Updated: Oct 7, 2022
Peace & Blessings Beloved,
TGBTG for allowing us to see another day. I pray all is well with you and yours, and that your week has been fruitful & blessed thus far.
Today we are going to visit our Getting to Know the Bible Series. In this series, our goal is to come to a comprehensive understanding of each book of the bible. At this point of the series we're going to focus on Exodus. But before we get to Exodus 1, I want to ensure we have a baseline understanding of the book of Exodus. This way we can have a full appreciation for the exquisiteness of the entire book, as well as each individual chapter.
And so, in that spirit, see below for a comprehensive overview of the book of Exodus, as we prepare to behold and discern Exodus, beginning with Exodus 1 in our next installment of this series.
Courtesy of LUSU Media Group, BrandLUSU, LLC
Book Type: Book of Law (or Book of Moses); second book of the Old Testament; second book of the Bible; second book of the five-part Jewish collection known as the Torah.
Author: Moses is the traditional author of this book; Exodus is part of the Law of Moses.
Date of Writing: Written during the 40 years in the wilderness, approximately 1440–1400 BC.
Timeline: Between 1446 and 1406 BC.
Original Language: Hebrew
Setting: Exodus begins in the Egyptian region called Goshen. The people then traveled out of Egypt and, it is traditionally believed, moved toward the southern end of the Sinai Peninsula. They camped at Mount Sinai, where Moses received God’s commandments.
The book covers a period of approximately eighty years, from shortly before Moses’s birth (c. 1526 BC) to the events that occurred at Mount Sinai in 1446 BC.
Audience: Moses wrote Exodus to the Jewish people during their 40-year wilderness journey in the Sinai Peninsula. Exodus records the history of Israel from the generation immediately following Joseph, until the time the Jews received the law of God in the wilderness. The word Exodus emphasizes the escape of the Jews under Egyptian slavery toward life as a people in a new land.
Title: Exodus is a Latin word derived from Greek Exodos, the name given to the book by those who translated it into Greek. The word means exit, departure (see Luke 9:31; Hebrews 11:22). The name was retained by the Latin Vulgate, by the Jewish author Philo (a contemporary of Christ) and by the Syriac version. In Hebrew the book is named after its first two words, we'elleh shemoth ("These are the names of"). The same phrase occurs in Genesis 46:8, where it likewise introduces a list of the names of those Israelites "who went to Egypt with Jacob" (1:1). Thus Exodus was not intended to exist separately, but was thought of as a continuation of a narrative that began in Genesis and was completed in Leviticus, Numbers and Deuteronomy. The first five books of the Bible are together known as the Pentateuch (see Introduction to Genesis: Author and Date of Writing).
According to 1 Kings 6:1, the exodus took place 480 years before "the fourth year of Solomon's reign over Israel." Since that year was c. 966 B.C., it has been traditionally held that the exodus occurred c. 1446. The "three hundred years" of Judges 11:26 fits comfortably within this time span (see Introduction to Judges: Background). In addition, although Egyptian chronology relating to the 18th dynasty remains somewhat uncertain, some recent research tends to support the traditional view that two of this dynasty's pharaohs, Thutmose III and his son Amunhotep II, were the pharaohs of the oppression and the exodus respectively (see notes on 2:15,23; 3:10).
On the other hand, the appearance of the name Rameses in 1:11 has led many to the conclusion that the 19th-dynasty pharaoh Seti I and his son Rameses II were the pharaohs of the oppression and the exodus respectively. Furthermore, archaeological evidence of the destruction of numerous Canaanite cities in the 13th century B.C. has been interpreted as proof that Joshua's troops invaded the promised land in that century. These and similar lines of argument lead to a date for the exodus of c. 1290 (see Introduction to Joshua: Historical Setting).
The identity of the cities' attackers, however, cannot be positively ascertained. The raids may have been initiated by later Israelite armies, or by Philistines or other outsiders. In addition, the archaeological evidence itself has become increasingly ambiguous, and recent evaluations have tended to re-date some of it to the 18th dynasty. Also, the name Rameses in 1:11 could very well be the result of an editorial updating by someone who lived centuries after Moses -- a procedure that probably accounts for the appearance of the same word in Ge 47:11 (see note there).
In short, there are no compelling reasons to modify in any substantial way the traditional 1446 B.C. date for the exodus of the Israelites from Egyptian bondage.
Theme: Exodus lays a foundational theology in which God reveals his name, his attributes, his redemption, his law and how he is to be worshiped. It also reports the appointment and work of Moses as the mediator of the Sinaitic covenant, describes the beginnings of the priesthood in Israel, defines the role of the prophet and relates how the ancient covenant relationship between God and his people (see note on Genesis 17:2) came under a new administration (the covenant given at Mount Sinai).
Profound insights into the nature of God are found in chapters 3; 6; 33-34. The focus of these texts is on the fact and importance of his presence with his people (as signified by his name Yahweh -- see notes on 3:14-15 -- and by his glory among them). But emphasis is also placed on his attributes of justice, truthfulness, mercy, faithfulness and holiness. Thus to know God's name is to know him and to know his character (see 3:13-15; 6:3).
God is also the Lord of history. Neither the affliction of Israel nor the plagues in Egypt were outside his control. The pharaoh, the Egyptians and all Israel saw the power of God. There was no one like him, "majestic in holiness, awesome in glory, working wonders" (15:11; see note there).
It is reassuring to know that God remembers and is concerned about his people (see 2:24). What he had promised centuries earlier to Abraham, Isaac and Jacob he now begins to bring to fruition as Israel is freed from Egyptian bondage and sets out for the land of promise. The covenant at Sinai is but another step in God's fulfillment of his promise to the patriarchs (3:15-17; 6:2-8; 19:3-8).
The Biblical message of salvation is likewise powerfully set forth in this book. The verb redeem is used, e.g., in 6:6; 15:13. But the heart of redemption theology is best seen in the Passover narrative of chapter 12, the sealing of the covenant in chapter 24, and the account of God's gracious renewal of that covenant after Israel's blatant unfaithfulness to it in their worship of the golden calf (see 34:1-14 and notes). The apostle Paul viewed the death of the Passover lamb as fulfilled in Christ (1 Corinthians 5:7). Indeed, John the Baptist called Jesus the "Lamb of God, who takes away the sin of the world" (John 1:29).
The foundation of Biblical ethics and morality is laid out first in the gracious character of God as revealed in the exodus itself and then in the Ten Commandments (20:1-17) and the ordinances of the Book of the Covenant (20:22 -- 23:33), which taught Israel how to apply in a practical way the principles of the commandments.
The book concludes with an elaborate discussion of the theology of worship. Though costly in time, effort and monetary value, the tabernacle, in meaning and function, points to the chief end of man, namely, to glorify God and to enjoy him forever (Westminster Shorter Catechism). By means of the tabernacle, the omnipotent, unchanging and transcendent God of the universe came to dwell or tabernacle with his people, thereby revealing his gracious nearness as well. God is not only mighty in Israel's behalf; he is also present in the nation's midst.
However, these theological elements do not merely sit side by side in the Exodus narrative. They receive their fullest and richest significance from the fact that they are embedded in the account of God's raising up his servant Moses (1) to liberate his people from Egyptian bondage, (2) to inaugurate his earthly kingdom among them by bringing them into a special national covenant with him, and (3) to erect within Israel God's royal tent. And this account of redemption from bondage leading to consecration in covenant and the pitching of God's royal tent in the earth, all through the ministry of a chosen mediator, discloses God's purpose in history -- the purpose he would fulfill through Israel, and ultimately through Jesus Christ.
Purpose of Writing: The word "exodus" means departure. In God's timing, the exodus of the Israelites from Egypt marked the end of a period of oppression for Abraham's descendants (Genesis 15:13), and the beginning of the fulfillment of the covenant promise to Abraham that his descendants would not only live in the Promised Land, but would also multiply and become a great nation (Genesis 12:1-3, 7). The purpose of the book may be expressed as tracing the rapid growth of Jacob's descendants from Egypt to the establishment of the theocratic nation in their Promised Land.
Summary: Exodus begins where Genesis leaves off as God deals with His chosen people, the Jews. It traces the events from the time Israel entered Egypt as guests of Joseph, who was powerful in Egypt, until they were eventually delivered from the cruel bondage of slavery into which they had been brought by "...a new king...which knew not Joseph" (Exodus 1:8).
Chapters 1-14 describe the conditions of oppression of the Jews under Pharaoh, the rise of Moses as their deliverer, the plagues God brought upon Egypt for the refusal of their leader to submit to Him, and the departure from Egypt. God's sovereign and powerful hand is seen in the miracles of the plagues, ending with the plague of death of the firstborn and the institution of the first Passover, the deliverance of the Israelites, the parting of the Red Sea, and the destruction of the Egyptian army.
The middle portion of Exodus is dedicated to the wandering in the wilderness and the miraculous provision by God for His people. But even though He gave them bread from heaven, sweet water from bitter, water from a rock, victory over those who would destroy them, His Law written on tablets of stone by His own hand, and His presence in the form of pillars of fire and cloud, the people continually grumbled and rebelled against Him.
The last third of the book describes the construction of the Ark of the Covenant and the plan for the Tabernacle with its various sacrifices, altars, furniture, ceremonies, and forms of worship.
Foreshadowing: The numerous sacrifices required of the Israelites were a picture of the ultimate sacrifice, the Passover Lamb of God, Jesus Christ. The night of the last plague on Egypt, an unblemished lamb was killed and its blood applied to the doorposts of the houses of God's people, protecting them from the angel of death. This foreshadowed Jesus, the Lamb of God without spot or blemish (1 Peter 1:19), whose blood applied to us ensures eternal life. Among the symbolic presentations of Christ in the book of Exodus is the story of the water from the rock in Exodus 17:6. Just as Moses struck the rock to provide life-giving water for the people to drink, so did God strike the Rock of our salvation, crucifying Him for our sin, and from the Rock came the gift of living water (John 4:10). The provision of manna in the wilderness is a perfect picture of Christ, the Bread of Life (John 6:48), provided by God to give us life.
Application: The Mosaic Law was given in part to show mankind that they were incapable of keeping it. We are unable to please God by law-keeping; therefore, Paul exhorts us to "put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified" (Galatians 2:16). God's provision for the Israelites, from deliverance from captivity to the manna and quail in the wilderness, are clear indications of His gracious provision for His people. God has promised to supply all our needs. "God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful" (1 Corinthians 1:9). We are to trust in the Lord, for He can deliver us from anything. But God does not allow sin to go unpunished forever. As a result, we can trust Him in His retribution and justice. When God removes us from a bad situation, we should not seek to go back. When God makes demands of us, He expects us to comply, but at the same time He provides grace and mercy because He knows that, on our own, we will not be able to fully obey.
Key Verses (ESV): Exodus 1:8, "Then a new king, who did not know about Joseph, came to power in Egypt."
Exodus 2:24-25, "God heard their groaning and he remembered his covenant with Abraham, with Isaac and with Jacob. So God looked on the Israelites and was concerned about them."
Exodus 12:27, "'It is the Passover sacrifice to the LORD, who passed over the houses of the Israelites in Egypt and spared our homes when he struck down the Egyptians.'" Then the people bowed down and worshiped."
Exodus 20:2-3, "I am the LORD your God, who brought you out of Egypt, out of the land of slavery. You shall have no other gods before me."
*Note: The Route of the Exodus
At least three routes of escape from Pithom and Rameses (1:11) have been proposed: (1) a northern route through the land of the Philistines (but see 13:17); (2) a middle route leading eastward across Sinai to Beersheba; and (3) a southern route along the west coast of Sinai to the southeastern extremities of the peninsula. The southern route seems most likely, since several of the sites in Israel's desert itinerary have been tentatively identified along it. See map No. 2 at the end of the Study Bible. The exact place where Israel crossed the Red Sea is uncertain, however (see notes on 13:18; 14:2).
I pray you receive this with the love intended, and apply it to wisdom.
May the joy of the Lord continue to be your strength.
Love you much.
Stay Safe, Stay Healthy, Stay Blessed!
P.S- If you have not given your life to Jesus Christ, I implore you to take the time to do so right now. Use John 3:16 & Romans 10:9-10 as a foundation for making your confession of faith. And use Ephesians 2:1-10 to provide proper context for your salvation.