Project Description

2013/05

A Look at the Book: Exodus

Exodus remains a book worthy of close study both because of its plenary inspiration, and because of its powerful and abiding testimony to Christ. The second ‘book of Moses’ is Exodus. There is no reason to doubt that Moses was the writer. The inherent unity, proliferation of eyewitness accounts, and Divine affirmation (John 7:19, 5:46-47) all argue for Mosaic authorship.

CHARACTER

This book is a chronicle of departure. Its title, ‘Exodus’, derives from two Greek words meaning a “way out,” a departure.  As with Genesis, the word ‘exodus’ is used in the New Testament. It is found in Hebrews 11:22 and 2 Peter 1:15. In Luke 9:31 it is translated “decease” and was the subject of a sacred discussion between Moses and Elijah – representing the Old Testament saints – and the Lord Jesus. How thrilled Moses would have been to contemplate that greater exodus which the Lord was about to accomplish by His atoning work at Jerusalem! With “richer blood from nobler veins” than those of all the Passover lambs quickly slain on that dark, fateful night in Egypt, Christ, our Passover, set His captive people free. In this exodus He led captivity captive and ascended up on high, thus bringing many sons to glory. The exodus of Moses, wonderful as it was, is just a picture of the still more wonderful exodus effected by the Lord Jesus. The exodus of Moses was associated with Mount Sinai, Christ’s with Mount Calvary. Thus only Moses saw the glory in the secret place and that for a little time. Here, when He shall appear, we shall appear with Him in glory, and that for all eternity. Moses saw only the back parts, but we shall see Him ‘face to face’. The book of Hebrews enlarges on these contrasts and shows how much better the second is in comparison with the first.

This book is a continuation of Genesis. The first words of Exodus 1:1 are “Now these are the names”. The word NOW is the Hebrew conjunction. You may therefore with entitlement read the verse, “AND these are the names… “

This use of the conjunction at the beginning of the book is more than a grammatical connection – it argues a continuity of purpose and message. In the Pentateuch each book assumes the existence of the preceding. Exodus then implies the existence of Genesis, where the ground covered is from Eden to Egypt, the starting point of Exodus.

Genesis concludes with a coffin, the emblem of sin and the world, Romans 5: 12, James 1:14, 15. Yet, in God’s mercy, that same coffin is a token of deliverance – of the exodus, in fact, Genesis 50:24, 25. Abraham foresaw Israel’s affliction and exodus from Egypt, Genesis 15:13, 14. Exodus is the historical and spiritual complement of Genesis.

This book is the constitution of a new nation, Israel. In this history is witnessed the birth of a people, Exodus 4:22, 23. They had come down into Egypt as a family. Exodus 1:5 indicates that family numbered but 70. By chapter 12 their descendants prepared to leave Egypt as a nation. Now they number as many as 2½ million.

The early chapters of Exodus record the birth pangs, and the night of the Passover dates the beginning of their existence. “This month shall be unto you the beginning of months,” Exodus 12:2.

The nation of Israel leaves Egypt as an assembly, a congregation, and worships as the church in the wilderness, Exodus 12:6, Deuteronomy 5:22; Acts 7:38. Both Abraham and Jacob understood this before they died, Genesis 12:2; 46:3.

CONTENT

Exodus falls into three parts.  

  1.  The first demonstrates GOD’S POWER and covers chapters 1-18. God’s Power is manifested in the sending of the ten plagues. These are sent as wonders to secure the release of Israel, as judgments upon the many false gods of Egypt, and as a means of exalting the Lord above the people of the land, for “in the thing wherein they dealt proudly, He was above them” Exodus 3:20; 12:12; 18:11.

Each part also begins with a DIVINE APPEARANCE in which the glory of the Lord is displayed, 3:2; 19:17-20; 24: 10, 11,17.

  1.  The second part is as familiar as the first, and has as its subject, GOD’S PRECEPTS, chapters 19-23. These precepts are summarized in the Ten Commandments, otherwise known as the ‘Moral Law’. This was not a new revelation that the tribes of Israel received for the first time. The Ten Commandments are but a restatement of what was already known and recognized as the code of life by the patriarchs. Humanly speaking, the moral law is as old as man’s first footprint and was communicated to him in the beginning by God Himself.

In addition, God wrote this law upon the hearts of all men, Romans 2:15. This law then did not filter through to Israel by means of contact with the kingdoms round about. Rather is its governing presence seen in the chapters of Genesis, interwoven with the narratives which disclose the lines of those heroes in the family of faith. The moral law did not originate with the genius of human wisdom; from its very nature, it is that against which the mind of the natural man rebels, Romans 8:7. No, these precepts are rightly called the law of God: they originated with Him alone.

  1.  The last part we must entitle GOD’S PATTERN, for chapters 24-40 relate to the tabernacle, built every piece, as Hebrews 8:5 reiterates, according to the mind of God: “Moses was admonished of God when he was about to make the tabernacle: for, see, saith He, that thou make all things according to the pattern shewed to thee in the mount.”

The tabernacle was the dwelling place of God among His people, the centre of worship. Placed in the midst of the camp, it was the meeting place between God and His redeemed, Exodus 29:42-46.

The tabernacle, strictly speaking, was composed of ten curtains, 26:1. There was a three-fold composition to the fabric of the sanctuary as Numbers 3:25 shows: the tabernacle, the tent and the coverings. Exodus 26:1 describes the tabernacle, verse 7 the tent (called here “curtains of goat’s hair”, the material of which tents were made), and verse 14 the two coverings for the tent.

The tabernacle in the midst of the camp typifies the Lord Jesus Christ as our Redeemer, John 1:14. Here “dwelt” among us may be rendered “tabernacled among us.”

Exodus remains a book worthy of close study both because of its plenary inspiration (Exodus 24:4; 34:27; Mark 12:26; Romans 9:17), and because of its powerful and abiding testimony to Christ, Luke 24:27, 44, 45.

Dr. John Douglas