The Book of Exodus - Part 2

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The Book of Exodus – Part 2 13/01/2021

Derrick Harrison 1/13/2021

The EXODUS from Egypt & the Deliverance at the Red Sea The death of the first-born, “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. 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” (12:29-30. Of course, following this horrific judgment upon the Egyptians the Israelites are expelled from Egypt (vv31-36), which is known as the “EXODUS.” The children of Israel journey and encamp by the Red Sea where they were trapped by Pharaoh’s advancing chariots. This was going to be the Lord’s deliverance and the Jews were to have no part in it, Moses answered the people, “Do not be afraid. Stand firm and you will see the deliverance the Lord will bring you today. The Egyptians you see today you will never see again. The Lord will fight for you; you need only to be still” (v14). They watched entranced as Moses raises his shepherd’s rod, “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” (Ex.14:21).

The parting of the waters spelled salvation to Israel but death to Pharaoh’s army (Ex.14:23-28). The sight of thousands of dead bodies sobered the Jews, “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” (v.31).

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Victory is followed by, “the Song of Moses” (Ch.15; cf. Rev. 15:3). One does not associate singing with the serious patriarch-like figure of Moses (see how Moses concludes his teaching (and his life’s teaching) and the book of Deuteronomy with a song (Deut.31:19, 30). The Song must be examined and its teaching grasped. The Children of Israel have witnessed the most amazing demonstration of the Lord’s power in deliverance and judgement. A second wave of exuberant praise takes place when Miriam rises up with all the women of Israel with timbrels and dances. The Israelites exult in the strength of the Lord’s hand in deliverance from Egypt, from Red Sea and from Pharaoh (15:2; 13:3).

Almighty God, mighty in power on behalf of your people. What an amazing truth is this, the attribute of God’s power which is immeasurable. In the same sentence, Moses refers to power and salvation. We have had repeated glances, metaphors and incidents which point us to God’s future salvation, such as the sacrifice of Isaac which took place within the context of his life, but salvation has to do with the People of God and salvation truly begins with the Exodus, in which the Children of God participate, it is they who are rescued by the Lord, so this is a living theology of salvation, it is the epochal event which defines and determines the meaning of salvation. This is where the language of salvation begins (14:13; 15:2). The Exodus is the paradigm for salvation in the Bible—the pattern not only of Israel’s salvation from slavery and death in Egypt, but also of our own salvation from sin through the death/resurrection of Christ. The OT Exodus was pointing to a greater Exodus that would happen in the NT. In Luke 9:31 Jesus is transfigured before His disciples and speaks with Moses and Elijah about His Exodus which He will accomplish at Jerusalem.

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The whole picture of the Exodus is rich in typology and spiritual truth.

God has fulfilled His promise to Moses that he would lead the Children of Israel out of Egypt and bring them to the place where the Lord had first revealed himself to Moses (Ex.3:10, 12). No leader can take his flock to any place in God where he has not come himself. Moses had first met the LORD at Horeb and it is to this place he returns with his people.

The Israelites journey to Sinai (Ch.16-19:1) 1. The provision of manna to eat and instructions about its use. (ch.16).

Israel is now called a “congregation”, The results of cruel abuse over years quickly surfaces as they “murmur” against Moses because they are hungry, a murmuring which will characterise the Israelites for the remainder of their days.

2. The provision of water at Rephidim (17:1-7). Against the background of murmuring, God instructs Moses to take his rod, accompanied by the elders and before Horeb to smite the rock with his rod and out gushed abundance of water to replenish the entire camp throughout their journeyings.

3. Amalek (Ex.17:8-16), delivered from Pharaoh’s army they faced the army of Amalek. Joshua is appointed to choose men to fight.

Meanwhile, Moses, Aaron and Hur go up a hill to view the battle.

When Moses’ hands are raised Joshua wins and Moses names God as Jehovah-Nissi, - “the LORD is my banner” (v15). The utter destruction of Amalek will come later.

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4. Later Jethro came from Midian (ch.18), and proposed that Moses appoint Elders to assist him (18:7-27). Moses implemented his idea but nothing came of it, until the Lord took it up later (Num.11:16, 24, 25, 30).

Moses at Sinai: covenant, law, tabernacle, priesthood and sacrifices (Ex.19-40) It only took Israel 3 months to reach Sinai (Ex.19:1), and from there, “there are only eleven day’s journey from Horeb… to Kadesh-Barnea” (Deut.1:2; 2:14; 9:23), and they camp in the desert of Sinai where Moses had first met the LORD at the burning bush. Moses goes up to God who speaks to him out of the mountain.

The LORD’S Eagles Wings Speech (19:4-13), having arrived at Sinai the congregation gathered round the holy mountain. The LORD’S covenant at Sinai (Sinaitic Covenant) with them, “You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself. Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel” (Ex.19:4-6).

The Lord’s words express His deep love – “I brought you to Myself”, enhanced by beautiful metaphor and personal pronouns. The Children of Israel also respond to God’s Covenant promises stating their willingness to obey the Lord’s words, New Life Radio – Talk No 14

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“Then all the people answered together and said, “All that the Lord has spoken we will do.” So, Moses brought back the words of the people to the LORD” (v8).

This is the first corporate covenant made by the LORD with His people Israel. The LORD said from the burning bush that Moses was to tell Pharaoh, “Israel is My son, My firstborn” (Ex.4:22) and here again as the nation stands in front of Mount Sinai, the LORD speaks to the heart of His people. The fact of such a huge gathering of people the speech of intimate love loses nothing of its power or poignancy. This large body of people and this corporate covenant anticipates the corporate body of Christ and the proclamation of the new covenant with its promises directed at the heart. Note the accompanying phenomenon to the Lord’s oral speaking (19:16-20), note also the imposed distance between God and Israel. The only permitted person with Moses was Aaron, but somehow Joshua was able to hide in there with them (24:13). The signs were apocalyptic, - especially regarding the trumpet of God sounding louder and louder (19:13, 16, 19; cf. Mat.24:31; 1Cor.15:52). The mountain was on fire, burning like a volcano, “because the LORD descended upon it in fire” (19:18).

The LORD speaks His commandments (Ch.20)

1. You shall have no other gods before Me (v3).

2. You shall make no idols (vv4-6).

3. You shall not take the name of the Lord your God in vain (v7).

4. Keep the Sabbath day holy (v8-11).

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5. Honour your father and your mother (v12).

6. You shall not murder (v13).

7. You shall not commit adultery (v14).

8. You shall not steal (v15).

9. You shall not bear false witness against your neighbour (v15).

10. You shall not covet (v15).

The words, the content, the conditions, and the commands of the covenant are known to us as “The Ten Commandments.” The terms of this covenant were obedience to all the precepts of the Law (21-23). which would result in the “Blessings,” and disobedience would result in the “Curses.” The Jews bound themselves to these conditions (Deut.28).

The seal of the Abrahamic covenant was circumcision (Gen.17:10-14, 23-27). The second generation of Israelites who entered into the Promised Land were circumcised by Joshua after they had entered the land (Josh.5:1-5). In Deuteronomy which represents the full maturity of Moses ministry, he does not refer to outward male circumcision but calls on the Israelites to circumcise their hearts (Deut.10:16; 30:6 cf.

Rom.2:28-29).

Two points here to note: (1) when the LORD had originally commissioned Moses, He said to him that He would bring the Children of Israel back to the very mountain where the Lord originally met Moses. There is an important lesson here for leaders – you cannot lead your flock further than you have come yourself. The second point (2) relates to the words of the LORD’S covenant with Israel. The Lord says to them, “And you shall be to Me a kingdom of priests and a holy

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nation.” These words of the Sinaitic Covenant are reaffirmed in the book of Revelation, “To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen” (Rev.1:5-6) If we are to look at leadership from a New Covenant perspective, or from the perspective of the Kingdom of God we must state clearly that each brother and sister in the body of Christ is a priest and a king in relationship to God. In other words, human concepts of leadership do not apply in the Kingdom of God – they are unnecessary and unrecognized. Each child of God has a priestly ministry unto the Lord and each child of God has a ministry of authority in the Lord. As a priest I serve the LORD in His sanctuary and as a king I serve men and women by ministering authoritatively in the name of my King. The key lesson for the 12 trainee apostles who were sent forth by Jesus was to preach and to minister deliverance and healing in the authority of Jesus Christ. It was HE who was healing and delivering men and women through them. (I am not undermining the oversight of shepherds in the flock of God, what I am opposing is when worldly models of leadership are imposed on the body of Christ).

The Law of God: Moses ascended the mountain to meet with God and to receive the Law written by the finger of God on the 2 tablets of stone. The Law, known as “The Ten Commandments” is found in Ex.ch.20 and followed by legislation about living together as the people of God (21:1-23:19).

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Moses has been described as the “Lawgiver” - he not only gives the “10 Commandments” to Israel but all the legislation associated with “ceremonial laws,” laws of hygiene, land, divorce, slavery, usury, Sabbath, and so on.

“And the Lord commanded us to do all these statutes, … And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us” (Deut.6:24-25).

“For the law was given by Moses, but grace and truth came by Jesus Christ” (Jn.1:17).

Did not Moses give you the law, and yet none of you keeps the law? (Jn.7:19, see also v32; 8:5).

“If any other man thinketh that he hath whereof he might trust in the flesh, I more: Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless” (Phil.3:4-6).

He should also be called the “Law teacher” because he taught the Law, administered it, and applied the law in the context of people’s lives; thus, making him a judge (Ex.18:15-16), and thus, he established the key role of the judge in Israel which runs throughout the O.T. – from its beginning here, through the period of the judges, the period of priestly government, and continued through the government of the kings.

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brought gifts of wisdom, knowledge and discernment to bear on his ability to judge. The incident of the adulterous woman in Jn.ch.8 is a situation in which the religious leaders demanded of Jesus that He judge the woman according to the law of Moses, “Now Moses in the law commanded us, that such should be stoned: but what do you say?”

(Jn.8:5). Of course, Jesus did not view His ministry in terms of a judge pronouncing a sentence in accordance with the Mosaic law. He says specifically, “I judge no man” (Jn.8:15). Jesus did teach that there is a future day when He will judge the world of sin, but not before he had a made a full atonement for the sins of all humanity – He offers forgiveness to all, the freeing of the guilty and the loosing of those who are bound. We must choose freedom!

Moses was suited to the exercise of judging according to the Law. He was meticulous regarding every detail of sacrifice and priesthood, the building of the Tabernacle and every detail about the Sabbath, absolutely everything that had to do with “the Mosaic system” of worship. If, paying attention to detail is important for leadership then Moses scores with high marks. This attention to detail and his diligent application of the law to the details of everyone’s life shows to us certain traits of his personality.

Note the significant happenings that take place on the short journey between the Red Sea and Sinai (Ex.13:17-19:2). It is often in times that perhaps appear less important in our lives – the time when the crisis is past when the big event has taken place that we face what appears to be far less important decisions. It was at this point that Moses faced a very important personal decision regarding his father-in-law, his wife

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and his two boys. It is obvious that Jethro brought the family back with the purpose of reconciliation but he failed to accomplish this. Moses gives us no information about the family discussion that took place on the fateful day of their decision to make their separation permanent (Ex.ch18; see 4:24-26). Because we are not given any information about their conversations, we are unable to make any judgment.

However, he did refer to the original confrontation over circumcision and his action then, – “after he had sent her back” (Nu.18:2; cf.

1Cor.7:11, 15). One cannot begin to estimate the loss to all parties due to the failed attempt at reconciliation. How did this affect Moses’ leadership? It is clear from the observations of Jethro - at this early period of administering the Law that Moses’ is consumed by the demands of his work from morning until night – what a price to pay for a failed marriage! Jethro introduces Moses into the fine art of delegating responsibility. Moses may not have given due attention to this most important matter of his wife and boys due to what he considered his responsibility to serve his people. Who can tell?

Does his enforced celibacy have any bearing on his later marriage to a Cushite woman with black skin from Africa? (Num.12:1). It would appear that Miriam’s objection was to the interracial marriage of a woman from Cush, a region south of Ethiopia, where the people are known for their black skin. We know this because of Jeremiah 13:23: “Can the Ethiopian (the same Hebrew word translated “Cushite” in Numbers 12:1) change his skin or the leopard his spots? Then also you can do good who are accustomed to do evil.” Attention is drawn to the difference of the skin of the Cushite people who originate from the

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area south of Egypt, and above the cataracts on the Nile, where a Black African civilization flourished for over two thousand years.

Moses’ intimacy with God, in response to Miriam’s criticism, God does not get angry at Moses, but He gets angry at Miriam. The criticism was directly aimed at Moses’ marriage and the result was the undermining of his authority. The most explicit statement relates to the marriage: “Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married, for he had married a Cushite woman.”

Then God strikes Miriam with leprosy for which Moses prays.

This first period in the mount with God was for 40 days of prayer and fasting which ended with the incident of the “Golden calf” (Ex.32:135). In Moses’ anger he destroyed the 2 tablets of stone, ground the calf to powder and put it in their water supply (33:19-20). (One has to ask if this really was more than God’s judgment required). This was followed by a period of intercession and a new meeting with God (Ch.33-34); then Moses again ascended the mountain for a second period of 40 days. Moses spends 2 periods of 40 days in the presence of God without food and drink sustained by God alone.

Moses’ life was characterised by an intimate relationship with God and by a total fearlessness of men (Ex.18:18-20; 20:21; 24:12-18; 33:11-23; 34:4-9). Due regard must be paid to this time as crucial to the future purposes of God and crucial to the impact of this time on Moses’ personality, character and his view and practise of leadership. Note the outcome of this long period of time in the presence of God (Ex.34:3335). In the presence of God, Moses learned true humility, “Now the man Moses was very humble, more than all men who were on the face New Life Radio – Talk No 14

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of the earth” (Num.12:1-3). We have to wait until the coming of Jesus Christ to encounter a man who lived in the presence of the Almighty for such protracted lengths of time. For Moses, personally, the tabernacle was primarily a place of prayer (Ex.33:7-11). Similarly, Solomon established a theology of prayer for Israel which centred on the house of the Lord as a place of prayer.

Not only did Moses evidence the gift of prophetic revelation but like the apostle John with regards to the book of the Revelation, Moses also had a visionary gift to see in vision what the LORD was describing in words. Moses’ imagination was employed by the Spirit in order that he could see before his eyes what the LORD was describing in words – as with Ezekiel the prophet. We know that this was the case due to the words from God who demands that the details which Moses had seen visually be reproduced exactly in the material tabernacle, “And look that you make them after their pattern, which was showed you in the mount” (Ex.25:40; repeated 26:30, 40; 27:8).

It would have been impossible to build the tabernacle without seeing it visually first. We will touch on this subject again when we review Moses’ final messages to Israel before his exodus to heaven.

The Tabernacle (Ex.31:2-6; 35:30-36:4) was then built by the gifted and anointed Bezaleel, Moses was quick to recognise his gifts and appointed him to this task. When the work was finished (Ex.40:33), and the Tabernacle erected (Ex.40:30-38), the glory of God filled it. On this glorious note Moses concludes the book of Exodus. God had taken up residency among His people and now speaks from inside the tabernacle (Lev. 1:1; Nu.1:1). The priesthood was set in order and New Life Radio – Talk No 14

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sacrifices instituted by Moses who then proceeded to appoint elders to assist him. These 70 men were anointed by the Spirit and they prophesied (Nu.11:16-17, 24-25; cf. Ex.18:13- 27). They were to share the burden of judging the people with Moses. (see separate document on the tabernacle).

The nation of Israel was constituted a theocracy, a people under the rulership/headship of God whose dwelling place was among His people in the “Holy of Holies” in the tabernacle. The presence of God among His people was one of the permanent unchangeable realities as was the Law of God which contained God’s enduring Laws embodied in their constitution, engraved in their minds and reproduced in their behaviour as ethnic and religious Jews – to be a true Jew you recited the Shema and you embraced the entire system of religion as instituted by Moses - there were no opt out clauses, Israel was an optionless society, you were born into it, you lived in it and you died in it, hence the shame of becoming an apostate – imagine the shame of Miriam’s public humiliation when she was “put outside the camp,” or the public stoning of Achan, his wife and his little ones before the eyes of all Israel, or those ignorant souls who gathered sticks on the Sabbath to make a fire. The application of “the curses” of the law showed no tolerance to those who disobeyed them. To be an ethnic Jew, you were a religious Jew who believed in the LORD and the entire Mosaic system of worship. Similarly, today Islam is tied into ethnicity.

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to remove all laws which relate to Christianity, or promote, affirm, or favour Christianity, to be removed from their law-books. The Western nations promote a secular agenda, writing laws which are contradictory to the laws of God. The tents of the 12 tribes were erected around the tabernacle to affirm the centrality of God in the camp. The whole camp could be dismantled for transit purposes and relocated according to the direction of the cloud by day and the fire by night. When the temple was built by Solomon, the poles which were used to transport the ark on the shoulders of the priests were removed finally and placed beside the ark, signifying that the ark had come to its final resting place in the House of the LORD which was built to house the furniture of the tabernacle (only the ark remained). Moses laid down legislation (Deuteronomy), whereby the house of the LORD was central to Israel and offerings had be made here as opposed to various localities where people lived (idolatry thrived on every hilltop in Israel). Thus, the central location emphasised the truth of God at the centre, thus affirming His theocratic rule and headship over the nation. Jesus translated the truth of God at the centre of his people when He said, “For where two or three are gathered together in My name, I am there in the midst of them” (Mat.18:20). The church is God’s theocratic community where He is Head and where He reigns. The shepherds of God’s flock function under His headship and authority.

Summary: The book of Exodus began with the Israelites enslaved in Egypt and the birth of a baby to a couple from the tribe of Levi in the context of intense persecution – cruel labour conditions and male

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infanticide. The narrative of God’s leading, direction, miracle intervention is the epic account of God’s people the Israelites/Jews.

The full story occupies the whole of the OT. We begin from a single man called Abram who lived in the pagan city of Ur who is called out

by God to travel the length and breadth of Canaan. He is followed by his son Isaac, and his son Jacob who has 12 sons who migrate to Egypt where they are initially welcomed and grow into 12 tribes who become slaves. Moses the baby born to slave parents is destined to be the deliverer of the Israelites from Egypt and then from Pharaoh’s army.

The miracle wind of God slices through the sea to deliver the desperate and fearful Jews. Moses leads the nation to Sinai where they remain while Moses receives from the Lord the blue-print for the constitution of Israel as a nation governed by God. The constitution is complex and required a man of Moses’ stature and abilities to establish, to instruct and to cause it to function in all its parts. The narrative of Israel continues in Numbers, recorded by the man of God who was still at the helm, fulfilling his calling to lead Israel to the Promised Land.

The tabernacle functioned as the religious centre of Israel. The priests offered sacrifices and ministered to the Lord. To appreciate the importance of the tabernacle we need firstly, to visualize the ground plan of the tabernacle, secondly, identify each item of furniture and finally consider the ministry of the priests and their sacrifices. In conjunction with the priest’s ministry associated with the tabernacle we must take account of the judge’s ministry associated with the law.

In Hebrews 10:1; we find both the law and the sacrifices referred to in

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the same verse. The priest offering sacrifices and the judges applying laws were the two key ministries in Israel.

For a more detailed account of The Tabernacle see my separate document.

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