important statement that is made in the verse above is, "I am the LORD that healeth thee". We must walk in the ways of the Lord, if we want the blessings of the Lord. God allows us to have trials, to prove our faith. We will see in these wanderings of these people, God was trying to bring them to a faithful life. He wanted them to learn to not be selfish and to look beyond the moment to all of eternity.
All the ordinances God gave to mankind were to help man, not to cause him problems. We will see in their wanderings that God was trying to get them to a point of faith and trust that would be acceptable unto Him. They failed test after test. They complained at every problem, instead of believing. God honors faith, not murmuring. We will see them wander in the wilderness for forty years on a trip that should have taken a few days, because of their lack of faith.
Exodus 15:27 "And they came to Elim, where [were] twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters."
"Elim": The next stopping place, most probably in modern day Wadi Garandel, had an abundant water supply - God would and did lead them rightly!
We must remember that the Lord was present with this group in the fire and smoke that led them by night and day. He knew where all the fresh water was and He certainly knew that this spot had enough water to take care of this large company of (estimated) 2-1/2 million people. Twelve is a representative number, and there may have been even more wells and springs here. They mentioned twelve to make us know that it was sufficient to take care of this group. The palm trees were perhaps, mentioned to let us know that there was vegetation here to feed their cattle. In fact, the word "Elim" means trees.
Exodus Chapter 15 Continued Questions
1. At the first of this lesson, Moses went into great detail about what?
2. After this song of Moses' was finished, what happened?
3. Who led the women?
4. Whose sister was she (name 2)?
5. What two things we should notice about this dance?
6. What was Miriam, besides being sister to Moses and Aaron?
7. What musical instrument did Miriam use?
8. Who was Miriam's mother and dad?
9. Their faith was in whom?
10. What was another instance in the Bible of dancing as a form of worship?
11. What caused them to dance?
12. Why did Miriam tell the women to sing?
13. Where did Moses lead the Israelites, when they left the Red Sea?
14. What does "Shur" mean?
15. What does this meaning tell us about this place?
16. What does "Marah" mean?
17. When a person is saved, what is the first stage he goes through?
18. What is the next step?
19. If they fail this second step, what happens?
20. Where do we find the Scripture that says we should glory in tribulation?
21. What do we have a tendency to forget?
22. What did the people do, when the water was bitter?
23. What did Moses do?
24. What is another word for murmuring?
25. What did God tell Moses to do?
26. What happening do we find in 2 Kings 2:19-22?
27. What is the same lesson God is giving us here in Exodus and in 2 Kings?
28. What is another possible message we might receive from the tree in the water?
29. What promise did God make these people, if they would do what He asked them to do?
30. God said He is the Lord that ______________.
31. What is the problem with most people, that can't be healed?
32. What were the ordinances of God for?
33. What does God honor?
34. Where did they go from Marah?
35. How many wells were there?
36. What did the palm trees being there tell us?
37. What does the word "Elim" mean?
Exodus 16:1 "And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which [is] between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt."
"Wilderness of Sin": More details of the camp sites in the journey from Rameses to Succoth and beyond are found (in Num. 33:5-11). That itinerary also lists the next stop as having been Dophkah (Num. 33:12), identifying it as an encampment of the Israelites in the wilderness. It was in the desert of sin, on the eastern shore of the western arm of the Red Sea, somewhere in the Wadi Feiran area.
We see from this that, the children of Israel had been on this trip exactly one month. The second month was Ziff, or May by our calendar. It seems they moved as a company and all were present at "the wilderness of Sin".
Exodus 16:2 "And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:"
"The whole congregation ... murmured": What characterized them as a whole was this attitude of negativism. Faced with the scarcity of resources in the wilderness, they hankered after the abundant resources they had experience in Egypt. The country which had enslaved them looked good in comparison to the wilderness. Their complaining so soon after benefitting from the miracles done by the Lord on their behalf only goes to show their short-term memory and self-centeredness.
Gone from Egypt for only a month, the "whole congregation" accused Moses and Aaron of deliberately leading them into the wilderness to "kill" them (verse 3).
We see by this verse, that, these people did not learn a lesson at Marah, because we see them murmur again here. They blamed Moses and Aaron for their problem. When will they ever learn?
Exodus 16:3 "And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, [and] when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger."
"Died by the hand of the Lord": Incredibly, Israel's complaint still acknowledges the intervention of the Lord in their affairs. Sarcastically they voice a preference for dying in Egypt. The hand of the Lord which they had glorified in song (15:6), only a month beforehand, they now pretended would have been better used to kill them in Egypt.
No one put a gun to their head and made them go with Moses. They came of their own accord. They just had not learned their lesson yet and God allowed them to go through more problems to teach them His ways. They had forgotten how terrible it was in Egypt and were looking back with fond memories of the past, because they had forgotten the taskmasters. It is easy to complain and find fault with the present circumstance and blame someone else, when the fault is right at home with your own self. They were even saying that God brought them out here to starve them.
Exodus 16:4 "Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no."
"I will rain bread": God's gracious answer to their complaining was to promise an abundance of the bread they missed. God's directions on how to gather it would also test their obedience to Him (verses 4-5, 16, 26-28; see note on 16:31).
For them to survive without food from any natural source required the Lord to do what only He could do. For five days each week, He delivered daily portions of "bread from heaven" for each individual.
We see that God would answer Moses' prayer for food. This would not be like bread they cooked at home, but would be a foodstuff, that would sustain them on their journey. Notice they were to gather this each day. This was another test from God to see if they would do as He said or not. There is an interesting Scripture reference to this manna from heaven (in John chapter 6:31-51). I will show just a few chosen verses of that here, but be sure to read all of it.
John 6:31-35 "Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat." "Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven." "For the bread of God is he which cometh down from heaven, and giveth life unto the world." "Then said they unto him, Lord, evermore give us this bread." "And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst."
Be sure and read all of this from verse 31 through verse 51. I will give you one more verse of this and then go back to Exodus.
John 6:51 "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world."
You see, this manna that rained from heaven was miracle bread that would save their lives. I really believe this one day supply at a time indicates to me, our daily need for the Word of God (Jesus). We are told to eat the Word of God. Jesus is the Word. Read (John chapter 1), and you will see, that Jesus and the Word are the same.
Exodus 16:5, "And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily."
On the sixth day, there was a double provision; and on the seventh, there was none at all. What anyone needs to get through the "wilderness" is not available except from God Himself.
The same principal on a larger scale would feed the nation during and after the sabbatical year (Lev. 25:18-22).
This "twice as much" on the sixth day would carry them through their Sabbath. They were not to do any work on the Sabbath.
Exodus 16:6 "And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the LORD hath brought you out from the land of Egypt:"
"Ye shall know": Israel's short-term memory loss would be short-lived because that very day of complaint would witness not only God's provision for them but also would powerfully remind them of who had brought them out of Egypt, namely, the Lord their God (verses 11-12).
When God miraculously rained quail in the evening, they would realize that God Himself, had brought them out of Egypt and that He was a miracle God. He was teaching them to depend upon Him to have faith in Him.
Exodus 16:7 "And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what [are] we, that ye murmur against us?"
"The glory of the Lord": In seeing the start of the provision of daily bread on the next day, Israel would also see the Lord's glory, an appropriate term to use because what He did showed His presence with them. "Glory" typically refers to God's manifested presence, which makes Him impressive and leads to worship.
"Your murmurings": Set in the context of instruction on how the Lord would act to provide for them, the 4-fold repetition of this phrase (verses 6-9), served to highlight God's gracious response in contrast to their ungracious grumbling against Him. For an effective poetic presentation of this contrast, refer to (Psalm 78:17-25).
Really, these complaints or murmurings spoken to Moses and Aaron were against God. The children of Israel knew, undoubtedly, that Moses and Aaron were just God's mouthpieces. Then these complaints were against God. This glory of the Lord, that they would see was the manna from heaven. God is always merciful. God is longsuffering toward us, who are His. Have you ever noticed how He will spare someone over and over? Most ministers will tell you, that even before they decided to accept the call of God, it seemed they had supernatural protection from God over their lives.
Exodus 16:8 "And Moses said, [This shall be], when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what [are] we? your murmurings [are] not against us, but against the LORD."
Moses showed that the people's "murmurings", leveled at their human leaders, were actually "against the Lord". This is true anytime a child of God grumbles.
Moses made it very clear here, that they are not against him, but against the Lord. Then Moses told them that even though the Lord did not like their complaining, He was still going to send them meat in the evening and bread in the morning to eat. This was almost a warning from Moses, that they were about to push God too far.
Verses 9-10: The people had experienced the work of the Lord and had been under the word of the Lord; now they were to experience the wonder of the Lord. The revelation of His "glory ... in the cloud" was designed to instill confidence and to compel faithfulness.
Exodus 16:9 "And Moses spake unto Aaron, Say unto all the congregation of the children of Israel, Come near before the LORD: for he hath heard your murmurings."
Moses who was God's prophet and spokesman to the people.
"Say unto all the congregation of the children of Israel; to the heads of them, to as many as could conveniently hear him, and were to report what he said to the rest.
"Come near before the Lord": Who was in the pillar of cloud, which from the first appearance of it never removed from them, nor the Lord from that. Though some have thought, that before the tabernacle was built, there was some small tent or little tabernacle where the Shekinah was. But for this there is no foundation for that, there is for the other suggested.
"For he hath heard your murmurings": Which is repeated again and again, to observe to them the evil of it, and what notice the Lord took of it, though he indulged them in so gracious a manner as he did.
You remember, in the beginning, God called just Moses. Moses asked for help and got Aaron. The chain of authority then, was God to Moses, Moses to Aaron and Aaron to the congregation. God had heard their complaints and told them through Moses and Aaron, to come near before Him.
Exodus 16:10 "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."
This was before Aaron was finished speaking.
"That they looked toward the wilderness; they were already in the wilderness of Sin, and they looked straight forward toward that part of it which was yet before them, or to the wilderness of Sinai, which was right onward, and whither they were travelling.
"And, behold, the glory of the Lord appeared in the cloud": Which went before them; there was a more than common brightness in it, an effulgence and beam of light and glory shining in it. Christ, the brightness of his Father's glory, and the express image of his person, appeared in it, in some visible displays of his majesty, which made it very observable to them.
We have already learned that the presence of the Lord was with them on this journey to the Promised Land. It appeared to be a pillar of fire at night and a pillar of smoke by day. Somehow, God made them aware of His presence in the cloud. Perhaps a bright light was present or something of that nature. God appears many times, in the form of a fire, such as at the burning bush. We do not know how He made the glory of the Lord known. We do know that He did.
Exodus 16:11 "And the LORD spake unto Moses, saying,"
Out of the bright and glorious cloud: saying; as follows:
Exodus 16:12 "I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I [am] the LORD your God."
This gave proof of His power as the Lord, and His particular favor to them as their God; when God plagued the Egyptians, it was to make them know that He is the Lord. When He provided for the Israelites, it was to make them know that He was their God.
It seems to me, if they did not realize by now that this was God fighting for them and protecting them, they were very hard to convince. God raining meat (quail), in the evening and bread in the morning should be evidence enough. God also, had made them aware of the presence of the Lord when His glory appeared in the cloud. God wanted them to know beyond a shadow of a doubt, that He is God and that they belong to Him. They were His chosen people.
Verses 13-16: The meal of "quails" were a miracle (Num. 11:31-35), but the "small round thing" was the greater surprise. The word "manna" comes from the question the Hebrew people asked that first morning: "what it was" (Hebrew, man hu). Manna would be their food for the next 40 years, until the new generation entered the Promised Land (16:35; Josh. 5:11-12). The amount of food the Lord provided was staggering: one day's "delivery" for more than 2-1/2 million people for nearly 40 years!
Exodus 16:13 "And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host."
"Quails": The psalmist removed all doubt about whether these birds of the partridge family were not real birds but something else, for he called them "winged fowl and in the preceding line of the parallelism referred to the coming of the quails as God having "rained meat" on them (Psalm 78:27). Upon return to their former habitat, these migratory birds would often fall to the ground, exhausted from prolonged flight. In ancient Egyptian paintings, people were shown catching quails by throwing nets over the brush where they were nesting.
Exodus 16:14 "And when the dew that lay was gone up, behold, upon the face of the wilderness [there lay] a small round thing, [as] small as the hoar frost on the ground."
To wit, into the air; or was vanished, "there lay a small round thing": According to (Numbers 11:9), there was dew which fell before the manna. For it is said, when the dew fell in the night, the manna fell upon it. But it appears here, that there was also dew upon it, which went up when the sun rose, so that the manna lay as it were enclosed. This might be designed to keep it pure and clean.
God is good for His word. The quails came that very evening. It seems they came in and landed, and sat there to be caught. This bread that fell from heaven looked like white frost. When the dampness of the morning was gone, there were left little round portions of bread, they would be Manna. At any rate, they were little tiny droplets of something that could substitute for bread. To feed 2-1/2 million people, there would have to be an abundance of quail and an abundance of manna. "Manna" means, what is it?
Exodus Chapter 16 Questions
1. Where was the wilderness of Sin located?
2. How long had they been on the journey, when they arrived at the wilderness?
3. What is the name of their month that is the same as our May?
4. Who did the children murmur to?
5. What ridiculous thing did the children of Israel say they wished had happened to them in Egypt?
6. What did they accuse Moses of bringing them out there for?
7. What had they forgotten about Egypt?
8. What did God tell Moses, that He would rain from heaven?
9. How often were they to gather it?
10. Why was God doing this?
11. What did John chapter 6 call it Manna, or Bread?
12. If we believe on Him, we shall _______ _______.
13. What special gathering instructions did He give them for the sixth day?
14. Why?
15. What would the children of Israel know in the evening?
16. What was God teaching them?
17. These complaints slanted toward Moses were really against whom?
18. Moses and Aaron are just God's _______________.
19. What will most ministers tell you about God and their call?
20. When Moses told them about the meat in the evening and the bread in the morning, it was almost a ____________.
21. What was the congregation to do, to know this was God?
22. How did the Lord appear to them?
23. How had they known of His presence before?
24. What did God want them to know?
25. How many quail were there?
26. What shape was the Manna?
27. What did the Manna look like?
Exodus 16:15 "And when the children of Israel saw [it], they said one to another, It [is] manna: for they wist not what it [was]. And Moses said unto them, This [is] the bread which the LORD hath given you to eat."
The "manna" literally means "What is it?" Not only was it remarkable for its size, shape, color, taste and a variety of uses (16:14; 23, 31; Num. 11:7-8), but especially for its daily appearance at dawn, its tremendous abundance, its strange capacity for breeding worms at the end of each day, except the sixth, and its sudden and permanent disappearance as soon as the Israelites entered Canaan (Joshua 5:12). It taught the people to look Godward for their daily bread, and it pointed toward the One who claimed to be the true bread from heaven, even "the bread of life" (John 6:32, 35).
Exodus 16:16 "This [is] the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, [according to] the number of your persons; take ye every man for [them] which [are] in his tents."
Compare Exodus 12:4. Each man was to gather according to his immediate need and that of his family. No one was to seek to accumulate a store.
"For every man": Literally, for every head. As families would average four members, each man would have to gather, on an average, six quarts. If even 500,000 men gathered this amount, the daily supply must have been 93,500 bushels.
An "omer", in our language, would be a little over five pints, slightly more than two quarts. You see here, that five pints is what the average person would eat per day. Some of the little ones, probably ate less and the big ones more, but it would average out. The dad went out and gathered, and he brought enough for his own family. You can easily see why a family of ten would need more than a family of five. They were to get just one day's supply.
Exodus 16:17 "And the children of Israel did so, and gathered, some more, some less."
According as their families was, more or less numerous; or as the gatherers was, more or less strong and active in gathering it.
Exodus 16:18 "And when they did mete [it] with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating."
Each Israelite gathered what he supposed would be about an omer for each member of his family. Some naturally made an over and some an under estimate. But whatever the quantity collected, when it came to be measured in the camp, the result was always the same, there was found to be just an omer for each. This result can only have been miraculous.
See (2 Cor. 8:15), where Paul applies this truth to Christian giving.
This was just repeating that, if they gathered five pints for each member of their family, it worked out just fine. "Mete" means to measure.
Exodus 16:19 "And Moses said, Let no man leave of it till the morning."
Moses must have been divinely instructed to issue this command. It was doubtless given in order that the Israelites might realize their absolute dependence upon God for food from day to day, and might so be habituated to complete trust and confidence in Him.
They were to discipline themselves to one day's supply at a time. This is similar to the song, "ONE DAY AT A TIME". You see, God was teaching them that He was sufficient for their needs each day. We are even warned ourselves about planning more than that, because we are not guaranteed tomorrow.
Exodus 16:20 "Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them."
Either distrusting God's providence, for a future supply, or out of curiosity to learn the nature of this manna, and what they might do if occasion required; it bred worms and stank. Not so much of its own nature, which was pure and durable, as from God's judgment. Thus will that be corrupted in which we do not trust in God, and which we do not employ for His glory.
Here we see greed in action, and what it did. Many of the problems in society today are caused by the greed of the people. Wanting something that does not belong to you, can cause robberies, lies, and even murder. Even the thought of it is called coveting in the Bible. One of the Ten Commandments is "Thou shalt not covet". Some religions of our day tell people to claim things they have not worked to get, something that actually belongs to someone else. This is a sin. Thou shalt not covet thou neighbor's possessions.
Exodus 16:21 "And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted."
As much of it as was left upon the ground, not, it seems, from its own nature, which was so solid that it could endure the fire. But that it might not be corrupted, or trodden under foot, or despised, and that they might be compelled, as it were, to the more entire dependence upon God.
God took care of what was left in the fields. He provided plenty, but no extra. There were lessons to be learned, and God was teaching discipline.
Verses 22-26: Not only did the Lord miraculously provide manna for the people, but He also miraculously preserved manna from "the sixth day" for use on the "Sabbath" (called "the seventh day"; in Gen. 2:1-3). The first mention of the term in Scripture. In this, Israel learned to observe this day of "rest" even before the Ten Commandments were issued (20:8-11).
Exodus 16:22-23 "And it came to pass, [that] on the sixth day they gathered twice as much bread, two omers for one [man]: and all the rulers of the congregation came and told Moses." "And he said unto them, This [is that] which the LORD hath said, Tomorrow [is] the rest of the holy sabbath unto the LORD: bake [that] which ye will bake [today], and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning."
The provision of manna on 6 days only but none on the seventh was a weekly lesson on the nature of the Sabbath as a different day. It taught the people to keep the Sabbath properly, and acted as a challenge to obey God's commands.
"Seethe" means to boil, bake, or roast. It appears from this that not only were they to gather it ahead one day, but they were to prepare it a day ahead, as well. It was alright to eat on the Sabbath, but it was not alright for anyone to work. This is a day God had set aside for them to have total rest. This is just like all the other ordinances God made to help man. These people got so technical about all of this, that they forgot why God had set this Sabbath of rest on the seventh day. Jesus says in:
Mark chapter 2:27, "And he said unto them, The sabbath was made for man, and not man for the sabbath."
You see, this miracle bread could last as long as necessary. It lasted two days, when they gathered it on Friday. The Hebrew Sabbath lasted from 6 p.m. Friday until 6 p.m. Saturday. This Manna soured, at God's command, not because of the number of days. We will find in a later lesson, that a piece of this Manna stayed for years in the Ark of the Covenant without souring. You see this miracle Bread was not subject to elements of this world. Whatever situation you find yourself in, the Bread of life (Jesus), is sufficient to take care of it, whether it is for a day, or a lifetime.
This Sabbath, God was about to establish, was six days' work, one day rest. This holds true, whether this day is an actual 24 hour period, or a year, or a 1,000 year period. I have mentioned this before in another Bible study book, but it is worth repeating here. Since Adam until now has been approximately 6000 years: I believe we are very close to the 1,000 year millennial reign of Jesus Christ on the earth (which is the 1,000 year sabbath rest for the believers).
Exodus 16:24 "And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein."
What was left the omers per each man, what they had neither baked nor boiled.
"And it did not stink, neither was there any worm therein, which was the case, when it was left or laid up on other days; and it showed that there was an interposition of divine Providence in the keeping of it to this day, and clearly confirmed it to be the will of God that this day should henceforward be to them the rest of the holy sabbath.
God promised to supply our need, not our greed. He gave them enough. This miracle Bread can last as long as necessary. Here, it lasted two days. God was trying to teach them discipline and obedience. As long as we obey the commands of God, every circumstance will work out best.
Exodus 16:25 "And Moses said, Eat that today; for today [is] a sabbath unto the LORD: to day ye shall not find it in the field."
That is, he said this on the seventh day in the morning, and bid them eat of it whether baked or seethed, or as it was, or just as they pleased; however, they had liberty to eat of it, and indeed they had no other, because none fell on this day.
"For today is a sabbath unto the Lord": A time of rest from labor, and to be employed in the service of the Lord.
"Today ye shall not find it in the field": Should they seek for it, which they had no occasion to do, since there was a sufficiency provided the day before; and this he said to prevent their going out to seek for it, which, if out of curiosity or for any other reason any of them should do, it would be in vain and fruitless.
This is what you might call a forced rest. Our bodies will quickly wear out, if there is not one day of rest in seven days. It is very strange the three religions in the world that worship one God all have one day in seven that they rest. The Moslems rest on Friday, the Jewish people practice Sabbath on Saturday, and the Christians practice Firstfruits on Sunday. I just thought this was interesting.
Exodus 16:26 "Six days ye shall gather it; but on the seventh day, [which is] the sabbath, in it there shall be none."
Day after day, every morning, as they had done the six days past, so they should during their stay in the wilderness.
"But on the seventh day, which is the sabbath": Which is repeated, being a new thing, to impress it on their minds.
"In it there shall be none": No manna; none shall fall, and so none can be gathered, and therefore it would be to no purpose to go out and seek for it; as also there would be no need of it, since they would always have a double portion on the sixth day.
This was a command of God, and was not to be broken.
Exodus 16:27 "And it came to pass, [that] there went out [some] of the people on the seventh day for to gather, and they found none."
This was an act of willful disobedience. It is remarkable, being the first violation of the express command, that it was not visited by a signal chastisement. The rest and peace of the "holy Sabbath" were not disturbed by a manifestation of wrath.
This was not only for them, but us, as well. If we do not take one day a week, and set it aside for rest and worship, it displeases God. Just as these people did not profit from their work on the Sabbath, neither will we profit from seven days of work, instead of six. God demands one day of rest. That is the way He has made our bodies, and that is the only way they will function properly.
Exodus 16:28 "And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?"
The people had already broken one of the positive precepts with respect to the manna (see Exodus 16:20); now they broke another. In the spirit, at any rate, since they would have gathered had they found anything to gather. Thus they provoked God a second time; yet was He "so merciful, that He destroyed them not," but "turned His anger away, and did not stir up all His wrath" (Psalm 78:38). Apparently, He made allowance for the ordinance being a new one, to which they were not yet accustomed.
This is interesting, that God said Moses was not keeping the Commandments. The shepherd is responsible for his sheep. Moses needed to make it even clearer to them the warnings from God. I believe the message in this lesson, for us, is that the shepherd must be a watchman. An evangelist is not the shepherd. The evangelist brings a salvation message only, and the pastor is the shepherd. The pastor not only preaches the redemption sermon, but must preach telling the members of his particular church how to live in the salvation that they received.
Most preachers today preach what their congregation wants to hear, instead of preaching what God would have them preach to help their members stay right with God. Pastors are responsible for their flock. Pastors are shepherds who take care of the sheep; feed them the pure Word, lead them to drink pure water, nudge them back into the fold when they stray and keep the wolves (devil) away. This was the very reason God said this to Moses. Moses had to teach his people the ways of God. The shepherd (pastor), must teach the sheep the ways of God.
Exodus 16:29 "See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day."
Hath granted to you and your fathers the great privilege of it; and has given the command to observe it.
"Let no man go out of his place": Out of his house or tent into the field to gather manna, as appears from the occasion and reason of the precept here before mentioned. For otherwise, they might and ought to go out of their houses to the public assemblies, (Lev. 23:3; Acts 15:21); and to lead their cattle to watering, or to help them out of a pit (Luke 13:15); and a sabbath day's journey was permitted (Acts 1:12).
This Sabbath of rest was for mankind; this double portion of food on the sixth day was so they would not have to do any work on the seventh. This was to help man.
Exodus 16:30 "So the people rested on the seventh day."
Did not attempt to go out of their tents in quest of manna, as on other days, and observed it as a day of rest from labor. And so they continued to do in successive generations.
Exodus 16:31 "And the house of Israel called the name thereof Manna: and it [was] like coriander seed, white; and the taste of it [was] like wafers [made] with honey."
"Manna": The arrival of the quails in much quantity (verse 13), was totally overshadowed by the arrival of manna the next morning. Despite the different descriptions given for its form and taste (verses 14, 31), the name chosen for it derived from the question they asked. "Manna" was an older form of their questions, "What is it?" The psalmist referred to manna as the "food from heaven" and "bread of angels" which rained down after God had opened the windows of heaven (Psalm 78:23-25). Natural explanations for the manna, such as lichen growing on rocks or insect-excreted granules on tamarisk thickets, are totally inadequate to explain its presence in sufficient quantity on the ground under the dew every day except the Sabbath for the next 40 years (verse 35), to satisfy every family's hunger. It was supernaturally produced and supernaturally sustained to last for the Sabbath!
God had promised them milk and honey. This wafer bread tasted like honey.
Verses 32-36: "Lay it up before the Lord": Provision was made for memorializing the giving of the manna. When the tabernacle was finally constructed, the pot of manna was placed inside the ark. Succeeding generations would be reminded, when they came for worship, of the faithfulness of the Lord in caring for His people (Heb. 9:4).
Exodus 16:32 "And Moses said, This [is] the thing which the LORD commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt."
An omer is slightly more than two quarts.
This miracle Bread kept in the pot would never spoil. The Bread is symbolic of Jesus. They were never to forget their source of life.
Exodus 16:33 "And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations."
Compare (Exodus 16:33), where Aaron is said to have "laid it up before the Testimony," i.e., the Two Tables. According to the writer of the Epistle to the Hebrews, the Ark of the Covenant contained three things only; the tables, the pot of manna, and Aaron's rod that budded (Heb. 9:4). The deposit of the manna in so sacred a place may be accounted for by its typifying "the true bread from heaven" (John 6:32).
We just see the chain of command from God, to Moses, to Aaron.
Exodus 16:34 "As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept."
The word "Testimony" more likely means "covenant" or "covenant stipulations." It is virtually a synonym for the word normally translated "covenant," as indicated by its use in naming the ark "the ark of the testimony" (in Exodus 25:22), but "the ark of the covenant" (in Numbers 10:33).
We just see, here, that Aaron was the actual one to put up the Manna. The "Testimony", here, was the tables with the Ten Commandments on it. Aaron put this Manna in a pot to be kept, until the Ark of the Covenant was built to house it in. At a later time, this Manna, Aaron's rod that bloomed, and the Ten Commandments would all be kept in the Ark of the Covenant.
Exodus 16:35 "And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan."
Although the manna tasted sweet on their tongues ("like wafers made with honey; verse 31), its true sweetness was in its sufficiency to sustain the people from the land of slavery to the Land of Promise. God's provisions are sweet for those who are willing to "taste and see that the Lord is good" (Psalm 34:8).
"Forty", as we spoke of before, means time of testing. God let them wander forty years to compensate for forty days of unbelief, when they feared to take the Promised Land. We will go into this further in another lesson.
Exodus 16:36 "Now an omer [is] the tenth [part] of an ephah."
The "omer" and the "Ephah" were both of them Egyptian measures. One, the latter, continued in use among the Hebrews, at any rate, until the captivity (Ezekiel 45, 46). The other, the omer, fell out of use very early. Hence this parenthetic verse; which is exegetical of the word "omer". And this may have been added by the completer of Deuteronomy, or by some later editor, perhaps Ezra.
That is just to explain that an omer is 5.1 pints.
Exodus Chapter 16 Continued Questions
1. Who first called this Bread Manna?
2. What did Moses call it?
3. What does "Manna" mean?
4. What amount was to be gathered for each person each day?
5. How much is an "omer"?
6. What does "mete" mean?
7. "And Moses said, Let no man leave of it till the ____________."
8. What was God teaching them in this?
9. When they didn't listen, and left some until the morning, what happened?
10. In what one word can you find most of the world's problems today?
11. Why should we not claim something that we have not worked for, that belongs to someone else?
12. What happened to the Manna that was not gathered?
13. What was different about the gathering on the sixth day?
14. What holy day was instituted in this?
15. How were the children to prepare the Manna for the seventh day?
16. Who did God institute the Sabbath for?
17. The Hebrew Sabbath lasted from__________ to ___________.
18. The Sabbath could be a _____, a _______, or a _________ ______period.
19. God promises to supply our ________ not our _________.
20. What two things was God trying to teach in this?
21. Very similar to Sabbath, what do the Christians celebrate?
22. When some of the people disobeyed God, and went to gather on the Sabbath, who did God blame?
23. Explain the difference between an evangelist and a pastor.
24. What are most pastors preaching today?
25. Moses, like pastors, much teach his people the _____ ____ ______ .
26. What color was the Manna?
27. What did it taste like?
28. What was Aaron to do with one omer of Manna?
29. After the Ark of the Covenant was built, what three things will be in it?
30. How long did they eat Manna?
31. What was the "Testimony"?
32. Compare an omer to an ephah.
Verses 1-8: The people complained again, forgetting that if God could part the Red Sea, He could provide "water ... to drink". The Lord's assurance of His presence with Moses, "I will stand before thee", recalls the first time Moses heard these words, at the burning bush (3:12).
Exodus 17:1 "And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and [there was] no water for the people to drink."
"Rephidim": To be identified as modern day Wadi Refayid.
Here we see again, a trial for these children of Israel. Rephidim was a place in the desert. We will see if they learned anything from the last trial.
Exodus 17:2 "Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?"
"The people did chide": This time the people, reacting to Moses' leading them to a waterless site, quarreled with him or laid a charge against him. So intense was their reaction that Moses taught he was about to be stoned (verse 4). Significantly, the nation had not come to Rephidim without divine guidance (verse 1), in the midst of their emotional response, simply could not see that right before their eyes was the evidence of God's leading.
"Chide" means to wrangle or to have a controversy. In other words, they were complaining again. Moses warned them that they were angering God with all of their complaining. This was a silly thing to ask Moses. Moses cannot manufacture water. They should pray and ask God for water.
Exodus 17:3 "And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore [is] this [that] thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?"
They saw there was no water when they first came thither, and therefore chide Moses for bringing them to such a place, where they could not subsist; and having stayed some little time here, and all the water they brought with them from Alush being spent, and having none to drink, began to be very thirsty.
"And the people murmured against Moses": Became more impatient and enraged, and threw out their invectives against him with much malice and bitterness.
"Wherefore is this that thou hast brought us up out of Egypt?" As it would have been much better for them to have stayed there, they thought.
"To kill us and our children and our cattle with thirst": Which is intolerable to any, and especially to children and cattle, which require frequent drinking. They could not suppose that Moses had such a murderous view in bringing them out of Egypt, or that this was his intention in it, but that this would be the issue and event of it.
This complaining was getting terrible and the people blamed Moses, because they did not have water. Not once did they realize that they were being tested.
Exodus 17:4 "And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me."
"Moses cried unto the Lord": The leader turned to God in prayer, whereas the people, instead of following his example, turned on their leader. Moses' petition was to an isolated incident. His life was characterized by prayer (15:25; 32:30-32; Num. 11:2, 11; 12:13; 14:13, 19), and by turning to God for solutions to problems and crises.
Moses did what the children of Israel should have done. He cried to God for help. It was to the point that he feared for his life.
Verses 5-6: Paul writes about this event: "They drank of that spiritual Rock that followed them, and that Rock was Christ" (1 Cor. 10:4). The smitten stone of this chapter pictures Christ who, when He was smitten upon the cross, became the fountainhead of blessing, the Redeemer of the world.
"Go on before the people ... I will stand before thee": By these words in His instruction to Moses, the Lord reinforced both the position of Moses as leader and Himself as present to act. He answered the people's charge against Moses and their underlying challenge of His presence (verse 7). In fact, He intervened miraculously!
Exodus 17:5 "And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go."
The people were probably in no condition to move. They were exhausted. With a long day's march, they were weary, faint, nerveless. Moses and the elders, who probably journeyed on asses, would have more strength.
"Take with thee of the elders": As witnesses. Each miracle had an educational value, and was designed to call forth, exercise, and so strengthen the faith of the people.
The rock in Horeb must necessarily designate some particular rock of the Horeb region already known to Moses during his previous stay in these parts. It cannot possibly, however, have been the traditional "rock of Moses" in the Seil Leja, under Ras Sufsafeh, since that rock is a long day's journey from the site of Rephidim, near which the miracle must have been performed.
God wanted the people to know that the water He provided was a miracle from Him. God gave Moses this rod from the beginning to do miracles with. God was saying to Moses, you have it within your hand to remedy this situation.
Exodus 17:6 "Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel."
In my cloudy pillar, which shall stand over that place.
"Horeb and Sinai are sometimes spoken of as the same place, and sometimes as two differing places, as here, compared with (Exodus 19:2). The learned write, that this was one long mountain, whereof there were two eminent parts or tops, the one at a considerable distance from the other, and Horeb was the first part of it, and near Rephidim; and Sinai the more remote, to which they came afterwards.
"Moses did so": I.e. smote the rock and the waters flowed out plentifully and continually, making a river, which God caused to follow them to their several stations (see 1 Cor. 10:4).
This was the Lord speaking to Moses. The "Rock" that was struck was the Lord.
1 Corinthians chapter 10:4 "And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ."
Jesus is the living water. Jesus told the woman at the well, that if she would drink of the water He gave her, she would never thirst again. This is that Water of Life.
I sing a song called "THERE IS A RIVER". It speaks of this river flowing from deep within. This spiritual river of water never ends, if you are a believer in Christ. Jesus is the Water of Life. Look, one more time at verse 6. The Lord said He would stand before Moses on the rock. When Moses strikes this rock, it is symbolic of the crucifixion of Jesus, who was struck for us all. This was done in front of the elders so that they could relate the miracle to their people.
Exodus 17:7 "And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?"
"Massah, and Meribah": Appropriate names, "Testing" and "Contending," were assigned to this place; a disappointing culmination to all they had experienced of God's miraculous care and guidance (Psalm 95:7-8; Heb. 3:7-8).
Massah" was a place in the desert. "Meribah" was the name of two places in the desert. This was a very bad remark they had made "Is the Lord among us, or not?" It was almost as if they had given the Lord an ultimatum. We should never tempt the Lord. It is a very dangerous thing to challenge the Lord. These Israelites were on dangerous ground. They should be thanking Him for all the past miracles and praying for His help. Instead they were even questioning whether He was with them or not. They failed this test, too.
Exodus 17:8 "Then came Amalek, and fought with Israel in Rephidim."
The Hebrew people had not been trained for war in their years of servitude in Egypt, but Moses had been given a royal course in leadership and warfare during his "palace years." This was an unprovoked attack from a brother nation; the Amalekites were descendants of Esau, the brother of Jacob (Gen. 36:12, 16).
"Came Amalek, and fought": The Amalekites took their name from Amalek, the grandson of Esau, and dwelt as a nomadic people in the Negev. Israel first encountered their military at Rephidim in the wilderness (Exodus 17:8-13; Deut. 25:17-18). As a result, the Amalekites were doomed to annihilation by God (17:14; Num. 24:20; Deut. 25:19), but it would not be immediate (17:16). The Amalekites defeated disobedient Israel at Hormah (Num. 14:43-45).
Saul failed to destroy them as God ordered (1 Sam. 15:2-3, 9). David later fought and defeated the Amalekites (1 Sam. 30:1-20). In Hezekiah's day, the Amalekite remnant in the land was finally destroyed by Hezekiah (716-687 B.C.). The final descendants of Agag (Esther 3:1), the Amalekite king in Saul's day, were destroyed in Persia at the time of Esther and Mordecai (473 B.C.; Esther 2:5, 8-10).
Verses 9-13: Through the circumstances they experienced, Israel had learned how God provided food and water. They had to learn through warfare that God would also bring about defeat of hostile neighbors.
"Joshua" would be Moses' personal minister for the next 40 years. He was also put in charge of the military, beginning with the conflict with "Amalek". By holding the "rod of God", Moses physically demonstrated total dependence on God's authority and power.
Exodus 17:9 "And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: tomorrow I will stand on the top of the hill with the rod of God in mine hand."
"Joshua": The name of Moses' aide-de-camp or personal minister (24:13; 33:11; Josh. 1:1), appears here for the first time in Exodus. His assignment to muster a task force was part of his being groomed for military leadership in Israel. Actually, at this stage his name was still Hoshea, which later changed to Joshua at Kadesh just before the reconnaissance mission in Canaan (Num. 13:16). At this stage, Israel could not be described as a seasoned army and was not even militarily well prepared and trained.
"The rod of God": The staff which Moses held up in his hands was no magic wand. Rather it had been previously used to initiate, via His chosen leader, the miracles which God did and about which He had informed Moses in advance. It became, therefore, the symbol of God's personal and powerful involvement, with Moses' outstretched arms perhaps signifying an appeal to God.
The ebb and flow of battle in correlation with Moses' uplifted or drooping arms imparted more than psychological encouragement as the soldiers looked up to their leader on the hilltop, and more than Moses' interceding for them. It demonstrated and acknowledged their having to depend upon God for victory in battle and not upon their own strength and zeal. It also confirmed the position of Moses both in relation to God and the nation's well-being and safety. They had angrily chided him for their problems, but God confirmed his appointment as leader.
Moses had confidence in God. Joshua was a strong young man who loved God. He would be the likely one for Moses to get to lead the army. Moses and Joshua knew, with God on their side, there was no chance of defeat. Moses on the hill, would be praising God for their victory. This was the same rod God had given Moses to do miracles with.
Verses 10-16: As long as Moses "held up his hand" in a gesture of dependence on Yahweh, the battle went Israel's way. When he wearied and lowered his hand, the battle went Amalek's way. Neither Moses nor the rod was empowering Joshua and his army; the God of Abraham, Isaac, and Jacob was ensuring the victory. After the battle, Moses "built an altar" and named it as a "memorial" to the Lord in the manner of the patriarchs (e.g., Gen. 12:7-9).
Exodus 17:10 "So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill."
"Hur": Caleb's son and the grandfather of Bezalel, the artisan (31:2-11; 1 Chron. 2:19-20).
This was Joshua, the stone cutter, who would take over at Moses' death and continue the trip into the Holy land. This Amalek was probably, the father of the Amalekites. They lived and reigned in this desert area. We will find the reason for these two men God sent with Moses in the next few verses.
Exodus 17:11 "And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed."
The hand that held the rod of God in it. This gesture, though fervent prayer was doubtless joined with it, seems not to have been the gesture of praying, which is the lifting up of both hands, but of an ensign-bearer, or of one ready to smite his enemies. Howsoever this was only a sign whereby Moses strengthened his faith, and quickened his prayers, and heightened the courage of the soldiers below. And that he expected victory not from the skill and prowess of his army, but from the assistance of God.
"When he let down his hand, Amalek prevailed": God so dispensing his favor, that the honor of the day and victory might be wholly ascribed to the rod and power of God, not to Israel.
There is victory in praise. Moses, in lifting his hand, evokes God's help. When his hand fell down, God was not helping. This was a lesson not only to Moses, but to all of these people that God's help was necessary to be victorious. As long as Moses' hands were lifted to heaven, God was pouring down His Spirit. When Moses' hands dropped to his side, Moses could not receive anything from God. The only problem is that a man or woman cannot hold their hands straight up in the air for hours.
We read in Psalms 22:3 "But thou [art] holy, [O thou] that inhabitest the praises of Israel."
The problem was how to keep Moses' hands elevated to receive these blessings from God.
Exodus 17:12 "But Moses' hands [were] heavy; and they took a stone, and put [it] under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun."
Moses writes with a clear remembrance of his feelings at the time. His hands, long stretched to heaven, grew weary, "heavy," feeble. He could no longer raise them up, much less stretch them out, by his own muscular energy. They sank down, and dropped by his sides. If the battle was not to be lost, it was necessary to find some remedy. Apparently, Aaron and Hur thought themselves to be an effective remedy, none being suggested by Moses.
"They took a stone": Partly to give him a certain amount of rest, but perhaps, mainly to enable them the better to sustain his hands. The fact is one of those "little" ones, which none but one engaged in the transactions would have been likely to have been acquainted with.
"Aaron and Hur stayed up his hands": Left to himself, Moses had become exhausted both mentally and bodily, and when his hands dropped, had ceased to pray. Sustained physically by his two companions, his mind recovered itself, and was able to renew its supplications and continue them. The result was the victory.
Exodus 17:13 "And Joshua discomfited Amalek and his people with the edge of the sword."
Amalek being distinguished from "his people", has led some to think that Amalek was the name of the king, or general of the army, and that it was a common name to the kings of that nation, as Pharaoh was to the kings of Egypt But for this there is no foundation in the Scriptures. As Amalek signifies the Amalekites, his people may design the confederates and auxiliaries, the other people, as Ben Gersom expresses it, they brought with them to fight against Israel.
And so Jerom says, by him another Canaanite dwelt, who also fought against Israel in the wilderness, of whom it is so written, and Amalek and the Canaanite dwelt in the valley (Num. 14:25). And who were all, the one as the other, at least the greatest part of them, cut to pieces by the edge of the sword of Joshua and the Israelites. Who obtained a complete victory over them; as the spiritual Israel of God will at last over all their spiritual enemies, sin, Satan, the world, and death.
If there ever was a Scripture that teaches the importance of praise, this is it. God dwells in (inhabits), the praises of His people. Some of the problems with churches today, is that we have forgotten how to praise. If you have never felt the presence of God in your life, you should try it. It is wonderful. Just lift your hands up in the air, open your hands with your palms up, start telling God how much you love Him and He will make you aware of His presence. You will begin to tingle with His presence.
Solomon, standing before the Lord, prayed with both hands lifted high.
1 Kings 8:22-23 "And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven:" "And he said, LORD God of Israel, [there is] no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart:"
This prayer goes on and you can read it (in 1 Kings 8:22-53). This is a beautiful prayer that we should take heed to. Be sure to read it all.
Exodus 17:14 "And the LORD said unto Moses, Write this [for] a memorial in a book, and rehearse [it] in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven."
The reference to "Write ... in a book" is the first mention of writing as related to Scripture and official Hebrew records. It probably was done on papyrus, the most common Egyptian writing material. Moses evidently kept a diary of Israel's journey through the wilderness as implied (in Numbers 33:2). Certainly this is contrary to the earlier liberal view that Moses could not have written and did not. The curse in this verse upon "Amalek" was due to several factors. First, recall that they were related to the Israelites through Esau (Gen. 36:12). Second, we are told in (Deut. 25:17-19), that they took cruel advantage of those who were weak and faint and weary among the Israelite stragglers, and they "feared not God."
"Write this ... a memorial in a book, and rehearse it": Moses would have learned writing and record-keeping in Pharaoh's school of government. Official Hebrew records other than Scripture were also to be kept, and in this case especially for the purpose of remembering the victory in the very first battle in which they nationally engaged. God referred to "a book," so Moses had evidently already begun it. This was not, then, the initial entry into what perhaps became known as the 'Book of the Wars of the Lord" (Num. 21:14). Writing it was essential, so the facts could be verified and needed not to depend upon human memory or solely oral tradition.
"Put out the remembrance" The sentence of national extinction which the Amalekites proclaimed for Israel (Psalm 83:4-7), passed by divine decree upon the Amalekites. The sentence was partially realized in Saul's and David's day (1 Sam. 15:1-9 and 2 Sam. 1:1; 8:11-12), after which it is scarcely mentioned again. However, due to Saul's disobedience in sparing Agag, the Amalekite king and some of his people (1 Sam. 15:7-90), he lost his throne (verse 23). Samuel killed Agag (verse 33), but some Amalekites remained to return a few years later to raid Israel's southern territory, even capturing David's family (1 Sam. 30:1-5).
David killed all but 400 (1 Sam. 30:16-17), who escaped. It was a descendant of Agag named Haman, who tried to exterminate the Jews later in Esther's day (Est. 3:1, 6).
Finally, we learn from (Num. 24:20), that "Amalek was the first of the nations; but his latter end shall be that he perish for ever." As the first nation to attack the newly redeemed and separated Israel (and thus typical of all who later hated God's people), the Amalekites received the full impact of God's curse upon "him that curseth thee" (Gen. 12:3). Thus, in later history, the Amalekites who escaped from Saul (1 Sam. 15:7), were smitten by David (1 Sam. 30:17); and the ones who escaped from David were destroyed by the descendants of Simeon in the days of King Hezekiah (1 Chron. 4:43).
We see that God wanted Moses to be sure to tell Joshua why the battle was won. Here we see that God (not Joshua), puts the memory of Amalek out as far as heaven was concerned.
Exodus 17:15 "And Moses built an altar, and called the name of it Jehovah-nissi:"
"Jehovah-nissi" (the Lord is my banner). His banner over me is love. This is true for all of His children. By titling the altar with this designation for the Lord, Yahweh-Nissi, Moses declared the Lord Himself to be the standard (banner), of His people.
Exodus 17:16 "For he said, Because the LORD hath sworn [that] the LORD [will have] war with Amalek from generation to generation."
"The Lord hath sworn": The difficulty of the Hebrew text permits an alternative translation. "A hand is upon/toward/against the throne/banner of Yahweh," with the sense of supplication, or of taking an oath. Contextually, the significance is clear, whatever the translation adopted. The ongoing problem with Amalek was not merely one nation hostile toward another; it was a war between God and Amalek.
Because the Amalekites attacked the Hebrew people as they journeyed from Egypt to the Promised Land, Yahweh announced through Moses a most solemn oath: "the Lord will have war with Amalek from generation to generation."
This was saying to Moses, Joshua, the children of Israel, and the Christians of our day, that God will fight our enemies for us. "Amalek" symbolizes those that come against God's people. Our enemies are God's enemies. We needn't bother to fight these battles. God will take care of it for us.
Exodus Chapter 17 Questions
1. When the children of Israel left the wilderness of Sin, where did they stop next?
2. Where is Rephidim located?
3. What did they complain to Moses about this time?
4. What did Moses say this complaining was doing to God?
5. What does "chide" mean?
6. What did the people accuse Moses of, when they were out of water?
7. What did Moses tell God these people were about to do to him?
8. Where did Moses go for help?
9. What was Moses to take with him, when he went before the people?
10. Why was Moses to take the elders with him?
11. What was special about this Rock at Horeb?
12. What did God tell Moses to do to the Rock?
13. When Moses hit the Rock, what happened?
14. What did First Corinthians 10:4, tell us about this Rock?
15. What did Jesus tell the woman at the well?
16. What did the striking of this Rock symbolize?
17. What remark did the children of Israel make that seemed to be an ultimatum?
18. Who attacked the children of Israel?
19. Who led Israel's army?
20. What did Moses do during the battle?
21. What two men went with Moses?
22. Why was it so important for Moses to hold both hands in the air during the battle?
23. Amalek was the grandson of whom?
24. Who do some people believe Hur was?
25. There is victory in __________.
26. What did Aaron and Hur do to help?
27. What happened to Amalek?
28. God _________ the praises of His people.
29. How did Solomon pray to God in the temple?
30. What did God tell Moses to do for a memorial of this?
31. "Johovah-nissi" means what?
32. What does God say to the Christians in all of this?
Verses 1-27: The respect and mutual regard seen in the reunion of "Jethro" and Moses demonstrates family dynamics in the ancient near East in the late Bronze Age (see notes on 2:21; 4:18, 24-26). Moses constantly deferred to Jethro as his "father-in-law", even though he had been release from familial duties.
Exodus 18:1 "When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses, and for Israel his people, [and] that the LORD had brought Israel out of Egypt;"
"Jethro ... heard of all": The intelligence-gathering ability of ancient peoples should not be underestimated. Quickly and thoroughly the news of significant events in others lands passed from one place to another, very often via the merchant caravans which traversed the Fertile Crescent, or through ambassadors and other official contacts between nations. In Jethro's case, whatever knowledge he had gleaned of Israel's progress had been supplemented with information from Zipporah and her sons after Moses sent them ahead to her home (verse 2).
Exodus 18:2 "Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back,"
When he had heard of the above things, he determined to pay Moses a visit, and congratulate him on that account; and he took his daughter, the wife of Moses, along with him, to deliver her to her husband, to share with him in his cares and troubles. As to partake with him of his honors and dignity, so to bear part with him in his burdens, so far as she was capable of.
Moses had sent Zipporah back to her own relations, either in anger, on account of the scene described (in Exodus 4:24-26), or simply that he might not be encumbered with wife and children during the dangers and troubles which he anticipated in Egypt. Jethro assumed that, as the main troubles were now over, he would be glad to have his wife and children restored to him.
Exodus 18:3 "And her two sons; of which the name of the one [was] Gershom; for he said, I have been an alien in a strange land:"
Those also Jethro took along with him and his daughter.
"Of which the name of the one was Gershom": Which seems to be his firstborn (Exodus 2:22), his name signifies a desolate stranger, as some, or, "there I was a stranger": the reason of which name follows agreeably thereunto.
"For he said, I have been an alien in a strange land": Meaning, not the land of Egypt, where he was born, and had lived forty years; but in the land of Midian, where he was when this son of his was born. And which name was given him partly to keep up the memory of his flight to Midian, and partly to instruct his son, that Midian, though his native place, was not his proper country where he was to dwell, but another, even the land of Canaan.
We discovered in an earlier lesson that Jethro was truly the name of Zipporah's father. The name Reuel was a title, not a name (see notes on Exodus 2:16). "Gershom" means refugee, or sojourner. It seems that Moses left his family with his wife's father, when he went back into Egypt to deliver the people. Sometimes it is necessary to leave family behind when a dangerous mission is about to be undertaken. This certainly was the case here. Moses had left his wife and two young sons with Jethro.
The news of the Red Sea parting surely had spread. Jethro, just like so many of the other surrounding people, had heard and suddenly realized that the Lord God is the true God. Jethro, just like so many other people of this area, believed in many gods. These miracles just make it very clear that Moses' God is the real God. It was no secret that the God of Moses had fought the battle for His people. That God Himself, had brought the people out with His mighty hand.
Exodus 18:4 "And the name of the other [was] Eliezer; for the God of my father, [said he, was] mine help, and delivered me from the sword of Pharaoh:"
Eliezer is supposed to have been the boy whom Zipporah circumcised in the wilderness (Exodus 4:25). He grew to manhood, and had a son, Rehabiah (1 Chronicles 23:17), whose descendants were in the time of David very numerous (1 Chron. 23:17; and compare 1 Chron. 26:25-26). It is uncertain whether Moses gave him his name before parting from him, in allusion to his escape from the Pharaoh who "sought to slay him" (Exodus 2:15), or first named him on occasion of receiving him back, in allusion to his recent escape from the host which had been destroyed in the Red Sea.
This was the young son that Zipporah had circumcised. "Eliezer" means God of help.
Exodus 18:5 "And Jethro, Moses' father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God:"
It is quite possible that "the mount of God" may be here used, in a broad sense, of the entire Sinaitic mountain-region, as "wilderness" is just before used in the broad sense of the infertile region between Egypt and Palestine. Or the movement described (in Exodus 19:1-2), may have taken place before Jethro's arrival, though not related until after it. We must bear in mind that Exodus was probably composed in detached portions, and arranged afterwards. The present chapter has every appearance of being one such detached portion.
This mount where Moses was encamped, was Sinai. God had led them with the pillar of fire and smoke to this very spot. Moses had set up camp and Jethro, Moses' wife, and his two sons had met him. There would have been no trouble finding him, for 2-1/2 million people moving through this land would be hard to hide.
Exodus 18:6 "And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her."
Jethro came to rejoice with Moses in the happiness of Israel, and to bring his wife and children to him. Moses must have his family with him, that while he ruled the church of God, he might set a good example in family government (1 Tim. 3:5).
Verses 7-12: Moses' testimony elicited responses of praise and sacrifice from Jethro; evidence of his belief. Further, he understood fully the incomparability of Yahweh (verse 11). The priest of Midian (verse 1), was surely no worshiper of Midian's gods! Since Midianites were generally regarded as idolaters (Num. 25:17-18; 31:2-3, 16); Jethro must be viewed as remarkably different from his contemporaries. A difference highlighted by Aaron and the elders worshiping and fellowshipping together with him (verse 12).
Exodus 18:7 "And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of [their] welfare; and they came into the tent."
Their salutations would be marked by all the warm and social greetings of Oriental friends (see Exodus 4:27), the one going out to "meet" the other, the "obeisance," the "kiss" on each side of the head, the silent entrance into the tent for consultation. And their conversation ran in the strain that might have been expected of two pious men, rehearsing and listening to a narrative of the wonderful works and providence of God.
This sort of greeting was not unusual. Moses (in respect for his father-in-law, his wife and his children), went out to greet them when he heard they were near to camp. Moses had not seen his family in quite some time and you know that he was excited to be able to see them again. Doing "obeisance" just means that Moses bowed in respect to his father-in-law. This kiss was not like a woman and man kiss, but was rather the custom of the land between males who had great respect for each other. They still kiss on the check over there today in greeting. They had been very close for the forty years Moses was living in exile. Jethro was very interested in hearing the details on how God delivered His people from Egypt. Moses invited Jethro to come into his quarters, where Moses could privately relate all of this to him.
Exodus 18:8 "And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel's sake, [and] all the travail that had come upon them by the way, and [how] the LORD delivered them."
After the proper civilities had passed, and Jethro had been refreshed with food and drink, as is highly probable, they entered into a conversation about what had lately passed. Which Jethro had had a general report of, and which had brought him hither, and therefore it would be very entertaining to him to have the particulars of it. And Moses begins with what the Lord had done to Pharaoh, how he had inflicted his plagues upon him one after another. And at last slew his firstborn, and destroyed him and his host in the Red sea.
Jethro had only heard previously a very imperfect account of the transactions (see note on Exodus 18:1). Moses now told him all the particulars.
This was a detailed account of the whole deliverance from Egypt that we have just read about. Jethro had not been a follower of the Lord in the past (that we know about), but this was convincing testimony.
Exodus 18:9 "And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians."
Jethro not only rejoiced in the honor done to his son-in-law, but in all the goodness done to Israel. Standers-by were more affected with the favors God had showed to Israel, than many were who received them. Jethro gave the glory to Israel's God. Whatever we have the joy of, God must have the praise. They joined in a sacrifice of thanksgiving.
Jethro not only believed Moses, he was really excited about the whole thing. The reason Jethro had come to Moses, was because these wonderful stories had filtered across the desert to him. Now that he heard from Moses first-hand of God's exploits, Jethro rejoices greatly because the stories were true.
Exodus 18:10 "And Jethro said, Blessed [be] the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians."
Like a truly good man, as one that knew the Lord and feared him, and was desirous of giving him the praise and glory of all the wonderful things he had done.
"Blessed be the Lord, who hath delivered you out of the hand of the Egyptians: and out of the hand of Pharaoh": Meaning particularly Moses and Aaron, the messengers of God, as Aben Ezra observes. Who went to Pharaoh in the peril of their lives, and whom he sometimes threatened with death. But the Lord delivered them both out of his hands, and out of the hands of his ministers and people, who, doubtless, must be at times enraged at them for the plagues they brought upon them. For the persons here pointed at are manifestly distinguished from the body of the people of Israel next mentioned.
"Who hath delivered the people from the hand of the Egyptians": The people of Israel, from the hard bondage and cruel slavery they were held under by the Egyptians. Which, as it was the Lord's doing, Jethro gives him the glory of it, and blesses him for it, or ascribes to him, on account of it, blessing, honor, glory, and praise.
This was just praise and thanksgiving from Jethro toward the Lord for saving Moses and the Israelites. In doing this, Jethro was saying there was a God above all of these false gods I have been worshipping. A God of power and might; who can deliver His people.
Exodus 18:11 "Now I know that the LORD [is] greater than all gods: for in the thing wherein they dealt proudly [he was] above them."
The words simply indicate a conviction of the incomparable might and majesty of Yahweh.
"For in": Above them, i.e., the greatness of Yahweh was shown in those transactions wherein the Egyptians had thought to deal haughtily and cruelly against the Israelites. Jethro refers especially to the destruction of the Egyptian host in the Red Sea.
This was where the scales were removed from his eyes and he could clearly see that "The Lord, He Is God". Just like a person who suddenly realizes and accepts Jesus Christ as Savior, this was what we were seeing here. Jethro realized the Lord is God. What a realization!
Exodus 18:12 "And Jethro, Moses' father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses' father in law before God."
"For God": Since the name Yahweh is always used in connection with sacrifices prescribed for Israel in the Pentateuch, the switch to Elohim must have some significance here, particularly after Jethro had himself used the name of Yahweh in his response to Moses. Despite the strong declaration of his faith and understanding, Jethro was a believing Gentile, therefore, a proselyte, and an alien. In this situation, the Lord was relating to the Israelite and Gentile world simultaneously. Thus the use of Elohim rather than Yahweh, the unique covenant name for Israel.
How Jethro knew to do this, we are not told. Perhaps Moses told him what would be pleasing to God. This was a public display of his acceptance of the Lord as the one true God. Public display of belief is necessary in God's plan. Any sacrifice is at some cost to the one doing it. This was Jethro's way of letting everyone know which side he was on and the sacrifice showed God that Jethro had forsaken the old gods and accepted the one true God.
Verses 13-27: Jethro's practical wisdom was of immense benefit to Moses and Israel, and has been lauded as an example of delegation and management organization by efficiency experts for centuries, and still is. Woven into Jethro's advice were statements about God and the virtues of godly men that cause one to respect this man as having his newfound faith well integrated into his thinking. Indeed, he fully recognized that Moses needed divine permission to enact his advice (verse 23). Moses apparently did not immediately implement Jethro's solution, but waited until the law had been given (Deut. 1:9-15).
Exodus 18:13 "And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening."
"Moses sat to judge the people": We are here presented with a specimen of his daily morning occupations; and among the multifarious duties his divine legation imposed. It must be considered only a small portion of his official employments. He appears in this attitude as a type of Christ in His legislative and judicial characters.
"The people stood by Moses from the morning unto the evening": Governors in the East seat themselves at the most public gate of their palace or the city, and there, amid a crowd of applicants, hear causes, receive petitions, redress grievances, and adjust the claims of contending parties.
At Mount Sinai, they settled for about a year. Possibly they had already been there for a span of time before Jethro brought Moses' family. We see in this Scripture above, that the children of Israel came to Moses when they had a dispute, so that they might hear the mind of God. Moses, speaking for God, would make decisions between them. These people were so unlearned in the ways of the Lord that Moses had to decide even the smallest of problems. It seemed that there were so many settlements to be made, that the line of people waiting for counsel extended all day long.
Exodus 18:14 "And when Moses' father in law saw all that he did to the people, he said, What [is] this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?"
Or for them; for their information and instruction in the laws of God, and for the decision of cases brought before him, according to them. And what a deal of business was on his hands, and he went through for the good of the people.
"He said, what is this thing that thou doest to the people? this question he put, not as being ignorant what he did, he saw what he did, and understood it full well. But this he said to lead on to some conversation upon this matter.
"Why sittest thou thyself alone?" No other judge upon the bench with him to assist him, to take it by turns, and to relieve and ease him.
"And all the people stand by thee from morning unto even? Not being able to get their causes heard and tried, there being so many of them. And therefore some were obliged to wait all day long, before they could have their business done. Which was both fatiguing to him and them.
Exodus 18:15 "And Moses said unto his father in law, Because the people come unto me to inquire of God:"
And happy was it for them that they had such an oracle to consult. Moses was faithful both to him that appointed him, and to them that consulted him, and made them know the statutes of God, and his laws. His business was not to make laws, but to make known God's laws. His place was but that of a servant.
Exodus 18:16 "When they have a matter, they come unto me; and I judge between one and another, and I do make [them] know the statutes of God, and his laws."
This is the other thing he did for them, as the above writer observes. Which being last mentioned, he speaks of first, as follows. Meaning that when there was a matter in difference between two persons or more, and they could not agree upon it among themselves, then they brought it to him to be heard and decided.
"And I judge between one and another": Hear what they have to say on both sides, and then judge which is in the right and which is in the wrong, and determine what is to be done, according to the laws of God or according to the rules of justice and equity.
"And I do make them know the statutes of God and his laws": This relates to the first thing, their coming to him to inquire of God. What is his mind and will, or what he would have them do. And in order to this, and in answer to their request, he instructed them in the laws of God, both civil and religious. This is made use of by some, to prove that Jethro's coming to Moses was after the law was given.
But this does not necessarily follow, because Moses, by a divine impulse, might be directed immediately to make known to the people what was the will and mind of God, with respect to any particular case they inquired about. And rather this seems to furnish out an argument to the contrary, since, if the laws and statutes of God had yet been given on Mount Sinai, the people could not have been ignorant of them. And so needed not such daily information and instruction from Moses.
These people were right in coming to Moses. They were fully aware from the ten plagues, from seeing the Red Sea part and from seeing water flow from a Rock and all the other miracles God had brought through Moses that God was the answer for everything. They knew if anyone knew the will of God in their camp, it had to be Moses. Moses has been said to be the most humble man who ever lived. They knew him and knew that his judgments were just.
What we see Jethro saying here was you need some help. You see, Moses had already had an encounter with God, and God's statutes and laws were already written on Moses' heart. Moses knew the law, because he knew the lawgiver. At this time, God's law had never been written. However, men and women of God knew in their hearts right from wrong, because of their close association with God.
Verses 17-18: Jethro identified two problems. First, judging Israel by himself, with no help from the nation's elders in such day-to-day affairs, was causing Moses great fatigue. Second, the people were frustrated because they could not get prompt relief.
Exodus 18:17 "And Moses' father in law said unto him, The thing that thou doest [is] not good."
Weighty as the arguments were, they failed to convince Jethro. He brought forward counter-arguments. By continuing to act as hitherto, Moses would, in the first place, exhaust his own strength, and, secondly exhaust the patience of the people. His practice was un-advisable, both on his own account and on theirs. To keep suitors waiting all day, and perhaps finally dismiss them without their turn having come, was not fair upon them.
Exodus 18:18 "Thou wilt surely wear away, both thou, and this people that [is] with thee: for this thing [is] too heavy for thee; thou art not able to perform it thyself alone."
His natural strength and animal spirits, and so his flesh; he feared his constant application and attendance to business would impair his health, break his constitution, and bring him into a consumption. Moses was naturally of a strong and vigorous constitution. For, forty years after this, even to the time of his death, his natural force was not abated. Or "fading thou wilt fade", or, "falling thou wilt fall"; in allusion to the leaves of trees in autumn, which fade, wither, and fall.
"Both thou and this people that is with thee": It was tiresome to the people, as well as fatiguing to Moses, who, because of the multitude of cases, were obliged to wait a long time. Some of them from morning to night, and yet could not get their suit to come and so were obliged to attend next day, and perhaps day after day.
"For this thing is too heavy for thee": It was too great a burden upon his shoulders, what his strength was not equal to. For though his internal abilities were exceeding great, and he had a good will to the work, to serve God and his people, yet it was more, humanly speaking, than his bodily strength would endure, or any mortal man could go through.
"Thou art not able to perform it thyself alone": And this Moses was sensible of himself afterwards, and says the same thing (Deut. 1:9).
Verses 19-26: Leaders who delegate properly not only are "able to endure" and continue their work far longer, but they bring "peace" to their people. By selecting "men" of ability ("able"), spirituality ("such as fear God"), honesty ("truth"), and integrity ("hating covetousness"). To help judge the people (Deut. 1:9-18), Moses could reestablish his own priorities. Praying ("bring the causes unto God"), teaching ("the statutes and the laws"), and leading ("show them the way ... they must walk and ... work"; Acts 6:2-4).
Exodus 18:19 "Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God:"
May He give thee wisdom to direct the course rightly.
"Be thou for the people to God-ward": Be the person, i.e., to bring before God whatever needs to be brought before Him. Continue both to act as representative of the people towards God, and as representative of God towards the people. Take all difficult causes to Him, and pronounce to the people His decision upon them. Be also the expounder to the people of God's laws and ordinances; be their moral instructor, and the guide of their individual actions (Exodus 18:20). All this is quite compatible with the change which I am about to recommend to thee.
We see here that his father-in-law was not just concerned about Moses' body, but realized also, that Moses could keep them in touch with God and that Moses needed private time to speak to God for the people. It is a wise man or woman, who listens to good counsel. Moses could pray to God for his people.
Exodus 18:20 "And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do."
Both with respect to things civil and religious; which he should receive from God.
"And shalt show them the way wherein they must walk": The path of faith and duty, the way of truth, holiness, and righteousness.
"And the work that they must do": Both with respect to God, and one another. The various duties and exercises of religion, everything relating to their moral, religious, and civil conduct.
He was telling Moses to delegate authority on lesser matters, so that Moses would have the strength to teach them the ways of God. This is like a church. If the pastor spends all his time cleaning up the church and doing the chores around the church, he doesn't have time to teach the people the way God would have them to live.
Exodus 18:21 "Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens:"
These same spiritual qualities were required of New Testament leaders (see Acts 6:3; 1 Tim. 3:1-7; Titus 1:6-9).
Exodus 18:22 "And let them judge the people at all seasons: and it shall be, [that] every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear [the burden] with thee."
Not on occasional court days, as had been the custom of Moses, but day by day continually.
"Every great matter they shall bring unto thee": It must have been left to the judges themselves to decide what were "great" and what the "small matters" were. Under ordinary circumstances, courts would be inclined to extend their jurisdiction, and take enlarged views of their competency. But the difficulties of desert life were such as to counteract this inclination, and induce men to contract, rather than widen, their responsibilities. When the wilderness life was ended, the judicial system of Jethro came to an end also, and a system at once simpler and more elastic was adopted.
He was telling Moses to set up local courts, district courts, higher courts, and Moses was the Supreme Court. This was just another way to delegate authority on minor problems. I like his request to choose able men that fear God, men of truth, hating covetousness. This would narrow the field down greatly. Only godly men should rule over others.
Exodus 18:23 "If thou shalt do this thing, and God command thee [so], then thou shalt be able to endure, and all this people shall also go to their place in peace."
The Scriptures give us no indication that this was mere worldly advice on the part of Jethro. Moses described this episode to the people in later years without regrets or apologies for his decision (Deut. 1:15). The fact that God appointed 70 Spirit-empowered elders to assist Moses (in Numbers 11), does not imply that God set aside these "able men" of (Exodus 18). The former were apparently executives and spiritual leaders; the latter were judges.
We see here, that Jethro did not demand this; he suggested this. If it was okay with Moses and with God. His was a good suggestion. It would be easier on Moses and on the people.
Exodus 18:24 "So Moses hearkened to the voice of his father in law, and did all that he had said."
The appointment of judges, according to Jethro's advice, was not made until after the giving of the Law and the setting up of the Tabernacle (see Deut. 1:9-15). In one particular, Moses departed from the counsel given to him. Instead of directly choosing the "able men" himself, he left the selection to the people (Deut. 1:13). And then Moses contented his self with investing in the men chosen with their authority. Compare the course taken by the apostolic college with respect to the first deacons (Acts 6:3-6).
A great man is one who hears a good suggestion and heeds it.
Exodus 18:25 "And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens."
He looked among them, and selected the best of them, such as most answered to the qualifications it was requisite they should have. And though only one of them is here mentioned, which is the first Jethro gave, yet no doubt they were all attended to, though not expressed.
"And made them heads over the people": Rulers, governors, judges, and officers; this is a general word, comprehending their several particular offices they sustained. Which seem to be chiefly distinguished by the different numbers of people, or families, under them. Otherwise their work and office were much the same.
"Rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens": Just as Jethro advised (Exodus 18:21).
We see a form of government set up right here. It was very similar to the form of government we have in the U.S. today.
Exodus 18:26 "And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves."
Any day in the week, or any time in the day, whenever there was any occasion for them, and cases were brought before them.
"The hard cases they brought unto Moses": That is, the judges brought them to Moses when such came before them which were too hard for them. It was difficult to them to determine rightly about them, then they brought them to be heard and decided by him. For the judges, and not the people, best knew when a case was hard or easy to determine.
"But every small matter they judged themselves": And gave it as they saw was most agreeable to justice and equity, and did not trouble Moses with it. By which means he was eased of a great deal of business and fatigue. Which was Jethro's view in giving the advice he did.
We see that God had Moses to accept this system, because it would work.
Exodus 18:27 "And Moses let his father in law depart; and he went his way into his own land."
After he had been with him some time, and desired leave to go into his own country, which was granted. Or he "dismissed" him in an honorable way. And as he went out to meet him when he came, if he did not attend him, when he went, some way in person, yet sent a guard along with him, both for honor and for safety.
"And he went his way into his own land": The land of Midian: the Targum of Jonathan, "he went to proselyte all the children of his own country." Or, as Jarchi expresses it, the children of his family. And it is plain that the Kenites and Rechabites descended from him, who in later times lived among the Jews. And were proselytes to their religion (Judges 1:16).
We see that Jethro completed the job that he was sent to do and now he could go home. God uses people who are not even His sometimes, to carry out a mission for Him. Not only was Moses blessed, but Jethro came to know the Lord also. Moses' family stayed with him we can assume, because it said Jethro went home.
Exodus Chapter 18 Questions
1. Who was Jethro?
2. What title did he have?
3. What had Jethro heard?
4. What was Moses' wife's name?
5. How many sons did Moses have by her?
6. What were their names?
7. Are Jethro and Reuel the same? Explain.
8. What does "Gershom" mean?
9. Sometimes ministers must leave _____________ for a short time to carry out a mission for God.
10. All the miracles performed leave no doubt about what?
11. What does "Eliezer" mean?
12. Whose sword was Moses delivered from?
13. Where was Moses camped, when Jethro found him?
14. How had God led these people?
15. What did Moses do to show respect for Jethro?
16. How long had Moses lived close to Jethro?
17. When Moses told Jethro in detail what had happened, what effect did it have on Jethro?
18. What did Jethro say, that lets us and Moses know that he believed it was God who delivered them?
19. In verse 11, Jethro recognized _______ above all other ________.
20. What ceremony did Jethro do, to let them know for sure how he believed?
21. What was Moses doing all day long?
22. What good suggestion did Jethro make to Moses?
23. Jethro said to do this, if it was alright with whom?
24. Did Moses take the advice?
25. Who did it help?
26. What should Moses' time be devoted to?
27. What was Moses to teach the people?
28. What kind of men was Moses to choose to help?
29. What does this system remind us of in our day?
30. A great man is one, who does what?
31. What were the only problems brought to Moses?
32. Did Jethro continue on with Moses? Explain.
Verses 1-25: The rest of Exodus, plus Leviticus and the first 10 chapters of Numbers, contain what is commonly referred to as the Mosaic Law. This chapter, in addition to (chapter 20), follows the pattern of ancient suzerainty treaties, thus suggesting that Yahweh is King and Israel is His kingdom. His subject people are to render complete submission, allegiance, and obedience to Him. A typical treaty contained a preamble (verse 3), historical prologue (with emphasis on the benevolence of the "great King," verse 4), specific obligations of the vassals, witnesses to the treaty, and a list of the consequences of keeping or breaking the treaty (i.e., blessings and curses). The pattern follows closely that of the Hittites, who were destroyed around 1200 B.C., thus demonstrating the antiquity of the law and the fact that it is a complete unit not to be dissected. It may also explain the nature of the two tablets (Exodus 31:18). One would be a copy for the "great King" and the other for the vassal, Israel.
Verses 1-14: God fulfilled His promise to bring the people to Mount "Sinai" to worship Him (3:12). As was ancient wedding custom, Israel was to purify themselves for three days prior to the Lord's visitation. Preparing their bodies, minds and hearts for their covenantal marriage to the Lord. To ready oneself to meet with the Lord involves a person's undivided attention.
From 19:1-40:38: This section outlines Israel's activities during their approximately 11 month stay at Sinai (compare 19:1 with Numbers 10:11).
Exodus 19:1 "In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they [into] the wilderness of Sinai."
"Sinai" is the name of the desert peninsula joining Egypt to Canaan (Israel). It is a rugged wilderness to this day. Mount Sinai (also called Horeb), is near the southern tip of the peninsula and is generally identified as Jebel Musa, the location of Saint Catherine's Monastery, which was built in the sixth century A.D. The peninsula itself served as a trading and mining center from the Old kingdom Period (2700-2200 B.C.) onward.
Archaeological investigation has been limited by the rugged terrain and the political instability of the area. The most interesting finds come from Serabit El-Khadem, which revealed copper and turquoise mining, and produced the famous Proto-Sinaitic inscriptions, which provide the earliest evidence of a Semitic alphabetic script. These finds clearly prove the existence of writing during this period of time. This discovery is significant because of the claim by Graf and Wellhausen in the nineteenth century that there was no writing in the much later period of Moses (1500 B.C.).
Exodus 19:2 "For they were departed from Rephidim, and were come [to] the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount."
The desert has its provinces, or divisions, distinguished by a variety of names; and the "desert of Sinai" is that wild and desolate region which occupies the very center of the peninsula, comprising the lofty range to which the mount of God belongs. It is a wilderness of shaggy rocks containing crystals and red granite, and of valleys for the most part bare of lush green vegetation.
"And there Israel camped before the mount": Sinai so called from Seneh, or acacia bush. It is now called Jebel Musa. Their way into the interior of the gigantic cluster was by Wadi Feiran, which would lead the bulk of the hosts with their flocks and herds into the high valleys of Jebel Musa, with their abundant springs, especially into the great thoroughfare of the desert. The longest, widest, and most continuous of all the valleys, the Wadi-es-Sheikh, while many would be scattered among the adjacent valleys. So that thus secluded from the world in a wild and sublime amphitheater of rocks, they "camped before the mount."
We are being reminded that it had been a very short time (three months), since God delivered the children of Israel out of Egypt, and brought them to the mount of God. Everything that had happened to them happened for the purpose of teaching them the ways of God. We Christians, (spiritual Israel), can take a lesson from this as well. Things that we call "troubles" to us; are also happening to teach us the ways of God. God allows problems to come to make us strong and to make us realize that He is the source of our strength. God purposely brought them to this mountain to receive from Him the law.
Verses 3-8: The Israelites discerned the familiar pattern, in shortened form, of a suzerainty (superior-subordinate relationship), treaty in God's words: a preamble (verse 3), a historical prologue (verse 4), certain stipulations (verse 5a), and blessings (verses 5b - 6a). The acceptance in solemn assembly would normally be recorded in the final treaty document. Here it follows upon presentation of the treaty to them (verses 7-8; see note on 24:7).
Exodus 19:3 "And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel;"
"Out of the mountain": The sign which the Lord had given particularity to Moses when he was still in Midian (3:12). That God had indeed sent him, was now fulfilled; he was with the people before the mountain of God.
"House of Jacob ... children of Israel": In employing this dual designation for the nation, the Lord reminded them of their humble beginnings as descendants of Abraham through Isaac and Jacob, who had been with them in Egypt. And of their status now as a nation (children = people).
Exodus 19:4 "Ye have seen what I did unto the Egyptians, and [how] I bare you on eagles' wings, and brought you unto myself."
"Bare you on eagles' wings": With a most appropriate metaphor, God described the Exodus and the journey to Sinai. Eagles were known to have carried their young out of the nest on their wings and taught them to fly, catching them when necessary on their outspread wings. Moses, in his final song, employed this metaphor of God's care for Israel and especially noted that there was only one Lord who did this (Deut. 32:11-12).
Moses realized all along, that this mount was the mount of God. Moses started up the mount to meet with God, but before he got there, God called out to him and told him what to say to this group of people he was leading. I believe God called them the "house of Jacob" showing their covenant with God through Abraham, Isaac and Jacob. He spoke of them as the "children of Israel" showing that they had grown into a mighty nation. God reminded them that it was by His power they were brought out of Egypt. He said that He had protected His, all along. God told them that He had led them to this very mountain where He dwells.
Verses 5-8: "Mosaic Covenant": The dispensation of Law meant government by the Mosaic covenant. This covenant was given to Israel in order to reveal sin and death. The Law reflected the holiness of a personal God, instructed the people in Gods' discipline, reminded them through its priests and sacrifices of God's salvation, and acted as a pedagogue to lead them to Christ. The Law contained three elements:
(1) Commandments revealing the righteousness of God;
(2) Judgments expressing social requirements; and
(3) Ordinances directing the religious life of Israel.
No one was ever saved by keeping the Law. It was simply God's moral guideline for Israel. This dispensation ended with vicarious judgment at the Cross, as Christ died for the sins of all men (Jer. 31:31).
Three titles for Israel, "A peculiar treasure," "a kingdom of priests", and "a holy nation", were given by the Lord to the nation, contingent upon their being an obedient and covenant-keeping nation. These titles summarized the divine blessings which such a nation would experience. Belonging especially to the Lord, representing Him in the earth and being set apart unto Him for His purposes.
These expanded ethnically and morally what it meant to have brought them to Himself. "For all the earth is mine", in the midst of the titles, laid stress upon the uniqueness and sovereignty of the Lord and had to be understood as dismissing all other claims by so-called other gods of the nations. It was more than the power of one god over another in Israel's situation. It was the choice and power of the only Lord! (See 1 Pet. 2:9), where Peter uses these terms in the sense of God's spiritual kingdom of the redeemed.
Exodus 19:5 "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth [is] mine:"
The phrase "peculiar treasure" actually means "personal property." Israel was God's personal possession (Psalm 135:4), since He had redeemed her from bondage, not because of her goodness, but solely because He loved her and was faithful to the promises given to the patriarchs. Those who fear the Lord become His "peculiar treasures" whom He will never forget, even in that time of great judgment (Mal. 3:16-18). Notice;
Titus 2:13-14: "Jesus Christ who gave himself for us, that he might redeem us from all iniquity and purify unto himself a peculiar people, zealous of good works."
Although "all the earth is mine," and everything in it was created by God and belongs to Him (Gen. 14:19, 22; Psalm 24:1-2), Israel is His special treasure.
Because "all the earth" is the Lord's, He can do with it as He pleases (Psalm 24:1), and in His "covenant" with Moses and Abraham, He designated a "special people for Himself and a land for His people (Gen. 15:12-21).
This covenant that God was trying to make with these people was a conditional covenant. It depended entirely upon them obeying His voice and keeping commandment with Him. And then and only then would the blessings be theirs. God had chosen them to be His alone. He would not share them with false gods. Everything and everyone belong to Him, but He has given man a free will to follow Him or not. He desired to bless them above all people, but they had to do their share as well. Covenants have two sides. Both parties have to agree to keep the agreement.
Exodus 19:6 "And ye shall be unto me a kingdom of priests, and a holy nation. These [are] the words which thou shalt speak unto the children of Israel."
As "a kingdom of priests and a holy nation" (see 1 Pet. 2:5, 9). God planned to bless all the families on the earth through Israel (Gen. 12:2-3; John 4:22; Rom. 9:4-5).
This message that God had given Moses, was to be told to them in total. God wished to bless them and have them for a special people set aside for Him, but they had to live holy lives. He wanted to make them all priests to fellowship with Him. Jesus is the High priest. They could reign with Him as His subordinates. Their part was to stay holy.
Exodus 19:7 "And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him."
He not only explained to them what God had given him in charge, but put it to their choice, whether they would accept these promises upon these terms or not. His laying it to their faces speaks his laying it to their consciences. And they answered together: All that the Lord hath spoken we will do. Thus, accepting the Lord to be to them a God, and giving up their selves to be to him a people.
Moses did just as God had commanded him. He gave the whole message of God, without alteration to the people.
Exodus 19:8 "And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD."
"And all the people answered together": Presented with the details of God's bilateral, conditional covenant (note the "if you will obey ... ye shall be" in verse 5). The people, briefed by their elders, responded with positive enthusiasm. The Lord's response to them does not take it as a rash promise by the people (Deut. 5:27-29).
It seems that the elders of the people received this message from God through Moses. These elders, carried this message to the people; and the people unanimously agreed. They had not been given the details, but they knew from experience the power of God. Their reply was "We will do the will of God". The chain was reversed here and Moses took their reply back to God.
Exodus 19:9 "And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the LORD."
"Believe thee for ever": The Lord designed the upcoming encounter with Him so as to forestall any later accusation that Moses had himself compiled the law and had not met with the Lord on the mountain. It would also lead to great deference being accorded Moses by the people.
Before now God had not appeared and spoken to the people. Probably this thick cloud that God would speak to the people from was the same cloud that led them in their travels. This cloud being thick would keep the presence of God (Light), from burning up these sinners. The Light of God cannot be looked upon by sinful man. This voice of God coming from this thick cloud would be heard by all the people and would leave no doubt in any of their minds that God Himself was leading this large group. It also, would assure them that the messages Moses was giving them, were really from God. They would be more receptive to Moses, knowing it was actually God speaking through Moses.
Exodus 19:10 "And the LORD said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes,"
"Sanctify them": How serious this step was for the nation was emphasized for them by two days of special preparation. The inward preparation for meeting with God was mirrored in the outward actions of maintaining bodily cleanliness.
Exodus 19:11 "And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai."
There is no special "significance" in this mention of "the third day." The important point is that the purification was to continue through two entire days, one day not being sufficient. This taught the lesson that man's defilement is, in the sight of God, very great.
The Lord will come down in the sight of all the people (see the comment on Exodus 19:9).
Moses had gone back to tell God that the people were in agreement. Now God told Moses to go and prepare for His descent to the people. To be truly sanctified is to be washed in the blood of the Lamb and made pure by Him. Sanctification really takes place inside a person's heart, but since these people were not children of grace, this type of sanctification (made right with God) was not possible.
The next best thing was to cleanse them completely on the outside. This washing was symbolic of the washing away of sin. The "third day" just shows the holiness and also shows the reverence we are to have for God. This "coming down" just meant that He would come near enough, that they could hear His voice. He would be covered in a very thick cloud so as not to blind them with His presence of Light and to protect them from sudden death from His presence. The whole mountain (Sinai), would be a very holy place with the presence of God.
Exodus 19:12 "And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, [that ye] go [not] up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death:"
The proper approach to a holy God could not have been better stressed than by imposing a death penalty upon those who violated the arbitrary boundaries which God had set around the mountain.
We will learn in a future lesson, that where the presence of God is, everything must be pure. We will find that in the tabernacle in the wilderness, in the holy of holies, not anything less than 24 karat gold (pure gold), was used. Everything in there had to be 24 karat gold or 24 karat gold overlaid. Anything in the presence of God had to be pure. Not only could they not touch Him, but they could not be in close proximity of Him. God is pure and holy. He cannot be around sin at all. Nothing impure can touch God. These people had not been purified by the shed blood of the Lamb (Jesus Christ).
Exodus 19:13 "There shall not a hand touch it, but he shall surely be stoned, or shot through; whether [it be] beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount."
Even animals could not encroach upon this sacred area (Heb. 12:20).
We see here, an extreme holiness that God's presence had brought to this mountain. Moses was to build a barricade to keep the people from getting too close to the mountain while God's presence was on it. If someone strayed over too close to the mountain, the people were to stone the person to death or shoot and kill him with arrows. Even the ones carrying out the punishment could not cross the barricade or they too, would be killed. The trumpet sounding long was a signal for them to come in hearing distance, but not to cross the barricade.
Exodus 19:14 "And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes."
The same day that he went up which was the fourth day of the month.
"And sanctified the people": Instructed them and ordered them what they should do for their sanctification, in order to their hearing the law from the mouth of the Lord.
"And they washed their clothes; as the Lord had directed Moses to enjoin them, and as he had commanded them (see Exodus 19:10).
Moses came down and prepared the people. They washed themselves and their clothes.
Exodus 19:15 "And he said unto the people, Be ready against the third day: come not at [your] wives."
"Come not at your wives": This was so they would be ceremonially clean (see Lev. 15:16-18).
We see here, a cleansing of the people and a total separation from things of the world. They were to even abstain from sex for three days. This outward cleansing was symbolic of the cleansing that should go on inside of a believer. These three days, symbolized a time of acceptance of serious prayers we make to God. Fasting and prayer include total abstinence from sex relations, and all worldly things and a cleansing of the body by doing without food for three days and nights. This is a time acceptable unto God.
Exodus 19:16 "And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that [was] in the camp trembled."
"Thunders and lightnings": The dramatic visual presentation of God's presence on the mountain, accompanied by thick cloud and trumpet blast, more than impressed the onlookers with God's majesty and power, they trembled, but so did Moses (Heb. 12:21). The unusual was happening, not the usual phenomena from volcanic activity, as some writers have proposed.
God deals with people many times, with thundering and lightning. Many times, the voice of God was heard as thundering. We can look at this scene now. The people were ready. They had washed their clothes and bodies and abstained from worldliness, and they were at least cleaned up on the outside. Moses had warned them not to get too near the mountain and now, this voice as of a loud trumpet sounded. God was covered with a thick cloud to conceal His bright Light. This trumpet voice had called them to attention and frightened them so badly that they trembled.
Exodus 19:17 "And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount."
An open space must have intervened between the camp and the "bounds." Into this Moses led the representatives of the people, so bringing them as near to God as was permitted.
"To meet with God": Who came forth in such an awful and solemn manner, as their King and lawgiver, to deliver a body of laws to them, to be the rule of their future conduct.
"And they stood at the nether part of the mount": At the bottom of it, where bounds were set, and a fence made, that they should proceed no further, and yet near enough to hear what God said to Moses and to them.
Exodus 19:18 "And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly."
This appearance of the Lord was marked by extraordinary phenomena as He "descended" on Sinai "in fire".
This had to be an awesome sight. It appeared that the whole mount was on fire. The presence of God many times, is seen as a fire or smoke. "For our God is a consuming fire." (Hebrews 12:29). Many times, earthquakes were God dealing with mankind. All of this happened so there would be no doubt that the voice that came from this mount, was the voice of God.
Exodus 19:19 "And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice."
That He physically spoke to Moses ("the voice"), in the peoples hearing was important so that they would "believe [Moses] forever" (19:9).
Trumpets are sometimes associated with great pronouncements of God. The volume and intensity of this "trumpet" blast were unprecedented.
When the trumpet of the Lord shall sound in the sky to redeem us from the earth, it is the voice of the Lord as well. I believe this was similar here. The voice and the trumpet got a little confusing. Probably they are the same. Perhaps the voice of God is as a trumpet. Then God spoke in words understandable in answer to Moses. "By a voice" just means the words were understandable to all the people.
Exodus 19:20 "And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses [up] to the top of the mount; and Moses went up."
In the above visible tokens of his presence and power; otherwise he is the incomprehensible Jehovah, that immense and omnipotent Being, who fills heaven and earth, and cannot be contained and circumscribed in either.
"On the top of the mount": Where the fire he descended in rested, and where the smoke and thick cloud were, as a token of his presence.
"And the Lord called Moses up to the top of the mount; who either was at the bottom of it with the people, or in a higher ascent of it between God and them.
"And Moses went up": To the top of it, where the Lord was, as he ordered him.
Moses was sanctified, and had been ever since God spoke to him in the burning bush. Moses could be in God's presence, but not look upon the face of God. This would not be the first or the last time that Moses would be much closer to God than the people. God had set Moses aside for this very purpose.
Exodus 19:21 "And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish."
To be in the presence of a holy God required boundaries. It was God's mercy that had Moses "charge the people" so they would not die.
We can see that the barricade Moses put up was for the protection of the people. God feared the awesomeness might cause them to try to break through, so that they might see God, and if they did, they would die. In (Numbers 4:20), God forbids the looking on holy things. This should show us how reverent we should be in the presence of God.
Exodus 19:22 "And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them."
Either the firstborn, as the Jews generally interpret it, so Jarchi and Aben Ezra. Who were sanctified to the Lord, and in whose stead afterwards the Levites were taken. Or the sons of Aaron, who should be, and were potentially, though not actually priests, as Ben Gersom expresses it, from an ancient book of theirs called Mechilta.
Or rather some principal persons, as heads of families and the like, who, before the priesthood was settled in the family of Aaron, officiated as priests, and drew nigh to God, and offered up sacrifices for themselves and others. And were distinguished from others by this character, and therefore do not intend princes, as some interpret the word. For the description of them will not agree to them, but plainly points to a sort of men, to whom it was peculiar to perform that office. These Moses is bid to charge that they:
"Sanctify themselves": In the same manner as the people in general were before ordered, and keep themselves within the same bounds. Not daring to transgress them, because they were persons that used to draw nigh to God in the performance of religious actions.
"Lest the Lord break forth upon them": And smite them, that they die, in like manner as he made a breach on Uzzah afterwards for touching the ark of the Lord (2 Sam. 6:6).
God was saying by this, the priests had to clean themselves up also. They were not exempt from cleansing, just because they were priests. The same rules were for them that were for the people. We will see in a later lesson, that the priests who went into the holy place, who had not cleansed themselves from sin were killed. God's ministers are not exempt from His laws and covenants. The ministers more than the people, should live holy lives. To whom much is revealed much is required.
Exodus 19:23 "And Moses said unto the LORD, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it."
No sooner had Moses proceeded a little up the mount, than he was suddenly ordered to return, in order to keep the people from breaking through to gaze. A course adopted to heighten the impressive solemnity of the scene. The strict injunctions renewed to all, whatever their condition, at a time and in circumstances when the whole multitude of Israel were standing at the base of the mount; was calculated in the highest degree to solemnize and awe every heart.
Moses reminded God of the barricade put up to protect the mount from the people.
Exodus 19:24 "And the LORD said unto him, Away, get the down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them."
"The priests": With the law still to be given, no priesthood had been established in Israel. These priests must have been the firstborn in each family who served as family priests because they had been dedicated to the Lord (13:2; 24:5). Their place would be taken over later by the Levites (Num. 3:45).
Exodus 19:25 "So Moses went down unto the people, and spake unto them."
As the Lord had commanded him.
"And spake unto them": Charging them to keep their distance, and not presume to pass the line he had drawn, or the fence or barrier he had made.
We see here, a little scolding from God to Moses. When God tells us to do something, our answer should be "Yes Sir", not an explanation why it isn't necessary to do it. Moses immediately did as God told him. Moses was to warn even the priests not to come near the mount. Only Moses and Aaron (chosen men of God, sanctified by God for this work), could come on the mount.
Exodus Chapter 19 Questions
1. How many months had the Israelites been gone from Egypt, when they came to the wilderness of Sinai?
2. What was Mount Sinai called?
3. Why had all these things happened to the children of Israel?
4. Things we, Christians, call troubles, are sometimes what?
5. What was God's purpose in bringing the Israelites to the mount of God?
6. Moses went up unto ________.
7. What house was Moses to speak to?
8. God said He bare them up how?
9. Why does the author believe God called them the house of Jacob, here?
10. If they did what 2 things, God would make them His peculiar treasure to Him?
11. What type of covenant was God making with them?
12. What did God want them to be like to Him?
13. Who did Moses give God's message to?
14. How did the people answer?
15. How was God going to appear to the people?
16. What was the purpose of this?
17. What was Moses to do to the people, to get them ready to meet God?
18. How long did it take?
19. What was the washing symbolic of?
20. What was Moses to do, to keep them away from God?
21. What would happen to anyone who touched the mountain?
22. Why was stoning, or shooting with an arrow, to be the way of death?
23. What was the signal for them to gather near the mountain?
24. What, besides washing, did God tell them not to do to prepare to meet God?
25. How is fasting and prayer today similar?
26. What occurred on the mountain that told them God was there?
27. When this happened, what did the people do?
28. Why was the mountain as if it were on fire?
29. What was the smoke likened to?
30. Who went up and talked with God?
31. Why did God tell Moses to tell the people to stay back from the mountain?
32. Were the 70 priests allowed on the mountain?
33. What did Moses say that angered God?
34. Who was the only one allowed to go with Moses on the mount?
Verses 1-17: The Ten Commandments, also referred to as the Decalogue (Deut. 5:6-22), were written in the form of great king-vassal treaties from the second millennium BC, complete with preamble, prologue, and a statement of responsibilities and conditions. Earlier (19:5-6), the Lord had stipulated how He would bless the people if they honored this covenant.
The phrase "the Lord your God" is repeated five times in the first 12 verses here to emphasize the authority behind these commandments as well as His personal relationship with His people.
Exodus 20:1 "And God spake all these words, saying,"
"All these words": This general description of the commands to follow also received from Moses the title "Ten Commandments" (34:28; Deut. 4:13). By this emphasis on God himself speaking these words (Deut. 5:12, 15-16, 22, 32-33), all theories on Israel's borrowing legal patterns or concepts from the nations around them are unacceptable.
Exodus 20:2 "I [am] the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage."
The binding nature of commands upon the conscience depends upon the authority of the person who issues them. That there might be no dispute as to what the authority was in the case of the Decalogue, God prefaced the commands themselves by this distinct statement. By whomsoever they were communicated (see the note on Exodus 20:1), they were the commands of Jehovah Himself.
"Which have brought thee out of the land of Egypt": Thus, exhibiting at once Almighty power and the tender compassion and care. God desires the obedience which springs from love, not fear.
In these first two verses, God stated once more that He was their absolute God. He reminded them that no effort of their own got them out. God did everything for them. He was about to give them the Ten Commandments which the whole law is based upon.
Mark 12:29-31 "And Jesus answered him, The first of all the commandments [is], Hear, O Israel; The Lord our God is one Lord:" "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this [is] the first commandment." "And the second [is] like, [namely] this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these."
The first four of the Ten Commandments deal with God, and the six latter deals with man. Jesus just said, "Get everything in order with God and with man and you have fulfilled God's law." We remember now that the people and the priests have cleansed themselves. God would give these commandments for them to hear. Some call these Commandments the moral law.
These Ten Commandments spoken by God are, also, called the Decalogue. This voice of God which speaks and the finger of God which writes give no room for change of this law. It is divine in nature.
Verses 3-4: The people of Israel were constantly beset with the idea of many gods. Yet only one true God exists, and He insists on "no other gods before" or besides Him. In ancient times, true monotheism (belief in one god) was unique to Israel.
Verses 3-17: The Ten Commandments, also known as the Decalogue, which follow upon the opening historical prologue (verse 2). Are then formed as a precept or direct command which is given in the second person. This form was something rather uncommon in that day. Ancient Near Eastern law codes for the most part were casuistic (reasoning used to resolve moral problems by extracting or extending theoretical rules from particular instances and applying these rules to new instances). Or case-law, in form, i.e., and "if ... then" construction written in the third person wherein a supposed offense was followed by a statement of the action to be taken or penalty to be exacted.
The Ten Commandments may also be grouped into two broad categories. The vertical, namely man's relationship to God (verses 2-11). And the horizontal, namely man's relationship to the community (verses 12-17). Concisely listed prohibitions mark the second category, with only one exception, an imperative plus its explanation (verse 12). Explanation or reason appended to a prohibition marks the first category. By these Ten Commandments, true theology and true worship, the name of God and the Sabbath, family honor, life, marriage and property, truth and virtue are well protected (see note on 24:7).
Commandment number 1:
Exodus 20:3 "Thou shalt have no other gods before me."
"Before me": meaning "over against Me," this is a most appropriate expression in the light of the next few verses. All false gods stand in opposition to the true God, and the worship of them is incompatible with the worship of Yahweh. When Israel departed from the worship of the only one and true God, she plunged into religious confusion (Judges Chapters 17 and 18).
The phrase "before me" has been the subject of no small debate. Some suggest it means "in addition to Me," as the preposition is used this way (in Genesis 31:50 and Deut. 19:9). Others take "before" to indicate "in preference to Me." The preposition is translated "in hostility toward" (in Genesis 16:12). Thus the first commandment teaches that no deity, real or imagined, is to rival the one true God, who is the only One who matters. It demands an exclusive covenant relationship with Yahweh (Psalm 81:9-10).
They had just left a nation with many false gods. God had shown them, that without any doubt at all that He (Jehovah), is the one true God. Many confuse this to mean only the Father when in fact God the Father, God the Word, and God the Holy Ghost make up this one God.
1 John chapter 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
They are one Spirit. God is a Spirit as we read (in John 4).
John 4:24 "God [is] a Spirit: and they that worship him must worship [him] in spirit and in truth."
God is a jealous God, and will not share us with false gods.
Verses 4-6: The second commandment banned all idolatrous images in Israel. The Lord is "jealous" for His singularity in the lives of His people and will not tolerate any rivals for their affection (Zech. 1:14; 8:2; James 4:5). This is an expression of His love; He wants the very best for His people.
The mode or fashion of worship appropriate to only one Lord forbids any attempt to represent or caricature Him by use of anything He has made. Total censure of artistic expression was not the issue; the absolute censure of idolatry and false worship was the issue. Violation would seriously affect succeeding generations because the Lord demanded full and exclusive devotion, i.e., He is a jealous God (34:14; Deut. 4:24; 5:9). The worship of man-made representations was nothing less than hatred of the true God.
Commandment number 2:
Exodus 20:4 "Thou shalt not make unto thee any graven image, or any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the water under the earth:"
The prohibition of "any graven image" forbids, among other things, the making of any likeness of what is in the heavens above. Obviously, that would include images of Yahweh. Archaeologists have observed that a figure of Yahweh has yet to be found in debris of an Israelite town. This would also seem to substantiate the antiquity of the second commandment, since such images of other gods are frequently found at later periods.
Verses 5-6: "unto the third and fourth generation ... thousands": Moses had made it clear that children were not punished for the sins of the parents (Deut. 24:16; see Ezek. 18:19-32), but children would feel the impact of breaches of God's law by their parents' generation as a natural consequence of its disobedience, its hatred of God. Children reared in such an environment would imbibe and then practice similar idolatry, thus themselves expressing hateful disobedience. The difference in consequence served as both a warning and motivation. The effect of a disobedient generation was to plant wickedness so deeply that it took several generations to reverse.
Exodus 20:5 "Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;"
That is, "make in order to bow." Under the auspices of Moses himself, figures of cherubim, brazen serpents, oxen, and many other things in the earth beneath, were made and never condemned. The mere making was no sin, it was the making with the intent to give idolatrous worship.
Not in the sense in which He was regarded as "jealous" by some of the Greeks, who supposed that success or eminence of any kind provoked Him. But jealous of His own honor, one who will not see "His glory given to another" (Isa. 42:8; 48:11). Or allow rivals to dispute His sole and absolute sovereignty (compare Exodus 34:14; Deut. 4:24; 5:9; 6:15; and Josh. 24:19).
"Unto the third and fourth generation of them that hate me": As all idolaters must be thought to do, whatsoever love and affection they may pretend to God, by worshipping idols before Him, besides Him, along with Him, or Him in them.
"The third and fourth generation" are mentioned, because sometimes parents lived to see these, and so with their eyes beheld the punishment inflicted upon their posterity for their sins, which must be distressing to them. Or, however, these being but small removes from them, might impress their minds and affect them, to think what their sins would bring upon their descendants, who would quickly come after them. And share in the sad effects of their iniquities, and so be a means to deter them from them.
Exodus 20:6 "And showing mercy unto thousands of them that love me, and keep my commandments."
Rather, to the thousandth generation, as is distinctly expressed (in Deut. 7:9). God's mercy infinitely transcends His righteous anger. Sin is visited on three, or at most four generations. Righteousness is remembered, and advantages descendants for ever.
"Them that love me, and keep my commandments": This conjunction is very observable, both against those that falsely and foolishly pretend or insinuate that the inward affection of love to God is not absolutely and always necessary to salvation. And also against them who, pretending inward love to God, live in the customary breach of God's known commands.
These chosen people of God were about to commit a sin by making a golden calf. You see, they could not say that they did not know, because God told them (in verses 4- 6 above), that they must not do this. In Egypt, it was the practice to make statues of animals and other things that they worshipped. Many times they believed that a spirit entered these statues and so they bowed to the false gods.
We see here that God would not permit any type of false god to be worshipped by His people. Objects of false worship in other cultures should not be in a Christian's home either. In our day professing Christians have totem poles, little Buddha's, horoscope signs, and all sorts of objects of false worship in their homes. Some people even have little stuffed devils and witches. This is very displeasing to God.
Many people take exception to the sins of the fathers being passed down to the children, but you can easily see how this would come about. If a family does not pray at meals, a child grows up believing that it is not important to pray. We pick up many bad habits and traits from our families.
Parents, who drink heavily, can expect their children to drink heavily and take drugs. You see, unless the pattern is broken, several generations will make the same mistakes their parents made, and will displease God. Anything that displeases God is sin.
Commandment number 3:
Exodus 20:7 "Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain."
"Take the name ... in vain": To use God's name in such a way as to bring disrepute upon His character or deeds was to irreverently misuse His name. To fail to perform an oath in which His name had been legitimately uttered (22:10-11; Lev. 19:12; Deut. 6:13), was to call into question His existence, since the guilty party evidently had no further thought of the God whose name he had used to improve his integrity. For the believer in the church age, however, the use of the name of God is not a needed verification of his intention and trustworthiness since his life is to exhibit truth on all occasions. With his "yes" meaning "yes" and his "no" meaning "no" (Matthew 5:37; James 5:12).
"In vain" reflects the Hebrew term that is written in the absence of a distinct vowel sound. It means "emptiness, vanity." It is used in Scripture to describe vain works (Psalms 127:2), worthless idols (Jonah 2:8), and false prophecy (Ezek. 12:24), among other things. So, the basic meaning provides an accurate description of a vowel that has been reduced to almost nothing. So here, in addition to what most think of as a prohibition of cursing or swearing, it has the primary connotation of not using it in vain empty or worthless fashion. It certainly forbids profanity and false oath-taking in the Lord's name, but also forbids frivolous usage (see the note on Deut. 5:11).
This third commandment is based on the sacredness of God's holy name, Yahweh.
"In vain" means to regard as having no worth.
"The name of the Lord" should never be used manipulatively (Num. 22:18), caustically, crudely or casually, because it trivializes the character and work of God.
No one who truly loves God will curse and use God's name. My own opinion is that when we reject the name of Jesus and deny the power in the name of Jesus, which is taking His name in vain. You see, the name of Jesus carries power in it. I believe that swearing a lie in His name, is what is intended here. Anything that would defame God would be included in this also. You see this would be disrespectful to God. Any defamation of Jesus, the Father, or the Holy Ghost would be included in this. To deny any of the three would be very dangerous.
Verses 8-11: Rooted in the Creation account (Gen. 2:1-3), the fourth commandment provides a weekly reminder of God's holiness. For the people of Israel, the requirement of "Sabbath" meant no member of one's household, not even one's "cattle", should do any work at all on "Rest-Day." It also served as a special sign between the Lord and Israel (31:12-17; Neh. 9:13-15; Ezek. 20:12, 20), for no other nations officially observed this.
Commandment number 4:
Exodus 20:8 "Remember the sabbath day, to keep it holy."
"Sabbath" (31:12-17). Each seventh day belonged to the Lord and would not be a work day but one set apart (i.e., holy), for rest and for time devoted to the worship of Yahweh. The term "Sabbath" is derived from "to rest or cease from work." The historical precedent for such a special observance was the creation week; a span of time equal to what man copied in practice. Each Sabbath day should have reminded the worshiper that the God whom he praised had indeed made everything in both realms of existence in 6 twenty four hour days.
The Sabbath would also stand, therefore, as a counter to evolutionary ideas prevalent in false religion. Moses, in the review of the Decalogue, also linked the observance of the Sabbath with Israel's exodus from Egypt and specified that this was why Israel was to keep it (Deut. 5:12-15). Significantly, the command for the Sabbath is not repeated in the New Testament, whereas the other nine are. In fact, it is nullified (Col. 2:16-17). Belonging especially to Israel under the Mosaic economy, the Sabbath could not apply to the believer of the church age, for he is living in a new economy.
Exodus 20:9 "Six days shalt thou labor, and do all thy work:"
The form is certainly imperative; and it has been held that the fourth commandment is "not limited to a mere enactment respecting one day, but prescribes the due distribution of a week, and enforces the six days' work as much as the seventh day's rest. But the work on the six days is really rather assumed as what will be than required as what must be. And the intention of the clause is prohibitory rather than mandatory, "thou shalt not work more than six days out of the seven."
Exodus 20:10 "But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that [is] within thy gates:"
The proper meaning of "Sabbath" is, "rest after labor" compare Exodus 16:26.
"Nor thy cattle": partly, to teach us to exercise mercy towards the brute creatures (compare Deut. 5:14). Partly, because the use of cattle must have drawn along with it the attendance and employment of men. And partly, that by observing the rest of the cattle, they might be more minded and quickened to the observation of this sacred rest.
"Thy stranger that is within thy gates": Not a "stranger," as is an unknown person, but a "lodger," or "sojourner." In this place, it denotes one who had come from another people to take up his permanent abode among the Israelites, and who might have been well known to his neighbors. That the word did not primarily refer to foreign domestic servants (though all such were included under it), is to be inferred from the term used for "gates," signifying not the doors of a private dwelling, but the gates of a town or camp.
Exodus 20:11 "For [in] six days the LORD made heaven and earth, the sea, and all that in them [is], and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it."
And neither in more nor less time, as he could have done.
"Rested": I.e. ceased from his creating works; otherwise he worketh still (John 5:17), by his providence and grace; and neither is idle nor weary (Isa. 40:28); but this rest is ascribed to him for our admonition and imitation.
"The Lord blessed the Sabbath day": I.e. made it a day of blessing; as well of receiving blessings and praises from men, as of conferring his blessings and favors upon those that religiously observe it. The day is said to be blessed when men are blessed by it, and in it, by a common attribute, as a man's field (Genesis 27:27), and basket and store (Deut. 28:5). And the work of his hands (Job 1:10), are said to be blessed when a man is blessed in them. It is remarkable, the blessing and sanctification are not appropriated to the seventh day, but to the Sabbath day, whether it should be the seventh day, as to the Jews it then was, or the first day, as to us Christians now it is, which change seems hereby to be insinuated.
"Hallowed it": I.e. separated it from the rest of the days, and from all common employments, and consecrated it to His own holy service, and man's holy use.
In Mark chapter 2:27, we see an explanation from Jesus about why the Sabbath was instituted.
Mark 2:27 "And he said unto them, The Sabbath was made for man, and not man for the Sabbath:"
You see, God realized that mankind needed to rest one day out of every seven. Man's body will not hold up to work continuously without any rest. Even worship was set up for mankind, as well. Mankind has a desire inside of them self to worship.
They are well aware of the weakness within themselves and are on a never ending search in life to find something. Or someone that is greater than self, that they can look up to and depend upon. Our mankind are miserable creatures until they find God. Nothing but God can satisfy this need in man. Six days man works to satisfy the needs of the flesh, but there is a soul and spirit of man that needs to be fed, as well. I believe God set this one day aside to feed the spirit of man.
Romans 14:5-6 "One man esteemeth one day above another: another esteemeth every day [alike]. Let every man be fully persuaded in his own mind." "He that regardeth the day, regardeth [it] unto the Lord; and he that regardeth not the day, to the Lord he doth not regard [it]. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks."
This is saying that physical Israel (Hebrews), celebrates Sabbath which is Saturday. We, Christians, (spiritual Israel), celebrate first fruits which is Sunday. Both days are a special day set aside to worship God. The formality of the day is not what is important. The important thing is that we love God enough to set aside one day in seven to worship Him. Of course, if we are believers, we do not worship Him just once a week, but He is the center of our daily life as well.
Notice that if we are an employer, we are to allow the people working for us to have their day of rest also. Even our children are to have a day to rest. Horses and cattle which carried heavy loads needed this time of rest as well. You can readily see from the animals resting, that this day was not only to worship God, but to rest from the week's labor. We see here that God is not so interested in which way we worship. He just wants us to set aside one out of seven to worship Him. With physical Israel, it must be Saturday or Sabbath.
Exodus Chapter 20 Questions
1. What did God remind them, one more time, here at the mount, before he gave them the commandments?
2. How many did Jesus need to cover the Ten?
3. Which Commandments deal directly with pleasing God?
4. What is another name for these Commandments?
5. What two things leave no doubt who gave the law?
6. This law leaves no room for __________ and ___ _________.
7. What was different this time about God speaking to the people?
8. What is the first commandment?
9. In 1 John 5:7, we learn what about this one God?
10. What name that God has lets us know for sure that He will not share us with other false gods?
11. What is the second Commandment?
12. Iniquity in a family can go for ________________.
13. Whom will God show mercy on?
14. Can the pattern of sin be broken in a family?
15. How?
16. Do not elevate __________ or __________ above __________.
17. What is the third Commandment?
18. What does the author believe about taking the name of Jesus in vain?
19. What is the fourth Commandment?
20. What day is Sabbath?
21. What day is firstfruits?
22. Who was Sabbath made for?
23. When we celebrate a particular day as our holy day, how should we regard it?
24. Why were the animals not to work one day in seven?
Verses 12-16: (See Matt. 19:18-19; Mark 10:19; Luke 18:20).
Commandment Number Five
Exodus 20:12 "Honor thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee."
"Honor thy father and thy mother": The key to societal stability is reverence and respect for parents and their authority. The appended promise primarily related the command to life in the Promised Land and reminded the Israelite of the program God had set up for him and his people. Within the borders of their territory, God expected them not to tolerate juvenile delinquency, which at heart is overt disrespect for parents and authority. Severe consequences, namely capital punishment, could apply (Deut. 21:18-21). One of the reasons for the Babylonian exile was a failure to honor parents (Ezek. 22:7, 15). The Apostle Paul individualized this national promise when he applied the truth to believers in his day (Matt. 15:4; Mark 7:10; Eph. 6:1-3).
The fifth commandment means to treat one's "father and ... mother" with dignity and respect. The idea is the opposite of the term in vain (in 20:7). Paul notes that this commandment is the first one with a promise (Eph. 6:2): "That thy days may be long upon the land". As such, it ought to inform and encourage God's people today to respect age and care for the elderly, whether or not they are relatives (21:15, 17; e.g., Lev. 19:3, 32; Deut. 27:16; Prov. 1:8; 16:31; 20:20; 23:22; 23:17).
This is the first Commandment with a promise attached to it. This promise of long life is on the condition of honoring your mother and father. In the Old Testament, it was a serious offense to rebel against your parents. A rebellious child was to be taken to the edge of the city and stoned to death. You see, to honor parents was very high on God's list of priorities for His people.
Verses 13-15: (Romans 13:9).
Commandment Number Six:
Exodus 20:13 "Thou shalt not kill."
"Kill": The irreversible nature of the divinely imposed sentence of death on every manslayer who killed another intentionally (21:12; Num. 35:17-21), stands without parallel in ancient Near Eastern literature and legal codes (Gen. 9:5-6). Further, the sacredness of human life stands out in the passages dealing with unintentional manslaughter. The accident of death still carried with it a penalty of banishment to the city of refuge until the death of the High-Priest for the one who killed, but not with intent. Careful appraisal of the word Moses used (one of 7 different Hebrew words for killing), and one used only 47 times in the Old Testament suggests a broad translation of "to kill, slay". But denoting the taking of life under a legal system where he would have to answer to the stipulations of a legal code, no matter whether he killed unintentionally or intentionally. By this command, men would be reminded and exhorted to strive after carefulness in the affairs of life so that on the person-to-person level no one would die by their hand (see the note on 21:12-14; Matt. 5:21; James 2:11).
The sixth commandment not only prohibits the unlawful taking of human life but honors the sacredness of all innocent life including that of unborn children. The Law made provisions for self-protection (22:2), and accidental death (21:13-14).
This Commandment is speaking of premeditated murder. The word translated here, does not mean killing in self-defense or in war, but means we must not murder people to satisfy our greed, jealousy and hate. We read in Matthew:
Matthew 5:2l-22a: "Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:" "But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment:"
1 John 3 we read an even stronger message about hate.
1 John 3:15 "Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him."
There is no doubt at all that "kill" in the Sixth Commandment means premeditated or first degree murder.
Commandment Number Seven:
Exodus 20:14 "Thou shalt not commit adultery."
"Adultery": Applicable to both men and women, this command protected the sacredness of the marriage relationship. God had instituted marriage at the creation of man and woman (Gen. 2:24), and had blessed it as the means of filling the earth (Gen. 1:28). The penalty for infidelity in the marital relationship was death (Lev. 2:10). Adultery was also referred to as "a great sin" (Gen. 20:9), and a "great evil and sin against God" (Gen. 39:9; Matt. 5:27; James 2:11).
The seventh commandment honors marriage. "Adultery" is such a serious transgression that it was a capital crime according to the Law (Lev. 20:10; Deut. 22:22). Jesus taught that even lustful looks may constitute betrayal (Matt. 5:27-30).
One of the meanings of this word "adultery" means apostatize. This covers physical and spiritual adultery. Adultery from the physical standpoint includes all sex sin. Any sex relation (with man or woman), aside from the marriage bed is adultery. That includes homosexuality, lesbianism, and animalism.
Jesus said, if you look upon a woman to lust after her, you have committed adultery already in your heart.
Matt. 5:28, "But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart."
You see, the heart determines whether we are good or evil as the desires of our hearts are what we are.
Commandment Number Eight:
Exodus 20:15 "Thou shalt not steal."
"Steal": Any dishonest acquiring of another's goods or assets greatly disturbs the right to ownership of private property, which is an important principle for societal stability.
The eighth commandment respects and validates the sanctity of owning personal property. "Thou shalt not steal" safeguards individuals as well as entire societies.
Here again we see selfishness and greed as the cause for committing this sin. Stealing is very close to coveting. To steal, we have to want something that does not belong to us. The bad thing about this sin is that you hurt someone else when you commit this sin.
Commandment Number Nine:
Exodus 20:16 "Thou shalt not bear false witness against thy neighbor."
"False witness": Justice is not served by any untruthful testimony. Practically all societies have recognized this principle and adjure all witnesses in courts to tell the truth and nothing but the truth.
The ninth commandment honors truth-telling, even to the point of prohibiting slander (23:1; Prov. 10:18; 12:17; 19:9; 24:28; Titus 3:1-2; James 4:11; 1 Pet. 2:1). The best opportunity for justice rests on the assumption of truthfulness in sworn "witness".
Swearing a lie in court is a favorite past time of our people today. The sad thing about bearing false witness is that we badly damage others. If only we would keep in mind that all of us are one big family (the family of God), we would not be going around telling things that are not true about our brothers and sisters. The way to get to the top is not by pushing someone else down. The way to the top is take your brothers and sisters with you.
Commandment Number Ten:
Exodus 20:17 "Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbor's."
"Covet": The thoughts and desires of the heart do not escape attention. A strong longing to have what another has is wrong. This tenth command suggests that none of the previous 9 commandments are only external acts with no relation to internal thoughts (Matt. 15:19; Rom. 7:7; 13:9).
The tenth commandment is about controlling the desires of the heart. Sinful thoughts beget sinful actions (Matt. 15:19; James 1: 14-15), so it is no surprise that covetous people often break the commandments in order to satisfy their greed.
One terrible error that is being taught today in some of our churches is picking out something that belongs to someone else and wishing it for yourself, this is coveting. We could take a lesson from Paul in this. Paul said, whatever condition he found himself in, he would be content. He learned to be abased and to abound.
Phil. 4:11-13. "Not that I speak in respect of want: for I have learned, in whatsoever state I am, [therewith] to be content." "I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need." "I can do all things through Christ which strengtheneth me."
This coveting covers everything thy neighbor has. Keeping up with the Joneses requires coveting. Don't want (covet), anything that belongs to anyone else.
Verses 18-21: A fear of God motivates a desire to both obey and honor Him. Tragically, Israel would soon lose their reverence for the Lord.
Exodus 20:18 "And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw [it], they removed, and stood afar off."
"Removed, and stood afar off": The people fearfully withdrew from the cluster of phenomena accompanying this theophany, this appearance of God on the mountain. They instinctively place Moses in the position of mediator between them and God, because such was the gap between them and their holy God that they feared they were not fit to live in His presence (verse 19).
You can imagine how terrified they were at the awesomeness of God. They were probably in a state of shock after seeing all of this and hearing a voice come from the midst of it laying down ten basic laws that they were to follow. It was time to move back away from this mountain in fear that they might touch it and die.
Exodus 20:19 "And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die."
"Let not God speak": Fearing for their lives, the nation asked Moses to be their mediator (Heb. 12:18-21).
Before they were questioning whether the messages Moses gave them were truly from God or not. Now they were so frightened by the terribleness of God, that they feared for their lives and requested Moses to represent them to God from then on. Their opinion was: if anyone was to be killed, let it be Moses. No more would they doubt that Moses was from God.
Exodus 20:20 "And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not."
Instructed not to respond to the phenomena with fear, they were also told that proper fear, i.e., awe and reverence of God, deterred sin.
Moses was telling them that a reverent fear of God was the beginning of wisdom. This reverent fear of God would keep them from sinning. Had they not seen this awesomeness of God on this mountain and heard His voice, they would not have been so careful not to displease Him. Fear of God is a healthy condition.
Exodus 20:21″And the people stood afar off, and Moses drew near unto the thick darkness where God [was]."
The people still kept their distance in their camp and tents; or the heads and elders of the people having had this conversation with Moses, returned to their tents as they were bid (Deut. 5:30), and to the people in the camp, and there they continued while Moses went up to God with their request.
"And Moses drew near to the thick darkness where God was": The thick cloud (Exodus 19:9), as Jarchi interprets it, and who observes from their doctors that there were three enclosures about the divine Majesty: darkness, a cloud, and thick darkness. And so, Moses passed through the darkness, and the cloud, to the thick darkness where Jehovah was, and where he is said to dwell when the temple was built (1 Kings 8:8).
Verses 22-26: These instructions about the fashioning of any "Altar" were not only to ensure proper worship but to prevent anything being built to look like an alluring idol.
Sacrifices, offerings, and altars were not unknown to Israel and were already part of certain worship ceremonies. Neither the earthen nor stone altars would have even a hint of being shaped to represent something more specific. So the restrictions on the form and the method of building would ensure the appropriateness and propriety of their worship (Leviticus Chapters 1-7 outline the Mosaic sacrifices).
Exodus 20:22 "And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven."
This is when Moses came near the thick darkness where God was.
"Thus thou shalt say unto the children of Israel": At his return unto them, and which he was to deliver in the name of God, and as his words.
"Ye have seen that I have talked with you from heaven": Descending from heaven on Mount Sinai in a cloud and fire, he talked with them out of the cloud and fire, and delivered to them with an audible voice the above ten commands. The cloud and fire they saw with their eyes, and the words expressed from thence they heard with their ears. "From heaven" may mean the air on the top of Sinai, from whence Jehovah spoke.
Moses was to remind the people that it was God who talked with them from heaven and gave them their laws to live by. We see also, that Moses had a closeness with God that allowed him to enter the dark cloud and talk to God. Not just this one time, but many times.
Exodus 20:23 "Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold."
The expression "make with me" is unusual, but does not seem to have any peculiar force. Gods of silver and gods of gold are specially forbidden, because it was to idolatry of this kind that the Israelites were specially inclined. The golden calf is no isolated phenomenon. Molten images of gods, generally of silver, sometimes of gold, were objects of worship to Israel throughout the ages which preceded the Captivity.
Jeroboam set up molten images at Dan and Bethel (1 Kings 14:9; 2 Kings 17:16). Baal was worshipped under the semblance of a molten image (2 Chron. 28:2), as were probably Ashteroth, Chemosh, and Moloch. The animal worship of the Egyptians had no attractions for the Hebrews; they did not offer to images of stone or marble, like the Assyrians or the Greeks. Much less was it their habit to "bow down to stocks," like so many of the heathen nations around them.
The "molten image," generally completed by a certain amount of graving, was the form of idol which had most charms for them, and the more precious the material the more satisfied were they to worship it (compare Isa. 30:22; 42:17; Jer. 10:14; Hosea 13:2). Occasionally indeed they overlaid wood or stone with plates of gold or silver, to produce an idol (Hab. 2:19). But such images were at once less common and held in less account.
Here, we see the making of gods made of silver and gold specifically forbidden. The children of Israel soon forgot. Not long after this, they did this very thing that God forbade. They made a golden calf.
Exodus 20:24-25 "An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee." "And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it."
"An altar of earth ... an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it": At Tell Arad an Israelite temple or sanctuary or sacred precinct, much like that of the tabernacle, was discovered, dating to the tenth or eleventh century B.C. In the outer courtyard stood an altar for burnt offerings, five cubits square (like that of the tabernacle; 27:1). And built of earth or rubble and unhewn field stones or bricks (as here).
This tabernacle has been more specifically identified as probably a Kenites sanctuary, whose priest traced their priestly heritage back to Moses' father-in-law, Jethro (Judges 1:16). Who was a priest of Midian and had at least some knowledge of Yahweh (18:10-12). Finally, since it is apparently patterned after the Exodus tabernacle, this would argue for the antiquity of the Exodus tabernacle. No markings were allowed, probably to prevent the making of images in connection with the altar itself.
The altar that the offering was made on was holy unto the Lord. We do know that Abraham, Isaac and Jacob built an altar wherever they went and they ordinarily used stones piled one upon another. Carvings on the stones might have caused them to get into some type of false worship. In the building of the tabernacle we know that there was not to be the sound of a hammer, so probably noise is irreverent. We know also, that the sacrifice of animals was already being practiced, so these people understood about sacrifice even though they had probably not practiced sacrifice while they were in Egypt. If they worshipped God the way they should, God would be in all their places of worship. This tells me also, if we worship God in a pleasing way, he will dwell in our churches today that carry the name of Christian.
Exodus 20:26 "Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon."
He seems to mean the steps of ladders, or others of the same nature, which could suddenly be made, and were proper for their present condition, where there was danger of the following inconvenience. For afterwards God appointed an altar ten cubits high (2 Chron. 4:1); though some conceive they went not up to that by steps, but by an insensible ascent upon the ground raised by degrees for that purpose. But if the priests did go up to it by steps, God provided against the indecency here mentioned, by prescribing linen breeches to them in that service.
"That thy nakedness be not discovered thereon": For these linen breeches were not yet appointed, and the manner then and there was for men to wear long coats or gowns like women. God would remove all appearance or occasion of immodesty, especially in sacred persons and things. And the rather, to show his detestation of that impudence and filthiness which was very usual in some of the solemnities and worships of the heathen.
This altar it seems was to be built on the ground. This probably had to do with modesty of the one who was carrying out the sacrifice unto the Lord. Modesty should always be the rule whether men or women of God are involved. They should wear modest clothing all the time, but especially in church.
Exodus Chapter 20 Continued Questions
1. What was the fifth Commandment?
2. What reward would come from keeping this Commandment?
3. What was the penalty in the Old Testament of rebellion against your parents?
4. What was the sixth Commandment?
5. What does the word "kill" mean, here?
6. Whosoever shall kill, shall be in danger of _______________.
7. Those who hateth their brothers are ____ ________________.
8. What was the seventh Commandment?
9. What did this include?
10. If you look upon a woman to lust, you have committed __________.
11. What was the eighth Commandment?
12. What was the ninth Commandment?
13. If we remembered what, we would not covet?
14. What were the things we should not covet in the tenth Commandment?
15. What is a false teaching in the church today that is really coveting?
16. What was a good lesson Paul taught about coveting?
17. All the people saw the ______________, ______________, and the noise of the _________.
18. What did the people feel, when they saw the awesomeness of God?
19. What did they ask of Moses, because they were afraid of God?
20. Why does God want them to fear Him?
21. What is the beginning of wisdom?
22. Where did Moses draw near to, where he could talk with God?
23. Ye shalt not make ye _______ of _______ neither shall ye make unto you ________ of _______.
24. How did the children of Israel quickly sin?
25. What was the altar to be made of?
26. What kind of offerings were to be made there?
27. If they follow God's instruction, what would God do?
28. If they make the altar of stone, what kind of stone are they to use?
29. Why was it not to have steps?
Verses 1-35: The Ten Commandments were given without a preceding cause, making them unique in the law codes of the ancient Near East. Most laws, like the ones in this chapter and following, were established in answer to specific cases. People were to be treated justly (especially slaves and victims), personal property was to be protected, and moral and ceremonial principles were to be observed (Lev. 25:39-43; Deut. 15:12-18).
Exodus 21:1 "Now these [are] the judgments which thou shalt set before them."
"Judgment": A combination of casuistic (case-law), and apodictic (direct command), precepts laid down, as a detailed enlargement of the Decalogue. The framework for judging and resolving civil disputes in Israel. Such a combination continued to confirm the uniqueness of Israel's law among the different ancient Near Eastern law-codes. Later in a special ceremony, God entitled these precepts the Book of the Covenant (24:7).
God here was going to explain in detail to Moses how each problem that occurred would be handled and Moses would tell the people.
Verses 2-11: The law of the slave guaranteed freedom after a specified period of 6 years unless the slave himself elected permanent servitude. But this would be service in a context not of abuse but of love (verse 5). Any permanent, involuntary servitude for a Hebrew slave to a Hebrew master was obviously undesirable for Israelite society and was unknown in Israel (Lev. 25:39-55). Provision was also made to ensure the proper treatment of female slaves, who could not deliberately be left destitute by wrongful action on the part of their master.
Exodus 21:2 "If thou buy a Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing."
Every Israelite was free-born; but slavery was permitted under certain restrictions. A Hebrew might be made a slave through poverty, debt, or crime. But at the end of six years he was entitled to freedom, and his wife, if she had voluntarily shared his state of bondage, also obtained release.
Should he, however, have married a female slave, she and the children, after the husband's liberation, remained the master's property. And if, through attachment to his family, the Hebrew chose to forfeit his privilege and abide as he was, a formal process was gone through in a public court, and a brand of servitude stamped on his ear (Psalm 40:6) for life. Or at least till the Jubilee (Deut. 15:17).
Exodus 21:3 "If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him."
The privilege of the married Hebrew slave was to attach also to his wife, if he was married when he became a slave. It further, no doubt, attached to his children.
Slavery was a way of life. A Hebrew became a slave because he could not pay his bills, or perhaps because he had committed a crime. It seems that if a man were married who went into slavery, his wife was enslaved with him. Here again we see the six days of work and then the sabbath of rest in practice. The difference was that each day was one year long. Whether you or I believe in slavery or not, is not the issue here. This was the custom so God gave them fair rules to go by.
Exodus 21:4 "If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself."
If however, the Hebrew slave, being previously unmarried, had been allowed by his master to take to wife one of his female slaves, then, when the husband claimed his freedom the wife could not claim hers. Both she and her children remained in the slave condition.
The case here was that the woman was a slave also, so she and the children belonged to the master.
Exodus 21:5 "And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:"
Under every system of slavery, affection grows between the slaves and a master who is indulgent to them. At Rome, it was common for slaves to endure the severest torture rather than betray or accuse their owners. If a man has no rights, he is thankful for small mercies, and responds with warm feeling to those who treat him kindly. As the Hebrew form of slavery was of a mild type, masters being admonished to treat their slaves "not as bondservants, but as hired servants" (Lev. 25:39-40), and, again, "not to rule over them with rigor" (Lev. 25:46), there would naturally be frequent cases where the slave would not wish to "go out."
He might actually "love his master;" or he might value the security from want which attaches to the slave condition. Or he might be unwilling to break up the family which, by his master's favor, he had been allowed to create. For such cases, some provision was necessary. It was made by the law here formulated (Exodus 21:5-6), which allowed the Hebrew slave, if he liked, to forfeit all claim to freedom, and take upon him permanently the condition of a bondman.
Exodus 21:6 "Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an awl; and he shall serve him for ever."
A formal act was necessary. The State must sanction the passing of a citizen into the slave condition, and so the "judges" were called in. The change was to be made by a significant ceremony. In order to mark that henceforth the volunteer bondman became attached to the household, he was to be physically attached to the house by having an awl forced through his ear, and then driven into the door or door-post. Hence "opening the ear" became a synonym for assigning a man to the slave condition in perpetuity (Psalm 40:6). The word used for "judges" is ha-Elohim, "the gods," or "the exalted ones," which has the same sense (in Exodus 22:8-9).
You See, the owner was obligated to set the slave free at the end of the six years. The slave was not obligated to go, unless he wanted to. He could decide to stay with his master and his family. This was the only chance he had to go. If he decided to stay, his ear was bored through to show that he was never to leave. It was the servant's decision, not the owner's.
Exodus 21:7 "And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do."
A man might, in accordance with existing custom, sell his daughter to another man with a view to her becoming an inferior wife, or concubine. In this case, she was not "to go out," like the bondman. That is, she was not to be dismissed at the end of the sixth year. But women who were bound in any other way, would appear to have been under the same conditions as bondmen (see Deut. 15:17).
This sale of a daughter was very much like a marriage to the man who purchased her. Her sale was more of a permanent nature, because usually this sale had to do with the man marrying her.
Exodus 21:8 "If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her".
The reading is to be preferred which gives the opposite sense, "who hath not betrothed her;" and the meaning is, "If the man, after purchasing the woman to be his wife, finds that he does not like her, and refuses to go through the ceremony of betrothal."
"Then shall he let her be redeemed": Either by herself or her friends, or any other person that will redeem her. To sell her to a strange nation he shall have no power. This was prohibited, because a heathen would keep her for a perpetual servant, which the Israelites might not do.
"Seeing he hath dealt deceitfully with her": In breaking his promise of marriage made to her, or in disappointing the hopes he had encouraged her to entertain of it.
The sale of a daughter was for her marriage. The man who bought her was obligated to support her as a wife, the rest of her life. He had no right to sell her to strangers. Her family could get her back if the husband-to-be was displeased with her. The father did not have to refund the money paid for her.
Exodus 21:9 "And if he have betrothed her unto his son, he shall deal with her after the manner of daughters."
Not caring to betroth and marry her himself, as being more suitable in age for his son than for himself.
"He shall deal with her after the manner of daughters; as if she was his daughter, and give her a dowry. Or the son shall treat her after the manner the daughters of Israel are treated when married. By giving her food, raiment, and the duty of marriage; so Jarchi. Or after the manner of the daughters of Israel that are virgins, and who are not sold, as Aben Ezra.
If he purchased her for a wife for one of his sons, he was not to sleep with her. She was his daughter because she was to marry his son.
Exodus 21:10 "If he take him another [wife]; her food, her raiment, and her duty of marriage, shall he not diminish."
The father takes another wife for his son, or the son takes another wife to himself after he has betrothed and married his father's maidservant.
"Her food, her raiment, and her duty of marriage, shall he not diminish. Neither deny it her in whole, nor lessen it in part, but give her the full due of each. What is meant by the two former words is easy, and admits of no difficulty, the latter is differently interpreted. Some take it to signify no other than an "habitation", that as he was to provide food and raiment for her, so a house to dwell in.
But the generality of interpreters, Jewish and Christian, understand it as we do, of the conjugal duty, the use of the marriage bed, or what the apostle calls due benevolence (1 Cor. 7:3). The word is thought to have the signification of a fixed time for it. And the Misnic doctors are very particular in assigning the set times of it for different persons. And in those countries where there were, and where there still are, plurality of wives, each had, and have their turns (see Gen. 30:15).
This was just a nice way of saying, even if he stopped loving her and found another; he had to support her for the rest of her life. She had the rights of wife until she died.
Exodus 21:11 "And if he do not these three unto her, then shall she go out free without money."
I.e., one of these three things: (1) Espouse her himself; (2) marry her to his son; or (3) transfer her, on the terms on which he received her, to another Hebrew.
This was just saying if she desired to leave, and she had not been a wife to him or his sons, she could leave without having to pay any money for her freedom.
We suddenly jump from slavery to punishment for various violent acts.
Verses 12-17: The case laws in the Mosaic Law distinguished between two kinds of killing: premeditated murder and involuntary manslaughter, or accidental death. Following the great Flood, God said premeditated murder should be punished by death (Gen. 9:6), but the person who accidentally killed someone could seek refuge at the tabernacle "altar" during the wilderness years or in the cities of refuge after Israel was in the land (Num. 35:6-34; Deut. 19:1-13; Joshua 20-1-9). Mistreatment of one's "father or ... mother" was worthy of death as well (Lev. 20:9; Matt. 15:4).
The laws relating to personal injury (verses 15-36) from animal were preceded by the most serious of injuries, homicide. The death penalty was prescribed for intentional homicide only (see 20:13), whereas for unintentional homicide the penalty was banishment to an appointed place, which later God revealed were the cities of refuge (Num. 35:6-24; Deut. 19:1-13). No degree of sanctuary applied to one guilty of premeditated murder. Death by accident at the hand of another is something unplanned by man but which God let happen. The law did afford sanctuary but away from home and vengeful relatives, often for life, because there the one guilty of involuntary manslaughter remained until the death of the High-Priest (Num. 35:25, 28).
Exodus 21:12 "He that smiteth a man, so that he die, shall be surely put to death."
Homicide had been broadly and generally forbidden in the sixth commandment. But something more was necessary. Laws are for the most part inoperative unless they are enforced by penalties; and for every case of homicide the same penalty would not be fitting. Accordingly, we have here first, the assignment of the death penalty for homicide of the first degree, i.e., murder. And secondly, the provision of a refuge for homicide of the second degree, i.e., manslaughter, or death by misadventure.
The death penalty for murder had already received Divine sanction in the injunctions given to Noah (Genesis 9:6). Tradition, backed up by conscience, had made it an almost universal law. The Sinaitic legislation adopted the law into the national code, and lent it additional force by the proviso, which we know to have been carried out in practice (1 Kings 2:28-34), that the murderer was even to be torn from God's altar, if he took refuge there.
We see the act of premeditated murder was to be punishable by death.
Exodus 21:13 "And if a man lie not in wait, but God deliver [him] into his hand; then I will appoint thee a place whither he shall flee."
For the life of another to take it away; or does not do it willingly, as the Septuagint version, does not seek after it, nor design it.
"But God delivers him into his hand": It being suffered and ordered by the providence of God, without whose knowledge and will nothing comes to pass, even what may seem to be a contingent thing, or matter of chance, to us. Or it is so brought about in providence, that one man falls into the hands of another, and his life is taken away by him, though not purposely and maliciously. Because, as Aben Ezra expresses it, for another sin which he has committed, and for which he must die in this way. Though not intended by the person the more immediate cause of his death.
"Then I will appoint thee a place whither he shall flee": and there be safe both from the avenger of blood, and the civil magistrate. Which place, while Israel were in the wilderness, was the camp of the Levites, according to Jarchi, or the altar, as follows. But when they were come to Canaan's land, there were cities of refuge appointed for such persons, that killed a man unawares, to flee to. And where they were safe from private vengeance, and falling a sacrifice to public justice.
Here, we see accidental slaying was not to be punished by death. God would have a place of refuge for this person to go to for safety.
Exodus 21:14 "But if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from mine altar, that he may die."
I.e. do this proudly, boldly, purposely, and maliciously; for so the word signifies.
From mine altar, which not only in the wilderness, but afterward, seems to have been esteemed a place of refuge (1 Kings 1:50), as it also was among the heathens. But God so abhors murder, that He will rather venture the pollution of His own altar than the escape of the murderer (see 2 Kings 11:15).
This was again, premeditated murder. It was just saying that God would not protect him. He could not run to the church for safety. He deserved to die.
Verses 15-17: Disrespect for parents seen in physical and verbal abuse of them by their children was so serious it was designated a capital offense. Commandment 5 was a serious matter! Other ancient law-codes, e.g., the Code of Hammurabi, also respected parental authority and prescribed severe consequences, although not the death penalty.
Exodus 21:15 "And he that smiteth his father, or his mother, shall be surely put to death."
"Smiteth" has many meanings. It means to beat, strike, slaughter, or murder. I don't believe this meant slap or something like that. I believe it meant to hit with criminal intent.
Exodus 21:16 "And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death."
So as is before mentioned (Exodus 21:12), so as they die. And to smite sometimes signifies to kill (as Genesis 4:15; 2 Kings 14:5), compared with (2 Chron. 25:3). And this may be here added by way of distinction. That killing of another man which is punished with death, must be done presumptuously; but the killing of parents, though not done presumptuously, is a capital crime.
Or the mere smiting of them, to wit; willfully and dangerously. Nor will any think this law too severe that considers that this is an act full of horrid impiety against God, who hath so expressly and emphatically commanded children to honor their parents; of highest and most unnatural ingratitude, and utterly destructive to human society.
We see here the crime of kidnapping. God left no doubt in any of these crimes, what the punishment should be. Our society has gotten to where the criminal's rights are more important than the rights of the victim. We must get back to Bible laws that work.
Exodus 21:17 "And he that curseth his father, or his mother, shall surely be put to death."
Though he does not smite them with his hand, or with any instrument in it, yet if he smites them with his tongue, reviles and reproaches them, speaks evil of them, wishes dreadful imprecations upon them, curses them by the name explained. As the Targum of Jonathan calls it, by the name Jehovah, wishing the Lord would curse them, or that his curse might light upon them (see Proverbs 20:20).
"Shall surely be put to death": Or be killed with casting stones on him, as the Targum of Jonathan. Or with stoning; so Jarchi, who observes: that wherever it is said, "his blood be upon him", it is meant of stoning. As it is of the man that curses his father or his mother (Lev. 20:9).
Which was after this manner, the place of stoning was two cubits high, to which the malefactor with his hands bound was brought. From whence one of the witnesses against him cast him down headlong, of which, if he did not die. Then they took up stones and cast on him, and if he died not through them, then all Israel came and stoned him. That is, the multitude upon the spot. This verse in the Septuagint version follows (Exodus 21:15), with which it agrees, both respecting the same persons.
Matt. 15:4; Mark 7:10.
Sins committed with the tongue seem to be very serious with God. Cursing God or your parents, was punishable by death.
Exodus 21:18 "And if men strive together, and one smite another with a stone, or with [his] fist, and he die not, but keepeth [his] bed:"
Quarrel and fight, and wrestle with and box one another.
"And one smite another with a stone": Which lying near him he might take up, and in his passion throw it at his antagonist:
"Or with his fist": With his double fist, as we express it, with his hand closed, that it might come with the greater force, and give the greater blow.
"And he die not, but keepeth his bed": Does not die with the blow of the stone or fist, yet receives so much damage by it that he is obliged to take to his bed. Or, as the Targum of Jerusalem paraphrases it, is cast on the bed sick. Or, as the Targum of Jonathan, falls into a disease, as a fever, or the like, through the force of the blow, so that he is confined to his room and to his bed.
Exodus 21:19 "If he rise again, and walk abroad upon his staff, then shall he that smote [him] be quit: only he shall pay [for] the loss of his time, and shall cause [him] to be thoroughly healed."
Meaning if one man injured another in a quarrel so as to oblige him to keep his bed, he was free from the liability to a criminal charge (such as might be based upon Exodus 21:12): but he was required to compensate the latter for the loss of his time, and for the cost of his healing.
This was just an example of what they should have to pay if they had caused bodily injury to anyone. These explanations of the amount of punishment for each crime were actually what the criminal justice system here in the United States was based on. There really should be no question about sentencing someone, because the punishment for each crime was explicitly set by the Lord Himself.
Exodus 21:20 "And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished." "Notwithstanding, if he continue a day or two, he shall not be punished: for he [is] his money."
Punishment of slaves was considered the right of the owner (Prov. 10:13; 13:24), but did not allow for violence. Judges were to decide the appropriate punishment if the slave died (verse 20). If the slave lived a few days it was evidence that the owner had no intent to kill, and the loss of the slave was punishment enough (verse 21).
This was not the same as someone missing money, because they were disabled. Here the man who committed the crime was the one that suffered the loss, because the servant could not work. Nevertheless no one has the right to injure anyone else, so the one who committed the crime would be punished, but not as severely as he would be if this was not his slave.
Verses 23-24 (see Lev. 24:19-20; Deut. 19:21). The principle of retaliation, or lex taliones, applied if injury did occur to either mother or child. The punishment matched, but did not exceed, the damage done to the victim. The welfare of a pregnant woman was protected by this law so that unintentional maltreatment constituted culpable negligence. Significantly for the abortion debate, the fetus was considered a person; thus, someone was held accountable for its death or injury.
Exodus 21:22-23 "If men strive, and hurt a woman with child, so that her fruit depart [from her], and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges [determine]." "And if [any] mischief follow, then thou shalt give life for life,"
Compensation was mandatory for accidentally causing a premature birth, even if no injury resulted to either mother or child. Judges were brought into the legal process so that damages awarded were fair and were not calculated out of vengeance.
"And yet no mischief follow ... and if any mischief follow, then thou shalt give life for life": Verse 22 has been mistakenly interpreted as referring to a miscarriage. The text literally reads, "so that her children go [or come] out." The plural for child is used, making it clear that a human being is in view, and the plural is generic to cover the contingency of multiple births of either sex. The Hebrew verb shakal would be appropriate to indicate a miscarriage (23:26; Hosea 9:14). Thus the fetus in the law code is pictured as a human being and feticide is indeed murder (Psalm 139:13, 16; Job 10:18).
An unborn child has the same value before God as any other human being. And if that unborn one is killed through the premeditated action of another, God considers that equivalent to taking the life of the mother.
This was when a fight occurred and caused the woman to miscarry, but was not followed by rape. Then it would not be punishable by death, but would be punishable by an amount the husband named and the judge approved.
Exodus 21:24 "Eye for eye, tooth for tooth, hand for hand, foot for foot,"
"Life for Life (verse 23) ... eye for eye ... foot for foot" served as guidelines for judges, not as permission for individuals seeking revenge in personal relationships. This law restricted the exacting of punishment, it must fit the crime (Lev. 24:19-20; Deut. 19:21), thereby preventing the cruel and barbaric punishments that characterized many ancient cultures. Jesus used this principle as a starting point in teaching His followers not to retaliate (Matt. 5:38-48).
Exodus 21:25 "Burning for burning, wound for wound, stripe for stripe."
Eye for eye. The law which authorized retaliation (a principle acted upon by all primitive people), was a civil one. It was given to regulate the procedure of the public magistrate in determining the amount of compensation in every case of injury, but did not encourage feelings of private revenge. The later Jews, however, mistook it for a moral precept, and were corrected by our Lord (Matt 5:38-42).
Any terrible injury to her would be paid for in equal manner.
Exodus 21:26-27 "And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake." "And if he smite out his manservant's tooth, or his maidservant's tooth; he shall let him go free for his tooth's sake."
A beating without death immediately ensuing was construed as a disciplinary matter not a homicidal one. Any permanent personal injury brought freedom and loss of a master's investment. The master's power over the slave was thus limited, which made this law unprecedented in the ancient world.
The owner must suffer loss for the crime he had committed. Setting the slave free costs the owner.
Exodus 21:28 "If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox [shall be] quit."
Injuries to the person might arise either from man or from animals. Protection from both was needed. The law given to Noah (Genesis 9:5), had already lain down that whenever a beast killed a man, the animal's life was to be forfeited. This law was now re-enacted, but with a further and very important proviso. If the animal had an owner, and the owner had reason to know that it was dangerous, then not only the beast, but the owner also was to be held guilty. He was to be liable to a process for murder (Exodus 21:29). But, with the consent of the aggrieved family, might pay a sum of money as compensation instead (Exodus 21:30). In the case of a slave, the sum was fixed at what was regarded as the standard price of a slave (Leviticus 25:44-46; 27:3), viz., thirty silver shekels.
If the owner was not aware that the animal was a killer, he would not be held responsible for the accident. He must lose something for the crime, so he loses the animal. He could not save the meat. The animal was to be killed.
Exodus 21:29 "But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death."
What if an ox gores a man or a woman that they die? For the purpose of sanctifying human blood, and representing all injuries affecting life in a serious light, an animal that occasioned death was to be killed or suffer punishment proportioned to the degree of damage it had caused. Punishments are still inflicted on this principle in Persia and other countries of the East. And among a rude people greater effect is thus produced in inspiring caution, and making them keep noxious animals under restraint, than a penalty imposed on the owners.
"The ox shall be stoned": As is provided for the preceding law.
"And his owner shall be put to death": Since he was accessory to the death of the person killed, not keeping in his beast, when he had sufficient notice of his vicious temper. The Targum of Jonathan, and so other Jewish writers, interpret this of death sent upon him from heaven. Or death by the immediate hand of God, as sudden death, or death by some disease inflicted, or before a man is fifty years of age. But there is no doubt to be made but this intends death by the civil magistrate, according to the original law (Genesis 9:6).
We see here, negligent homicide. The owner should have killed the animal the first time he heard that it was dangerous and not taken a chance on someone's life. His negligence had caused this person's death. The punishment was death for him and the animal.
Exodus 21:30 "If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him."
Animal owners were held responsible for death or injuries caused by their animals. Since the owner was guilty of negligence and not of an intentional crime, he was able to make payment to escape the death penalty. Again, judges are brought into the process to ensure that no vengeful decisions are made.
This was not the option of the owner of the animal, but the option lay with the family of the deceased. If they were willing to settle for a cash payment instead of killing him, he was to pay it and not protest.
Exodus 21:31 "Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him."
A little son or daughter and both Israelites; as Jarchi and Aben Ezra. This is observed, because only a man or woman is made mention (in Exodus 21:29), of persons grown up. And lest it should be thought that only adult persons were intended, this is added, to show that the same regard is had to little ones as to grown persons, should they suffer by an ox in like manner as men and women may. The Targum of Jonathan restrains this to a son or daughter of an Israelite; but the life of everyone, of whatsoever nation, is equally provided for, and guarded against by the original law of God.
"According to this judgment shall it be done unto him": To the owner of the ox that has gored a child, male or female; that is, he shall be put to death, if he has been warned of the practice of his ox for three days past, and has took no care to keep him in. Or he shall pay the ransom of his life, as it has been laid by the court, with the consent of the relations of the children.
In this, there was no male or female. The punishment is the same.
Exodus 21:32 "If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned."
"Shekels": A shekel weighs .4 ounces; 30 shekels would weight 12 ounces. Christ was betrayed for the price of a slave (Zech. 11:12-13; Matt. 26:14-15).
The price of a slave was thirty pieces of silver. The master had lost his property, so he was the one to receive money to offset his loss.
Exodus 21:33 "And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein;"
That has been dug in time past and filled up again, or take the covering from it, and leave it uncovered.
"Or if a man shall dig a pit, and not cover it": A new one, in the street, as the Targum of Jonathan. Or in a public place, as Jarchi and Aben Ezra. Otherwise a man might dig one for water, in his own fields, in enclosed places, where there was no danger of cattle coming thither, and falling therein.
"And an ox or an ass fall therein": Or any other beast, as Jarchi observes. For these are mentioned only as instances, and are put for all others. Maimonides says, "if a man digs a pit in a public place, and an ox or ass fall into it and die, though the pit is full of shorn wool, and the like, the owner of the pit is bound to pay the whole damage. And this pit (he says), must be ten hands deep; if it is less than that, and an ox, or any other beast or fowl fall into it and die, he is free.
Exodus 21:34 "The owner of the pit shall make [it] good, [and] give money unto the owner of them; and the dead [beast] shall be his."
Having paid the full value of the live animal, the owner of the well was entitled to make what he could by the carcass.
This was just saying that the animal's owner should be reimbursed for his loss, because of the carelessness of the one who digged the pit. The digger had to pay for his carelessness.
Exodus 21:35 "And if one man's ox hurt another's, that he die; then they shall sell the live ox, and divide the money of it; and the dead [ox] also they shall divide."
Not equally, for so the owner of the mischievous ox might be the gainer by the mischief, his ox being much worse than that which was killed. But in such proportions as the judges shall think fit, considering the worth of the cattle, and the circumstances of the action.
There was no way to determine fault here. They divided the money and ox, so no one loses.
Exodus 21:36 "Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own."
If it is a plain case, and a thing well known in the neighborhood, and there are witnesses enough to testify it, that it has yesterday, and for two or three days running, pushed with his horns men and cattle, as they have come in his way (see Exodus 21:29).
"And his owner hath not kept him in": Took no care to prevent his doing mischief by putting him into a barn or out house, or into an enclosure, where he could do no damage to any.
"He shall surely pay ox for ox. That is, he shall give as good an ox to him, whose ox has been killed by his, as that was, or pay him the full worth and value of it".
"And the dead shall be his own": Shall not be divided as in the preceding case, but shall be the proprietor's wholly, that is, the sufferer's. Because the owner of the vicious ox took no care of him, though it was well known he was mischievous, for which negligence he was punished this way.
The owner, who was negligent, would have to get the man whose ox was killed another ox. But the negligent man would get the dead ox.
Exodus Chapter 21 Questions
1. How many years should a Hebrew servant serve, before he was set free?
2. What should he pay for his freedom at that time?
3. If he brought a wife with him. What happened to her when he was freed?
4. For what two reasons was a Hebrew made a slave?
5. If the master gave him a wife, after he came and she had children, what happened to her and the children, if he left?
6. What happened, if the servant didn't want to go?
7. What was the sale of a daughter like?
8. How did her servitude differ from the man's?
9. Could he just sell her to anyone?
10. If he had bought her for his son, how should he treat her?
11. If he got another wife, what obligations did he have to the purchased female?
12. How could she receive freedom without money?
13. What punishment was for a man, who killed another not accidently?
14. What happened to one who accidently killed someone?
15. Premeditated murder would be punished by what?
16. If a man killed his father, what was the punishment?
17. What would the punishment for kidnapping be?
18. What was the punishment for cursing mother and father?
19. If you crippled a man, what was the punishment?
20. What department of government in the United States was set up by these laws in Exodus?
21. If a woman was caused to miscarry, what punishment was in line for the person causing it?
22. If she was raped or damaged, what would be the punishment for the one who caused it?
23. If a man put his servant's eye out, what would the punishment be to the master?
24. What was the punishment if an ox gored a man, and the owner knew he was a bad animal?
25. Was the penalty the same if a man or woman was killed?
26. What was the price of a slave?
27. If a man opened a pit, and did not close it, and an ox fell in it, what must the man pay?
28. If an animal killed another animal in a fair fight, how did they settle it?
Exodus 22:1 "If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep."
The theft of an ox appears to have been regarded as a greater crime than the theft of a sheep, because it showed a stronger purpose in wickedness to take the larger and more powerful animal. It may have been on similar moral ground that the thief, when he had proved his persistency in crime by adding to his theft the slaughter, or sale, of the animal, was to restore four times its value in the case of a sheep (compare the marginal references). And five times its value in the case of an ox. But if the animal was still in his possession alive (see Exodus 22:4), he had to make only twofold restitution.
Here we see someone who had not just stolen, but also had done away with the stolen merchandise. The punishment fits the crime. This thief here, would feel the pain of the theft by restoring four and five times as much as he stole.
Exodus 22:2 "If a thief be found breaking up, and be smitten that he die, [there shall] no blood [be shed] for him."
Rather, breaking in: i.e., making forcible entry into a dwelling-house. Most codes agree with the Mosaic in allowing the inmates of the house to resist such an attempt if made at night, and to shed the blood of the burglar, if necessary. He may be considered as having dissolved the "social compact," and converted himself from a fellow-citizen into a public enemy. A murderous intent on his part may be suspected.
If a person was breaking and entering to steal and was killed in the process, the person who did the killing was not to be prosecuted, because he was doing this in self-defense.
Exodus 22:3 "If the sun be risen upon him, [there shall be] blood [shed] for him; [for] he should make full restitution; if he have nothing, then he shall be sold for his theft."
"If the sun be risen upon him": The culpability of a householder's actions against an intruder depended on whether the break-in (literally "digging through" the mud walls), was at night or in the daytime. At night, quick evaluation of an intruder's intentions was not as clear as it might be in daytime. Nor would someone be awake and on hand to help.
This person caught stealing, should completely restore what was taken. If he had nothing that he could restore with, then he would be a slave until it was paid. If we had carried this out in our country, the jails would not be so full today.
Exodus 22:4 "If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double."
If he had not converted it, consumed it, or, if it were an animal, killed it, then, instead of the four-fold or five-fold restitution of Exodus 22:1, a restoration of double was to suffice.
Here again, just giving the stolen goods back was not enough, he had to be punished. Paying back twice as much hurts someone who was greedy enough to steal, very badly.
Exodus 22:5 "If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man's field; of the best of his own field, and of the best of his own vineyard, shall he make restitution."
On theft follows trespass, another injury to property. Two kinds of trespass alone are mentioned; but from these the principles to be followed in punishing trespass generally can be sufficiently made out. Accidental injury, such as that caused by fire extending from one man's field into another's, was to be simply compensated up to the amount of damage done. But voluntary injury, such as followed on the turning of beasts into a neighbor's ground, was to be more than compensated. The amount of produce destroyed was to be exactly calculated, and then the injurer was to make good the full amount of his neighbor's loss out of the best of his own produce.
In all of the instances of these thefts, the person stealing was caught up in greed and the punishment should fit the crime. The punishment hits at their greed, because they lost some of their personal worth.
Exodus 22:6 "If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed [therewith]; he that kindled the fire shall surely make restitution."
In the East, as elsewhere, e.g., Italy and England; it is customary at certain seasons to burn the weeds and other refuse of a farm, which is collected for the purpose into heaps, and then set on fire. Such fires may spread, especially in the dry east, if care be not taken, and cause extensive damage to the crops, or even the corn-heaps of a neighbor. The loss in such cases was to fall on the man who lit the fire.
There were never more fire bugs around than now. If the punishment allotted was the same as in the Bible, the fires that are set on purpose would stop.
Verses 7-13: Honesty and integrity hold a healthy and productive society together. Neighbors need to be able to trust each other. These laws protected loans of personal property.
Exodus 22:7 "If a man shall deliver unto his neighbor money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double."
Property deposited in the hands of another for safe keeping might be so easily embezzled by the trustee, or lost through his negligence, that some special laws were needed for its protection. Conversely the trustee required to be safe-guarded against incurring loss if the property entrusted to his care suffered damage or disappeared without fault of his. The Mosaic legislation provided for both cases.
On the one hand, it required the trustee to exercise proper care, and made him answerable for the loss if a thing entrusted to him was stolen and the thief not found. Embezzlement it punished by requiring the trustee guilty of it to "pay double." On the other hand, in doubtful cases it allowed the trustee to clear himself by an oath (Exodus 22:10). And in clear cases to give proof that the loss had happened through unavoidable accident (Exodus 22:12).
Exodus 22:8 "If the thief be not found, then the master of the house shall be brought unto the judges, [to see] whether he have put his hand unto his neighbor's goods."
And so, no account can be given of the goods deposited, what is become of them. And it becomes a doubtful case whether they have been stolen or embezzled, and there is suspicion of the latter.
"Then the master of the house shall be brought unto the judges": Here called Elohim, gods, because they were God's vicegerents, and represented him, and acted under his power and authority. And who at this present were Moses, and those that judged the people under him, and afterwards the seventy elders, and all such who in succeeding times were judges in Israel, and bore the office of civil magistrates. Before these the master of the house, or the person who had any goods committed to his care, and they were lost, was to be brought and put to his oath. And upon it examined, in order to find out what was become of the goods committed to him: To see whether:
"He has put his hand to his neighbor's goods": Took them to himself, made use of them, or disposed of them to his own advantage, and which was no other than a kind of theft.
It seems that God did not always believe that something had been stolen just because the person it was entrusted to, said it was stolen. Today, I guess it could be proven by giving a lie detector test, but God always knows who is lying. He doesn't need a lie detector test. These judges were endued with a discerning spirit from God. They too knew when someone was lying. We can see again here, that the penalty to be paid was twice what was taken.
Exodus 22:9 "For all manner of trespass, [whether it be] for ox, for ass, for sheep, for raiment, [or] for any manner of lost thing, which [another] challengeth to be his, the cause of both parties shall come before the judges; [and] whom the judges shall condemn, he shall pay double unto his neighbor."
With respect to what is committed to a man's trust, and it is lost to the owner of it, there must be somewhere or other a trespass committed. Either by the person into whose hands it was put, or by a thief that has stolen it from him.
"Whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing": By which it appears that either of these, or any other cattle not named, as well as money and vessels, or household goods, or goods in trade, were sometimes, or might be lodged in the hands of another as a deposit for safety or convenience. And for which, or any other so deposited, and lost.
"Which another challengeth to be his": Or affirms that he put into the hands of his neighbor, to be kept by him for him. "Or who shall say this is he", or "he is" the person into whose hands I put it. Or this is "it"; such and such were the thing or things I delivered to him.
"The cause of both parties shall come before the judges": Who were to hear what each party had to say, and to examine the witnesses each of them brought, and consider the nature of the evidence given, and to judge and determine.
"And whom the judges shall condemn; or "pronounce wicked", as having done a wicked thing. Either the one as having brought a false accusation against his neighbor, charging him with a deposit he never had, or the other as having converted it to his own use.
"He shall pay double unto his neighbor": Either the depositor, who pretended to be so and was not, but brought a false charge against his neighbor, or a false witness, as Jarchi. Such a one was to pay double to the person charged wrongfully. Or, on the other hand, the person with whom the deposit was put, if it appeared that he had acted a fraudulent part, and abused his trust, then he was to pay double to the depositor.
This was just explaining that it didn't make any difference what the article stolen was, the penalty was the same. Twice the stolen article would be restored.
Exodus 22:10 "If a man deliver unto his neighbor an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing [it]:"
The animal might "die" naturally, or "be hurt" by a wild beast or a fall down the rocks, or "be driven away" by the marauding tribes of the desert. Both parties might be agreed on the fact of its disappearance. The dispute would be as to the mode of the disappearance. Here the trustee might bring proof, if he could (Exodus 22:13); if not, he might clear himself by an "oath of the Lord" (Exodus 22:11).
Exodus 22:11 "[Then] shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbor's goods; and the owner of it shall accept [thereof], and he shall not make [it] good."
"An oath of the Lord": Presumably an oath of innocence which would bind the two parties to a dispute over lost goods and preclude any further legal action being taken.
The friend, who had tried to do a favor for his neighbor, should not have to pay if something beyond his control happened to the animal.
Exodus 22:12 "And if it be stolen from him, he shall make restitution unto the owner thereof."
This law appears to relate chiefly to herdsmen employed by the owners of cattle. When an animal was stolen (Exodus 22:12), it was presumed either that the herdsman might have prevented it, or that he could find the thief and bring him to justice (see Exodus 22:4). When an animal was killed by a wild beast, the keeper had to produce the mangled carcass, not only in proof of the fact, but to show that he had, by his vigilance and courage, deprived the wild beast of its prey.
This was within the realm of carelessness and responsibility.
Exodus 22:13 "If it be torn in pieces, [then] let him bring it [for] witness, [and] he shall not make good that which was torn."
If the animal be torn by wild beasts, the man entrusted with it has only to produce its torn flesh as evidence of the fact, and he need make no compensation. No reasonable precautions could guard against this most common misfortune to cattle in the East (Genesis 31:39). And the fact that the remains of the flesh could be produced would show that the shepherd had been watchful, and had even driven off the wild beast before it had completely consumed the dead body (1 Sam. 17:35, Amos 3:12).
Here again, this was beyond his control and not from negligence.
Exodus 22:14 "And if a man borrow [ought] of his neighbor, and it be hurt, or die, the owner thereof [being] not with it, he shall surely make [it] good."
If a man (suppose) lent his team to his neighbor, if the owner were with it, or were to receive profit for the loan of it, whatever harm befell the cattle the owner must stand to the loss of it. But if the owner were so kind to the borrower as to lend it him gratis, and put such a confidence in him as to trust it from under his own eye, then, if any harm happened, the borrower must make it good. We may learn hence to be very careful not to abuse anything that is lent to us. It is not only unjust, but base and disingenuous. We should much rather choose to lose ourselves, than that any should sustain loss by their kindness to us.
Here this was speaking of negligence on the part of the borrower.
Exodus 22:15 "[But] if the owner thereof [be] with it, he shall not make [it] good: if it [be] an hired [thing], it came for his hire."
Letting out for hire is akin to lending; but still quite a different transaction. Damage to a thing hired was not to be made good by the hirer, since the risk of it might be considered to have formed part of the calculation upon which the amount of the hire was fixed.
We see the responsibility for the borrowed item was reversed to the owner, because he was with the borrowed item.
The scene changes from property to human relationship, beginning in the sixteenth verse.
Exodus 22:16 "And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife."
"If a man entice ... endow her": The male was held accountable for premarital intercourse and the victim was seen as having been exploited by him, for which he paid a price (Deut. 22:22-29).
This in God's sight was a very serious offense. The dowry to be paid for a wife ordinarily was fifty shekels of silver. This sum was to be paid to her father. To lie with a woman makes the two of you one in God's sight. This was completely against the custom of the Hebrews. The two fathers ordinarily made the marriage contract.
Exodus 22:17 "If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins."
This shows how ill a thing it is, and by no means to be allowed, that children should marry without their parents' consent. Even here, where the divine law appointed the marriage, both as a punishment to him that had done wrong, and a recompense to her that had suffered wrong. Yet there was an express reservation for the father's power; if he denied his consent, it must be no marriage.
We see that even if the father did not allow his daughter to marry this man, the man who committed the offense still had to pay for her. The father probably would not make this decision, unless there was some serious reason why the man would not be suitable for marriage.
Exodus 22:18 "Thou shalt not suffer a witch to live."
"Witch": A woman who practices occultism.
Sorcery was considered a dangerous demonic practice; thus the Hebrew people were commanded to stay away from everything associated with the occult (Lev. 20:6; Deut. 18:9-14; 1 Sam. Chapter 28; 2 Chron. 33:6; Isa. 47:12-15). Paul calls sorcery a "work of the flesh" (Gal. 5:19-20).
"Thou shalt not suffer a witch to live": The English phrase to wit (to know), may be related to witch. The Greeks rendered the wordwitches as pharmakoi ("poisoners"), since sorcerers and sorceresses dealt in drugs and pharmaceutical potions.
It would be a very serious crime to be a witch. Witches have power, but their power comes from the evil one. In the early days of the United States, witches were burned at the stake. The bad thing about this was who was to decide whether she was a witch or not. Joan of Arc was killed, because people classified her as a witch. After she was killed, these very same people who had condemned her, declared her as a saint. It was too late after they had taken her life. We must be very careful who we declare a witch. In our day, some people admit to being witches and warlocks. "Those" you could safely say were witches.
Exodus 22:19 "Whosoever lieth with a beast shall surely be put to death.
Bestiality was forbidden (in Lev. 18:23; 20:15-16; and Deut. 27:21). The Canaanites practiced this offensive act. The Hittites forbade its practice with sheep, cows, or pigs, but not with horses or mules. Once again, the sanctity of the human person, marriage, and human sexuality called for separateness from a perverted self-destroying culture. Israel was to be holy, as Yahweh was (Lev. 11:44; 19:2).
Satan worshippers today, are heavily involved with bestiality (or having sex with animals). Chickens, dogs, sheep, cows, monkeys and many more varieties of animals are involved. This sort of thing is an abomination to God. The animal and the person should be destroyed, was what God's Word said. God doesn't want any mixtures of half people-like animals.
Exodus 22:20 "He that sacrificeth unto [any] god, save unto the LORD only, he shall be utterly destroyed."
"Utterly destroyed" or literally meaning "put to the ban" or "devoted to sacred use," which in this case, meant death (Joshua 7:2).
To sacrifice to a false god would in essence deny the one true God. Satan worshippers in the United States have been cutting cows and draining their blood. Many believe there have been human sacrifices made to these false gods. Some reports have come from people who have come out of Satan worship, that sacrifices have been made. Since I have never attended such a meeting, I have no first-hand knowledge of what goes on. We do know that television news was full of accounts of cows being cut in some sort of ritualistic services. Whatever is the case, we are not to worship anything or anyone except God. God Himself will destroy us if we worship other gods.
Exodus Chapter 22 Questions
1. What should determine the penalty for steeling?
2. In verse 1, how many sheep were to be paid for one stolen?
3. If a man was killed while breaking and entering, what would be done to the one who killed him?
4. If a person was convicted of stealing and had nothing to pay restitution, what would happen to him?
5. If the stolen animal was still with the person caught with it, what was the penalty?
6. What was the penalty for feeding your animal in another man's field without permission?
7. If you burned another man's field, what would be the punishment?
8. If a neighbor loses material he was holding for you, what happened?
9. What determines whether, or not, the holder paid for an animal, that died while in their care?
10. If you borrowed something and it broke, what was the correct thing to do?
11. If a man seduced a maid, what was required of him?
12. If her father did not want him for a son-in-law, could he get out of paying the dowry?
13. What was the penalty for being a witch?
14. Who was a woman killed as a witch, who was later declared a saint?
15. What would happen to anyone who had sex relations with an animal?
16. What would happen to anyone who sacrificed to a false god?
17. Tell in your own words, what you know to be going on in Satan worship today.
Verses 21-27: God's laws protect the underprivileged because He cares for them ("I am gracious)". Foreigners were to be treated benevolently because the Hebrew people had been "strangers" in Egypt (23:9). Likewise, those without protection, "widows" and "the fatherless" and "the poor", were not to be exploited (Deut. 24:17-18; Jer. 7:6-7).
Exodus 22:21 "Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt."
A stranger must not be abused, not wronged in judgment by the magistrates, not imposed upon in contracts, or any advantage taken of his ignorance or necessity. No, nor must he be taunted, or upbraided with his being a stranger; for all these were vexatious.
"For ye were strangers in Egypt ": And knew what it was to be vexed and oppressed there. Those that have themselves been in poverty and distress. If Providence enrich and enlarge them. Ought to show a particular tenderness toward those that are now in such circumstances as they were in formerly. Now doing to them as they then wished to be done to.
The word "vex", had to do with being violent toward a stranger. These Israelites knew better than most anyone, the sorrow of being caught in a strange land and being taken advantage of. Their bondage was hard in Egypt and was still fresh on their minds as this was given unto them.
Exodus 22:22 "Ye shall not afflict any widow, or fatherless child."
God reserved His special attention for widows and orphans who often had no one to care for them. He also reserved a special reaction, His wrath, for those abusing and exploiting them. This wrath would work out in military invasions as the sword reduced the abusers' families to the same status of being without spouse or parents.
Exodus 22:23 "If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry;"
Rather, If thou afflict them sore, and they cry earnestly unto me. On the transgression of the laws against oppression by the later Israelites (see Jer. 5:28; 7:6; 22:3; 22:17; Zech. 7:20; Mal. 3:5; Matt. 23:14). The sword of the Babylonians and the sword of the Romans avenged the sufferers, according to the prophecy of (Exodus 22:24).
Exodus 22:24 "And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless."
Against those that afflict them. Being so devoid of humanity, compassion, and tenderness, and so guilty of oppression and injustice, which are aggravated by the circumstances of the persons they badly treat, and therefore the more provoking to God.
"And I will kill you with the sword": With the sword of death, says the Targum of Jonathan. It designs one of God's sore judgments, the sword of an enemy. The meaning is, that when such evils should become frequent among them, God would suffer a neighboring nation to break in upon them in a hostile way, and put them to the sword. Hence it follows: "And your wives shall be widows, and your children fatherless".
Be in the same circumstances with those they have injured, and therefore should consider not only the destruction that would come upon themselves. Being cut off by the sword, but the case of their families. And how, could they be sensible of it, they would like to have their wives and children used as they have used the widows and fatherless.
God's protection of widows is throughout the Bible. It was a widow named Anna, a prophetess eighty-four years old, who was one of the two witnesses recognizing Jesus as the Savior of the world at His dedication when He was forty days old. It was a widow Elijah stayed with during a terrible famine and God miraculously fed them. What this was really saying, was that God Himself protects those who cannot help themselves. If you do wrong to those who cannot protect themselves, you have God to deal with. He fights their battles for them. He will punish according to the sin. He would make your wives widows and your children orphans, because He would kill you.
Exodus 22:25 "If thou lend money to [any of] my people [that is] poor by thee, thou shalt not be to him as a usurer, neither shalt thou lay upon him usury."
"Usury": One way in which the people showed their concern for the poor and needy was to take no business advantage of them. Charging interest was allowable (Lev. 25:35-37; Deut. 23:19-20), but not when it was exorbitant or worsened the plight of the borrower. The psalmist identified a righteous man as one who lends money without interest (Psalm 15:5).
"Usury" is interest on a debt. One of the saddest things in our society today, is excessive interest collected on loans. Most of these excessive interest loans are made to the very poor who could not get a loan anywhere else. And therefore, have to pay sometimes two or three times the regular interest rate to acquire the loan. People who have to borrow money and pay these rates, are already in terrible trouble and all this does is get them in debt deeper. A loan of this nature does not help them; it just digs them into a deeper hole to climb out of. This Scripture above is speaking of God's people (believers), loaning each other. In a case like this it would be proper to not charge any interest to help a brother. Christians should work together and help each other, instead of profiting from each other. The true meaning of usury I believe is excessive interest.
Exodus 22:26 "If thou at all take thy neighbor's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:"
Under the law, a creditor had the right to seize a debtor's coat. Here however, God said the garment should be returned "by that the sun goeth down" so the impoverished person would not get cold. Compassion was always a part of the Law.
You can see right away, how terrible it would be to take a man's coat or wrap as security for a loan. It would be terrible anywhere, but in the desert, where this was given; a man's outer garment was also his cover to be used to keep warm at night, and he could not easily live without his garment.
Exodus 22:27 "For that [is] his covering only, it [is] his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I [am] gracious."
If thou at all take thy neighbor's raiment to pledge. From the nature of the case, this is the description of a poor man. No Orientals undress, but, merely throwing off their turbans and some of their heavy outer garments, they sleep in the clothes which they wear during the day. The bed of the poor is usually nothing else than a mat; and, in winter, they cover themselves with a cloak. A practice which forms the ground or reason of the humane and merciful law respecting the pawned coat.
Anything that was necessary to live was not to be pawned. Only things that would not impair their ability to live could be pawned. God would not be pleased with anyone who is not concerned about his neighbor's welfare.
Exodus 22:28 "Thou shalt not revile the gods, nor curse the ruler of thy people."
That is, the judges and magistrates. Princes and magistrates are our fathers, whom the fifth commandment obliges us to honor, and forbids us to revile. Paul applies this law to himself, and owns that he ought not to speak evil of the ruler of his people. No, not though he was then his most unrighteous persecutor (Acts 23:5).
See Acts 23:5, where Paul apparently violated this law, not knowing to whom he spoke.
We see that our belief in God should be a positive belief in Him alone. It is better not to be continuously speaking evil of false gods. In some instances, if we talk too much about the false gods, it is as if we do recognize them. It is also a very bad practice to speak evil of dignitaries, because God is the one who put them in that position for a purpose. We see in Jude:
Jude 1:8 "Likewise also these [filthy] dreamers defile the flesh, despise dominion, and speak evil of dignities." God calls those who despise dominion and speak evil of dignities "filthy dreamers".
We have all been a little guilty of this, but we need to consider what we are doing. In Exodus Chapter 23:13:
"And in all [things] that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth."
We can easily see that God is displeased, even at the mention of a false god.
Exodus 22:29 "Thou shalt not delay [to offer] the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me."
Beyond the times appointed, lest this delay grow to a total neglect. And delay may here be put for neglect, as that word is used (Deut. 7:10; 23:21 Hab. 2:3); which may seem to be favored by the following clause, which commands the giving or offering of the first-born without any mention of the hastening or delaying of it.
"Thy ripe fruits": Hebrew thy fullness; and whereas this word is sometimes applied to seed or corn (as Numbers 18:27), and sometimes to the vintage (as Deut. 22:9). The circumstances must determine, as it doth in like cases, how it must be taken. Which here seem to restrain it to dry fruits, as corn, etc., because it is opposed to:
"Liquors": And so all sorts of fruits are comprehended here. Unless you will make this a usual figure called hendyadis, as judgment and justice (Deut. 16:18), is put for judgment of justice. Or just judgment. So here the fullness and liquors, for the fullness of thy liquors; and so this may be one kind mentioned for all the rest, than which nothing more frequent.
"Shalt thou give unto me": Not in kind, but by a price of redemption to be paid to me in their stead.
Here "liquors" mean steeped juice. This Scripture was just explaining that whatever we have, the tithe should be paid of it first. We must not try to give God leftovers. He wants the first of the crop and that goes for children as well. God wants our beloved, our first born. God required the firstfruit not only of their children, but of all their animals and of all of their crops. Whatever we treasure the most is what God wants. We must have no other gods before Him. The firstborn son had to be redeemed with a money payment. We will see later on that they had to be taken to the temple and dedicated to God on the fortieth day. We must not give reluctantly but freely, to get a blessing.
Exodus 22:30 "Likewise shalt thou do with thine oxen, [and] with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me."
That is, with the firstborn, which were to be set apart to the Lord; and so the Targum of Jonathan paraphrases it, "the firstborn of thine oxen, and of thy sheep;" for having spoken of the firstborn of men, the Scripture proceeds to speak of the firstborn of cattle, great and small, the separation of which was enjoined in one and the same precept (Exodus 13:2).
"Seven days it shall be with his dam": Whether it is a calf or a lamb; before it was seven days old it was not to be taken from it, and given to the Lord.
"On the eighth day thou shall give it me": That is, they might do it then, but not before; yet they were not obliged to bring it exactly on that day, but they might do it any time within the month, and at a month's end they were obliged to redeem it, that is, give the priest the sum of five shekels for it (Num. 18:16). The Jewish canon runs thus; "how long are Israelites bound for the bringing of the firstborn, i.e. before they offer it to the priest? In small cattle it is thirty days, in large cattle it is fifty days.
The "dam" was the mother. At birth, there was an interval of time called a time of uncleanliness. Possibly that is what is meant here. Boy children were circumcised on the eighth day and dedicated on the fortieth day in the temple. Perhaps this is connected with that time. God has a time table that we do not fully understand. The number "eight" in Scripture seems to indicate new beginnings. All of this would fit right in together. When a child is dedicated to God, it truly is a beginning of a dedicated life to God. What is meant here, by giving the animal to God perhaps, meant sacrificing it to God.
Exodus 22:31 "And ye shall be holy men unto me: neither shall ye eat [any] flesh [that is] torn of beasts in the field; ye shall cast it to the dogs."
"Holy men unto me": All these laws and regulations caused Israel to be set apart in conduct, not just in name. The special calling as Yahweh's firstborn son (4:22), and as His treasured possession, a kingdom of priests and a holy nation (19:5-6), mandated ethical uprightness.
Neither shall ye eat any flesh that is torn": Flesh of an animal killed by another and lying in the field became unclean by coming into contact with unclean carnivores and insects and with putrefaction by not having had the blood drained properly from it. A set-apart lifestyle impacted every area of life, including from where one collected his meat.
God's chosen people had to be holy. They cannot do things of the world and be classed as belonging to God. God requires them to be a separate people, a peculiar people; a holy nation.
In 2 Corinthians 6 we read:
2 Corinthians 6:17-18 "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean [thing]; and I will receive you," "And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."
1 Peter 2:9 "But ye [are] a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light:"
You see these chosen of God (physical Israel), and we believers, (spiritual Israel), are not to be like the rest of the world. We are to be separated to God. Pleasing God every day in everything we do should be our desire. He (God), has chosen us to bless us. Every restriction God puts on His people (like not eating an animal torn of beasts), is to help us. This animal might have been diseased or might have been sitting there too long or might have not been properly bled. In other words, it could make us very ill. This, like other restrictions that God puts on us, is for our protection. Giving it to the dogs is a useful way of disposing of it. Animals were not forbidden to eat unclean things. In fact, that was one of their purposes.
Exodus Chapter 22 Continued Questions
1. Why were they not to vex or oppress a stranger?
2. What does "vex" mean?
3. In verse 22, who were they not to mistreat?
4. If you mistreat them, who will punish you?
5. What was the name of the prophetess, who recognized Jesus in the temple?
6. What prophet did a widow allow to live and eat with her in a great famine?
7. If you lend money to God's people, what must you not do?
8. What is "usury"?
9. What is usury in our society today?
10. If you take ___________ to pledge, you must return it before dark.
11. What was used for a cover to sleep under in the desert?
12. Who should we not curse, mentioned in verse 28?
13. What do we learn from Jude 8 about rulers?
14. What should they not delay?
15. What does "liquors" mean, here?
16. How could the firstborn son be redeemed?
17. On what day was the son taken to the temple for dedication?
18. How long was a baby sheep to stay with its mother, before it was given to God?
19. What does "dam", in verse 30, mean?
20. What does the author believe the number "eight" symbolizes?
21. What kind of men were they to be?
22. What restriction on eating meat did God give them?
23. In 2 Corinthians 6:17-18, what does God tell His people to do?
24. In 1 Peter 2:9, God's people are called what?
25. Who is spiritual Israel symbolic of?
26. Why does God put restrictions on His children?
27. Why did God tell them to give the torn meat to the dogs?
Verses 1-9: Include a list of miscellaneous laws, which included the protection of equitable and impartial justice for all. False testimony, undiscerningly following a majority, favoring one over another, and accepting bribes, all contribute to the perversion of true justice The attitude of impartiality was to include the helping of another with his animals regardless of whether he be friend or foe. If no help was given, his livelihood could very well be adversely affected, which was a situation others in the community could not allow to happen.
To act with integrity and to show mercy and humanity - even to one's enemy - was essential to the Law. These verses anticipate the "Golden Rule" (Matt. 7:12; Rom. 12:20).
Exodus 23:1 "Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness."
"Thou shalt not raise": Hebrew, not take up, to wit, into thy mouth (as Exodus 20:7), either by the first raising, or further spreading of it. Or not bear, or endure, as that word oft signifies; not hear it patiently, delightfully, readily, approvingly, as persons are very apt to do. But rather shalt discourage and reprove the spreader of it, according to (Proverbs 25:23). Possibly the Holy Ghost might choose a word of such general signification to show that all these things were forbidden. Put not thine hand, i.e. not conspire or agree with them, which is signified by joining hands (Prov. 11:21). Not give them a helping hand in it, not encourage them to it by gifts or promises, not assist them by counsel or interest. Others not swear with them; but swearing is not noted by putting the hand, but by lifting it up.
False accusations are very dangerous. In a court of law, if you are caught witnessing falsely, you can be put in jail. God will not allow us to testify falsely, because it damages the person you are testifying against. This is not just for court either. God will hold us responsible for the false reports or rumors we tell on others.
Exodus 23:2 "Thou shalt not follow a multitude to [do] evil; neither shalt thou speak in a cause to decline after many to wrest [judgment]:"
We or these Hebrews are not to follow the crowd. The way of the crowd leads to destruction. That is what is wrong in our churches today. They have compromised with the world so, that it is difficult to tell what is of God and what is the world. The New Age Movement which has penetrated the church brings the way of the world into the church.
Matthew 7:13-14 "Enter ye in at the strait gate: for wide [is] the gate, and broad [is] the way, that leadeth to destruction, and many there be which go in there at:" Because strait [is] the gate, and narrow [is] the way, which leadeth unto life, and few there be that find it."
You see, the way of the multitude leads to Hell. As we learned in our last lesson, we must be a separated people. Our only leader must be God. We must at all times tell the truth even if we are the only ones telling the truth.
Exodus 23:3 "Neither shalt thou countenance a poor man in his cause."
We must not "pervert judgment" either in favor of the rich or of the poor. Justice must hold her scales even, and be proof equally against a paltry fear of the rich and a weak compassion for the indigent. The cause alone is to be considered, not the persons (compare Leviticus 19:15).
We see in this Scripture that we are not to be on the side of the poor just because they are poor. Justice is to be fair, whether they are poor or rich. People have a tendency to be on the side of the poor, but we must be honest and give a fair deal to all, poor and rich.
Exodus 23:4 "If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again."
Romans 12:20-21 "Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head." "Be not overcome of evil, but overcome evil with good."
The Bible teaches us to be good to our enemies.
Exodus 23:5 "If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him."
This would be for the animal's benefit, as well as the enemy's. Probably this would cause these enemies to forget their differences. Helping all who are in need is always the thing to do, whether they are friends, enemies or strangers.
Exodus 23:6 "Thou shalt not wrest the judgment of thy poor in his cause."
As a judge should beware, lest through motives of compassion, or an affectation of popularity, he be biased in favor of the poor. So, on the other hand, he must not despise a man because he is poor and without friends. He must not take advantage of his poverty to misrepresent his cause. To refuse to give him an impartial hearing, to strain a point of equity to his prejudice, or pass sentence wrongfully against him. The words thy poor, are emphatical, importing that they were members of their body, though poor.
We are not to look down upon people because they are poor.
Exodus 23:7 "Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked."
We must tell the truth all the time. It is especially important to tell the truth, when a falsehood would hurt someone else. God will not overlook us lying when we hurt someone else. If you have done this, ask God to forgive you and don't tell a falsehood and hurt anyone anymore.
Exodus 23:8 "And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous."
Namely, from such whose causes are depending before thee; because if thou does not sell justice for it, yet thou will both seem to do so, and be tempted to do so (compare Deut. 16:19; 1 Sam. 8:3; Prov. 17:8, 23; 19:6).
"The wise": or, the open-eyed, and quick-sighted, which in this case cannot see, partly because they will not see. And partly because interest and affection do exceedingly corrupt the judgment, and render it very partial.
"The words of the righteous": I.e. the judgment of the righteous judges, and of them who before were such, and are inclined to be so, and probably would be so, were they not tempted with bribes. Or of them who by their place should be righteous. So they are called righteous, to admonish them of their duty to be so. And to aggravate their sin when they are unrighteous, and consequently to aggravate the mischief of gifts, which make those unrighteous whose office obliged them to be righteous. Or thus, the matters or causes of the righteous, which may be understood not of the judges, but of the parties pleading. Whose righteous cause is by this means perverted by the judge, and a wrong sentence given.
This is speaking of taking a bribe. Being paid to lie is even worse than just lying to get something done. Lying is a sin. Being paid a bribe to lie is two sins.
Exodus 23:9 "Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt."
As these were not to be vexed and oppressed in a private manner and by private men (see Exodus 22:21). So neither in a public manner, and in a public court of judicature, or by judges on the bench when their cause was before them. And then by not doing them justice and then showing a partiality to those of their own nation against that of a stranger. Whereas a stranger ought to have equal justice done him as a native, and the utmost care should be taken that he has no injury done him, and the rather because he is a stranger.
"For ye know the heart of a stranger": The fears he is possessed of, the inward distress of his soul, the anxiety of his mind, the tenderness of his heart, the workings of his passions, his grief and sorrow, and dejection of spirit. The Targum of Jonathan is, "the groaning of the soul of a stranger". This the Israelite judges knew, having had a very late experience of it:"
"Seeing ye were strangers in the land of Egypt": Where they had been vexed and oppressed, brought into hard bondage, and groaned under it. And therefore it might be reasonably thought and expected that they would have a heart sympathizing with strangers. And use them well, and especially see that justice was done them, and no injury or oppression of any kind.
These Hebrews should be able to relate to being a stranger. Of all people, they should not oppress strangers. The 430 years they were strangers in Egypt should make them kinder to strangers.
Verses 10-12: The command to let the poor "eat" from the resting land in the "seventh year" is one of many passages in the Law that charged the wealthy to make provision for the impoverished (Lev. 19:9-10; 23:22; 25:25, 35-38).
Exodus 23:10-11 "And six years thou shalt sow thy land, and shalt gather in the fruits thereof:" "But the seventh [year] thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, [and] with thy oliveyard."
"Seventh year": A sabbatical year of rest after 6 years of farming benefited both the land and the poor. This pattern of letting a field lie fallow appears to have been unique with Israel.
This was a sabbath of rest for the land, as well as the Sabbath for the people. We have talked before of the one thousand year sabbath that will occur at the end of the six one thousand years of work here on the earth. This is called the millennium reign of Jesus; the one thousand year day of rest for the believers. God set everything up on these six days of work and one day of rest. There would be a voluntary crop of fruit. The poor could benefit from this.
Exodus 23:12 "Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed."
The law of the weekly Sabbath is here repeated in conjunction with that of the Sabbatical year, to mark the intimate connection between the two, which were parts of one and the same system. A system which culminated in the Jubilee year (Lev. 25:8-13). Nothing is added to the requirements of the fourth commandment; but the merciful intention of the Sabbath day is more fully brought out. It is to be kept in order that the cattle may rest, and the slave and stranger may be refreshed.
This is just saying that Sabbath was for everything and everyone to rest.
Exodus 23:13 "And in all [things] that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth."
Idolatry was to be avoided right down to the level of not causing the name of other deities to be remembered. This perhaps served also as a prohibition of intermarriage with other nations, for in the marriage contract recognition was given to the deities of the parties involved. Which would have had the effect of putting God on a par with pagan gods.
"Circumspect" means to take heed to or observe. God here was just telling them to observe all the ordinances that He had given them. He warned them again, that He was jealous of other gods. They were not to even speak the name of a false god.
Verses 14-19: "Three annual feasts were appointed for Israel (Lev. 23), the "Feast of":
(1) "Unleavened Bread," which includes Passover;
(2) "Harvest," also known as the Feast of Weeks, or Pentecost;
(3) "Ingathering" or the Feast of Tabernacles (Sukkoth).
"You shall not boil a young goat in its mother's milk (Deut. 14:21). Prohibited the types of cruelty committed in ancient Canaanite sacrifices. Jewish authorities later interpreted this verse to mean that one must not eat dairy products with meat products, a standard law among observant Jewish people today.
Requiring all males to be present for 3 specified feasts at a central sanctuary would have had a socially and religiously uniting effect on the nation. The men must trust the Lord to protect their landholdings while on pilgrimage to the tabernacle. (34:23-24). All 3 feasts were joyful occasions, being a commemoration of the Exodus (the Feast of Unleavened Bread). An expression of gratitude to God for all the grain He had provided (the Feast of the Harvest). And a thanksgiving for the final harvest (the Feast of In-gathering). Alternative names appear in the biblical record for the second and third feasts: the Feast of Weeks (34:22), or Firstfruits (34:22; Acts 2:1), and the Feast of Tabernacles or Booths (Lev. 23:33-36).
Exodus 23:14 "Three times thou shalt keep a feast unto me in the year."
This was the institution of the great religious festivals "The feast of unleavened bread," or the Passover. "The feast of harvest," or Pentecost. "The feast of Ingathering," or the Feast of Tabernacles, which was a memorial of the dwelling in booths in the wilderness, and which was observed in the seventh month (Exodus 12:2). All the males were enjoined to repair to the tabernacle and afterwards the temple and the women frequently went.
The institution of this national custom was of the greatest importance in many ways, by keeping up a national sense of religion and a public uniformity in worship. By creating a bond of unity, and also by promoting internal commerce among the people. Though the absence of all the males at these three festivals left the country defenseless, a special promise was given of divine protection, and no incursion of enemies was ever permitted to happen on those occasions.
There were to be three special times a year, when all of the men in the family were required to go to wherever the tabernacle was and worship and praise God.
Exodus 23:15 "Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)"
The Feast of Unleavened Bread and Passover were in the same time element. Jesus is the Lamb of God (the sacrificial Lamb of Passover, the first day). He is also, the Bread of Life (unleavened, free from sin). Jesus at His crucifixion was the Unleavened Bread and the Passover Lamb. He fulfilled this feast. Passover was the fourteenth day of the first month (Abib or Nisan). April, on our calendar, would be a similar time. Good Friday and Easter would fall during this period. The killing of the Passover Lamb (Jesus), was followed by the Feast of Unleavened Bread. Jesus' body was symbolic of unleavened bread.
This Feast of Unleavened Bread continued through the twenty-first. The first day and the eighth day of this feast, or festival, were holy days. No one was to work on either of these days. (Psalm 81), commemorates this festival. This was a commemoration of Israel's deliverance from Egypt. It also commemorates the Christians' deliverance from sin by Jesus.
Exodus 23:16 "And the feast of harvest, the firstfruits of thy labors, which thou hast sown in the field: and the feast of ingathering, [which is] in the end of the year, when thou hast gathered in thy labors out of the field."
These were two different feasts. Firstfruits were the same as Pentecost and Feast of Weeks. Pentecost occurred 50 days after the resurrection of Jesus. "Fifty" means jubilee or setting the captives free.
"Pentecost" means fifty. Certainly, the disciples, and in fact the whole 120 people present, were set free when they received the Holy Spirit of God (see Acts 2:1-4). This "firstfruits" is of the harvest. The Bible speaks of the great harvest at the end of the world. This "Pentecost" was a first fruit of this harvest. It was at the beginning of the harvest, and "ingathering" was at the end of the harvest (The Feast of Ingathering).
The Feast of Ingathering is known by several other names: Festival of Tents, Feast of Tabernacles, Feast of Ingathering, Festival of Jehovah and Feast of Trumpets. This feast was celebrated at the end of the farm year. By our calendar, it would be about the month of October. By the Jewish calendar, this would occur on the 15th day of their seventh month (Tisri): five days before Day of Atonement. There were sacrifices made of bullocks, rams, lambs and goats. These three feasts were to be celebrated every year by all the males. This does not mean that women could not participate; it just means they were not required to come if they were unable because of family duties.
Exodus Chapter 23 Questions
1. Raising a false report would classify a person as what type of witness?
2. If you are caught lying in court, what can happen to you?
3. Who are we warned not to follow?
4. What is a major problem in our churches today?
5. Enter in at the ___________ _________.
6. Should we be on the side of the poor all the time? Explain.
7. If you see your enemy's animal straying, what should you do?
8. If your enemy hungers, what should you do?
9. Overcome evil with ________.
10. Verse eight was talking about what?
11. How many years was Israel in Egypt?
12. How many years should you work the land before it rests?
13. Is the Sabbath of rest just for you? Explain.
14. What does "circumspect" mean in verse 13?
15. Make no mention of ________ _________.
16. How many times a year was every male to keep a feast to God?
17. The Feast of Unleavened Bread was to be eaten how many days?
18. What other feast was covered in the same time element, actually the first day?
19. Jesus, at His crucifixion, was what two things?
20. What two days do Christians celebrate that fall at the same time as Feast of Unleavened Bread?
21. What month was "Unleavened Bread"?
22. What Psalm commemorates this festival?
23. What did the Feast of Unleavened Bread remember?
24. The Feast of Firstfruits was known, also, as what?
25. What does "fifty" mean?
26. When did "Pentecost" occur?
27. Pentecost was a _________ ________ of harvest.
28. What was "Ingathering"?
29. What are several other names for Ingathering?
30. When was it celebrated?
31. What month on our calendar would this be?
32. Name four animals sacrificed at this festival
Exodus 23:17 "Three times in the year all thy males shall appear before the Lord GOD."
In the city of Jerusalem, when they were come into the land of Canaan, and the temple was there built: here they were to show themselves before the Lord as being his, and devoted to his service. Concerning which the Misnic doctors have the following canon, "all are bound to appear except a man deaf and dumb, a fool, a little one, one of neither sex, or of both sexes, women, servants not free, the lame, the blind, the sick, an old man, and he that cannot go on his feet".
This seems to be a strange statement in that the women were not required to go, but you must remember that they had large families and it would have been very difficult for the women to go and carry the children. Sometimes these trips to the temple took several days and you could see how difficult the trip would be with the family. They were required to go wherever the tabernacle was. These three feasts, or festivals, that we discussed in the last lesson were the three they were required to attend, the Feast of Unleavened Bread, Firstfruits and Ingathering.
Exodus 23:18 "Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning."
This belongs to the feast of the Passover; for, as all the Jewish writers agree, this sacrifice is the sacrifice of the passover, as it is sometimes called (see Exodus 12:27). Now when the paschal lamb was killed, and its blood was shed, and its flesh eaten, there was to be no leaven along with it. It was to be eaten with unleavened bread, and there was to be no leaven in their houses at this time.
It was not to be slain until all was removed. This was the first thing the Jews did, as soon as the fourteenth day was come, to search for leaven, remove and burn it. And this sense of the law is confirmed by the Targum of Jonathan, which is, "not a man shall slay, while there is leaven in your houses, the sacrifice of my passover. And to the same purpose is the note of Jarchi:
"Neither shall the fat of my sacrifice remain until the morning": And indeed, no part of the passover lamb was to remain until the morning, what did was to be burnt with fire (Exodus 12:10). The Targum of Jonathan is," neither shall there remain without the altar the fat of the sacrifice of my passover until the morning, nor of the flesh which ye ate in the evening"; and so Jarchi interprets it of its not remaining without the altar.
Leaven is symbolic of sin and it would be wrong to include sin in this ceremony. "My sacrifice", probably means that this was the sacrificial lamb. This was the most symbolic sacrifice, since it typifies Jesus Christ, the Perfect Lamb. In the lamb sacrifice, it was all to be eaten that night and there was nothing to be left.
Exodus 23:19 "The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk."
"Not seethe a kid in his mother's milk": Canaanite ritual, according to excavations as Ras Shamra (ancient Ugarit), called for sacrificial kids to be boiled in milk. But the damaged Ugaritic text does not clearly specify mother's milk. If it were so, then it is understandable that Israel was being prevented from copying pagan idolatrous ritualism. Another option suggests that the dead kid was being boiled in the vary substance which had sustained its life; hence the prohibition. Until more archeological information comes to light, the specific religious or cultural reason remains as supposition.
It seems that, the custom of the land was to boil the kid (goat) in milk. It would have been extra cruel to boil the baby goat in its own mother's milk. Perhaps this was why God commanded them not to do this. In Orthodox homes, milk and meat are not served together at the same meal. Perhaps, this is the reason why they do not. God expects firstfruit gifts, and then He can multiply the gift. To multiply something, you have to have something to start with.
Verses 20-33: "Behold, I send an Angel before thee": God promised "an angel" or "mine angel" (verse 23), for Israel's protection and success. This is no ordinary angel, for God's "name is in him" and He can "pardon your transgressions", for "Who can forgive sins, but God alone?" (Luke 5:21). This must be the Angel of the covenant (Isa. 63:9; Mal. 3:1), the preincarnate Christ Himself. Obedience would result in blessing; therefore, "obey his voice, provoke him not" (something they really did in Num. 14:11; Psalm 78:17, 40, 56).
Besides "sending" His Angel, God would "send my fear before thee" [Joshua 2:9-11 for fulfillment] ... "and I will send hornets." He promised to send panic and confusion to every nation they had to face in military action. Some have taken the hornets as literal ones; others identify it as a reference to the Egyptian armies. However, it is probably best viewed as a figurative expression referring to the panic-producing power of God which aided in overcoming both king, Sihon and Og. This is supported by the proximity (of verse 28 to verse 27). In one sense, this is synonymous parallelism (Deut. 2:25; 7:20). Panic certainly did play an important role in the victories both in Trans-Jordan and Canaan (Num. 22:3; Joshua 2:9, 11; 5:1; 9:24).
This "Angel" that the Lord sent to keep Israel on the right path may have been a special guardian angel (perhaps Michael; see Dan. 12:1). But more likely, it was the Lord Himself or the preincarnate Christ (Gen. 24:7).
Exodus 23:20 "Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared."
Not a created angel, but the uncreated one, the Angel of God's presence, that was with the Israelites at Sinai, and in the wilderness. Who saved, redeemed, bore, and carried them all the days of old, whom they rebelled against and tempted in the wilderness. As appears by all the characters after given of him, which by no means agree with a created angel.
Aben Ezra observes, that some say this is the book of the law, because it is said, "my name is in him", or "in the midst of it". Others say, the ark of the covenant; but he says this angel is Michael; and if indeed by Michael is intended the uncreated angel, as he always is in Scripture, he is right.
Some of the ancient Jewish writers say, this is the Angel that is the Redeemer of the world, and the keeper of the children of men. And Philo the Jew applies the word unto the divine Logos, and says, "He" (God), uses the divine Word as the guide of the way. For the oracle is, "behold, I send my Angel", etc., which agrees with what follows:
To preserve the Israelites in their journey through the wilderness, from all their enemies that should set upon them, and to bring them safe at last to the land of Canaan. Which he had appointed for them, and promised to them, and had prepared both in his purpose and gift for them. And would make way for their settlement in it by driving out the nations before them.
"Angel" here is capitalized and this probably indicated the Lord. Just as the Lord went before them to help them, He goes before us, the Christians too; leading the way. The place for them was already prepared. They would have a few struggles to overcome along the way, but they would make it to the Promised Land.
Exodus 23:21 "Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name [is] in him."
Of His face or countenance; observe His looks towards you in a providential way, whether frowning or smiling. Observe His directions and instructions, laws and commands.
"And obey His voice; hearken to what He says, and cheerfully, readily, and punctually do as He orders.
"Provoke Him not": By unbelief, by murmurings and complaints. By unbecoming words and actions, by transgressing his commands, and acting contrary to His will.
"For He will not pardon your transgressions": Or suffer them to pass unchastised and uncorrected, but will, as He did, take vengeance on their inventions, and on them because of them. Though He forgave their iniquities; for that He was such an Angel as could forgive sin, which none but God can do, is evident. Because it would be absurd to say He will not pardon, if He could not pardon their transgressions (see Matt. 9:6).
"For my name is in Him": The Father is in the Son, and the Son in the Father; the nature and perfections of God are in the Word and Son of God, and so His name Jehovah, which is peculiar to Him. Christ is Jehovah our righteousness: or "though my name is in Him"; as Abendana and others, His name the Lord God, gracious and merciful, pardoning iniquity, transgression and sin, as afterwards proclaimed in Him. And yet, notwithstanding this, He would not clear the guilty, or suffer the Israelites to go unpunished, if they offended Him. The Targum of Onkelos is, "or in My name is His word," He is my ambassador and speaks in My name.
This is surely speaking of the Lord (only God can pardon sin). This is the second person in the Trinity. God demands our obedience. God esteems obedience more that sacrifice.
1 Samuel 15:22 "And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams."
The quote "My name is in Him" indicates that this is truly the Lord.
Exodus 23:22 "But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries."
Or "hearkening hearken", to it attentively, listen to it, and diligently and constantly observe and obey in whatever he shall direct and order.
"And do all that I speak": By him; or whatsoever he had spoken, or was about to speak; for as yet all the laws and statutes were not delivered, especially those of the ceremonial kind.
"Then I will be an enemy unto thine enemies, and an adversary unto thine adversaries". Which they should either meet with in their passage through the wilderness, or when they came into the land of Canaan. Signifying that he would protect them from their enemies and subdue them under them. Giving them victory over them as that they should be utterly destroyed. And so in this way, made for the possession of their land in the following words:
You see obedience to God brings Divine Protection. God will fight your battles for you. What God is saying here, is that anyone who attacks God's people physically or verbally, have actually attacked God. God takes care of His children.
Verse 23-33: The Lord had already announced the ban on the peoples of Canaan in His covenant with Abram (Gen. 15:16, 19-21). The reasons for His judgment are given as well: "their gods ... their works." The Canaanites had polluted the Promised Land with their debased practices and would corrupt the people of Israel if allowed to remain in the land (see Judah's experience in Genesis 38; Deut. 20:16-18). God promised to not only "deliver" the enemy into Israel's hands but bless Israel's obedience.
Exodus 23:23 "For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off."
"Mine Angel": Usually taken to be a reference to the Angel of Yahweh, who is distinguished from the Lord who talks about Him as another person (see note on 3:2). Yet, He is identified with Him by reason of His forging sin and the Lord's name being in Him (verse 21). Neither Moses nor some other messenger or guild qualifies for such descriptions. The key to victory in the upcoming takeover of the Land would not be Israel's military skill but the presence of this Angel, who is the pre-incarnate Christ.
God was angry with all these people who were occupying Canaan or the Promised Land. They worshipped false gods and God had given them a time to repent; but they did not. Now, God was going to take their land and give it to the Children of Israel. They could not fail, God was with them.
Exodus 23:24 "Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images."
"Break down their images": Stone markers of pagan shrines were intolerable once the land has been taken from the tribes just mentioned in the previous verse.
We see why God was angry with these people, they were worshipping false gods. The first thing God wanted the Children of Israel to do was destroy the images of these false gods.
Verses 25-26: Proper worship brought with it due rewards, not only good harvests and a good water supply, but also physical health, including fertility and safe pregnancies.
Exodus 23:25 "And ye shall serve the LORD your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee."
And him only, who had brought them out of Egypt, and done so many great and good things for them at the Red sea, and now in the wilderness. By which he appeared to be the true Jehovah, the one and only living God, and to be their God in covenant, who had promised them much, and had performed it. And therefore was in a special and peculiar manner their God, and they were under the highest obligations to serve and worship him in the way and manner he directed them to.
"And he shall bless thy bread and thy water": And make them nourishing and refreshing to them, and preserve them thereby in health, as well as prosper and succeed them, and increase their worldly substance.
"And I will take sickness away from the midst of thee". The stroke of bitterness, or the bitter stroke, as the Targum of Jonathan, any grievous disease, which is bitter and distressing. Signifying that there should be none among them, but that they should be healthful, and free from distempers and diseases.
If these Children of Israel stayed obedient to God and worshipped Him only and tore down these images of false gods, we see wonderful blessings spoken upon them. They would have plenty to eat and drink and not one of them would get sick. Many sicknesses in our society today are brought on because of sin in our lives. Aids are a very good example of that. Not every single person brought it on himself, because there are those who acquired it from blood transfusions; but the great majority got it, because of sins they were committing. Many other diseases would be nearly done away with if people would lay their cigarettes and whiskey down.
Exodus 23:26 "There shall nothing cast their young, nor be barren, in thy land: the number of thy days I will fulfil."
There shall be no abortions or miscarriages, nor sterility or barrenness, either among the Israelites, or their cattle of every kind, so that there should be a great increase, both of men and beasts.
"The number of thy days I will fulfil; which was fixed for each of them, in his eternal purposes and decrees. Or what, according to the temperament of their bodies and the course of nature, which, humanly speaking, it might be supposed they would arrive unto. Or generally the common term of human life. It may be considered whether any respect is had to the time of their continuance in the land of Canaan, the term of which was fixed in the divine mind, or the fullness of time in which the Messiah was to come.
God had even promised that there would be no miscarriages. To the Hebrews, it was thought to be a curse not to have children. Here God promised them children. He was also saying, that there would be no untimely deaths, but everyone would live his allotted days out.
Exodus 23:27 "I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee."
What should cause fear among the nations of the land of Canaan; either the hornets mentioned in the next verse as the explanative of this. Or the fame of his mighty works, which he had done for Israel in Egypt, at the Red sea, and in the wilderness. Which struck the inhabitants of Canaan with such a panic, that they were ready to faint and melt away, and lost all courage (Josh. 2:9).
"And will destroy all the people to whom thou shalt come": That is, the greatest part of them.
"And I will make all thine enemies turn their backs unto thee": Flee away, not being able to face them and stand a battle. Or however, not stand it long, but run and make their escape. "Or I will give thee the neck of them"; cause them to submit, to lay down their necks and be trampled upon. An expression denoting their subjection, and an entire conquest of them (see Psalm 18:39).
God said here, that Israel would move into an area and the people's fear would be so great that they would retreat even without a fight. God had already fought for them.
Exodus 23:28 "And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee."
"Hornets": This figurative expression of the panic-producing power of God parallels My terror" (verse 27). Which was the obvious effect of "My angel" having been the advance guard to the conquest (verse 23). In anticipation of the conquest of their Land, Israel was being given another reminder that victory depended on God and not their own efforts alone. Fear and panic did play a strategic role in the victories in Transjordan and Canaan (Num. 22:3; Joshua 2:9, 11; 5:1; 9:24). An alternative non-figurative view is based upon the bee or wasp being a heraldic symbol of Egyptian pharaohs whose steady succession of military stikes into Canaan year after year God providentially used to weaken Canaan prior to the invasion by Israel.
These hornets could be literal or this could be speaking of many kinds of plagues. It could even be speaking of some army that God caused to go through the land. Whatever or whoever it was, we know that God caused them to go and weakened these people, so that the Children of Israel would have no problem taking them over. Remember the people being run out were heathens, and they worshipped false gods.
Verses 29-30: The occupation would be a gradual but effective process taking longer than a year to accomplish, but ensuring full control of a land in good condition and not left desolate by a sweeping and destructive warfare. The reference to the multiplication of wild beasts if the land was desolated underscores the fertility of the land and its ability to support life.
Exodus 23:29 "I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee."
This is observed beforehand, lest the Israelites should be discouraged, and fear they should never be rid of them; and it was so ordered in Providence for the following reason:
"Lest the land be desolate": The Israelites were not numerous enough to people all the land immediately. Providence had likewise another end in view in suffering some of the Canaanites to remain in the land. They were to prove Israel, and show whether they would hearken unto the commandment of the Lord (Judges 3:4).
"And the beast of the field multiply": The wild beasts from Arabia Desert made frequent inroads into Canaan, in quest of prey, and were not to be driven out but by continual hunting.
We see that God would do this a little at a time to save the crops. Also, if He totally destroyed this area of people, there would be no one to thin the animals out. And that could become a problem.
Exodus 23:30 "By little and little I will drive them out from before thee, until thou be increased, and inherit the land."
Not the beasts of the field, but the inhabitants of Canaan, who were left partly to keep up the cities and towns, that they might not fall to ruin, and to till the land, that it might not be desolate. And partly, to be trials and exercises to the people of Israel, and to prove whether they would serve the Lord or not. Just as the corruptions of human nature remain with the people of God when converted. For the trial and exercise of their graces, and that they may have their dependence not on themselves, but on the grace of God to keep them in his ways, and to preserve them safe to eternal glory. And by completing the work of grace, which is gradually done, they might be made meet for it.
"Until thou be increased, and inherit the land": For as their enemies were driven out gradually, little by little so they multiplied gradually. Until at length they became a sufficient number to fill all the cities and towns in all the nations of Canaan, and take an entire possession of it, as their inheritance given unto them by God.
This was done gradually to preserve the quality of the land, and also so the Israelites could take their time in settling there.
Exodus 23:31 "And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee."
"I will set thy bounds": God gave both broad and more detailed geographic descriptions of the Land. Even limited demarcation of borders was sufficient to lay out the extent of their possession. It would extend from the Gulf of Aqabah to the Mediterranean and from the desert in the Negev to the river of the northern boundary.
God established the borders of the Holy Land in the Scripture above. There would be a struggle, but God had promised success. We see the Children of Israel didn't kill all of them, they just drove them out.
The river here meant the Euphrates. River translated means Nahar, which referred especially to the Euphrates.
Exodus 23:32 "Thou shalt make no covenant with them, nor with their gods."
"Make no covenant": International diplomacy, with its parity or suzerainty treaties, was not an option open to Israel in dealing with the tribes living within the designated borders of the Promise Land (Deut. 7:1-2). All these treaties were accompanied by the names of the nations' gods, so it was fitting to deliver a charge not to make a treaty (covenant), with them, nor to serve their pagan gods. The situation with other nations outside the land being given to Israel was different (Deut. 20:10-18).
This would be some good advice for us in the United States. People who do not believe in God are not apt to keep their agreements. These Israelites were forbidden by God to go into agreements with these people, or to compromise God and go into agreement with their false gods. God will not be compromised. He will not stay where there are false gods.
Exodus 23:33 "They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee."
The land of Canaan, given by God for an inheritance, and now would be in the possession of the Israelites; and therefore, were not to suffer the old inhabitants to dwell with them in it, at least no longer than they could help it. They were to do all they could to root them out.
"Lest they make thee sin against me": By their ill examples and persuasions, drawing them into idolatry, to which there is no greater sin against God, it being not only contrary to his law, his mind and will, but directly against his nature, being, perfections and glory.
"For if thou serve their gods": Or "for thou wilt serve"; this would be the consequence of their dwelling in the land, they would draw the Israelites into the worship of their idols, to which they were naturally prone; and should they commit idolatry.
"It will surely be a snare unto thee": Idolatry would be the cause of their ruin and destruction, they would be snared by it, as fishes in a net, or birds and beasts by traps and gins. Or "for it will be a snare", that is, the Canaanites dwelling among them would be a snare to draw them into their idolatry and go into ruin.
God will not allow His people to fellowship with people of the world. God expects our total loyalty. God would not allow any worship of heathen gods at all. God knew if they made a treaty with them that each would tolerate the other's worship, and in so doing the true God would be compromised. God would not bless them, if any of the world around them crept into His church. We Christians today, should take note of this. God will not allow compromise. We should be careful to keep the world out of the church.
Exodus Chapter 23 Continued Questions
1. How many times a year shall all the males appear before God?
2. Why were the women, probably, not required to go?
3. What kind of bread was forbidden with the blood sacrifice?
4. What is symbolic of sin?
5. What did "My sacrifice" indicate?
6. What does the lamb sacrifice typify?
7. What was meant about seething a kid in the mother's milk?
8. In verse 20, why was Angel capitalized?
9. What would the Angel do?
10. In verse 21 what statement left no doubt that this is speaking of the Lord?
11. What is more important to God than sacrifice?
12. What did God promise in verse twenty-two, to do if they obeyed Him?
13. What people would have to be removed for the Israelites to go into the promise land?
14. What did God warn His people about false gods in verse 24?
15. What two things would God bless of the Israelites, if they served the Lord?
16. What special blessing would He bring also?
17. In verse 26 He promised a full life and what else?
18. When God went before them into the land, what would He do for them?
19. What did God say He would send to drive them out?
20. Why was God not going to drive them out in one year?
21. In verse 31 God sets the boundaries of what?
22. The river in verse 31, was what specific river?
23. What did God warn them against doing?
24. Why did God not want them to live in the land with the Israelites?
25. What lesson can we Christians learn from this?
Verses 1-8: Moses confirmed the covenant, the "words" and "judgments" of the Lord (the "Book of the Covenant"), with the people. This occasion was accompanied by magnificent pageantry and sacrificial worship, as well as Israel's collective pledge of obedience (Heb. 9:19-20). The 12 "pillars" represented the 12 "tribes".
Exodus 24:1 "And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off."
We should have expected "And God said," or "And Jehovah said." The omission of the nominative is probably to be accounted for by the insertion into Exodus at this point of "the Book of the Covenant," which was originally a distinct document.
"Come up": The ascent of Aaron, Nadab, Abihu, and the seventy elders seems to have been commanded in order to give greater solemnity to the ratification of the covenant between God and Israel, which is the main subject of this section. Moses received instructions on the subject before descending, and no doubt was divinely guided in the steps which he took previously to ascending with them.
"Nadab, and Abihu": Aaron's two elder sons (see Exodus 6:23).
"Seventy of the elders": These are not the "judges" of Exodus 18:21-26, who were not yet appointed (see Note on Exodus 18:24-25), but rather the heads of tribes and families who had exercised authority over the Israelites in Egypt, and through whom Moses had always communicated with the people (see Exodus 3:16; 4:29; 12:21; 17:5-6).
We see that God has allowed actually seventy-two, counting Nadab and Abihu, to represent the twelve tribes of Israel. Moses and Aaron were to stand above these seventy-two and only Moses would be allowed to go very close to the top of the mountain where God was. This seventy and the two eldest sons of Aaron would be allowed to go up this mountain, but not to the top.
Seventy is 7 times 10. The number ten has to do with world government and seven has to do with spiritual completeness. I believe this number was chosen to show that they were like government heads to represent their group to God. The two were allowed, because they were the next in line for priesthood through Aaron.
Exodus 24:2 "And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him."
Being therein a type of Christ, who, as the high-priest, entered alone into the most holy place. In the following verse, we have the solemn covenant made between God and Israel, and the exchanging of the ratifications. Typifying the covenant of grace between God and believers through Christ.
This was very similar to the priest and their high priest. No one except the high priest would be allowed to go into the Holy of Holies. The priest could go into the tabernacle, but not into the most holy place. It was a very dangerous thing to get too close to the presence of God. Moses (the most spiritual of this group) was the only one allowed this close to God.
Exodus 24:3 "And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do."
Moses gave them an outline of the legislation which he subsequently committed to writing (Exodus 24:4), and formed into "the Book of the Covenant" (Exodus 24:7). Its general meaning and main topic were communicated, but probably not all its details. Otherwise it would scarcely have been necessary to read the contents of the book to them. The people willingly gave their acceptance, feeling the laws to be "holy, just, and good," and not yet knowing how difficult they would find to render perfect obedience.
This was a detailed explanation of the commandments of the Lord. Each was explained, so that all could understand. These people would be without excuse if they did not follow God's directions that He had given them. They all agreed to walk in the ways of God. Notice they promised to do all of the things God commanded. Remember also that they had heard the voice of God earlier as well.
Exodus 24:4 "And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel."
"Twelve pillars": Unlike pagan stone markers (23:24), these were built to represent the 12 tribes and were placed alongside the altar Moses had erected in preparation for a covenant ratification ceremony. They did not mark the worship site of a pagan deity.
These "twelve pillars" were symbolic of the covenant with the twelve tribes of Israel. These twelve pillars represented the agreement with God and these twelve tribes. This was similar to all covenants must be sealed with a sacrifice. The "altar" was for the sacrifice.
Exodus 24:5 "And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD."
"Young men": Most probably a reference to firstborn children who officiated until the law appointed the Levites in their place.
Exodus 24:6 "And Moses took half of the blood, and put [it] in basins; and half of the blood he sprinkled on the altar."
Of the beasts killed, which for the convenience of sprinkling; was mixed with a little water (Hebrews 9:19), whereby also Christ was most fitly represented, who came by water and blood (1 John 5:6).
"Half of the blood he sprinkled on the altar": To signify, as well that God was appeased and atoned by this blood, as it represented the blood of Christ, as also that Christ was sanctified with his own blood (Heb. 9:12).
This "sprinkling of the blood" was to seal the agreement between God and the people. These young men were probably chosen for their strength in catching and killing the animals for sacrifice. The "burnt offering" symbolized total commitment to God. It was to be totally burned up. The peace offering symbolized living in grace and peace.
Exodus 24:7 "And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient."
"The book of the covenant": Civil, social, and religious laws were received by Moses on Mt. Sinai, orally presented (verse 3), then written down (verse 4), and read to the people. This book contained not only this detailed enlargement of the Decalogue (20:22 - 23:33), but also the Ten Commandments themselves (20:1-17), and the preliminary abbreviated presentation of the treaty (19:3-6; see notes on 19:3-8; 20:3-17).
This "book" was the book of the law that Moses had written. He read this aloud to the people so they would completely understand. They, of their own free will and accord, agreed to be obedient to God and His law. They were without excuse, if they failed to do this.
Exodus 24:8 "And Moses took the blood, and sprinkled [it] on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words."
"The blood of the covenant" is the terminology from which the Old Testament (or covenant) gets its name. Because Israel failed to keep this conditional covenant of works, God promised through Jeremiah the institution of an unconditional covenant of grace (Jer. 31;31-34), upon the atoning work of Christ; and for this reason, the church also participates in it, through His blood (Luke 22:20; Heb. 8:6-13; 9:15-18; 12:24).
"Sprinkled it on the people": By this act, Moses, in response to the positive acceptance and assertion of obedience by the people after hearing the Book of the Covenant read to them, officially sealed the treaty with blood; a not uncommon custom (Gen. 15:9-13, 17). Half of the blood used had been sprinkled on the altar as part of the consecration ceremony. The representatives of Israel were thereby qualified to ascend the mountain and participate in the covenant meal with Yahweh (24:11; Heb. 9:20).
This "sprinkling of the blood" on the people was saying that God had accepted the covenant, and that these were His people. Even now with Christians, the thing that saves us from Satan is the covering of the blood of Jesus. The thing that defeated Satan was the shed blood of the Lamb, Jesus Christ.
Verses 9 and 11: "They saw the God of Israel": The representatives accompanying Moses up the mountain, as per God's instructions, were privileged to have seen God without being consumed by His holiness. Precisely what they saw must remain a moot point and must stay within the description given, which focuses only on what was under His feet. This perhaps indicates that only a partial manifestation took place such as would occur before Moses (33:20), or that the elders, in the presence of divine majesty, beauty and strength (Psalm 96:6), did not dare raise their eyes above His footstool.
Exodus 24:9 "Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:"
After the above things were done, the words of the Lord were told the people, and the book of the covenant read unto them, to which they agreed, sacrifices were offered, and the blood of them sprinkled on the altar, and on the people. The Samaritan version adds to these, Eleazar and Ithamar, the two younger sons of Aaron.
"And seventy of the elders of Israel": Who were called up to the mountain to the Lord (Exodus 24:1).
Exodus 24:10 "And they saw the God of Israel: and [there was] under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in [his] clearness."
"Paved work of a sapphire": The description sounds like a comparison with lapis lazuli, an opaque blue precious stone much used in Mesopotamia and Egypt at that time.
The sacrificial meal followed the sacrifice of the animals to God. Moses, Aaron, Nadab, Abihu and the seventy elders chosen of God did as God said and went up the mountain of God for the sacrificial meal. As they were eating this meal, God revealed Himself to them. His face probably was not revealed, because you cannot look upon the face of God and live.
Exodus 33:20 "And he said, Thou canst not see my face: for there shall no man see me, and live."
I really believe what these seventy-four people saw was a presence of God. There perhaps was such brightness around Him, that they really did not see His face. This clearness allowed them to see His heavenly source. A sapphire is a blue stone. It was as if He were standing in the heavenly. At any rate, they were aware of His presence.
Exodus 24:11 "And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink."
The word used is an unusual one, but seems to designate the "elders" (Exodus 24:1; 24:9). It implies nobility of birth.
"He laid not his hand": He in nowise hurt or injured them. The belief was general that a man could not see God and live (Gen. 32:30; Exodus 32:20; Judges 6:22-23). In one sense, it was true "No man hath seen the Father." But the Son could reveal Himself under the Old Dispensation, as under the New, and not even cause terror by His presence (see the last clause of the verse).
"Also they saw God": Rather, they both saw God, and also did eat and drink. It is intended to express in the clearest way that the two facts were concurrent. As they feasted on the sacrificial meal, the vision of God was made manifest to them. It is impossible to doubt that we have here a precious forecast of the Christian's highest privilege; the realization of the presence of God in the sacred feast of the Holy Communion.
As we said before, this feast was the end of the sacrifice and covenant. This was just saying that God didn't kill the seventy-four who saw His presence.
Verses 12-15: God Himself had "written" the Ten Commandments on "tablets of stone" (31:18; Deut. 9:9).
"Joshua", Moses' future successor, accompanied Moses up the mountain.
Exodus 24:12 "And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them."
"Tables of stone": For the first time, mention is made of what form the revelation of the law would take: tablets of stone. They were also called the "tablets of the testimony" (31:18), and the "tablets of the covenant" (Deut. 9:9).
Moses undoubtedly had gone back down the mountain after the covenant feast with the seventy elders, Aaron and his two sons. Now this was a different call for Moses to come up the mountain to meet with God privately. God would give this written law to Moses and he was to come back and teach this law to the Children of Israel. The Ten Commandments (Decalogue), was written in stone by God to show their permanence. They were to endure from generation to generation, that these laws were not made by man, but by God.
Exodus 24:13 "And Moses rose up, and his minister Joshua: and Moses went up into the mount of God."
The close connection of Joshua with Moses is here, for the first time, indicated. His employment as a general against Amalek (Exodus 17:9-13), might have simply marked his military capacity. But from this point in the history it becomes apparent that he was Moses' most trusted friend and assistant in all matters where there was need of confidential relations between the leader and his subordinates. And thus, that he was to be his successor (see Exodus 32:17; 33:11; Num. 13:8; 13:16; 27:18-23; Deut. 34:9), since no other person stood in any such close association.
This was the first mention of Joshua as minister. This, undoubtedly meant that he was to help Moses. Moses obeyed the voice of God and went up the mountain to meet with God.
Exodus 24:14 "And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur [are] with you: if any man have any matters to do, let him come unto them."
Moses understood that his stay in the mount was about to be a prolonged one (see Exodus 24:12). He therefore prudently determined to make arrangements for the government and direction of the people during his absence. Aaron his brother, and Hur, the father of Bezaleel, perhaps his brother-in-law, seemed to him the fittest persons to exercise authority over the people during his absence. And accordingly he named them as the persons to whom application was to be made under any circumstances of difficulty.
"Hur" (see note on 17:10).
"If any man have any matters to do": Any cases to be considered, any cause to be tried in difference between him and another man, and which cannot be determined by the inferior judges, is too difficult for them to take in hand.
"Let him come unto them": Bring his case before them, and have their advice and opinion, and be determined by them.
Moses told the seventy elders, who represented the people, to wait for him right there. Do not continue the journey until he returned. Moses left Aaron and Hur as the final word on decisions until he returned.
Exodus 24:15 "And Moses went up into the mount, and a cloud covered the mount."
To the top of it, and as it seems alone, leaving Joshua behind in a lower part of the mountain.
"And a cloud covered the mount": In which cloud Jehovah was.
God had been with them leading them in this very cloud on their journey to the Promised Land. God was in the thick cloud to keep them from seeing Him.
Verses 16-18: "The glory of the Lord" was first manifested in the form of a covering "cloud" and then a "consuming," purifying "fire" that symbolized His holiness (Deut. 4:36). Into that cloud went Moses for 40 days and nights, where he received the plans for the tabernacle and the priesthood. That same divine glory would soon fill the tabernacle (40:34-38).
This was the first (ending in 32:6), of two (40 days and 40 nights each), trips to Sinai (34:2-28). The awe-inspiring sight of God's glory cloud, the Shekinah, resting on the mountain and into which Moses disappeared for 40 days and nights, impressed everyone with the singular importance of this event in Israel's history. During these days, Moses received all the instruction on the tabernacle and its furnishings and accoutrements (Chapters 25-31). The settling of the Shekinah upon the tabernacle at its completion impressed the Israelites with the singular importance of this structure in Israel's worship of and relationship to Yahweh (40:34-38).
Exodus 24:16 "And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud."
I.e.: The tokens of his glorious presence in the fire (Exodus 24:17; Deut. 4:36).
"The cloud covered it": From the eyes of the people.
"The seventh day": So long God made Moses wait, either to exercise his humility, devotion, and dependence upon God; or to prepare him by degrees for so great a work; or because this was the Sabbath day, called therefore the seventh with an emphatical article. And God might choose that day for the beginning of that glorious work, to put the greater honor upon it, and oblige the people to a stricter observance of it. So it was upon a Lord's Day that John had his revelation delivered to him (Rev. 1:10).
This "six days" here coincides with the six days in which God created the earth. The seventh day was set aside as a day to commune with God. This was just what happened here. These six days was part of the forty days Moses fasted on this mountain. Moses left Joshua here and went up by himself.
Exodus 24:17 "And the sight of the glory of the LORD [was] like devouring fire on the top of the mount in the eyes of the children of Israel."
For when God spoke out of the cloud, the glory of the Lord flashed out like devouring fire; it was not devouring fire, but it was like it. It was like a great blaze of fire, which consumes all that is in its ways; it was such a large body of light, and so clear and bright, that it looked like devouring flames of fire. And being upon the top of the mount was very visible and seen at a great distance in the eyes of the children of Israel throughout their camp.
This was saying that all the people saw was a big fire and smoke on the mountain top. As we have said before, God's appearance many times is associated with fire, "For our God is a consuming fire" (Heb. 12:29).
Exodus 24:18 "And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights."
It was an extraordinary presence of mind which the grace of God furnished him with, else he durst not have ventured into the cloud, especially when it broke out in devouring fire. And Moses was in the mount forty days and forty nights. It should seem the six days were not part of the forty; for during those six days Joshua was with Moses, who did eat of the manna, and drink of the brook mentioned (Deut. 9:21). And while they were together, it is probable Moses did eat and drink with him; but when Moses was called into the midst of the cloud, he left Joshua without, who continued to eat and drink daily while he waited for Moses' return, but from here forward Moses fasted.
"Forty" means time of testing. Truly this was a time of testing for the children of Israel and we will discover later on that they failed the test. My own personal opinion about this time that Moses spent in such close relation with God, was for God to fill Moses with the information to write the first five books of the Bible and to give him all the commandments and ordinances.
God probably explained their usage in great detail to Moses and He also gave Moses the exact plans for the building of the tabernacle in the wilderness.
Exodus Chapter 24 Questions
1. Who was Moses to bring with him on the mountain to worship afar off?
2. Why does the author believe seventy elders were chosen?
3. Why were Nadab and Abihu allowed to go?
4. Who alone was to come near the Lord?
5. After God spoke with Moses, what did Moses tell the people?
6. What did the people answer?
7. What did Moses write?
8. Why did he build twelve pillars?
9. Who offered the burnt offerings?
10. What was the name of the other offering?
11. What did Moses do with half the blood?
12. What did the sprinkling of the blood indicate?
13. What did the burnt offering symbolize?
14. What did the peace offering symbolize?
15. Why did Moses read the book to the people?
16. What did Moses sprinkle on the people?
17. What did this symbolize?
18. What did verse 10 mean by "they saw the God of Israel"?
19. What makes the author believe they did not see His face?
20. What color is a sapphire?
21. Why did they eat and drink?
22. What did the Scripture "...and be there..." mean to Moses?
23. What would God give Moses on the mountain top?
24. Who was Moses' minister?
25. What instructions did Moses give the seventy elders?
26. Who was in charge while Moses was gone?
27. What covered the mount?
28. How many days did Moses wait on the mount until God called him into the cloud?
29. In the eyes of the children of Israel, what did the glory of God look like?
30. How many days was Moses in the mount?
31. Why does the author believe Moses talked to God for this long?
Verses 25:1 - 40:38: Most all of the remaining chapters specify the construction, care, and coordination of the tabernacle. Everything from the building materials, to decorations, instruments, regulations, offerings, furniture arrangement, wardrobe and personnel are mentioned. The details of this ornate place of worship, symbolizing the presence of a holy God and typifying Christ's future redemption of humanity, are so important that two complete records of them are given (25-31; 35-40). The tabernacle was not just a place of worship; it was a structure where Yahweh would "meet" (commune), with His people.
The primary focus of attention in the closing chapters is upon the design and construction of the central place of worship for the nation. In preparation for occupation of their Land, they had been given a system of law to regulate individual and national life, to prevent exploitation of the poor and the stranger, and to safeguard against polytheism and idolatry. That these safeguards were needed was confirmed by the idolatrous golden calf incident (32:1-35). The very detailed and divinely given blueprint of the tabernacle removes all speculation about whether it has any comparison with, or was somehow derived from, the little portable sanctuaries belonging to various tribal deities. The origin of the tabernacle was found in God and delivered to Moses by special revelation (25:9, 40; 26:30; Heb. 8:5).
The "Pattern" (design and specifications), and all the regulations for the tabernacle came from "the Lord" Himself; Moses was simply His spokesperson and foreman.
Exodus 25:1 "And the LORD spake unto Moses, saying,"
When on the mount, and in the midst of the cloud with him: saying; as follows.
Exodus 25:2 "Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering."
This instruction about "the offering" reflects the type of giving commanded (in 2 Cor. 9:7). Joyful, willing offerings have ever been God's desire.
We see in these two verses above, the type of giving that is pleasing to God. Gifts given with love from the heart are acceptable to God. Those who give grudgingly or of necessity, might as well keep it, because it is unacceptable to God.
2 Cor. 9:7 "Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver."
I truly believe that if a person gives because it is expected of him or her and really doesn't want to give, the gift does not benefit God or the giver. A person, who truly loves God, wants to give. In fact, he usually gives much more than is expected of him.
Exodus 25:3 "And this [is] the offering which ye shall take of them; gold, and silver, and brass,"
The Israelites had brought out of Egypt
(1) Their ancestral wealth--the possessions of Abraham and the accumulations of Joseph; and
(2) The rich gifts received from the Egyptians at the moment of their departure.
They had added to their wealth by the plunder of the Amalekites. Thus, they possessed a considerable store of the precious metals. And there is no difficulty in supposing that they furnished the gold needed for the tabernacle without seriously impoverishing themselves. The silver, which was of small amount comparatively, appears ultimately to have been furnished in another way (Exodus 30:12-16; 38:25-28). The brass or rather bronze, for brass seems to have been unknown at this time, was small in amount (Exodus 38:29). And of no great value. It would have constituted no serious drain on the resources of the people.
The "gold" was needed mostly for everything in the Holy of Holies where God dwelt. All items had to be either 24 karat gold or 24 karat gold overlaid. The spiritual meaning of gold has to do with purity associated with God. There is no need for us to try to figure out where all this gold came from. We do know from Scripture that this nearly three million people spoiled the Egyptians and brought gold and other precious metals into the wilderness with them. Perhaps they also had gold and other precious items handed down from other generations.
The spiritual meaning of "silver" is redemption. Items associated with the tabernacle, other than in the Holy place were silver. The people came to be redeemed.
"Brass" has to do with judgment and strength.
Exodus 25:4 "And blue, and purple, and scarlet, and fine linen, and goats' [hair],"
"Blue, and purple, and scarlet": These colors were produced by dying the thread: blue from a shellfish, purple from the secretion of a murex snail, and crimson from powdered eggs and bodies of certain worms, which attached themselves to holly plants. Deriving different colored dyes from different natural sources demonstrates a substantial degree of technical sophistication with textiles and fabrics.
"Fine linen": Egypt had a reputation for excellence in producing finely twined linens.
The "blue", "purple" and "scarlet" probably were the colors of material. These three colors also have spiritual meanings and are known as God's special colors. "Blue" means heavenly, "scarlet", or red means life or blood and "purple" shows royalty. You see, all three have very important spiritual meanings. The spiritual meaning of "fine linen" is moral purity.
The Hebrew women were well-known for their weaving ability. This "goats' hair", probably was chosen for its strength and durability as were the "rams' skins" and "badgers' skins". Perhaps, it was chosen because of its water shedding ability as well.
Exodus 25:5 "And rams' skins dyed red, and badgers' skins, and shittim wood,"
"Rams' skins dyed red": With all the wool removed and then dyed, it resembled Moroccan leather.
"Shittim wood": A hard, durable, close-grained, and aromatic desert wood avoided by wood-eating insects. It was considered good for cabinet making, and could also be found in sufficient quantities in the Sinai Peninsula.
This "rams' skin dyed red" was probably because it could be seen inside the temple.
This "shittim wood" was chosen for its usefulness in making cabinets. Wood has to do with worldliness.
Exodus 25:6 "Oil for the light, spices for anointing oil, and for sweet incense,"
"Spices": For the many years of Bible history, Arabia was highly respected for the variety of balsams she exported.
The "oil for the light" was to be pure olive oil beaten. Olive oil is symbolic of the Holy Spirit of God. Of Course, Jesus is the Light as well.
The "spices" for the anointing oil were myrrh, sweet cinnamon, sweet calamus and cassia.
Exodus 25:7 "Onyx stones, and stones to be set in the ephod, and in the breastplate."
"Onyx stones": Sometimes thought to be chrysoprase quartz, a product known to the Egyptians and with which Israel was no doubt familiar. The LXX translated it as beryl.
"Onyx" is usually a black stone, today, and not a precious stone. The word that has been translated "onyx" indicates a bright precious stone. On these two stones (one for each side of the shoulder), were written the names of the twelve tribes of Israel.
The "ephod" was part of the garment of the High priest, this was his priestly robe. The color of the robe was blue. The "breastplate" worn over this robe had twelve precious stones set in it representing the twelve tribes of Israel. There was a pocket behind this breastplate next to the heart of the High Priest that contained the Urim and Thummim.
Some believe this was represented by a diamond engraved with the unspeakable name of God Almighty. "Urim" means lights, or fire and "Thummim" means perfections. These twelve stones on the breastplate were mounted in gold and there were four rows of three stones. Many of the precious stones were represented.
Verses 8-9: "Sanctuary ... tabernacle": There are 50 chapters in the Bible devoted to the tabernacle: 13 in Exodus; 18 in Leviticus; 13 in Numbers; two in Deuteronomy; and four in Hebrews. The final 16 chapters in Exodus are primarily devoted to the instructions and fashioning of the tabernacle. The amount of space devoted certainly demonstrates its importance to Israel's experience as a religious community. The above are two of the five different names or titles applied to the tabernacle in the Pentateuch. "Sanctuary" translates the Hebrew "miqdosh". It derives from a root meaning "be holy," and may have come into use because of the two parts into which the facility was divided; the Holy Place and the Most Holy Place.
This reinforces the notion of holiness or separation. The sanctuary testifies to the holiness of God by more than its structure. Aaron, the chief minister of the tabernacle, wore a diadem with the engraving, "Holiness to the Lord" (Exodus 28:36). This term lends an aura of the unapproachable and the distant. Though God was accessible to the people, the engraving reminded them that the tabernacle was no ordinary facility. The tabernacle was set apart and special to Yahweh. The second term, "tabernacle", translates the Hebrew "mishkan", "dwelling place." Notice that Yahweh says, "Let them make me a sanctuary; that I may dwell among them." It implies an active sense of dwelling.
When the tabernacle was completed, the signal that Yahweh had come now to inhabit it was the descent of the glory cloud (40:34-38). The ark was significant for more than being the depository for the law. The ark's cover represented the throne of God. Therefore, the ark was placed in the Most Holy Place of the tabernacle and symbolized God's presence. Also, the table of the bread of the presence (verse 30), on which were placed the 12 loaves, symbolized that the tribes were present before the Lord.
Exodus 25:8 "And let them make me a sanctuary; that I may dwell among them."
The predominate "type" of Christ in the Old Testament is the tabernacle. The New Testament authority for recognizing its typological significance is (Hebrews 9:1-24). Because the pattern for the tabernacle was designed by God, this has led some Bible scholars to conclude that even the minutest details of the tabernacle have a typological significance.
In describing the incarnation (John 1:14), John uses the word for dwelt, which has the idea of pitching a tent or tabernacle. The tabernacle was the sanctuary of God, described as His dwelling place (verse 8). Just as God lived in a tent in the wilderness, so the Son of God lived (and still lives), in a human body as the New Testament "tent." Today, the physical bodies of Christians serve as the temple (dwelling place), of the Holy Spirit (1 Cor. 16:19-20).
"I may dwell": The tabernacle, a noun derived from the verb "to dwell," was an appropriate designation for that which was to be the place of God's presence with His people. His presence would be between the cherubim and from there He would meet with Moses (verse 22).
"Sanctuary" means hallowed place or holy place. God's desire has always been to fellowship with His creation (mankind). God wanted them to build Him a place so He could be near them.
Exodus 25:9 "According to all that I shew thee, [after] the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make [it]."
"Tabernacle": The Pentateuch records 5 different names for the tabernacle:
(1) "Sanctuary," denoting a sacred place or set apart, i.e., holy place;
(2) "Tent", denoting a temporary or collapsible dwelling;
(3) "Tabernacle," from "to dwell," denoting the place of God's presence (as well as other titles);
(4) "Tabernacle of the congregation, or meeting"; and
(5) "Tabernacle of the testimony."
The original (that the pattern was copied by for the tabernacle), is in heaven. The Lord opened Moses' eyes and allowed him to see this tabernacle. It really doesn't matter whether this was a vision or an actual sighting. The main thing is that the Lord allowed him to see the structure and the furniture. When Moses viewed the tabernacle, the Lord implanted in his mind a lasting picture so that he would make no mistakes in reproducing it here on the earth.
Verses 10-22: The most prominent furnishing in the tabernacle was a small wooden chest (known as the "ark of the covenant"), that would contain the two tablets of the Law as the Lord's "Testimony". The ark was placed in the Most Holy Place (40:17-21), and was to be transported on a "frame" with "rings" and "poles" (25:13-15). No human was to touch it.
Exodus 25:10 "And they shall make an ark [of] shittim wood: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof."
Arôn, the word here rendered "ark," is an entirely different word from that previously so translated (in Genesis 6:14; Exodus 2:3), which is tebah. Arôn is properly a chest or coffer of small dimensions, used to contain money or other valuables (2 Kings 12:9-10; 2 Chron. 25:8-11). In one place, it is applied to a mummy-case (Genesis 1:26). Here it designates a wooden chest three feet nine inches long, two feet three inches broad, and two feet three inches deep.
The primary object of the ark was to contain the two tables of stone, written with the finger of God, which Moses was to receive before he came down from the mount (see Exodus 24:12 and compare Exodus 20:16). Sacred coffers were important parts of the furniture of temples in Egypt. They usually contained the image or emblem of some deity, and were constructed so as to be readily carried in processions.
This ark (box), was covered by gold inside and out, because it stayed in the presence of God. God cannot look upon anything that is not pure; this was the purpose of the gold. The box being gold inside was because it would contain a piece of manna which fell from heaven. This manna is symbolic of Jesus, who is the Bread of life.
It will also, contain Aaron's rod that bloomed, and the two stone tables of the Ten Commandments (Decalogue). It would be certain death for anyone touching the actual ark after Moses sets it up.
Most people understand this cubit to be 18 inches. Using that measurement, this box was 45 inches long, 27 inches wide and 27 inches high.
Exodus 25:11 "And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about."
"Pure gold": The technology of the day was sufficient to refine gold.
Exodus 25:12 "And thou shalt cast four rings of gold for it, and put [them] in the four corners thereof; and two rings [shall be] in the one side of it, and two rings in the other side of it."
Though the ark was not to be carried in procession, like Egyptian arks, yet it would have to be carried when the Israelites resumed their journeying. The four rings were made to receive the two "staves" or poles by which the ark was to be borne at such times on the shoulders of the priests (Exodus 25:13-14).
"In the four corners thereof": Literally, at the four feet thereof. The rings were to be affixed, not at the four upper corners of the chest, but at the four bottom corners, in order that the ark, when carried on men's shoulders, might be elevated above them, and so be in no danger of coming in contact with the bearers' persons. The arrangement might seem to endanger the equilibrium of the ark when carried; but as Kalisch observes, "the smallness of the dimensions of the ark rendered its safe transportation, even with the rings at its feet, not impossible."
Exodus 25:13 "And thou shalt make staves [of] shittim wood, and overlay them with gold."
Of the same wood the ark was made of (see Exodus 25:5), and overlay them with gold; cover them with plates of gold, so that they appeared to be all of gold, the wood not to be seen.
Only designated people would be able to touch the shittim wood poles covered with gold that the ark would be carried with. Picture in your mind, a box nearly four feet long, a little over two ft. wide, and two ft. high. These poles were longer than the ark and they hung in these gold rings attached to the sides of the box.
Exodus 25:14 "And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them."
This shows for what use the rings were; namely, to put the staves into them and the use of the staves thus put was.
"That the ark might be borne with them": Which staves overlaid with gold, and put into golden rings, figured the ministers of Christ, enriched with the gifts and graces of his Spirit, and possessed of the truths of the Gospel, more precious than gold and silver. Who bear the name of Christ, and carry his Gospel into the several parts of the world.
Exodus 25:15 "The staves shall be in the rings of the ark: they shall not be taken from it."
The staves were to remain always in the rings, whether the ark was in motion or at rest, that there might never at any time be a necessity for touching the ark itself, or even the rings. He who touched the ark imperiled his life (see 2 Samuel 6:6-7).
Exodus 25:16 "And thou shalt put into the ark the testimony which I shall give thee."
"The testimony": This designation for the two tablets of stone containing the Ten Commandments which were placed inside the ark explains why it was also called "the ark of the testimony" (verse 22), and shows why it was appropriate to call the whole structure "the tabernacle" or "the tent of the testimony." "The ark of the covenant of the Lord of all the earth" (Joshua 3:11), and "the holy ark" (2 Chron. 35:3), were alternative designations.
God was just telling Moses to leave the carrying poles in the rings on the side of the ark and later God would tell him what to put into the ark.
Verses 17-22: The "mercy seat" (Hebrew "to cover over, to make propitiation"), was the ark's lid, made of "pure gold." Here, within the Most Holy Place (Holy of Holies), between the cloud of the Lord's glory and the stone tablets of the Law, was the place of atonement where the Lord also promised to "speak with" and reveal His will for the people through Moses (29:42; 30:6, 36; Num. 7:89; Psalm 91:1). Today, God's people have access to God's presence through Jesus Christ (Heb. 10:19-25), our "mercy seat" (Rom. 3:25; 1 John 2:2). Because of Christ's shed blood, the throne of God is the believer's throne of grace.
Exodus 25:17 "And thou shalt make a mercy seat [of] pure gold: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof."
"Mercy seat" probably derives from the root meaning "to cover," or "to conceal." Thus, a covering of sin was symbolized until it was dealt with in fact by the atonement of Christ. But there is evidence that the verb is derived from a noun meaning "ransom," since it is parallel to the "redeem" ( pada) (in Psalm 49:7). The idea of "mercy seat" is incorrect, for the word is not related to mercy and of course it was not a seat. Further, the translation "mercy seat" does not sufficiently express the fact that the lid of the ark was the place where the blood was sprinkled on the Day of Atonement. "Place of atonement" would perhaps be more expressive. Note that the Septuagint is usually "hilasterion", "place or object of propitiation," a word applied to Christ (in Romans 3:25, 1 John 2:2 and 4:10).
The lid or cover of the ark was the "mercy seat" or the place at which atonement took place. Between the Shekinah glory cloud above the ark and the tablets of law inside the ark was the blood-sprinkled cover. Blood from the sacrifices stood between God and the broken law of God!
This seat was an exact cover for the box called the ark. Again, this was pure gold because it would be in the presence of God. This slab of pure gold that made up this seat would weigh 750 pounds or more. Gold is troy weight, so this slab had 9000 ounces of pure gold. That was not all of the gold in the Holy of Holies; this was just the mercy seat.
Exodus 25:18 "And thou shalt make two cherubims [of] gold, [of] beaten work shalt thou make them, in the two ends of the mercy seat."
"Cherubims": Forged as one with the golden cover of the ark were two angelic beings rising up on each end and facing one another, their wings stretching up and over forming an arch. Cherubim, associated with the majestic glory and presence of God (Ezek. 10:1-22), were appropriately woven into the tabernacle curtains and the veil for the Holy of Holies (26:1, 31), for this place was where God was present with His people. Scripture reveals them as the bearers of God's throne (1 Sam. 4:4; Isa. 37:16), and the guardians of the Garden of Eden and the Tree of Life (Gen. 3:24).
"Cherubim" in the Strong's Concordance means imaginary figure. These Cherubims were symbolic of the holiness of God, and they being on each side seem to indicate that these winged figures' duty was to guard the holiness of the ark. They faced each other overlooking the ark, but with bowed heads. Cherubims were mentioned (in Genesis 3:24) guarding the entrance to the Garden of Eden. Whatever these figures were, they were of heavenly nature and their purpose seems to be to protect something. These were not normal images of a man because they have wings. God dwells above them and between them. It was indicated (in Ezekiel 10:14-16), that these living creatures called Cherubims had four faces (symbolic of the four gospels).
Exodus 25:19 "And make one cherub on the one end, and the other cherub on the other end: [even] of the mercy seat shall ye make the cherubims on the two ends thereof."
The meaning seems to be that the Cherubims were not to be detached images, made separately, and then fastened to the mercy seat, but to be formed out of the same mass of gold with the mercy seat, and so to be part and parcel of it.
We do not know absolutely for sure what they were. We do know they are godly (made of gold). We do know they served God and in this case hovered over the mercy seat. If you think about it; Matthew, Mark, Luke and John do protect the teaching of the mercy of God.
Exodus 25:20 "And the cherubims shall stretch forth [their] wings on high, covering the mercy seat with their wings, and their faces [shall look] one to another; toward the mercy seat shall the faces of the cherubims be."
From whence it appears they were in the form of winged creatures, as the seraphim in Isaiah's vision, and the living creatures in those of Ezekiel and John. And their wings did not hang down by them, or on the side of them, but were stretched out upwards towards the heaven above their heads. Thus, denoting the readiness, agility, and swiftness of the ministers of the word to do the work and will of Christ, as well as their expectation of all the supplies of gifts and grace from him to enable them to do it.
"Covering the mercy seat with their wings": Which reached each other; though, as Jarchi says, between them and the mercy seat there was a hollow of ten hands' breadth; so high were they stretched upwards, though they met each other.
"And their faces shall look one to another": And which is expressive of the harmony, concord, and agreement of the true and faithful ministers of Christ one with another. Who all agree in preaching Christ, and him crucified, and in the several momentous and important doctrines of the Gospel.
"Towards the mercy seat shall the faces of the cherubim be": As before observed, it may denote their directing souls to Christ as the only way of salvation, keeping always in all their ministrations this great truth in view, atonement and satisfaction by the blood and sacrifice of Christ, and salvation alone by him. Which they make the rule of their ministry, and from which they never swerve, taking care not to deliver anything contrary to it, or which may serve to cast a veil over it.
These little cartoon drawings we see of cherubs are not correct. These figures, whatever they were, were awesome in appearance. As we said earlier, these two Cherubims (one on each end of the mercy seat), were to protect the mercy seat. This was a very Holy place, in that the presence of God was here. It seems their faces (although looking across the mercy seat toward each other), were bowed as well. We are not told if these figures were standing or sitting, but we do know that they had wings that covered the mercy seat.
Exodus 25:21 "And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee."
"The testimony" quite clearly designates the two tables of stone on which the Ten Words (Ten Commandments) were written (24:12; 31:28; 32:15; 34:29). These two tables represented God's covenant with Israel (34:27-28), and as such are called the "tables of the covenant" (Deut. 9:9).
God's laws never change. God Himself looks over them and protects them. This shittim wood box was to keep them in. This is the first mention that the mercy seat was to be placed on the top of the ark. The dimensions were slightly smaller than the top of the ark, so we had already assumed this would be where it would be put. The "testimony" included Aaron's rod that bloomed and testified of his ministry and the manna which testified of God's miraculous provision for mankind. The manna was of course, symbolic of Jesus Christ (who is the Bread of Life). The Ten Commandments were the testimony as well. God cared enough about mankind that He would give us laws to determine how to live successfully on this earth.
Exodus Chapter 25 Questions
1. What did God ask of the people in verse 2?
2. What conditions were attached to this?
3. What does 2 Corinthians 9:7 teach us?
4. What three hard metals were they to bring?
5. What are blue, scarlet, and purple?
6. What three animals' skins were required?
7. What was the anointing oil?
8. What were the precious stones for?
9. Where would the gold be used and why?
10. What is the spiritual meaning of gold?
11. What is "silver" symbolic of?
12. What is "brass" symbolic of?
13. What three colors are known as God's colors?
14. What does each color mean spiritually?
15. What does "wood" symbolize?
16. What was the light made from?
17. What was the "Ephod"?
18. Describe the breastplate.
19. What did God ask them to build so He could dwell with them?
20. What does it mean?
21. What was it to be patterned by?
22. What did God allow Moses to see?
23. What was the ark to be made of?
24. How long, wide, and high was the ark?
25. Why was it to be overlaid in gold inside and out?
26. What three things will this ark contain?
27. What was the penalty for touching the ark?
28. What was the mercy seat to be made of?
29. What was about the minimum weight of the mercy seat?
30. Where were the Cherubims to be?
31. What does Strong's Concordance say that "cherubim" means?
32. What do we know for sure about the cherubim?
33. What shall the Cherubims cover the mercy seat with?
34. Why is this such a Holy place, where the ark is?
35. What does "testimony" indicate?
Exodus 25:22 "And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which [are] upon the ark of the testimony, of all [things] which I will give thee in commandment unto the children of Israel."
The place of the Shekinah, or visible manifestation of God's presence, was to be between the two cherubim over the mercy seat. There God would meet His people, "to speak there unto them" (Exodus 29:42). Either literally, as when He answered inquiries of the high priest by Urim and Thummim, or spiritually, as when He accepted incense, and the blood of offerings, and prayers, offered to Him by the people through their appointed representatives, the priests. It was for the purpose of "meeting" His people that the entire tabernacle was designed. And hence its ordinary name was "the Tent of Meeting," unhappily rendered in the Authorized Version by the "tabernacle of the congregation" (see note on Exodus 27:21).
God did not want Israel to have an earthly king. God's plan was that He would rule the people Himself. Moses would come to the Holy of Holies and God would tell Moses what to tell the people. God's presence would be directly above the mercy seat, which covered the ark that contained the testimony. The Lord's desire was to fellowship with His people. The fact that the law was inside the ark and the mercy seat covered it and the blood of the Lamb was spread on the mercy seat; shows us that God wanted to have mercy on man instead of judgment. When God looks down, He sees the shed blood of the Lamb and has mercy.
Verses 23-30: Like the Ark of the Covenant, the "table" for the showbread was made of "acacia wood", a hardwood resistant to insects, and overlaid with gold. The 12 "loaves" of the "showbread" (literally "bread of faces"), represented each of the tribes of Israel (Lev. 24:5-9), and served to "remind" the Lord of His people. The bread also symbolized Christ as the Bread of Life (John 6:35, 48).
Exodus 25:23 "Thou shalt also make a table [of] shittim wood: two cubits [shall be] the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof."
The ark and mercy seat, which covered it, constituted the entire furniture of the inner sanctuary, or "Holy of Holies" (Exodus 40:20-21). When this had been shown to Moses the next thing to be done was to set before him the furniture of the outer sanctuary, or holy place. This consisted of three articles.
(1) The table of showbread, described in the present passage;
(2) The golden candlestick, described (in Exodus 25:31-40); and
(3) The altar of incense, described (in Exodus 30:1-10).
The "table of showbread" was a receptacle for the twelve loaves, which were to be "set continually before the Lord" (Lev. 24:8) as a thank-offering on the part of His people, a perpetual acknowledgment of His perpetual protection and favor. It was to be just large enough to contain the twelve loaves, set in two rows, being a yard long, and a foot and a-half broad. The vessels belonging to the table (Exodus 25:29), were not placed on it.
"Thou shalt also make a table of shittim wood": As the sanctuary or tabernacle was a house for God to dwell in, he would have the proper furniture of a house, as a table, candlestick, etc. This table was to be in the same place with the ark and mercy seat. They were set in the Holy of Holies, where there was nothing else but this in the holy place, on the north side of it (Exodus 26:35). Its principal use was to set the showbread on, as after mentioned, and was typical of Christ and communion with him, both in this life and that to come. There is the table of the Lord, to which his people are now admitted, where he sits down with them and they with him.
This "table" is 3 feet long, 18 inches wide and 27 inches high, made with shittim wood. This table of wood was symbolic of earthliness. It would have to be covered with gold.
Exodus 25:24 "And thou shalt overlay it with pure gold, and make thereto a crown of gold round about."
Like the ark (Exodus 25:11), and the altar of incense (Exodus 30:3), the table was to be overlaid with plates of gold. It was a species of altar, on which lay offerings to God, and, being close to the Divine Presence, required to be made of the best materials.
"A crown of gold round about": Rather a border or edging of gold, something to prevent what was placed on the table from readily falling off.
Here again in the presence of God, everything had to be pure gold of 24 karat overlay.
Exodus 25:25 "And thou shalt make unto it a border of a handbreadth round about, and thou shalt make a golden crown to the border thereof round about."
Which encompassed, kept together the feet of the table and seems to have been towards the bottom of it.
"A golden crown": Not the same mentioned before (Exodus 25:24), but another for further ornamentation to the table.
This was like a raised place about 6 inches wide of gold around the table.
Exodus 25:26 "And thou shalt make for it four rings of gold, and put the rings in the four corners that [are] on the four feet thereof."
Here, again, the "four rings of gold" were so the people who carried the table would not have to touch it.
Exodus 25:27 "Over against the border shall the rings be for places of the staves to bear the table."
Rather, opposite the band, or framing. The meaning is not very clear. If the framing had been at the bottom of the legs, we might have understood that the rings were attached to the table opposite the places where the "framing" was inserted into the legs. But the "framing" appears to have been halfway up the legs (see note on Exodus 25:25), while the rings were at the bottom. They could therefore have only been "opposite the framing" in a loose and vague sense.
Exodus 25:28 "And thou shalt make the staves [of] shittim wood, and overlay them with gold, that the table may be borne with them."
These poles went through the rings and the men carried them with the poles.
Exodus 25:29 "And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: [of] pure gold shalt thou make them."
"Deep vessels like "bowls," similar to the large silver vessels (or chargers), which were filled with fine flour, and formed part of the offerings of the Princes of Israel (Num. 7:13).
"Spoons": Rather, the small gold cups that were filled with frankincense in the offerings of the Princes (Num. 7:14), and represented on the table in the sculpture.
"Covers ... bowls": Or flagons and chalices, such as were used for the rite of the drink offering, which appears to have regularly accompanied every Meat offering (Lev. 23:18; Num. 6:15; 28:14). The subject is important in its bearing upon the meaning of the showbread. The corrected rendering of the words tends to show that it was a true Meat offering.
"To cover withal": The first part of the verse might be better rendered: And thou shalt make its bowls and its incense-cups and its flagons and its chalices for pouring out "the drink offerings."
These "dishes", like everything else that came in close contact with God, had to be pure 24 karat gold or 24 karat gold overlay. These were probably, the vessels in which the bread was brought to the table. These were also, the incense holders. Some of these vessels were used in the drink offerings.
Exodus 25:30 "And thou shalt set upon the table showbread before me always."
"Set on the table showbread": Each week a new batch of 12 loaves of bread was laid on a table on the north side of the Holy Place. The utensils for this table were also made of refined gold (verse 29). This "Showbread" was not set out in order to feed Israel's God, unlike food placed in pagan shrines and temples, but to acknowledge that the 12 tribes were sustained constantly under the watchful eye and care of their Lord. The bread was eaten in the Holy Place each Sabbath by the priest on duty (Lev. 24:5-9). The showbread is understood to typify the Lord Jesus Christ as the Bread which came from heaven (John 6:32-35).
Jesus is the Bread of Life. These loaves were to be a continuous offering. We must eat of the Bread of Life every day to be able to live victorious lives. Salvation is a daily walk. The Bread (Bible), must be consumed continuously to keep us on the right track.
Verses 31-40: The menorah, a most exquisite "lampstand of pure gold", was the only source of manmade light within the tabernacle. It pointed to Christ as the Light of the World (John 1:9; 3:19; 9:5; 12:46).
Exodus 25:31 "And thou shalt make a candlestick [of] pure gold: [of] beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same."
"Candlestick": Situated opposite the table of the showbread on the south side of the Holy Place stood an ornate candlestick, or menorah, patterned after a flowering almond tree. It provided light for the priests serving in the Holy Place. Care was taken, according to God's instructions (27:20-21; 30:7-8; Lev. 24:1-4), to keep it well supplied with pure olive oil so that it would not be extinguished. The candlestick is seen as typifying the Lord Jesus Christ, who was the true Light which came into the world (John 1:6-9; 8:12).
Here again, the Light of the world is Jesus Christ. This "candlestick" symbolizes Him and was all pure 24 karat gold. These "flowers", "knops", were decorations on the candlestick.
Exodus 25:32 "And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side:"
Out of the trunk or shaft, being beaten out of it.
"Three branches of the candlestick out of one side and the other three branches of the candlestick out of the other side". Jarchi takes what we render the "shaft" to be the lower part of the candlestick, from whence three feet went out below; and the "branch" or "cane", for it is in the singular number in the preceding verse, he takes to be the middle branch or trunk that went up from the middle of the foot upwards. And upon it was the middle lamp, in the form of a censer, to pour oil into the midst of it.
Then the six branches went out from the sides of that, here and there drawn obliquely, and went up to the height of the candlestick, which is the middle branch or cane. And they went up from the midst of that middle cane, one above another, the lowermost long, and that above it shorter than that, and the uppermost shorter than that. For the height of the tops of them were equal to the height of the middle cane, that is, the seventh, from whence the six went out.
This was just saying that there were six stems, besides the main stem which holds light. This made seven lights coming from this candlestick. In (Revelation), we read:
Revelation 4:5 "And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God."
Now whether this was the same or not we have no way of knowing. If it was the same, the seven holders of burning light symbolized the seven Spirits of God here, in the Holy place in the tabernacle.
Exodus 25:33 "Three bowls made like unto almonds, [with] a knop and a flower in one branch; and three bowls made like almonds in the other branch, [with] a knop and a flower: so in the six branches that come out of the candlestick."
There were three bowls or cups in the form of almond nuts to each branch, which were either to hold oil for the lamps, as before observed, or, as others think, to catch the snuff which fell from them. And there were a "knop", which, according to the signification of the word, was in the form of a pomegranate, and a flower, which the Targum of Jonathan renders a lily. And they are both in Scripture emblems of the saints endowed with the gifts and graces of the Spirit.
"And three bowls made like almonds in the other branch": On the other side of the candlestick, opposite to the former.
"So in the six branches that come out of the candlestick": There were the same number of bowls, with a knop and a flower in the rest of the branches, as in those mentioned.
This was just saying, that each stem that comes out of the main candlestick stand, had three decorations for the light stem. The shape of the light container was like an almond. Each was decorated with three knops and three flowers. This "knop" meant a wreath-like button. A decoration is the explanation of the knop.
Exodus 25:34 "And in the candlestick [shall be] four bowls made like unto almonds, [with] their knops and their flowers."
That is, in the trunk or body of it; the branches had but three apiece, but this being larger had four: and these were also made like unto almonds, with their knops and their flowers; as the bowls on the branches had with them.
Each stem had three decorations on the light stem, but the center had four places decorated one after the other.
Exodus 25:35 "And [there shall be] a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick."
According to Jarchi, from the middle of the knop (which was like a pomegranate, or, as others, like an apple), two branches were drawn from the two sides of it, here and there; so they teach in the work of the tabernacle. The height of the candlestick was eighteen hands' breadth: this clause is repeated twice in this verse, signifying there should be a knop under each of the three branches on one side, and three on the other side: for it follows:
"According to the six branches that proceed out of the candlestick": Out of the trunk of it (as in Exodus 25:32).
This was just explaining how this was put together. The buttons were on the bottom side of the bowls.
Exodus 25:36 "Their knops and their branches shall be of the same: all it [shall be] one beaten work [of] pure gold."
This should be made of the same metal, the same gold, and of the same mass.
"All of it shall be one beaten work of pure gold": Not made in parts, and then put and soldered together, but the whole candlestick in all its parts and branches were to be beaten out of one piece of gold.
This was to have no other metals or no alloy at all. This had to be 24 karat gold also.
Exodus 25:37 "And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it."
Literally, thou shalt make its lamps seven. Each branch, as well as the stem, was to have its own lamp. The Arch of Titus shows them to us as hemi-spherical bowls.
"They shall light" (see Note on Exodus 25:31-39 and compare Exodus 27:21; 30:8; Lev. 24:3).
These lights were never to go out. They were to burn continuously. This was symbolic of the fact that the power of Jesus in our lives shall never be diminished. He is a continuous light in our lives.
Exodus 25:38 "And the tongs thereof, and the snuffdishes thereof, [shall be of] pure gold."
"Tongs," or pincers, were required for trimming the wicks of the lamps, and removing loose portions; "snuffdishes" for receiving the fragments thus removed.
This "snuffdish" was something with which to pick up the fragments from the wicks. These tongs were used in trimming the wicks of the lamps. They too, were to be made of pure gold.
Exodus 25:39 "[Of] a talent of pure gold shall he make it, with all these vessels."
"Talent": The heavy common talent, used in New Testament times, was 58.9 kilograms (130 pounds).
Exodus 25:40 "And look that thou make [them] after their pattern, which was showed thee in the mount."
Or see that they are made by workmen employed.
"After their pattern, which was showed thee in the mount": From whence it appears, that as Moses was shown the model of the tabernacle, so also of the candlestick, and of all its appurtenances, and of every other vessel in it. And he is strictly charged to look carefully and diligently to it, that everything was done exactly according to the model he had a view of. In which everything was particularly described, and nothing was left to the will, humor, and fancy of men.
Hebrew 8:5.
He was not to vary in design, raw material or size, or even in the most minute point; but was to make everything exactly as he had seen, and by God's instruction.
The tabernacle and everything in it was God caring for mankind. This was a place where God met with man.
Exodus Chapter 25 Continued Questions
1. Where will God commune with Moses?
2. Who was to rule Israel?
3. How do we know that God wanted to have mercy on His people?
4. What was the table to be made of?
5. What were the dimensions of the table?
6. What covered the ark?
7. What was it made of?
8. How wide was the border on the table to be?
9. Where were the four gold rings to be mounted?
10. What were the rings used for?
11. What were all of the small vessels to be made of?
12. What were some of the things these vessels were used for?
13. Who is the Bread of Life?
14. Salvation is a _______ __________.
15. What metal was the candlestick to be made of?
16. Who is the Light of the world?
17. What were the flowers and knops?
18. How many light holders were on the candlestick?
19. What were they, perhaps, symbolic of?
20. What was different about the center stand and the six stems that branched off from it?
21. How often were the lights to burn?
22. What was the snuffdish for?
23. What was the use of the tongs?
24. What did God warn Moses to do?
25. What was the tabernacle and everything in it, really?
Verses 1-37: the detailed instructions of the "tabernacle" produced a place of strength and beauty. Each shape and shade and material had significance and meaning, some of which is unknown to us today. When the Hebrew people came to worship the Lord there, they were surrounded by symbols of His holiness and grace (Psalms 27:4; 84:1-2, 4).
"Cherubim" were everywhere in the tabernacle as reminders that God's angelic host stand ever ready to help (Heb. 9:5).
Exodus 26:1 "Moreover thou shalt make the tabernacle [with] ten curtains [of] fine twined linen, and blue, and purple, and scarlet: [with] cherubims of cunning work shalt thou make them."
"Ten curtains": The beauty of these curtains could be seen only from the inside, the thick outer protective covering of goats' hair drapes, and ram and porpoise skins (verse 14), hiding them from the view of anyone except the priests who entered.
The Greek word translated "tabernacle" means any habitation made of green boughs, skin and cloth. A tabernacle, in the realm of godly people, is a place to commune with God. There is a glorious tabernacle in heaven that we are all trying to reach. These ten curtains were to be made of linen. Their color would be blue, purple and scarlet. These Hebrew women were clever in weaving and the design of the cherubim was to be woven into the curtains.
We will take another look here, at the materials for the curtains. "Linen" symbolizes holiness and righteousness. "Blue" means heavenly and shows us God's love. "Red" and "purple" are godly colors as well. They show us God manifest in the flesh and red shows us the sacrifice of His blood. Purple shows royalty. These ten curtains were for the main tabernacle and not for the outer court.
Exodus 26:2 "The length of one curtain [shall be] eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure."
Or fourteen yards.
"And the breadth of one curtain four cubits": Or two yards; according to the common notion of a cubit being half a yard; but if, as Dr. Cumberland says, the Jewish and Egyptian cubit was three inches longer, this will make a considerable difference in the length and breadth of those curtains, especially in the former.
"And everyone of the curtains shall have one measure": Be of equal length and breadth.
Exodus 26:3 "The five curtains shall be coupled together one to another; and [other] five curtains [shall be] coupled one to another."
Five of the ten curtains were to be sewed together, and make as it were one curtain.
"And other five curtains shall be coupled one to another": The other five were to be joined together in like manner, and so made two large pieces of tapestry of fourteen yards long and ten broad, according to the common account of a cubit, but were much longer and broader.
This was saying that it took five curtains for each side of the tabernacle.
Exodus 26:4 "And thou shalt make loops of blue upon the edge of the one curtain from the selvedge in the coupling; and likewise shalt thou make in the uttermost edge of [another] curtain, in the coupling of the second."
The first large curtain, consisting of five sewed together, at the edge of that.
"From the selvedge in the coupling": Where it was to be coupled with the other great curtain; "loops" or "eyelet holes", were to be made.Tthese were not wove with the curtains, for they were not to be upon all of them, only at the two outermost of the largest ones, and therefore were made afterwards, probably with the needle.
"And likewise shall thou make in the uppermost edge of another curtain, in the coupling of the second": Loops also were to be made on the outermost edge of another curtain belonging to the second great curtain, where it was to be coupled with the first.
Exodus 26:5 "Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that [is] in the coupling of the second; that the loops may take hold one of another."
In the first great curtain, or in the outermost of the five that were sewed together.
"And fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second": As many also were to be made in the outermost of the second great curtain where it was to be coupled with the first.
"That the loops may take hold one of another": Or rather that they might answer to one another in both curtains; for the "loops" could not take hold of one another, only were made to meet together by the taches, hooks, or clasps put into them, next mentioned.
Exodus 26:6 "And thou shalt make fifty taches of gold, and couple the curtains together with the taches: and it shall be one tabernacle."
The Authorized Version gives the meaning best. The two curtains, each composed of five "breadths," were to be united by means of one hundred loops, fifty on each curtain, which were to be coupled together by fifty "taches" or clasps. The loops were to be of the "blue" material used generally in the textile fabrics of the tabernacle (Exodus 25:4; 26:1, 31, 36), and the "taches" or clasps were to be of gold. In this way, the covering of the mishkan was to be completed.
God is showing us in these couplings, that the church is one. This oneness cannot be done by man, but is rather in the Spirit (done by heavenly hands), God Himself. The blue symbolizes heavenly and the gold couplings show us God. The unity of the church is through the workings of God. This tells us that both sides were the same, fifty on each side. Fifty means jubilee and the setting of the captives free.
Exodus 26:7 "And thou shalt make curtains [of] goats' [hair] to be a covering upon the tabernacle: eleven curtains shalt thou make."
"Eleven curtains": The extra length of the outer drapes doubled as a covering for the front and back of the tabernacle structure (verses 9-13).
Exodus 26:8 "The length of one curtain [shall be] thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains [shall be all] of one measure."
The breadth of them is the same with the linen curtains, but the length of them two cubits more. The reason of which was, that they might hang down lower on either side and better preserve them from any injury.
"And the eleven curtains shall be all of one measure": As to length and breadth.
This was saying each curtain was 45 feet by 6 feet. This covering of "goats' hair" could have been made from the skins of the goats sacrificed for sin offerings. At any rate, these skins symbolized the removal of our sins by the Lord Jesus. This was perhaps, why the goats' hair was used. The second goat of the sin offering was a scapegoat. The sins of the people were put on him and he was driven from the city, while the first goat was killed as a sin offering.
Jesus took our sins upon His body. He became sin for us. We are free from sin, because we took on His righteousness in place of our sins. This goat hair covering went over the linen.
Exodus 26:9 "And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle."
The additional "breadth" was to be doubled back upon itself, so giving a sort of finish to the roof in the front of the structure.
This is saying that each side had five of these curtains and the sixth of one side went to the front of the tabernacle.
Exodus 26:10 "And thou shalt make fifty loops on the edge of the one curtain [that is] outmost in the coupling, and fifty loops in the edge of the curtain which coupleth the second."
Just in like manner, and in the same place where they were ordered to be put on the linen curtains, only these are not said to be of blue, but perhaps were wrought with goat's hair. And fifty loops in the edge of the curtain which coupleth the second. These loops were set on each of the curtains where the two large pieces were to be coupled together.
Exodus 26:11 "And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together, that it may be one."
As these curtains were coarser, and the loops, so the taches, hooks, or clasps, were made of heavier metal, but answered the purpose of joining and coupling together fully as well. And put the taches into the loops; one end of the hook or clasp into the loop on one of the curtains, and the other end of the hook or clasp into the loop on the other curtain answering to it. And couple the tent together, that it may be one. That the tent or covering over the tabernacle might be one, as the tabernacle by the like means was (Exodus 26:6).
"Brass" has to do with judgment. These connectors next to this goats' hair (sacrifice for sin), truly went together. Fifty is a spiritual number which has to do with Jubilee and Pentecost. In all of these things combined, we can see God is the Judge. We have been judged guilty. The goat was sacrifice for sin. God accepted the substitute and we have been set free from sin and death.
Exodus 26:12 "And the remnant that remaineth of the curtains of the tent, the half curtain that remaineth, shall hang over the backside of the tabernacle."
Even after the doubling back, the goat's hair covering would be half a breadth wider than the linen one. This half-breadth was to be allowed to hang down at the back of the tent.
Exodus 26:13 "And a cubit on the one side, and a cubit on the other side of that which remaineth in the length of the curtains of the tent, it shall hang over the sides of the tabernacle on this side and on that side, to cover it."
The measure of the entire tabernacle-cloth was about 60 foot by 42. That of the tent-cloth was about 67 foot by 45. When the latter was placed over the former, it spread beyond it at the back and front about 3 ft. (the "half-curtain," Exodus 26:9, 26:12), and at the sides 18 inches.
We see this covering was like a tent and goes over, as well as around the tabernacle.
Exodus 26:14 "And thou shalt make a covering for the tent [of] rams' skins dyed red, and a covering above [of] badgers' skins."
This was a covering that was put over the curtains of goats' skin. But whether it went all over them, or only upon the roof of the tabernacle they covered, to keep out the rains from soaking through, is not certain, nor very evident. Jarchi thinks the roof was only covered with this covering of rams' skins; but others think it more reasonable that the whole was covered with them to preserve from dust and rain.
"And a covering above of badgers' skins": Of these skins (see Exodus 25:5), this was a fourth covering of the tabernacle. The first was of linen curtains, the second of goats' hair, the third of rams' skins, and the fourth of badgers' skins, which seems to have been thicker and courser, since shoes were made of them (Ezek. 16:10).
These "rams' skins dyed red" depicted the blood that Jesus shed for our sins. The "badgers' skins" had to do with the outward appearance not being beautiful. All of these skins had something to do with Jesus' sacrifice for us. It was written of Jesus:
Isaiah 53:2-4 "For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, [there is] no beauty that we should desire him." "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were [our] faces from him; he was despised, and we esteemed him not." "Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted."
We can easily see that outward appearance was not what made Jesus beautiful to us, but what was within. This was what we should see in the badgers' skin here.
Verses 15-29: The frame or trellis work, on which the curtains and outer coverings were draped, also received precise instruction. The portability of the whole structure was obvious. Throughout the wilderness wanderings, it could be quickly dismantled and readied for transport, and just a rapidly re-erected.
Exodus 26:15 "And thou shalt make boards for the tabernacle [of] shittim wood standing up."
The various coverings which have been described had it for their object to roof over and protect an oblong chamber or "dwelling," within which God was to manifest Himself and to be worshipped. The directions which follow (Exodus 26:15-33), are for the construction of this chamber. It was to be enclosed by boards of shittim wood, fifteen feet high by two feet three inches wide, which were to be plated with gold, and made to stand upright by being inserted into solid sockets of silver. The two sides were to contain, each of them, twenty such boards, and thus to be forty-five feet long, while the connecting wall was to be composed of six such boards, together with two corner posts (Exodus 26:23), giving it a length, probably, of ten cubits, or fifteen feet.
"Boards . . . of shittim wood": On the possibility of boards fifteen feet long by two feet three inches wide being cut from the Acacia seyal (see the note on Exodus 25:5).
Exodus 26:16 "Ten cubits [shall be] the length of a board, and a cubit and a half [shall be] the breadth of one board."
Each board would therefore be about 15 ft. long and 27 inches wide.
Exodus 26:17 "Two tenons [shall there be] in one board, set in order one against another: thus shalt thou make for all the boards of the tabernacle."
Every board was to be so cut and shaped at the lower end of it, as to have, as it were, "two hands", as in the original, to enter into, lay hold on, and fasten in mortises.
"Set in order one against another": At a proper distance from each other, as the rounds of a ladder.
"Thus shalt thou make for all the boards of the tabernacle": Each one was to have two tenons.
These boards that support the sides of the tabernacle were 15 ft. high and 27 inches wide. These "tenons" were like dowel pins that fit them together. These boards made of wood were to strengthen the sides of the tabernacle.
Exodus 26:18 "And thou shalt make the boards for the tabernacle, twenty boards on the south side southward."
As in the manner which has been described so in numbers as follows:
"Twenty boards on the south side southward": Which being a cubit and a half broad, made the length of the tabernacle fifteen yards according to the common account; but if these were cubits of twenty one inches, then its length was much greater.
These "twenty boards" 27 inches each, would cover 45 feet which was exactly the length of the tabernacle per side. The whole tabernacle was 45 feet by 15 feet. Fifteen by 30 was the Holy place and 15 by 15 the Most Holy place. The Holy place and the Most Holy place together (which made up the tabernacle) were 45 feet by 15 feet.
Exodus 26:19 "And thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons."
Each "socket" was to receive one of the "tenons." As there were twenty boards (Exodus 26:18), and two tenons to each board (Exodus 26:17), the sockets had to be forty.
"Silver" is symbolic of redemption. There was redemption between God and the sinful earth out there in the wilderness. These sockets were on the ground under the boards.
Exodus 26:20 "And for the second side of the tabernacle on the north side [there shall be] twenty boards:"
The direction of the tabernacle was east and west. At the east end was the entrance into the holy place, and at the west end the holy of holies; and the two sides were north and south; and as on the south side, so on the north.
"There shall be twenty boards": Just the same number as the laws of building required.
Exodus 26:21 "And their forty sockets [of] silver; two sockets under one board, and two sockets under another board."
Answerable to the twenty boards, for their two tenons to be placed in as in mortises. Two sockets under one board, and two sockets under another board. And so under all the boards on the north side as on the south.
These were more literally bases or foundations. Each base weighed a talent, that is, about 94 lbs. (see Exodus 38:27), and must have been a massive block. The bases formed a continuous foundation for the walls of boards, presenting a succession of sockets or mortises (each base having a single socket), into which the tenons were to fit. They served not only for ornament but also for the protection of the lower ends of the boards from the decay which would have resulted from contact with the ground.
This was a repetition (of verses 18 and 19), except it was on the opposite side of the tabernacle.
Exodus 26:22 "And for the sides of the tabernacle westward thou shalt make six boards."
Or the ends of it, on the east and west, and this account begins at the west.
"Westward thou shalt make six boards": So that the breadth of the tabernacle was but nine cubits, or four yards and a half, according to a common cubit. But two boards more placed at the two corners of the sides, next observed, added to the breadth of it.
Exodus 26:23 "And two boards shalt thou make for the corners of the tabernacle in the two sides."
Which were of another fashion than the former, as may be gathered both from the distinct nomination and use of them, and from the laws of building. And whereas the rest were but single boards, these were double, for greater strength and for the convenience of joining them together.
In (verse 22, this covered 13 1/2 feet of the 15 feet); so (in verse 23), the boards in the corners connected the west and the north and south sides.
Exodus 26:24 "And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring: thus shall it be for them both; they shall be for the two corners."
At the bottom of the boards or planks.
"And they shall be coupled together above the head of it unto one ring": At the top of the boards there was a ring, to which they were coupled and fastened, and so at the bottom of them, though not expressed. Some understand this of all the planks, both at the two sides and at the west end; but it seems rather to respect only the corner planks, since it follows:
"Thus shall it be for them both, they shall be for the two corners": Which were coupled and joined alike at each corner as if they were twins, as the word used signifies. Or the meaning is, that these were double boards, and so like twins, which were so closely put together that they seemed but one board. This was done so that the corners might be thicker and stronger. This Added for the greater overall firmness of the building.
This was just telling that these two corners were connected to the sides by coupling them at the top and bottom.
Exodus 26:25 "And they shall be eight boards, and their sockets [of] silver, sixteen sockets; two sockets under one board, and two sockets under another board."
Six were at the west end and one at each corner, northwest and southwest.
"And their sockets of silver, sixteen sockets": The same as those for the boards on both sides north and south. They were of the same metal, silver; and they were two under one board, to receive its two tenons as follows:
"Two sockets under one board, and two sockets under another board": And so, under all eight, and which sockets joining with those of the two sides, and in all made ninety six, were the basis and foundation of the tabernacle. And was a figure of Christ, the only foundation of his church and people. And the several tenons of the boards joined into those sockets of silver may denote the union of the members of Christ and ministers of his word to him. And their dependence on him.
This "eight" was the six plus the two corner boards.
Exodus 26:26 "And thou shalt make bars [of] shittim wood; five for the boards of the one side of the tabernacle,"
The corner boards appear to have been of such width, and so placed, as to add 18 in. to the width of the structure, making up with the six boards of full width (Exodus 26:22), about 15 ft. in the clear (see Exodus 26:18). The "ring" was so formed as to receive two bars meeting "beneath" and "above" at a right angle.
Exodus 26:27 "And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides westward."
Suppose the north, these bars were disposed of in the same manner as those on the south side.
"And five bars for the boards of that side of the tabernacle": Or the end of it, the west end, as follows:
"For the two sides westward": That is, the two corners at the west end, the southwest and the northwest corners. And these five bars reached from the one to the other, two at the upper part of the boards, and two at the lower part, and one in the middle.
Exodus 26:28 "And the middle bar in the midst of the boards shall reach from end to end."
Not within the thickness of the boards, as the Jews conceive, but in the length of them; as appears.
Exodus 26:29 "And thou shalt overlay the boards with gold, and make their rings [of] gold [for] places for the bars: and thou shalt overlay the bars with gold."
Not merely gild them, but cover them with thin plates of gold. And which, because it would take up a great quantity of gold, and make the boards very heavy, unless the plates were very thin, when they were taken down and carried from place to place. Some have thought they were only glided.
"And make their rings of gold, for places for the bars": These were made of solid gold, and were as staples to let the bars into: and, according to Jarchi, there were two rings to every board.
"And thou shalt overlay the bars with gold": Cover them with plates of gold. And these bars and staples of gold show how compact and firm the church of God is, through his almighty power, as well as how glorious and splendid it is by his grace.
These gold plated shittim wood poles fit into the gold rings to strengthen the walls of the tabernacle. As we have said before, this wood (worldly), could not be exposed in the near presence of God, so they had to be pure gold plated.
Exodus 26:30 "And thou shalt rear up the tabernacle according to the fashion thereof which was showed thee in the mount."
"According to the fashion": Again (25:40), the warning was sounded that the blueprint must be carefully followed. Nothing was to be left to human guesswork, no matter how skilled the craftsmen might have been.
This tabernacle was fixed where it could be quickly assembled or disassembled. These dowels in each board just fit together tightly and the poles gave it extra strength, when they were run through the gold rings. Moses was cautioned again, that the tabernacle must be raised the same way every time, just like he had been shown by God.
Verses 31-34: A veil, similar in design to the inner curtains (see note on 26:1), divided the tabernacle into the Holy Place and the Most Holy, or literally the Holy of Holies.
Exodus 26:31 "And thou shalt make a veil [of] blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made:"
The use of this, as follows, was to divide the holy place from the most holy place in the tabernacle. It has its name from hardness, it being very stiff and strong, for it was made of thread six times doubled, and was four fingers thick, as the Jewish writers say. This vail may represent the sin of man, which separates between God and man, was removed by the death of Christ when the vail was rent, and so the way to heaven opened. Or the obscurity of the legal dispensation, the Gospel being veiled under the shadows of the law, and the way into the holiest of all then not so manifest, and particularly the ceremonial law, which separated between Jew and Gentile. And is now abolished by the death of Christ. Or rather it was typical of the human nature of Christ, his flesh, called in allusion to it the vail of his flesh (Heb. 10:20).
"Of blue, and purple, and scarlet, and fine twined linen of cunning work": It seems to have been made of the same materials, and in the same curious manner of workmanship with the curtains of the tabernacle (Exodus 26:1). And was itself no other than a curtain, and so it is interpreted by some Jewish writers. It being made of "fine linen" denotes the purity of Christ, of his nature, life, and righteousness; of "twined linen". His strength, courage and steadiness; "of blue, purple, and scarlet". The several graces of the Spirit, with which his human nature was adorned, his flaming zeal for his Father's glory and the good of his people. His bloody wounds, sufferings, and death, the preciousness of his blood, the dignity of his person, and his glorious exaltation. Purple and scarlet being the colors wore by kings.
"With cherubim shall it be made": Signifying either the ministration of angels to him in his incarnate state, or the mission of Gospel ministers by him (see Psalm 139:15).
Exodus 26:32 "And thou shalt hang it upon four pillars of shittim [wood] overlaid with gold: their hooks [shall be of] gold, upon the four sockets of silver."
For it was ten cubits long, and as many broad; and being of such a stiffness and thickness as it was, required so many pillars to support it. These pillars may signify the deity of Christ, which is the support of his human nature, and in which it has its personal subsistence, and gives all its actions and sufferings virtue and efficacy. And being of "shittim wood", which is incorruptible, may denote his eternity, and being covered with gold, his glory.
"Their hooks shall be of gold": Which were upon the tops of the pillars on which the vail was hung: and the pillars were:
"Upon the four sockets of silver": Which were properly the pedestals or feet of the pillars; and these sockets, into which the pillars were let and placed, and the hooks the vail hung by, may hint to the union of the two natures in Christ. Who is God and man in one person, God manifest in the flesh (see SOS 5:15).
Here, we see the "silver" was on the ground between God and the sinful earth. This "veil of blue, purple, scarlet and fine twined linen" was symbolic of Jesus' flesh.
(Hebrews 10:20), tells us explicitly that this veil symbolizes Jesus' flesh.
Hebrews 10:20 "By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;"
We spoke earlier about "blue", "purple" and "red" being God's special colors, and "linen" means righteousness; so it is not difficult to see the symbolisms here.
Exodus 26:33 "And thou shalt hang up the veil under the taches, that thou mayest bring in thither within the veil the ark of the testimony: and the veil shall divide unto you between the holy [place] and the most holy."
The "taches" meant are the links whereby the two portions of the inner covering were connected together (Exodus 26:6). If "under the taches" means directly under them, we must regard the mishkân as divided into two chambers of equal size. It is possible; however, that "under" may be used with some vagueness, and that the "Holy of Holies" may in the tabernacle, as well as in the Temple, have been only half the size of the outer chamber.
This "veil" was between the holy place and the most holy place and no one entered there, except the high priest. The high priest had to be properly attired and bring blood to put on the mercy seat. If the high priest entered unworthily, God killed him.
Exodus 26:34 "And thou shalt put the mercy seat upon the ark of the testimony in the most holy [place]."
The sole furniture of the most holy place, or "Holy of Holies," was to be the ark, with its covering of the mercy-seat. In the "Holy Place" without the vail were to be the "table of shewbread" against the north wall, and the "golden candlestick" opposite to it, against the south wall. Intermediate between them, but advanced nearer the vail, was to be the "golden altar of incense" (Exodus 30:6; 40:26), which, however, is not here mentioned.
The only furniture in the Holy of Holies was the Ark of the Covenant. As we said before, the ark was like a box. It was covered inside and out with 24 karat gold. It contained the stones the Ten Commandments were written on, the Manna and Aaron's rod that bloomed. The ark was covered with the mercy seat which was 24 karat solid gold. The Cherubims overlooked the mercy seat. The presence of God was between the Cherubims above them and the mercy seat.
Exodus 26:35 "And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side."
The table of shewbread (see Exodus 25:23). This was not to be within the vail, but without it, in the holy place. And the candlestick opposite the table, of which (see Exodus 25:31). Signifying, that in the church of God, in the present state of things, which the holy place was an emblem of (there are both food and light); the candlestick was placed.
"On the side of the tabernacle, toward the south": According to Jarchi, two cubits and a half from the side of it:
"And thou shalt put the table on the north side": Of the tabernacle, directly opposite the candlestick, two cubits and a half from the south side, as the same writer says.
We see that the candlestick of beaten gold and the table covered with 24 karat gold (which held the twelve loaves of bread) were just outside the veil and were in the Holy Place. We said before the candlestick and the bread were both symbolic of Jesus. Jesus, when He died on the cross, tore the temple curtain in two from the top to the bottom and opened the way into the Most Holy Place for you and me.
Exodus 26:36 "And thou shalt make a hanging for the door of the tent, [of] blue, and purple, and scarlet, and fine twined linen, wrought with needlework."
"Hanging": Another curtain or veil, without the embroidered cherubim motif, was made to cover the entrance way into the Holy Place.
"The door of the tent": This was a tent of meeting. Here the people's representatives, the priests and Moses in particular, met with Yahweh and He with them. Here the dispute between Aaron, Miriam and Moses was arbitrated (Num. 12:4). The instruction about the daily offerings state that at the door of the tent of meeting the lambs shall be offered morning and evening, and "where I will meet you, to speak there unto thee" (29:42).
Here Yahweh spoke with Moses "face to face, as a man speaketh unto his friend" (Exodus 33:9-11). He also met with the people here: "and there I will meet with the children of Israel" (Exodus 29:43). It seems that individuals could hear from Yahweh in response to their seeking Him at the door of meeting (in Exodus 33:7). This is the place where the entire contents of Leviticus are represented as being delivered to Moses by Yahweh (Lev. 1:1). This was the place where Yahweh and His people met. All had access to Him.
Exodus 26:37 "And thou shalt make for the hanging five pillars [of] shittim [wood], and overlay them with gold, [and] their hooks [shall be of] gold: and thou shalt cast five sockets of brass for them."
One at each corner of the entrance into the tabernacle, and the other three at a proper distance from each other, so as to make four ways for the priests to enter in at. As there might very well be, since there was a breadth of ten cubits, or five yards or more.
"And overlay them with gold": With plates of gold, for a gild would soon wear off by continual use in passing in and out. This is to be understood not of the whole pillars, but of the chapiters, heads, tops, or knobs of them, and of their fillets or girdles. In some parts of them the wood appearing, as is plain from Exodus 36:38.
"And their hooks shall be of gold": On which the hanging, covering, or vail was hung.
"And thou shalt cast five sockets of brass for them": For the pillars to stand upon them, and were of a harder metal than those on which the pillars for the vail before mentioned. That being the entrance into the holy of holies, where the divine Majesty dwelt, this into the holy place where the priests did their service.
Jesus is the door to heaven, there is no other way. We see Jesus, here in this curtain. This time it showed Him as the door. The "sockets of brass", showed that Jesus is the Judge of the world. The number five indicates grace. In (Isaiah chapter 9), we read of the five names of grace for Jesus.
Isaiah 9:6 "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace."
This curtain was held up by five pillars (these names).
Exodus Chapter 26 Questions
1. What kind of material were the ten curtains of the tabernacle made of and what colors?
2. What does "tabernacle" mean?
3. What does "linen" symbolize?
4. What does "blue" symbolize?
5. What does the "red" color show us?
6. How long should each curtain be in verse 2?
7. Where were the loops of blue to be taken from?
8. How many loops and taches should be connected?
9. The unity of the church is through ___________.
10. The curtains of goats' hair were what size?
11. What did the goats' hair symbolize?
12. What was the second goat of a sin offering called?
13. This sixth curtain, that was to be doubled in the forefront of the tabernacle, was what?
14. What does "brass" have to do with?
15. What does the number fifty mean? (Two things)
16. In verse 12, the covering was like a _________.
17. The rams' skins were dyed what color?
18. What was the last skin covering outside the tabernacle?
19. What did these red rams' skins depict?
20. What makes Jesus beautiful to believers?
21. What was the length and breadth of the wall boards?
22. What were they made of?
23. What were the tenons?
24. Twenty boards, 27 inches, will cover what space?
25. What were the dimensions of the whole tabernacle?
26. What were the forty sockets under the boards made of?
27. What does that mean to us?
28. These gold plated shittim wood poles helped in what way?
29. What was the veil between the Holy Place and Most Holy Place made of?
30. What was it symbolic of?
31. Who could enter?
32. What must he have with him?
33. Where were the candlestick and the table of shewbread located?
34. This hanging for the tent door showed us what?
35. Name five names of Jesus that shows us His grace
Verses 1-18: Here are instructions for the outer courtyard ("court") of the tabernacle. Because this is where animal sacrifices were offered. Only the pieces that the priests needed for this duty were placed here: the "altar" of burnt offering (30:28; Lev. 4:7), also known as the bronze altar (38:30), and the bronze basin (40:6-7), for washing. The altar was quite large (about 7-1/2 feet square and 4-1/2 feet high), despite the fact it had to be portable.
Exodus 27:1 "And thou shalt make an altar [of] shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof [shall be] three cubits."
"Altar": The largest piece of equipment, also known as the "altar of burnt offering" (Lev. 4:7, 10, 18), was situated in the courtyard of the tabernacle. It was covered, not in gold as the items inside the Holy Place, but in bronze. Like the other pieces of furniture and equipment, it was also built to be carried by poles (verses 6-7).
This altar was 7 1/2 feet square and 4 1/2 feet high.
Exodus 27:2 "And thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass."
"The horns of it" (the altar): The bronze altar of burnt offering was also an altar with horns. An excellent example of such a horned altar has been discovered at Beer-sheba, dating to the eighth century B.C. In (Leviticus 4:7, 10, 18), this altar is named "the altar of burnt offering." The position of this altar near the entrance of the main court indicates very clearly the absolute necessity for blood atonement before real fellowship can be initiated with an infinitely holy God. The slaughter of animals was a vivid reminder to Israel that sin indeed requires a high price. The horns were used to bind the sacrificial animals (Psalm 118:27).
"Brass" has to do with judgment. The brazen altar was the first thing a person came to when he entered the court. A person who comes to God has to go to the place of repentance first. You cannot truly worship God until you realize you have sinned, repent, be saved and then worship God. The place of repentance was before the place of baptism. This altar was outside the holy place in the outer court. When someone would sin, he would run to this place, grab hold of these horns of mercy and beg for forgiveness.
Even the priest on the way to the sanctuary had to pass by this brazen altar. This was a place of purging away sin. There was an altar in the holy place, but an individual could not go to that altar. This brazen altar was available to everyone. These "horns" on the corners of this altar showed God's strength, not man's. This altar not only made man conscious of his sin, but was a place where man could come and make peace with God. This altar, in that sense, was symbolic of the cross of Jesus which does the same thing. We Christians find our place of repentance at the cross of Jesus.
Exodus 27:3 "And thou shalt make his pans to receive his ashes, and his shovels, and his basins, and his fleshhooks, and his firepans: all the vessels thereof thou shalt make [of] brass."
All the altar's utensils and accessories were also made of bronze, not gold.
Everything to do with this brazen altar was of the very same metal. These instruments did not need to be gold, because they would not be used in the Holy Place or the Most Holy Place.
Exodus 27:4 "And thou shalt make for it a grate of network [of] brass; and upon the net shalt thou make four brasen rings in the four corners thereof."
Or "sieve", as (in Amos 9:9), it was a plate of brass with holes in it, to let through either the blood that drained from the parts of the sacrifice. Or the ashes of it; for this was the focus or hearth, on which the sacrifice and the wood were laid and burnt. This, according to the Targum of Jonathan on (Exodus 38:4), was to receive the coals and bones which fell from the altar. And so may denote the purity of Christ's sacrifice, which was offered up without spot to God. And the use of him as the altar to sanctify our gifts, and take away the sins of our holy things.
"And upon the net shalt thou make four brazen rings in the four corners thereof": By which, with chains put into them. The grate was fastened to the four horns of the altar, and the use of them was to let it down and hang in the middle of the altar, and to take it up when there was occasion for it. Though some think these rings were not "in" the grate, but "by" it, as the particle may be rendered, a little lower than that, on the sides of the altar. Into which the staves after mentioned were put, and with which the altar was carried when removed from place to place.
This was just explaining the rings in the four corners to carry it with and also, the grate to place the sacrifice on.
Exodus 27:5 "And thou shalt put it under the compass of the altar beneath, that the net may be even to the midst of the altar."
That is, the grate was to be put within the square compass of the altar, in the hollow part of it, for the wood and sacrifice to be laid upon it.
"That the net may be even to the midst of the altar": And as the altar was three cubits high, this net or grate was let down by chains to its rings a cubit and a half, and being of such a depth was capable of containing a great deal.
The "compass" here, was probably some sort of circle around the altar. Whether ornamental or to catch the residue to keep it from falling off the altar, was not indicated. Anything we might say about this would be pure guessing.
Exodus 27:6 "And thou shalt make staves for the altar, staves [of] shittim wood, and overlay them with brass."
Like those that were made for the ark, and for the same purpose.
"And overlay them with brass; with plates of brass": Whereas those for the ark were overlaid with gold.
Exodus 27:7 "And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it."
Not into the rings of the grate, as Jarchi and others. Though Dr. Lightfoot thinks these came out of each corner through the altar frame. And hung out of the frame, and in these the staves being put, made the frame and the grate sure together, and so they were also carried together. But it seems rather, that as the grate had rings peculiar to that, to let it down and take it up, and with which it was carried, with a purple cloth covered over it (Num. 4:13). So the altar had rings peculiar to that on the sides of it, into which these staves were put.
"And the staves shall be upon the two sides of the altar, to bear it": And which shows that the rings into which these were put were not the rings of the grate, for they were at the four corners of it, which hung upon the four horns of it. Whereas the staves were on the two sides of it, in order to bear it from place to place, this was done by the Levites. This was typical of the ministers of the Gospel bearing the name of Christ. And spreading the doctrine of his sacrifice and satisfaction, in the world, which is the main and fundamental doctrine of the Gospel.
These "staves" as we have said before, were just poles that were slipped through the rings and people got hold of the poles and carried the altar. This brazen altar and everything about it matched. Brass was to be used with brass. This did not come in direct contact with God and was not necessary to be made of gold.
Exodus 27:8 "Hollow with boards shalt thou make it: as it was showed thee in the mount, so shall they make [it]."
The frame of it being made of boards of shittim wood, there was nothing within but the grate, which was put within the square, down into the middle of it, and so was light of carriage. Though the Targum of Jonathan, and other Jewish writers, represents this hollow as filled up with dust and earth. To answer to the altar of earth Moses was before bid to make; but this seems quite contrary to the present direction. The hollowness of the altar may denote the emptiness of Christ when he became a sacrifice. He emptied himself, as it were, when he became incarnate, of all his greatness, glory, and riches, and became humble and poor for the sake of his people, that they through his poverty might be made rich (Phil. 2:7).
"As it was showed thee in the mount, so shall they make it": Or, "as He showed thee", that is, God. Moses had a model of this altar showed him, and he was to be careful to instruct the workmen, and see to it, that they built it exactly according to the model.
This "Hollow" here, was probably speaking of the altar where the offering was sacrificed. Probably dirt or sand was put in this hollow and the sacrifice was placed above that. At any rate, this altar was hollow in the middle.
Verses 9-19: The tabernacle courtyard ("court"), was a rectangle outlined by a wall of curtains ("hangings"), and posts (20 on the south side, 20 on the north, and 10 on the west end). These curtains, which were nearly 8 feet tall, blocked public view into the courtyard.
Exodus 27:9 "And thou shalt make the court of the tabernacle: for the south side southward [there shall be] hangings for the court [of] fine twined linen of a hundred cubits long for one side:"
"The court of the tabernacle": The dimensions of the rectangular courtyard space, bordered by curtains and poles around the tabernacle were also precisely given (verses 9-19; 150 feet by 75 feet). The outer hangings were high enough, 5 cubits or 7.5 feet, to block all view of the interior of the courtyard (verse 18). Entry into the courtyard of God's dwelling place was not gained just generally and freely from all quarters.
The long part of this outside court was a wall of linen 150 feet long.
Exodus 27:10 "And the twenty pillars thereof and their twenty sockets [shall be of] brass; the hooks of the pillars and their fillets [shall be of] silver."
On these pillars the hangings, rails, or curtains were set upon, and they were for one side, the south side. In number twenty. And so must stand five cubits, or two yards and a half or more, distant from each other, since the length of the hangings were one hundred cubits.
Though one would think, according to the plain and express words of the text, they as well as their sockets were of brass. And Josephus expressly says they were of brass, and which seems fittest for the purpose. Now though the church of God itself is a pillar, and so is every true member of it (1 Tim. 3:15), yet ministers of the Gospel may be more especially designed (Prov. 9:1). Who are the principal support of the churches of God, and of the interest of religion; and are set for the defense of the Gospel, and are steadfast in the administration of it.
"The hooks of the pillars and their fillets shall be of silver". The hooks on the pillars might be somewhat like our tender hooks. And so Jarchi describes them, as having one end crooked upwards, and the other end fixed in the pillar. As for the fillets, he says, they were silver threads round about the pillars. But whether they were upon the face or of them all, or on the top, or in the middle of them, he confesses his ignorance. Only this he knew, that the word has the signification of girding or binding. And these fillets might not only be for ornament, but for the binding of the hangings to the pillars.
And so Ben Gersom says, that they were silver threads, with which the curtains were bound to the pillars, that the wind might not separate them from each other. And both the silver hooks and fillets may signify the word and ordinances as administered by the preachers of the Gospel, in which there is a union, conjunction, and communion between them and the churches.
These "fillets" were thought to be connecting rods that held the tops of the curtains together and that the curtains actually hung from.
Exodus 27:11 "And likewise for the north side in length [there shall be] hangings of a hundred [cubits] long, and his twenty pillars and their twenty sockets [of] brass; the hooks of the pillars and their fillets [of] silver."
The north and south sides of this court being equal, the same length of hangings were for the one as the other.
"And his twenty pillars, and their twenty sockets of brass": There went on this side the same number of pillars and sockets, and of the same metal.
"The hooks of the pillars and their fillets of silver": Just as they were on the south side.
This "north side" and "south side" were both 150 feet long and this was held up by 20 pillars. This "curtain of linen" (righteousness), was going out around the entire court of the tabernacle.
Exodus 27:12 "And [for] the breadth of the court on the west side [shall be] hangings of fifty cubits: their pillars ten, and their sockets ten."
On the west end, the upper end of the court, near to which reached the holy of holies.
"Shall be hangings of fifty cubits": Or twenty five yards and more, so that the court was but half as broad as it was long.
"Their pillars ten, and their sockets ten": Which was a number proportionate to the hangings, and stood at an equal distance from each other, as the pillars for the sides, at five cubits, or two yards and a half as commonly computed.
Exodus 27:13 "And the breadth of the court on the east side eastward [shall be] fifty cubits."
Which this was the entrance into the court.
"Shall be fifty cubits": The east end and west end were of the same measure.
The east and the west outside walls were 75 feet wide. This made the outside enclosure 75 feet by 150 foot. As we said before, anyone could come here for help from God. The metals in all of this, give us the progression a Christian goes through on his way to God. The first thing is, we judge ourselves, which is represented by bronze. Then we seek redemption in Jesus. Redemption is symbolized by silver. God accepts us and brings us into His presence. Gold is symbolic of the presence of God. We find this progression: In the outer court, bronze at the entrance. In the Holy Place, silver and gold. And in the Most Holy Place, gold only.
Exodus 27:14 "The hangings of one side [of the gate shall be] fifteen cubits: their pillars three, and their sockets three."
Or entrance into the court.
"Shall be fifteen cubits": or seven and a half yards.
"Their pillars three, and their sockets three": And so stood at the same distance from one another as the rest of the pillars did, the distance of five cubits.
This was just saying that on either side of the opening entrance to the outer court there were three pillars, not counting the corner pillar which holds the curtains up. The doorway was a curtain as well. To enter, they just pushed this curtain back and came in. You could call it a gate, but really it was just a loose curtain hanging in the opening to keep curiosity seekers from seeing inside. Anyone repentant could come to the outer court. Some Christians today never get beyond the outer court. They have just enough faith to keep them out of hell. They never get deeper in their walk with the Lord, and make Him their Lord, as well as their Savior.
Exodus 27:15 "And on the other side [shall be] hangings fifteen [cubits]: their pillars three, and their sockets three."
On the other side of the gate, or entrance into the court, on the northeast side, as the other may be supposed to be the southeast side, there was the same length of hangings.
"Their pillars three, and their sockets three": The same as on the other side of the gate.
This "fifteen cubits" was 22 1/2 feet on either side of the entrance. The opening was in the middle.
Exodus 27:16 "And for the gate of the court [shall be] a hanging of twenty cubits, [of] blue, and purple, and scarlet, and fine twined linen, wrought with needlework: [and] their pillars [shall be] four, and their sockets four."
"Gate of the court": The curtain forming the covering for the entrance way into the courtyard was colored differently from that which surrounded the oblong courtyard. Clearly there was only one way to enter this very special place where God had chosen to place the evidence of His dwelling with His people.
We see that this entrance into the outer court was beautiful. These beautiful heavenly colors were woven into this has such beautiful symbolism, that it cannot be overlooked. Someone outside the church can see the righteousness (linen), and they can also see the heavenly (three beautiful colors). This is the very thing that draws them to the church. These (four), pillars show that whosoever will can enter in at this gate. "Four" means universal and we know that God turns no one down because of nationality, color, sex or age. Salvation is offered to whosoever will. This gate was never locked, but was always open.
Exodus 27:17 "All the pillars round about the court [shall be] filleted with silver; their hooks [shall be of] silver, and their sockets [of] brass."
This is observed, because only mention is made before of the pillars that were on the south and north sides of the court, as filleted with silver; but since those at both ends, east and west, were to be so likewise, this is added:
"Their hooks shall be of silver, and their sockets of brass": No notice having been taken of the hooks to the pillars at both ends. Though they were as necessary there as elsewhere, and must be supposed, and though the sockets are mentioned, yet not their metal, and therefore are in general included here.
Exodus 27:18 "The length of the court [shall be] a hundred cubits, and the breadth fifty every where, and the height five cubits [of] fine twined linen, and their sockets [of] brass."
As may be concluded from the length of the hangings on each side.
"And the breadth fifty everywhere": A both ends, and was the breadth of the hangings there, and which all around made the court.
"And the height five cubits": Or two and a half yards, and somewhat more; it was but half the height of the tabernacle. And hence that might be seen above it every way; so that, according to Bishop Cumberland, it contained one rood, twenty one perches, and twenty seven square feet, and was half an Egyptian aroura. Which is the square of one hundred Jewish or Egyptian cubits.
"Of fine twined linen": Of which the hangings were made, and here called the court, as they properly were, for they made it.
"And their sockets of brass": The bases on which all the pillars stood, upon which the hangings of fine twined linen were, were of brass. Which seems to be repeated, that the foundation of this court might be observed to be different from that of the tabernacle. The foundation of that, or the sockets, into which the boards of it were put, being of silver.
As we said before, the outer court was 75 feet by 150 feet and the curtain that went around it was 7-1/2 feet high. Brass (judgment or strength), silver (redemption), and gold (purity of God), were the three prevalent metals. Fine linen (righteousness), was the covering. Red, blue and purple were the colors (all were godly colors).
Exodus 27:19 "All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, [shall be of] brass."
All the tools of the tabernacle used in all its workmanship, and all its tent-pins, and all the tent-pins of the court, shall be of bronze. The working tools of the sanctuary were most probably such things as axes, knives, hammers, etc. That were employed in making, repairing, setting up and taking down the structure (compare Num. 3:36).
"The tabernacle": The word is here to be taken as including both the dwelling place (Tabernacle), and the tent, as (in Num. 1:51; 1:53; see Exodus 26:1 note).
"The pins": Tent-pins.
These brass "vessels" were to be used in the outer court. Sacrifice, because of judgment, went on in the outer court.
Verses 20-21: The priests kept the seven lamps of the menorah (25:31-39), burning with the olive oil provided by the people. For "the Testimony" (see note on 25:10-22). The lampstand was in front of the ark, although a curtain ("veil"), separated the two sections of the tabernacle.
Exodus 27:20 "And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always."
"Pure oil olive beaten for the light": The clear oil from crushed un-ripened olives granted almost a smoke-free light. The people were to provide the fuel to maintain the light needed by the High-Priest and his priestly staff in the Holy Place.
This "beaten oil olive" is symbolic of the Holy Spirit of God. Just take the Holy Spirit out of the church and the light will go out. This Light, that was to burn always, is the Spirit. If the Light (Spirit), goes out, the church is dead.
2 Timothy describes this church where the Light (spirit) is gone:
2 Timothy 3:5 "Having a form of godliness, but denying the power thereof: from such turn away."
Exodus 27:21 "In the tabernacle of the congregation without the veil, which [is] before the testimony, Aaron and his sons shall order it from evening to morning before the LORD: [it shall be] a statute for ever unto their generations on the behalf of the children of Israel."
More literally called the tent of meeting. This is the first occurrence of this designation of the tabernacle, and the idea connected with it is that of Yahweh meeting with either Moses, or the priests, or (in a few cases), with the people gathered into a congregation at the entrance of the tent.
"Without the veil": Which is before the testimony; i.e. the holy place (see Exodus 25:16).
"Aaron and his sons shall order it from evening to morning before the Lord": That is, they were to take care that the lamps which went out might be lighted; and that they be kept clear and burning. They were to trim and snuff them, for which they had proper instruments provided for them (Exodus 25:37). This points at the word of God, which shines as a light in a dark place, and is a lamp to the feet, and a light to the path, and to the constant application of Gospel ministers in preaching it, in order to enlighten men in all ages unto the end of the world.
"It shall be a statute for ever unto their generations, on the behalf of the children of Israel; on whom it was incumbent to provide oil for the lamps, as long as the tabernacle and temple service lasted. And figured out either the maintenance of Gospel ministers by the churches, or the grace and gifts of the Spirit, with which they are furnished by the head of the church, often signified by oil in Scripture.
This tabernacle was actually a tent where the priests entered to keep this statute forever. This was not something to be taken lightly. The priests and high priest were to see that this Light never went out. This Light was in the Holy Place. The testimony was the ark with the Ten Commandments on stone, the Manna and Aaron's rod that bloomed. These priests were a separated people and God would not allow sin in their lives.
Exodus Chapter 27 Questions
1. What was the size of the altar in verse 1?
2. This altar, in the outer court, was made of what?
3. Where were the horns attached?
4. What was the first thing a person saw, when he came into the court?
5. Which was the only altar that an individual could touch?
6. What did the horns on the altar symbolize?
7. What did this altar symbolize in a Christian's life?
8. Where were the brass vessels to stay?
9. What was the compass, most probably?
10. What were the staves for?
11. What were the curtains to the court made of?
12. How long was this court?
13. What were the fillets supposed to be?
14. How wide was the outer court?
15. What do the metals show the Christian?
16. How wide was the wall on either side of the door opening of the outer court?
17. How tall was the linen wall of the court?
18. What three colors were prevalent in the tabernacle and its court?
19. What was the oil for the lamp made of?
20. What does it symbolize?
21. How long should it burn?
22. Who was responsible to keep it burning?
23. Again, what three things were contained in the ark?
Exodus 28:1 "And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, [even] Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons."
"Minister unto me in the priest's office": The 3-fold repetition of this phrase in the opening words about Aaron's priestly wardrobe would appear to stress the importance of his role in the religious life of the nation. Aaron's sons were part of the priesthood being set up. The Hebrew text groups the sons in two pairs, the first pair being Nadab and Abihu, both of whom died because of wanton disregard of God's instructions (Lev. 10:1-2). Aaron and his descendants, as well as the tribe of Levi, were selected by God to be Israel's priests, they did not appoint themselves to the position. The law clearly defined their duties for worship and the sacrifices in the tabernacle and for the individual worshiper and the nation's covenantal relationship to God.
The preparation for formally establishing Israel's priesthood begins here. "Aaron" and his "sons" were appointed by Yahweh. Their principal function, according to the Lord, was to "minister unto Me", through the administration of the temple and its sacrifices. From this point forward, all true priests in Israel were to be descended from Aaron's line (Heb. 5:4).
God was telling Moses, to separate Aaron and his sons for priests for the temple of God. Notice also, that Aaron was to minister to God. The job of a high priest was two-fold. Not only was he to present himself as a representative of God to the people, but was to represent the people to God once a year on Day of Atonement.
"Abihu" means worshipper. "Nadab" means liberal. "Eleazar" means God is helper. "Ithamar" means coast of the palm tree.
Verses 2-39: The priestly "garments" were made by "gifted artisans" and included some of the same materials as the curtains of the tabernacle (28:8, 15, 33, 39, 42), plus gold and precious stones (28:17-20). The high priest's clothing signified dignity and honor (28:40), and served as a constant reminder of the Lord's holiness.
Exodus 28:2 "And thou shalt make holy garments for Aaron thy brother for glory and for beauty."
"For glory and for beauty": The garments were designed to exalt the office and function of the priesthood, vividly marking out Aaron as a special person playing a special mediatorial role. Instructions to Moses that certain men would be especially empowered by Him to work skillfully on this construction project.
God was explaining that Aaron, the high priest, must not dress just any old way. This garment should be beautiful, not only to please Aaron, but to please God. These garments would be worn by Aaron for a specific purpose. These garments had a meaning. This glory was to separate Aaron from the people. They would know just by his dress that he was the high priest. These were not to be just regular clothing.
Exodus 28:3 "And thou shalt speak unto all [that are] wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office."
That have knowledge and understanding in mechanic arts, particularly in making garments. And it required men of more than ordinary skill to be employed in making these, because they were uncommon ones, and required a good deal of thought and judgment. And care and application, to make them exactly as they should be.
"Whom I have filled with the spirit of wisdom"; for besides a common understanding of things, these required a peculiar gift from God, which some men, as Bezaleel and Aholiab had.
"That they may make Aaron's garments, to consecrate him": To put upon him at the time of his consecration; and indeed this was one way, by which, as well as by sacrifices, that he was consecrated (see Exodus 29:1).
"That he may minister unto me in the priest's office": For the priests, without having these garments on, might not minister in their office. For when these garments were off, as they were when they were out of their service, they were as other men, as laymen (see note on Ezek. 42:14).
Some in the families of the Israelites had been specially gifted with the knowledge and skill by God to make this garment for Aaron. It must be made precisely to specifications. "Consecrate" means to set aside or sanctify.
Exodus 28:4 "And these [are] the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office."
The garments peculiar to the high priest are taken first, and described with great elaboration in thirty-six verses (4-39). The most conspicuous was the breastplate, (described in Exodus 28:13-30), and here mentioned first of all. Next to this came the peculiar vestment called the "ephod," a sort of jerkin or waistcoat, upon which the breastplate was worn (described in Exodus 28:6-12). Under the ephod was the long robe of blue, called "the robe of the ephod," which may be considered as the main garment, and which is described (in Exodus 28:31-35). Upon his head the high priest wore a "mitre" or turban (described in Exodus 28:36-38). And inside his "robe" he wore a linen shirt or tunic, secured by a girdle (Exodus 28:39). Underneath the tunic, he wore linen drawers (Exodus 28:42-43). Nothing is said as to any covering for his feet; but it is probable that they were protected by sandals.
"And they shall make holy garments for Aaron thy brother, and his sons": As those before mentioned, with some others not mentioned. Some for Aaron only, and others that were to be worn by his sons also.
"That he may minister unto me in the priest's office": These were necessary to the execution of the priestly office, and an essential qualification for it, and without which it was not lawful to serve in it.
These were the separate items that Aaron was to wear. They were not necessarily in the order he would put them on. In (chapter 6 of Ephesians), we see the garment that Christians are to be clothed in. If we carefully look at the two, we can probably see some comparisons.
Ephesians 6:13-17 "Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand." "Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;" "And your feet shod with the preparation of the gospel of peace;" "Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked." "And take the helmet of salvation, and the sword of the Spirit, which is the word of God:"
You see, both have a breastplate, both have a head piece and both have something about the feet; to mention a few. As we go on, I believe we will be able to see more similarities.
Verses 5-13: "Ephod": Whenever Aaron entered the sanctuary; he carried with him on his shoulders the badge and the engraved stones that were representative of the 12 tribes.
Exodus 28:5 "And they shall take gold, and blue, and purple, and scarlet, and fine linen."
Except for the gold, the materials were the same as those of the tabernacle cloth. The veil of the tabernacle and the entrance curtain of the tent (Exodus 26:1; 26:31; 26:36; 25:4). The gold was made into thin flat wires which could either be woven with the woolen and linen threads, or worked with the needle. Regarding the mixture of linen and woolen threads in the High priest's dress (see Lev. 19:19).
Verses 6-21: The "ephod" was a two-part, sleeveless outer garment that covered the priest's upper body. The names of Israel's 12 tribes were engraved on the "stones" at the shoulders so that as Aaron entered the tabernacle, he would bear Israel's "names" before the Lord. Aaron's "breastplate" bore 12 precious gems. Each "stone" was also inscribed with the name of one of the "sons of Israel," showing that the priest represented all 12 tribes.
Exodus 28:6 "And they shall make the ephod [of] gold, [of] blue, and [of] purple, [of] scarlet, and fine twined linen, with cunning work."
"The ephod" (Exodus 39:2-7). The Hebrew word has the same breadth of meaning as our word vestment. The garment was worn over the shoulders, and was the distinctive vestment of the High priest, to which "the breast-plate of judgment" was attached (Exodus 28:25-28).
"Cunning work": Skilled work, or work of a skilled man (Exodus 35:35).
This "ephod" was kind of like an over garment. This was made of the fine linen and colored linen of blue, purple and scarlet. This was the garment the breastplate would fit over. This was held together on the shoulders by the two onyx clasps. The material was sewn by gold thread which held it together. This beautiful, thin, pure gold thread was what it was sewn with.
Exodus 39:3 "And they did beat the gold into thin plates, and cut [it into] wires, to work [it] in the blue, and in the purple, and in the scarlet, and in the fine linen, [with] cunning work."
This gold interwoven in this garment made it beautiful.
Exodus 28:7 "It shall have the two shoulderpieces thereof joined at the two edges thereof; and [so] it shall be joined together."
Compare (Exodus 39:4). The ephod consisted of two principal pieces of cloth, one for the back and the other for the front, joined together by shoulder straps (see note on Exodus 28:27). Below the arms, probably just above the hips, the two pieces were kept in place by a band attached to one of the pieces. On the respect in which the ephod of the High priest was held (see 1 Sam. 2:28; 14:3; 21:9; 23:6-9; 30:7). But an ephod made of linen appears to have been a recognized garment not only for the common priests (1 Sam. 22:18), but also for those who were even temporarily engaged in the service of the sanctuary (1 Sam. 2:18; 2 Sam. 6:14; 1 Chron. 15:27).
Exodus 28:8 "And the curious girdle of the ephod, which [is] upon it, shall be of the same, according to the work thereof; [even of] gold, [of] blue, and purple, and scarlet, and fine twined linen."
Which was worn along with it; and went out from it like two thongs, as Jarchi says; which girt the ephod close to the back and breast.
"Shall be of the same": Of the same matter as the ephod, and woven in the same manner, and together with it.
"According to the work thereof": wrought with the same colored, curious, and cunning work.
"Even of gold, of blue, and purple, and scarlet, and fine twined linen": And from the gold in it, it was called a golden girdle, to distinguish it from others. And with it the priest was girt under the arm holes about the paps, to which the allusion is (Rev. 1:13). And is an emblem of the close union of the human nature of Christ to his divine which is the effect of his love to his people. Which, as it is seen in his incarnation, so more especially in his sufferings and death. And it may denote his strength to do his work as a priest, his readiness to perform it, and his faithfulness and integrity in it. Righteousness being the girdle of his loins; and faithfulness the girdle of his reins.
Exodus 28:9 "And thou shalt take two onyx stones, and grave on them the names of the children of Israel:"
Two onyx stones. The correctness of this rendering has been much disputed. The LXX give "emerald (meaning green in color)" as the Greek equivalent in the present passage, while many argue for the beryl (Winer, Rosenmuller, Bollermann and others), for the sardonyx. This last rendering has the support of Josephus and Aquila. The sardonyx is, in fact, nothing but the best kind of onyx, differing from the onyx by having three layers - black, white, and red - instead of two, black and white only.
The probability is, that it is the stone here intended. It is an excellent material for engraving. With respect to the possibility of Moses having in the congregation persons who could engrave the sardonyx, we may remark that the Egyptians cut stones quite as hard, from a date long earlier to the exodus.
"Grave on them the names of the children of Israel": Egyptian names are frequently found engraved on rings and amulets in hard stone. These rings and amulets date from the time of the twelfth dynasty. The names here intended are evidently the Israelite tribe names, which are reckoned as twelve, the double tribe of Joseph counting as one only (compare Num. 1:10; Deut. 33:13-17).
Exodus 28:10 "Six of their names on one stone, and [the other] six names of the rest on the other stone, according to their birth."
The names of the six eldest on the stone upon the right shoulder.
"And the other six names of the rest on the other stone": The names of the six youngest on the stone upon the left shoulder; for these stones, as afterwards said, were put on the shoulders of the priests.
According to their birth; the order of it": So that upon the first stone were engraved the names of Reuben, Simeon, Levi, Judah, Dan, and Naphtali; and on the second stone the names of Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin; and so they are disposed by Jarchi, with whom Josephus agrees.
We need to take another look at this garment of linen (blue, purple, and red), sewn together with this beautiful 24 karat hammered gold thread. This garment and the girdle of the ephod were both of the same material. In fact, it was difficult to separate the two as they were part of the same garment. The Hebrew word translated "onyx", means to shine with the luster of fire. This was a very precious stone to have this brilliance and is not the same stone we call onyx today.
This stone on each side of the shoulder was mounted in pure gold and the stone on each shoulder was engraved with six of the twelve tribes of Israel. Both stones together carried all the names of the children of Israel. Aaron carried the names of all the tribes on his shoulders. This girdle of the ephod probably held the garment close enough so as to spiritually make it a part of the high priest's body.
Exodus 28:11 "With the work of an engraver in stone, [like] the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold."
The names of the six eldest on the stone upon the right shoulder.
"And the other six names of the rest on the other stone: the names of the six youngest on the stone upon the left shoulder; for these stones, as afterwards said, were put on the shoulders of the priests.
According to their birth; the order of it": So that upon the first stone were engraved the names of Reuben, Simeon, Levi, Judah, Dan, and Naphtali; and on the second stone the names of Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin. And so they are disposed by Jarchi, with whom Josephus agrees.
These names were on these stones like a signet on a ring. The family name had an initial or a symbol that left no doubt which of the twelve tribes it was. One of the things (on the high priest's shoulder), indicates the responsibility of the pastor for his congregation. The weight of the church falls upon the shoulder of the pastor.
Exodus 28:12 "And thou shalt put the two stones upon the shoulders of the ephod [for] stones of memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial."
Rather, for the children of Israel. The intention was that the stones should be "stones of memorial" to God, on behalf of Israel; should remind God that the high priest represented all the tribes, and pleaded before Him on their behalf, and in their name. The tribes were represented doubly in the costume of the high priest, by the onyx stones and by the stones of the breastplate.
"And Aaron shall bear their names before the Lord upon his two shoulders for a memorial": Signifying his presentation of them to the Lord when he appeared before him on the mercy seat. His intercession for them, and his patient bearing all their infirmities and weaknesses. In which he was a type of Christ, who presents all his people to his divine Father, makes intercession for them, and bears all their burdens, the care and government of them being upon his shoulders (Isa. 9:6).
These "stones of memorial" here, just meant that Aaron was not just representing himself when he appeared before God, but was in fact representing himself and all the children of the twelve tribes of Israel.
Exodus 28:13 "And thou shalt make ouches [of] gold;"
"Buttons" or "rosettes" of similar open-work to that which formed the setting of the onyx stones upon the shoulders of the ephod (Exodus 28:11). These "buttons" must have been sewn on to the ephod.
This just means that the stones that bore the names of six tribes on each shoulder were set in a gold mount. Gold meaning "God", shows us that He was right there with them as long as they were stayed in Him.
Exodus 28:14 "And two chains [of] pure gold at the ends; [of] wreathen work shalt thou make them, and fasten the wreathen chains to the ouches."
The use of which was to hang the breast plate on, after described. One end of them was fastened to rings on the ouches in the shoulder pieces, and the other end to rings on the breastplate, and thus it hung.
"Of wreathen work shall thou make them": These chains were not made after the manner of circles or ringlets coupled together, as chains usually are, but of golden wires twisted together as a rope is twisted.
"And fasten the wreathen chains to the ouches": To the ouches on the shoulder pieces of the ephod, in which the onyx stones were set, very probably to rings that were in these ouches.
These chains would be connected to the ouches and the breastplate to secure the breastplate to the garment of the high priest.
Verses 15-30: "Breastplate of judgment": The 12 precious stones, each engraved with a tribe's name, colorfully and ornately displayed Aaron's representative role of intercession for the tribes before the Lord. The breastplate was to be securely fastened to the ephod so as not to come loose from it (verse 28; 39:21). Thus, to speak of the ephod after this was done would be to speak of the whole ensemble.
Exodus 28:15 "And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; [of] gold, [of] blue, and [of] purple, and [of] scarlet, and [of] fine twined linen, shalt thou make it."
The word khoshen does not really signify "breastplate," but "ornament." It was the main ornament of the priestly attire. It was called "the ornament of judgment" on account of its containing the Urim and Thummim, whereby God's "judgments" were made known to His people (see Note on Exodus 28:30).
"With cunning work": Rather, of the work of the weaver (compare Exodus 26:1; 26:31; 28:6).
"Of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it": A piece of stuff interwoven with threads of gold, or golden wires, and with threads of yarn, of blue, purple, and scarlet colors. And with threads of fine twined linen six times doubled. All which may signify the beautiful array of the saints, with the several graces of the Spirit. And especially their being clothed with fine linen, called the righteousness of the saints. That raiment of needlework, and clothing of wrought gold, the righteousness of Christ, consisting of his obedience, sufferings, and death, fitly expressed by these various colors.
This breastplate was like an ornament. In fact, that is what the original word translated breastplate means. The Greek word for breastplate is translated oracle. We find that the breastplate was made of this same fine twined linen; woven with blue, red, and purple that was used in the ephod.
Exodus 28:16 "Foursquare it shall be [being] doubled; a span [shall be] the length thereof, and a span [shall be] the breadth thereof."
It was doubled for greater strength that it might better support and secure the precious stones which were put into it, and that it might receive the Urim and Thummim (Lev. 8:8).
This was a square piece to be worn in the center of the front. This was doubled to make a kind of pouch at the back called the Urim and Thummim. I believe this Urim and Thummim held a stone engraved with the unspeakable name of God on it; next to the heart, under the breastplate. "Urim" means lights or fire and "Thummim" means perfections. We will see by this that God speaks through the heart.
Exodus 28:17 "And thou shalt set in it settings of stones, [even] four rows of stones: [the first] row [shall be] a sardius, a topaz, and a carbuncle: [this shall be] the first row."
Or "fill in it fillings of stones"; which shows that there were in it ouches, or sockets of gold, the hollows of which were to be filled up with precious stones.
"Even four rows of stones": Making a four square, and so filling up the measure of the breastplate.
"The first row shall be a sardius, a topaz, and a carbuncle": About these stones, and those that follow, there is a great variety of interpretations of them, both among Jews and Christians; and they seem to be little known.
Exodus 28:18 "And the second row [shall be] an emerald, a sapphire, and a diamond."
"An emerald": Rather the garnet, which when cut with a convex face is termed the carbuncle.
"A sapphire": Not the stone now called the sapphire; the lapis-lazuli is most probably meant.
"A diamond": There is no trace of evidence that the ancients ever acquired the skill to engrave on the diamond, or even that they were acquainted with the stone. The "diamond" here may possibly be some variety of chalcedony, or (perhaps) rock crystal.
Exodus 28:19 "And the third row a ligure, an agate, and an amethyst."
The term "ligure" is unknown in modern mineralogy; and it is to the last degree uncertain what stone the ancients intended by their lingurium or lapis ligurius. Some think that "jacinth," others that "tourmaline," is the stone here meant. A few suggest amber, but amber cannot receive an engraving.
"Agate" and "amethyst" are generally allowed to be right translations.
Exodus 28:20 "And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their enclosings."
If the identifications above suggested are allowed, two at least of these translations must be rejected. We have supposed the third stone in the first row to have been the "beryl," and the third in the second the "onyx." Perhaps we should translate, "a turquoise, a sardonyx, and a jasper" (see comment on verse 9), their enclosings, rather, "their settings," as (in verse 17).
Exodus 28:21 "And the stones shall be with the names of the children of Israel, twelve, according to their names, [like] the engravings of a signet; every one with his name shall they be according to the twelve tribes."
Rather, the stones shall be "according to their names" etc., the twelve, neither more nor fewer.
Every one with his name": Rather, each stone, according to its name (i.e., the name engraved upon it), shall be (or stand for), one of the twelve tribes.
We see that this square breastplate had four rows of three stones each. These stones were set down in little gold holders. Each stone had one name of one of the tribes of Israel engraved in the stone. The mark or signet signified which tribe it represented. This breastplate's position over the heart tells us that the high priest had all the people on his heart all the time. We talked earlier about the Urim and Thummim being inside this breastplate. The stones in various colors probably had some significant reason and meaning. Each family possibly had a stone or color or both, that represented, along with their signet, their tribe. These perhaps, were not the same names these stones are known by in our society today. Since we are unsure of any further meaning, we will not belabor this point. We are all precious stones to the Lord.
Exodus 28:22 "And thou shalt make upon the breastplate chains at the ends [of] wreathen work [of] pure gold."
One end of them to be put to the breastplate and the other end to the ouches on the shoulder pieces of the ephod; by which the breastplate hung from. The Targum of Jonathan renders it, chains of a certain determined size, of length and thickness exactly alike. Or terminable ones, as it may be rendered, not circular like a locket, or chain of gold worn about the neck, but that had ends to it. Some interpret it chains, made like ropes, in the same manner as cables are, twisted together; and such it is certain they were, by what follows.
"Of wreathen work of pure gold": Not of circles and ringlets of gold coupled together, but of golden wires twisted together, as ropes are.
Exodus 28:23 "And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate."
Meaning; on the two upper corners of the breastplate. The chains were to be passed through the two rings, which they were then to unite with the "ouches" of the ephod (see Exodus 28:13-14).
Exodus 28:24 "And thou shalt put the two wreathen [chains] of gold in the two rings [which are] on the ends of the breastplate."
This expresses both how many chains were to be made, which is not before said, and the use of them, or where they were to be put, as well as the use of the rings.
"Which are on the ends of the breastplate": The two uppermost ends or corners of it.
Exodus 28:25 "And [the other] two ends of the two wreathen [chains] thou shalt fasten in the two ouches, and put [them] on the shoulderpieces of the ephod before it."
In which the two onyx stones were set on the shoulder pieces of the ephod, and were as buttons to them. Probably there were rings to those ouches, into which these ends of the wreathen chains of gold, reaching from the breastplate, were put. Or however, by some means or other they were fastened to these ouches or sockets.
"And put them in the shoulder pieces of the ephod before it": That is, on the ouches upon them, as before observed: into that part or side of the ouches which was to be the fore part of the ephod. So that the breastplate hung by these chains from the shoulder pieces of the ephod, on the fore part of it, upon the breast of the high priest.
Exodus 28:26 "And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which [is] in the side of the ephod inward."
Two other rings besides those before mentioned.
"And thou shalt put them upon the two ends of the breastplate": On the other two ends or corners of it.
"In the border thereof which is in the side of the ephod inward": These were at the two lower ends of the breastplate, towards the ephod on the inside.
Exodus 28:27 "And two [other] rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the [other] coupling thereof, above the curious girdle of the ephod."
Two gold rings were also to be sewn on to the ephod, low down and in front, so as just to appear above the "curious girdle of the ephod," and the lower rings of the breastplate were to be laced to these rings by a "lace of blue." The breastplate was thus securely attached to the ephod, and showed above the "curious girdle" without covering it.
We see that these chains of gold connected the ephod, breastplate and ouches together. The chain that binds the church and its people together is of God. This chain from the ouches went through the rings and connected all the garments.
Exodus Chapter 28 Questions
1. Who did God tell Moses to set aside for the priesthood?
2. Name them.
3. What two jobs did the high priest have?
4. Who was the only one who could enter into the Holy of Holies?
5. What does "Abihu" mean?
6. What does "Nadab" mean?
7. What does "Eleazar" mean?
8. "Ithammar" means what"
9. What two things did the holy garments stand for?
10. Who was to make the garment of the priest?
11. What six things were they to make?
12. Where do we find the instructions on the garment Christians are to wear?
13. What is the sword of the Spirit?
14. What shall the ephod be made of?
15. What was the thread made of?
16. What was on the shoulders?
17. What was engraved on the onyx?
18. The word translated "onyx" means what?
19. What was the girdle like?
20. What was the engraving in the stones like?
21. What does the fact that these stones were carried on the high priest's shoulder mean to us today?
22. What did these stones of memorials mean?
23. What was the purpose of the two chains?
24. The breastplate was like an ______________.
25. The Greek word for breastplate means what?
26. Where were the Urim and Thummim?
27. What does "Urim" mean?
28. What does "Thummim" mean?
29. What was the shape of the breastplate?
30. How were the stones on the breastplate arranged?
31. What was a descriptive word used describing the girdle?
Exodus 28:28 "And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that [it] may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod."
By the rings at the lower ends of it, as it was by the rings at the upper ends of it to the shoulder pieces of the ephod. Or "lift it up", so some interpret it as if it was said, they shall lift up the breastplate to join it with the ephod that is above it.
"Unto the rings of the ephod with a lace of blue": This blue lace was put both into the rings of the breastplate and into the rings of the ephod, and so being tied in a knot, fastened them together. As the shoulder pieces of the ephod and the breastplate were coupled above, with wreathen chains of gold put into rings: now this was done.
"That it may be above the curious girdle of the ephod": That the breastplate might be above it, or else the lace of blue.
"And that the breastplate be not loosed from the ephod": But be kept tight and close to it by the wreathen chains above, and by the knots of blue lace below. Which may denote the conjunction of the prophetic and priestly offices in Christ. The former being signified by the breastplate of judgment, in which the Urim and Thummim were, and the latter by the ephod. Or else the union of the saints to Christ. The bond of which is everlasting love, from which there can be no separation. This union can never be dissolved, his people can never be loosed from him, they are members of his body, and one spirit with him.
Here we see this lace strip of blue showing spiritually that the heavenly is what holds all of this together.
Exodus 28:29 "And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy [place], for a memorial before the LORD continually."
"Aaron," Shall not only bear the names of the twelve tribes upon his shoulders (verse 12), but also upon his heart. He shall thus make a double presentation of them to God continually. The explanation is somewhat fanciful, that the names on the shoulder stones indicated that the people were somewhat of a burden to him, while those on the stones of the breast plate, being upon his breast, indicated that he bore them affection. The breast and the shoulder were probably chosen as being conspicuous and honorable positions.
This is just telling us over again, that a minister (then and now), must keep his people upon his heart and think of their needs before his own.
Exodus 28:30 "And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually."
"Urim and the Thummim": The purpose for the "breastplate" was for "judgment" (verse 15). The Urim and Thummim were deposited in the pouch and functioned as sacred lots used as the means of making judgments (verse 30). The word Urim begins with the first letter of the Hebrew alphabet and Thummim begins with the last letter. This may imply the lots were restricted to giving either positive or negative responses to questions asked of them. A good translation of the terms into English is "curses and perfections," meaning that if Urim dominated when the lots were cast, the answer would be "no"; but if Thummim dominated, the answer would be "yes."
The passages in which the terms Urim and the Thummim appear (Lev. 8:8; Num. 27:21; Deut. 33:8; 1 Sam. 28:6; Ezra 2:63; Neh. 7:65), and those which record inquiries of the Lord when a High-Priest with the ephod was present (Joshua 9:14; Judges 1:1-2; 20:18; 1 Sam. 10:22; 23:2, 4, 10-12; 1 Chron. 10:14), allow for the following conclusions:
(1) That these two objects represented the right of the High-Priest to request guidance for the acknowledged leader who could not approach God directly, as Moses had done, but had to come via the God-ordained priestly structure;
(2) That the revelation then received gave specific direction for an immediate problem or crisis, and went beyond what could be associated with some sort of sacred lots providing merely a wordless "yes" or "no" response.
We do not know how many there were, what they looked like, or exactly how they were used. There were numerous instances in the Old Testament where they were employed, even though it was not always explicitly stated in such cases. It was not like throwing dice, because the results were not determined by chance. The priest knew that the lots' outcome was "of the Lord" (Prov. 16:33).
(Acts 1:23-26), is the last mention of a divine decision mediated through lots. When the Holy Spirit came in power on the Day of Pentecost (Acts 2:1-4), the need for the casting of lots disappeared.
This concern for his people was continued, as long as he was the high priest. This tells our pastors of our churches today of the great responsibility they have toward their members.
Verses 31-39: The "hem" of Aaron's robe was interspersed with golden "bells." The sound of the bells indicated to those outside the Most Holy Place that the high priest was alive, he had not been consumed by the Lord's anger while fulfilling his duties.
Verses 31-35 Explain about the priest's outer garment.
Exodus 28:31 "And thou shalt make the robe of the ephod all [of] blue."
This was next under the ephod, and reached down to the knees, without sleeves, and was put on over the head, having holes on the sides to put the arms through. Or, as Maimonides describes it, was not sewed together on the sides at all. The hole on the top, through which the head was put, was carefully bound about that it might not tear in the putting on. The bells gave notice to the people in the outer court when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time (Luke 1:10). In token of their concurrence with him, and their hopes of the ascent of their prayers to God in the virtue of the incense he offered. Aaron must come near to minister in the garments that were appointed him, so that he doesn't die. It is at his peril if he attends otherwise than according to the institution.
Exodus 28:32 "And there shall be a hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent."
"Hole of a habergeon": A flexile metal covering used by the Egyptians for protection in battle.
This means that around the neck where the head went through was not left raw, where the linen garment could ravel away, but had binding around the opening so it wouldn't ravel out.
Exodus 28:33 "And [beneath] upon the hem of it thou shalt make pomegranates [of] blue, and [of] purple, and [of] scarlet, round about the hem thereof; and bells of gold between them round about:"
"Bells of gold": The sound of the tinkling bells sewn on the hem of the High-Priest's robe signaled those waiting outside the Holy Place that their representative ministering before the Lord as still alive and moving about, fulfilling his duties.
Exodus 28:34 "A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about."
The bells were hung between the pomegranates, which were said to have amounted to seventy-two. And the use of them seems to have been to announce to the people when the high priest entered the most holy place, that they might accompany him with their prayers. And also, to remind himself to be attired in his official dress, to minister without which was death.
These "pomegranates" which were the fruit of the land of the Hebrews, represented to God that the high priests came from the people. These "pomegranates" on the special robe of the priest were red, blue and purple. This could be associated with the fruit of the Spirit spiritually. This robe of peace that the high priest wore had these pomegranates, which was the fruit of the land, on it. This is peaceable fruit. Jesus, who brought peace and rooted the Christian in love, expects us to bear fruit. These "golden bells" brought a beautiful melody as he walked. In fact, it served two purposes.
The beautiful melody was pleasing unto God. If the high priest was not accepted of God when he entered the Holy of Holies and God killed him, they could tell that the bells had stopped chiming and knew he was dead. They could drag him out with the rope tied to his leg. It seemed also, that if God didn't hear these bells ringing when they came in, He was angry with the priest. The high priest wore this special garment, when he went to speak to God for the people. The garment he wore on Day of Atonement when he went into the Holy of Holies, had no ornamentation. The shed blood that he carried in and put on the mercy seat, was what kept the high priest safe.
Exodus 28:35 "And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy [place] before the LORD, and when he cometh out, that he die not."
Its sound, i.e. the sound of the robe, that the people, who stood without, when they heard the sound of the bells within the tabernacle, might have a sensible proof that the high priest was performing the sacred rite in their behalf, though he was out of their sight.
"That he die not": The bells also bore witness that the high priest was, at the time of his administration, duly attired in the dress of his office. And so was not incurring the sentence of death (see Exodus 28:43). An infraction of the laws for the service of the sanctuary was not merely an act of disobedience; it was a direct insult to the presence of Yahweh from His ordained minister, and justly incurred a sentence of capital punishment (compare Exodus 30:21; Lev. 8:35; 10:7).
This was just saying that he must not come in unto God without God being aware he was coming and going. These bells sounded with every step and he could be kept up with easily with this sound.
Verses 36-38: "Mitre": The headdress carried the declaration essential to worship and priestly representation. Namely the holiness of the Lord, and in so doing reminded the High-Priest and all others that their approach to God must be done with reverence.
Exodus 28:36 "And thou shalt make a plate [of] pure gold, and grave upon it, [like] the engravings of a signet, HOLINESS TO THE LORD."
The plate, though a mere ornament of the mitre, was, at once, its most conspicuous and its most significant feature. Placed directly in front, right over the forehead, and probably of burnished gold, it would attract universal attention, and catch the eye even more than the breast plate. Its position made it "the culminating point of the whole priestly attire", and its inscription gave to that position extraordinary force and significance.
For it taught that "holiness to the Lord" is the very highest crown and truest excellence of religion. That to which all ceremonial is meant to conduce, that without which all the paraphernalia of worship must ever be in God's sight a mockery. It set this truth conspicuously before the eyes, and was apt to impress it upon the hearts of all. It taught the high priest himself not to rest upon outward forms, but to aim in his own person, and teach the people to aim continually, at internal holiness. The extreme importance of this, causes the putting forward at once of the plate and its inscription before any account of the "mitre" is given.
Exodus 28:37 "And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be."
Compare (Exodus 39:31), where we read "they tied unto it a lace of blue." Probably the two ends of the plate were perforated, and a blue lace or cord passed through the holes and tied to the plate, which was then put in front of the turban and kept in place by the two cords being tied together at the back of the head.
Exodus 28:38 "And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD."
It shall be upon his forehead, that Aaron may bear the iniquity of the sacred things. Imperfection attaches to everything that man does; and even the sacrifices that the people offered to God required to be atoned for and purified. It was granted to the high priest in his official capacity to make the necessary atonement, and so render the people's gifts acceptable. For this purpose, he was invested with an official holiness, proclaimed by the inscription upon the plate, which exhibited him as the type and representative of that perfectly Holy One. Through whom alone can any real atonement be made to the Father? It shall be always upon his forehead, i.e., whenever he ministers.
The Hebrew word translated "mitre", is an unusual word in that it was used only for the name of the high priest's headdress. This headdress of linen was very similar to a turban. This ribbon that went around the head held this metal plate that proclaimed "HOLINESS TO THE LORD", in the front of the headdress. This "mitre", worn in the presence of God seems to show the high priest's humility before God. The linen this was made of symbolized righteousness. The person representing the people to God must have righteousness. They must be in right standing with God. This "mitre" could be showing Jesus' power and authority.
(Ezekiel chapter 21:25-27), tells of some person who really is evil having a mitre or diadem on, proclaiming to be the leader of God's kingdom when, in fact, he is the antichrist. He is told to remove this headdress of authority. It appears that he will be of Hebrew descent and have great church power, as well as world power. At any rate, this mitre shows power and authority. The metal plate, which proclaimed Holiness to the Lord, showed in the Spirit that the Lord must be on the mind of the high priest always. The forehead is a symbol of man's mind or will. A person with the mind of Christ proclaims HOLINESS TO THE LORD. The world calls people crazy who believe in God. The Christian's mind should be stayed on God. Jesus is the greatest high priest of all time.
Hebrews 4:14 "Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast [our] profession."
Hebrews 7:26-27 "For such a high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens;" "Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself."
Exodus 28:39 "And thou shalt embroider the coat of fine linen, and thou shalt make the mitre [of] fine linen, and thou shalt make the girdle [of] needlework."
A long tunic or cassock. Josephus says that it was worn next the skin, that it reached to the feet, and that it had closely fitting sleeves. The verb translated "embroider" appears rather to mean weave in diaper work. The tissue consisted of threads of one and the same color diapered in checkers, or in some small figure.
The girdle of needlework": The girdle of the work of the embroiderer (Exodus 26:1; 35:35). The word translated "girdle" is different from that so rendered (see the note in Exodus 28:80), and is probably Egyptian. Josephus says that it was wound several times round the body, and that its ends ordinarily hung down to the feet, but was thrown over the shoulder when the priest was engaged in his work.
"Coat (or tunic) ... girdle": An undergarment.
This is saying that all of this was worked in fine linen, a cunning needlework.
Verses 40-43: Special garments were also made for Aaron's sons. The "trousers" protected the priests from unintentional immodesty as they led the people in worship.
The rest of the priests also had distinctive dress to wear, visually setting them apart from the ordinary citizen. Failure to comply with the dress regulations when serving in the sanctuary brought death. Such a severe consequence stressed the importance of their duties and should have motivated the priests not to consider their priestly role as a mundane, routine, and thankless task.
Exodus 28:40 "And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty."
I.e., linen tunics like that of the high priest already described (see the note on Exodus 28:39), but not woven in any peculiar fashion.
"Girdles": Perhaps similar to the inner girdle of the high priest, but nowhere described.
"Bonnets": Rather, caps. Plain, close-fitting caps, like those so commonly worn in Egypt, seem to be intended. The word used, migbâ'ah, is derived from gâbia', "a cup" or "basin."
"For glory and for beauty": It is certainly remarkable that so plain a dress as that of the ordinary priests, a white tunic, a girdle, which may or may not have been embroidered, and a plain white close-fitting cap; should be regarded as sufficing "for glory and for beauty." White robes, however, are in Scripture constantly represented as eminently glorious (Dan. 7:9; Mark 9:3; John 20:12; Acts 1:10; Rev. 4:4; 6:11; 7:9-14; 15:6).
Aaron's sons were to have special garments as well, but they were plainer. Their garments were for priests; whereas Aaron's garment was for the high priest. There were several differences. The son's or priests' clothing was made of fine white linen with no embroidery. Their entire outfit was a coat, girdle and bonnet. There was no breastplate and no engraved stones. These priests were really symbolic of members of the churches today. They had access to the Holy Place, but do not bear the great responsibility for the people that the high priest did. These priests had on white robes.
The victorious Christians in heaven are dressed in white robes of righteousness. Jesus is the pattern the Christians look to, the high priest was the pattern the priest looked to. This girdle or belt the priests wore was the girdle of truth for the Christians' mentioned (in chapter 6 of Ephesians). These "bonnets" of the priests were for beauty and glory. The Christians headdress is the helmet of salvation (Ephesians 6:7).
Exodus 28:41 "And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office."
Moses was by these words commanded to take the part in the consecration of Aaron and his sons which he is related to have taken (in Leviticus 8:6-30).
"And shalt anoint them": He anointed Aaron by pouring the holy oil upon his head (Lev. 8:12); but his sons only by sprinkling some of it upon their garments, as he did upon Aaron's also, together with some blood of the sacrifice (Exodus 29:21; Lev. 8:30).
"And consecrate them": In the Hebrew it is, Thou shalt fill their hands; alluding, probably, to the ceremony of putting into their hands the ensigns of their office, or to that of putting the wave-offering into their hands, that they might wave it before the Lord (Exodus 29:24; Lev. 8:27).
Hebrew, fill their hand, i.e. present them to God with part of the sacrifice in their hands, as we find (Exodus 29:24), by that rite putting them into their office.
"And sanctify them": By all this, set them apart, and devote them to the sacred office of priesthood.
"That they may minister unto me in the priest's office": By offering sacrifices for the people, burning incense, and doing other things relative to the office.
It seems that the garments we have been describing above, and in the last few lessons, were the only acceptable attire of the high priest and his sons, the priests, when they came into the Holy Place or the Holy of Holies to minister to God. There were no exceptions. Each garment had a purpose and a meaning. Moses was instructed to put these garments on all of them, anoint them for the priesthood and teach them how to be acceptable to God.
Exodus 28:42 "And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach:"
Or "the flesh of nakedness", that part of the body which ought not to be naked and exposed to view, and which, when it is, causes shame and ridicule. What part is designed is easily gathered from the next clause; great care was taken, in the service of God's house, to preserve decency, prevent immodesty, and to guard against laughter and levity. And the like care should be always taken (see Exodus 28:2).
"From the loins even unto the thigh they shall reach": They were to reach above the navel near the heart, and to the end of the thigh, which is the knee. As Maimonides says; who also observes, that they had strings, but had no opening before or behind, but were drawn up round like a purse. They were a sort of drawers, and somewhat like our sailors' trousers.
Exodus 28:43 "And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy [place]; that they bear not iniquity, and die: [it shall be] a statute for ever unto him and his seed after him."
Not the linen breeches only, but all the other garments.
"When they come into the tabernacle of the congregation": Even into that part of it where the people assembled, the court of the tabernacle, and where was the altar of burnt offering, on which they offered the sacrifices of the people, but never without the priestly garments on.
"Or when they came near unto the altar to minister in the holy place": At the altar of incense which stood there. Or when they came to trim the lamps of the candlestick, and set the shewbread on the table, and take away the old, which candlestick and shewbread table were both in the holy place.
"That they bear not iniquity and die": Be guilty of sin in not having their priestly garments on in time of service, and so bear the punishment of it and die for it. The Targum of Jonathan adds: with flaming fire, with fire from heaven, such as Nadab and Abihu were afterwards consumed with. A high priest that had not the eight garments on, or a common priest that had not his four garments, his service was illegal and rejected, and he was guilty of death by the hand of heaven. As Maimonides says; that is, he was deserving of immediate death from the hand of God, and might expect it.
"It shall be a statute for ever unto him, and his seed after him": As long as the Aaronic priesthood continued, until Christ should arise, made a high priest, not after the order of Aaron, but after the order of Melchizedek. And should put an end to the priesthood of the former, by answering and fulfilling all the types and shadows of it. This respects all that is said in this chapter concerning the vestments of the priests, one and another.
These garments of righteousness (linen), were not to be decorated as the embroidered coat. These were used for a special purpose: to cover the nakedness of the legs and hips. The first result of sin in the Bible was that man discovered he was naked. The Christian's sins have been forever covered with the righteousness (white linen), of Jesus Christ. The truth is that our sins are no more. Jesus as Christ washed us in His precious blood and our sins have been washed away.
We are clothed in white robes, washed in His blood. We have taken on His righteousness. We too are acceptable to God in our white linen. Many in our society would try to do away with the blood of the cross of Calvary, but it is the shed blood of Jesus Christ that makes us acceptable to the Father. If we did not have this blood of the precious Lamb of God (Jesus Christ), covering us, our nakedness (sin), would be unacceptable to the Father. I believe this is the spiritual meaning of these "linen breeches".
Exodus Chapter 28 Continued Questions
1. What did this "blue lace" that joins show spiritually?
2. Where shall Aaron bear the names of the sons of Israel?
3. What is this saying to the ministers of our day?
4. What two things were to be put into the breastplate?
5. How long was a high priest to be concerned about his people?
6. What color was the robe of the ephod to be?
7. What two ornamental things were to be around the hem of the garment?
8. What were the colors of the fruit mentioned?
9. What were the bells to be made of?
10. What did the "pomegranates" spiritually mean?
11. What does Jesus expect Christians to do that is represented by these "pomegranates"?
12. What two purposes did the bells fulfill?
13. Describe the garment the high priest wore on Day of Atonement?
14. What protected him, when he went into the Holy of Holies?
15. What was the plate for the headdress made of?
16. What was the high priest's headdress called?
17. What was written on the plate?
18. This mitre, the high priest wore, showed ____________ to God.
19. "Linen" symbolizes what?
20. In Ezekiel, we read of an evil one wearing a mitre or diadem. Who is he, probably?
21. What should be on the mind of the High priest continually?
22. Who was the greatest high priest of all?
23. Describe the Christian's high priest.
24. How did Aaron's sons' coats differ from Aaron's?
25. What garment do victorious Christians wear in heaven?
26. The girdle the Christians wear is what?
27. What is the Christian's headdress?
28. What was the headdress of the priests?
29. What was Moses to do to the priests to consecrate them to God?
30. What were the breeches to be made of?
31. What was their purpose?
32. What was the first result of sin in the Bible?
33. Our sins are not just hidden. If we are a Christian, they are what?
34. What is the move in the Christian world that would actually do away with our salvation, if it is successful?
35. What is the spiritual meaning of the "linen breeches"?
Verses 1-37: The consecration of the priests ("hallow them"), was so significant in Israel's history that an entire chapter is devoted to this dedication ceremony, which included a series of sacrifices: first, a "bull" for a "sin offering;" then two rams, one of them for a "burnt offering;" a "wave offering;" and a "heave-offering." By placing their "hands" on the animal's "head", the priests symbolically acknowledged their own sin and need of cleansing (Lev. 17:11; Heb. 9:22).
Exodus 29:1 "And this [is] the thing that thou shalt do unto them to hallow them, to minister unto me in the priest's office: Take one young bullock, and two rams without blemish,"
The ones chosen to begin the priesthood could not enter into office without Moses' conducting a solemn, 7-day investiture (verses 4:35 and Lev. 8:1-36), involving washing, dressing, anointing, sacrificing, daubing and sprinkling with blood and eating.
We see that God not only set Aaron and his sons aside to minister in the temple, but they were to be consecrated to the Lord by ceremony. This calling by Almighty God was to be consecrated by the shedding of blood. Moses was to consecrate Aaron and his sons. The garments were part of this consecration. These linen garments that they were to take on, were symbolic of righteousness. The most important thing a priest had to be was to be in right standing with God.
Exodus 29:2 "And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: [of] wheaten flour shalt thou make them."
To signify both themselves and their services must be sincere, and free from all hypocrisy and wickedness.
"Cakes unleavened tempered with oil": Denoting that all their oblations and services must be under the influence of divine grace.
"Wheaten flour": The best part of the principal grain, to show that God must be served with the best.
"Unleavened bread" is symbolic of the body of the Lord Jesus Christ. "Unleavened" means free from sin. "Oil" is symbolic of the Holy Spirit of God. We might say that not only does a minister of God need Jesus in his life, but he needs the Holy Spirit as well. This is not a maybe, but a must. The "wheat" is symbolic of the believers in Jesus Christ. You know the Scripture says let the wheat (Christians), and the tares (unsaved), grow together until the end. This unleavened bread is Jesus' sinless body. The adding of the oil to the bread shows the Holy Spirit strengthening. Jesus' body is the bread.
Exodus 29:3 "And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams."
The unleavened bread, cakes and wafers; this basket may be an emblem of the Gospel and the administration of it, in which Christ the bread of life is carried, and ministered to his people.
"And bring them in the basket, with the bullock and the two rams": Not that the bullock and the rams were to be brought in the basket along with the bread, cakes, and wafers; but at the same time that they were brought to the door of the tabernacle of the congregation. These were to be brought, led, or drove to the altar, in order to be slain and sacrificed.
A sin offering which was not associated with a burnt offering had never before been done before this consecration. This was a specific offering (a blood offering). This bullock would bear the sins of Aaron and his sons. This is like Jesus bearing the sins of the Christians. When the sin was symbolically laid upon the head of the bullock, then Moses slew the bullock. This bullock actually was killed by Moses (a shadow of God, in this instance). Jesus actually bore our sins and died on the cross to do away with the sin He had taken on Himself. The Scriptures even say, "Yet it pleased the LORD to bruise him..." (Isaiah 53:10). We see here, Moses shedding this blood of the bullock for the sins of Aaron and his sons. For a minister of God to be acceptable to God, he must first get forgiveness for his own sins.
Exodus 29:4 "And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water."
The place of the laver, not yet mentioned, but designed in God's counsels, was between the brazen altar and the Tabernacle (Exodus 30:18), and consequently near the door of the latter. Rabbinical tradition says that it was not placed exactly opposite the door, but a little towards the south side of the court.
"Wash them with water. The manner in which these parts of the ceremonial were performed is minutely described, and in discovering their symbolical import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified the necessity and importance of moral purity or holiness (Isa 52:11; John 13:10; 2 Cor. 7:1; 1 Pet. 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Rev. 19:8), and equipped as men active and well-prepared for the service of God. The anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Lev. 10:7; Psalm 45:7; Isa. 61:1; 1John 2:27), and as he was officially a type of Christ (Heb. 7:26; John 3:34; also Matt. 3:16; 11:29).
The next step, after repenting and being forgiven, is to be baptized. We see here, Moses washed them and made them ready for the new garments. Aaron and his sons had to put on the righteousness of Christ (linen garments).
Exodus 29:5 "And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod:"
Those described in the preceding chapter.
"The coat": I.e., the linen tunic (Exodus 28:39). As the inner garment, this had to be put on first. Compare (Leviticus 8:7-9), where the investiture is more fully described, and is seen to have comprised nine acts:
(1) The putting on of the tunic;
(2) The girding of the tunic with the under-girdle;
(3) The putting on of the robe of the ephod;
(4) The putting on of the ephod;
(5) Girding with the curious girdle of the ephod;
(6) The putting on of the breastplate;
(7) The putting of the Urim and Thummim into the bag of the breastplate;
(8) The putting on of the mitre; and
(9) The attachment of the golden plate to the front of the mitre.
These minute directions may well be regarded as justifying those given in our own forms of service with respect to the vesting of bishops at the time of their consecration.
The process is repentance, baptism, separation, put on the righteousness of Christ and then put upon the minister the responsibilities of the congregation (with the garment and ephod, breastplate and girdle).
Exodus 29:6 "And thou shalt put the mitre upon his head, and put the holy crown upon the mitre."
Which was made of linen, and was a wrap of linen about his head in the form of a turban.
"And put the holy crown upon the mitre": The holy crown was a plate of gold which had these words, "holiness to the Lord", engraved on it; and so says the Targum of Jonathan, "on which the holy name was engraved;". The mitre was upon the top of his head, this in the forefront of that; it was upon Aaron's forehead, and reached from ear to ear, and was fastened behind with a blue lace. This was like a crown or a diadem, and denotes the honor and dignity of the priestly office. Christ is a priest on his throne, and his saints are a royal priesthood, even kings as well as priests unto God.
We see that the Holiness of the Lord must be put into the mind of the minister of God and then the authority (crown) is put on.
Exodus 29:7 "Then shalt thou take the anointing oil, and pour [it] upon his head, and anoint him."
The oil mentioned (in Exodus 25:6), and recently glanced at (in Exodus 28:41). On its composition (see Exodus 30:23-25).
"Pour it upon his head": As this typified cleansing from sin, so the anointing was emblematic of the outpouring of Divine grace upon the person anointed. The pouring of the oil on Aaron's head was perhaps to indicate the freeness and abundance with which God gives His grace to His servants (compare Psalm 133:2).
This was covering him with the Holy Spirit (oil), of God.
Exodus 29:8 "And thou shalt bring his sons, and put coats upon them."
Order the sons of Aaron to come to the same place where he was.
"And put coats upon them": Such as were ordered to be made for them (Exodus 28:40).
Exodus 29:9 "And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons."
Aaron with the girdle of the ephod, and with the girdle of needlework, and his sons with common girdles made for them. All which showed what strength, diligence, and expedition were necessary for the discharge of their office.
"And put the bonnets on them": Upon their heads, which differed only from the high priest's mitre in the manner of rolling or wrapping, as has been observed (on Exodus 28:39).
"And the priest's office shall be theirs for a perpetual statute": That is, shall descend from father to son in Aaron's family throughout all generations, until the Messiah should come. Who would be a priest of another order, and put an end to the Aaronic priesthood, by fulfilling what that was a type of, and so abolishing it.
"And thou shall consecrate Aaron and his sons"; or "fill the hand of them". That is, with sacrifices to offer for themselves and others (see note on Exodus 28:41). The Targums of Onkelos and Jonathan are, "shall offer the offering of Aaron, and the offering of his sons," of which there is an after account, and was one part of their consecration.
The "consecration" was the same for the priest as for the high priest. The difference was in the garments they wore and in their authority.
Exodus 29:10 "And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock."
Rather, the bullock: i.e., the bullock mentioned (in Exodus 29:1), which was to be kept in readiness for the consecration sacrifice.
"Aaron and his sons shall put their hands upon the head of the bullock": By this symbolical action, which was commanded in the case of every sin offering (Lev. 4:4; 4:15; 4:24; 4:29; 4:33; 16:21), the offeror identified himself with the animal, and transferred to it the guilt of his own sins and imperfections. The animal thereby became accursed, and its death paid the penalty due to the sins laid upon it, and set free those who had committed them. Similarly, Christ, our sin offering, was "made a curse for us" (Gal. 3:13).
Exodus 29:11 "And thou shalt kill the bullock before the LORD, [by] the door of the tabernacle of the congregation."
That is, Moses is ordered to do it, who now officiated as a priest, "pro tempore". Aaron and his sons not being yet completely invested with that office, or thoroughly consecrated to it; of which consecration this sacrifice was a part, and therefore could not with propriety be concerned in killing their own sacrifice. For that purpose, Moses therefore did it, and he did it "before the Lord". Jehovah the Son gave him those orders to do it before Jehovah the Father, in his presence, as an offering to him, and for his acceptance. And the ark, as Aben Ezra observes, was in the middle westward, and right against it was the altar of incense, and opposite that the altar of burnt offering.
"By the door of the tabernacle of the congregation": That is, as Jarchi interprets it, in the court of the tabernacle before the door. Not by the door by which they entered in to the court of the tabernacle; but in the court before the door that leads in to the holy at some distance from which stood the altar of burnt offering, where this bullock was slain and sacrificed. All this may denote the public manner in which Christ, the antitype, suffered in the presence of the Lord, with his knowledge and will, and before the people of Israel.
Exodus 29:12 "And thou shalt take of the blood of the bullock, and put [it] upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar."
It has been already noticed that the virtue of the altar was considered to reside especially in its horns; hence fugitives clung to them (1 Kings 1:50). In all sin offerings it was required:
(1) That some of the victim's blood should be smeared upon the altar's horns; and
(2) That the remainder should be poured at its base (Lev. 4:7; 4:18; 4:30; 4:34).
We see again, the way is the same for every one. The way is through the shed blood of Jesus.
Exodus 29:13 "And thou shalt take all the fat that covereth the inwards, and the caul [that is] above the liver, and the two kidneys, and the fat that [is] upon them, and burn [them] upon the altar."
Whole burnt offerings were, comparatively speaking, of rare occurrence in the ancient world. Usually, parts only of the victims were consumed by fire upon the altar. The greater portion was either eaten by the priests and the worshippers, or burnt elsewhere than on the altar. Among the parts regarded as most fitting to be consumed on the altar, the fat always held a high place. This is to be accounted for either by its being considered a delicacy, or by the readiness with which it caught fire and kindled into a clear bright blaze.
This was actually the insides of this ram. We see that the inward parts would be burned on the altar of bronze, and the other part would be taken out of the camp. This fat, kidneys and other inward parts were burned as a sweet savor unto the Lord. The spiritual meaning to this perhaps had to do with the inward parts of the Lord being holy, as well as the outward. We can see in all this that inside where battles are really won, that Jesus' will became the will of the Father.
Exodus 29:14 "But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it [is] a sin offering."
(Compare Lev. 4:11-12; 4:21; Heb. 13:11-13). This was the general rule with sin offerings. The whole animal was reckoned too impure for any portion of it to be suitable for human food.
"His dung": That which the intestines contained at the time of death.
We see in this, Jesus being crucified without the city wall. This flesh was symbolic of the body of Jesus Christ.
Exodus 29:15 "Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram."
One of the two he was bid to take (Exodus 29:1).
"And Aaron and his sons shall put their hands upon the head of the ram": Confessing their sins, acknowledging their guilt, and by this act transferring the same to the ram, which was to be a burnt offering, and was typical of the imputation of sin to Christ, as before observed.
We see in this; the altar being cleansed by the blood. Aaron and his sons had transferred their sins to this ram, when they laid their hands upon his head.
Exodus 29:16 "And thou shalt slay the ram, and thou shalt take his blood, and sprinkle [it] round about upon the altar."
As he was ordered to slay the bullock, acting in this as a priest.
"And thou shall take his blood, and sprinkle it round about upon the altar". The blood being received into a basin, it was not to be put upon the altar with the finger, as the blood of the bullock. But was to be sprinkled probably with a bunch of hyssop, round about upon the altar, on the top and sides. As the deity of Christ is the altar which sanctifies every gift, this may signify that his blood has its virtue and efficacy from that, to make atonement for the sins of men, and to cleanse them from them.
Exodus 29:17 "And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put [them] unto his pieces, and unto his head."
For the better convenience of laying it upon the wood on the altar, that it might be burnt; for it was to be a whole burnt offering.
"And wash the inwards of him, and his legs". Denoting the purity of the sacrifice of Christ, and that when his people give up themselves to God as a whole burnt offering. In the flames of love and zeal, their affections should be pure and sincere.
"And put them unto his pieces, and unto his head": Lay them together, so that they might be entirely consumed at once. Signifying that Christ was both in soul and body an offering and a sacrifice of a sweet smelling savor to God. Zeal for the honor of whose house, and the glory of his name, ate him up, as well as the fire of divine wrath. And so our whole souls, bodies and spirits, should be presented to the Lord as a holy, living, and acceptable sacrifice to him.
Exodus 29:18 "And thou shalt burn the whole ram upon the altar: it [is] a burnt offering unto the LORD: it [is] a sweet savor, an offering made by fire unto the LORD."
A burnt offering, as representing self-sacrifice, was entirely acceptable to God; the whole might be consumed upon the altar. It was otherwise with sin offerings, of which only certain parts could be thus offered. (Compare Exodus 29:14; and see Lev. 4:12; 4:21).
"It is a sweet savor": Or "a smell of rest", in which God acquiesces, and rests, and takes delight and pleasure. It is, as the Septuagint version, "For a smell of sweet savor": Or a sweet smelling savor; which phrase the apostle makes use of, and applies to the sacrifice of Christ (Eph. 5:2).
"An offering made by fire unto the Lord": Which being consumed by fire ascended upwards to the Lord, and became acceptable to him, as the sacrifice of his own Son, in his fiery sufferings and death, was unto him.
We see above, the examination and cleansing of the offering. Jesus was without blemish. The offering was acceptable unto God. This was a sweet savor to God.
Exodus 29:19″And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram."
The other of the two that was left (Exodus 29:1).
"And Aaron and his sons shall put their hands on the head of the ram": As they were to do, and did, upon the head of the "other (see note on Exodus 29:15).
Exodus 29:20 "Then shalt thou kill the ram, and take of his blood, and put [it] upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about."
Daubing blood on the right ear, hand, and big toe symbolically sanctified the ear to hear the Word of God, the hand to do the work of God, and the foot to walk in the way of God.
The putting of the blood on the right ear was to consecrate the hearing. These ears would be very careful what came into this being. Believers' ears have been purchased by the shed blood of Jesus. We should not listen to anything that would not be pleasing unto God. This includes not listening to temptation of any kind. By the shed blood of Jesus, we have ears that have been set aside to hear only the things of God. The right hand throughout Scripture, indicates power. The priestly hand had been consecrated to handle gifts of the temple. They were told of God to touch no unclean thing.
Putting the blood on the great toe of the right foot can only mean that our every step should be guided by God. We should not ever go anywhere that we could not take the Lord. I believe this is telling us that the path of righteousness is to be the day-by-day walk of the Christian: a separated walk, a consecrated walk, a walk Jesus can go with you.
Exodus 29:21 "And thou shalt take of the blood that [is] upon the altar, and of the anointing oil, and sprinkle [it] upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons' garments with him."
The twofold sprinkling, with blood and with oil, denoted the necessity of a twofold holiness; that of justification by the atoning blood of Christ, and that of sanctification by the outpouring of the Holy Spirit. The anointing which is here spoken of seems to have been the only anointing received by the sons of Aaron (See Lev. 8:30).
Here, we see not only the body consecrated, but everything that belonged to him. Christians must realize that even our garments must be dedicated to God. God does not want just a portion of us, He wants all of us. To be a minister, or even a witness for God, we must be dedicated to Him with all that we have. Even the way we dress should show who we belong to. We can witness without ever opening our mouth in the way we dress, act, and conduct our daily lives. They were made holy by the blood, just as we are made holy unto the Lord by His shed blood.
Exodus Chapter 29 Questions
1. Why was Moses to hallow Aaron and his sons?
2. How were they to be consecrated?
3. The linen garments were symbolic of what?
4. What type of bread was used?
5. What type of flour was used?
6. What is unleavened bread symbolic of?
7. Oil is symbolic of what?
8. Wheat is symbolic of what?
9. Jesus' __________ is the bread.
10. What was the bread brought with? (two things)
11. What was Moses to do first, after they were brought to the brazen altar?
12. What did this symbolize?
13. What would this bullock bear?
14. What is the first thing a minister of God must do before he is acceptable to God?
15. What is the next step?
16. What did putting on the new garments mean?
17. What do the horns of the altar mean?
18. What was the blood of the bullock symbolic of?
19. Why was this blood put all around the altar?
20. What three places on Aaron's body would the blood be put and why?
21. What did putting on of the mitre and crown show us?
22. Why did Moses pour oil on them?
23. What was to be done with the inward parts of the bullock?
24. This burnt offering was a ________ _________ unto the Lord.
25. The right hand, in Scripture indicated what?
26. What portion of our life, if we are a Christian, should be dedicated to God?
Verses 22-28: The "wave offering" was waved back and forth between the altar and the priest, signaling it was a gift to the Lord. Then those items were burned on the altar, except the "breast of the ram," which was to be eaten by Aaron and his sons. In this way, the Hebrew people contributed to the work of the Lord. The "heave offering" was something held out before the Lord; it was not tossed.
Exodus 29:22 "Also thou shalt take of the ram the fat and the rump, and the fat that covereth the inwards, and the caul [above] the liver, and the two kidneys, and the fat that [is] upon them, and the right shoulder; for it [is] a ram of consecration:"
These were the portions commonly burnt upon the altar in the case of peace offerings (see Lev. 3:9-11). By "the rump" is meant the broad fat tail which characterizes Oriental sheep, and which is said to weigh from six to twenty pounds.
"And the fat that covereth the inwards, and the caul of the liver, and the two kidneys, and the fat that is upon them" (see Exodus 29:13).
"And the right shoulder": What was to be done with it is afterwards observed as well as with the rest.
"For it is a ram of consecration": Or "of fillings"; Jarchi says, the Scripture declares these fillings to be peace offerings, for they minister peace to the altar, and to him that does the service, and to the owners. Wherefore the breast was necessarily his that did the service for his portion, and this was Moses, for he ministered in the fillings. And the rest Aaron and his sons ate, for they were the owners.
We see that these parts of the ram were from its innermost being. The "caul" had to do with bitterness. This to me has to do with the thoughts and intents of our inner most being. Since this was a ram (burnt offering), it probably had to do with our Lord Jesus being wholesome from the inside out. This when it is burned, would make a sweet smelling savor. This "shoulder" would be waved before the Lord.
Exodus 29:23 "And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that [is] before the LORD:"
"Of the unleavened bread": As (in Exodus 29:2). Large bread is meant, as Ben Melech observes, for the rest were cakes and wafers, as follows.
"And one cake of oiled bread": Which was made of flour and oil mixed and tempered together.
"And one wafer out of the basket of unleavened bread": Which was anointed with oil and crossed, as the Jewish writers say.
"That is before the Lord; which basket of unleavened bread, cakes, and wafers, was set in the court of the tabernacle, and so said to be before the Lord. Being devoted to whatever use he should assign them, being by his orders brought here.
This "loaf of bread" was symbolic of Jesus. "Unleavened", as we have said before, means without sin. This "oiled bread" means full of the Holy Spirit of God.
Exodus 29:24 "And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them [for] a wave offering before the LORD."
Rather, on the hands. Having placed the offerings on the hands of his brother and his brother's sons, Moses was to put his own hands beneath theirs, and to make a waving motion towards the four quarters of the sky, thus presenting the offerings to the ubiquitous God. Aaron and his sons thus performed their first priestly act, as passive instruments in Moses' hands, by his muscular energy. Their priestly character was by these means made complete. (On "wave offerings," see note upon Lev. 7:30).
Until this time, Aaron and his sons had been just standing there while Moses was doing the ceremonial things. Now Moses was placing this in Aaron's and his sons' hands. From this point on, Aaron and his sons would be doing the ceremonial things in the tabernacle. This was waved before the Lord; shown for approval. Are our hands so full of the things of God that we have nothing left for the world?
Exodus 29:25 "And thou shalt receive them of their hands, and burn [them] upon the altar for a burnt offering, for a sweet savor before the LORD: it [is] an offering made by fire unto the LORD."
After they had been put into them, and filled with them, and waved by them.
"And burn them upon the altar for a burnt offering": Not the flesh of the ram, which is after ordered to be boiled and eaten by Aaron and his sons. But the fat of it, before described, with one loaf, one cake, and one wafer of unleavened bread, out of the basket.
"For a sweet savor before the Lord": That it might be grateful and acceptable to him, as it was.
"It is an offering made by fire unto the Lord": (see Exodus 29:18).
Now we saw Aaron and his sons put the offering on the altar to burn. This was a willful act upon their part. They had now accepted their responsibility and were carrying out their service to God. This fat and insides of the ram put off a sweet savor to the Lord as it burned. This would be totally burned up. Their hands were now filled with God's work. They lifted this offering for God's inspection.
Exodus 29:26 "And thou shalt take the breast of the ram of Aaron's consecration, and wave it [for] a wave offering before the LORD: and it shall be thy part."
It was the general law that in "wave offerings" the breast should be the officiating priest's (Lev. 7:29-31); hence, on this occasion, it was assigned to Moses.
This handling and waving of the offering was not only an inspection of the offering; but also the High priest and priest needed to see if this was worthy to approach the Lord with. We have to know the Lord for ourselves before we can do anything for anyone else.
Verses 27-28: "Wave offering ... heave offering" (see note on Leviticus 7:30-32).
Exodus 29:27 "And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration, [even] of [that] which [is] for Aaron, and of [that] which is for his sons:"
For the future, in every case of offerings made at a consecration, both the breast and the right shoulder (Lev. 7:32), were to be given to the officiating priest, who was to "wave" the one and "heave" the other before the Lord. "Heaving" was a single movement; an uplifting of the thing heaved. "Waving" was a repeated movement, a swaying of the thing waved backwards and forwards horizontally. Both were modes of presenting the thing to God.
The servant of God was to live of the offerings in the temple. God was teaching Aaron and his sons that very thing here. This breast and shoulder was for the high priest and his sons, the priests.
1 Cor. 9:13 "Do ye not know that they which minister about holy things live [of the things] of the temple? and they which wait at the altar are partakers with the altar?"
Exodus 29:28 "And it shall be Aaron's and his sons' by a statute for ever from the children of Israel: for it [is] a heave offering: and it shall be a heave offering from the children of Israel of the sacrifice of their peace offerings, [even] their heave offering unto the LORD."
That is, the shoulder, which seems particularly meant, though the breast also was theirs, which was at this time given to Moses, he being priest. And this was an everlasting statute and ordinance in all generations, as long as the priesthood of Aaron lasted, until the Messiah should come and put an end to it. And this the children of Israel were always to allow the priests.The shoulder, because Aaron bore their names before the Lord upon his shoulders, for a memorial. And the breast for a like reason, because he bore their names in the breastplate of judgment upon his heart, and their judgment also before the Lord continually (Exodus 28:12).
"For it is a heave offering": It is lifted up to the Lord, and therefore is given to his priest.
"And it shall be a heave offering from the children of Israel of the sacrifice of their peace offerings, even their heave offering unto the Lord": It being heaved up and given to the priest, it was reckoned an offering to the Lord, and was accepted by him as a peace offering. And it was an emblem of the lifting up of their hearts to God, and of the going up of the affections and desires of their souls to him. And of their serving and worshipping him in spirit and in truth; who is a spirit and was their Father in heaven. To whom their eyes, hearts, and hands, were to be lifted up.
Exodus 29:29 "And the holy garments of Aaron shall be his sons' after him, to be anointed therein, and to be consecrated in them."
That son that succeeded him in the priesthood; for the priesthood continued in Aaron's family by succession. The eldest son being high priest or until the disposal of this office fell into the hands of Heathen princes, and then it was obtained by interest or money. Now, though the coat and breeches might be wore out by Aaron before he died. Yet the robe of the ephod, and the ephod, and its girdle, and the breastplate, might continue, and go from father to son, and especially the latter, even to succeeding ages (see Num. 20:26).
"To be anointed therein, and consecrated in them": This is to be understood only of the high priesthood, and of anointing and consecrating to that. For none but high priests were anointed, and their sons who succeeded them in that office, and who were anointed, and consecrated in like manner as Aaron was. By washing, clothing, anointing, and sacrificing.
Exodus 29:30 "[And] that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy [place]."
The Targum of Jonathan is, "who shall rise after him of his sons, not of the Levites." For the high priest was to be of the family of Aaron, a descendant of his. It was not enough that he was of the tribe of Levi, but he must descend from Aaron, either in the line of Eleazar or of Ithamar.
"Shall put them on seven days": The next successor was to wear the garments seven days running.
"When he cometh into the tabernacle of the congregation to minister in the holy place": To offer sacrifice in the court of the tabernacle, on the altar of burnt offering, and to offer incense on the altar of incense, and to trim the lamps of the candlestick, and to put the shewbread on the table.
We can quickly see from this, that seven days was the length of time the high priest would be in the temple to minister. This was speaking of the time when something happened to Aaron and he could no longer minister. Then one of his sons took over from him.
Exodus 29:31 "And thou shalt take the ram of the consecration, and seethe his flesh in the holy place."
In the court-yard at the door of the tabernacle, where it was both boiled and eaten, as appears from this and the next verse (and from Leviticus 8:31). And part of this was eaten by the person or persons that brought the offering, though they were of the people, who were not admitted into any other holy place but this.
Exodus 29:32 "And Aaron and his sons shall eat the flesh of the ram, and the bread that [is] in the basket, [by] the door of the tabernacle of the congregation."
Typical of the flesh of Christ, whose flesh is meat indeed, and to be eaten by faith, whereby it becomes spiritual food, savory and nourishing, as it is to all the Lord's priests, or who are made so to God.
"And the bread that is in the basket": The unleavened bread, cakes, and wafers (Exodus 29:2), what was left of them, one loaf, one cake, and one wafer, having been put into the hands of Aaron and his sons, and received from them and burnt (Exodus 29:23). This may figure Christ the bread of life, held forth in the ministry of the word, for believers in him to feed upon.
"By the door of the tabernacle of the congregation": The whole court, Jarchi says, was so called, where the people in common assembled, and the Lord met with them. And so may point at the public ordinances, where Christ is set forth as food for souls.
We see that Aaron and his sons were to cook (seethe), and eat the ram and the basket of bread. Remember Jesus is the bread and the Holy Spirit is the oil. We see Aaron and his sons taking Jesus and the Holy Spirit into their beings.
Exodus 29:33 "And they shall eat those things wherewith the atonement was made, to consecrate [and] to sanctify them: but a stranger shall not eat [thereof], because they [are] holy."
For the sins of Aaron and his sons, for they were men of infirmity, and needed sacrifice for sin themselves. And herein Christ their antitype excelled them, that he had no sin of his own, and needed not to offer first for them. And then for the sins of others, as Aaron and his sons, the types of him, did. And their eating of the sacrifice for atonement points at the receiving of the atonement of Christ's sacrifice by faith, and the enjoyment of it and the blessings following on it.
"To consecrate and to sanctify them": That they might be filled and fitted, and set apart and devoted to the office of the priesthood, and minister in it.
"But a stranger shall not eat thereof, because they are holy": Meaning not one of another nation, but of another family, though an Israelite. The Targum of Jonathan renders it, a profane and common person, a layman, one that was not a priest. Who, though he was of the seed of Israel, yet not being of the seed of Aaron, as Aben Ezra interprets it, he might not eat of the above things, because they were devoted to holy uses. And therefore none but such who were sanctified or set apart to sacred service might partake of them.
We see that this consecration was not just for outward appearances, but these priests and high priest had to be consecrated inside as well. This consecration could not and must not, be superficial. It must be of their inner most being.
Exodus 29:34 "And if ought of the flesh of the consecrations, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it [is] holy."
Being more than the priests could eat.
"Then thou shalt burn the remainder with fire"; that it might not be used in a contemptuous manner, or abused to superstitious uses. The same orders with those respecting what was left of the passover.
Exodus 12:10 "It shall not be eaten, because it is holy":
Which is the reason before given why it should not be eaten by a stranger, and being kept till the next morning it was ordered to be burnt, that it might not then be eaten at all. It was not to be given to a stranger, nor to be cast to dogs, because it had been devoted to sacred uses. And it seems as if it was not to be eaten by the priests themselves the next day, who were to live upon the daily provision made for them.
We see by this that the body of Christ is not to be taken lightly. This bread was certainly symbolic of Jesus' body.
1 Cor. 11:24 "And when he had given thanks, he brake [it], and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me."
Exodus 29:35 "And thus shalt thou do unto Aaron, and to his sons, according to all [things] which I have commanded thee: seven days shalt thou consecrate them."
For their consecration, washing, clothing, anointing them, sprinkling blood upon them and their garments, and offering sacrifice for them.
"According to all things which I have commanded thee": No one thing was to be omitted, and we find they were carefully and punctually observed (Lev. 8:1).
"Seven days shalt thou consecrate them": So long the rites and ceremonies of the consecration were to be performing, that they might be thoroughly used to the putting on of their garments, and the offering of sacrifices as they saw performed by Moses. And in all respects, be fitted for the discharge of their office. The Jewish writers generally say that seven days were appointed, that a Sabbath might pass over them.
This consecration took place in a seven day period. The ceremony involved and the offering was to be made each day, the same for seven days. This number of days showed the spiritual completeness of this.
Exodus 29:36 "And thou shalt offer every day a bullock [for] a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it."
That is, every day of the seven days of consecration; denoting the full and complete atonement for sin by the sacrifice of Christ. Which these sacrifices could not really obtain, and were therefore frequently repeated, in this case seven times. Figuratively by that number pointing to the full expiation of sin by the atoning Savior, who was made not only an offering for sin, but sin itself by imputation, for his people.
"And thou shalt cleanse the altar when thou hast made atonement for it": Which though not capable of sin, or of any moral guilt, yet, inasmuch as it was to be of sacred use, and to have sin offerings laid upon it, expiation and cleansing. In a ceremonial way, were to be made for it, to purge it from the uncleanness of the children of Israel (Lev. 16:18). This altar was typical of Christ, who is that altar believers in him have a right to partake of. And though he had no sin of his own, no guilt of that kind to expiate, or pollution to be cleansed from, yet as he had the guilt of his people transferred to him. And was clothed with their filthy garments, and had their uncleanness on him. By the sacrifice of himself he purged away sin from himself and them, and was justified and cleared of all, and they in him.
"And thou shalt anoint it, to sanctify it": Anoint it, as it afterwards was, with the holy anointing oil, whereby it was sanctified, or set apart for holy uses. In which it was a figure of Christ anointed with the oil of gladness, the Holy Spirit, above his fellows. And was sanctified and set apart for his priestly office, in which he was both altar, sacrifice, and priest.
This was saying that even though this sacrifice was to be made each day and it seemed useless to clean it up each day, it still had to be cleaned each time before another offering could be made. To me, this says that we must prepare each service as if it is an individual service, even though, we have had several services before that day. Each one of these services is special and individual to God. This reminds me of the one time each day for six days that the children of Israel marched around Jericho. On the seventh day they marched seven times, blew the trumpet, the people shouted, and the walls fell (Joshua 6:3-5).
If one time had been skipped, the wall would not have fallen. God has a perfect plan for everything. It is not for us to question why. We know He is right. We need to do exactly what He says. There is a purpose that we do not always understand. All of these seven days show spiritual completeness.
Exodus 29:37 "Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy."
Hebrew, an altar, Holiness of Holinesses.
"Whatsoever toucheth the altar shall be holy": Rather, must be holy. Nothing which is not holy must touch it. The future has the force of an imperative, as in the Ten Commandments.
We see that not only shall Aaron and his sons be consecrated, but this altar was made holy. The same consecration for the people was for the altar. We see that by close association anything that touched the altar was holy also.
Matthew 23:18-20 "And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty." "[Ye] fools and blind: for whether [is] greater, the gift, or the altar that sanctifieth the gift?" "Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon."
You see, it is extremely hard to separate the altar and the gift. Jesus is the gift; He is also, the altar. He is our altar that we must come to. There is no other way to heaven, but by Him.
Exodus 29:38 "Now this [is that] which thou shalt offer upon the altar; two lambs of the first year day by day continually."
An altar being ordered to be built, and this sanctified and expiated, and priests being appointed and consecrated to the service of it. An account is given of the offerings that should be offered up upon it every day, besides those that should be offered occasionally, and at other set times.
"Two lambs of the first year day by day continually". Typical of Christ the Lamb of God, who continually, through the efficacy of his blood, and the virtue of his sacrifice, which are ever the same, takes away day by day the sins of his people. A lamb is a proper emblem of him for innocence and harmlessness, for meekness and humility, for patience, for usefulness for food and clothing, and especially for sacrifice.
"Of the first year": May denote the tenderness of Christ, who as he grew up as a tender plant, so as a tender lamb, encompassed with infirmities. Being in all things like unto his people, excepting sin; and as these were to be without spot (Num. 28:3). And so here, in the Septuagint version, it may point at the purity of Christ, who is the Lamb of God, without spot and blemish. And who offered himself without spot to God, and was a fit sacrifice to be offered up for the taking away of the sins of men.
"Day by day continually"; to show, partly, that men do daily contract new defilement, and daily need new pardons. And partly, that God is not only to be worshipped upon rite Sabbath days, and other set and solemn times, but every day.
Immediately after the consecration of the altar, the daily sacrifice was set up. Two lambs were to be offered up every day unto the Lord. These two lambs were to be offered early in the morning and in the evening. These two lambs were to be the continuous offering. These lambs were to be of the first year. This daily offering showed the walk Christians must have. We must walk daily with the Lord. Jesus is the Lamb of God. His sacrifice goes on and on forever. This sacrifice He made once is good for all of eternity. This Lamb offering would be accompanied by meat and drink offerings as well. Daily service to God is our reasonable sacrifice to Him. This two times a day offering, tells us how important it is for us to pray a minimum of twice a day.
Exodus 29:39 "The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even:"
A lamb was to be offered upon the altar every morning, and a lamb every evening. This typified the continual intercession which Christ ever lives to make for his church. Though he offered himself but once for all, that one offering thus becomes a continual offering. This also teaches us to offer to God the spiritual sacrifices of prayer and praise every day, morning and evening. Our daily devotions are the most needful of our daily works, and the most pleasant of our daily comforts. Prayer-time must be kept up as duly as meal-time. Those starve their own souls, who keep not up constant attendance on the throne of grace; constancy in religion brings in the comfort of it.
Exodus 29:40 "And with the one lamb a tenth deal of flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine [for] a drink offering."
I.e. the tenth part of an Ephah; it is sometimes called an Omer (Exodus 16:36; see Lev. 23:13). The Ephah seems to have been rather less than four and a half gallons (see Lev. 19:36); and the tenth deal of flour may have weighed about 3 pounds 2 ounces.
"A hin": The word appears to be Egyptian. The measure was one-sixth of an ephah. The quarter of a hin was therefore about a pint and a half (see Lev.19:36).
"Beaten oil": (see Exodus 27:20).
"Wine for a drink offering": The earliest mention of the drink-offering is found in connection with Jacob's setting up the stone at Beth-el (Gen. 35:14). But it is here first associated with the rites of the altar. The law of the drink-offering is stated (in Numbers 15:5). Nothing whatever is expressly said in the Old Testament regarding the mode in which the wine was treated. But it would seem probable, from the prohibition that it should not be poured upon the altar of incense (Exodus 30:9). That it used to be poured on the altar of burnt-offering.
We see this daily offering as a renewing of the Spirit of the Lord in mankind every day, which is necessary to live a pleasing life before the Lord. The symbolisms of Jesus in verse 40 are overwhelming. The lamb represents the Lamb of God who taketh away the sin of the world. The fine flour represents His sinless humanity. The oil symbolizes the Holy Spirit. This wine, indicates the Holy Spirit, which is many times spoken of as the new wine.
Exodus 29:41 "And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savor, an offering made by fire unto the LORD."
See note on (Exodus 29:39).
"And shall do thereto according to the meat offering of the morning, and according to the drink offering thereof": A meat and drink offering consisting of the same things, for quality and quantity, and made in the same manner, were to be offered with the daily evening sacrifice, as with the morning one.
"For a sweet savor, an offering made by fire unto the Lord": For these lambs were both burnt with fire upon the altar, and therefore are called a burnt offering in the next verse.
This offering that was burned up and is a sweet smell unto the Lord was certainly symbolic of us offering ourselves as a living sacrifice to God. This is a substitute for us and is acceptable to God. Jesus is our substitute. He is the continuing Lamb.
Verses 42-46: "Tabernacle of meeting" means a "rendezvous tent". There, the Lord promised to meet with His people. God's special presence was limited to the tabernacle at that time, whereas today, His presence is in every believer through the Holy Spirit.
Exodus 29:42 "[This shall be] a continual burnt offering throughout your generations [at] the door of the tabernacle of the congregation before the LORD: where I will meet you, to speak there unto thee."
"Throughout your generations": Perhaps this phrase intends a prophetic reminder or confirmation of a long history for Israel.
Let us read some comparisons that show us the perpetual sacrifice of Jesus Christ, the Lamb of God. Chapter ten of Hebrews tells us that it is impossible for the blood of goats and bulls to take away sins. God had a better plan. He sent the blessed Lamb of God (His Son) as a perfect sacrifice to bring in a better way.
Hebrews 10:12 "But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;".
To get the whole picture (read Hebrews 10:1-18 especially). However, you should read the whole chapter.
Exodus 29:43 "And there I will meet with the children of Israel, and [the tabernacle] shall be sanctified by my glory."
Not only with Moses or with Aaron, and his successors, but with the people themselves, by granting them his gracious presence in public ordinances. Giving them tokens of his goodwill unto them, and of his acceptance of their offerings, hearing their prayers put up by themselves. Or by the priest interceding for them, and receiving their thanksgivings for mercies bestowed. And giving them instructions by the mouth of his priests.
"And the tabernacle shall be sanctified by my glory": By his Shekinah, or the glory of the divine Majesty, dwelling in it. Or it may be supplied, the children of Israel shall be sanctified; set apart and distinguished by his glorious presence among them. The Targum of Jonathan is, "I will be sanctified in or by their princes, because of my glory".
This was the best they could do, until Jesus came and tore down the curtain and made the way open to all believers into the very Holy of Holies where we can meet with God.
Exodus 29:44 "And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office."
The purpose of the formal consecration of the sanctuary and of the priests who served in it was, that the whole nation which Yahweh had set free from its bondage in Egypt might be consecrated in its daily life, and dwell continually in His presence as "a kingdom of priests and a holy nation" (Exodus 19:6).
Exodus 29:45 "And I will dwell among the children of Israel, and will be their God."
"I will dwell": That He would be their God and they would be His people was one thing, but that He would also dwell or tabernacle with them was a very important reality in the experience of the new nation. They were to understand not only the transcendence of their God, whose dwelling place was in the heaven of heavens, but also the immanence of their God, whose dwelling place was with them. Their redemption from Egypt was for this purpose (verse 46).
Exodus 29:46 "And they shall know that I [am] the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I [am] the LORD their God."
By his presence with them and by the blessings bestowed upon them, by his care of them, and kindness to them.
"That brought them forth out of the land of Egypt, that I may dwell among them"; not only did he bring them from there, that they might dwell in the land of Canaan, but that he might "dwell among them". Which was by far the greatest mercy. And not only that they might be delivered from the bondage and affliction with which they were sorely pressed, but that they might be a free people, under the protection of their King and their God, in the midst of them. All which was a great encouragement to them; and an obligation on them to attend the service of the sanctuary. And to obey the Lord in whatsoever he had enjoined or should command them.
"I am the Lord their God": Of which he had given full proof and evidence by what he had done for them, and would yet give more. And to have the Lord our God is the greatest happiness that can be enjoyed (see Psalm 33:12).
We see by this, that God had chosen these Israelites to be His people. He desires to fellowship with them so much that He had gone to this fancy and complicated way to make it safe for them. The only reason was because He loved them. The believers in the Lord Jesus belong to Him and He has gone through the pain, suffering and humiliation of the cross to put us in right standing with Him.
Exodus Chapter 29 Continued Questions
1. What 7 inward parts were mentioned in verse 22?
2. What did the caul have to do with?
3. What was the shoulder?
4. What 3 things were contained in the basket?
5. This loaf of bread is symbolic of whom?
6. What did the oiled bread mean?
7. Whose hands was this put into?
8. Who was doing the ceremonial things up to this point?
9. How should our hands be?
10. What was done with the breast piece?
11. Before we can help someone else, what must we do?
12. How was the servant of God to have a living?
13. Who is our peace?
14. How many days was the high priest to wear the priestly garment?
15. What were Aaron and his sons to eat?
16. May a stranger eat, also?
17. If any of the bread was left unto the morning, what should they do with it?
18. How many days shall Aaron and his sons be consecrated?
19. How should the altar be sanctified?
20. How should we treat services in the church, when we have several services in one day?
21. How many times did the children of Israel march around Jericho?
22. What happened to anything that touched the altar?
23. What was it extremely hard to separate the altar from?
24. Who is the Christians' altar? Why?
25. How old were the 2 lambs to be?
26. What was the offering of these 2 lambs (one at the morning and one at evening) called?
27. What did this offering show the Christians?
28. What shows us the minimum number of times that we should pray a day?
29. What was offered with the lamb?
30. What did this daily offering show us in man?
31. What did the fine flour indicate?
32. Who is our substitute?
33. Where would God meet them?
34. What does chapter 10 of Hebrews tell us?
35. What shall sanctify the tabernacle?
36. Who would sanctify Aaron?
37. Who chose these people to be His?
38. What did the Lord Jesus go through to claim us?
Verses 1-10: "Altar to burn incense:" The position of the altar was to be in the Holy Place, in front of "the veil that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee." (Hebrews 9:3-4), notes that the altar of incense was considered as belonging to the Most Holy Place. This was the first place the priests came as they approached the sacred presence of God above the mercy seat. The priests were not permitted to go beyond that point except on the Day of Atonement.
The design for this piece of furniture for the Holy Place was not given with the other two (25:23-40), but follows the instructions about the priesthood perhaps because it was the last piece to which the High-Priest came before he entered the Holy of Holies once a year. Right after Aaron's consecration ceremony had been noted, his duties of:
(1) Ensuring proper incense was offered continually upon this altar and that;
(2) He was also once a year to cleanse it with blood from the atonement offering (verse 10).
Aaron and his sons were responsible for offering "a perpetual incense" upon it in the morning and in the evening. Offering strange incense (that is, incense not composed like that in verses 34-35), was strictly forbidden. In Scripture, incense often symbolizes prayer and communion with God the Father (Psalm 141:2; Luke 1:10; Rev. 5:8; 8:3-4). The continual burning is an example of the necessity for continuous and persistent prayer (Psalms 16:8; 55:17; 1 Thess. 5:17-18). Incense, or perfume, denotes that which produces a sweet-smelling odor when burned (Prov. 27:9).
The small "altar" for "incense" was like the Ark of the Covenant (25:10-22). It was to have four "horns," one at each corner, along with the same type of molding, rings and poles for transport. Its "sweet, pure" incense was intended to perpetually provide a holy aroma to the Lord. Annual atonement was to be made for the incense altar, perhaps to show the association of things with people.
Exodus 30:1 "And thou shalt make an altar to burn incense upon: [of] shittim wood shalt thou make it."
The altar of incense was to be a casing of boards of shittim wood (Exodus 25:5; 37:25-28; 40:26-27). Four "horns" were to project upward at the corners like those of the altar of burnt-offering (Exodus 27:2). A crown or molding of gold was to run around the top. On each of two opposite sides there was to be a gold ring through which the staves were to be put when it was moved from place to place.
As this altar was a type of Christ, the shittim wood may respect his human nature. Which wood, though it sprung out of the earth, was not common, but choice and excellent, and very strong durable, and incorruptible. And so, Christ, though he was man made of an earthly woman in his human nature, yet was chosen out of the people, is the chiefest among ten thousand. And excellent as the cedars, the man of God's right hand, whom he made strong for himself. And though he died in it, he saw no corruption. He now lives, and will live for evermore. In which nature he acts the part of a Mediator, and intercedes for his people, and offers up their prayers, perfumed with the much incense of his mediation. To which this altar has a special respect.
Exodus 30:2 "A cubit [shall be] the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits [shall be] the height thereof: the horns thereof [shall be] of the same."
Of the same shape with "the brazen altar" (Exodus 27:1), but much smaller. Two cubits high instead of three cubits, and a cubit square at top instead of five cubits. This small space was ample for the burning of so precious a material, which could only be offered in small quantities.
"The horns thereof" (compare Exodus 27:2).
"Shall be of the same": Meaning it is made of one piece with the altar and is not made separately and then attached to it.
We see here, an altar made of shittim wood. It was 18 inches by 18 inches and 3 feet high. This altar was made to burn this sweet-smelling frankincense and other perfumes on. It kept a nice smell in the tabernacle all the time. The horns at the edge were to be made of wood also. This altar sat in front of the veil. This altar was also called the altar of wood and the altar of prayer.
Exodus 30:3 "And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about."
Next to the Ark of the Covenant the most holy article of furniture contained either in the sanctuary or in its court was the altar of incense. It symbolized prayer in its general use (Psalm 141:2; Luke 1:10). And it symbolized expiation in the purpose whereto it was to be applied on certain occasions. As when the high priest had sinned in his official capacity: (Lev. 4:3-12), or when the whole congregation had sinned through inadvertence (Lev. 4:13-21). It was, therefore, "most holy to the Lord." Hence, its materials were to be the same with those of the Ark of the Covenant, and its place was to be directly opposite the ark, near to it, but on the outer side of the vail (Exodus 40:5).
"A crown of gold round about": Compare what is said of the table of shewbread (Exodus 25:24). In both cases a raised rim or edging is meant, which would prevent what was on the top from falling off.
This overlay of pure gold had to be on this entire altar because of its close location to the presence of God. Everything in God's presence had to be covered in pure 24 karat gold or be solid 24 karat gold. This crown of gold was like a border around the altar.
Exodus 30:4 "And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make [it]; and they shall be for places for the staves to bear it withal."
The golden altar was so much smaller and lighter than the brazen one that two rings only were required for carrying it, instead of the "four rings" needed by the brazen altar (Exodus 27:4).
"By the two corners thereof": Rather, on the two sides thereof. The word used means, literally, "ribs," and is explained in the clause which follows.
These rings were so a rod could be put through them to carry the altar. The altar could not be carried by directly touching it, but had to be carried by these poles.
Exodus 30:5 "And thou shalt make the staves [of] shittim wood, and overlay them with gold."
Of the same wood the altar itself was made.
"And overlay them with gold"; as that was. These rings and staves may be an emblem of the precious ordinances of Christ, in which he grants his presence. And where he is held forth in different ages and places as the interceding high priest of his people who is their advocate with the Father. Pleading continually his propitiatory sacrifice in their favor.
We see in this that all of this had to be overlaid with gold.
Exodus 30:6 "And thou shalt put it before the veil that [is] by the ark of the testimony, before the mercy seat that [is] over the testimony, where I will meet with thee."
"Before the veil": This places the altar outside of the Holy of Holies in the Holy Place. (Heb. 9:3-4), speaks of the altar in the Holy of Holies in the sense of its proximity to the ark and in relation to its cleansing on the Day of Atonement. The priests could not go beyond it on any other day.
You see the presence of God was over the mercy seat. This ark later would contain the stone 10 commandments, the Manna and Aaron's rod that bloomed.
Exodus 30:7 "And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it."
(Hebrew, incense of spices). "Every morning": On the composition of the incense (see Exodus 30:34-35). That the offering of incense regularly accompanied both the morning and evening sacrifice appears from (Psalm 141:2; Luke 1:10). That it was symbolical of prayer may be gathered both from those passages and also from (Rev. 5:8; 8:3-4).
"When he dresseth the lamps" (compare Exodus 27:21).
Incense is symbolic of prayer. This altar of incense was symbolic of Christ, our intercessor. You see that the light was never to go out and this was one of the duties of the priest; to see that there was always oil in the lamp. This incense was symbolic of constant prayer, because the incense was to be burned continually.
1 Thess. 5:17, "Pray without ceasing."
You see, God intends for us to depend upon Him; to call on Him in prayer continually.
Exodus 30:8 "And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations."
The offering of the incense accompanied that of the morning and evening sacrifice. The two forms of offering symbolized the spirit of man reaching after communion with Yahweh, both in act and utterance (see Psalm 141:2).
The light was perpetual in the true sense, in that it never went out. But this perpetual means that every day, twice a day, morning and evening, the incense (prayers), was to go up to God.
Exodus 30:9 "Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon."
By "strange incense" is meant any that was composed differently from that of which the composition is laid down (in Exodus 30:34-35).
"Strange incense" (see verse 38).
This was a very special altar for a very special purpose. Anything, except the special incense God had them to make for this altar, was strange and not to be offered on this altar. This altar was not to be used as a substitute for the brazen altar. This altar was not to be used for burnt offering, or meat offering, nor drink offering.
Exodus 30:10 "And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it [is] most holy unto the LORD."
This passage seems to determine the sense of (Lev. 16:18), where some have supposed that "the altar that is before the Lord" is the brazen altar. Once in the year, on the great Day of Atonement, the high priest, after entering within the vail and sprinkling the blood of the offerings upon the mercy seat (Lev. 16:14-15), was to "go out unto the altar that was before the Lord. And put of the blood of the bullock, and of the blood of the goat, upon the horns of the altar round about, and sprinkle of the blood upon it with his finger seven times." And so "cleanse it, and hallow it," and "make an atonement for it" (Lev. 16:18-19).
"With the blood of the sin offering of atonement": By sprinkling the blood of that offering upon the horns of it, as we learn from the afore mentioned place. And this shows that Christ's mediation and intercession is founded upon the virtue of his blood, and the efficacy of his atoning sacrifice (see 1 John 2:1).
"Once in the year shall he make atonement upon it, throughout your generations": Which proves the insufficiency of all legal sacrifices of themselves to take away sin. Since every year, as the apostle observes, there was a remembrance of it (Heb.10:3).
"It is most holy unto the Lord": Either the atonement made on the Day of Atonement, which was a most holy part of service, and pointed at the great atonement made by the most Holy One, the Son of God. Or this altar thus expiated, and devoted to sacred use, was reckoned a most sacred one to the Lord, and so was to have nothing offered upon it but what he ordered. With which Jarchi agrees in his note, "the altar is sanctified to these things only, and not to any other service".
This atonement was to be made once a year, on the Day of Atonement, which is the tenth day of the seventh month. This seventh month is about October on our calendar. The high priest, after burning incense inside the Holy of Holies, took the blood and sprinkled it on the mercy seat. He took some of the blood and put it on the horns of the altar of incense. This blood on the mercy seat was to cover the sins of the people. The blood on the horns showed that the power and strength was in the shed blood.
This blood once a year was to cleanse the altar spiritually. To cleanse it from the unholiness of the children of Israel. The blood on the horns of the altar of incense was for the cleansing from sin of the high priest and his people, the children of Israel. The bronze altar was for sins of individual people. This blood on the horns had to do with the priest and his whole congregation. Next to the ark and the mercy seat, this altar of incense was most holy. The value of this altar of incense lets us know the importance of prayer in God's sight. We should be praying at least twice a day.
Verses 11-16: A "census" of the nation would be taken (Num. 1:2). And a "ransom" payment would be required from "every man" over the age of 20. That the payment was the same, whether one was rich or poor, was perhaps a symbol that every life has equal value before the Lord.
Exodus 30:11 "And the LORD spake unto Moses, saying,"
Perhaps the repetition of those words here and afterward (Exodus 30:17; 30:22; 30:34), intimates that God did not deliver these precepts to Moses in a continued discourse. But with many intermissions, giving him time either to write what was said to him, or at least to charge his memory with it.
Exodus 30:12 "When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when [thou] numberest them."
"Sum": The reason for the numbering of all males of military age (verse 14), was not stated, but its seriousness surfaces in the dire warning given about a plague and the use of the term "ransom" in connection with it (1 Chron. Chapter 21).
We see here, a source of money to help with the expenses of the church. Those who were not willing to pay their fair share would not be included in the promise God had made to these people, that they would not have any of the Egyptian diseases. A person's heart is where they put their money and this is what this was saying here. To be numbered in the congregation, they each had to give one half of a shekel to the tabernacle.
Exodus 30:13 "This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel [is] twenty gerahs:) a half shekel [shall be] the offering of the LORD."
"Shekel of the sanctuary": A shekel weighed about .4 ounce (Leviticus 5:15; 27:3, 25; Numbers 3:47; 7:13).
A shekel was ten penny weights of silver. Then a half shekel was 5 penny weights of silver. The number 5 has to do with the grace of God and silver means redemption. We see here, God redeeming these Israelites through His grace. When you multiplied the people, who were numbered by 5 penny weights of silver, you would come up with a huge amount of money. regardless of how much silver was valued at per penny weight.
Exodus 30:14 "Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD."
The time when they began to be fit for employment; and capable of getting and paying money. Women and children are not included here, because they are reckoned in their fathers or husbands.
When a young man became twenty years old, he was not thought of as a youth anymore. He was suddenly old enough to join the military. This was also the age that the Levites went to work in the temple.
Exodus 30:15 "The rich shall not give more, and the poor shall not give less than half a shekel, when [they] give an offering unto the LORD, to make an atonement for your souls."
The tribute was half a shekel. The rich were not to give more, nor the poor less. The souls of the rich and poor are alike precious, and God is no respecter of persons (Acts 10:34; Job 34:19). In other offerings men were to give according to their worldly ability. But this, which was the ransom of the soul, must be alike for all. The souls of all are of equal value, equally in danger, and all equally need a ransom. The money raised was to be used in the service of the tabernacle. Those who have the benefit must not grudge the necessary charges of God's public worship. Money cannot make atonement for the soul, but it may be used for the honor of Him who has made the atonement, and for the maintenance of the gospel by which the atonement is applied.
We are not to get this confused with the tithes. A tithe to God would be 10% of what each of them made. This was an entirely different thing. This 1/2 shekel of silver was to show their loyalty to the church and was to redeem them from the world. The one thing this says to me about our churches today is that every member needs to give whatever he can to the building of the temple. Everyone, regardless of how rich or how poor, should be involved. It is the people's church. The tithe is returning to God 10% to help keep God's work going, but everyone should be in this one time gift to establish the church.
Exodus 30:16 "And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls."
The half shekel is the ransom of their souls.
"And shall appoint it for the service of the tabernacle of the congregation": For the building of the tabernacle. For the repairs of it, and for the sacrifices offered in it. Particularly we find that this first collection this way was appropriated to the silver sockets of the sanctuary, and the vail, for the silver hooks, and for the pillars (Exodus 38:27).
"That it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls": To put them in mind that they were sinners, that their lives were forfeited, that a ransom price was given and accepted of God, that hereby atonement. In a typical sense, was made for them; and this was before the Lord, as a token of their gratitude to him, and of their acknowledgment of the favor.
This silver would be needed to make the sockets and other ornaments for the temple that would be made of silver. Again, I say silver has to do with redemption. We will see this silver used in cups to set the legs upon to keep the godly things out of direct contact with the sinful earth. We will symbolically see redemption between the sinful earth and Almighty God, even out here in the tabernacle in the wilderness. The teaching of the tabernacle is so beautiful, because it shows how God had planned all along to redeem sinful man.
Exodus Chapter 30 Questions
1. What was the altar of incense to be made of?
2. What were the measurements of it?
3. What was it covered in?
4. What was its use?
5. What were the horns made of?
6. What were two other names for this altar?
7. What was to be made round about it?
8. Why was it covered in gold?
9. What were the golden rings for?
10. What were the staves made of?
11. Where was this altar to be located?
12. Where was the mercy seat?
13. What would the ark contain (3 things)?
14. What was to be burned on the altar of incense?
15. How often was it burned?
16. Incense is symbolic of what?
17. What was this altar of incense symbolic of?
18. What was truly perpetual?
19. What 3 offerings were not to be offered on this altar?
20. Once a year the high priest was to put blood on the horns of this altar for what?
21. What is the 7th month, here, on our calendar?
22. When did the high priest put blood on the mercy seat?
23. The blood on the horns symbolized what?
24. This altar of incense being so holy showed us what?
25. What blessing were they promised if they ransomed their souls?
26. What was the offering for each person to ransom his soul?
27. What was a shekel?
28. What does the 1/2 shekel symbolize?
29. How old were they before they had to be ransomed?
30. What is the difference in this offering and the tithe?
31. What was this offering used for?
32. What did the silver cups the legs of the tabernacle sat in mean spiritually?
Verses 17-21" (see note on 27:1-18). The business of sacrifice was dirty; constant washing of the priests' hands and feet in the "bronze laver" was necessary for purity and cleanliness. Purity for the believer is necessary as well, and Christ is the only source of continual cleansing from sins.
Exodus 30:17 "And the LORD spake unto Moses, saying,"
The frequent repetition of this phrase, and the shortness of these discourses, in comparison of the length of the forty days, show that God did not deliver all these laws and prescriptions at one time. But successively at several times, possibly upon the Sabbath days.
Verses 18-21: "Laver of brass": The washing of hands and feet was mandatory before engaging in priestly duties. Again, the seriousness of being ceremonially purified is seen in the warning of death if this washing is neglected. Nothing casual was being done in the sanctuary or out in the courtyard!
Exodus 30:18 "Thou shalt also make a laver [of] brass, and his foot [also of] brass, to wash [withal]: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein."
"Laver of brass": This is the laver of cleansing located between the altar of burnt offering and the door of the tabernacle. It was made of bronze and set aside for ceremonial washing of the priests before they entered the Holy Place. The symbolic meaning is indeed significant and precious. It provided a type of cleansing that served to maintain fitness from a spiritual ministry.
The altar of sacrifice dealt with the priests' guilt, but something else was required for effective fellowship and worship in the tabernacle. The blood did not remove the defilement of sin. So before one could enter the presence of a holy God, sin had to be taken care of (Eph. 5:26; John 15:3 in the life of the believer today). We are freed from the guilt of sin and its penalty by the application of the blood (Rom. 5:9), but there remains defilement of sin that comes through daily living and is cleansed by the washing of the Word of God (John 13:10).
This altar was to be in the outer court. This was not to be inside the tabernacle. Nothing made of brass could be in the Holy Place or the Holy of Holies. This laver not only was made of brass but was on a stand of brass as well. This laver had a number of physical uses. One of which was every time Aaron or his sons went into the Holy Place, they were to be washed before they entered. They were to wash their hands and feet on penalty of death before they entered the Holy Place. This was not an option, it was mandatory. The animals had to be washed also. This water in this basin was to be kept fresh and full at all times. The spiritual meaning of this laver could certainly be baptism; because after repentance at the brazen altar, certainly comes the washing of baptism.
Exodus 30:19 "For Aaron and his sons shall wash their hands and their feet thereat:"
A large vessel of brass, holding water, was to be set near the door of the tabernacle. Aaron and his sons must wash their hands and feet at this laver, every time they went in to minister. This was to teach them purity in all their services, and to dread the pollution of sin. They must not only wash and be made clean, when first made priests, but must wash and be kept clean, whenever they went to minister. It teaches us daily to attend upon God, daily to renew our repentance for sin, and our looking to the blood of Christ for remission. For in many things we daily offend.
Exodus 30:20 "When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD:"
"That they die not" (compare Exodus 28:35 and 43). Contempt of the simple and easy regulation to wash at the laver would imply contempt of purity itself. And so an entire hypocrisy of life and character, than which nothing could be a greater offence to God.
Exodus 30:21 "So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, [even] to him and to his seed throughout their generations."
By the immediate hand of God, who would so greatly resent such a neglect of his command. And by how much easier it was to perform it, by so much the more were they inexcusable, and to be treated with greater severity. And this is repeated, that they might carefully observe it, lest they perish.
"And it shall be a statute for ever to them, even to him and to his seed, throughout their generations": To be observed by Aaron and his descendants in all ages, as long as their priesthood lasted. Until the Messiah should come, and wash all his people, his priests, with his own blood, from all their sins (Rev. 1:5).
We see that the walk of the priests had to be clean and everything they put their hands to, must be clean. It was a very serious thing to go in to minister to God, unless the priest was clean in every way. This had to do with the clean life God requires His ministers to lead. This not only applied to then, but to now as well.
Verses 22-38: The "holy anointing oil" and the "incense" were exclusively for the priests' use. The oil is thought to represent Jesus as the Christ, the anointed of the Lord (Psalm 45:8). Christians understand the incense to be a symbol of the sweet life and sacrifice of Jesus (Ephesians 5:2).
Nothing was left to chance or to human ingenuity. The ingredients for making the anointing oil were carefully spelled out. Anything different was totally unacceptable and brought with it the penalty of death (verse 33). This was to be a unique blend! Using it for any other purpose also erased its holy status as set apart for use in the tabernacle and made it no different from the ordinary and the mundane.
Exodus 30:22 "Moreover the LORD spake unto Moses, saying,"
Some little time afterwards, while he was yet with him on the mount.
Exodus 30:23 "Take thou also unto thee principal spices, of pure myrrh five hundred [shekels], and of sweet cinnamon half so much, [even] two hundred and fifty [shekels], and of sweet calamus two hundred and fifty [shekels],"
Directions are here given for making the holy anointing oil, and the incense to be used in the service of the tabernacle. To show the excellency of holiness, there was this spiced oil in the tabernacle, which was grateful to the sight and to the smell. Christ's name is as ointment poured forth (SOS. 1:3), and the good name of Christians is like precious ointment (Eccl. 7:1). The incense burned upon the golden altar was prepared of sweet spices. When it was used, it was to be beaten very small; thus it pleased the Lord to bruise the Redeemer, when he offered himself for a sacrifice of a sweet-smelling savor.
The same should not be made for any common use. Thus God would keep in the people's minds reverence for his own services, and teach us not to profane or abuse anything whereby God makes himself known. It is a great affront to God to jest with sacred things, and to make sport with his word and ordinances. It is most dangerous and fatal to use professions of the gospel of Christ to forward worldly interests.
Exodus 30:24 "And of cassia five hundred [shekels], after the shekel of the sanctuary, and of oil olive a hin:"
Or two hundred and fifty ounces.
"After the shekel of the sanctuary": According to the standard weight kept there. This "cassia" was not the "cassia solutiva", which is of a purgative nature, and now in use in physic, but the "cassia odorata", or the sweet smelling "cassia". Which, Pancirollus says, some take to be the nard, out of which a most sweet oil is pressed; and Servius says, that cassia is an herb of a most sweet smell. Pliny speaks of it along with cinnamon; and Galen says when cinnamon was needed but not available, it was usual to put in its stead a double quantity of cassia; Leo Africanus speaks of trees in Africa bearing cassia, and which chiefly grew in Egypt.
"And of oil olive an hin": Containing twelve logs: According to Godwin, it was of our measure three quarts. but, as Bishop Cumberland has more exactly calculated it, it held a wine gallon, a quart, and a little more. This was the purest and best of oil, and most fit and proper to be a part of this holy anointing oil.
Verses 25 and 35: "Art of the apothecary": The skill of the perfumer was obviously already well known in Israel, a trade which they undoubtedly observed in Egypt.
Exodus 30:25 "And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be a holy anointing oil."
Rather, "a holy anointing oil".
"After the art of the apothecary": According to Jewish tradition, the essences of the spices were first extracted, and then mixed with the oil. The preparation of the anointing oil, as well as of the incense, was entrusted to Bezaleel (Exodus 37:29). And the care of preserving it to Eleazar, the son of Aaron (Num. 4:16). In a later age, it was prepared by the sons of the priests (1 Chron. 9:30).
We see that this was special oil made for use in the temple; however, no one was to be anointed with this oil but the high priest and the priests. This was not to be taken lightly, but was to be weighed up specifically. It was not only to be made of these specific things, but in the specific portions given. This oil was holy unto the Lord. An apothecary was like a modern druggist. He measured specifically the ingredients. This holy ointment would be used to anoint the priests.
These spices that were mixed to make this holy oil were rare. Most of them came from trees and their leaves, while one came from reeds. They gave off a sweet perfume. Olive oil throughout the Bible spiritually means the Holy Spirit. If we are to minister for God, I believe it is of utmost importance to be baptized in the Holy Spirit. We will truly be a sweet smell to the Lord, when we are anointed to do His will.
Exodus 30:26 "And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony,"
The tabernacle and its contents were to be first consecrated, then the priests. In the tabernacle itself, the consecration was to begin with the ark of the testimony in the Holy of Holies. Then to proceed to the Holy place, where the table of shewbread with its "vessels," the golden candlestick, and the altar of incense were to be anointed. Finally, to pass the vail to the outer court, where the holy oil was to be sprinkled upon the brazen altar, and upon the laver, to sanctify them (see Exodus 30:26-29; and compare Lev. 8:10-11).
Exodus 30:27 "And the table and all his vessels, and the candlestick and his vessels, and the altar of incense,"
The shewbread table with all things that was associated to it; the rings, staves, dishes, spoons, and the bowls. All were anointed; which had respect to Christ, and the communion of his people with him. Feeding on him, that food which endures for ever, whom God the Father has sealed and sanctified.
"And the candlestick and his vessels": An emblem of the church, and of the light of the word held forth in it, which being accompanied with the grace of the Spirit of God, is the savor of life unto life.
"And the altar of incense": On which the odors, the prayers of the saints, come up before God through the mediation of Christ.
Exodus 30:28 "And the altar of burnt offering with all his vessels, and the laver and his foot."
Pans, shovels, basins, etc. and this altar particularly was sprinkled with it seven times (Lev. 8:10).
"And the laver, and his foot"; the laver of brass for the priests to wash their hands and feet in, and the foot or base of it on which it stood (see Exodus 30:18).
Exodus 30:29 "And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy."
By anointing them, and so be set apart for sacred uses only. As by the grace of the Holy Spirit, the people of God, the vessels of mercy, are really sanctified, and made ready for the master's use. Therefore, it is called the sanctification of the Spirit, which is true holiness, in opposition to typical or ceremonial holiness, here intended. And if this holy anointing oil made those things most holy that were anointed with it, how much more must the grace of the Spirit those who partake of it. And though it is at present imperfect, it will be perfected, and become complete holiness, without which no man can see the Lord.
"Whatsoever toucheth them shall be holy": As is said of the most holy altar (see note on Exodus 29:37). The Targum of Jonathan interprets it of persons that approach these holy places, and things so anointed and sanctified, paraphrasing the words thus: "Whosoever cometh unto them of the priests shall be holy. But of the rest of the tribes shall be burnt with flaming fire before the Lord".
This anointing of this furniture and articles of the tabernacle and the outer court showed that God had set them aside for holy use only. They were dedicated to God and should be used for godly service only. This is one of the reasons that I do not like to see the sanctuary in the church used for other things. This should be a separated place, not a place for any worldly things. The things like the piano in church, should not be used any more to play the world's music. The sanctuary should be a holy, separated place.
Exodus 30:30 "And thou shalt anoint Aaron and his sons, and consecrate them, that [they] may minister unto me in the priest's office."
Them alone, and not others, as Aben Ezra. Who were typical of Christ anointed with the Spirit of God without measure, to his various offices of prophet, priest and King. Also of all the saints, who are anointed priests to God, to offer up spiritual sacrifices acceptable to God through Christ.
"And consecrate them, that they may minister unto me in the priest's office": By anointing them, and by other rites mentioned in the preceding chapter; whereby they were set apart for that office, and were qualified for it, and had authority to exercise it.
We need to take note again here, that all Christians have been made priests of God and have been anointed with the blessed Holy Spirit of God. We are a set aside people dedicated to the service of God. We read in Revelation that Jesus, our high priest, has made us priests unto God and His Father.
Revelation 1:6 "And hath made us kings and priests unto God and his Father; to him [be] glory and dominion for ever and ever. Amen."
You see, Jesus (our High Priest), has purchased us with His blood and set us aside for Him. We see in Hebrews that Jesus Christ is our High Priest.
Hebrews 3:1″Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;"
Exodus 30:31 "And thou shalt speak unto the children of Israel, saying, This shall be a holy anointing oil unto me throughout your generations."
When he was come down from the mount, and gave the instructions about the making and using of this oil. The oil thus prepared to be reserved exclusively for the sacred purposes thus specified.
"Throughout your generations" (see note on Exodus 12:14).
Exodus 30:32 "Upon man's flesh shall it not be poured, neither shall ye make [any other] like it, after the composition of it: it [is] holy, [and] it shall be holy unto you."
I.e., it shall not be in ordinary use as an ointment, a mere "man," who is not a priest, shall not apply it to his private use. It shall be reserved altogether for holy purposes.
"Neither shall ye make any other like it": After the composition of it, i.e., after the recipe given in (Exodus 30:23-25). The ingredients might be used in unguents separately. They might even be so used when united in some different proportions from those laid down for the "holy ointment". But in the proportions fixed for the holy oil they must have no secular employment.
"It is holy, and it shall be holy unto you": It was set apart for sacred use by the Lord, and so it was to be reckoned by them, and not to be used in any way, or for any other purpose than he had directed. All which shows, that the grace of the Spirit belongs to the Lord's people, his priests. Other men are carnal, and have no lot or part in this matter, and are not to be admitted to holy ordinances, as if they were holy persons. Nor is fellowship in holy things to be allowed them; nor is counterfeit grace of any avail. Which, though it may bear a likeness to true grace, is not that, nor to be so accounted, nor rested on. As feigned faith, the hypocrite's hope, dissembled love, and pretended humility.
We see from the statement above about the flesh, that this was of the Spirit. This was a spiritual anointing of God. This reminds me of the man in the New Testament who tried to buy the Holy Spirit of God, but the things of the Spirit cannot be purchased. The things of the Spirit are anointing's from God, not man. If you would like to read more about this, you may find it (in Acts 8:15-24).
Exodus 30:33 "Whosoever compoundeth [any] like it, or whosoever putteth [any] of it upon a stranger, shall even be cut off from his people."
For his own use, or for any other than what God had appointed it for.
"Whosoever putteth any of it upon a stranger": Meaning not a Gentile, an alien from the commonwealth of Israel; though Japhet interprets it of such a stranger who was not of the children of Israel. This Aben Ezra says is not right, but he says it means one that is not of the seed of Aaron. And so the Targum of Jonathan, "upon a profane person (or a common person, a laic), that is not of the sons of Aaron". Though the kings of Israel seem to be an exception to this, which might be by a special order from the Lord. Yet it is a question whether it was with this, or with common oil, that they were anointed. Indeed, the oil with which Solomon was anointed was taken out of the tabernacle (1 Kings 1:39).
"Shall even be cut off from his people": Either by death, by the immediate hand of God inflicting some disease upon him. Or by excommunication from the congregation of Israel. Or by not favoring him with any posterity, to keep up his name in the nation.
This is so serious; people should not play around with the things of the Spirit. The things of the Spirit should not be taught or sold. The things of the Spirit are gifts from God to those that He has chosen to give them to. They are given to people to minister with, not for self-satisfaction. You may read why the gifts of the Spirit are poured out on certain people (in Acts 2, beginning with verse 17).
Verses 34-38: "Perfume (incense)": God also listed the ingredients for the unique blend of incense prescribed for use at the altar of incense. Making anything different would have been to make "strange incense" (verse 9), and would also result in death (verse 38). Personal use rendered its holy status null and void. Nadab and Abihu were executed for violating this command (Leviticus 10:1-2).
Exodus 30:34 "And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; [these] sweet spices with pure frankincense: of each shall there be a like [weight]:"
Rather, "Take unto thee spices". The word translated "spices" has no epithet. Incense, as commonly used in the ancient world, was not a composition, but some single spice, most frequently frankincense. That, however, employed by the Hebrews was always a compound. According to Josephus, the incense burnt in the later temple contained thirteen ingredients.
Stacte is probably the gum storax, which is the produce of the styrax officinalis, a tree common in Syria and Palestine. It burns readily, and emits much smoke.
Onycha is thought to be the "claw" or operculum of the unguis odoratus, or blatta Byzantina, a sort of shell-fish common in the Red Sea. This "claw" produces, when burnt, a strong odor.
Galbanum is a gum well known to modern chemists. It may be procured from various plants, as the opoidia galbanifera, the galbanum Persicum, and others. When burnt, this gum has a strong pungent odor, which is said to be disagreeable in itself, but to bring out and prolong the scent of other spices.
Frankincense was probably the main element of the "holy incense," as it is of such incense as is burnt in modern times. It is a gum or resin obtained from incisions in the bark of the arbor thuris, or frankincense-tree, which grows abundantly in India, and in the islands of the Indian archipelago. Anciently, the tree appears to have grown also in Arabia, whence the Egyptians, the Phoenicians, the Hebrews (Isa. 60:6; Jer. 6:20), and the Greeks obtained it in large quantities. The odor is very peculiar, and to most persons very agreeable. In England, it is best known as the scent given out by the pastilles which are burnt in sick rooms.
Exodus 30:35 "And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure [and] holy:"
"Art of the apothecary" The skill of the perfumer was obviously already well known in Israel, a trade which they undoubtedly observed in Egypt.
We have already studied in a previous lesson; how serious it would be to burn strange incense. This is important to get it mixed in exacting proportions. Remember we spoke earlier of this incense as compared with the prayers of the Christians. It also, is very important to pray with reverence expecting from God and always in the name of the Lord Jesus Christ. That is our formula that must be exact, as well. The Lord gave us the formula to use, when He taught the disciples how to pray. He said, after this manner pray ye.
John 14:14 "If ye shall ask any thing in my name, I will do it."
There is a formula. It must be asked in Jesus' name.
Exodus 30:36 "And thou shalt beat [some] of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy."
Leviticus 16:12: "Incense beaten small". The ingredients named (in verse 34), were mixed together, and then apparently melted down into a solid mass. Small portions of this were broken off, from time to time. And beaten into a powder which was then placed ready for use every morning and evening (verse 7). Outside the veil, near the altar of incense; or "put" may mean, put upon the altar and burnt.
"Before the testimony": I.e. before the ark, (as Exodus 16:34; see note on Exodus 25:16).
"Meet with thee" (see note on Exodus 25:22).
"Most holy" (see note on Exodus 29:37). The anointing oil, not being brought into such close proximity to Jehovah, was only "holy" (verse 32).
This was to be outside the curtain, but very close to the presence of God. This was to be handy, ready at all times to be used. We are told to be instant, both in season and out.
2 Timothy 4:2, "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine."
You see, we are to be ready all the time just like this incense.
James 5:16, "Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much."
Exodus 30:37 "And [as for] the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD."
As above directed.
"Ye shall not make to yourselves according to the composition thereof": That is, for their own use, for the scenting of their rooms, or to snuff up, or smell to, as in the next verse.
"It shall be unto thee holy for the Lord": Separated entirely for his service, to be burned upon his altar, and to be not otherwise used.
Exodus 30:38 "Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people."
A man might make a perfume of the same ingredients, and of the same weight, and exactly like it, but not to burn for his own delight and pleasure. But if he made it and sold it to the congregation, as Jarchi observes, he was not guilty. But if it was for his own private use and pleasure, then he shall even be cut off from his people (see note on Exodus 30:33).
Here again, we see the importance of praying. Our prayers are so important to God that they are stored in heaven. I will close this Bible study with two Scriptures which tell what these odors were and where they were stored.
Revelation 5:8, "And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints."
Revelation 8: 3-4, "And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne." "And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand."
This leaves no doubt what the incense was.
Exodus Chapter 30 Continued Questions
1. What would the laver be made of?
2. Where was it to be placed?
3. What was the stand holding the laver made of?
4. What was the laver used for?
5. What 2 parts of their body had to be washed before they came into the holy place?
6. What did this indicate?
7. What is the spiritual meaning of this laver?
8. What would happen if they go in without washing?
9. Who was the only one who could be anointed with this special oil?
10. What was an apothecary like?
11. If we are to minister for God, what is almost imperative to do?
12. Name the things in the temple that were to be anointed.
13. What does anointing things in the tabernacle mean?
14. Our High Priest is Jesus, what are we Christians?
15. This oil shall not be poured on man's _________ .
16. The things of the Spirit are ______________ from _______.
17. What would happen to someone who compounds this, other than for the temple?
18. The things of the Spirit should not be ________ or __________ .
19. What was the perfume of incense made of besides the spices?
20. When we pray, what is the most important thing to remember to do?
21. What are we taught in 2 Timothy 4:2?
22. What kind of prayer availeth much?
23. What are the prayers of saints in heaven?
Verses 1-5: "Bezalel", a master craftsman, had a particular skill that was needed for worship. He was "filled ... with the Spirit of God" (a phrase typically used in the Old Testament for prophets and kings). For those who are willing, the Lord can and will use every gift He provides His servants as a means to worship Him.
In (verses 1-11), God identified two men by name as specially chosen and divinely endued with ability, or Spirit-filled, to make all He had revealed to Moses (28:3; 36:1). None of the craftsmen were left untouched by divinely bestowed understanding in the intricacy of their work. They were called "craftsmen," suggesting previously developed skill. They were to make all that is prescribed (in Exodus chapters 25-30).
Exodus 31:1 "And the LORD spake unto Moses, saying,"
After the Lord had given Moses instructions about building a tabernacle, the model of which he had shown him. And what should be the furniture of it, who should minister in it, and what clothes they should wear. He acquaints him that He had provided artificers for this service. Which would prevent doubts and objections that might rise up in the mind of Moses, how and by whom all this should be done. Since the children of Israel had not been brought up, nor used to any curious work in Egypt, out of which they were but just come. Saying; as follows:
Exodus 31:2 "See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:"
It is a high honor to be called of God by name. He thus calls only those whom He appoints to some great work, as Moses (Exodus 3:4; 33:12), Samuel (1 Sam. 3:10), and Cyrus (Isa. 45:3-4).
"Bezaleel the son of Uri, the son of Hur": Hur, the grandfather of Bezaleel is generally supposed to be identical with the Hur who supported Moses's hands (Exodus 17:12). And was left joint regent with Aaron when Moses went up into Mount Sinai (Exodus 24:14).
"Of the tribe of Judah": Descended from Judah through Pharez, Hezron, and Caleb (1 Chron. 2:5; 2:18-20).
When God calls anyone "by name", it is to take over a godly task. God Himself had called a man named Bezaleel to work for Him. This was the first mention of this man in the Bible. He was an unknown. Moses or Aaron might never have gone out and searched him out to do this job. He had no background or recommendations.
Bezaleel seemed to drop in out of nowhere to do this job for God. His only claim to fame up until now was that he was the grandson of Hur, who stayed the arm of Moses to help with the battle. You see, God does not always choose someone who the world thinks might do a good job to do work for Him. God chooses whom He will and that was certainly the case here.
Exodus 31:3 "And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,"
"And I have filled him with the spirit of God, in wisdom": The basic idea behind the Hebrew word for "wisdom" is skill. To gain wisdom means to develop the ability to live life skillfully and produce something of quality. This is the use here and (in Exodus 36:1): "In whom the Lord put wisdom and understanding to know how to work all manner of work for the service of the sanctuary." (Psalm 107:23-29), provides a good illustration as it relates to skilled mariners who were unable to cope with a severe storm. The phrase (in verse 27), "and are at their wit's end," is literally "their wisdom [chokmah] is swallowed up." Their "skill" or "ability" to get themselves to shore had been reduced.
God had filled Bezaleel with the knowledge and the Spirit of God which it would take to do this job. It seems as though God not only gave him the knowledge, but the skill as well.
Exodus 31:4 "To devise cunning works, to work in gold, and in silver, and in brass,"
The Israelites, who had been masons and bricklayers in Egypt, were not qualified for curious workmanship. But the Spirit who gave the apostles utterance in divers tongues, miraculously gave Bezaleel and Aholiab the skill that was wanting. The honor which comes from God, is always attended with a work to be done; to be employed for God is high honor. Those whom God calls to any service, he will find or make fit for it. The Lord gives different gifts to different persons. Let each do his proper work, diligently remembering that whatever wisdom any one possesses, the Lord put it in the heart, to do his commandments.
All of the details for this magnificent tabernacle would have to be indelibly imprinted in his mind. There was no way he could get all of these details accurate unless it was in his mind. God had miraculously prepared him.
Exodus 31:5 "And in cutting of stones, to set [them], and in carving of timber, to work in all manner of workmanship."
That is, in cutting and setting the precious stones, and in graving on them what God commanded.
"In carving of timber": Rather in cutting of timber, as the same word is rendered in the beginning of the verse. For we do not read of any carved work about the tabernacle.
You may be assured that if God calls you to do a job for Him, He will give you whatever you need to finish the job with. You see, in the case of Bezaleel, God didn't stop with giving him just one gift. He filled him with everything he needed to get the job done.
Exodus 31:6 "And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee;"
It has been observed above that Bezaleel's work was general, Aholiab's was special. Our version, indeed, styles the latter "an engraver, and a cunning workman, and an embroiderer" (Exodus 38:23). From which it might be supposed that, like Bezaleel, he cultivated various branches of art. In the original, however, nothing is said of engraving, and the true meaning seems to be that Aholiab had the charge of the textile fabrics needed for the sanctuary. And directed both the weaving and the embroidery, but did not intermeddle in other matters (see note on Exodus 38:23).
"Of the tribe of Dan.": The tribe of Dan is among the most undistinguished; but it produced two great artists. Aholiab, the skillful maker of the textile fabrics of the tabernacle, and Hiram, the master workman employed in the ornamentation of Solomon's temple (2 Chron. 2:14).
"All that are wise hearted": On the expression "wise hearted" (see note on Exodus 28:3).
We see that God had given Bezaleel a helper. These two, Bezaleel and Aholiab, would supervise all the work. Bezaleel would be over all and Aholiab would be his helper. These men both had natural ability to do this job, which was a gift from God.
We see in these previous verses that God had given them even more wisdom and natural ability than they had before. By the power of the Spirit of God teaching them and anointing from the inside with the power of the Spirit to carry out this job that God had given them. As I said before, if God calls you to do a job, He will equip you supernaturally to do it.
Exodus 31:7 "The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that [is] thereupon, and all the furniture of the tabernacle,"
The enumeration of the holy objects follows the order of the instructions given concerning them (Exodus 25-30). Except that the tabernacle itself is placed first, and the altar of incense mentioned in its natural position, together with the table of shewbread and the golden candlestick (Exodus 31:8).
We see in verses 7-10, detailed explanations of all the things they were to make. It is interesting to me, that he was to construct it the way a person does a house. He was to build the outside first, so that strange eyes would not be allowed to look at the sacred items. As I mentioned before, it was very unusual for a person to be skilled in the working of so many different materials. This certainly had to be God moving upon Bezaleel to give him all of this knowledge.
Exodus 31:8 "And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense,"
The shewbread table, with its dishes, spoons, and bowls, Exodus 25:23.
"And the pure candlestick with all his furniture; called "pure", because made of pure gold, and was to be kept pure and clean by the priests, and in which pure oil olive was burnt, and gave a clear light. Its furniture were its lamps, tongs, and snuff dishes (Exodus 25:31).
"And the altar of incense": made of shittim wood covered with gold (Exodus 30:1).
Exodus 31:9 "And the altar of burnt offering with all his furniture, and the laver and his foot,"
Which was made of shittim wood covered with brass; its furniture was its pans, shovels, basins, etc. (Exodus 27:1).
"And the laver and his foot": For the priests to wash their hands and feet at (Exodus 30:18).
Exodus 31:10 "And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office,"
Either those the priests ministered in in the time of service, and which they never wore but when in it. And so might with propriety be so called, and what they were the following words explain. Or else these were clothes of blue, purple, and scarlet, and coverings of badgers' skins, in which the ark, the shewbread table, the candlestick, and the golden altar, and other instruments of the tabernacle were wrapped. As Aben Ezra observes when the Israelites journeyed in the wilderness (see Num. 4:5).
"And the holy garments for Aaron the priest": The breastplate, ephod, and robe, the broidered coat, mitre, and girdle (Exodus 28:4).
"And the garments of his sons to minister in the priest's office; consisting of the bonnets, coats, girdles, and breeches (Exodus 28:40).
Exodus 31:11 "And the anointing oil, and sweet incense for the holy [place]: according to all that I have commanded thee shall they do."
The most fantastic thing in all of this to me, was the fact that God Himself, chose Bezaleel and Aholiab to do this work. He did not tell Moses to go and find someone capable. God went and called them to this job.
Verses 12-17: Instituted on Mount Sinai, the "Sabbath" was a "sign" of the distinct and special relationship between the Lord and Israel. The basic idea of Sabbath is not worship but rest from work (see note on 20:8-11).
Exodus 31:12 "And the LORD spake unto Moses, saying,"
After he had described to him the place of worship, and appointed the priests that should minister in it, and ordered the making of all things appertaining to it, and the workmen that should be concerned therein. He repeats the law of the Sabbath, and puts in mind of the time of worship: saying as follows.
Exodus 31:13 "Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it [is] a sign between me and you throughout your generations; that [ye] may know that I [am] the LORD that doth sanctify you."
Orders were now given that a tabernacle should be set up for the service of God. But they must not think that the nature of the work, and the haste that was required, would justify them in working at it on Sabbath days. The Hebrew word "Sabbath" signifies rest, or ceasing from labor. The thing signified by the Sabbath is that rest in glory which remains for the people of God. Therefore the moral obligation of the Sabbath must continue, till time is swallowed up in eternity.
This other message about the building of the tabernacle and the outer court enclosure was not given to the people, themselves. This was not something they needed to know, so God did not tell them. Here we see something that was very important to them. In fact, it was a life and death matter. This was not an option. They had to do this if they were to live.
God had given signs to their ancestors. One of the signs had been the rainbow in the sky which promised that God would never destroy the world again with water. Circumcision of their males had also, been a sign to the rest of the world that they were a separated people. Just the fact that God miraculously delivered them out of Egypt and let them cross the Red Sea on dry land was a sign, that they were God's chosen people.
Exodus 31:14 "Ye shall keep the sabbath therefore; for it [is] holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth [any] work therein, that soul shall be cut off from among his people."
This is a new enactment, and must be regarded in conjunction with the new dignity attached to Sabbath observance by its having become the special covenant sign between God and His people. The Sabbath breaker now threw himself out of covenant with God, and not only so, but did what in him lay to throw the whole people out of covenant. His guilt was therefore great, and the assignment to it of the death penalty is in no way surprising. Rather, it is in accordance with the general spirit of the code (see Exodus 21:16-17; 21:29; 22:18-20). When the occasion arose, there was no hesitation in carrying the law out (Num. 15:32-35).
"Cut off": Or, separated, set apart from. His act at once cast him out from the number of God's people, made him an outlaw, and he was excommunicated.
This was a very little thing for God to ask in return. Even this was for their own good. A person can work much better, if he will take one day in seven to rest his body. The body and the mind function better if you rest occasionally. God said one day in seven and I do not dispute that.
Jesus said: "The sabbath was made for man, and not man for the sabbath (Mark 2:27).
Exodus 31:15 "Six days may work be done; but in the seventh [is] the sabbath of rest, holy to the LORD: whosoever doeth [any] work in the sabbath day, he shall surely be put to death."
Compare Exodus 20:9.
"The sabbath of rest": Rather, a Sabbath of rest, or a complete rest. The repetition "Sabbath" gives an idea of completeness.
God made heaven and earth in six days and on the seventh day rested. He was showing us a formula that would work. Men's bodies are made so exacting and every little part has to function properly. This rest one day a week is for man's benefits as well as being a time set aside to worship God. This set aside time was so important to God, that those who broke this sabbath were put to death.
Exodus 31:16 "Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, [for] a perpetual covenant."
On whom the Sabbath of the seventh day was only enjoined, as well as that of the seventh and of the fiftieth years, being all ceremonial and shadowy.
"To observe the sabbath throughout their generations": So long as the Mosaic dispensation lasted, and their civil government and church state continued, even until the Messiah came, when all those Jewish shadows, rites, and ceremonies, fled away and disappeared.
"For a perpetual covenant": Just in the same sense as circumcision was (Gen. 17:13).
Exodus 31:17 "It [is] a sign between me and the children of Israel for ever: for [in] six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed."
A sign of the covenant between us: that I will be their God and they will be my people. Both that depends upon this among other duties, and upon this in an eminent degree.
"Was refreshed": Not as if he had been weary with working, which surely he could not be with speaking a few words, nor can God be weary with anything (Isa. 40:28). But it notes the pleasure or delight God took in reflecting upon his works, beholding that everything he had made was very good (Gen. 1:31).
This was saying, be like your Father in heaven. Use Him as your example. If He needed only six days to do all of this, you can make it on six days' work also. Then He said, how will the other people know that you belong to Me? He told them, we have made an agreement and I will keep my part of this agreement, but you must keep your agreement as well. As we said, besides fulfilling their agreement with God in this, it would also refresh their bodies and minds.
Exodus 31:18 "And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God."
"Two tables of testimony" (see note on 25:13).
"Written with the finger of God" is a figurative way of attributing the law to God.
Here we see that God Himself had prepared these tables of stone (testimony). The fiery finger of God had engraved this in the stone.
The Ark of the Covenant was actually built as a permanent resting place for this testimony. Moses had been forty days and nights on Mount Sinai receiving this. Moses came and went when God decided it was time. God said now to Moses, "We are through talking for this time."
Exodus Chapter 31 Questions
1. Who did God call by name to build the tabernacle?
2. Who was his grandfather?
3. What tribe was he from?
4. What had God filled him with?
5. What all was God asking him to do?
6. When God calls someone by name, what is He doing?
7. Had this man been mentioned before in the Bible?
8. What did this show us about God's calling?
9. If God calls you to do a job, what will He do?
10. What was so unusual about Bezaleel's gifts?
11. Who did God give him for a helper?
12. What tribe was he from?
13. What did God give them that they might do what He commanded them to do?
14. Where does natural ability come from?
15. What was he to do first?
16. Why was this?
17. What solemn warning was Moses to give the people?
18. How long were they to recognize the Sabbath?
19. What was the punishment for not keeping Sabbath?
20. Why did God not tell the common people about the tabernacle?
21. Who was Sabbath made for?
22. Where was the Scripture found?
23. What does the Sabbath show the world?
24. What did He give Moses as physical proof of his communing with God?
25. Where would they be housed?
26. What were they written with?
Exodus 32:1 "And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him."
"Make us gods": Such was the influence of the polytheistic world in which they lived that the Israelites, in a time of panic or impatience, succumbed to a pagan world view. What made it even more alarming was the rapidity with which pagan idolatry swept in despite recent real-life demonstrations of God's greatness and goodness toward them. But they weren't just requesting gods, but gods to lead them forward, "which shall go before us." The pagan world view had robbed them of seeing God as having led them out of Egypt and instead they scornfully attributed the Exodus to Moses (Acts 7:40).
While Moses was experiencing a spiritual peak, the people of God hit bottom. Fearful that Moses would not return and their desiring something tangible to follow, they asked for substitute gods that would "go before" them. Within weeks of experiencing the presence of God at Mount Sinai (Chapter 19), they were involved in an orgy of idolatry (Acts. 7:40).
We see here, that while Moses was communing with God for 40 days on Mount Sinai, the people became restless. Perhaps, the presence of God, which had led them from Egypt to where they were staying, had moved to the top of the mountain where He was communing with Moses. Moses had not told them how long he would be gone, and they probably thought that he had left for good. These people soon forgot that God was not something you made with your hands.
They should have remembered God through Moses' discrediting the false gods of Egypt. The true God had led them this far. People have a tendency to soon forget. Soon they had worked themselves up to the point of going to Aaron to make them a god. They had worked themselves up to the state of believing that Moses would not be back. They want something they can see to worship. They wanted a leader they could worship, as well.
Verses 2-4: Aaron suggested the people give him their "golden earrings"; then he melted the gold into a "molded calf". This action clearly broke the first two commandments (see Exodus 20:3-6). Although the Egyptians worshiped cows, probably more pertinent here is that bovine imagery was directly associated with the Canaanite worship of Baal. This golden calf is a dark foreshadowing of Israel's future idolatry (1 Cor. 10:7).
Exodus 32:2 "And Aaron said unto them, Break off the golden earrings, which [are] in the ears of your wives, of your sons, and of your daughters, and bring [them] unto me."
Perceiving that they were not to be dissuaded from their evil counsel, and diverted from their purpose, but were determined at all events to have an image made to represent God unto them in a visible manner.
"Break off the golden earrings which are in the ears of your wives, of your sons, and of your daughters": These were some of the jewels in gold they had borrowed of the Egyptians. And it seems that, in those times and countries, men, as well as women, used to wear earrings. And so Pliny says, in the eastern countries men used to wear gold in their ears. And this may be confirmed from the instance of the Ishmaelites and Midianites (Judges 8:24). Aaron did not ask the men for theirs, but for those of their wives and children. It may be, because he might suppose they were fonder of them, and would not so easily part with them. Hoping by this means to have put them off of their design.
"And bring them unto me": To make a god of, as they desired. That is, the representation of one.
Perhaps Aaron thought that they would not give up their gold. I really believe maybe Aaron had given up too on Moses returning. At any rate, Aaron should have known better than to be persuaded to do such a thing.
In chapter 20 of Exodus, we saw that God spoke with the people, and they were warned not to make gods of silver or gold. They heard God's voice and saw the smoke and were terribly frightened. How in the world they forgot that so quickly, I do not know. Aaron had been even closer than the people. It seems so unthinkable that Aaron would do this.
Exodus 32:3 "And all the people brake off the golden earrings which [were] in their ears, and brought [them] unto Aaron."
Aaron had miscalculated the strength of the people's fanaticism. Not the slightest resistance was offered to his requirement, not the slightest objection made. "All the people," with one accord, surrendered their earrings. Some measure is hereby afforded of the intensity of the feeling which was moving the people and urging them to substitute an idolatrous worship for the abstract and purely spiritual religion which had reigned supreme since their departure from Egypt.
If he thought giving up their valuable jewelry would stop them, he was wrong. It is so strange today that worship of other gods usually costs the person greatly, but he still does it. There is something about giving up something that means a great deal to you that seems to make people happier in their worship. The one true God gives us salvation freely. We may give our tithes and offerings and of ourselves to His service, but salvation is a free gift. We do not work to get it, and we certainly can't buy it.
Notice that this was not just part of these people; the Scripture says "ALL". They were so eager to have something that they could see to worship, that they were willing to give their jewelry, or anything else.
Exodus 32:4 "And he received [them] at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These [be] thy gods, O Israel, which brought thee up out of the land of Egypt."
"A molten calf": The young bull, which Aaron caused to be fashioned, was a pagan religious symbol of virile power. A miniature form of the golden calf, although made of bronze and silver, was found at the site of the ancient philistine city of Ashkelon. Since it dates to about 1550 B.C. it indicates that calf worship was known not only in Egypt, but also in Canaan prior to the time of Moses. In worshiping the calf, the Israelites violated the first 3 commandments (20:3-7).
Aaron it seemed was more interested in pleasing these people than he was in heeding the instructions God had given all of them at the foot of the mountain. It looks like being raised by Hebrew parents would have taught him better. Moses' first mistake was asking for a helper, when God first called him to bring the people out of Egypt. We see no mention of Hur, here. Whether Aaron did all the engraving himself or had help, we do not know.
Why he made a calf, only God and Aaron know. Any image of anything would have been just as bad a sin. God had explicitly told them not to do this very thing. Their fear was short lived. Cows are being worshipped even today in various parts of the world. If you will notice the places where cows are worshipped, there is famine in the land.
Exodus 32:5 "And when Aaron saw [it], he built an altar before it; and Aaron made proclamation, and said, Tomorrow [is] a feast to the LORD."
"Aaron" may have intended a partial obedience - he would give the people what they asked for, and then he would use it to worship God. But by calling it a feast "to the Lord, Aaron broke the third commandment (see 20:7).
"Feast to the Lord": Syncretism brought about the ludicrous combination of an idol, an altar, and a festal celebration held in a bizarre attempt to honor the true God.
Aaron was really confused. He was proclaiming a feast to the Lord, but at the very same time had made the golden calf (false god). In many countries in the world today when Christianity springs forth in a country where false gods have been worshipped, they have a tendency to try to bring some of the old habits of worship with them. This is not good. You cannot mix worship of other gods in. The true God will not permit it.
The world and the church cannot be mixed. God is a jealous God. This was a terrible mixture. It was almost as if they were saying, I will worship both and whichever one is right will get me to heaven. Compromise is not part of God's plan. He will not be compromised. This offering would not be acceptable to God.
Exodus 32:6 "And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play."
"Rose up to play": The Hebrew word allows for the inclusion of drunken and immoral activities so common to idolatrous fertility cults in their revelry (see the description in verses 7 and 25). Syncretism had robbed the people of all ethical alertness and moral discernment (1 Cor. 10:7).
The verb suggests illicit and immoral sexual activity in relation to those practices normally accompanying the fertility rites found among the Canaanites who worshiped the god Baal and his consort Ashtoreth. The same verb is used (in genesis 26:8), where it is said, "Abimelech ... saw ... Isaac was sporting with [caressing] Rebekah his wife." Most feel this involved conjugal caress. The nakedness of the people (in verse 25), seems to support further the conclusion that this included the sensuous fertility practices common to the peoples all around Israel (see notes on 1 Cor. 10:7-8, 13-14), for the present-day application of these ancient teachings.
The verb rendered "play" comes from the same root as the name "Isaac," which refers to laughter (see Gen. 21:1-70). Here, it means sexual acts done in the worship of pagan gods. Immorality often accompanies idolatry, even today (Rom. 1:22-24).
We see, that they offered burnt offerings and peace offerings, thinking this would satisfy these gods. It seems they were so anxious to worship, that they got up really early in the morning. After sacrifice, there was always a feast and this was no exception. The difference in this feast and the holy feast was that this was followed by sex play. This play really meant an orgy. Many false religions appeal to the fleshly nature of man. In the Strong's concordance this particular word used for play means make sport.
Verses 7-14: "Corrupted" and "stiff-necked" means unresponsive and stubborn (33:3, 5; 34:9; Deut. 9:6, 13; 10:16; 31:27). God wanted to destroy the people and create a new "nation" of Moses. Moses appealed to:
(1) God's responsibility, asserting that these are "Your people;
(2) God's reputation (the Egyptians would make false conclusions); and
(3) God's reliability, citing Yahweh's solemn oath to Israel's forefathers.
Exodus 32:7 "And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted [themselves]:"
"Thy people": In alerting Moses to the trouble in the camp, God designated Israel as Moses' people, a change of possessive pronoun Moses could not have missed. Beforehand God had acknowledged them as "My people." In pleading with God for Israel and in responding to God's offer to make of him a great nation (verse 10), Moses maintained what he knew to be true, given the Exodus and the divine promises to the patriarchs (verses 12-13). And designated them correctly as "Your people" (verse 11).
God told Moses hurry up and get down to your people. We see that God told Moses that these people were his responsibility. He called them "thy people" to Moses. You can see quickly from this that God was strongly angered by what they had done. "Corrupted" means that they were ruined as far as God is concerned.
Exodus 32:8 "They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These [be] thy gods, O Israel, which have brought thee up out of the land of Egypt."
"Molten calf": The people were unable to wait for Moses, and they broke the second commandment by persuading Aaron to make an image of God to satisfy their idolatrous lusts. Aaron sinfully submitted to their dreams, and not only produced a replica of the familiar Egyptian god Apis (god of nature), but called for "a feast to the Lord" (verse 5). Which was really turned into the abominable orgy mentioned above.
We see that God Himself had commanded them not to make a graven image. These people made solemn pledges to God and the minute Moses was gone for a while; they forgot everything they had promised. These people were far too easily deceived into worshipping anything they could see with their eyes. They were not grounded in the one true God.
Exodus 32:9 "And the LORD said unto Moses, I have seen this people, and, behold, it [is] a stiffnecked people:"
This phrase, afterwards so common (Exodus 33:3; 33:5; 34:5; Deut. 9:6; 9:13; 10:16; 2 Chron. 30:8; 36:13; Psalm 75:5; Jer. 17:23; Acts 7:51), occurs here for the first time. It is generally explained as "obstinate," but rather means "perverse". The metaphor: being taken from the horse that stiffens his neck against the pull of the rein and will not be guided by the rider. The LXX omits the verse for no intelligible reason.
Rebellion throughout the Bible was called witchcraft. This being stiffnecked had to do with not wanting to be controlled. People who do not like to be controlled are rebellious.
Exodus 32:10 "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."
Even as our Lord tested the devotion of two of His disciples (Luke 24:28), so here God tested Moses' singleness of purpose.
"I will make of thee a great nation": God could have consumed all the people and started over again with Moses, just like he had earlier with Abraham (Genesis 12).
God was so angered by these people and the terrible sin they had committed that He was about to kill the whole 2-1/2 million of them. God told Moses, I will destroy all of them and start again with just you. Many people in the churches today would have you believe that God does not punish, but this is not true. To have Satan attack you is bad, but the worst thing I can think of is to cause God to pour out His wrath upon you.
Exodus 32:11 "And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?"
Moses had not lost his interest in God, though Israel had.
"Why doth thy wrath wax hot": So hot as to consume them utterly? For though he saw reason enough why God should be angry with them, yet he humbly expostulates with God whether it would be for his honor utterly to destroy them. Or this is a petition delivered in form of an interrogation or expostulation, (as Matt. 8:29; compare with Luke 8:28).
"Which thou hast brought out of the land of Egypt with great power, and with a mighty hand?" This had the Lord ascribed to Moses, and observes it is an aggravation of their ingratitude to Moses, and here Moses retorts, and ascribes it to God, and to his mighty power; as for himself he was only a weak feeble instrument. The Lord was the efficient cause of their deliverance, in which he had shown the exceeding greatness of his power. And he argues from hence, that seeing he had exerted his mighty arm in bringing them from thence, that he would not now lift it up against them and destroy them.
Exodus 32:12 "Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people."
Those that remained, as the Targum of Jonathan, who were not drowned in the Red sea. A good man will be concerned for the honor and glory of God among the enemies of his people. That their mouths may not be opened to blaspheme the Lord and speak ill of his ways (see Josh. 7:9). And this is sometimes an argument with God himself, not to do that to his people they deserve, lest it should give occasion to the enemy to speak reproachfully, insult, and triumph (Deut. 32:26).
"For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth": That he brought them out of Egypt, not with a good but ill design. Not to bring them into the land of Canaan, as they promised themselves, but to destroy them in the mountains. Not to erect them into a great kingdom and nation; which should make a considerable figure in the world; but to cut them off from being a people at all. The mountains where they were at now, are Sinai and Horeb, and there might be others thereabout, among which they were encamped: the Targum of Jonathan is, "among the mountains of Tabor, and Hermon, and Sirion, and Sinai".
"Turn from thy fierce wrath, and repent of this evil against thy people": Not that there is any turning or shadow of turning with God, or any change of his mind, or any such passions and affections in him as here expressed. But this is said after the manner of men concerning him, when he alters the course of his dealings with men according to his unalterable will. And does not do the evil threatened by him, and which the sins of men deserve.
We see in this Moses as a type of Christ. Jesus is constantly pleading our case before God. We, like these people, do not deserve the pardon of God. Jesus, as our advocate with the Father, is speaking on our behalf even now in heaven. Moses told God that His anger was about to cause Him to waste all the effort He had spent to save this people. Moses even reminded God that the Egyptians would feel as if their false gods had truly won. This repentance here was not like us seeking repentance for the evil we have done. God was justified in His wrath.
God knew ahead of time that He would forgive them and give them another chance. He showed by this that He could be angered and He could destroy everyone if He desired. He still listens to the prayers of His people. Especially to Moses who had gone to all this trouble along with God to get these people out of Egypt and established as a nation who feared God. This evil against this people was justified, but God found a place of forgiveness. Just as every one of us deserves death, but through the sacrifice of Jesus Christ on the cross have been pardoned and given life eternal in Jesus.
Exodus 32:13 "Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit [it] for ever."
"Israel": Another name for Jacob, which means "one who strives with God" (Gen. 32:28).
Moses reminded God of the Abrahamic covenant. Of course God could turn rocks into people. He really doesn't need us. God promised Abraham this seed would come from him. Abraham was faithful to God. This was one reason right here that God didn't destroy them. God fulfills all of His promises.
Exodus 32:14 "And the LORD repented of the evil which he thought to do unto his people."
Changed his sentence at the entreaty of Moses, who in this represented the Lord Christ, the great Mediator and Intercessor for all the sinful race. He was pleased not to inflict upon them that punishment which he threatened (Exodus 32:10). And so acted as men do when they repent and change their minds. Though he designed to punish them, yet he would not ruin them. See here the power of prayer! God suffers himself to be prevailed with by humble, believing importunity.
And see the compassion of God toward poor sinners, and how ready he is to forgive! It must, however, be well observed that such expressions as this, of the Lord's repenting, must be understood as spoken after the manner of men. For that no proper change or repentance can take place in the Divine Mind, plainly follows from the perfection of the divine knowledge. Which comprehends at one view all things, past, present, and to come, and can never be surprised at their happening as they do. Or change his mind on that account. See this further explained (in Genesis 6:6).
This really meant that God's heart softened and He spared them. He did not intend to kill them from the beginning. They did deserve death, but God spared their lives, partially because of the faith of their ancestors.
Exodus Chapter 32 Questions
1. Why did the people get restless?
2. What request did they make to Aaron?
3. What did they say about Moses?
4. How many days was Moses communing with God?
5. These people soon forgot that God was not something you _______ ______ _____ _______.
6. What kind of a god did they want?
7. Aaron told them to take off what and give to him?
8. In chapter 20 of Exodus, God told these people what?
9. What did Aaron do with the gold he received of the people?
10. What did the people say about this?
11. Aaron was more interested in pleasing the _________ than _________.
12. In foreign countries where Christianity springs forth, some try to bring what with them?
13. What statement makes you know that the people were anxious to worship this false god?
14. What 2 types of offerings did they make?
15. After they ate and drank, what did they do?
16. Many false religions today appeal to the ___________ __________ of man.
17. What did God call these people?
18. What did corrupted mean in verse seven?
19. What had Aaron made for them to worship?
20. What had these people forgotten?
21. What did God tell Moses was wrong with these people?
22. What was called witchcraft throughout the Bible?
23. God told Moses to let Him alone so He could do what?
24. Who would God make into a great nation if He destroyed the children of Israel?
25. Moses told God He had brought them out how?
26. What was Moses asking God to do?
27. What would the Egyptians believe, if God destroyed Israel here in the desert?
28. Who was Moses a type of in all this?
29. What three ancestors of these children of Israel did Moses remind God of?
30. What covenant had God made with them?
31. What did it really mean when it said God repented?
Exodus 32:15 "And Moses turned, and went down from the mount, and the two tables of the testimony [were] in his hand: the tables [were] written on both their sides; on the one side and on the other [were] they written."
The "two tables of the testimony" refer to the Ten Commandments.
Moses, after pleading for the lives of the children of Israel, quickly went down the mountain to stop them from doing these things that were so displeasing to God. The two stone tablets were carried in both of his hands. They had carvings on both sides of each one. They had been done by the hand of God. These were the sacred laws that God intended to give the Israelites.
Exodus 32:16 "And the tables [were] the work of God, and the writing [was] the writing of God, graven upon the tables."
We know now that both tablets had all Ten Commandments on them. When ancient nations made treaties, the stipulations were entered onto two original documents, with each party taking one home to its temple of observation "by the gods." For Israel, the two complete tablets would stay together as a sign of their belief in one God.
This was not some message that God had given Moses and Moses wrote them down. This was altogether done by God. This was very similar writing to the time when God's hand wrote on the wall in the book of (Daniel 5:5).
Exodus 32:17 "And when Joshua heard the noise of the people as they shouted, he said unto Moses, [There is] a noise of war in the camp."
Joshua's presence with Moses in the mount has not been indicated since (Exodus 24:13). But it would seem that when Moses was summoned up into the cloud (Exodus 24:16), his faithful "minister" remained where he was, waiting for his master. He may have found shelter in some "cleft of the rock;" and the manna may have fallen about him, and sufficed for his sustenance during the forty days and nights of his master's absence.
"The noise of the people as they shouted": "Shouting" was a feature of idolatrous rites (1 Kings 18:28; Acts 19:34), and was in part a cause, in part a result, of the physical excitement which prevailed during such orgies. Joshua, unsuspicious of the real nature of the shouting, supposed, naturally enough, that the camp was attacked by an enemy, and that the noise was "a noise of war." But Moses, forewarned of the actual state of affairs (Exodus 32:7-8), had probably a shrewd suspicion of the real nature of the sounds. He contented himself, however, with negating his minister's conjecture.
Joshua had not been in the camp and did not realize what happened. He had been waiting at a distance for Moses to come down the mountain. All of this shouting and dancing and carrying on in front of this false god had worked them up into such a frenzy that it probably did sound like war.
Exodus 32:18 "And he said, [It is] not the voice of [them that] shout for mastery, neither [is it] the voice of [them that] cry for being overcome: [but] the noise of [them that] sing do I hear."
Not Joshua, as Saadiah Gaon thinks, but Moses, in answer to what Joshua had said.
"It is not the voice of them that shout for mastery": That have got the better of it, and have obtained the victory, and shout on that account. Or, "not the voice of a cry of strength", or "of a strong cry"; that is, of men who have got the victory, and are in high spirits, and shout with a strong voice. And so the Targums of Onkelos and Jonathan, "not the voice of strong men that overcome in battle".
"Neither is it the voice of them that cry for being overcome": Which is not a voice of shouting, but of howling. Or, "not the voice of the cry of weakness", or "of a weak cry. Who being unable to stand their ground are conquered, and make a bitter outcry on falling into the enemy's hands, or being wounded shriek terribly. And so the above Targums, "not the voice of the weak who are overcome by the enemy in battle".
"But the noise of them that sing do I hear". As at a merry entertainment, either on a civil or religious account. Moses, who knew what the children of Israel had done, and what they were about, could better judge of the nature of the sound he heard than Joshua could. Who knew nothing of what was transacting.
Moses already knew that it was not war. God told him what was going on before he pled for them. Moses didn't really realize how bad it was until he saw it for himself. This was just a drunken orgy that was going on.
Verses 19-28: This passage reveals how serious sin is to the Lord. Moses angrily "broke" the stone tablets to symbolize that Israel had broken the covenant. Although Aaron shifted blame ("the people are set on evil"), Moses was right to confront him before confronting the people. Purging the sin from the Israelite camp required the slaying of 3,000 men by the "sons of Levi."
Exodus 32:19 "And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount."
"Brake them": Moses pictured the nation breaking God's commandments by actually breaking the tablets on which they were written.
Moses had never dreamed that the sin was so great. Moses suddenly realized how unworthy these children of Israel were to receive these tablets of commandments. In his anger, he threw them down and broke them. We need a few like Moses in our churches today. Some of the things that are being done and said should anger those who truly love God. This teaching of false doctrines in the church is our golden calf. The entertainment that some churches call worship borders on the very type of revelry that angered Moses, here.
There is far too much pleasing of the flesh going on in many of the churches of today. God is a holy God. Where is the respect and reverence for Almighty God? Take a good look at your church, if God came to visit, would He feel comfortable? We must have a healthy, godly fear of Almighty God. There are far too many ministers of God who are compromising to please someone in the congregation. Don't be an Aaron, more eager to please the people than to please God. Be a Moses who would not tolerate the world in the church.
Exodus 32:20 "And he took the calf which they had made, and burnt [it] in the fire, and ground [it] to powder, and strawed [it] upon the water, and made the children of Israel drink [of it]."
Melted it either into one great mass, or rather into different little fragments, which afterwards he, by the help of others, might soon grind to powder, or dust of gold.
"Strawed it upon the water": Upon the brook which came out of the rock Horeb (Exodus 17:6).
"The children of Israel": Not all, which would require a long time, but some in the name of the rest. And most probably either the chief promoters of this idolatrous design, or the chief rulers of the people, who should by their power and authority have restrained the people from this wickedness.
"To drink of it": Of the water into which that dust was cast; partly to make them ashamed of their madness in worshipping a god which now must be drunk, and cast out into the draught. And partly to fill them with terror and dreadful expectation of some ill effect or curse of God to come upon them, either by this draught, or by other means.
The very first thing Moses did was destroy this idol. I see Moses as a very strong man and he could easily break this idol apart. The fire had to be pretty hot to melt the gold. Probably it was around 2000 degrees Fahrenheit. He wasn't even satisfied to have melted it. He then ground it into dust and strew it over the water. An idol cannot even save itself. Just the fact that Moses could go in and destroy this false god shows just how powerless it really was. I believe this drinking of the contaminated water shows that we taste of our sins, even if God does forgive us.
Exodus 32:21 "And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?"
The second step was to inquire how the idolatry came about; and here Moses very reasonably addressed himself to Aaron. Aaron had been left in charge of the people (Exodus 24:14), to advise them, direct them, control them, if necessary. How had he acquitted himself of this charge? He had allowed the people to commit a great sin. What excuse could he offer for his conduct? Had the people injured him in any way? The question is asked ironically.
This was correct for Moses to jump on Aaron. Moses had left the people in Aaron's care. They did not force Aaron on threat of death to make this idol. Aaron perhaps was put upon in filling their wishes to furnish a visible god for them to follow. A leader should be strong enough to tell them no. It wasn't their idea to make the golden calf. That was Aaron's idea, all by himself. Moses went to the root of the problem (Aaron), before he approached the people with their sins.
Verses 22-24: Aaron, held responsible by Moses for what had taken place in the camp (verses 21 and 25), endeavored to avoid responsibility for the people's actions by shifting the blame to their propensity to do evil, and also for the presence of the golden calf by ridiculously representing it as having just popped out of the fire all by itself!
Exodus 32:22 "And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they [are set] on mischief."
Aaron's conduct was really without excuse; but he attempts two pleas, the first insufficient, the second false and fatuous.
(1) The people compelled him; they were "set on mischief;" they made the proposal, they would have it so;
(2) He threw the gold into the furnace, and "it came out a calf," as if he had not ordered the construction of the mold.
In Deuteronomy, Moses informs us that Aaron's whole conduct so angered God that God would have destroyed him but for his own intercession (Deut. 9:20).
Exodus 32:23 "For they said unto me, Make us gods, which shall go before us: for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him."
Which was true (Exodus 32:1). But then he should have told them, that gods were not to be made. That what were made with hands were no gods, and could not go before them. That the making of any image, similitude, or representation of God, was forbidden by him. As they had lately heard from his own mouth. He should have dissuaded from such idolatry, by showing them the evil nature of the sin, and the ruin they exposed themselves to by it.
"For as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him": Their words he truly recites, and perhaps might choose the rather to mention them, because they carried in them some reflection on Moses for staying so long in the mount. And as if that contributed much to this affair, and which put the people on forming such a scheme, they concluding he must be dead through famine. Or, as the Targum of Jonathan, be burnt with flaming fire from the Lord (see Acts 7:40).
We see the guilt and humiliation of Aaron, as he calls Moses lord. He was saying, you are my boss and you know how dead set on committing sin these people are. He was telling Moses that he was afraid of them. He was not being a leader at all. He was trying to please the congregation. Does that sound familiar in the church today? Most of the preachers are preaching to itching ears, preaching what the people want to hear. The job of the pastor is to preach the Word, whether the people want to hear it or not.
2 Timothy 4:1-4 "I charge [thee] therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;" "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine." "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;" "And they shall turn away [their] ears from the truth, and shall be turned unto fables."
Exodus 32:24 "And I said unto them, Whosoever hath any gold, let them break [it] off. So they gave [it] me: then I cast it into the fire, and there came out this calf."
That is, any ear rings of gold let them take them off their ears.
"So they gave it me": Of their own accord, as if unasked by him, though he had bid them bring it to him (Exodus 32:2).
"Then I cast it into the fire": To melt it, but says nothing of the mold the melted gold was poured into.
"And there came out this calf": He speaks of it as if the gold became in the form of a calf without any design, or without using any methods to put it in this form; but that it was a matter of chance. Or rather something preternatural and miraculous. He speaks of it as if it was alive, and came out of itself. And indeed the Jews represent it as done by magic art, and by the operation of Satan. And speak of it as coming out alive, bellowing and dancing. The Targum of Jonathan is, "and I cast it into the fire, and Satan entered into the midst of it, and out of it came the likeness of this calf."
Aaron says not a word of his fashioning it with a graving tool, after he had made it a molten calf. But Moses learned this elsewhere, and has recorded it. What Moses thought of this apology is not said; it could not be satisfactory to him: and it is certain the conduct of Aaron in this affair was displeasing to God. And it seemed as if he would have destroyed him, had not Moses prayed for him (Deut. 9:20).
Now Aaron had added a lie to his other sin. One sin usually requires another to try to cover up the first sin. This really was a half-truth. They did bring the gold to Aaron, but Aaron graved it.
Exodus 32:25 "And when Moses saw that the people [were] naked; (for Aaron had made them naked unto [their] shame among their enemies:)"
Part of leadership's responsibility is to protectively restrain their people from doing what will bring them harm or judgment. Aaron's failure to do this brought "shame" on the Lord and His chosen people in front of their enemies.
Exodus 32:26 "Then Moses stood in the gate of the camp, and said, Who [is] on the LORD'S side? [let him come] unto me. And all the sons of Levi gathered themselves together unto him."
"Who is on the Lord's side": Only the tribe of Levi responded to the call to take action in response to this situation which demanded judgment be inflicted. They had understood that neutrality could not exist in the open confrontation between good and evil. Family and national ties were superseded by submission to the lord to do His will, which in this situation was to wield the sword of God's judgment to preserve His honor and glory.
Moses saw that this orgy was still going on. He had already gotten rid of the idol and he had already reprimanded Aaron, and now he turns to the idolaters. Their nakedness, whether physical or not, was a shame. I really believe this nakedness was physical. Many idol worship services contained sensual activity. Aaron was truly responsible, because he made the calf that started all of this.
Now Moses was trying to separate those who were involved, and called those who worshipped the Lord to come to him, so that the idol worshippers would be separated out. There are actually some churches today involved in sensual services and God is calling His people to come out of them. The sons of Levi loved God and came to Moses. The next verse shows the purpose for the separation. God was going to destroy these wicked through the actions of Moses.
Exodus 32:27 "And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, [and] go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor."
The following orders are given by Moses, not of himself the chief magistrate, and as the effect of heat and passion, but they were from the Lord, who was Israel's God and King. He had them expressly from him or by an impulse on his spirit, or in such a way and manner that he knew it was of God, and this was his will.
"Put every man his sword by his side": Girt there, ready to be drawn upon order.
"And go in and out from gate to gate throughout the camp": Not into the tents, where good men might be bemoaning the sin committed, but throughout the streets, where many were loitering, it being a holy day with the idolaters.
"And slay every man his brother, and every man his companion, and every man his neighbor": who were idolaters; none were to be spared on account of relation, friendship, and acquaintance.
Exodus 32:28 "And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men."
They apparently killed those who persisted in idolatry and immorality (Num. 25:6-9).
What this said was go throughout this group of people and anyone you find reveling, kill them. They were told that even if they were related to the person, they were to kill them, if they were involved in this idolatry. These Levites, in a sense, had been called to serve God in this. Moses was acting in behalf of God ("Thus saith the LORD God of Israel"). Three thousand men were killed.
Exodus 32:29 "For Moses had said, Consecrate yourselves today to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day."
To the Levites, when he first gave them their orders.
"Consecrate yourselves today to the Lord": Devote yourselves to his service, by obeying his orders, slaying those, or the heads of them, who have cast so much contempt upon him as to worship the golden calf in his room. And which would be as acceptable to him as the offerings were. By which Aaron and his sons were consecrated to the Lord. And as these Levites were consecrated to his service this day, on this account.
"Even every man upon his son, and upon his brother": Not sparing the nearest relation found in this idolatry, and for which the tribe of Levi is commended and blessed in the blessing of Moses (Deut. 33:8), and as it follows.
"That he may bestow a blessing upon you this day": Which was their being taken into the service of God to minister to the priests in the sanctuary. To bear the vessels of the Lord, and for their maintenance to have the tithes of the people. This day was, according to the Jewish writers, the seventeenth of Tammuz, or June, on which day the Jews keep a fast upon this account.
Their faithfulness in carrying out these orders that Moses gave them in behalf of God, would be like a dedication to God. They would receive a priestly position with God by their faithfulness and the stand they took for God. If you take a stand for God, you will be richly blessed of God.
Verses 30-32: Moses interceded for the people he loved so much, hoping he could atone for their sin (see Paul's similar words respecting the salvation of the Jews in Romans 9:3). Of course, as a sinner himself, Moses could not do so, but his words covey the picture of the sacrifice of Christ, which was able to make atonement for humanity (Mark. 10:45).
Exodus 32:30 "And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin."
The eighteenth day of Tammuz it was, the same writers say, that Moses implored the mercy of God for Israel. Jarchi (on Exodus 32:11), says it was on the seventeenth day the tables were broke, on the eighteenth the calf was burnt, and on the nineteenth that Moses went up to intercede for them.
"That Moses said unto the people, ye have sinned a great sin; the sin of idolatry (see Exodus 32:21). From whence it appears, that all that were guilty of it were not slain, perhaps only some of one tribe. And there was great reason to fear, that as wrath was gone forth it would not stop here, but others would fall a sacrifice to the divine displeasure. Wherefore it is proposed by Moses to make application to the Lord on their behalf, that they might obtain mercy.
"And I will go up unto the Lord": On the top of Mount Sinai.
"Peradventure I shall make atonement for your sin": Not by any sacrifice offered, but by his prayers prevail with God to forgive their sin, and not punish any more for it. He had by his first prayer obtained of the Lord not to consume them off of the face of the earth, and utterly destroy them as a nation. But that he did not hinder but that resentment might be shown in a lesser degree, or by parts. As not 3000 men had been cut off, chiefly out of one tribe, if not altogether, the rest of the tribes might expect to be visited, according to the number of their delinquents.
As we said before, Moses felt responsible for these people. He was their advocate with the Father, just as our advocate with the Father is Jesus Christ. Moses did not cover up the fact that they had committed a terrible sin. He would try to seek God's forgiveness for them. Moses would try to atone for their sins. Moses would now go back up the mountain to meet with God. We see in this, that this seems to be a more serious sin than some sins, because Moses called it a great sin.
Exodus 32:31 "And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold."
On the mount where He was in the cloud.
"And said, oh, this people have sinned a great sin": Which to following words explain; he confesses the same to God he had charged the people with (in Exodus 32:30).
"And have made them gods of gold": The golden calf, which they themselves called "Elohim", gods.
Moses told God of their evil, but God already knew. The first place of forgiveness is to admit your sin. Moses was admitting it for the people.
Exodus 32:32 "Yet now, if thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written."
"Blot me, I pray thee, out of thy book which thou has written": Nothing more strongly marked the love of Moses for his people than his sincere willingness to offer up his own life rather than see them disinherited and destroyed. The book to which Moses referred, the palmist entitled "the book of life" (Psalm 69:28). Untimely or premature death would constitute being blotted out of the book. The Apostle Paul displayed a similar passionate devotion for his kinsmen (Rom 9:1-3).
The identity of this book has been the subject of considerable debate. Some take it as a reference to the Book of Life in which the names of believers are recorded. Others see it as a register of living men, with reference to only earthly life. Thus, to be blotted out would entail an untimely death, to die prematurely. A third view is that it refers to those who would enter the Promised Land. Some see Paul's reference in (Romans 9:3-4), as being similar to Moses' request, that is, to be separated from God forever for the sake of his Israelite countrymen.
Note that in (Romans 9:3), the phrase "I could wish" faithfully brings out the idiomatic construction use here for the stating an impossible wish. Paul could not actually become anathema from Christ, since (Romans chapter 8), proclaims that impossible. The statement by God (in verse 33), would seem to indicate that the reference is to temporal life and not eternal, in addition to the context in which three thousand men fell in that day. Note: "Whosoever hath sinned against me, him will I blot out of my book."
Here we see Moses offered to be the substitute for these people, if God had to have vengeance. Here is one of the first mentions of God having a book. This is the book of life. Moses offered God the option. Moses was willing if necessary, to give his life for these sinful people to save them.
Exodus 32:33 "And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book."
(Compare Ezek. 18:4). "The soul that sinneth, it shall die."
A mere man cannot take other men's sins on him and cannot relieve them of the penalties attached to sin. The worst of which is the depravation of the soul itself. Sin persisted in, blots one out from God's book by the absolute contradiction that there is between evil and good. Even Christ's merits cannot avail the sinner who does not put away his sin, detest it, abhor it, and revolt from it. Only One who can implant a principle of life in man can save from death.
God did not allow Moses to be the substitute. God spoke of judgment here. Each person would be judged separately. Each person is responsible for his own actions.
Exodus 32:34 "Therefore now go, lead the people unto [the place] of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them."
I.e., continue their leader until Palestine is reached (see Exodus 3:8; 3:17; 6:4-8).
"Mine Angel shall go before thee": So far as the form of the expression goes, the promise is, as nearly as possible, a repetition of the original one, "Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared" (Exodus 23:20). But the meaning of the promise is wholly changed, as we learn from the opening paragraph of the ensuing chapter (Exodus 33:1-3). The "angel" now promised as a guide is not to be God Himself ("I will not go up in the midst of thee "), but a creature, between whom and God, the distance is immeasurable.
"In the day when I visit I will visit their sin upon them": All sin is followed by suffering; the sequence is inevitable. God had now consented to spare His people, and to take them back into favor. But they were not to expect that matters would be with them as if their sin had not taken place. It would still be "visited upon them". Not, indeed, by instant death, but still in some way or other. The weary waiting in the wilderness for forty years may have been a part of the punishment (Num. 14:33). But it may also have been inflicted on different persons in many different ways.
Exodus 32:35 "And the LORD plagued the people, because they made the calf, which Aaron made."
That is, continued so to do at certain times, with the pestilence, or other calamities. For this seems not to refer, as some think, to the slaughter of the 3000 men. The reason follows:
"Because they made the calf which Aaron made": That is, they provided him with materials to make it; they urged and solicited him to do it, and would not be easy without it. So that the making of it is ascribed to them; or they served it. As Onkelos; or bowed unto it, as Jonathan; with which agree the Syriac, Arabic, and Samaritan versions. Which render it, they served, or worshipped, or sacrificed to the calf which Aaron made.
God was still angry about this terrible sin. He would not bless those who were unfaithful to Him. He was sending an Angel in His stead. Plagues would descend on those who were involved in this sin against God's person. This plague could possibly have been part of the reason why this generation did not enter the Promised Land.
Exodus Chapter 32 Continued Questions
1. What was Moses carrying in his hands as he came down the mountain?
2. How were they written?
3. Who was the writer of the law on the stones?
4. Where was another mention of the handwriting of God?
5. What did Joshua think was going on in the camp?
6. What did Moses tell Joshua the noise was?
7. What feeling did Moses have when he saw the golden calf?
8. What did Moses do?
9. What is the golden calf of our day?
10. What attitude must we have toward God?
11. Which do we need today in our churches today, an Aaron or a Moses?
12. What did Moses do to the calf?
13. What was meant by them drinking this powdered calf of gold?
14. What was Moses' first attack on?
15. What did the destruction of this idol show these people?
16. Where was Moses' next attack?
17. What did Moses ask Aaron?
18. What feeble excuse did Aaron make?
19. Who did Aaron blame?
20. How did he add to his sin?
21. What was Aaron really trying to do?
22. How does that resemble our churches today?
23. What lie did Aaron tell?
24. When Moses saw that they were ________, he stood in the gate.
25. Who did Moses call to him?
26. What did Moses tell those on the side of the Lord to do?
27. How many died?
28. Who came to Moses?
29. As they did what Moses said, what happened to the Levites?
30. What did Moses tell the people about their sins?
31. What would Moses try to do for them?
32. Would God accept it?
33. Who was responsible for sin?
34. What did God tell them that He would no longer do?
35. What was Moses' brave offer to God?
36. God brought a __________ on them.
Verses 1-6: For the rest of Israel's journey to the Promised Land, God promised His protection and guidance through one He called "My Angel" (this was not Himself). Losing God's immediate presence caused great mourning. As a sign of their remorse, the children of Israel stopped wearing their "ornament" (jewelry), the equivalent of putting on sackcloth and ashes. Later, in response to Moses' prayer (33:12-16), God agreed to go with them (33:17).
Exodus 33:1 "And the LORD said unto Moses, Depart, [and] go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:"
In continuation and explanation of the words recorded (in Exodus 32:33-34), but probably at another time, after Moses had once more descended from the Ras Sufsafeh to the plain at its base.
"The land which I sware unto Abraham ": The misconduct of Israel in their worship of the calf would not annul the promises of God to the patriarchs. These He was bound to make good. "The Lord sware, and will not repent" (Psalm 110:4).
The Lord had given them directions now to move on. It seems as though He had at least accepted Moses' offer to give himself for the people as a true sign of repentance. He would not allow Moses to give his life for theirs, but He appreciated the offer. It seems as though the Lord would not be with him in the same sense that He was before. An angel would lead them. The quickest way to lose God's presence is to get involved in a false religion.
Verse 2-6: Good news included bad news! Entry into the Promised Land was not forfeited, but God's presence on the way was withdrawn. What was a sworn covenant-promise to the patriarchs just could not be broken. What was assured, the divine presence on the way, could be set aside because of sin (23:20-23). Removal of their jewelry depicted outwardly the people's sorrow of heart. It was a response analogous to donning sackcloth and ashes.
Exodus 33:2 "And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:"
Not the angel before promised (Exodus 23:20), the Angel of his presence, the eternal Word and Son of God, but a created angel. And so Aben Ezra observes, he does not say the Angel that was known, that his name was in him. Though even this was to be looked upon as a favor, and showed that he had not utterly cast them off.
"And I will drive out the Canaanite, the Amorite, and the Hittite, the Perizzite, the Hivite, and the Jebusite": Who were now the inhabitants of the land, and these he promises to drive out, to make way for their possession of it; and that "by his hand", as the Targum of Jonathan interprets it, by the hand of the angel. Only six nations are mentioned, though there were seven; the Girgashite is omitted, but added in the Septuagint version (see notes on 3:8).
Exodus 33:3 "Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou [art] a stiffnecked people: lest I consume thee in the way."
By my own special and gracious presence, as hitherto I have done, but I will depart from thee. In pursuance hereof, God removes his tabernacle without the camp. I will only make good my promise to thy fathers, and send an angel to accomplish it, but I will show no particular and further kindness to thee.
"Lest I consume thee in the way ": Lest thy sins should be aggravated by my presence and favor, and thereby I should be provoked utterly to destroy thee. So God shows that their perverseness makes this severity necessary for them, and that he, even in his judgment, remembers mercy to them.
We see here that God's plan to lead them to the Promised Land had not changed. His promise to Abraham still would be carried out. The difference, as we said above, was that the presence of God would be different. God would not be in direct contact with them anymore. He is a Holy God and cannot look upon sin. He will burn it up. He knew that these people were slow to learn the ways of God because they were so stubborn ("stiffnecked"). God was still leading them, but from a distance.
Exodus 33:4 "And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments."
That God would withdraw his gracious presence, and go not up with them himself, only send an angel with them. And especially this may respect what is threatened (Exodus 33:5), and had been said at this time.
"They mourned": Were inwardly and heartily grieved for their sin, whereby they had provoked the Lord to depart from them, and gave some outward and open tokens of it.
"And no man did put on his ornaments": They used to wear at other times, their rings and jewels, which the princes and the chief among the people especially were accustomed to wear. And in common the people did not put on their best clothes, or what they usually wore, but clothed themselves in mournful habits, in sackcloth and ashes, or in some such like manner.
Suddenly true repentance and grief had struck the camp. The putting on of their ornaments was probably associated with gladness and joy. This that they had done was similar to sackcloth and ashes in that this was an outward show of their grief in learning that the Lord Himself would not be in their presence now.
Exodus 33:5 For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee."
The message did not precede the repentance of the people, but followed it.
"I will come up into the midst of thee in a moment, and consume thee": Rather, were I to go up in the midst of thee, even for a moment (a brief space), I should consume thee. The people learnt by this the reason of God's proposed withdrawal. It was in mercy, that they might not be consumed, as there was danger of their being unless they repented and turned to God.
"That I may know what to do unto thee": The language is accommodated to the feeble apprehensions of men. God judges the state of the heart by the tenor of the conduct. In the case of the Israelites, He cherished a design of mercy; and the moment He discerned the first symptoms of contrition, by their stripping off their ornaments, as penitents' conscious of their error and sincerely sorrowful. This fact added its weight to the fervency of Moses' prayers, and gave them prevalence with God in behalf of the people.
This was a bit of a repetition of the verses above. God knew if He travelled in their immediate presence, that He would utterly destroy them. God knew that with their attitude, they would not be easily taught the ways of God. "Stiffnecked" can mean so many things. Some of them are arrogance, self-centeredness, unteachable, proud, stubborn, and set in their ways. We will see all of these present as they continued on their way to the Promised Land.
Exodus 33:6 "And the children of Israel stripped themselves of their ornaments by the mount Horeb."
"Put off thy ornaments": Rather, leave off thy ornaments. I.e., put them aside altogether; show thy penitence by giving up the use of them. Then shall I know what to do with thee; then shall I be able to deal with thee in a way which otherwise were impossible.
In seasons of mourning, it is customary with Eastern people to lay aside all showy things and divest themselves of their jewels, their gold, and everything rich and splendid in their dress. This token of their sorrow the Lord required of His offending people.
Exodus 33:7 "And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, [that] every one which sought the LORD went out unto the tabernacle of the congregation, which [was] without the camp."
"The tabernacle of the congregation": In the time prior to the construction of the tabernacle, Moses' tent became the special meeting place for Moses to talk intimately, "face to face" (verse 11), with God. No doubt the people watching from afar were reminded of the removal of God's immediate presence.
How sad that God would remove His presence. Sometimes it is in judgment, sometimes mercy, and sometimes a little bit of both. God has always wanted to fellowship with man. In the Garden of Eden, God fellowshipped with Adam, but Adam's sin not only drove himself out of the garden, but also drove God away from him. God will not dwell where there is sin. The one really great promise about all of this is, if we are still alive, God will allow us to repent and He will open Himself to us again. God never moves very far away. There is just sometimes a cloud of sin between us and God. Prayer and true repentance can remove this cloud and bring us into the very presence of God.
Exodus 33:8 "And it came to pass, when Moses went out unto the tabernacle, [that] all the people rose up, and stood every man [at] his tent door, and looked after Moses, until he was gone into the tabernacle."
For when he had pitched it he did not continue there; which shows it was not the tent or tabernacle he dwelt in. But whither he went to and fro, both to meet the Lord in it, and transact the affairs of the people, especially the great affair now depending between God and them.
"That all the people rose up": In reverence of him as their ruler, and the minister of God, and as their Mediator between God and them. Though they had but lately thought and spoke very meanly and contemptibly of him (Exodus 32:1; see Job 29:8).
"And stood every man at his tent door": None offering to go in, nor to sit down until he was gone into the tabernacle, which was an instance of their respect to him.
"And looked after Moses until he was gone into the tabernacle": Kept their eye on him as long as they could see him, thereby expressing their esteem of him, signifying their desire that he would intercede for them. And wishing him success therein. The Targum of Jonathan interprets all this of the ungodly among them that looked after Moses with an evil eye.
Finally we see a little reverence for God from these people. Moses was meeting with God to pray for them.
Exodus 33:9 "And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood [at] the door of the tabernacle, and [the LORD] talked with Moses."
Here we see that the "pillar of cloud" was in fact an appearance of Yahweh. Moses had not been a part of the illicit worship, so his tent "without the camp" became the only place the Lord would meet with Moses, His only contact.
Exodus 33:10 "And all the people saw the cloudy pillar stand [at] the tabernacle door: and all the people rose up and worshipped, every man [in] his tent door."
They being every man at his tent door; and this must be a pleasing sight to them, and give them some hope that God would be merciful to them, forgive their sin, and not depart from them.
"And all the people rose up and worshipped, every man in his tent door. Not Moses, nor the cloudy pillar, but the Lord in it. It was not a civil bow they made to Moses, and in respect to him, for he was gone into the tabernacle out of sight, but a religious adoration of the Lord in the pillar of cloud.
We see that Moses was still communing with God. He was not only communing with God for himself but for these people as well. It seems that the presence of God was probably staying on Mount Sinai and just coming into the tabernacle when Moses was there. There was a visible manifestation of God that hovered over the tabernacle when God was there. It was a pillar of smoke. God had removed Himself from the people. The tabernacle was not in the camp. Now they saw the need to worship and they worshipped in their tents as Moses communed with God.
Exodus 33:11 "And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle."
Amazingly, the Lord spoke to him "face to face, as a man speaketh unto his friend": The Lord's tender care for Moses is underscored (in 33:17), where He says, "I know thee by name".
This just showed that beautiful fellowship that God had with Moses. This "face to face" means that Moses was in the actual presence of God and that He and God conversed like two friends. It appears that Joshua had become Moses' right hand man. And in the absence of Moses in the tabernacle, Joshua was there to take care of things until Moses returned. Joshua seemed to be Moses' personal assistant at that time. He served Moses on the side of the mountain as well as in the tabernacle.
Joshua had not even been in the camp when the idolatry took place. He had no part in this sin. He was near Moses at the time. Joshua had not gone all the way to the top of the mount with Moses, but had waited at a designated place where Moses told him to wait. Here we see Joshua, near to serve Moses and God as well. You might even say Joshua was in training. We know that later on we will discover that Joshua took over the leadership of the people at Moses' death.
Verses 33:12 - 34:7: Moses had seen God's astounding acts during the Exodus, but now he wanted to see more, God's "glory". God granted this bold request, passing His "goodness" before Moses and proclaiming His own "name", the expression of His character. The Lord speaks of His manner as being "gracious" and showing "compassion" (words Paul used in Romans 9:15-18).
In verses 12-17, again Moses entered earnestly and confidently into the role of intercessor before God for the nation whom he again referred to as "Thy people" (verses 13 and 16). Moses clearly understood that without God's presence they would not be a people set apart from other nations, so why travel any further? Moses' favored standing before the Lord comes out in the positive response to his intercession (verse 17).
Exodus 33:12 "And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight."
It is likely that Moses, being satisfied with the penitence of the people, returned to the tabernacle, and there had this communication with God, in which he is an importunate supplicant for two favors, and prevails for both. In this he was a type of Christ, the great Intercessor, whom the Father heareth always. He is earnest with God for a grant of his presence with Israel in the rest of their march to Canaan.
Thou sayest, "Bring up this people": Lord, it is thou thyself that employs me, and wilt thou not own me? I am in the way of my duty, and shall I not have thy presence with me in that way?
"Thou hast not let me know whom thou wilt send with me": Thou hast only said, thou wilt send an angel before me (Exodus 33:2), but holds me in suspense whether thou wilt guide us in the pillar of cloud as thou hast hitherto done. For the Lord had left him at an uncertainty of what he would do in the case the people did repent (Exodus 33:5).
"Yet thou hast said, I know thee by name": In a special and particular manner. Thou hast disclosed to me peculiar marks and testimonies of thy love and favor. The expression is borrowed from the manner of kings, who, of all their subjects, know few by name but their favorites, and those who have access to their persons.
Exodus 33:13 "Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation [is] thy people."
Which he said, not as doubting whether he had or not, but as taking it for granted he had. And so argues from it, and improves his interest in it, in his pleading with God.
"Show me now thy way": Either the way which he himself would take, the way of his providence in bringing the children of Israel into the land of Canaan; or the way he would have him take. The way of his duty, how he would have him behave in conducting them thither. Unless he means the Messiah, Christ, the way to the heavenly Canaan, to whom he seems greatly to have respect in the following part of this chapter.
"That I may know thee, that I may find grace in thy sight": By which he might have a further evidence of his being acceptable to God, and having a share in his good will. As well as he would better know in what way grace is communicated. Christ being the way both of access into the grace of God, and of acceptance with him, and of the communication of grace from him.
"And consider that this nation is thy people": Though they had sinned against him in the manner they had done, they were a people he had chosen above all people to be his. He had made a covenant with them, and was their covenant God. He had redeemed them out of Egypt, and had called them from thence, and had wrought a great salvation for them. And had bestowed many peculiar favors upon them. And though for this their gross idolatry and sad apostasy from him they were unworthy of the relation. And he had thought fit not to call them his people, but the people, or the people of Moses. Yet they still were his people, and he entreats he would consider the relation they stood in to him, and show mercy to them.
We see that before Moses moved a single inch, he wanted to know how and who would lead them. Moses was taking advantage of this conversation with God to get a better understanding of where they were headed and if God had completely given up on this, His people, or not. He even reminded God that he was acting on God's orders to bring them out. This just seems, again, to be a wonderful conversation between two friends. Moses was almost pleading with God to go with them Himself. He begged for the people's forgiveness, as well.
Exodus 33:14 "And he said, My presence shall go [with thee], and I will give thee rest."
This is God's answer to Moses request.
"My presence shall go with thee": Or before thee, both with Moses and before the people; meaning the Angel of his presence he had before promised. The eternal Word and Son of God, who saved them, redeemed them, bore and carried them all the days of old. Or "my faces shall go"; all the three divine Persons, Father, Son, and Spirit. There was Jehovah the Father, whose the Angel of his presence was; and there was Jehovah the Son, Christ, whom they tempted in the wilderness; and there was Jehovah the Holy Spirit, whom they vexed (see Isa. 63:9).
"And I will give thee rest": Not ease, and peace and tranquility of mind, or a freedom from the fear of enemies, and all dangers by them, much less rest in the grave, before Israel should be brought into Canaan's land. Rather the Promised Land itself, which was "the rest" that was promised, and would be given, and was typical of that eternal rest which remains for the people of God in heaven. And is a pure gift; for this promise is not personal and peculiar to Moses, but belonged to all the people, to whom God would give the typical rest (see Deut. 12:9).
Here God reassured Moses that He would go with him and Moses would have nothing to fear, or be disturbed about. God was giving Moses perfect rest.
Exodus 33:15 "And he said unto him, If thy presence go not [with me], carry us not up hence."
Moses said unto the Lord.
"If thy presence go not with me": Or with us, as it may be as well supplied, and which agrees with what follows.
"Carry us not up hence": From the mount to the land of Canaan; though God had promised his presence, which was the thing requested, Moses could not forbear expressing himself after this manner, to show the high esteem he had of this blessing. And how worthless and insignificant everything else was without it. That even Canaan, the land of rest promised, was nothing in comparison of it. It is not much matter where we are, or what we have, if God is not with us. But if he grants his presence, the greatest hardships in a wilderness are made easy, and difficulties are gotten through with pleasure. Though some read the words in the preceding verse by way of interrogation, "should my face" or "presence go", and "should it give thee rest"? As carrying in it a kind of denial, which makes Moses here more urgent for it, and such a version those words seem to require.
Exodus 33:16 "For wherein shall it be known here that I and thy people have found grace in thy sight? [is it] not in that thou goest with us? so shall we be separated, I and thy people, from all the people that [are] upon the face of the earth."
At Sinai, among the mountains in the wilderness.
"That I and thy people have found grace in thy sight": Were acceptable to him, highly esteemed by him, and had received peculiar favors from him. What evidence would there be of this? How would it appear to others? What knowledge could they have of it?
"Is it not in that thou goest with us?" In such a grand majestic manner, and so visible as in a pillar of cloud by day, and a pillar of fire by night. This is a full proof, and a strong and convincing argument, even to a demonstration, that they were a special and peculiar people, the favorites of God, highly esteemed and honored by him. But should this be discontinued, as seemed to be threatened, there would be nothing to demonstrate that they had found more grace and favor than other people; but this being the case.
"So shall we be separated, I and thy people, from all the people that are upon the face of the earth": Distinguished by this favor from them, and that in a very wonderful and marvelous manner, as the word signifies. And so some render it, "marvelously separated"; for the pillar of cloud and fire was a very marvelous thing, and distinguished the people of Israel from all others in a surprising manner, none having been ever favored in the like manner.
If these people were to be a separated people, then there had to be some way that the world could tell the difference. The presence of the Lord needed to be visible. This applies to us as well. If we are no different than the rest of the world in our behavior, how can they tell that we are Christians? Here we see Moses telling God that he did not want to go forward without His presence. It is important to God for the world to recognize that God's people are different, because He is with them.
Exodus 33:17 "And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name."
Or asked for, namely, go with them himself in this amazing and distinguished manner, in the pillar of the cloud and fire. This he would do as well as show him his way and his works, and indeed all this he did by granting that.
"For thou hast found grace in my sight, and I know thee by name": He owns the truth of the thing, on which Moses had formed his plan, and by granting his request gave a fresh proof and evidence of it. And what can be a greater blessing than to partake of the special grace, favor, and good will of God, and to be particularly and personally known to him, with such a knowledge as has connected with it the strongest affection and highest esteem?
Here is a beautiful forgiveness statement by the Lord. This forgiveness came because the Lord was Moses' friend. This was an answer to Moses' request, not because these people deserved forgiveness.
Verses 18-23: Cautionary measures were needed for God to respond only in part to Moses' request to see more of Him than he was already experiencing (Num. 12:8), otherwise he would die. Notwithstanding God's being gracious and compassionate to whomever He chose, Moses could not see God's face and live. Whatever he saw of God's nature transformed into blazing light is referred to as "God's back" and was never subsequently described by Moses (John 1:18; 1 John 4:12).
Exodus 33:18 "And he said, I beseech thee, show me thy glory."
Thy glorious majesty, the brightness of thy countenance, some such manifestation of thyself as becomes thy excellence, and such as shall be seen in the other life, or the highest I am capable of seeing on earth. Moses had lately been in the mount with God, and had had as intimate communion with God as ever any man had on this side heaven, and yet he still desires a further acquaintance.
"Show me thy glory": Make me to see it; so the word is: make it some way or other visible, and enable me to bear the sight of it. Not that he was so ignorant as to think God's essence could be seen with bodily eyes, but having hitherto only heard a voice out of a pillar of cloud or fire, he desired to see some representation of the divine glory, such as God saw fit to gratify him with.
Moses had talked with the Lord numerous times, but He had been hidden in the cloud. Moses wanted to see his friend now and prayed, "beseech", for just that.
Exodus 33:19 "And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy."
Or, my beauty; for so that Hebrew word is sometimes used (Gen. 6:2 1; Sam. 9:2). Or my Excellency; or my glory; as appears from Exodus 33:22), which was the thing Moses desired to see. And the difference between his request and God's answer doth not lie. In glory and goodness, but in showing his glory so as Moses might gaze upon it, and making it only, as it follows, to pass before him. To wit, in a sudden and very transitory vision; though it may be understood properly of God's goodness and kindness to men, of which the following words speak, and that was the great, if not the only thing ascribed to God (Exodus 34:6-7).
"The name of the Lord": I.e. my name; the noun for the pronoun, as is very frequent. I will give thee notice when I come, that thou mayst attend; I will not surprise thee, nor steal by thee. Or will proclaim, or publish of the name of the Lord, or of my name, i.e. some part of it, especially my goodness, which may seem to be here principally intended:
"I will be gracious to whom I will be gracious": This may seem to be added, with reference to the people for whom Moses is interceding, lest Moses should misunderstand or misapply what is said here (and Exodus 34:6-7). The sense is: I will show this peculiar favor to thee, I will also be gracious towards the people thou plead for, but not promiscuously. Some of them I will severely and eternally punish for this and their other sins; and some of them I will pardon and save. Not because they are righteous, or innocent, or less sinners than the rest, but merely out of my own good pleasure and most free grace, whereby I will show mercy to some, when I will not show mercy to others. Thus this place is interpreted by the apostle (Rom. 9:16; see Romans 9:15).
Here the Lord was explaining to Moses that He did not have to explain why He blessed someone. He could bless anyone He wanted to. We see that He is about to reveal more of Himself to Moses than He ever had to anyone else. God's goodness is beyond man's comprehension. God has a hidden name and perhaps this will be revealed to Moses as God passed very near. The Lord was not obligated to show Moses anything. He just did, because Moses had found favor with Him.
Verses 20-23: There were limits to what Moses would see, for no one can look upon the Lord and live. God is Spirit, with no physical features whatsoever. So the use of anthropological imagery ("My face, My back"), is simply a means to help humans understand what cannot be understood otherwise. Moses' passing view of the Lord's "back" was still more than ever had been seen (see John 1:18; 14:7). Until Jesus, in whom the transcendent God was revealed in human flesh.
Exodus 33:20 "And he said, Thou canst not see my face: for there shall no man see me, and live."
The inability proclaimed in these words is not an absolute inability to see God, but an inability to see and survive the sight. Jacob, when he wrestled with the angel, marveled that he could see God, even in that intermediate way, and live (Genesis 32:30). It may well be that actually to see God, while we are in the flesh, would kill us.
The thought that no one could "see God,"' at least in His full glory "and live", is often expressed in the Old Testament (Gen. 32:30; Deut. 4:33; 5:24; 5:26, Judges 6:22; Exodus 13:22; Isa. 6:5).
Whatever this presence is, flesh cannot look upon Him and live. We do know that God is spoken of as a consuming fire. Whether this is what is meant here or not, we do not know. We do know that some danger exists in a mere mortal seeing the face of God. If we are Christians, we will see Him in heaven.
Exodus 33:21 "And the LORD said, Behold, [there is] a place by me, and thou shalt stand upon a rock:"
Near him, not in or by the tabernacle, where it may be the pillar of cloud now was, as it had been (Exodus 33:9). But upon the rock, where it had been for many days, and near to which there was a fit place for Moses to be in, and have that view of the goodness and glory of God he would favor him with.
"And thou shall stand upon a rock": In Horeb, typical of Christ the rock, the rock of Israel, and the rock of ages, the rock of refuge, salvation, and strength. Comparable to one for shelter, solidity, firmness, strength, and duration. And happy are they who stand upon this rock; they are safe and secure, they stand on high, and have noble prospects of the perfections of God, and of the riches of his grace and goodness (see Psalm 50:2).
Exodus 33:22 "And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:"
The displays of his grace and goodness are made.
"That I will put thee in a clift of the rock": In one of the clefts, made by smiting it, through which the waters gushed out for the relief of the Israelites, and their flocks. And we are told, that to this day, on the summit of Mount Sinai, by the Arabians called Gibel el Mousa. Or the mountain of Moses, is perceived a large chasm in the rock, said to be the cave where Moses hid himself from God, when the glory of the Lord passed before him. Now this cleft may be an emblem of Christ, as crucified, smitten, wounded and slain; who was smitten by the law and justice of God. As this rock was smitten by the rod of Moses: And had gashes and wounds made in him like the clefts of a rock, being pierced with the nails and spear. And in these clefts of the rock saints dwell by faith (SOS 2:14).
"And will cover thee with my hand": With his cloud, as Ben Melech, and so may denote the cloudiness, obscurity, and darkness of the legal dispensation. But here it seems to denote imperfection, not being able to bear the full sight of the divine glory, and which angels themselves cannot bear, but cover their faces. And also the danger of being consumed, were it not that saints are in Christ, and covered and secured in him, otherwise God is a consuming fire.
"While I pass by thee": Or his glory, the glory of all his perfections, wisdom, holiness, justice, power, and faithfulness, and especially of his grace, mercy, and goodness in Christ.
Exodus 33:23 "And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen."
Speaking after the manner of men: As soon as the dazzling splendors of my majesty, termed, my face, which it is impossible for man to behold and live. Are passed by, I will, by degrees, withdraw the cloud that limited and concealed those splendors, and thou shalt see my back parts, or those rays of my glory which are not too bright and piercing for mortal eyes to sustain.
After the Divine Presence had passed by, Moses was to be permitted to look out, and would see so much of the Divine glory as he would be able to bear. But still something far short of that which he had desired to see. The explanation that "the back of God" means "his works, the consequences of his activity". (Kalisch) is fanciful, and not borne out by the context. My face cannot be seen (see verse 20; compare John 1:18; 1 Tim. 1:17; 1 John 4:12).
To explain this further, the face in man is the seat of majesty, and men are known by their faces. In them we take a full view of men. That sight of God Moses might not have, but such a sight as we have of a man who is gone past us and we only see his back. Now Moses was allowed to see this only. But when he was a witness to Christ's transfiguration, he saw his face shine as the sun.
All sorts of ideas of what God looks like go racing by in a person's imagination. There are a few things we do know about God. Many times, He showed Himself associated with fire such as "the burning bush", etc. We know that Jesus said He was the Light of the world. We know that Jesus told the disciples if they had seen Him, they had seen the Father. Beyond this, it is not good to speculate. We do know that the Lord put Moses in a crack in the rock and passed close enough to him that the Lord covered Moses with His Hand to protect him. When He removed His hand, Moses saw the reflection of His glory. Anything besides that, we will have to wait for in heaven. This presence of the Lord this close to Moses had to cleanse him even further than before. The cry of all mankind is "Oh, to see God". There have been songs written about the "cleft of the rock". "Hide me, Oh, Lord in the cleft of the Rock" (Jesus).
Exodus Chapter 33 Questions
1. Where did God tell Moses to take the people?
2. Who would lead them?
3. What is the quickest way to lose God's presence?
4. What people did God promise to run out of the land for the children of Israel?
5. What two things made the land inviting?
6. What kind of people did the Lord call the children of Israel?
7. Why had God not changed His mind to give them the Promised Land?
8. What does "stiffnecked" mean?
9. What caused these Israelites to mourn?
10. Taking off their ornaments was similar to what other outward show of repentance?
11. What had the Lord threatened to do, if He came among them?
12. Where did Moses pitch the tabernacle?
13. What was the tabernacle called?
14. What two things caused God to remove His presence?
15. God never moves very far away from His people. Sometimes there is a _______ of ________ between us and God.
16. When Moses went into the tabernacle, what did the people do?
17. What did this show these people have finally done?
18. As Moses entered the tabernacle, how did God show His presence?
19. What did face to face mean in verse 11?
20. Who had become Moses' servant?
21. In verse 11, Moses was called the Lord's ___________.
22. Why was Joshua allowed in the temple?
23. In verse 12 and, what was Moses pleading for?
24. What was God's answer in verse 14?
25. How could the world know these were God's people?
26. What makes us different from the world?
27. In verse 17, the Lord gave Moses two reasons why He would do what Moses asked. What were they?
28. In verse 18, Moses asked the Lord for what?
29. What did the Lord tell Moses would pass before him?
30. The Lord said," There shall no man _____ ____ ______, _______.
31. Where would the Lord put Moses to protect him while He passed by?
32. What was the only part of the Lord that Moses saw?
33. The cry of all mankind is what?
Exodus 34:1 "And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon [these] tables the words that were in the first tables, which thou brakest."
"Hew ... two tables of stone": Renewal of the covenant meant replacement of the broken original tables on which God had personally written the Ten Commandments (32:19).
We spoke in the last lesson that the Lord had forgiven the people for their sins. The covenant He had made with these people had to do with them keeping the law. Moses had broken the first two tables of stone when he saw the sins of the people. God had the first two stones ready for Moses. Even the stones were provided by the Lord the first time. We see that the Lord required Moses to hew these stones, because he broke the others. The Lord would write on the stones that Moses provided. The words would be the same as the first stones.
Verses 2-28: Moses' second period of 40 days and nights on Mt. Sinai (Chapters 25-32).
Exodus 34:2 "And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount."
It was necessary to allow an interval for the hewing of the stones.
"In the top of the mount": I.e., in the same place as before (compare Exodus 19:20; 24:12; 24:18).
The Lord told Moses to have the stones ready the next morning. Moses, once again, was to go to the top of Mount Sinai and commune with the Lord.
Exodus 34:3 "And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount."
These stringent commands were new. On the previous occasion, Aaron, Hur, and the elders had ascended the mount part of the way (Exodus 24:9-11). And Joshua had accompanied his master almost to the summit (Exodus 24:13), and had apparently remained in some part of the mountain during the whole time of Moses' stay (Exodus 32:17). Now Moses was to be quite alone, and no one was to be seen in any part of the mount. The stringency of the new orders must be connected with the promised revelation to Moses of God's glory (Exodus 33:21-23).
"Neither let the flocks nor herds feed before that mount": Or over against it, or rather "near" it. Which was ordered, not so much on the account of the flocks themselves, who were not capable of any moral guilt; nor that they might not come to any hurt, since they were to be stoned or thrust through with a dart if they touched it, which order it is highly probable was in force as before. But on the account of their shepherds, that there might be none of them on the spot, or near, to observe what passed. And chiefly this was said to command fear and reverence in the minds of the people, while this solemn affair was transacting between God and Moses, and to check all curiosity in them.
This whole mountain had been made a very holy place because of the presence of God. This was why the restriction was made not to allow anyone, or any animals to touch the mountain. Had they touched the mountain, they would die. Moses was the only one who could go to the top of the mountain.
Exodus 34:4 "And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone."
Moses obeys all the directions given him to the letter. Hews, or causes to be hewn, the two tables, making them as like as he can to the former ones. He rises early, and ascends the mountain to the appointed spot, and takes with him the tables, for God to perform his promise of writing the commandments upon them (verse 1).
We see that Moses obeyed to the letter. He lost no time heading up the mountain the next morning. Moses carried the two tables to the Lord to be written on.
Exodus 34:5 "And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD."
In this stunning self-revelation, Yahweh doubled the word "LORD" to say, "This is who I Am". "Merciful" and "gracious" go together, He is extensively gracious. "Longsuffering" is a comic term in Hebrew; it means "long of nose" in the sense that it takes a great deal to make the Lord angry.
The Lord left the tent "tabernacle" after meeting with Moses and went out of sight of the people. When Moses went up the mountain, the presence of God came down. Just as the Lord had promised, He revealed the Lord's name to Moses.
Verses 6-7: Here is one of the testimonies to the character of God.
Exodus 34:6 "And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,"
The most import phrase is "abundant in goodness and truth": These words in Greek describe Jesus (in John 1:14), as "full of grace and truth." Parallel descriptions of the Lord are found throughout Scripture (Neh. 9:17; Psalms 86:15; 100:5; 103:8; 117:2; Joel 2;13; Johan 4:2).
Exodus 34:7 "Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear [the guilty]; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth [generation]."
In his own heart, in his purposes and decrees, in his counsels and covenant, in his Son, with whom he keeps it for ever, and for all in him (Psalm 89:28). And they are many who are ordained to eternal life, for whom Christ gave his life a ransom, and for whom his blood was shed for the remission of their sins.
"Iniquity, and transgression, and sin": Sins of all sorts and sizes, secret or open, infirmities or presumptions, against God or men, as the heap of various words here put together signifies.
"That will by no means clear the guilty": This is commonly esteemed a title of justice or vengeance, which is here added by way of correction lest men should mistake or abuse God's mercy. God is most gracious indeed, but so as he is also just. And will not pity nor spare impudent and impenitent transgressors, but will severely punish them.
He is so gracious, that though he will severely punish the iniquity of the fathers, and especially their idolatry, upon themselves, and upon their children, as he hath said (Exodus 20:5). Yet in judgment he will remember mercy, and will not utterly destroy his people for their sins.
"Visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation" (see note on Exodus 20:5-6).
Here we see the personality of God. All goodness, all grace, all truth, all mercy and even long-suffering in all of this. At the very same time that we see all of this goodness, we also see justice. The Lord is the Judge of all the world. They had known God until this time as Jehovah. The Self-Existent One. This name "Jehovah" had shown the power and greatness of God. Now we see the Lord revealing to Moses more of Himself in His dealings with man. We are told by Jesus that He is the Truth, the Word and the Light.
The name that tells all about God is the one that I believe He revealed Himself to Moses here. This name is not to be spoken or written by mere man. We will not know this name until we hear it in heaven. Most people want the Lord to be all the good things and want to forget that He is also, the Judge and that He is just. Forgiveness is the only way to get to heaven. Jesus is the door we must go through. There is no other way. Without Jesus' shed blood, we would be judged and found guilty as charged. We have been pardoned and justified; just as if we had never sinned.
Exodus 34:8 "And Moses made haste, and bowed his head toward the earth, and worshipped."
As the Divine glory passed before him, Moses bowed his head in adoration, worshipping God, and not daring to look until the glory had gone by. It is thus seen that with his ardent desire to look into the things of God he combined the highest and deepest reverence.
Moses, even though he was God's friend, knew that God is the Lord. Moses bowed and worshipped. Moses knew better than anyone else what reverence should be shown. Moses knew that he was not equal with God. He knew that he was the servant and he knew to let God alone be God.
Exodus 34:9 "And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it [is] a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance."
The Lord's ways (Exodus 33:13), and character having now been disclosed to Moses, he again entreats the Lord, who is ready to forgive (verse 7a). To pardon His people's sin, and give proof that He has again received them into His favor, by going personally with them to Canaan (Exodus 33:14).
"Stiffnecked": This character of the people (Exodus 32:9, 33:3; 33:5), is here made the motive for its being treated with favor and forgiven.
"For thine inheritance": The thought of Israel being Jehovah's inheritance occurs (in Deut. 4:20; 9:26; 9:29, and in the Song, Exodus 32:9). But nowhere in the earlier books of the Pentateuch.
Moses repeated the prayer of the previous day and asked God afresh to forgive His people, even though they did not deserve it. Moses feels sure at this point that he had found favor ("grace"), with the Lord. God had said the day before that He would do this, so we know that Moses prayed more than once. Sometimes it is difficult to believe that God has answered our prayer. I believe this was the case here.
Verses 10-28: In this renewed covenant, the Hebrew people were not to intermarry with the unbelieving peoples of the land or make alliances with them. To align with them would mean to eventually act like them, turning the children of Israel to idolatry (Hosea 4:13-14).
Exodus 34:10 "And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou [art] shall see the work of the LORD: for it [is] a terrible thing that I will do with thee."
I.e., "I lay down afresh the terms of the covenant which I am content to make with Israel. I will go with them, and drive out the nations before them (Exodus 34:11). And work miracles on their behalf (Exodus 34:10), and enlarge their borders (Exodus 34:24), and prevent their enemies from desiring their land at the festival seasons (Exodus 34:24).
They, on their part, must 'observe that which I command them this day. The "command" given included the moral law, as laid down in the Ten Commandments (Exodus 34:28). And a summary of the chief points contained in the "Book of the Covenant," which must be regarded as a re-publication and re-authorization of that book.
"Marvels, such as have not been done in all the earth": Such as the drying up of Jordan (Josh. 3:16-17), the falling down of the walls of Jericho (Josh. 6:20), the destruction of the army of the five kings by hailstones (Josh. 10:11), and the like.
"A terrible thing" (compare Deut. 10:21; Psalms 106:22; 145:6).
God is "terrible" to the enemies of His people. It is better to understand it of the ministry of Moses, and of the awful things that God would do by him. Or rather of the people of Israel, among whom, and for whose sake, God would do such things as should cause a panic among the nations all around them. Particularly what he did for them to Og king of Bashan, and Sihon king of the Amorites. Because which terror fell, as on the king of Moab, so on the inhabitants of Canaan (see Num. 21:33; Josh. 2:9).
We had already seen some miracles, but in this, He was speaking of miracles like the walls of Jericho which would fall down before them and crossing the Jordan on dry land. Just the fact that they walked forty years in the wilderness and never wore their shoes out is a fantastic miracle in itself. I really believe that the most unbelievable miracle of all was that God forgave them over and over and truly did lead them to the land of promise. We see in all of this (speaking of the terrible things), these were not terrible for the children of Israel who God brought through victoriously, but terrible for their enemies. The surrounding people would greatly fear and would avoid any trouble at all, because God would remove everyone who got in the way of His people.
Exodus 34:11 "Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite."
The same six nations are particularized (in Exodus 3:8; 3:17; 23:23, also in 33:2).
In (Deut. 7:1; and Josh. 3:10; 24:11), the Girgashites are added, and the number of the nations made seven (see note on 3:8).
God promised to move all these people out so that the children of Israel could inhabit the land with no problems. God would do this, if the Israelites followed His commands.
Verses 12-17 (see note on 23:32). This time the admonition on international treaties included a warning of how idolatry could easily ensnare them by seemingly innocent invitations to join the festivities like a good neighbor or by intermarriage. Because these events would require recognition of the contracting parties' deities. Their future history demonstrated the urgency of such instruction and the disaster of disobeying it.
Exodus 34:12 "Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:"
This is said not to Moses, but to the people of Israel, as a caution to them when they should enter the land of Canaan, and possess it.
"Lest thou make a covenant with the inhabitants of the land whither thou goest": Enter into a league and alliance, to live friendly and amicably, and support and assist each other against the common enemy. Whereby they were to smite the seven nations and destroy them, showing them no mercy (Deut. 7:1).
"Lest it be for a snare in the midst of thee": Be the means of drawing them into the same sinful practices with themselves. Especially into idolatrous ones, and so of bringing ruin and destruction on them.
Exodus 34:13 "But ye shall destroy their altars, break their images, and cut down their groves:"
The Israelites are commanded to destroy every monument of idolatry, however curious or costly. They were to refuse all alliance, friendship, or marriage with idolaters, and all idolatrous feasts. And they were reminded not to repeat the crime of making molten images. Jealously is called the rage of a man (Prov. 6:34). But in God, it is His holy and just displeasure. Those cannot worship God rightly, who do not worship him only.
"And cut down their groves": Which were clusters of trees, where they had their temples and their idols, and did service to them. And where, besides idolatry, many impurities were committed. Such places were originally used by good men for devotion, being shady and solitary, but when abused to superstitious and idolatrous uses, were forbidden. It is said, the word for "grove" is general, and includes every tree they serve, or plant, for an idol.
Exodus 34:14 "For thou shalt worship no other god: for the LORD, whose name [is] Jealous, [is] a jealous God:"
Than the Lord their God, the one only living and true God, which was the first command given to the people of Israel, and binding upon all men.
"For the Lord whose name is Jealous, is a jealous God": His name and nature answer to one another. He admits of no rival or competitor in worship; he will not give his glory to another god, or one so called, or his praise to graven images. And in this he is distinguished from all nominal and fictitious gods, who have many joined with them, and are rivals of them, which give them no concern, being insensible. But it is otherwise with the Lord, who knows the dishonor done him, and resents it, and is as jealous of any worship being given to another. As the husband is of the honor of his marriage bed; for idolatry is spiritual adultery, as is suggested in the next verse.
The believers are warned all through the Bible not to be yoked with those of unbelief. Compromise is not in God's plan. God wants our 100% devotion.
2 Corinthians 6:14 "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?" "And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?"
God will not allow His people to worship with those who worship false Gods. In fact (in verses 12-13), we see that these Israelites were to destroy the altars of these false gods and break their images. They were to aggressively destroy these items of false worship. Agreements with these people would include tolerance of their false religion which God would not allow. This was the reason God told them not to make a covenant with them. God would remove His blessings, so this would certainly be a snare to these people. These altars, images and groves were all used in false religion. We find that God is not only jealous, but that one of His names is Jealous. This is the first of the Ten Commandments as well. God will not under any circumstance allow the worship of other gods.
Exodus 34:15 "Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and [one] call thee, and thou eat of his sacrifice;"
If a covenant were made with the idolatrous nations of Canaan, and they were allowed to dwell in the land together with the Israelites (Exodus 23:33), the danger would be, in the first place, that Israel would be induced to partake in the idol-feasts. Secondly, that intermarriage would take place; and thirdly, such Israelites as married idolatrous wives would be persuaded by them to join in their worship, and would thus be seduced into actual idolatry. Solomon's example shows the reality of the peril (see 1 Kings 11:1-8).
"And thou eat of his sacrifice": Invite to eat of what remained, that was offered to the idol. Hence it appears, that having feasts at sacrifices, and eating things offered to idols in a festival way, are very ancient practices (see 1 Cor. 10:27).
Exodus 34:16 "And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods."
That is, marry them to them, explaining what is meant by making a covenant with them. Entering into such a near relation, and joining families, and thus intermixing with one another.
"And their daughters go a whoring after their gods": The worship of which they have been trained up in from their infancy, and therefore hanker after them, and commit whoredom in a spiritual sense with them.
"And make thy sons go a whoring after their gods": By the means of tempting and drawing them into idolatrous practices, as the wives of Solomon were a snare to him.
God has always called unfaithfulness to Him "going a-whoring". The Christians are the bride of Christ. The book of Hosea actually deals with Israel being unfaithful to God. Hosea's wife, who is spoken of as a "whore", is symbolic of the church that is not faithful to God. This whoredom, spoken of above, is spiritual adultery. God does not want His people to fellowship with those who worship other gods. He has commanded His people to be faithful to Him alone. This intermarriage of those of different faiths is a real problem in our society today. God will not permit His people to worship or even attend church in false religions.
Exodus 34:17 "Thou shalt make thee no molten gods."
Made of a melted liquid, whether gold, or silver, or brass, poured into a mold. And though graven images are not mentioned, they are included, a part being put for the whole, as appears not only from the injunction to break images in general, whether graven or molten (Exodus 34:13). But from the second command, which expressly forbids the making and worshipping of them. But "molten" ones are particularly mentioned, because it is probable they were chiefly such the Canaanites worshipped. And especially, because the calf the Israelites had lately made and worshipped was a molten one.
This is a terrible blight on our society today. Many people have Buddha's, totem poles and other items associated with false religion in their homes. God is Jealous. He will not allow this. "Molten gods" fall into the category of the created and should not be in any Christian's possession. God will not overlook this spiritual adultery.
Exodus 34:18 "The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt."
This was instituted at the time of their coming out of Egypt, and on that account; and then observed (Exodus 12:15). And afterwards repeated, and the month expressed in which they were to keep it, and the reason of it, as it here follows (see notes on Exodus 12:14; 13:15).
We dealt with the feast of unleavened bread more than once before. This was the feast in April ("Abib") that closely coincided with the Passover. This eating of unleavened bread symbolized the body of Jesus Christ which was completely free of sin. The eating of unleavened bread for these Israelites was in remembrance of the flight from Egypt and of God delivering them, Himself.
Exodus Chapter 34 Questions
1. Who was to make the two stones for the Commandments?
2. What had happened to the first two tablets?
3. What was the condition of the covenant God made with these people?
4. Who would write on the stones?
5. Where was Moses to go to meet with God?
6. Who should come with Moses?
7. The mountain had been made what while the presence of God was on it?
8. When did Moses go?
9. What did God proclaim to Moses, when He descended on the mountain top?
10. What was a common name for the tabernacle?
11. What were some of the adjectives which described God in verse 6?
12. If not forgiven, how many generations will the sins of the people affect?
13. These people had known God by what name up until this time?
14. What did God do for Moses that we will have to wait for heaven to find out?
15. What would happen to us, if we did not have Jesus' blood protecting us?
16. What are three things Jesus called Himself?
17. What did Moses make haste to do?
18. What did Moses call the people?
19. What type of marvels was the Lord speaking of in verse 10?
20. What was meant by the terrible thing in verse 10?
21. Who did God promise to drive out of the land before the people?
22. What were these Israelites warned not to do with these strangers in the land?
23. What three symbols of false religions were to be destroyed by the Israelites?
24. We are told that God's name is _____________ in verse 14.
25. In 2 Corinthians chapter 6:14-15, what are believers told not to do ____________?
26. What does God call following other gods?
27. What was the book of Hosea about?
28. In verse 17, what were we not to do?
29. What is a blight on our society today?
30. What was the seven day feast they had to celebrate?
31. What month on our calendar is similar to Abib?
Exodus 34:19 "All that openeth the matrix [is] mine; and every firstling among thy cattle, [whether] ox or sheep, [that is male]."
Or "the womb": And therefore to be sanctified and set apart for His use. This also was declared, and the law concerning it was given, at the time of their coming out of Egypt, and here repeated (see notes on Exodus 13:2, 13:12).
Whatsoever": To wit, of the male kind, including both ox and sheep.
In this verse above "matrix" means womb. We see by this that all people belong to God. We are all alive because of the breath of life He breathed into our bodies. The firstborn son of people was to be the Lord's. As we said before, God purchased them with the blood of the lamb over the doorpost, when the firstborn of Egypt were killed as the tenth plague. We see here, that the firstborn of the animals were to be sacrificed to God.
Exodus 34:20 "But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem [him] not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty."
This goes along with the former (see notes on Exodus 13:2; 13:13).
"And none shall appear before me empty": At the grand festivals, the Passover, Pentecost, and Tabernacles (see note on Exodus 13:15).
We will find that the child was to be purchased back from God with silver (redemption). The amount established later was five shekels of the sanctuary. The "ass" was never one of the sacrificial animals and would not have been suitable for sacrifice, so it had to be redeemed with a substitute acceptable unto God. The lamb was the substitute.
Exodus 34:21 "Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest."
This is repeated from the "Book of the Covenant" (Exodus 23:12), but with a remarkable addition; "in earing time and in harvest thou shalt rest".
"Earing time": is "ploughing time". To "ear" being to "plough" in Old English. And the command to rest both then and at harvest time is a command not to break the Sabbath rest at the seasons when it might seem most necessary so to do. The temptation to "save the harvest" is readily intelligible to Englishmen. To appreciate the other temptation, we are required to know the peculiar circumstances of the East. It is necessary there to complete the ploughing before the spring rains are over which last but a short time. And when they are once past, no rain can be looked for till the autumn.
This was a further explanation of the "Sabbath of rest". Just because it was time to harvest or earing, was no excuse to work on the Sabbath. God established this Sabbath of rest for mankind. "Earing" means ploughing. So it was forbidden to plough or harvest on the Sabbath (See note on 20:8).
Exodus 34:22 "And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end."
Called (in Exodus 23:16), "the feast of harvest," and in the New Testament "the day of Pentecost". Seven weeks after the first day of unleavened bread (see note on Exodus 23:16). The special offering to be made at the feast consisted of "two wave loaves of fine flour, baked with leaven" (Lev. 23:17), which were "the first-fruits of the wheat harvest."
"And the feast of ingathering": Called also "the feast of tabernacles" (Lev. 23:34; Deut. 16:13; 16:16; 31:10). On account of the command to "dwell in booths seven days" during its continuance (Lev. 23:42). On the character of the festival (see note on Exodus 23:16).
We discussed these celebrations earlier in this series of lessons. Firstfruits occur in the early spring around April on our calendar and ingathering occurs at the end of the summer somewhere around October first on our calendar. This did not mean a 365 day year but rather was speaking of the crop year.
Exodus 34:23 "Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel."
At the three above mentioned feasts (see Exodus 23:17).
"The God of Israel": Who had chosen them to be his special people, had redeemed them out of Egypt, and done great things for them since. He had made a covenant with them, and had now renewed that covenant with them, and was their covenant God, and they his people. And so were under great obligations to present themselves unto him at the times appointed by him.
These were the three celebrations that could not be overlooked by the men in the family. We dealt with this in chapter 23:17.
Exodus 34:24 "For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year."
Who are particularly mentioned (Exodus 34:11), and therefore they need not be in any fear of them. When they should go up to the appointed place, and appear before the Lord. For to this they were not obliged, until they were come into the land of Canaan, and the inhabitants driven out before them.
"And enlarge thy borders": So that as they should have no enemies within them, to hinder and molest them, or discourage and deter them from attendance on the Lord at such set times. So they would be set at a great distance from them, that they should have nothing to fear from them. And should it be objected that at such times, when only women and children were left at home, and their borders were defenseless. It would be a proper opportunity for their enemies to invade them, it is further promised.
"Neither, shall any man desire thy land": Though it is a desirable land. And their neighbors, and especially the old inhabitants of it, envied the happiness of the Israelites, and could not but wish it was in their possession. Yet God, who has the hearts of all men in his hands, and can direct their thoughts, and turn the inclinations of their minds, and influence their affections, and engage them with other objects. Promises that they should not think of an invasion of them. Or have their minds, and the desires and affections of their hearts, in the least turned that way at these seasons, whatever they might have at other times.
"When thou shall go up to appear before the Lord thy God thrice in a year": This would be at the feasts before mentioned, which was a most wonderful display of the power and providence of God.
We read throughout the Bible, that if we follow the Lord in all His ways, God will cause even our enemies to be at peace with us. God fights our battles for us. We see that not only Canaan would be theirs as originally promised, but the land between the Nile and the Euphrates as well. We see that the people would not try to come against them and take their land. They knew that God was with them.
Exodus 34:25 "Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning."
That is, not kill the passover, while there was any leaven in their houses; so the Targum of Jonathan (see note on Exodus 23:18).
"Neither shall the sacrifice of the feast of passover be left unto the morning": Neither any of the flesh, nor of the fat of the passover lamb: if any were left, it was to be burnt (see Exodus 12:10).
Exodus 34:26 "The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk."
Thou shalt not delay to do this, but shalt bring the very first of them. Or, the first-fruits, even the first-fruits of thy land. Which limitation seems here conveniently added, because they were not bound to bring thither all their first-fruits, to wit, those of their own bodies, their children.
This and another law in this verse, concerning not seething a kid in his mother's milk, are repeated (see note on Exodus 23:19).
This was just a repetition of what was given and explained (in Chapters 18 and 19), of this study. I believe the repeating of this, just shows how very important God felt this was.
Exodus 34:27 "And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel."
Write for thee these words, meaning to put them in writing for thine own use and the use of thy people. This express command accounts for the assignment of so much space to what is mainly repetition. The requirement of the repetition can only be explained by the importance of the laws laid down under the circumstances of the Hebrew nation, and the power of repetition to enforce upon the conscience what is pressed upon it by reiteration.
"After the tenor of these words": The summary of positive laws contained in this chapter (Exodus 34:12-26), was not intended to supersede the "Book of the Covenant," but rather to confirm and reinforce it. The covenant was renewed not upon these words only, but "after the tenor," i.e., after their general aspect or bearing.
Moses was instructed to write these instructions for God's people down for all time, just as this statement was made. The agreement with Israel was conditional. It was good if they followed the ways of the Lord. The covenant that God had made sounded like a very good deal but was only as good as it sounded, if Israel kept their part of the bargain.
Exodus 34:28 "And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments."
As on his former ascent in (Exodus 24:18). The long time is, at first sight, surprising, since there were now no instructions to be given. But we learn from Deuteronomy (Exodus 9:18-19), that it was required for an earnest and prolonged intercession by Moses on behalf of his nation, which ultimately prevailed with God, and induced Him to put away His "anger and hot displeasure."
"He did neither eat bread, nor drink water": A similar fast had been kept on the previous occasion (Deut. 9:9), though it is not mentioned in Exodus. Fasts of this extraordinary duration are only recorded of Moses, Elijah (1 Kings 19:8), and of our Lord (Matt. 4:2). They are absolutely miraculous, and modern attempts to rival them are viewed by scientific men as deriving such apparent success as may have attended them from imposture.
"He wrote upon the tables": It has been concluded from this statement that Moses engraved the words upon the second tables; and the passage, if it stood alone, would certainly admit, and, indeed, naturally suggest, this meaning. But the Hebrew idiom allows us to regard Jehovah as the nominative to the verb "wrote;" and it is necessary so to do in order to bring the passage into agreement with (Exodus 34:1, and with Deut. 10:2; 10:4). Thus the second tables are to be viewed as "written with the finger of God" no less than the first (Exodus 31:18; 32:16).
We see here, very different tables of stones. The first two stones were provided by God. Moses made these. "Forty", as I have said so many times in these teachings, is a time of testing. These forty days that Moses was away from the children of Israel would certainly test them. The first time that Moses was gone for an extended time, they fell into idolatry. This time they must not fail this test. This time they did not decide Moses was not coming back.
We see here, that Moses went forty days and nights without food and water. Only Moses, Elijah and Jesus accomplished this length of fasting. The Lord is the Bread and Water of life and Moses was in His presence. We can see that he (Moses), was miraculously sustained, because he was in His presence. Jesus had told the disciples "I have bread you know not of". The Bible (Word of God), is spoken of as Bread as well. Whatever was the case, we know that God was fully able to take care of Moses.
This "he wrote upon the tables" is a little deceiving. In (verse 1), we read that the Lord said He would write upon them. I believe there is a definite break between the "he did neither eat" and the "he that wrote the commandments on the stones". We see a verification that the Lord wrote on the second stones (in Deut. 10:2). The Ten Commandments were also called the Decalogue and the covenant.
Verses 29-35: The experience of the Holy had so transformed Moses that he wore a veil so no one could look upon him. In one sense, when we spend time communing with God, we too "shine" with His glory (2 Cor. 3:7, 18).
The first time on the mount (24:12-32:14), unlike the second, had not left Moses with a face which was reflecting some radiance associated with being in the presence of the Lord for an extended period of time. On the first occasion, mere mention was made of Moses being gone 40 days and nights (24:18). On the second, mention was made of the 40 day and night absence but adding that Moses had been there with the Lord, neither eating nor drinking (verse 28), appears to draw attention to the different nature of the second visit. It, in comparison with the first, was not interrupted by the Lord's sending Moses away because of sin in the camp (32:7-10).
A compliant and not defiant people feared the evidence of God's presence. When not speaking to the Lord or authoritatively on His behalf to the people, Moses veiled his face. The Apostle Paul advised that the veil prevented the people from seeing a fading glory and related it to the inadequacy of the old covenant and the blindness of the Jews in his day (see notes on 2 Cor. 3:7-18).
Exodus 34:29 "And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him."
Compare (Exodus 31:18).
"The skin of his face shone": Compare (Matthew 17:2). The brightness of the Eternal Glory, though Moses had witnessed it only in a modified manner (Exodus 33:22-23), was so reflected in his face, that Aaron and the people were stricken with awe. And feared to approach him until he gave them words of encouragement.
The word translated "shine" is closely connected with a word translated "horn". And hence, the Latin version and others have rendered the verb "to be horned." From this rendering of the word has arisen the popular representation of Moses with horns on his forehead; e. g. in Michelangelo's statue at Rome.
Jesus said that He was the Light of the world. In our lessons on Genesis, we dealt with Jesus being the source of all light.
John 1:9: "That was the true Light, which lighteth every man that cometh into the world."
You see, Moses had been in the presence of the source of all Light for forty days and nights. The belief that Moses wrote Genesis, Exodus, Leviticus, Numbers and Deuteronomy makes me believe that Moses' head was filled with the knowledge to write those books, while he was in the Lord's presence. Moses would bring the tables of stone down with him and this time he would not break them.
Exodus 34:30 "And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him."
This would certainly be frightening to see. This had to be so bright that they perhaps thought that this wasn't Moses, but his spirit. When a person gets a really good dose of Christianity, you can see a shine in his face. This is just a small version of what Moses had. Moses had spent a great deal of time in the very near presence of God and the glory of God was shining in Moses' face.
Exodus 34:31 "And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them."
Who, as it appears by what follows, on sight of him were so terrified, that they did not proceed on to meet him, but went back, and therefore he called unto them to return and come forward.
"And Aaron and all the rulers of the congregation returned unto him": Knowing him by his voice, and encouraged by his call of them, who before might take him to be something more than human. Some glorious form, one of the heavenly angels appearing in this manner.
"And Moses talked with them": After he had put a vail on his face, of which there is an account in the following verses. He talked with them friendly, and told them all that had happened to him in the mount. What a glorious sight he had been indulged with. What a proclamation of the grace and goodness of God had been made to him; and what laws and ordinances God had enjoined him and them the observance of.
When Moses called out to them, they recognized his voice and realized it was really Moses. He reassured them that they should not fear him and that he was still a man. Aaron and these rulers had known before that Moses had something special with God. God had not allowed them to come as close to Him as He had Moses. It seems as though even Aaron and the rulers had feared Moses, but after he called out to them, they came close to him and Moses talked with them.
Exodus 34:32 "And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai."
That is, after Aaron and the rulers had had a conversation with Moses, then the whole body of the people by turns was admitted to come before him, and hear the laws of God from him.
"And he gave them in commandment all that the Lord had spoken with him on Mount Sinai": Besides the two tables of stone, and the testimony written on them, he gave them all the other commands he was ordered to write in a book, and which are recorded in this chapter. He kept back nothing from them, but enjoined them to keep all the Lord had commanded.
This was not just the Ten Commandments, but also, the rules for living that God expected of them. Especially about the Sabbath and the three feasts that God expected them to observe each year. This certainly was not all that God had given Moses in these forty days, but was the messages that directly pertained to them.
Exodus 34:33 "And [till] Moses had done speaking with them, he put a veil on his face."
"And till Moses had done speaking with them, he put a veil on his face": From this time onward the veil became part of his ordinary dress. Only two occasions were exceptions:
(1) When he was alone with God, and
(2) When he had a message for the people from God.
According (to Paul in 2 Cor. 3:13), the reason for this veil was so that the Israelites could not see "the end of that which is abolished," or "the end of what was passing away." Three important truths are taught by the veil:
(1) The veil typified the veiled glory of the Old Covenant in contrast to the unveiled and abiding glory of the New Covenant. The full and majestic revelation of God's glory was to be witnessed in the New Testament period (2 Cor. 3:13).
(2) It represented the veil that was on the heart of the Hebrews of his day, symbolizing their spiritual blindness (2 Cor. 3:14-16).
(3) The final reference to the veil is found (in 2 Cor. 3:18), and applies to the unveiled vision given to the believer by the ministry of the Holy Spirit. Every believer is in the process of being changed into the image of his Lord as a result of the new life within him.
This "veil" was so they would not be so overwhelmed by the light of Moses' face.
2 Corinthians 3:13-16 "And not as Moses, [which] put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished:" "But their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the old testament; which [veil] is done away in Christ." "But even unto this day, when Moses is read, the veil is upon their heart." "Nevertheless, when it shall turn to the Lord, the veil shall be taken away."
All of this bears out the fact that the Lord Jesus is the source of all light, knowledge and understanding.
Exodus 34:34 "But when Moses went in before the LORD to speak with him, he took the veil off, until he came out. And he came out, and spake unto the children of Israel [that] which he was commanded."
Went into the tabernacle to converse with him, to pray unto him, and inquire about any matter of difficulty respecting the people of Israel he was concerned for, which he often did.
"He put a veil on his face": That veil was with the greatest propriety removed when speaking with the Lord, for every one appears unveiled to the eye of Omniscience. But it was replaced on returning to the people, and this was emblematic of the dark and shadowy character of that dispensation (2 Cor. 3:13-14).
"And he came out, and spake unto the children of Israel that which he was commanded": This respects not the present time of his coming down from the mount, or out of the tabernacle with the law and commands now given, for these he had already declared. But after times and all such times, when he went in to the Lord to inquire of him regarding his mind and will concerning certain things. In which the people wanted information, when, upon his return, he acquainted them with whatsoever the Lord ordered to be done.
When Moses went back into the presence of the Lord, God took the veil off, so that Moses might see and understand clearly everything the Lord gave him for the people.
Exodus 34:35 "And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the veil upon his face again, until he went in to speak with him."
That is, not only when he came down from the mount, but whenever he came out of the tabernacle, where he had been inquiring of God, and conversing with him.
"And Moses put the veil upon his face again, until he went in to speak with him": This he did from time to time, when he came out from the Lord he put on his veil, and when he went in again, he put it off. How long this brightness on his countenance remained, cannot be said with any certainty. Saadiah Gaon says, it did not remove from him to the day of his death. Hence it is said, "his eye was not dim, nor his natural force abated" (Deut. 34:7). And Aben Ezra seems to approve of it; and it is the opinion of many great and learned men, that it continued as long as he lived.
The message that God gave Moses was not veiled to Moses, but it was partly veiled from Moses to the people, until the fullness of the Lord was revealed at the cross.
Exodus Chapter 34 Continued Questions
1. Which one of the cattle, or ox, or sheep belongs to God?
2. Which people belong to God?
3. What does "matrix" mean?
4. What was the firstborn son to be bought back from the Lord with?
5. What was the price?
6. The firstling of an ass was to be redeemed with what?
7. If not redeemed, what was to be done with it?
8. Why did God specifically mention "earing" and "harvest"?
9. Who did God establish Sabbath for?
10. What does "earring" mean?
11. What feasts did the Lord say specifically not to forget?
12. Who was to appear before the Lord these three times a year?
13. When these three times were observed by the people, what blessings were promised?
14. Not only Canaan would belong to the Israelites, but where?
15. What was to be done with the firstfruits of the land?
16. Why did God repeat this here, if He already said the same thing in chapter 23?
17. Why was Moses to write these rules for living down?
18. What one word covers the kind of agreement God made with these Israelites?
19. How long was Moses with the Lord this time to receive the new tablets of stone?
20. What did Moses do then that seems almost impossible for us to do?
21. Who wrote on the stones?
22. What does the number forty mean in Scripture?
23. Did the children fall into idolatry this time while Moses was gone?
24. Who is the Bread and the Water of life?
25. What is the Bible?
26. Deuteronomy 10:2 verifies what?
27. What had happened to Moses while he was on the mountain, that he was unaware of?
28. Why does the author believe that Moses' head shone?
29. What effect did this have on Aaron?
30. What convinced Aaron and the rulers to come back close?
31. What did Moses do when he was near the congregation?
32. When Moses went in to speak with the Lord, what did he do differently than when speaking to the people?
33. Where in the New Testament do we read about the veil of Moses?
34. Explain what you think this shining of Moses' face was caused by
Verses 35:1-40:38 in this section the Israelites constructed the tabernacle as God so prescribed in 25:1-31:18.
In verse 1-3 (see note on 20:8). This time, however, an extra admonition forbids the making of a fire on the Sabbath.
Exodus 35:1 "And Moses gathered all the congregation of the children of Israel together, and said unto them, These [are] the words which the LORD hath commanded, that [ye] should do them."
According to Jarchi, on the morrow after the Day of Atonement; that is, the next day after his descent from the mount, being desirous of setting about the building of the tabernacle, and making all things appertaining to it as soon as possible; which had been retarded through the sin of the golden calf, and making reconciliation for that.
"And said unto them, these are the words which the Lord hath commanded, that ye should do them": Namely, the law of the Sabbath, as it had a peculiar relation to the making of the tabernacle, and the freewill offerings to be made on that account. For as for the commands, or other ordinances, whether ceremonial or judicial, the people had been made acquainted with them before.
Starting here and continuing through the rest of the book, the people begin to prepare for the presence of the Lord, who will dwell with them in the tabernacle. Moses also begins to prepare the people for the completion of the tabernacle work.
Exodus 35:2 "Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death."
Work for the tabernacle, but on the seventh day they must not strike a stroke, no, not at the tabernacle work. The honor of the Sabbath was above that of the sanctuary.
Exodus 35:3 "Ye shall kindle no fire throughout your habitations upon the sabbath day."
The kindling of fire in early times involved considerable labor. It was ordinarily affected by rubbing two sticks together, or twisting one round rapidly between the two palms in a depression upon a board. Fire only came after a long time. Moreover, as in the warm climate of Arabia and Palestine artificial warmth was not needed, fire could only have been kindled there for cooking purposes, which involved further unnecessary work, and had already been forbidden (Exodus 16:23).
We see that Moses had brought the exact message that God had given him for the people. It seems as though this "ye shall kindle no fire", probably was an explanation of how far the keeping of the Sabbath was to go.
Verses 4-9: Exodus (chapter's 25-27), gave the blueprint for the tabernacle. Here is the "budget." God had already prepared the people for this "freewill offering to the Lord" when they left Egypt (11:2-3; 12:35-36). Those who give from a "willing heart" will be stirred to keep giving.
See note on 25:2.
Exodus 35:4 "And Moses spake unto all the congregation of the children of Israel, saying, This [is] the thing which the LORD commanded, saying,"
Continued his speech to them, being convened by him, after by way of preface he had repeated the law of the Sabbath, with an additional circumstance to it, "pro tempore".
"Saying, this is the thing which the Lord commanded": Ordered Moses to inform them of as his will, when he was with him upon the mount the first time. But through their idolatry, and time spent in making up matters between God and them, he had not had till now an opportunity of acquainting them with it.
Exodus 35:5 "Take ye from among you an offering unto the LORD: whosoever [is] of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,"
That is, they were to take a part of their substance, of what they were possessed of. Every man according to his ability, out of what he had in his hand that was suitable, and present it as a freewill offering to the Lord, for the use of the tabernacle to be built, and the service of it.
"Whosoever is of a willing heart": That is, of a generous and liberal disposition.
"Let him bring it, an offering of the Lord": Or an offering to him, otherwise not; if brought niggardly and grudgingly it would not be acceptable, for God loves a willing and cheerful giver.
"Gold, silver, and brass": Here and in the four following verses, the several things are particularly mentioned, which would be wanted in building the tabernacle, and in the service of it, and therefore would be acceptable. And they being exactly the same, and delivered in the same words and in the same order as (in Exodus 25:3), the reader is referred to the notes there (see notes on Exodus 25:3-7).
Exodus 35:6-7 "And blue, and purple, and scarlet, and fine linen, and goats' [hair]," "And rams' skins dyed red, and badgers' skins, and shittim wood,"
The tabernacle was to be dedicated to the honor of God, and used in his service; and therefore, what was brought for it, was an offering to the Lord. The rule is, whosoever is of a willing heart, let him bring. All that were skillful must work. God dispenses his gifts; and as every man hath received, so he must minister (1 Peter 4:10). Those that were rich must bring in materials to work on. Those that were skillful must serve the tabernacle with their skill. As they needed one another, so the tabernacle needed them both (1 Cor. 12:7-21).
Exodus 35:8 "And oil for the light, and spices for anointing oil, and for the sweet incense,"
Incense of fragrant powders (Exodus 25:6).
Exodus 35:9 "And onyx stones, and stones to be set for the ephod, and for the breastplate."
See Exodus 25:7.
We see Moses spoke to the people and gave them a list of things that they could bring as an offering unto the Lord for the tabernacle. These people had repented of their sins they committed while Moses was on the mountain with God the first time. We will find that they not only did what Moses told them was God's wishes about the offerings, but actually freely gave more than was needed to furnish the tabernacle and outer court.
Verses 10-19: "All ... gifted artisans" would make "all that the Lord ... commanded" for the tabernacle, right down to its "sockets" and "pegs". No detail would be left to chance.
See (note on 25:11-28:43).
Exodus 35:10 "And every wise hearted among you shall come, and make all that the LORD hath commanded;"
Every ingenious man, that is skillful in any mechanic art and business, which has a peculiar turn of mind, and employs his thoughts to improve, in a curious manner, in whatsoever manufactory he is concerned. Every such a one is invited by Moses to come to him.
"And make all the Lord hath commanded": The particulars of which follow.
This had to do with those whom the Lord had filled with the knowledge to help with the work of the tabernacle.
Exodus 35:11 "The tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets,"
Which is not a general name for the whole, the court, the holy place and the holy of holies. But designs the ten fine linen curtains curiously wrought. Or the under curtains, as Jarchi expresses it, which were within.
"His tent": The curtains of goats' hair, which were a covering over the others, and were made for a roof of the tabernacle, as the same writer observes.
"And his covering": The covering for the tent, which was made of rams' skins, and badgers' skins.
"His taches": Which clasped, coupled the curtains together, both the one and the other. The one sort were of silver, and the other of brass.
"And his boards, his bars, his pillars": Which were all of shittim wood. The boards were the walls of the tabernacle, the bars which kept them tight together, and the pillars were those on which the hanging of the door of the tent, and on which the vail that divided between the holy of holies, were hung. Of all which (see Exodus 26:1 etc. to end of chapter).
"And his sockets": Which were of silver, into which the boards were let and fastened (see Exodus 26:19).
Exodus 35:12 "The ark, and the staves thereof, [with] the mercy seat, and the veil of the covering,"
To carry it with, which were all made of shittim wood.
"With the mercy seat": Made of pure gold; these were set in the most holy place.
"And the vail of the covering": Which divided between the holy and the holy of holies (of these see Exodus 25:10).
Exodus 35:13 "The table, and his staves, and all his vessels, and the showbread,"
The table of showbread and all things appertaining to it.
"And the showbread": Which is mentioned for the sake of the table, and to show what was intended, and the use of it. For otherwise the showbread was not yet to be made, nor by the artificers here called together. And is to be interpreted of the dishes of the showbread, in which it was put. And so Junius and Tremellius render it, the instruments or vessels of the showbread; of these (see Exodus 25:23).
Exodus 35:14 "The candlestick also for the light, and his furniture, and his lamps, with the oil for the light,
The tongs and snuff dishes.
"And his lamps, with the oil for the light": The cups, in which were put the oil and the wicks to burn and give light, as Jarchi interprets them (see Exodus 25:31).
Exodus 35:15 "And the incense altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door at the entering in of the tabernacle,"
Which were overlaid with gold. Hence this altar was called the golden altar (see Exodus 30:1).
"And the anointing oil and sweet incense": Each of which were made of various spices (see Exodus 30:23).
"And the hanging for the door at the entering in of the tabernacle": At the east end of it, there being there, as Jarchi observes neither boards nor curtains (see Exodus 27:16).
Exodus 35:16 "The altar of burnt offering, with his brasen grate, his staves, and all his vessels, the laver and his foot,"
Of which (see Exodus 27:1).
"The laver and his foot": Aben Ezra here observes that it had no staves, and conjectures it was carried in wagons when removed.
Exodus 35:17 "The hangings of the court, his pillars, and their sockets, and the hanging for the door of the court,"
Of the tabernacle, the outward court, which were of fine twined linen, a hundred cubits long on each side, north and south, and fifty cubits broad, east and west (see Exodus 27:9).
"His pillars, and their sockets": The pillars were they on which the hangings were hung; and the sockets were what the pillars were let into and fastened in.
"And the hanging for the door of the court": At the east of it, of which (see Exodus 27:16).
Exodus 35:18 "The pins of the tabernacle, and the pins of the court, and their cords,"
Which were to fix and fasten the ends of the curtains in the ground, that they might not be moved with the wind, as Jarchi observes.
"And the pins of the court, and their cords": Which were for the same use (see Exodus 27:19).
When you look at this list above, which we actually covered in earlier lessons, you must take note that they were not listed in the same order as before. Perhaps this list indicated what would be needed first and the order in which this shall be done. Note that all of the valuable metals, materials, etc., were to come from the people to build this tabernacle and its court. I believe this endeavor was why God had the Israelites bring silver, gold and precious things into the wilderness with them. These pins (in verse 18), were not listed in the earlier list and perhaps were used in tying down the tent.
Exodus 35:19 "The cloths of service, to do service in the holy [place], the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office."
Used to wrap up the various vessels of the tabernacle when being moved from place to place (see Exodus 31:10). Or the priests' vestments, in which they did their service, and therefore it follows, by way of apposition.
"The holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office": For which there are particular directions (in Exodus 28:1).
Verses 20-29: (see note on 25:2).
Exodus 35:20 "And all the congregation of the children of Israel departed from the presence of Moses."
After they had heard what Moses was ordered to propose unto them, they immediately went to their tents, and fetched what they had with them, or were willing to part with, and brought it directly as a freewill offering to the Lord (Exodus 35:21). From hence, Aben Ezra observes, we may learn that the whole congregation of Israel came to the tabernacle, company after company.
We see that Moses went into great detail about the needs for the tabernacle and its court. And after he explained to the people everything that was needed; they immediately went to their own tents to prepare to bring all of this.
Verses 21-29: "Willing": Literally means "whose hearts were lifted up." The people gave for the work because they understood that God had freed them from slavery and made them rich (12:35-36); therefore, what they had belonged to Him. The leaders also set a godly example of giving that the people followed.
Exodus 35:21 "And they came, every one whose heart stirred him up, and every one whom his spirit made willing, [and] they brought the LORD'S offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments."
Who felt an impulse upon his mind, a strong inclination in Him.
"And everyone whom his spirit made willing": Or was endowed with a free and liberal spirit, and was heartily willing to bear a part, and cheerfully contribute to this service. Otherwise the willing mind, as well as the ability, were given them of God (see 1 Chron. 29:14).
"And they brought the Lord's offering": An offering to him, and such as he directed and disposed them to bring, and which was for his worship and service, and the honor of his name, and was acceptable to him.
"To the work of the tabernacle of the congregation": For the making of that, the several parts of it, and all things in it.
"And for all his service": Either the service of God, or of his tabernacle, which is the same.
"And for the holy garments": that is, of Aaron and his sons.
We see who came to bring the necessary things for the tabernacle and court, those with a willing heart. All spiritual things begin in the heart. This Scripture did not state any particular tribe. God really doesn't care what family affiliation you have, all He wants is a willing heart. When the Spirit moves upon the heart, something happens that causes people to want to work for the Lord. You will find these people going far beyond a tithe as well. They gave everything they could to the work of the Lord and they worked also. These were not things they brought grudgingly, but with a joyful heart. They were rejoicing that they could be part of this great undertaking.
Exodus 35:22 "And they came, both men and women, as many as were willing hearted, [and] brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered [offered] an offering of gold unto the LORD."
And none else were asked to come; and this supposes, that as there were many of both sexes that were quite cordial, and heartily willing to contribute to the uttermost of what they had for this service, so there were others that were not.
"And brought bracelets, and earrings, and rings, and tablets": The first of these, according to our version, seem to be ornaments, not about the neck, but the hands and arms, or wrists (see Genesis 24:22). The next are such ornaments as were worn in the ears, and though many had been given for the making of the golden calf, yet not all. There were many that did not give their earrings for this service, especially the women, perhaps only the men (see Exodus 32:2).
The "rings" were such as were worn on the finger, as all seem to agree. But what the "tablets" were is hard to say, the word being only used in this place and (Numbers 31:50).
"And every man that offered [offered] an offering of gold unto the Lord": That is, every one of the first company that came, their offering was of gold, or something made of gold.
Here we see God's people bringing their jewelry to be used for God's work. They brought this willingly and voluntary. This was not just the men, but women as well. It appears that in this particular time of history, men and women wore all sorts of jewelry. I believe this offering of gold being mentioned twice here, has great spiritual significance. I believe it symbolizes the pureness of heart the givers had.
Exodus 35:23 "And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' [hair], and red skins of rams, and badgers' skins, brought [them]."
Wool or yarn of either of the colors; unless it can be supposed there might be with some of them the ingredients with which colors were made, brought with them out of Egypt.
"And fine linen": They had brought out of Egypt, and for which that country was famous.
"And goats' hair": Which in those countries was so long as to be shorn like the wool of sheep.
"And red skins of the rams": Died red, for it does not mean any that were naturally so, of which none are known.
"And badgers' skins": (see Exodus 25:5) of each of these, such who had them in their possession and their hearts were willing to part with them.
"Brought them": To Moses, to the tabernacle or tent where he was.
Exodus 35:24 "Every one that did offer an offering of silver and brass brought the LORD'S offering: and every man, with whom was found shittim wood for any work of the service, brought [it]."
Every one that had any quantity of either of these, whose heart was inclined freely to part therewith, brought it as a freewill offering to the Lord.
"And every man with whom was shittim wood": Or acacia, a sort of wood which grew pretty plentifully in those parts; and such who had cut it down for some use or another, and were disposed to part with it.
"For any work of the service": Of which many things were to be made, whether they were trees they had felled, or planks and boards they had cut them into.
"Brought it": Brought a sufficient quantity of it, for the various uses it was to be put unto.
Perhaps some of this silver was attained in sacrifice unto the Lord purchasing the firstborn. I believe what was intended here was the fact this was all freewill offerings.
Exodus 35:25 "And all the women that were wise hearted did spin with their hands, and brought that which they had spun, [both] of blue, and of purple, [and] of scarlet, and of fine linen."
That were ingenious, and had a good hand at spinning particularly, these were of the common and lower sort. The more honorable and richer sort of women are before mentioned, as bringing jewels or ornaments of gold of different sorts. But these were such who:
"Did spin with their hands": In which way, they got their living: some were more dexterous at it than others.
"And brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen": That is, yarn of these several colors, and flaxen thread, of which fine linen was made, all ready for the weaver, whether in woolen or linen.
This blue, purple and scarlet was dyed, probably before the weaving began. The fine linen was perhaps white. These women were experts in spinning. God had poured the knowledge and skill to do this job into their minds and spirits.
Exodus 35:26 "And all the women whose heart stirred them up in wisdom spun goats' [hair]."
It would seem to have been more difficult to produce a thread from goats' hair than from flax. Only the most skillful undertook the more difficult task.
It is strange that this would be separated out, but I am pretty sure that it was a different skill required to spin the goat's hair. Here again, we see that the Lord had given them the wisdom and it was the desire of their hearts to do this.
Exodus 35:27 "And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate;"
The "rulers" here intended are probably the "princes of the tribes" of Israel (Numbers 1:16; 3:3; 3:5). The twelve stones required for the breastplate would naturally be contributed by the twelve chiefs of the tribes whose names they were to bear (Exodus 28:21). The two onyx stones for the ephod (Exodus 28:9-12), may have been the further gift of two of the number, who happened to possess stones of the large size needed.
Exodus 35:28 "And spice, and oil for the light, and for the anointing oil, and for the sweet incense."
Such excellent spices and precious oil, pure oil olive, as the common people had not, and which they brought out of Egypt. The one was:
"For the light": For the light of the candlestick only.
"And for the anointing oil, and for the sweet incense": The spices for the former were pure myrrh, sweet cinnamon, sweet calamus and cassia; and for the latter, stacte, onycha, galbanum, with pure frankincense.
We see here that the rulers probably had more wealth than the others. We discussed before that this onyx meant here was a precious stone, probably not the one we know today as an onyx. The onyx was mentioned separate, because it would not be on the breastplate, but was the stone for each shoulder. The other stones were not specifically named here, but we remember that each of the 12 represented one of the tribes of Israel. We also must remember that these different oils and the spice were special preparations.
Exodus 35:29 "The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses."
Without a willing mind, costly offerings would be abhorred; with it, the smallest will be accepted. Our hearts are willing, when we cheerfully assist in promoting the cause of God. Those who are diligent and contented in employments considered mean are as much accepted of God as those engaged in splendid services. The women who spun the goats' hair were wise-hearted, because they did it heartily to the Lord. Thus the laborer, mechanic, or servant who attends to his work in the faith and fear of God, may be as wise, for his place, as the most useful minister, and he equally accepted of the Lord. Our wisdom and duty consist in giving God the glory and use of our talents, be they many or few.
Every man and woman whose heart made them willing to bring for all manner of work": which the Lord had commanded to be made by the hand of Moses (See note on Exodus 35:21).
We remember the most important thing. They (men and women) brought them from willing hearts. This statement ("by the hand of Moses"), did not mean that Moses would actually do any of the work. He just received the plans from God and was responsible to give accurate instructions, nothing else.
Verses 35:30-36:7" the Lord also gave the two named craftsmen skill in teaching their trades. This substantiates that they were most probably the supervisors or leaders of the construction teams (see Notes on 28:3; 31:1-11).
God deserves the best that can be found in all of His creation. Not only were the finest raw materials used in the furnishing and construction of the tabernacle but the most skilled craftsmen. The lead artisan was "Bezalel," one so gifted that he was placed in charge of all the construction and craft. He was assisted by "Aholiab". The people gave of their possessions just as enthusiastically, to the point that they had to be "restrained" from giving.
Exodus 35:30 "And Moses said unto the children of Israel, See, the LORD hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah;"
After they had brought their several freewill offerings.
"See": Observe, take notice of this, for your encouragement, that your service will not be in vain, for want of proper persons to perform this work, and to guide, direct, and oversee it.
"The Lord hath called by name Bezaleel, the son of Uri, the son of Hur, of the tribe of Judah": Of this man and of his descent (see note on Exodus 31:2).
Exodus 35:31 "And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship;"
This and the two following verses contain the account of the qualifications of Bezaleel, which he had in an extraordinary manner from the Lord, and these are expressed in the same words (as in Exodus 31:3; see notes on Exodus 31:3-5).
Exodus 35:32 "And to devise curious works, to work in gold, and in silver, and in brass,"
This and the two following verses contain the account of the qualifications of Bezaleel, which he had in an extraordinary manner from the Lord. And these are expressed in the same words (as in Exodus 31:3).
Exodus 35:33 "And in the cutting of stones, to set [them], and in carving of wood, to make any manner of cunning work."
The precious stones for the robes of the high priest, and the spices for the incense and anointing oil, were presented by the princes of the congregation, who had such costly things in their possession.
We spoke about Bezaleel (in Chapter 31), of this Bible study. It is almost unbelievable that one man had all the different skills to do such a wide variety of jobs. One of these skills would take a lifetime to perfect in the natural, but all things are possible with God. God poured His Spirit upon Bezaleel and perfected all of these abilities in him. To get the details on all of this, study (Chapter 31), of Exodus in this Bible study.
Exodus 35:34 "And he hath put in his heart that he may teach, [both] he, and Aholiab, the son of Ahisamach, of the tribe of Dan."
Rather, "And he hath put it into his heart to teach." He (God), has given him the gift of being able to teach others, and so has enabled him to form a body of workmen competent to carry out his conceptions.
"Both he and Aholiab": God has given the same gift to Aholiab. On the special talent of Aholiab (see comment on Exodus 31:6).
This Aholiab was Bezaleel's assistant that God had given him. God allowed Bezaleel and Aholiab to teach these crafts to others the Lord had chosen to help. Bezaleel was the boss, Aholiab was his assistant and the other helpers were under Aholiab.
Exodus 35:35 "Them hath he filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, [even] of them that do any work, and of those that devise cunning work."
Or wisdom in their heart, a large measure of it signified by their being filled with it. And whatever wisdom men have, whether in things natural, civil, moral, or spiritual, it is all of God.
"To work all manner of work, of the engraver": Which the setting of stones in the ephod or breastplate required.
"And of the cunning workman": And such a one was necessary for the making the curtains of the tabernacle, the vail between the holy and the holy of holies, and the ephod and breastplate of the high priest.
"And of the embroiderer, in blue, and in purple, in scarlet, and in fine linen": In which there were various works of things belonging to the tabernacle, and persons employed in it.
"And of the weaver": Both in linen and woolen, for the curtains and hangings of the tabernacle, and for the priests' garments.
"Even of those that do any work, and of those that devise cunning work": Whether in the above things, or in any sort of curious work, in gold, silver, brass, wood, or stone.
God had filled these helpers as well, with skill and understanding to do the job. They were under the constant, watchful eye of Aholiab and Bezaleel.
Exodus Chapter 35 Questions
1. Why did Moses gather the congregation?
2. What additional description was added to the warning not to work on the Sabbath?
3. What was the penalty for working on the Sabbath?
4. What did Moses command the people to do?
5. What was it to be used for?
6. What had to be the condition of their hearts?
7. The wise hearted were to do what?
8. Who would furnish the metals, wood, and precious stones for the tabernacle?
9. As soon as Moses had told the people all the items needed, what did the people do?
10. What 2 descriptions were given of the people who brought the materials?
11. All spiritual things begin where?
12. In verse 22, what did men and women bring for the tabernacle?
13. This gift the men and women brought being mentioned twice has what religious significance?
14. What was the description of the women who spun with their hands?
15. What was probably, the difference of the goats' hair?
16. Who brought the onyx stones?
17. Why were the onyx stones mentioned separate from the other stones?
18. What did "by the hand of Moses" mean?
19. Who had God called by name to be the head engraver, stone cutter, worker of wood, and all the other things?
20. What was almost unbelievable about Bezaleel?
21. Who was Bezaleel's next assistant?
22. What did God do for all the workers?
Verses 1-9: (See notes on 25:16-18).
Exodus 36:1 "Then wrought Bezaleel and Aholiab, and every wise hearted man, in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, according to all that the LORD had commanded."
Or every ingenious artificer under them. When they began to work is not precisely said, but it is very probable they set about it directly, as soon as they were furnished with materials for it. Nor is it said where they were brought. It is very likely there was a particular place, where they were ranged according to their respective manufactories. And where they did their work under the inspection, and by the direction of these two men.
In whom the Lord put wisdom and understanding, to know how to work all manner of work. For the service of the sanctuary, according to all that the Lord had commanded. For as all the wisdom and understanding, which Bezaleel and Aholiab had for the building of the tabernacle, and making everything appertaining to it. And for instructing others to do the same, were from the Lord. So all the wisdom, understanding, and capacity in the artificers to learn of them, and work according to their directions, were also from him. Who in a very extraordinary manner enlarged their faculties, and increased their natural abilities, to take in what was suggested to them, and perform their work exactly agreeable thereunto.
This statement just meant that Bezaleel and Aholiab fully used the talents God had given them and brought to pass the work.
Exodus 36:2 "And Moses called Bezaleel and Aholiab, and every wise hearted man, in whose heart the LORD had put wisdom, [even] every one whose heart stirred him up to come unto the work to do it:"
It was not enough that they had qualifications for this work, but they must have a call to it from Moses, to whom the whole affair was committed. To see that it was done according to the pattern shown him in the mount. So all that are concerned in the public work and service of the church of God should have a call unto it both from the Lord and from the church.
"In whose heart the Lord had put wisdom, even everyone whose heart stirred him up to come unto the work to do it. Who had not only abilities given him of God, but a mind disposed for it, a willingness of heart, a readiness of soul for such service, was even eager upon it, and in haste to be at it.
Exodus 36:3 "And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it [withal]. And they brought yet unto him free offerings every morning."
"And they received of Moses all the offering, which the children of Israel had brought". It appears that the building was begun after the first few contributions were made. It was progressively carried on, and no necessity occurred to suspend operations even for the shortest interval, from want of the requisite materials.
"They brought yet unto him free offerings every morning": Moses, in common with other Oriental magistrates, had his morning levees for receiving the people (see Exodus 18:13). And it was while he was performing his magisterial duties that the people brought unto him freewill offerings every morning. Some who had nothing but their manual labor to give would spend a great part of the night in hastening to complete their self-imposed task before the early dawn. Others might find their hearts constrained by silent meditations on their beds to open their coffers and give a part of their hoarded treasure to the pious object. All whose hearts were touched by piety, penitence, or gratitude, repaired with eager haste into the presence of Moses. Not as heretofore, to have their controversies settled, but to lay on his tribunal their contributions to the sanctuary of God (2 Cor. 9:7).
Even though this is repetitious of what we have read in previous passages, there are lessons to be learned here. The thing that is very obvious to me is that all the congregation who loved the Lord was in some way involved in building the sanctuary. A church and its members are like a great big puzzle. The puzzle cannot be completed until every piece (member), takes his rightful place in the puzzle. Moses was important because he had the plan from God. Bezaleel and Aholiab were important because they had the skill and wisdom. The congregation had to bring the materials to work with. If anyone refused to do his part, the tabernacle and its court would not be built.
Exodus 36:4 "And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made;"
The ingenious artificers who were employed, some in one thing, and some in another, either on the tabernacle itself, or the vessels of it, and things appertaining to it.
"Came every man from his work which they made": Left off their work by mutual consent and agreement, and came in a body to Moses.
Exodus 36:5 "And they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the LORD commanded to make."
By the calculations, which the practiced eyes of the workmen enabled them to make, they were unanimously of the opinion that the supply already far exceeded the demand and that no more contributions were required. Such a report reflects the highest honor on their character as men of the strictest honor and integrity. Who, notwithstanding they had command of an untold amount of the most precious things and might, without any risk of human discovery, have appropriated much to their own use, were too high principled for such acts of peculation. Forthwith, a proclamation was issued to stop further contributions (Exodus 36:6).
What a wonderful problem to have. The people (congregation), had brought more than they could possibly use. Many small churches have a problem of having enough offerings to even keep the doors open. If members of churches everywhere had the zeal in giving that these people did, God's work could be carried on. Some have abused the gifts God's people have given for the work and they make it difficult for the people to know just where to give.
Exodus 36:6 "And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing."
Moses felt it necessary to interfere, and forbid further offerings. By the expression, "Let neither man nor woman make any more work, it would seem that the superfluous offerings were chiefly such things as were produced by labor. Thread, goats' hair yarn, and the like (See Exodus 35:25-26). The humblest class of contributors would thus appear to have shown itself the most zealous. When will Christian liberality be so excessive as to require to be "restrained"?
Exodus 36:7 "For the stuff they had was sufficient for all the work to make it, and too much."
The gold, silver, brass, and precious stones, the wood and yarn, which had been already brought in, were sufficient for everything they were ordered to make.
"And too much": A great deal more than would be used": Much would remain after all was wrought. What was done with this is not said, whether it was returned to the people, or laid up for the use of the tabernacle and service, as might hereafter be wanted; which latter seems most probable.
We see that these workers, Aholiab and Bezaleel, were honest men. These gifts for God's work were used for God's work, not for selfish purposes. There could have been a problem where to store more as well.
Verses 8-38: Compared with (26:1-37), there is very little difference in these instructions except that this time, the tabernacle is the initial reference point rather than the ark.
Exodus 36:8-9 "And every wise hearted man among them that wrought the work of the tabernacle made ten curtains [of] fine twined linen, and blue, and purple, and scarlet: [with] cherubims of cunning work made he them." "The length of one curtain [was] twenty and eight cubits, and the breadth of one curtain four cubits: the curtains [were] all of one size."
Did the part that was assigned him, what he was fittest for, and most skillful in: particularly some: "Made ten curtains": Which were properly the tabernacle, and were made first, and then the several things appertaining to it. And here, to the end of the chapter (Exodus 36:9), is only an account of the making of the tabernacle, its curtains, coverings, boards, sockets, and bars, the vail for the most holy place, and the hangings for the tabernacle, exactly as they are ordered to be made (see note on Exodus 26:1 to end of chapter). And it may be observed, that throughout the account of the various articles, it is all along said "he" did this and the other. Either referring to Moses, by whose orders they were done, or to Bezaleel, the chief director of the work, or to each and every one of the artificers severally concerned.
Verses 10-16: (See notes on 25:30).
Exodus 36:10 "And he coupled the five curtains one unto another: and [the other] five curtains he coupled one unto another."
See notes on (Exodus Chapter 26).
Exodus 36:11 "And he made loops of blue on the edge of one curtain from the selvedge in the coupling: likewise he made in the uttermost side of [another] curtain, in the coupling of the second."
See notes on (Exodus Chapter 26).
This was a detailed repetition of the instructions that the Lord gave Moses. It might seem to some that this is unnecessary to do, but I believe it shows that Moses, Bezaleel and Aholiab were not adding to, or taking away from the instructions that the Lord gave Moses. Many builders would have a hard time following the directions this precisely. Everything had such an exact spiritual meaning as well as the physical that everything had to be exactly as the Lord gave Moses.
Exodus 36:12 "Fifty loops made he in one curtain, and fifty loops made he in the edge of the curtain which [was] in the coupling of the second: the loops held one [curtain] to another."
See notes on (Exodus Chapter 26:5).
Exodus 36:13 "And he made fifty taches of gold, and coupled the curtains one unto another with the taches: so it became one tabernacle."
See notes on (Exodus Chapter 26:6).
We can see in all of these 50's, just what I was saying about why it was so important to be so exact. The number "fifty" means jubilee, or set the captives free. The numbers 49 or 51 do not mean that. You can see why it was so important to be exact.
Exodus 36:14 "And he made curtains [of] goats' [hair] for the tent over the tabernacle: eleven curtains he made them."
See notes on (Exodus Chapter 26:7).
Exodus 36:15 "The length of one curtain [was] thirty cubits, and four cubits [was] the breadth of one curtain: the eleven curtains [were] of one size."
See notes on (Exodus Chapter 26:8).
Exodus 36:16 "And he coupled five curtains by themselves, and six curtains by themselves."
See notes on (Exodus Chapter 26:9).
Verses 17-24: (See notes on 25:31).
Exodus 36:17 "And he made fifty loops upon the uttermost edge of the curtain in the coupling, and fifty loops made he upon the edge of the curtain which coupleth the second."
See notes on (Exodus Chapter 26:10).
Exodus 36:18 "And he made fifty taches [of] brass to couple the tent together, that it might be one."
See notes on (Exodus Chapter 26:11).
Exodus 36:19 "And he made a covering for the tent [of] rams' skins dyed red, and a covering [of] badgers' skins above [that]."
See notes on (Exodus Chapter 26:14).
We discussed before that gold was symbolic of the purity of God, silver was symbolic of redemption and brass had to do with judgment. You can easily see how important it was not to vary these metals. That the brass be located away from the Holy of Holies, and that silver was between the gold and bronze. Even the colors had to be the three godly colors: red, blue and purple.
Exodus 36:20 "And he made boards for the tabernacle [of] shittim wood, standing up."
See notes on (Exodus Chapter 26:15).
Exodus 36:21 "The length of a board [was] ten cubits, and the breadth of a board one cubit and a half."
See notes on (Exodus Chapter 26:16).
Exodus 36:22 "One board had two tenons, equally distant one from another: thus did he make for all the boards of the tabernacle."
See notes on (Exodus Chapter 26:17).
Exodus 36:23 "And he made boards for the tabernacle; twenty boards for the south side southward:"
See notes on (Exodus Chapter 26:18).
Exodus 36:24 "And forty sockets of silver he made under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons."
See notes on (Exodus Chapter 26:19).
I would like to stop and mention one more time here that silver is symbolic of redemption. We see these silver sockets under these boards. It is as if redemption was between the sinful earth and this house of the Lord here in the wilderness.
Verses 25-28: (See notes on 30:1-10).
Exodus 36:25 "And for the other side of the tabernacle, [which is] toward the north corner, he made twenty boards,"
See notes on (Exodus Chapter 26:20).
Exodus 36:26 "And their forty sockets of silver; two sockets under one board, and two sockets under another board."
See notes on (Exodus Chapter 26:21).
Exodus 36:27 "And for the sides of the tabernacle westward he made six boards."
See notes on (Exodus Chapter 26:22).
Exodus 36:28 "And two boards made he for the corners of the tabernacle in the two sides."
See notes on (Exodus Chapter 26:23).
Exodus 36:29 "And they were coupled beneath, and coupled together at the head thereof, to one ring: thus he did to both of them in both the corners."
See notes on (Exodus Chapter 26:24).
Exodus 36:30 "And there were eight boards; and their sockets [were] sixteen sockets of silver, under every board two sockets."
See notes on (Exodus Chapter 26:25).
Exodus 36:31 "And he made bars of shittim wood; five for the boards of the one side of the tabernacle,"
See notes on (Exodus Chapter 26:26).
All of these sockets, boards and couplings seem to just go on and on to those who do not understand what each means. The symbolisms are fantastic. Even the wood symbolizes the world. Again, I remind you that the outer court, the Holy Place and the Holy of Holies symbolize the steps of a Christian. The candlestick, bread and many other symbols show us the Lord Jesus. Even the altar of incense symbolizes the prayers of the saints. We need to train our eyes to see beyond the literal in all of this, such as linen curtains (righteousness of Christ). You see everything in this point to the great sacrifice Jesus made for us, His salvation that He bought for us in His blood and how He has made the way open for us into the very Holy of Holies.
Exodus 36:32 "And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the tabernacle for the sides westward."
See notes on (Exodus Chapter 26:27).
Exodus 36:33 "And he made the middle bar to shoot through the boards from the one end to the other."
See notes on (Exodus Chapter 26:28).
Exodus 36:34 "And he overlaid the boards with gold, and made their rings [of] gold [to be] places for the bars, and overlaid the bars with gold."
See notes on (Exodus Chapter 26:29).
We need to remember one thing here that anything that came close to God had to be either 24 karat pure gold, or 24 karat pure gold overlaid. This stretched to the smallest items such as the bars we just read about.
Exodus 36:35 "And he made a veil [of] blue, and purple, and scarlet, and fine twined linen: [with] cherubims made he it of cunning work."
See notes on (Exodus Chapter 26:31).
Exodus 36:36 "And he made thereunto four pillars [of] shittim [wood], and overlaid them with gold: their hooks [were of] gold; and he cast for them four sockets of silver."
See notes on (Exodus Chapter 26:32).
Exodus 36:37 "And he made a hanging for the tabernacle door [of] blue, and purple, and scarlet, and fine twined linen, of needlework;"
See notes on (Exodus Chapter 26:36).
Exodus 36:38 "And the five pillars of it with their hooks: and he overlaid their chapiters and their fillets with gold: but their five sockets [were of] brass."
See notes on (Exodus Chapter 26:37).
Every little thing such as these curtains was simple, but beautiful as well.
Exodus Chapter 36 Questions
1. What two men were really in charge of the actual building of the tabernacle?
2. Describe what God had done for these people who were to work on the building.
3. Who did the people bring their offerings to?
4. Who were actually involved in the building of the tabernacle?
5. Tell how Moses, Bezaleel, Aholiab, and the congregation fit into the building of the tabernacle.
6. What unusual news did the workers bring to Moses in verse 5?
7. What proclamation did Moses make to the men and women in answer to the problem?
8. What were the curtains for the tabernacle made of?
9. Why does the author believe that this repetition of details of materials is given?
10. What does the number 50 mean?
11. The curtains to go over the tent were made of what?
12. Gold is symbolic of what?
13. Silver is symbolic of what?
14. Bronze is symbolic of what?
15. What are the three godly colors?
16. Why was silver under the boards next to the earth?
17. Wood symbolizes what?
18. The outer court, Holy Place, and Holy of Holies show us what?
19. The altar of incense symbolizes what?
20. Anything in the close proximity of God had to be what?
21. The veil of the tabernacle was made of what?
22. What two words can describe the tabernacle?
Verses 37:1-39:42: "Bezaleel" (see 31:2), is the subject of each of the verbs in the paragraphs that follow (e.g., "He made" in 37:10, 17, 25, and 29). He and his assistant, Aholiab (31:6), employed and directed many skilled Hebrews. The summary statements (in 39:32, 42), speak of the Lord's approval and Moses' blessing on all who labored.
Of the ark, and all other things mentioned in this chapter (see notes on Exodus 25:1 to end of chapter; and also see notes on Exodus 30:1 to end of chapter).
Exodus 37:1-5 correspond to (Exodus 25:10-14);
Exodus 37:6-9 correspond to (Exodus 25:17-20);
Exodus 37:10-16 correspond to (Exodus 25:23-29);
Exodus 37:17-24 correspond to (Exodus 25:31-39).
Exodus 37:1 "And Bezaleel made the ark [of] shittim wood: two cubits and a half [was] the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it:"
Jarchi says, because he gave his mind to this work more than the rest of the wise men, it is called by his name. It is a notion of some Jewish writers that the ark was made by Bezaleel, without the help of others. But there is no sufficient reason to be given for it; for other things are equally ascribed to him in this and the following chapter. As the mercy seat with the cherubim, the showbread table, the candlestick of pure gold, the two altars, the laver of brass, with other things, which are only said to be made by him. Because they were made by his direction, and he having the oversight of them while making. Wherefore Aben Ezra observes, that this is particularly said for the glory of the ark.
Exodus 37:1-5 correspond to (Exodus 25:10-14).
Exodus 37:2 "And he overlaid it with pure gold within and without, and made a crown of gold to it round about."
Exodus 37:1-5 correspond to (Exodus 25:10-14).
Exodus 37:3 "And he cast for it four rings of gold, [to be set] by the four corners of it; even two rings upon the one side of it, and two rings upon the other side of it."
Exodus 37:1-5 correspond to (Exodus 25:10-14).
Exodus 37:4 "And he made staves [of] shittim wood, and overlaid them with gold."
Exodus 37:1-5 correspond to (Exodus 25:10-14).
Exodus 37:5 "And he put the staves into the rings by the sides of the ark, to bear the ark."
Exodus 37:1-5 correspond to (Exodus 25:10-14).
Exodus 37:6″And he made the mercy seat [of] pure gold: two cubits and a half [was] the length thereof, and one cubit and a half the breadth thereof."
Exodus 37:6-9 correspond to (Exodus 25:17-20).
Exodus 37:7 "And he made two cherubims [of] gold, beaten out of one piece made he them, on the two ends of the mercy seat;"
Exodus 37:6-9 correspond to (Exodus 25:17-20).
Exodus 37:8 "One cherub on the end on this side, and another cherub on the [other] end on that side: out of the mercy seat made he the cherubims on the two ends thereof."
Exodus 37:6-9 correspond to (Exodus 25:17-20).
Exodus 37:9 "And the cherubims spread out [their] wings on high, [and] covered with their wings over the mercy seat, with their faces one to another; [even] to the mercy seatward were the faces of the cherubims."
Exodus 37:6-9 correspond to (Exodus 25:17-20).
This Ark of the Covenant covered by the mercy seat was what this tabernacle was all about. This ark was a gold covered box which will contain the two stones bearing the Ten Commandments, Aaron's rod that bloomed and some Manna.
You see that the covenant of God with man is two-fold. Man's agreement was to keep God's law. God's promise to man was covered in Jesus Christ who is the heavenly Manna (the Bread of Life). In (Numbers Chapter 17), we can see why Aaron's rod bloomed, to show that the tribe of Levi would be the workers in the Holy Place. We see in Aaron's rod a provision made for the Israelites and in the Manna provisions through Jesus Christ for the believers in Christ. The law was not to be done away with, but fulfilled in Jesus.
There is a mercy seat in heaven where our great High Priest (Jesus Christ), took His own blood to do away with our sins. The high priest was the only one allowed into the Holy of Holies where the mercy seat covered the ark in the very presence of God. These cherubims were facing the ark which was the focal point in the Holy of Holies. It was very important not to touch this ark and mercy seat, so that was why the staves and rings were there.
Take one more look that everything in this Holy of Holies was 24 karat gold or 24 karat Gold overlay. The presence of God hovered over the mercy seat. This job, because of its great importance, was done by Bezaleel.
Exodus 37:10 "And he made the table [of] shittim wood: two cubits [was] the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof:"
Exodus 37:10-16 correspond to (Exodus 25:23-29).
Exodus 37:11 "And he overlaid it with pure gold, and made thereunto a crown of gold round about."
Exodus 37:10-16 correspond to (Exodus 25:23-29).
Exodus 37:12 "Also he made thereunto a border of a handbreadth round about; and made a crown of gold for the border thereof round about."
Exodus 37:10-16 correspond to (Exodus 25:23-29).
Exodus 37:13 "And he cast for it four rings of gold, and put the rings upon the four corners that [were] in the four feet thereof."
Exodus 37:10-16 correspond to (Exodus 25:23-29).
Exodus 37:14 "Over against the border were the rings, the places for the staves to bear the table.
Exodus 37:10-16 correspond to (Exodus 25:23-29).
Exodus 37:15 "And he made the staves [of] shittim wood, and overlaid them with gold, to bear the table."
Exodus 37:10-16 correspond to (Exodus 25:23-29).
Exodus 37:16 "And he made the vessels which [were] upon the table, his dishes, and his spoons, and his bowls, and his covers to cover withal, [of] pure gold."
Exodus 37:10-16 correspond to (Exodus 25:23-29).
We see here, a very important piece of furniture. The table to hold the showbread was of great importance. Jesus Christ is the Bread of Life. In fact, this showbread symbolizes Him. We see that this table was of shittim wood covered with pure gold. It had to be covered in pure gold because Jesus Christ (the Word), is the second personage in the Godhead. He is God the Word, God the Life, God the Light and much more. But for this particular instance here, He (Jesus), is God the Bread. This table had to be covered in gold (just as the mercy seat), because of the presence of God the Bread.
Again, just as with the mercy seat, the people who carried this table from place to place could not touch it. To touch the ark, the mercy seat, the table, the candlestick and many other items of the tabernacle, would be certain death. This was the purpose in the gold plated staves, to carry it. Here again, this item (as the ark and the mercy seat), was too important to allow others to make and Bezaleel made this as well.
Verses 17-24: the golden "candlestick" (literally, lampstand), was one of the most ornate objects in the Holy Place. It was made of pure gold and consisted of an upright shaft. From each side three branches extended upward in pairs. This type of lampstand is to be seen on the famous arch of Titus in Rome, built almost 14 centuries later. Similarly, pottery lamps with seven places for wicks are attested from various sites dating from the early Iron Age (1200-900 B.C.). The lamps of the lampstand were to be trimmed every evening at sunset and again in the morning (27:20-21; 30:7-8; Lev. 24:3-4). All were never to be extinguished at one time.
A special ordinance was established to keep it supplied with pure olive oil (27:20; Lev. 24:2). The lampstand's practical function was to provide light for the priests who were serving in the Holy Place. But from a symbolic perspective, it quite clearly typifies the Lord Jesus Christ, who is the true Light (John 1:6-9; 8:12). Believers in this age are "the light of the world" (Matt. 5:14). In the Book of Revelation, the church is symbolized by the golden lampstand (Rev. 1:10-20). Many have found the oil to be a representation of the Holy Spirit and the gold to symbolize the deity of Christ.
Exodus 37:17 "And he made the candlestick [of] pure gold: [of] beaten work made he the candlestick; his shaft, and his branch, his bowls, his knops, and his flowers, were of the same:"
Exodus 37:17-24 correspond to (Exodus 25:31-39).
Exodus 37:18 "And six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof:"
Exodus 37:17-24 correspond to (Exodus 25:31-39).
Exodus 37:19 "Three bowls made after the fashion of almonds in one branch, a knop and a flower; and three bowls made like almonds in another branch, a knop and a flower: so throughout the six branches going out of the candlestick.
Exodus 37:17-24 correspond to (Exodus 25:31-39).
Exodus 37:20 "And in the candlestick [were] four bowls made like almonds, his knops, and his flowers:"
Exodus 37:17-24 correspond to (Exodus 25:31-39).
Exodus 37:21 "And a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches going out of it."
Exodus 37:17-24 correspond to (Exodus 25:31-39).
Exodus 37:22 "Their knops and their branches were of the same: all of it [was] one beaten work [of] pure gold."
Exodus 37:17-24 correspond to (Exodus 25:31-39).
Exodus 37:23 "And he made his seven lamps, and his snuffers, and his snuffdishes, [of] pure gold."
Exodus 37:17-24 correspond to (Exodus 25:31-39).
Exodus 37:24 "[Of] a talent of pure gold made he it, and all the vessels thereof."
Exodus 37:17-24 correspond to (Exodus 25:31-39).
The candlestick of gold, along with other things too numerous to mention, tell us that beyond a shadow of a doubt that Jesus Christ (the Light of the world), was, is and always will be God. He took on the form of man for His life on earth and death on the cross for you and me. He never stopped being God however. The problem in churches today is that very few people realize that Jesus Christ was God who took on the form of flesh and dwelt among us. He was Immanuel God with us). If there is any question in your mind that Jesus was God (read John 1). It should settle it for you.
This candlestick was in the Holy Place. There were 7 places for light to show from the candlestick. This 7 just shows that God's Light is complete and is sufficient for all mankind. This candlestick and the Bread in the paragraph before just show that to get to heaven and God the Father, we must come through Jesus. The candlestick and the table were just outside the Holy of Holies in the Holy Place. Even the High Priest had to come through the Holy Place to get to the Holy of Holies. We find again as we go on, that to get even to the Holy Place we must come by the way of repentance.
Exodus 37:25 "And he made the incense altar [of] shittim wood: the length of it [was] a cubit, and the breadth of it a cubit; [it was] foursquare; and two cubits [was] the height of it; the horns thereof were of the same.
Exodus 37:25 corresponds to (Exodus 30:1-2).
Exodus 37:26 "And he overlaid it with pure gold, [both] the top of it, and the sides thereof round about, and the horns of it: also he made unto it a crown of gold round about."
Exodus 37:25 corresponds to (Exodus 30:3).
Exodus 37:27 "And he made two rings of gold for it under the crown thereof, by the two corners of it, upon the two sides thereof, to be places for the staves to bear it withal."
Exodus 37:25 corresponds to (Exodus 30:5).
Exodus 37:28 "And he made the staves [of] shittim wood, and overlaid them with gold."
Exodus 37:25 corresponds to (Exodus 30:5).
Exodus 37:29 "And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary."
Exodus 37:25 corresponds to (Exodus 30:7).
This altar of incense again, was in the Holy Place. This is where twice a day, incense was burned. This incense we know is symbolic of the prayers of saints. This also must be gold, because we see this altar in the very near presence of the candlestick and the bread. This had to be treated in a godly manner as well, thus the staves to carry it with. This altar of incense in every way symbolizes the place of prayer for the Christians.
In all of these items in the Holy Place and the Holy of Holies, we find that everything in them were either 24 karat pure gold, or 24 karat pure gold overlay. The boards for this enclosure were set in silver sockets (redemption), when this tabernacle was set up. The outer court was an enclosure where the tent of the tabernacle was housed.
Exodus Chapter 37 Questions
1. Who made the ark of shittim wood?
2. What was the size of the ark?
3. What was the ark overlaid with?
4. What were the rings to carry it made of?
5. What were the two Cherubims made of?
6. What was the mercy seat made of?
7. Which direction did the cherubim face?
8. What was the central focus, other than God, of the tabernacle?
9. What would the ark contain when complete?
10. The covenant of God with man is _________.
11. What was man's part in the agreement?
12. What did God promise man?
13. Where can we find the Scripture that tells about Aaron's rod blooming?
14. Who is the Christian's great High Priest?
15. Who was the only one allowed in the Holy of Holies?
16. What was the table made of?
17. What was it overlaid with?
18. What would the table hold?
19. Who is the Bread of Life?
20. Name 4 special names of Jesus Christ.
21. What was the candlestick made of?
22. The entire candlestick was one ________ work of pure gold.
23. How many lamps were on the candlestick?
24. What does this candlestick of pure gold tell us beyond a shadow of a doubt about Jesus?
25. Where was the candlestick located?
26. What was the altar of incense made of?
27. What did the burned incense rising symbolize?
28. How often was the incense burned?
29. In the tabernacle, the gold covered boards were set in sockets of __________.
30. The outer court was an enclosure for what?
Exodus 38:1 "And he made the altar of burnt offering [of] shittim wood: five cubits [was] the length thereof, and five cubits the breadth thereof; [it was] foursquare; and three cubits the height thereof."
That is, Bezaleel made the following, or it was made by his direction, he having the care and oversight of it, wherefore the making of it is ascribed to him (see 2 Chronicles 1:5); the account of this.
See notes on (Exodus 27:1).
Its horns, vessels, rings, and staves, is carried on to (Exodus 38:2; of which see notes on Exodus 27:1-7).
Exodus 38:2 "And he made the horns thereof on the four corners of it; the horns thereof were of the same: and he overlaid it with brass."
See notes on (Exodus 27:2).
I will stop here and remind you that this brasen altar was just inside the outer court. Take a good look at this, because it symbolizes all that Jesus did for us on the cross. This was the place of repentance. In the outer court, brass was used.
Exodus 38:3 "And he made all the vessels of the altar, the pots, and the shovels, and the basins, [and] the fleshhooks, and the firepans: all the vessels thereof made he [of] brass."
See notes on (Exodus 27:3).
Exodus 38:4 "And he made for the altar a brazen grate of network under the compass thereof beneath unto the midst of it."
See notes on (Exodus 27:4).
Exodus 38:5 "And he cast four rings for the four ends of the grate of brass, [to be] places for the staves."
See notes on (Exodus 27:4).
Exodus 38:6 "And he made the staves [of] shittim wood, and overlaid them with brass."
See notes on (Exodus 27:6).
Exodus 38:7 "And he put the staves into the rings on the sides of the altar, to bear it withal; he made the altar hollow with boards."
See notes on (Exodus 27:7).
Exodus 38:8 "And he made the laver [of] brass, and the foot of it [of] brass, of the looking glasses of [the women] assembling, which assembled [at] the door of the tabernacle of the congregation."
See notes on (Exodus 30:18-21).
This altar and this laver were in the outer court, as we mentioned before. We see something very special in this verse; the women brought their mirrors to be used in the outer court. For a woman to give her mirror was a great act of humility and sacrifice on her part. Here again, we know this offering would be used in the outer court where all the Israelites could come.
"Verses 9-20" (see notes on 27:9, 16).
Exodus 38:9 "And he made the court: on the south side southward the hangings of the court [were of] fine twined linen, a hundred cubits:"
See notes on (Exodus 27:9).
Exodus 38:10 "Their pillars [were] twenty, and their brazen sockets twenty; the hooks of the pillars and their fillets [were of] silver."
See notes on (Exodus 27:10).
Exodus 38:11 "And for the north side [the hangings were] a hundred cubits, their pillars [were] twenty, and their sockets of brass twenty; the hooks of the pillars and their fillets [of] silver."
See notes on (Exodus 27:11).
We see clearly that this enclosure was not the same as the tabernacle where the Holy Place and Holy of Holies were. This area was available to the congregation. We do see the curtains of linen (righteousness), which separates even this area from the outside world. This was an area where anyone seeking salvation could come. This was why we see brass and silver in the outer court, brass for repentance and silver for redemption.
Exodus 38:12 "And for the west side [were] hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars and their fillets [of] silver."
See notes on (Exodus 27:12).
Exodus 38:13 "And for the east side eastward fifty cubits."
See notes on (Exodus 27:13).
Exodus 38:14 "The hangings of the one side [of the gate were] fifteen cubits; their pillars three, and their sockets three."
See notes on (Exodus 27:14).
Exodus 38:15 "And for the other side of the court gate, on this hand and that hand, [were] hangings of fifteen cubits; their pillars three, and their sockets three."
See notes on (Exodus 27:15).
Exodus 38:16 "All the hangings of the court round about [were] of fine twined linen."
See notes on (Exodus 27:16).
Exodus 38:17 "And the sockets for the pillars [were of] brass; the hooks of the pillars and their fillets [of] silver; and the overlaying of their chapiters [of] silver; and all the pillars of the court [were] filleted with silver."
"The overlaying of their chapiters of silver": This is additional to what is recorded (in Chapter 27), and is parallel to what we find related of the tabernacle pillars (in Exodus 36:38).
"Filleted with silver" rather, "connected with silver rods" (compare Exodus 27:17).
Exodus 38:18 "And the hanging for the gate of the court [was] needlework, [of] blue, and purple, and scarlet, and fine twined linen: and twenty cubits [was] the length, and the height in the breadth [was] five cubits, answerable to the hangings of the court."
See notes on (Exodus 27:16).
Exodus 38:19 "And their pillars [were] four, and their sockets [of] brass four; their hooks [of] silver, and the overlaying of their chapiters and their fillets [of] silver."
See notes on (Exodus 27:17).
Exodus 38:20 "And all the pins of the tabernacle, and of the court round about, [were of] brass."
See notes on (Exodus 27:19).
The one thing that stands out so clearly in all of this was that every detail had been closely adhered to. We see that God had chosen well the people to do this work. He had chosen people who would follow His plan to the letter. To see an explanation of the meanings of all of this, read through the earlier lessons. In all of this beautiful description of the enclosure, we can see the world looking at the church as a separated people. We also can see the church beckoning the world to come and see. All the world could see was the linen enclosure. This linen depicts righteousness. Is that what the world sees when they look at you? If you are a Christian, you are the church. God's grace through Jesus separates the believers from the world.
Verses 21-31: Historians estimated that in following God's instructions to Moses, "Bezalel" and "Aholiab" (38:22-23), used more than eight tons of "gold, silver," and "bronze" when they built the tabernacle and crafted articles for it.
The inventory taken calculates out at half a shekel (30:13-16), per man 20 years old and up to equal 603,550 men (Num. 1:46 and the first census). Talents were about 75 pounds and shekels about half an ounce.
Exodus 38:21 "This is the sum of the tabernacle, [even] of the tabernacle of testimony, as it was counted, according to the commandment of Moses, [for] the service of the Levites, by the hand of Ithamar, son to Aaron the priest."
"Tabernacle of testimony": This is the Hebrew phrase "mishkan haEdut", translated "the tabernacle of testimony" (Num. 17:7). In (Numbers 9:15), it is "tent of the testimony." These designations came as a result of the two tables that were placed in the ark which stood in the innermost sanctuary (25:21-22 and discussion). Thus, the whole tabernacle was appropriately called the tabernacle or tent of the testimony.
This was speaking of the totality of the tabernacle being exactly as Moses had commanded them from God. It was interesting that the Levites were to be the ministers, through Ithamar, not Nadab or Abihu. We will see Moses placing on record all of the metals used in the preparation of the tabernacle and enclosure. This tabernacle was made for everyone. The mention of the Levites just meant that their family would be the priests who conducted the administration of the services.
Exodus 38:22 "And Bezaleel the son of Uri, the son of Hur, of the tribe of Judah, made all that the LORD commanded Moses."
Of whom and his descent (see Exodus 31:2).
"Made all that the Lord commanded Moses; gave directions about them, and took care that the tabernacle and all things belonging to it were made. Which the Lord commanded Moses, and in the exact manner in which they were ordered to be made.
We see here that this man Bezaleel, who was chosen by the Lord from total obscurity, had done the job well that God had called him to do. It was as if his sole purpose for living was to build the tabernacle.
Exodus 38:23 "And with him [was] Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen."
Of him (see Exodus 31:6).
"An engraver": Of precious stones, as those in the ephod and breastplate.
"And a cunning workman": In devising and working curious figured works, either in weaving or with the needle.
"And an embroiderer in blue, and purple, and in scarlet, and in fine linen": Which were used in the curtains and hangings of the tabernacle, and in the priest's garments.
Here for the first time, Aholiab was chosen for his special gifts as an engraver and worker with materials.
Verses 24-31: Someone has calculated that the amount of gold listed here, at $1300 per ounce that would be about $53,222,000, an enormous sum in that day. The silver, thought mounting to only about 141,000 ounces would be valued at about $2,820,000, figuring silver at $20 per ounce.
Exodus 38:24 "All the gold that was occupied for the work in all the work of the holy [place], even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary."
Rather, that was made use of for the work.
"The gold of the offering": Was twenty and nine talents. In any case the amount was remarkable, and indicated at once the liberal spirit which animated the people and the general feeling that a lavish expenditure was required by the occasion. There is no difficulty in supposing that the Israelites possessed at the time gold to the (highest) value estimated, since they had carried with them out of Egypt. Besides their ancestral wealth, a vast amount of gold and silver ornaments, freely given to them by the Egyptians (Exodus 3:22; 12:35-36).
Egypt had been made wealthy by the Lord through Joseph. When the famine came, the wealthy of many countries came to Egypt to buy food. Now, these Hebrews had brought much of it with them into the wilderness.
Exodus 38:25 "And the silver of them that were numbered of the congregation [was] a hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary:"
This was not the offering of silver (Exodus 35:24), but what was collected in numbering the people, where everyone of twenty years old and upwards paid half a shekel (Exodus 30:12). The sum:
"Was a hundred talents, one thousand seven hundred and threescore fifteen shekels, after the shekel of the sanctuary": Which, according to Brerewood, make of English money, 37,721 pounds, seventeen shillings, and six pence.
This figures out to be 150,000 ounces of silver in the 100 talents.
Exodus 38:26 "A bekah for every man, [that is], half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty [men]."
A half shekel was called a "bekah", from "bakah", to divide. Because it was a shekel divided into two parts.
"For everyone that went to be numbered, from twenty years and upwards; in order to give a ransom, and make an atonement for their souls, as was ordered (Exodus 30:12).
"For six hundred thousand and three thousand and five hundred and fifty men"; so that from the time of their coming out of Egypt, which was now about six months ago, there was an increase of 3550 of the above age (see Exodus 12:37).
We see here that the men over 20 years old who went up to be numbered were 603,550. There was 1/4 oz. of silver for each man. This bekah was perhaps a very small coin. Perhaps this was saying, that each man 20 years old or older brought 1/4 oz. of silver to the temple, and this was where all of the silver came from in verse 25.
Exodus 38:27 "And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the veil; a hundred sockets of the hundred talents, a talent for a socket."
On these (see Exodus 26:19; 26:25). They consisted of forty for each side, and sixteen for the western end; total, ninety-six.
"The sockets of the vail": On these (see Exodus 26:32). They were four in number, and supported the four pillars on which the vail was hung. Thus, the total number of the silver sockets was, as the text expresses, one hundred.
Remember, these sockets were next to the ground and they were what the boards of the walls sat on. As we said before, the silver symbolically means redemption. There was redemption between the sinful earth and God who dwelled in the Holy of Holies. A talent was 125 pounds, so this also helped stabilize the framework.
Exodus 38:28 "And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their chapiters, and filleted them."
Which remained of the sum collected (Exodus 38:25) after the silver sockets were cast.
"He made hooks for the pillars": On each side of the court of the tabernacle on which the hangings were hung; these hooks, as Kimchi says, were in the form of the letter and were made to hang the sacrifices upon, when they took their skins off. And so it is said in the Misnah, that there were iron hooks fixed in the walls and pillars, on which they hung (the passover lambs) and skinned them. This was done in the second temple, when the hooks, it seems, were iron, but those of the tabernacle were silver.
"And overlaid their chapiters, and filleted them": That is, overlaid the heads, tops, or knobs of the pillars with silver plates, and filleted, girded, or hooped other parts of them with silver.
These hooks weighed 1/2 oz. This was what held the curtains together.
Exodus 38:29 "And the brass of the offering [was] seventy talents, and two thousand and four hundred shekels."
I.e., the bronze which the people had offered in consequence of the invitation addressed to them by Moses (Exodus 30:5; 30:24).
"Seventy talents": No great quantity was needed, since bronze was only required for the laver, for the altar of burnt offering and its vessels, for the sockets of the Tabernacle gate, for those of the court, and for the "pins," or pegs, both of the court and the Tabernacle.
"And two thousand four hundred shekels": Which, according to Paris weight, were 6,177 pounds, ten ounces, two drachms, and sixty four grains. This might be had from the neighboring mountains of Arabia, where it is said the metals of brass and iron were first dug.
These 70 talents of brass weighed 8,750 lbs. In addition, there was 2,400 shekels which weighed 1,200 ounces or 100 lbs. The total weight of the brass was 8,850 lbs.
Exodus 38:30 "And therewith he made the sockets to the door of the tabernacle of the congregation, and the brasen altar, and the brazen grate for it, and all the vessels of the altar,"
Which were five (see Exodus 26:37).
"And the brazen altar, and the brazen grate for it, and all the vessels of the altar": Which were all made of brass (see Exodus 27:2).
Exodus 38:31 "And the sockets of the court round about, and the sockets of the court gate, and all the pins of the tabernacle, and all the pins of the court round about."
These were also of brass, in all sixty.
"And all the pins of the tabernacle, and all the pins of the court round about": The pins for the curtains of the tabernacle, and for the hangings of the court (see Exodus 27:19).
We see here again that the brass was used in the outer enclosure.
Exodus Chapter 38 Questions
1. Where was the brazen altar located?
2. What did the brazen altar symbolize?
3. What did it specifically say the women brought that was a personal item of theirs?
4. What did the curtains of linen symbolize?
5. Why do we see brass and silver in the outer court?
6. What shows us that God had chosen well the people to do this work?
7. If you are a Christian, you are what?
8. What tribe would minister in the tabernacle?
9. Which one of Aaron's sons was singled out for work in the sanctuary?
10. Who was in charge of all the work?
11. Why was Aholiab chosen as an assistant?
12. How much does a talent weigh (estimated)?
13. How does metal weight differ from a regular pound?
14. At today's price of $400 per oz., how much would 29 talents amount to?
15. Where did Egypt get all of this gold?
16. What does a shekel weigh?
17. What would be the present value of all the gold used in the tabernacle and enclosure?
18. How many men over 20 years old went up to be numbered?
19. What was a bekah?
20. 70 talents of brass weighed what?
21. How many total lbs. of brass were used?
22. Where was the brass used?
Verses 1-31: Seven times this passage states that "Bezalel" (38:22), and his helpers fashioned the priestly garments "as the Lord had commanded Moses." Besides the detail in these descriptions, phrases such as "artistically" or "intricately woven" reinforce the immense care that they took. The workers sewed "gold threads" into the fabric of the ephod, evidence of the garments' beauty and costliness. Nothing is too good for the Lord (Rom. 12:1-2).
"They made ... He made. The third-person plural, "they," dominating the manufacturing report (verses 2-31), is interrupted 4 times by the singular "he" (verses 2, 7, 8, 22). The plural undoubtedly refers to Bezalel and/or his associates in operation, whereas the singular marks out what Bezalel worked on by himself.
Exodus 39:1 "And of the blue, and purple, and scarlet, they made cloths of service, to do service in the holy [place], and made the holy garments for Aaron; as the LORD commanded Moses."
"As the Lord commanded Moses": This repetitive refrain (verses 1, 5, 7, 21, 26, 29, 31), a quality-control statement, signals to the reader of every age, or to the listener in Israel back then, that God's detailed instructions to Moses on the fabricating of the ephod (verses 2-7), breastplate (verses 8-21), and priestly garments (verses 22-31) were followed to the letter. Obedience in every detail was taken seriously by Israel's artisans.
This and the rest of this Chapter are the details about the priest's garments. We dealt with this (in chapter 28), of Exodus, so we will not go into very much detail here.
Exodus 39:2 "And he made the ephod [of] gold, blue, and purple, and scarlet, and fine twined linen."
"He made the ephod" (see note on 28:5-13).
Exodus 39:3 "And they did beat the gold into thin plates, and cut [it into] wires, to work [it] in the blue, and in the purple, and in the scarlet, and in the fine linen, [with] cunning work."
"They did beat the gold into thin plates, and cut it into wires": The process adopted to get the delicate strips for braided chains or gold embroidery work conformed well with contemporary Egyptian methods of gold-working.
We will just touch again on a few small points of interest. The gold was hammered and cut very fine like thread and woven into this beautiful dyed linen. The gold would give it brilliance. This ephod was like a great big vest that the high priest wore. This was a very colorful, strikingly beautiful garment.
Exodus 39:4 "They made shoulderpieces for it, to couple [it] together: by the two edges was it coupled together."
From here to the end of verse thirty-one, we have a very particular account of the making of the priest's garments exactly according to the directions given to Moses (see notes on Exodus 28:1 to end of chapter twenty eight).
See (Exodus 28:7).
Exodus 39:5 "And the curious girdle of his ephod, that [was] upon it, [was] of the same, according to the work thereof; [of] gold, blue, and purple, and scarlet, and fine twined linen; as the LORD commanded Moses."
See (Exodus 28:8).
We spoke of this curious girdle before as being a side self-belt that kind of molded the garment into the high priest, as if to make the garment and high priest one.
Exodus 39:6 "And they wrought onyx stones enclosed in ouches of gold, graven, as signets are graven, with the names of the children of Israel."
See (Exodus 28:9-11).
Exodus 39:7 "And he put them on the shoulders of the ephod, [that they should be] stones for a memorial to the children of Israel; as the LORD commanded Moses."
See (Exodus 28:12).
We see here, two pieces of gold with onyx stones mounted in them. One was worn on each shoulder of the high priest. The names of 6 tribes of Israel were engraved in each of the two onyx stones; thus, the high priest had all the 12 tribes of Israel on his shoulders.
Exodus 39:8 "And he made the breastplate [of] cunning work, like the work of the ephod; [of] gold, blue, and purple, and scarlet, and fine twined linen."
"He made the breastplate" (see notes on 28:15-30). The Urim and Thummim were inserted into the breastplate and became an essential part of it, or were seen as a permanent connection with it.
See (Exodus 28:15).
Exodus 39:9 "It was foursquare; they made the breastplate double: a span [was] the length thereof, and a span the breadth thereof, [being] doubled."
See (Exodus 28:16).
Exodus 39:10 "And they set in it four rows of stones: [the first] row [was] a sardius, a topaz, and a carbuncle: this [was] the first row."
See (Exodus 28:17).
Exodus 39:11 "And the second row, an emerald, a sapphire, and a diamond."
See (Exodus 28:18).
Exodus 39:12 "And the third row, a ligure, an agate, and an amethyst."
See (Exodus 28:19).
Exodus 39:13 "And the fourth row, a beryl, an onyx, and a jasper: [they were] enclosed in ouches of gold in their enclosings."
See (Exodus 28:20).
This breastplate was 3 palms wide (span), and 3 palms long. It was doubled making a pocket in the middle. On the front, there were 12 pieces of gold attached to the vest in 4 rows of 3 each. Set in the gold were 12 precious stones, one for each tribe of Israel. Not only did the high priest have the people on his shoulders, but on his heart as well.
Exodus 39:14 "And the stones [were] according to the names of the children of Israel, twelve, according to their names, [like] the engravings of a signet, every one with his name, according to the twelve tribes."
See (Exodus 28:21).
Exodus 39:15 "And they made upon the breastplate chains at the ends, [of] wreathen work [of] pure gold."
See (Exodus 28:22).
Exodus 39:16 "And they made two ouches [of] gold, and two gold rings; and put the two rings in the two ends of the breastplate."
See (Exodus 28:23).
Exodus 39:17 "And they put the two wreathen chains of gold in the two rings on the ends of the breastplate."
See (Exodus 28:24).
Exodus 39:18 "And the two ends of the two wreathen chains they fastened in the two ouches, and put them on the shoulderpieces of the ephod, before it."
See (Exodus 28:25).
Exodus 39:19 "And they made two rings of gold, and put [them] on the two ends of the breastplate, upon the border of it, which [was] on the side of the ephod inward."
See (Exodus 28:26).
Exodus 39:20 "And they made two [other] golden rings, and put them on the two sides of the ephod underneath, toward the forepart of it, over against the [other] coupling thereof, above the curious girdle of the ephod."
See (Exodus 28:27).
Exodus 39:21 "And they did bind the breastplate by his rings unto the rings of the ephod with a lace of blue, that it might be above the curious girdle of the ephod, and that the breastplate might not be loosed from the ephod; as the LORD commanded Moses."
See (Exodus 28:28).
This was just telling how this breastplate was connected to the ephod by these chains. The chains being attached to hooks behind the breastplate kept the hooks from distracting from the beauty.
Exodus 39:22 "And he made the robe of the ephod [of] woven work, all [of] blue."
"He made the robe of the ephod" (see note on 28:31-35).
See (Exodus 28:31).
Exodus 39:23 "And [there was] a hole in the midst of the robe, as the hole of a habergeon, [with] a band round about the hole, that it should not rend."
See (Exodus 28:32).
Exodus 39:24 "And they made upon the hems of the robe pomegranates [of] blue, and purple, and scarlet, [and] twined [linen].
See (Exodus 28:33).
Exodus 39:25 "And they made bells [of] pure gold, and put the bells between the pomegranates upon the hem of the robe, round about between the pomegranates;"
See (Exodus 28:33).
Exodus 39:26 "A bell and a pomegranate, a bell and a pomegranate, round about the hem of the robe to minister [in]; as the LORD commanded Moses."
See (Exodus 28:34).
We see here a beautiful robe for the high priest to minister in. At the bottom, there were alternated pomegranates and gold bells. The rest of it was just explaining how it was made.
Exodus 39:27 "And they made coats [of] fine linen [of] woven work for Aaron, and for his sons,"
"They made coats ... for Aaron and for his sons" (see notes on 28:39-43).
Exodus 39:28 "And a mitre [of] fine linen, and goodly bonnets [of] fine linen, and linen breeches [of] fine twined linen,"
See (Exodus 28:39).
Exodus 39:29 "And a girdle [of] fine twined linen, and blue, and purple, and scarlet, [of] needlework; as the LORD commanded Moses."
See (Exodus 28:39).
We see here more garments that were made for the high priest and the priests. Notice that even the priest had linen. Remember linen is symbolic of righteousness. The priests symbolize the Christians. We know by this that we must put on the righteousness of Christ. These breeches were for modesty. We have covered all of this in an earlier lesson.
Exodus 39:30 "And they made the plate of the holy crown [of] pure gold, and wrote upon it a writing, [like to] the engravings of a signet, HOLINESS TO THE LORD."
"They made the plate of the holy crown" (see note on 28:36-38), on this special plate engraved with its message of God's purity and separation from all the profane and impure.
Exodus 39:31 "And they tied unto it a lace of blue, to fasten [it] on high upon the mitre; as the LORD commanded Moses."
See (Exodus 28:37).
This is describing the beautiful headpiece of the high priest who proclaimed with this headpiece HOLINESS TO THE LORD. By it being on his forehead, it showed that it was on his mind continuously.
Exodus 39:32 "Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the LORD commanded Moses, so did they."
"Thus was all the work ... did according": Finally the moment arrived when all the different tasks assigned to different craftsmen were all completed. And the great task on which they embarked was ready for formal presentation to Israel's leader.
"And the children of Israel": No individual artisan is singled out for special mention or award. Instead the whole nation was represented as doing everything in accordance with the Lord's instructions to Moses.
"So did they": In what is almost an offhanded aside, emphasis is placed on the strict attention paid to the official, divine specifications for all parts of the work for the tabernacle.
This was a very strong statement. Not only did it make the statement that all of the work was done, but it said that it was done exactly as the plans were given to Moses by the Lord. No changes were made at all.
Exodus 39:33 "And they brought the tabernacle unto Moses, the tent, and all his furniture, his taches, his boards, his bars, and his pillars, and his sockets,"
"They brought the tabernacle unto Moses": Attestations of obedience and accuracy provide, as it were, an envelope (verses 32, 42-43), for the concise inventory of all the parts included in that presentation to Moses. None of the individual parts listed, nor the sum of them, reflect just human ingenuity in designing something they wanted to have, but reflect instead just what their Lord required them to have. It was fully His architecture and His design at every level of the undertaking.
Exodus 39:34 "And the covering of rams' skins dyed red, and the covering of badgers' skins, and the veil of the covering,"
See notes on (Exodus 25:5).
Exodus 39:35 "The ark of the testimony, and the staves thereof, and the mercy seat,"
See notes on (Exodus 25:16).
Exodus 39:36 "The table, [and] all the vessels thereof, and the showbread,"
See notes on (Exodus 25:30).
Exodus 39:37 "The pure candlestick, [with] the lamps thereof, [even with] the lamps to be set in order, and all the vessels thereof, and the oil for light,"
And "The pure candlestick" with all his furniture. Called "pure", because made of pure gold, and was to be kept pure and clean by the priests. And in which pure oil olive was burnt, and gave a clear light. Its furniture were its lamps, tongs, and snuff dishes (Exodus 25:31).
Exodus 39:38 "And the golden altar, and the anointing oil, and the sweet incense, and the hanging for the tabernacle door,"
"The golden altar": I.e., the altar of incense (see Exodus 30:3).
Exodus 39:39 "The brasen altar, and his grate of brass, his staves, and all his vessels, the laver and his foot,"
See notes on (Exodus 27:2).
Exodus 39:40 "The hangings of the court, his pillars, and his sockets, and the hanging for the court gate, his cords, and his pins, and all the vessels of the service of the tabernacle, for the tent of the congregation,"
See notes on (Exodus 27:19).
Exodus 39:41 "The cloths of service to do service in the holy [place], and the holy garments for Aaron the priest, and his sons' garments, to minister in the priest's office."
See notes on (Exodus 31:10).
The double repetition of the same quality-control refrain found earlier in the chapter together with the 2 additional phrases emphasizing exact conformity (note "behold" and "just as"), to all specifications combine to formally mark the closing of these great God-initiated preparations for the place of His presence and the site of their worship. Israel's skillful craftsmen had done their work with zero tolerance for error in mind!
Exodus 39:42 "According to all that the LORD commanded Moses, so the children of Israel made all the work."
See notes on (Exodus 7:6; 16:34).
We see here again, a list of each item that was made. Moses had received the plans from God. God had called Bezaleel and Aholiab to do the actual oversight of the work. And now that this was finished, it had to be brought to Moses to examine each item to make sure that each detail had been carried out to the fullest.
Exodus 39:43 "And Moses did look upon all the work, and, behold, they had done it as the LORD had commanded, even so had they done it: and Moses blessed them."
"Moses did look upon all the work": Fittingly enough, the one who had been with God on the mount and had passed on to the people the blueprints for everything connected with the Lord's tabernacle personally inspected the work and confirmed its successful completion. The term "work" is to be taken as "the end result" of professional and skilled craftsmen.
"And Moses blessed them": by this act, Moses set his final and formal seal of approval on the outcome of their earnestness and diligence, and expressed his prayer-wish that good would result to them from their God. This is the only instance recorded in Exodus of Moses' pronouncing a blessing upon his people. The other appearances of the verb "to bless" occur 3 times with God as the subject of the verb (20:11, 24; 23:25). And one time with Pharaoh requesting Moses to bless him (12:32).
All of this work pleased Moses, because he saw that Aholiab and Bezaleel had done their job well. Now Moses spoke a blessing on all the workers. This blessing was actually a blessing from God, but Moses was God's agent and the blessing spoken by Moses came from God. This blessing was for this world, but Moses, these workers, Bezaleel and Aholiab would have great reward in heaven as well.
Exodus Chapter 39 Questions
1. What was the ephod made of?
2. What type of thread was it sewn with?
3. What was the ephod like?
4. How was it coupled together?
5. What was the curious girdle?
6. What was the onyx stones mounted in?
7. What was graven upon them?
8. Where were they worn?
9. What was the symbolic meaning of these two shoulder onyxes?
10. What was the breastplate made of?
11. How many stones were on the front of it?
12. What did they symbolize?
13. What was the shape of the breastplate?
14. What did this breastplate full of stones symbolize?
15. How was it attached to the garment?
16. What was around the hem of the robe?
17. What were Aaron's sons' coats made of?
18. What was the mitre?
19. What do the priests symbolize?
20. What was written upon the plate on the crown?
21. What did they do with all the items when they finished them?
22. How did Moses judge the work?
23. Where had the plans originally come from?
24. Who were the two overseers of the work?
25. What did Moses do for the workers?
Verses 1-33: Finally the time arrived for the tabernacle to be erected with the Holy of Holies and its accompanying Holy Place to the west, and the courtyard entrance to the east. In terms of pagan religions and their worship of the sun god, some polemic significance might be seen in the High-Priest worshiping God with his back to the rising sun. All who entered the courtyard also turned their backs to the rising sun as they came in to sacrifice and worship.
The tabernacle was raised up about a year after the Exodus from Egypt, 10 months after they arrived at Sinai. Moses' faithfulness to the Lord's commands until the work was "finished" is recognized here. The writer of Hebrews also highlights Moses' faithfulness in the building of the tabernacle (Heb. 3:2; see Num. 12:7). It is never enough to start strong for God; His servants must also seek to finish well (2 Tim. 4:7-8).
Exodus 40:1 "And the LORD spake unto Moses, saying,"
When the tabernacle, and the work of it, were finished, and he had taken a survey of it, and everything belonging to it, which appeared to be done as was ordered.
Saying; as follows:
Exodus 40:2 "On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation."
Which was the month Abib (the first month of the ancient Hebrew calendar corresponding to Nisan), as the Targum of Jonathan expresses it. Which was the month the children of Israel came out of Egypt, out of which they had now been a whole year, with the exception of fourteen days.
"Shalt thou set up the tabernacle of the tent of the congregation": The tabernacle, which had a tent or covering over it, to which the people were gathered at times for religious service.
This was approximately April 1. I say approximately, because the Hebrews change months with the new moon. Here, we see after Moses' inspection of all the items, God told Moses to set up the tabernacle on the first day of Abib.
Exodus 40:3 "And thou shalt put therein the ark of the testimony, and cover the ark with the veil."
The ark or chest where the law was, a testimony of the divine will, and which was to be put into the most holy place of the tabernacle.
"And cover the ark with the veil": not with the propitiatory or mercy seat, as the Targum of Jonathan. For though that was a covering or lid to the ark, yet not a veil. This was the veil that divided between the holy place and the most holy, and so covered or hid the ark from the sight even of the priests that went into the holy place.
The ark must not be open to public view. This ark was to be kept in the Holy of Holies and no one could go into the Holy of Holies but the high priest. This beautiful veil kept the ark hidden.
Exodus 40:4 "And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof."
The table of showbread, which was to be set in the holy place.
"And set in order the things that are to be set in order upon it": Besides the dishes, spoons, covers, and bowls, there were the twelve loaves of showbread to be set in two rows.
"And thou shall bring in the candlestick, and light the lamps thereof; which was to be brought and set in the same holy place with the showbread table. And though the lamps were to be lighted by Aaron, the priest of the Lord, he being not yet consecrated, the office was performed by Moses.
Exodus 40:5 "And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle."
Not in the most holy place where the ark was, but over against it in the holy place.
"And put the hanging of the door of the tabernacle": The door of entrance into the holy place, where there were to be no other things set but those now mentioned, the showbread table, the candlestick, and the altar of incense. And these being brought in, the hanging was to be put up, which hid the sight of the above things, and forbid the entrance of the people there.
The Holy Place was 30 feet long and 15 feet wide. As we discussed in an earlier lesson, the candlestick, the table for the showbread and the altar of incense were all in the Holy Place. The Holy Place and the Holy of Holies made up the tabernacle. This tabernacle was forbidden to the congregation. They could only go into the outer enclosure. Read (chapter 3 and 9 of Hebrews), to see how this tabernacle was a miniature of the one in heaven.
Exodus 40:6 "And thou shalt set the altar of the burnt offering before the door of the tabernacle of the tent of the congregation."
Where the sacrifices of the people were to be brought, and offered up by the priests. And this was to be set up in the open court, as it was proper it should, both because of the smell and smoke of the sacrifices.
"Before the door of the tabernacle of the tent of the congregation": Just a little before the entrance into the holy place.
Exodus 40:7 "And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein."
As is directed in (Exodus 30:18).
Exodus 40:8 "And thou shalt set up the court round about, and hang up the hanging at the court gate."
This consisted of various hangings, east, west, north, and south (see Exodus 27:9).
Verses (6 to 8), were describing what was in the outer court or outside enclosure. We find the altar of burnt offering and the laver with water here, just inside the gate.
Exodus 40:9 "And thou shalt take the anointing oil, and anoint the tabernacle, and all that [is] therein, and shalt hallow it, and all the vessels thereof: and it shall be holy."
In this, and the two following verses (Exodus 40:10-11), orders are given for the anointing of the tabernacle and its vessels, the altar of burnt offering and its vessels, the laver and its foot. Whereby they were consecrated for divine use and service.
We see that even though these items were specifically made for the use of the tabernacle, they still needed to be dedicated to God by anointing them and setting them aside for this specific service.
Exodus 40:10 "And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy."
Not really more holy than the rest of the tabernacle and its contents, which are all pronounced" most holy" (in Exodus 30:29). But requiring more to have its holiness continually borne in mind, since "it was more exposed to contact with the people" than the tabernacle and its vessels (Keil).
Exodus 40:11 "And thou shalt anoint the laver and his foot, and sanctify it."
And to put water in the laver of the court (Exodus 40:7). After that he was to anoint the dwelling and everything in it, also the altar of burnt-offering and laver, with the anointing oil, and to sanctify them (Exodus 40:9-11).
Even though these items were not in the Holy Place or Holy of Holies, they still needed to be anointed and set aside for God's service. This tells us that in our churches everything used in God's service should be set aside and dedicated for this purpose. This includes small items as well as large.
Exodus 40:12 "And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water."
See (note on Exodus 29:4). Ablution, investiture, and anointing had all of them been previously appointed to be parts of the consecration service (Exodus 29:4-5; Exodus 29:7).
Ablution: The act of washing oneself. Investiture: Investing a person with honors. Anointing: confer divine or holy office upon a priest by smearing or rubbing with oil.
There are several indications from this water. Aaron and his sons should be baptized (washed in water). This could also mean clean (free from sin). The high priest is symbolic of Jesus and the priests are symbolic of all Christians.
Exodus 40:13 "And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office."
And thou shalt bring Aaron and his sons to the door of the tabernacle of the congregation. To wash, anoint, and clothe them, as in the two following verses (Exodus 40:13), so that they might minister in the priest's office.
Again, we see that not only the tabernacle and the items would be anointed, but the high priest would put on the garment of righteousness. He would carry the congregation on his shoulders and on his heart. His dedication would be forever. The anointing was to separate him for God.
Exodus 40:14 "And thou shalt bring his sons, and clothe them with coats:"
Rather, with tunics (compare Exodus 29:8).
Exodus 40:15 "And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood throughout their generations."
For Aaron was first anointed, and then his sons.
"That they may minister unto me in the priest's office": Which they might not do before their anointing, though separated for it, and called unto it.
"For their anointing shall surely be an everlasting priesthood throughout their generations": That is, this ceremony of anointing was to be used in all ages at the investiture of the high priest with his office. Until the Messiah should come, who would put an end to the Aaronic priesthood. For not common priests, only the successors of the high priest were anointed in later times. This present anointing with oil serving for all the priests that should follow in later generations, for as long as the priesthood continued.
We see here, that these were set aside (anointed), people for God's service. This was not a temporary priesthood but was forever. Remember one more time, that the priests are symbolic of all the believers.
Exodus 40:16 "Thus did Moses: according to all that the LORD commanded him, so did he."
He set up the tabernacle, and everything in its place, and anointed them, and Aaron and his sons.
"According to all that the Lord commanded him, so did he": By which he approved himself to be a faithful servant in the house of God.
This just meant that Moses anointed and dedicated all these people, the tabernacle and all the items to the service of God.
Exodus 40:17″And it came to pass in the first month in the second year, on the first [day] of the month, [that] the tabernacle was reared up."
The tabernacle was completed almost one year after the Exodus from Egypt. The people were at the foot of Mt. Sinai at that time, where the book of Leviticus was given in the first month of that second year. The record of Numbers begins with the people still at Mt. Sinai in the second month of that second year after leaving Egypt (Num. 1:1).
The tabernacle was set up one year after the Exodus from Egypt (12:2), and nine months after Israel's arrival at Sinai (19:1).
We see that it took a year to prepare, set up the tabernacle and get everything dedicated.
Exodus 40:18 "And Moses reared up the tabernacle, and fastened his sockets, and set up the boards thereof, and put in the bars thereof, and reared up his pillars."
Not of himself, but with the help of others.
"And fastened the sockets, and set up the boards thereof": Fixed the silver sockets all around, which were the foundation of the building, and placed and established the shittim boards in them.
"And put in the bars thereof; to keep the boards close and tight.
And reared up his pillars": The pillars that supported the veil between the Holy and Holy of Holies, and those on which the hanging for the door of the tabernacle was put, as well as the several pillars all around the court of the tabernacle for the hangings of that.
Exodus 40:19 "And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the LORD commanded Moses."
Which were curtains of goats' hair.
"And put the covering of the tent above upon it": Which was of rams' skins died red and over that another covering of badgers' skins.
"As the Lord commanded Moses" (see Exodus 26:7).
Exodus 40:20″And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy seat above upon the ark:"
The ten commands, called the "testimony", because they testified and declared what was the will of God with respect to things to be done, or not done. The Targum of Jonathan says, he put the broken pieces of the tables into it; but what became of them, or were done with them, we nowhere read. And it does not appear that any other, but those that Moses hewed by the order of God, were put into the ark (see Deut. 10:1).
"And set the staves on the ark": That it might be ready to be carried whenever a remove was necessary.
"And put the mercy seat above upon the ark": Together with the cherubim.
This was just explaining in detail that the silver sockets were set on the ground, the boards were stood upright in them and the bars were put across to keep them upright and then the tent material was draped over that and attached. As we said, the Ark of the Covenant, which held the tables of stone, was put in the Holy of Holies and the pure gold mercy seat was put on top of the ark.
Exodus 40:21 "And he brought the ark into the tabernacle, and set up the veil of the covering, and covered the ark of the testimony; as the LORD commanded Moses."
Into that part of it called the Holy of Holies.
"And set up the veil of the covering, and covered the ark of the testimony. The veil which divided between there and most holy place, and so kept out of sight the ark of the testimony within, from being seen by any, even by the priests in the holy place.
"As the Lord commanded Moses": (Exodus 26:33).
Exodus 40:22″And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the veil."
In the holy place. For there the showbread table, which is here meant, was put.
"Upon the side of the tabernacle northward, without the veil": On the north side of the tabernacle, at a little distance from the walls, which were the curtains and boards, even in the holy place on the outside of the veil, which divided from the most holy place.
Exodus 40:23 "And he set the bread in order upon it before the LORD; as the LORD had commanded Moses."
The showbread, the twelve cakes of it, in two rows, six in a row.
"As the Lord had commanded Moses": (Exodus 25:30).
Now that the tabernacle was built and all the vessels ready, Moses was setting it up properly as God had shown him. Even to the bread on the table of showbread, it was set up. Every little detail had to be exact.
Exodus 40:24″And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward."
In the same place, the holy place. Over against the table: the showbread table.
"On the side of the tabernacle southward": Directly opposite to the table.
You can see that the candlestick was on the opposite side of the room from the table of showbread.
Exodus 40:25 "And he lighted the lamps before the LORD; as the LORD commanded Moses."
The seven lamps belonging to it. This, though it was the business of the priests of Aaron, and his sons, yet they not being at present invested with their office, was done by Moses. Who in this and several other things mentioned in this chapter officiated as a priest.
As the Lord commanded Moses": (Exodus 25:37).
Once the light was lit, it must never be allowed to go out. This was one of the important jobs of the priest: to keep this light burning perpetually. This Light was to never go out. We know that Jesus is the Light of the world. We also know that we Christians must keep this flame burning forever. We too must not allow the Light of Jesus to go out.
Exodus 40:26″And he put the golden altar in the tent of the congregation before the veil:"
The altar of incense; so called because it was overlaid with gold, and to distinguish it from the altar of burnt offering, which was covered with brass. To this altar there is an allusion (in Revelation 8:3).
"In the tent of the congregation, before the veil": In the same place, the holy place, where the showbread table and candlestick were, and these were all the furniture of it; and this was put, not within the veil, but before it, over against the ark, as that stood within it (Exodus 40:5).
Exodus 40:27 "And he burnt sweet incense thereon; as the LORD commanded Moses."
This is another branch of the priestly office that was exercised by Moses. For which he would never have done had he not had a command from God for it.
"As the Lord commanded Moses": He commanded Moses indeed to order and direct Aaron to do this. But he being not yet consecrated, Moses, being the Lord's priest, did it.
Remember, this was just outside the Holy of Holies and was to be burned twice a day, morning and evening. This symbolizes the prayers of the saints.
Exodus 40:28″And he set up the hanging [at] the door of the tabernacle."
See (Exodus 40:5, and compare Exodus 26:36).
That is, at the door of the holy place, all being brought into it that were to be placed there.
Exodus 40:29 "And he put the altar of burnt offering [by] the door of the tabernacle of the tent of the congregation, and offered upon it the burnt offering and the meat offering; as the LORD commanded Moses."
Of which (see Exodus 40:6).
"And offered upon it the burnt offering and the meat offering": Either the burnt offering the meat offering of the daily sacrifice, as Jarchi interprets it (see Exodus 28:38). Or it may be rather the burnt offering and meat offering of the consecration of Aaron and his sons (Exodus 29:1).
Here again, we see Moses setting up the hanging for the tabernacle door. This altar of the burnt offering, as we have said a few times before, was outside the tent of the tabernacle in the enclosure. We see here, Moses offering burnt and meat offerings just as the Lord had commanded him to do.
Exodus 40:30″And he set the laver between the tent of the congregation and the altar, and put water there, to wash [withal]."
Of which position (see Exodus 30:18).
"And put water there to wash withal": For the priests to wash their hands and feet with. A type of that laver or fountain opened for the house of David and inhabitants of Jerusalem to wash in (Zech. 13:1).
Exodus 40:31 "And Moses and Aaron and his sons washed their hands and their feet thereat:"
This laver was for the priests, and Moses, officiating as a priest, washed in it, with Aaron, and his sons. Whom he was now about to consecrate to the priest's office, and invest with it by offering sacrifice for them. Jarchi says this was on the eighth day of the consecration.
Exodus 40:32 "When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the LORD commanded Moses."
To the altar of burnt offering to offer sacrifice. And also to the altar of incense, and burn incense on that. For before whatever service they performed in the tabernacle they washed.
"As the Lord commanded Moses" (Exodus 30:20). This phrase is near twenty times expressed in this and the preceding chapter, to show that everything was done by the workmen, and everything put in its proper place by Moses, exactly according to the will of God. No one pursuing his own fancy and private judgment, but all consulting the mind of God, and acting according to that.
This washing was symbolic in one way. It showed how the minister of God had to stay clean from all world pollution. The literal use was also significant in that walking in sandals got the feet dirty. The hands had to be clean to keep all of this beautiful linen clean as well. The ministers of the Lord today could see in this that their walk must be clean (holy), and that their ministering hands must be free of pollution as well.
Exodus 40:33 "And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work."
Which consisted of hangings one hundred cubits long and fifty broads (see Exodus 27:9).
"And set up the hanging of the court gate; which was at the east end of it; and the hanging was of twenty cubits, hung upon four pillars (Exodus 27:16).
"So Moses finished the work": Of the tabernacle, in making it by workmen, and in rearing it up by the help of others. And as the former was the work of some months, so the latter, it is highly probable, was the work of some days, at least, in doing all that is said to be done in this chapter relative to it. For though it is said to be reared up on the first day of the first month, yet not then fully set up, or everything done requisite to the use and service of it (see Num. 7:1).
The court was the last thing to go up. Actually part of its purpose was to shut out the world. "So Moses finished the work" needs no explanation.
Verses 34-38: The cloud of God's glory and presence showed His approval of the completed tabernacle. He was now dwelling with His people just as He had promised (in 33:14). That is still His desire today, because our bodies can be transformed into His holy temples by means of the New Birth (John 14:23; 1 Cor. 6:19-20). The Book of Revelation ends on this theme when is says, "Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God" (Rev. 21:3). The cloud led Israel during all their journeys through the wilderness, and apparently into Canaan itself.
Exodus 40:34″Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle."
"Then a cloud covered ... the glory of the Lord filled the tabernacle": This was the final confirmation for Moses and the people that all the work for setting up God's dwelling place had been properly done and all the tedious instructions obediently followed.
Now that Moses had dedicated the temple and followed all of God's commands to the letter, we see God entered the Holy of Holies. The presence of God was in this cloud. This was the same cloud that the children of Israel followed in their wilderness wanderings. The Lord will not enter a polluted temple (then or now). This presence of the Lord was over the mercy seat.
Exodus 40:35 "And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle."
As it was at Mount Sinai (see 24:16-18; 34:5-9, 29-35), the "glory of the Lord" was evidence of God's presence with His people (1 Kings 8:10-11). This abiding glory and presence is what some refer to as "the Shekinah glory" (see John 1:14).
The close presence of God, as we have read all through this book, is a very dangerous place to be unless the person in question is summoned by the Lord. The Lord was pleased with this temple and the glory of the Lord filled the tabernacle. As long as this presence was there, Moses or no one else was to say it was time to go. The presence or absence of the Lord determined when it was time to move.
Exodus 40:36 "And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys:"
God continued to guide the Hebrew people as a pillar of cloud by day and a pillar of fire by night "in all their journeys" (13:21-22).
"Taken up": This first occurred (as recorded in Num. 10:11), 50 days after the tabernacle was finished and erected.
Exodus 40:37 "But if the cloud were not taken up, then they journeyed not till the day that it was taken up."
It was not a cloud which the sun scatters. This cloud was a token of God's presence to be seen day and night, by all Israel, that they might never again question, is the Lord among us, or is he not? It guided the camp of Israel through the wilderness. While the cloud rested on the tabernacle, they rested; when it removed, they followed it. The glory of the Lord filled the tabernacle. In light and fire the Shekinah made itself visible.
God is Light; our God is a consuming Fire. Yet so dazzling was the light, and so dreadful the fire, that Moses was not able to enter into the tent of the congregation, till the splendor was abated. But what Moses could not do, our Lord Jesus has done, whom God caused to draw near; and who has invited us to come boldly, even to the mercy-seat. By us being taught by the Holy Spirit and follow the example of Christ, as well as to depend upon him. To attend his ordinances, and obey his precepts, we shall be kept from losing our way, and be led in the midst of the paths of judgment, till we come to heaven, the habitation of his holiness. BLESSED BE GOD FOR JESUS CHRIST!
Exodus 40:38 "For the cloud of the LORD [was] upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys."
Or over it, it covered it, when it abode upon it, and rested. And stood on high over it when it moved and the people journeyed.
"And fire was on it by night": The same phenomenon which had the appearance of a cloud in the day time shone like fire in the night time. Or "fire was in it"; that is, in the cloud. So it appeared in the night. And it was, as the Targum of Jonathan here calls it, a pillar of fire. The same with the pillar of cloud and fire, which departed not from the people all the while they were in the wilderness (Exodus 13:21). And this was:
"In the sight of all the house of Israel, throughout all their journeys": Whether by night or by day. For in hot countries they travel much by night; and as the cloud was both a shelter from the heat of the sun in the daytime, and a direction of their way. So the fire by night was of the same use for direction. And might be also terrifying to wild beasts in the wilderness, who are afraid of fire, and so be a security to the Israelites from them. All which is an emblem of the guidance and protection, light, joy, and comfort, the church of God has from his gracious presence, while in the wilderness of this world (see Isaiah 4:5).
This cloud led the children of Israel and they set the tabernacle and the court of the congregation wherever they stopped. In another study of a later book, we will study about building a permanent temple in Jerusalem to house this same Ark of the Covenant. David's son Solomon, would be called of God to do the task. For all the journeys of the Israelites the tabernacle and its court was their place to meet with God.
Exodus Chapter 40 Questions
1. What month and day did the Lord tell Moses to set up the tabernacle?
2. In the author's explanation of verse 2, why does it say the date was approximately?
3. What kept onlookers from gazing at the Ark of the Covenant?
4. Where was the ark to be placed?
5. Who was the only one who could enter there?
6. What kept the ark hidden?
7. Where was the table of showbread placed?
8. Where was the candlestick placed?
9. How long and wide was the Holy Place?
10. Where was the altar of incense placed?
11. What made up the tabernacle?
12. What New Testament book has a great deal to say about the tabernacle?
13. Where was the altar of the burnt offering to be set?
14. Name 2 things that were found in the outer court.
15. What was Moses to anoint?
16. What does anointing do?
17. What does all of these items being anointed, tell us about our churches today?
18. What was Moses to do to Aaron and his sons at the door of the tabernacle?
19. What is one spiritual meaning we might see in all of the washing?
20. What was Moses to do to them next?
21. What was said about the priesthood?
22. How long had it taken to get everything ready?
23. As soon as the candlestick was in its right place, what did Moses do?
24. How long was this light to burn?
25. What was to be burned on the golden altar inside the tent?
26. How often?
27. What did the washing of the feet and hands of the priest symbolize?
28. What was part of the purpose of the enclosure?
29. When the Lord saw that Moses had finished it, what did the Lord do?
30. How did the people know when the Lord was in the tabernacle?
31. When were the children of Israel allowed to move?
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