GLEANINGS IN EXODUS

THE BURNING BUSH AND MOSES’ CALL–LESSON 3

Art Davison GLEANINGS IN EXODUS 0 Comment
LESSON 3
THE BURNING BUSH AND MOSES’ CALL
——Outline by E. L. Bynum; Revision by Art Davison
Exodus 3:1-22
Memory Verse: 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.”

Introduction:

Although Moses was learned in all the wisdom of the Egyptians and was mighty in words and deeds, nevertheless, he was not ready to lead Israel out of Egypt. He spent 40 years in the desert keeping the flock, before he was put in charge of God’s flock, Acts 7:23, “And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.” Exodus 7:7, “And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.”
In the desert he had time for meditation and communion with God. There was a interval of FORTY YEARS BETWEEN chapters TWO and THREE, Isaiah 28:16, “…he that believeth shall not make haste.”
God does not call the lazy and indolent. HE CALLS BUSY PEIPLE:
David, 1 Samuel 17:20, “And David rose up early in the morning, and left the sheep with a keeper, and took, and went, as Jesse had commanded him; and he came to the trench, as the host was going forth to the fight, and shouted for the battle.”
Elisha, 1 Kings 19:19-21, “So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him. 20 And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again: for what have I done to thee? 21 And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.”
Simon, Andrew, James and John, Mark 1:16-20, “Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers. 17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. 18 And straightway they forsook their nets, and followed him. 19 And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. 20 And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.”
Matthew, Matthew 9:9, “And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.”
I. THE CALL OF MOSES vv. 1-10
A. The Vision of the BURNING BUSH, vv. 1-3.
1. Moses the SHEPHERD, v. 1. Sometimes a person must go to the backside of the desert to be taught to depend on God.
a. As a shepherd, he is a TYPE of Christ, John 10:11, I am the good shepherd: the good shepherd giveth his life for the sheep.
b. As a “good shepherd” THE LORD leads his flock, John 10:3-4, 11, “To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 11 I am the good shepherd: the good shepherd giveth his life for the sheep.”
c. As the good shepherd MOSES led them to HOREB the “mountain of God.” HOREB (ho’reb, = drought, desert):
1) Mount Horeb is another name for Mount SINAI, Exodus 19:10-11, “And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes, 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.”
2) The mountain where Moses RECEIVED his COMMISSION, 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.”
3) Where he brought WATER OUT OF THE ROCK in Rephidim 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.”
4) Where the people stripped off their ornaments IN TOKEN OF REPENTANCE, Exodus 33:6, “And the children of Israel stripped themselves of their ornaments by the mount Horeb.”
5) It was eleven days’ journey from KADESH-BARNEA, Deuteronomy 1:2, “(There are eleven days’ journey from Horeb by the way of mount Seir unto Kadesh-barnea.)”
6) Horeb is mentioned also in Deuteronomy 1:6, 19; 4:10,15; 5:2; 9:8; 18:16; 1 Kings 8:9; 2 Chronicles 5:10; Psalm 106:19; Malachi 4:4.
01. Horeb mentioned in connection with the JOURNEYS of Israel;
02. “ “ “ “ “ the GIVING of the LAW;
03. And EVENTS of the year in which the Israelites stayed nearby.
6) ELIJAH fled to Horeb, 1 Kings 19:8, “And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.”
2. The BURNING BUSH, v. 2.
a. The bush was NOT CONSUMED, because God was in it.
b. This was a THEOPHANIC APPEARANCE of the Lord Jesus Christ. After all, the angel is called Lord and God in v. 4.
1) The bush was a TYPE of ISRAEL, Deuteronomy 4:20, “But the LORD hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day.”
2) And a TYPE of the CHURCH, Matthew 16:18, “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”
3) Anything that God is in is PRESERVED by His PRESENCE, Isaiah 43:1-2, “But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.”
3. Moses turns aside to see, v. 3, Psalms 107:8, “Oh that men would praise the LORD for his goodness, and for his WONDERFUL WORKS to the children of men!” Only God could cause the bush to burn and not yet be consumed.
a. This was SOMETHING to be REMEMBERED, Psalms 111:4, “He hath made his wonderful works to be remembered: the LORD is gracious and full of compassion.”
b. This was the GLORIOUS WORK of God, Psalms 111:3, “His work is honourable and glorious: and his righteousness endureth for ever.”
B. The VOICE of God from the Burning Bush, vv. 4-6.
1. It was the LORD (God the Son before called “the angel”) in the bush, [Jehovah = ADONAI — This term is mentioned in connection with Jehovah and is the Hebrew word for “Lord” or “Master,” v. 4.
Note: “When the God of the Bible is thus addressed or identified, we are to view Him as the One who demands and expects obedience and controls the affairs of individuals as well as the universe.” —Paul S. Karleen, The Handbook to Bible Study. The Jews WOULD NOT PRONOUNCE or WRITE God’s name.
a. The word for “BUSH” is only found in one other passage, Deuteronomy 33:16, “And for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren.”
b. The word for “dwelt” in that verse, is the Hebrew “shakan,” which leads us to the SHEKINAH GLORY (the visible sign of God’s presence on the Ark of Testimony in the Holy of Holies) which Moses saw, 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.”
Note: “The Shekinah, the radiance, glory or presence of God dwelling in the midst of his people, is used by Targumist and Rabbi to signify God himself, for legal Judaism dislikes ascribing form or emotion to deity. Nevertheless the God conceived in purified human terms inspired the noblest prophetic utterances, whereas the legalist God became cold, abstract, aloof.” —R. D. Wood, The New Bible Dictionary.
2. “The LORD saw…” “God called,” v. 4.
Note: This utterly shatters the Elohim – Jehovah two God theory of the liberals. Here He is CALLED BOTH Jehovah (LORD) and Elohim (God) in the same verse. “Elohim” is the plural form of “El” (God) Hebrew, and can mean gods, but is applied also to the God of the Bible. Many have suggested that this grammatically plural form is designed to reflect the plurality of the Trinity. —Paul S. Karleen, The Handbook to Bible Study.
3. The DOUBLE call, “Moses, Moses,” implies urgency, v. 4; 1 Samuel 3:10, “And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.”
4. The MAJESTY and HOLINESS of God, v. 5; Exodus 19:11, 13, “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. 13 There shall NOT an 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.”
a. Too often God is TREATED AS IF He were a MERE MAN, but He is the HOLY GOD and should be treated with GREAT FEAR and REVERENCE, Isaiah 6:3, “And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.”
1) God told Moses to remove his sandals, Joshua 5:15, “And the captain of the LORD’S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.”
2) The ground was holy NOT BY ITS NATURE but BECAUSE OF GOD’S PRESENCE.
b. John declared His HOLINESS and that He is ETERNAL, Revelation 4:8, “And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.”
c. John speaks of His GREATNESS and that He is KING OF SAINTS, Revelation 15:3-4, “And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. 4 Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.”
5. God IDENTIFIES HIMSELF, v. 6; 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.”
a. Here was the GOD OF THE LIVING, Matthew 22:32, “I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.”
b. Here was the God of the RESURRECTION, Luke 20:37, “Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.”
C. The Victory Promised, vv. 7-10.
1. The Lord’s FOURFOLD COMPASSION, vv. 7-8.
a. In our day the world (Egypt) has multitudes in the BONDAGE of IMMORALITY, DRINK, DRUGS, and OTHER LUSTS of the flesh.
b. They DESPERATELY NEED DELIVERANCE and ONLY GOD CAN GIVE IT, 2 Timothy 2:26, “And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.”
1) He had SEEN their AFFLICTION; He is CONCERNED, John 10:13, 15, “The hireling fleeth, because he is an hireling, and careth not for the sheep. 15 As the Father knoweth me, even so know I the Father: and I LAY DOWN MY LIFE FOR THE SHEEP.”
2) He had HEARD their CRY; He is COMPASSIONATE, Matthew 9:36, “ But when he saw the multitudes, he was MOVED WITH COMPASSION on them, because they fainted, and were scattered abroad, as sheep having no shepherd.”
3) He KNEW their SORROWS; He is CHARITABLE, John 16:27, “For the Father himself LOVETH YOU, because YE HAVE LOVED ME, and have believed that I came out from God.”
4) He CAME down TO DELIVER; He is CONSIDERATE, 1 Thessalonians 1:10, “And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.”
2. The Lord’s THREEFOLD PURPOSE, v. 8.
Notice that God is positive regarding what He will do. There are no “ifs,” “maybes,” or “perhaps” with God.
a. To DELIVER them OUT of the HAND of the Egyptians, Psalm 107:2, “Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy;”
b. To BRING them OUT of Egypt, Isaiah 42:7, “To open the blind eyes, TO BRING OUT the PRISONERS from the prison, and them that sit in darkness out of the prison
c. To BRING them INTO Canaan, 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.”
3. The CALL of Moses, vv. 9-10.
a. The cry of the Hebrews had come up to God, v. 9; 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.”
b. Come now therefore, leave thy flock, thy family, and the land of Midian, Psalms 105:26, “He sent Moses his servant; and Aaron whom he had chosen.”
Note: God ALWAYS FINISHES what He sets out to do. Moses must have been SURPRISED that God would call him, after all he had FAILED IN DELIVERING them some 40 YEARS BEFORE.
II. THE CONVINCING OF MOSES vv. 11-14
A. The UNWILLINGNESS of Moses, vv. 11, 13.
1. RELUCTANT because of SELF, “Who am I?” v. 11; Genesis 18:27, “And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:”
a. HOW DIFFERENT than the Moses of Forty years in the past; THEN he was BRASH, BOLD, and WILLING and had been LIKE A HORSE RUSHING AHEAD of God.
b. NOW he is like a STUBBORN MULE, Psalm 32:9, “Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.”
2. RELUCTANT because of his LACK OF KNOWLEDGE, v. 13.
a. Moses SAW DIFFICULTY IN DEALING with PHARAOH, to make him willing to part with them.
b. He saw difficulty in dealing WITH ISRAEL, to make them willing to leave.
c. He felt that Israel would have QUESTIONS he could not answer.
B. The WILLINGNESS of God, vv. 12, 14.
1. He was WILLING TO GO WITH MOSES and to give him a SIGN, v. 12.
a. God’s presence was ALL he needed, for it would be God that would do the WORK. Moses was ONLY AN INSTRUMENT in the hand of God. Joshua 1:5, “There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee.”
b. God UPHOLDS US with the RIGHT HAND of His righteousness, Isaiah 41:10, “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.”
c. God is ON OUR SIDE, Romans 8:31, “What shall we then say to these things? If God be for us, who can be against us?”
d. He is OUR STRENGTH, Philippians 4:13, “I can do all things through Christ which strengtheneth me.”
2. He was willing TO REVEAL HIMSELF as the “ I AM,” v. 14.
a. Jesus Christ revealed that HE was the “I am.” John 6:35, 48, “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. 48 I am that bread of life.”
b. He is the LIGHT of the world, John 8:12, 58, “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. 58
c. He was BEFORE Abraham, John 8:58, “Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.”
d. He is the GOOD SHEPHERD, John 10:11, “I am the good shepherd: the good shepherd giveth his life for the sheep.”
e. He is the TRUE VINE, John 15:1, “I am the true vine, and my Father is the husbandman.”
f. He is the ALPHA and OMEGA, Revelation 1:8, “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.”
III. THE COMMISSION OF MOSES vv. 15-22
A. What Moses Was Commissioned To Do, vv. 15-18.
1. He was to tell them that the UNCHANGING GOD had SENT HIM, v. 15.
a. The God of the LIVING, Mark 12:26-27, “And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? 27 He is not the God of the dead, but the GOD OF THE LIVING: ye therefore do greatly err.”
b. The God of THEIR FATHERS, 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.”
c. The UNCHANGING God, Hebrews 13:8, “Jesus Christ the same yesterday, and to day, and for ever.”
2. He was TO GATHER the ELDERS of Israel, v. 16.
a. Assemble the heads of the tribes, Exodus 4:29, “And Moses and Aaron went and gathered together all the elders of the children of Israel:”
b. God has surely visited you as Joseph said, 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.”
3. He was TO GIVE to the elders GOD’S MESSAGE, v. 17.
a. A message of God’s deliverance.
1) I have heard your groaning, Exodus 2:24, “And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.”
2) God had perceived their difficulties, Exodus 2:25, “And God looked upon the children of Israel, and God had respect unto them.”
b. The fulfillment of God’s promise to visit His people in their distress, Psalms 12:5, “For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him.”
4. He was TO DELIVER a MESSAGE TO THE KING, v. 18; 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.”
5. The PROMISE to Moses, v. 18; Isaiah 46:10, “Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:”
B. What God Promised To Do, vv. 19-22.
1. He promised to make Pharaoh GIVE UP Israel, vv. 19-20.
2. He promised to make the Egyptians GIVE UP WEALTH to Israel, vv. 21-22.
QUESTIONS FOR STUDY
1. What occupation was Moses following?
2. Why was the bush not consumed?
3. Who spoke from the burning bush?
4. How long of time intervened between chapters 2 and 3?
5. When God said “Moses, Moses,” what did that imply?
6. Why was Moses to remove his shoes?
7. How is “Elohim” translated into English? How is “Jehovah” translated into English?
8. How do the Scriptures reveal that God was acquainted with Israel’s problem?
9. What did God say He would do for Israel?
10. Why was Moses reluctant to go back to Egypt?
11. How did Moses know that victory was certain?
12. Who was Moses to say had sent him?
13. How did Moses know that Israel would hear him?

14. What were the Israelites suppose to do before they left Egypt?

15. How could their doing this be right?

GOD PREPARES A DELIVERER–LESSON 2

Art Davison GLEANINGS IN EXODUS 0 Comment
LESSON 2
GOD PREPARES A DELIVERER
——by E. L. Bynum; Revision by Art Davison
Exodus 2:1-25
Memory Verse: Exodus 2:10

Introduction:

Moses is the towering figure of the Old Testament, as Paul was in the New Testament.
“The life of Moses presents a series of striking antitheses (opposites). He was the child of a slave, and the son of a queen. He was born in a hut, and lived in a palace. He inherited poverty, and enjoyed unlimited wealth. He was the leader of armies, and the keeper of flocks. He was the mightiest of warriors, and the meekest of men. He was educated in the court, and dwelt in the desert. He had the wisdom of Egypt, and the faith of a child. He was fitted for the city, and wandered in the wilderness. He was tempted with the pleasures of sin, and endured the hardships of virtue. He was backward in speech, and talked with God. He had the rod of a shepherd, and the power of the Infinite. He was a fugitive from Pharaoh, and an ambassador from heaven. He was the giver of the Law, and the forerunner of grace. He died alone on Mount Moab, and appeared with Christ in Judea. No man assisted at his funeral, yet God buried him.” —Dr. I. M. Haldeman
I. THE EARLY YEARS OF MOSES vv. 1-10
A. His Birth And Providential Concealment, vv. 1-4
1. Amram his father and Jochebed his mother were of the tribe of Levi, v. 1; 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 an hundred and thirty and seven years.”
2. Moses a GOODLY {LXX—“Seeing him to be beautiful”} CHILD, v. 2. Acts 7:20, “In which time Moses was born, and was exceeding fair, and nourished up in his father’s house three months.”
3. By FAITH they hid Moses for 3 months, v. 2. It was FAITH, NOT the BEAUTY of the child, NOR a mother’s love that CAUSED them to HIDE Moses, Hebrews 11:23, “By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king’s commandment.”
a. They did not fear to hide him, Hebrews 13:6, “So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.”
b. They feared the Lord instead, Isaiah 8:13, “Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread.”
4. The ark prepared, v. 3. They defied the King in order to do the will of God, Acts 5:29, “Then Peter and the other apostles answered and said, We ought to obey God rather than men.”
a. Bulrushes—papyrus, a thick, strong, and tough reed.
b. Slime—the mud of the Nile, which, when hardened, is very tenacious.
c. Pitch—mineral tar, seaworthy in that day, Isaiah 18:2, “That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, saying, Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled!”
d. Flags—a general term for sea or river weed.
5. The ARK, the CHILD, and the RIVER, v. 3. This act was contrary to human nature. The natural thing would have been to take him away from the river, since the king had demanded that all the male children be thrown in the river.
6. Miriam’s concern for her brother, v. 4; Numbers 26:59, “And the name of Amram’s wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister.”
B. His Childhood and Providential Training, vv. 5-10.
1. The PROVIDENTIAL finding of the ark {Here we see the SOVEREIGNTY of God}, v. 5. Providential = the care and guidance of God.
a. It was NO ACCIDENT that Pharaoh’s daughter came to the river, and saw the ark and asked for it. Jeremiah 10:23, “O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.”
b. God works HIS PURPOSE in everything, Romans 8:28, “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.”
2. Her providential COMPASSION, v. 6. God used the TEARS of the baby to touch the heart of a princess, Romans 11:36, “For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.”
3. The providential FINDING of A NURSE, vv. 7-8. God used the WORDS of a child to arrange for the baby’s mother to raise him.
a. God raised up workers through the birth of babies. We see God working this way through Isaac, Joseph, Samuel, John the Baptist and Jesus.
b. God uses the WEAK THINGS to DEFEAT the MIGHTY, 1 Corinthians 1:25-29.
4. The provision for the MOTHER and CHILD, v. 9.
a. God’s COMPASSION for Israel is seen in this, Ezekiel 16:5-6, “None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born. 6 And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live.”
b. God CARED for Moses from his mother’s womb, Psalms 22:9-10, “But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts. 10 I was cast upon thee from the womb: thou art my God from my mother’s belly.”
5. His providential ADOPTION, v. 10.
a. This means he would receive ALL the WISDOM and TRAINING of the Egyptians, Acts 7:22, “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.”
b. The Lord TURNED Pharaoh’s orders to His ADVANTAGE, Job 5:13, “He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.”
C. The Typology, vv. 1-10.
1. The ARK a type of Christ. It is the same Hebrew word as the ark of Noah. Though brought to the river (a type of death), he was safe in the ark. So are we safe in Christ.
2. The PITCH in the ark was a type of the Holy Spirit. It was derived from a kind of oil and oil is a symbol of the Spirit.
3. Moses was a type of Christ. Deuteronomy 18:15, “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.”
a. Both were Israelites according to the flesh.
b. Both were born when their nation was in bondage, Acts 7:20, “In which time Moses was born, and was exceeding fair, and nourished up in his father’s house three months.”
1) In Moses’ time Israel was under the Egyptians, Hebrews 11:23, “By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king’s [Pharaoh] commandment.”
2) In Jesus’ time Israel was under the Romans, Luke 2:1, “And it came to pass in those days, that there went out a decree from Caesar Augustus [Roman Emperor], that all the world should be taxed.”
c. Moses was a GOODLY [proper] child, v. 2.
1) Peter declares that Moses was a BEAUTIFUL child, Acts 7:20, “In which time Moses was born, and was exceeding fair, and nourished up in his father’s house three months:”
2) What can we say of Him who is the FAIREST of ten thousand? Luke 2:11, “For unto you is born this day in the city of David a Saviour, which is Christ the Lord.”
d. The king TRIED to kill them both in infancy:
1) Moses, 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.”
2) Christ, Matthew 2:16, “Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.”
e. Moses was the son of Jochebed, but BECAME the son of Pharaoh’s daughter, v. 10. Jesus was the Son of God, but BECAME the son of Mary, Matthew 1:18, “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.”
f. Moses spent his CHILDHOOD in Egypt. Jesus spent PART of His early childhood in Egypt, Matthew 2:13, “And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.”
D. The TRAINING of Moses, Acts 7:22, “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.”
“Wisdom” == “broad and full of intelligence; used of the knowledge of very diverse matters.” —Greek Lexicon. This means that he learned ENGINEERING, MATHEMATICS, ASTRONOMY, and MILITARY TACTICS.
1. He was TRAINED in all the WISDOM of the Egyptians, which was reckoned very considerable, 1 Kings 4:30, “And Solomon’s wisdom EXCELLED the wisdom of all the children of the east country, and all the wisdom of Egypt.”
2. God ADDED His OWN WISDOM to that which man can provide, 1 Kings 3:28, “And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.”
3. He was MIGHTY IN WORD and in DEED; this was said of the Lord also, Luke 24:19, “And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:” Mark 6:2, “And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?”
a. Moses learned WARFARE.
b. He was CAREFULLY EDUCATED in the skills he would need TO LEAD Israel.
II. HIS TIME OF DECISION AND FAILURE vv. 11-15
A. By FAITH he cast His lot with Israel, Hebrews 11:24-27:
1. He REFUSED to be called the son of Pharaoh’s daughter, Hebrews 11:24, “By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter.” Thus he gave up all claims to the Egyptian throne.
2. He CHOSE TO SUFFER affliction with his people, and REFUSED the TEMPORARY PLEASURES of sin. Hebrews 11:25, “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.” What character he exhibited in his choice.
3. The SATISFACTION he ENJOYED, Hebrews 11:26, “Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.”
4. The FAITH he EMPLOYED, Hebrews 11:27, “By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.”
B. Moses ATTEMPTS to Deliver His People, vv. 11-12.
1. At the age of forty he saw the OFT AFFLICTION of his people, v. 11.
a. He spent THE FIRST forty years serving the Egyptians, Acts 7:23, “And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.”
b. He spent the NEXT forty years BEING HUMBLED and TAUGHT by God, Acts 7:30, “And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.”
c. He spent the LAST forty years working for God and leading Israel, Acts 13:18, “And about the time of forty years suffered he their manners in the wilderness.”
2. He DEFENDED an oppressed Hebrew, Acts 7:23-24, “And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:”
a. He knew he was a Hebrew and not an Egyptian.
b. This act by Moses was impulsive.
3. He SLEW the Egyptian oppressor. v. 12.
a. He SUPPOSED that his brethren understood that he was their deliverer, Acts 7:25, “For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.”
The Hebrews could not even get along with each other.
b. Moses was here RUNNING AHEAD of God, for the TIME of deliverance was NOT YET come, Genesis 15:16, “But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.”
c. Moses needed to learn HOW GOD WORKS, Zechariah 4:6, “Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.”
4. He was COMPASSIONATE.
a. Moses INTERCEDED MANY TIMES for the Lord’s people, Numbers 21:7, “Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people.”
b. It was not until LATER that WE LEARN that Moses was a MEEK man, Numbers 12:3, “(Now the man Moses was very meek, above all the men which were upon the face of the earth.)”
4. GOD would have to BE THE ONE to deliver, 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.”
C. The RESULTS from His Attempt to Deliver, vv. 13-15.
1. He ASSUMED the role of a PEACEMAKER, v. 13; Acts 7:26-28, “And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou diddest the Egyptian yesterday?”’
2. He was REJECTED by his people, v. 14; Acts 7:35, “This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.”
3. He was FOUND OUT by the king, v. 15.
D. The Typology, vv. 11-15.
1. He came to his OWN people but they RECEIVED HIM NOT. It was so with Christ, John 1:11, “He came unto his own, and his own received him not.”
2. EARLY in life he KNEW he was to be a deliverer, Acts 7:25, “For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.” At the age of 12, Christ knew His Father’s business, Luke 2:49, “And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business?”
3. Moses was NOT ASHAMED of His brethren, 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 an Hebrew, one of his brethren.” Nor was Jesus ashamed of His brethren, Hebrews 2:11, “For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,”
4. Moses renounced wealth of Egypt to take his place of service with his people, Hebrews 11:24-26, “By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; 25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.”
a. Christ renounced the wealth of Heaven to take His place of service for the Father, Philippians 2:6-7, “Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:”
b. Both were rejected by their brethren, v. 14; John 1:11, “He came unto his own, and his own received him not.”
III. MOSES WAS IN EXILE FORTY YEARS vv. 15-25
A. Moses Defends the Daughters of Reuel (Jethro), vv. 15-20.
1. Moses defends the oppressed, vv. 15-17. This was a courageous act, and reveals a lot about Moses. This was to have a great impact in giving him a home, and marriage.
2. They declare what Moses had done, vv. 18-19.
3. Reuel desired to meet him, v. 20. He had two names:
a. Reuel means, “friend of God,” and may regarded as his “proper” name.
b. Jethro means “excellence,” is regarded as his “title,” 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.”
B. Moses Marries A Gentile, vv. 21-22.
1. Moses married Zipporah, v. 21.
a. It appears that Moses obtained Zipporah something in the same way that Jacob obtained Rachel; namely, for the performance of certain services, probably keeping of sheep, 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.”
b. Some commentators say that Zipporah is the daughter or granddaughter of Rewel the Midianite, the son of Dedan, the son of Abraham by his wife Keturah.
2. Gershon is born, v. 22.
C. Israel Suffering in Egypt, vv. 23-25.
1. Even a king must die, v. 23.
Is it possible that Moses could have been the new king if he had ignored the plight of the Hebrews? It is clear that this was not God’s plan.
a. Later the Lord tells 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.”
b. Notice the parallel with the Lord Jesus, Matthew 2:19, “But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, 20 Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child’s life.”
2. Israel crying unto the Lord, v. 23.
3. God responds to their groans, vv. 24-26.
D. The Typology, vv. 15-25.
1. From a prince in Egypt, he was HUMBLED and BECAME a SHEPHERD, that he might in the end SAVE his people.
a. Jesus as the PRINCE of heaven HUMBLED HIMSELF, Philippians 2:5-11, “Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”
b. He became the GOOD SHEPHERD to SAVE the sheep, John 10:11, “I am the good shepherd: the good shepherd giveth his life for the sheep.”
2. Moses and Jesus both sat by a well. v. 15; John 4:4, 6, “And he must needs go through Samaria. 6 Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.”
3. Moses HELPED the daughters of Reuel and Jesus HELPED the Samaritan woman, v. 17. John 4:10, “Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.”
4. Moses, rejected by his brethren, takes a Gentile bride, v. 21.
a. Jesus rejected by His brethren is now taking a Gentile bride, Acts 15:14, “Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.”
b. The Apostle goes among the Gentiles for this purpose, Acts 18:5-6, “And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. 6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.”
c. The Bride is made up of His True churches, Ephesians 5:30-32, “For we are members of his body, of his flesh, and of his bones. 31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32 This is a great mystery: but I speak concerning Christ and the church.”
STUDY QUESTIONS
I. Name the parents of Moses.
2. Why did they dare to hide Moses?
3. Name the sister of Moses?
4. Was it accidental or providential that Pharaoh’s daughter found the ark?
5. What was the ark a type of?
6. What was there about the ark that typified the Holy Spirit?
7. Name as many ways as you can, that Moses was a type of Christ.
8. The river was a type of __________________.
9. Name two passages from the New Testament that throw considerable light upon the life of Moses.
10. State the kind of training Moses received in Egypt.
11. Stephen said that Moses was________ in_______ and in__________.
12. What great word describes Moses reason for siding with Israel?
13. What age was he when he viewed their affliction?
14. What did he do to the Egyptian oppressor?
15. What did he suppose that his brethren would understand?
16. How was he received by his brethren?
17. Where did Moses go and dwell?
18. What was the name and occupation of Moses’ father-in-law?
19. What was the name of Moses’ wife?
20. To whom did Israel cry for help in their affliction?
21. What was His response?

INTRODUCTION AND ISRAEL IN BONDAGE–THE BOOK OF EXODUS–LESSON 1

Art Davison GLEANINGS IN EXODUS 0 Comment
THE BOOK OF EXODUS
INTRODUCTION AND ISRAEL IN BONDAGE
——by E. L. Bynum; Revision by Art Davison
Exodus 1:1-22
Memory Verse: Exodus 1:14, “And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.”
I. INTRODUCTION TO EXODUS.
The title of this Book is derived from the Septuagint, the Greek translation of the Old Testament.
A. The Author.
1. The Holy Spirit is the author:
a. Not by the will of man, 2 Peter 1:21, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.”
b. It was given by inspiration of God, 2 Timothy 3:16, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.”
2. Moses the human writer.
a. The testimony of God, 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.” 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.”
b. The testimony of God to Joshua, Joshua 1:7-8, Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. 8 This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.”
c. The Testimony of Christ, Mark 12:26, “And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?”
1) The Lord’s testimony regarding Moses, Luke 20:37, “Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.”
2) The Lord’s testimony concerning himself in Moses’ writings to the men on the road to Emmaus, Luke 24:27, 44, “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. 44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.”
B. It’s Place in the Old Testament Canon.
1. MOSAIC (The Law)

Genesis
Exodus
Leviticus
Numbers
Deuteronomy                     
                                       2. HISTORY
                                          Joshua
                                          Judges
                                          Ruth
                                          I Samuel
                                          II Samuel
                                          I Kings
                                          II Kings
                                          I Chronicles
                                          II Chronicles
                                          Ezra
                                          Nehemiah
                                          Ester
                                                                        3. POETIC
                                                                            Job
                                                                            Psalms
                                                                            Proverbs
                                                                            Ecclesiastes
                                                                            Song of Soloman
                                                                                                             4. PROPHETIC
                                                                                                                 Isaiah
                                                                                                                 Jeremiah
                                                                                                                 Lamentations
                                                                                                                 Ezekiel
                                                                                                                 Daniel
                                                                                                                 Hosea
                                                                                                                 Joel
                                                                                                                 Amos
                                                                                                                 Obadiah
                                                                                                                 Jonah
                                                                                                                 Micah
                                                                                                                 Nahum
                                                                                                                 Habakkuk
                                                                                                                 Zephaniah
                                                                                                                 Haggai
                                                                                                                 Zechariah
                                                                                                                 Malachi

C. Its Place in the Pentateuch.

1. The first five books were written by Moses and they are called the Pentateuch, (Greek = pentateuchos, ‘five-volumed [book]’) and they are also known as the ‘five-fifths of the law’.
2. It is evident that these five books form one narrative.
The FIRST Hebrew WORD of Exodus, Leviticus, Numbers, and Deuteronomy is a conjunction. It is a conjunction, such as our “AND,” and is used to connect the narrative to the previous book. —ELB.
3. The first six verses of Exodus tie it effectively to Genesis, Exodus 1:1-6.
C. The Purpose of Exodus.
1. Exodus means “GOING OUT” or “the way out,” and thus it describes Israel’s “going out” of Egypt, Hebrews 11:22, “By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.”
2. It is the Book of REDEMPTION, 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.
a. It records the redemption of Israel FROM Egyptian bondage, Deuteronomy 7:8, “But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.”
b. It teaches that redemption is NECESSARY, if a person is to have A RIGHT RELATIONSHIP with a holy God.
c. It teaches that a redeemed people MUST BE CONSTANTLY CLEANSED from defilement, in order TO HAVE FELLOWSHIP with God.
d. According to W. H. Griffith Thomas, it presents REDEMPTION in THREE ASPECTS:
1) The SOURCE and INSTRUMENT of Redemption – God THROUGH Moses, (chapters. 1 to 6).
2) The NEED and FACT of Redemption – BONDAGE and PASSOVER, (chapters. 7 to 12).
3) The OUTCOME and OBJECT of Redemption – SALVATION, SEPARATION, and SERVICE, (chapters. 13 to 40).
D. The Types of Exodus.
1. The PERSON types: Moses and Aaron — TYPES of Christ, Hebrews 3:1-2, “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house.”
2. The PLACE types:
a. Egypt, a type of the WORLD.
b. The Red Sea, a type of POWER.
3. The THING types.
a. LAMB—-redemption by Christ.
b. HERBS—-discipline.
c. PILLAR—-protection.
d. MANNA—-bread of life, Christ.
e. ROCK—-Christ.
f. TABERNACLE—-of Christ and the presence of God.
4. The HISTORY type, 1 Corinthians 10:6, 11, “Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 11- Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.”
E. The OUTLINE of Exodus. (J. Sidlow Baxter)
1. The Exodus. Ch. 1-18.
a. Projected, Ch. 1-4.
b. Obstructed, Ch. 5-11.
c. Effected, Ch. 12-18.
2. The Law, Ch. 19-24.
a. Commandments, (Moral).
b. Judgments, (Social).
c. Ordinances, (Religious).
3. The Tabernacle, Ch. 25-40
a. Designed, Ch. 25-31.
b. Delayed, Ch. 32-34.
c. Completed, Ch. 35-40.
II. ISRAEL IN THE LAND OF BONDAGE Chapter 1:1-22
The events between the death of Joseph and the call of Moses and their deliverance from Egyptian bondage seems to have been around 198 years.
A. Israel in Egypt, vv. 1-6.
1. These verses form the connecting link with the book of Genesis, vv. 1-6.
2. The names of the Israelite households, vv. 1-5. How did they get there? They came with Jacob the CARNAL man, NOT Israel the SPIRITUAL man.
3. The termination of that generation, v. 6.
B. Israel’s Multiplication and the Resulting Bondage, vv. 7-14.
1. Their great increase, v. 7; Genesis 12:2; Genesis 15:5-6; Genesis 22:16-18.
2. A NEW king’s EVALUATION of them, vv. 8-9. Acts 7:18, “Till another king arose, which knew not Joseph.” A new king. Probably Rameses Miamum, or his son Amenophis, who succeeded him about this period; and by his not knowing Joseph is meant his not acknowledging his obligation to him. —Treasury of Scriptural Knowledge. He had not known Joseph and greatly feared the strength of Israel. Why did they stay so long in Egypt?
a. They suffered because they mistreated Joseph, Matthew 23:32, “Fill ye up then the measure of your fathers.”
1) Their sins were coming to maturity, 1 Thessalonians 2:16, “Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.”
01. Later generations despised Moses’ Law, Hebrews 10:28, “He that despised Moses’ law died without mercy under two or three witnesses:”
02. They disrespected the Lord Jesus Christ, Hebrews 10:29, “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?”
2) Sin will always be found out, Numbers 32:23, “But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out.”
b. The iniquity of the Amorites was not yet full, Genesis 15:16, “But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.”
c. In order for Israel to multiply and be strong, Genesis 46:3, “And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:”
d. That they might gain the good wisdom of Egypt and not the bad, Acts 7:22, “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.”
2. He did not trust their loyalty, v. 10. Their number included 600,000 men in Exodus 12:37, “And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.”
3. He determined to suppress their numbers and strength by bondage, v. 11. The world always HATES the people of God, John 15:18, “If the world hate you, ye know that it hated me before it hated you.” Proverbs 12:10, “A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel.”
4. The more they were afflicted, the more they increase, v. 12; Acts 12:1-2, 24, “Now about that time Herod the king stretched forth his hands to vex certain of the church. 2 And he killed James the brother of John with the sword. 24 But the word of God grew and multiplied.”
5. Their affliction increased without accomplishing the desired results, vv. 13-14.
Philo in the above place says, the king not only compelled them to servile works, but commanded them heavier things than they could bear, heaping labours one upon another; and if any, through weakness, withdrew himself, it was judged a capital crime, and the most merciless and cruel were set over them as taskmasters. —John Gill’s Expositor.
C. Pharaoh’s Attempt to Destroy the Males, vv. 15-22.
1. The midwives ordered to kill the male babies, vv. 15-16.
a. There is more cruelty in the corrupt heart of man than one would imagine, Romans 3:15, “Their feet are swift to shed blood: 16 Destruction and misery are in their ways:”
b. Pharaoh and Herod sufficiently proved themselves agents for that great red dragon, Revelation 12:3-4, “And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. 4 And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.”
2. The midwives’ disobedience, v. 17; Proverbs 16:6, “By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.” The king’s command was wrong and they were right to disobey.
a. The midwives hated the evil, Proverbs 8:13, “The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.”
b. Jonathan refused to kill David, as his father Saul ordered, 1 Samuel 19:1-5.
c. The three Hebrew children disobeyed Nebuchadnezzar when he demanded they worship the golden image, Daniel 3:18, “But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.”
d. The Apostles disobeyed the Sanhedrin when they commanded them not to preach in the name of the Lord Jesus, Acts 4:18, “And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20 For we cannot but speak the things which we have seen and heard.”
3. The king rebukes the midwives, v. 18.
4. The explanation of the midwives, v. 19.
5. God’s blessing on the midwives, vv. 20-21; 1 Samuel 2:30, “Wherefore the LORD God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.”
6. The king’s cruel command to all the people, v. 22.
D. Lessons from this Chapter:
1. God’s power — increase of Israel.
2. God’s purpose — preservation of Israel.
3. God’s plan — severe discipline for Israel.
If Pharaoh’s plan had been successful, then he would have DESTROYED ISRAEL and there could have been NO BIBLE, and NO PROMISED SEED. There would have been NO CHRIST. Satan tried this many times, beginning with the murder of Abel.
For other attempts, see: Exodus 14; 2 Chronicles 21:4, 17; 22:10; Esther 3:6, 12-13; Matthew 2:13-18.
QUESTIONS FOR STUDY
1. How many chapters does Exodus contain?
2. What is the meaning of Exodus?
3. Who is the Author of Exodus?
4. Who was the writer?
5. If the writer was not Moses, how does this affect the word of Christ?

ISRAEL PLAGUED–GLEANINGS IN EXODUS–EXODUS 32:28 – 33:2

Art Davison GLEANINGS IN EXODUS 0 Comment
Gleanings In Exodus
Israel Plagued
Exodus 32:28 – 33:2
—by E. L. Bynum
Our last article closed with the descent of Moses from the mount and, upon his beholding the idolatries of Israel, his giving a stern commission to the Levites: “Put every man his sword by his side, 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.” In their response we behold the spirit triumphing over the flesh, the claims of Jehovah’s holiness over-riding all natural and sentimental considerations: “And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. 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” (vv. 28, 29).
The above verses present several most striking contrasts. First, from what is recorded in Genesis 34:25, 26, where, too, the “sword” is seen in the hand of Levi, not for Jehovah’s glory, but in fleshly anger—cf. Genesis 49:5-7. Second, from what is said in Exodus 28:41, where we read of the sons of Aaron being consecrated that they might minister unto the Lord in the priest’s office. The word “consecrate” means to “fill the hand,” the reference being to the sweet-savor offerings and fragrant incense with which they were to appear before Jehovah. But here in our present portion their hands were filled with swords, to slay those who had apostatized. Third, from what is recorded in Acts 2:41: on the day of Israel’s idolatry there fell of the people “about three thousand men,” on the day of Pentecost “about three thousand souls” were saved!
Fearful was the ensuing carnage. Stupefied with terror and awed by the irresistible power with which Moses was known to be invested, and by the sight of the threatening Cloud upon the mount above them, the people offered no resistance, and three thousand of them were put to death. “And so they were left for the night: the day of sin had ended in lamentation and woe. The camp, which in the morning had resounded with unholy merriment and licentious song, was full of groans and sighs: the dead awaited burial, and the wounded cried for pain. And every soul was weighed down, if not with remorse for the sin, at least with dread, lest wrath should go forth from the Lord, and the destroying angel appear with sword outstretched to smite the wicked people, who, after hearing the law uttered by the awful voice of God Himself, and promising to do all that tie had spoken, and then, even before the signs of His presence were removed, lightly passed over to idolatry and fornication” (G. H. Pember).
“Now all these things happened unto them for types” (1 Cor. 10:11), that is, types for us; “types” mark, not precedents, not examples for us to imitate. The weapons of our warfare “are not carnal,” (2 Cor. 10:4), but “spiritual.” No place for the literal sword is provided in the Christian’s equipment. It is a perversion of the Scriptures, a failure to rightly divide the Word of Truth, to appeal to Israel’s history as warrant for us to use physical force. No, No; the material things connected with them were but figures of the spiritual things which belong to us. What, then, is the lesson for us in this solemn work committed to the Levites? Is not the answer obvious? Uncompromising and unsparing dealing with all that is dishonoring to God, with everything that savors of idolatry.
The Christian possesses a sword, but it is “the sword of the Spirit, which is the Word of God” (Eph. 6:17). With that sword we are called on to smite every enemy which lifts up its head against Christ. “The sword must be drawn against every influence that corrupts the people of God, even though it may have a place in those nearest us. It might seem very severe to treat brethren, friends, neighbors, in this way, but it was the only way to be consecrated to Jehovah, and to secure His blessing. When what is due to the Lord is in question, it is with those nearest to you that you have to be most decided. There is no particular consecration in drawing the sword against people you care little about. But to take a definite stand for the Lord against influences which are not of Him, even in those that you regard and truly love, secures great blessing… If I am going on with something that does not recognize the rights of Christ, or maintain what is due to God, the kindest thing we can do is to take a definite stand against it. I may, now call you narrow, uncharitable, bigoted! But when I meet you in the light of the judgment-seat of Christ I shall thank you for it?” (C. A. Coates).
As we said in the preceding article, these Levites were the “overcomers” of that day, and if the reader will consult Revelation 2 and 3 he will find that all the promises contained in those chapters were made to the overcomers. How blessed then to find that these Levites were richly rewarded for their faithfulness. In Deuteronomy 33:8-11 we read, “And of Levi he said, Let thy Thummin and Urim be with thy holy one, whom Thou didst prove at Massah and with whom Thou didst strive at the water of Meribah: Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed Thy word and kept Thy covenant. They shall teach Jacob Thy judgments, and Israel Thy law: they shall put incense before Thee. and whole burnt sacrifice upon Thine altar.” It was because they crucified the flesh “with its affections and lusts,” (Gal. 5:24) ignoring natural ties, knowing no man according to nature, not even acknowledging their own brethren when it came to maintaining the claims of God’s holiness; it was because they observed His word and kept His covenant, that unto this Tribe were committed the “Thummin and Urim,” the gift of teaching, and the privilege of burning incense on the altar. Truly God does honor those who honor Him, but they who despise Him are lightly esteemed.
“And it came to pass on the morrow, that Moses said unto the people ye have sinned a great sin” (v. 30). It is solemn to note the absence of any recorded word of Israel’s repentance. Nothing is said of their contrition and horror at having so grievously offended against the Lord. Ominous sign was that. The rod of chastisement had fallen heavily upon them, yet, so far as we can gather, they had not bowed in heart beneath it. But God will not be mocked; if His chastening be “despised” (Heb. 12:5) it will return in a more acute form. It did so here, as we shall see in the immediate sequel. May the Lord grant each of us the hearing ear.
Moses did not wink at their wickedness, nor did he attempt to minimize the enormity of it. Just as when he first came down from the mount he charged Aaron with having brought “so great a sin” upon Israel (v. 21), so now, on the morrow, he says unto the people, “Ye have sinned a great sin.” That he truly and clearly loved his people, the verses that follow plainly testify; yet, this did not deter him from dealing faithfully with them. As the Holy Spirit declares in Hebrews 3:5, “Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after.” In this too was he a type of Christ, the Holy One of God, who ever stressed the heinousness of sin.
“And now I will go up unto the Lord; peradventure I shall make an atonement for your sin” (v. 30). Care needs to be exercised lest we read into these words what they do not really contain. It was not the penal sentence upon their sin, but, we believe, the remitting of the governmental consequences to which Moses referred. It must not be forgotten that we have already been told in v. 14 that “The Lord repented of the evil which He thought to do unto His people.” In answer to the earnest supplications of the typical mediator, the wrath of God in utterly “consuming” the people (v. 10) had been averted, and this, we say, should be carefully borne in mind as we endeavor to understand that which follows—admittedly a most difficult passage.
“Peradventure I shall make an atonement for your sin.” The “peradventure” here ought not to occasion any difficulty, though more than one commentator has tripped over it. The uncertainty was due to the character and circumstances of his mission. Moses was about to appear before God on behalf of a people who had evidenced no sorrow for their great sin; therefore it was doubtful whether or not the governmental consequences of it might be remitted. There are quite a number of similar cases recorded in Scripture. In 1 Samuel 16:12, following Shimei’s cursing of him, we find David saying, “It may be that the Lord will look on mine affliction and that the Lord will requite me good for his cursing this day. When wayward Israel was threatened by the Assyrians, Hezekiah sent to Isaiah saying, “It may be the Lord thy God will hear all the words of Rab-shakeh, whom the king of Assyria his master hath sent to reproach the living God.”
Nor are such cases restricted to the O.T. In N.T. times we read of Peter saying to Simon the sorcerer, “Repent therefore of this that wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22). While in 2 Timothy 2:25 we read, “In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth.” The careful reader will observe two things common to all these instances: first, each had in view the governmental consequences of sin; hence, second, each emphasizes the note of uncertainty—because forgiveness was dependent upon their repentance.
“And Moses returned unto the Lord” (v. 31.) Very blessed is this. Moses was, preeminently a man of prayer. In every crisis we find him turning unto the Lord: see Exodus 5:22; 8:30; 9:33; 14:15; 17:4. Beautiful foreshadowing was this of the Apostle and High Priest of our profession, who, in the days of His flesh, ever maintained and manifested a perfect spirit of dependency upon the One who d sent Him. “And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if Thou wilt forgive their sin; —and if not, blot me, I pray thee, out of Thy book which Thou hast written” (vv. 31:32). Let us consider first the practical lesson which this incident contains for our hearts. Most helpfully has this been brought out by another.
“But if we speak of drawing the sword in this way, let us remember that the same man who said in the camp, ‘Slay every man his brother’ went up to Jehovah and said, ‘And now, if Thou will forgive their sin… but if not, blot me, I pray Thee, out of Thy book that Thou hast written.’ It was the same spirit of Christ which led him to take a decided stand in public against those who had allowed what was contrary to God, that led him to go up and pray for them in secret with such intense yearning for their good. He went as far as it was possible fox man to go in the way of self-sacrifice. He could not be made a curse for them; only the Blessed One could go to that depth; but he was truly in the Spirit of Christ. It might be thought that slaying the people and interceding for them were not consistent. But the same spirit of Christ that would stand for Jehovah even against the nearest and dearest, was the spirit that would plead with God to be blotted out Father than that they should not be forgiven. The man who takes the strongest ground against me when I am wrong, and when I have set aside what is due to the Lord, is probably the one who prays most for me” (C. A. Coates).
“And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if Thou wilt forgive their sin; —and if not, blot me I pray Thee, out of Thy book which Thou hast written.” Unspeakably precious is the typical picture presented here. How it brings out the intense devotion of Moses both to Jehovah and to His people. No sin on their part could alienate his affections from them. “Many waters cannot quench love, neither can the floods drown it” (Song 8:7). Superlatively was this manifested by the One whom Moses here foreshadowed: Having loved His own which were in the world, He loved them unto the end” (John 13:1). Yes, notwithstanding the fact that all would be offended because of Him that night, yea, that all would forsake Him and flee, yet, He “loved them unto the end.”
Moses gave proof that his affections were bound up with Israel, though they were a sinful people. So much were their interests his, he was willing to be blotted out of God’s book, if He would not forgive them. Here again we must be careful not to read into his words what is not there. Moses said, “Thy book,” not “the book of life.” In Psalm 69:28 we read, “Let them be blotted out of the book of the living, and not be written with the righteous.” In Isaiah 4:3 it is said, “And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” Thus it seems clear from these references that the “book” mentioned by Moses was not “the Lamb’s book of life” (Rev. 21:27), which was written “from the foundation of the world” (Rev. 17:8), but the Divine register in which are recorded the names of those living on the earth, whose names are “blotted out” at the death of each one. God has various “books:” see Malachi 3:16, Revelation 20:12.
“And the Lord said unto Moses, Whosoever hath sinned against Me, him will I blot out of My book” (v. 33). God was speaking here from the viewpoint of the unchanging principles of his righteous government. Is not Galatians 6:7, 8 a parallel passage? “Be not deceived; God is not mocked: for whatever a man soweth, that shall he also reap. For he that soweth to the flesh shall of the flesh reap corruption.” Does not Romans 8:13 sound-forth the same warning note? “For if we live after the flesh, we shall die?”
“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” (v. 34). Here is further proof that their penal deserts were cancelled. Equally clear is it that the governmental consequences of their sin were not remitted. They were not consumed, yet in due time God would deal with them. Does then our type fail us at this point? Certainly not; it only serves to exhibit the perfect accuracy of it. In connection with the mediation of Christ, we find the same two things: His intercession averts the penal wrath of God, but does not remove the governmental consequences of His people’s sins. The latter is conditioned upon our true repentance and confession, and the laying hold of God’s restoring grace.
“And the Lord plagued the people, because they made the calf which Aaron made” (v. 35). In view of what we said in our last article, namely, that what is found here in Exodus 32 has prophetic application not only to Israel in the Tribulation period, but also to Christendom in this present era, probably the reader is ready to ask, But how could this terrible sequel to Israel’s sin ever have its counterpart in God’s dealings with His own in this Dispensation of Grace? Surely Christ has never called for the “sword” to smite His own; surely He does not “plague” His redeemed! Ah, dear friend, the picture that is now before us was not drawn by man, and the heavenly Artist makes no flaws. If it be recalled that Revelation 1 to 3 supplies the key to the present application of our type, it will not be difficult to discover the antitype.
In the second of the seven epistles found there, we read, “Fear none of those things which thou shalt suffer: behold, the Devil shall cast some of you into prison, that ye may be tried.” This epistle to Smyrna contemplates the second stage in the history of the Christian profession. It was a period marked by opposition and persecution, suffering and death. It was the martyr age, covering the last half of the first century A.D. and most of the second and third centuries. It was the time when the early Christians suffered so sorely under Nero and the other Roman emperors that succeeded him. It is unnecessary to enter into detail, most of our readers being doubtless aware of the fearful conditions that then prevailed, and of the fiery trials through which the people of God were called to pass. But what is not so well known, what in fact has been quite lost sight of by most Christian historians, is the cause of that era of suffering, as to why God permitted the Enemy to rage against His people—for, of course, neither the Roman emperors, or Satan who stirred them up, could move at all without His direct permission.
God does not afflict willingly (Lam. 3:33), nor are the sufferings of His people arbitrary. The Scriptures expressly declare, “When a man’s ways please the Lord, He maketh even his enemies to be at peace with him” (Prov. 16:7). The reason why God sent such tribulation upon His people in the second era of Christendom’s history was because of their evil conduct in the first period. The epistle which precedes the Smyrean in Revelation 2, namely, the Ephesian, makes known what that evil conduct was: “Thou hast left thy first love” (Rev. 2:4)—Affection for Christ had waned: He was no longer “all and in all” to them. And, inward decline was swiftly followed by outward corruption, as is evidenced by the fearful fact that by the time the Smyrean era had dawned the “synagogue of Satan” (Rev. 2:9) had already become established in their midst. Thus, as cause stands to effect, the leaving of “first love” at the beginning, occasioned the sufferings of the second and third centuries. It was God chastening His backslidden people!
Had the people of God remained true to Christ, had not the love of the world crept into their hearts, haw vastly different history would have been! Nor is this a mere conjecture of ours. After Israel had suffered so severely from their enemies (see the book of Judges) God said through the Psalmist, “Oh that My people had hearkened unto Me, and Israel had walked in My ways! I should soon have subdued their enemies, and turned My hand against their adversaries” (81:13, 14)! But they did not “hearken” unto Him, nor did they walk in His ways. Sadly did history repeat itself. Just as God chastened Israel with the sword and “plague” then, so did He chasten and plague the early Church, using the Roman emperors as His scourge. Thus, what is seen in our type in Exodus 32 finds its counterpart in the history of Christendom. When there was departure from the Lord, when the spirit of idolatry came in, He called for the sword to smite them.
“And the Lord said unto Moses, Depart, and go hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sward unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: 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: 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” (33:1-3). Thus Moses by his supplication secured the immediate safety of the people, and the promise of an angelic guide and protector, to go before them; but the further chastisement of their sin must yet be visited upon them. Nor were they restored to their covenant relations with Jehovah.
Moses was next directed to return to me camp with a message from the Lord. The details of that message, its effect upon the people, with the sequel, we must leave for consideration till our next article. May what has been before us bring to each of our hearts a greater horror and hatred of sin, and a more earnest crying unto God to be delivered from it.

GOD’S GOVERNMENTAL PRINCIPLES–GLEANINGS IN EXODUS–EXODUS 34:1-7

Art Davison GLEANINGS IN EXODUS 0 Comment
Gleanings In Exodus
God’s Governmental Principles
Exodus 34:1-7
—by E. L. Bynum
Our present passage gives the sequel to what was before us in Exodus 19 and Exodus 24. Up to Exodus 19 God had dealt with Israel on the ground of His unconditional covenant with Abraham: see Genesis 15:18; Exodus 2:24; 6:3, 4. The last thing recorded before Israel reached Sinai was the miraculous giving of the water at Rephidim, and concerning that the Psalmist tells us, “He opened the rock, and the waters gushed out; they ran in the dry places like a river. For He remembered His holy promise, Abraham His servant” (105:41, 42). But at Sinai, God’s relationship to Israel was placed upon a different basis.
In Exodus 19:5 we find God, from the mount, bidding Moses say unto the people, “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 the earth is Mine.” In connection with the covenant that He had made with Abraham there was nothing which Israel could “keep;” there were no conditions attached to it, no stipulations, no proviso’s. It was unconditional so far as Abraham and his descendants were concerned. It was a covenant of pure grace, and it was on the ground of that covenant God will again take up Israel after this dispensation is over. But at Sinai God proposed another covenant, to which there should be two parties—Himself and Israel: It was a conditional covenant, a covenant which Israel must “keep” if they were to enjoy the blessings attached thereto; note carefully the “if” in 19:5.
The charter of the Siniatic covenant was the two tables of stone, upon which were engraved the Ten Commandments, see Exodus 34:27, 28, Deuteronomy 4:13. The terms of this covenant Israel freely accepted (19:8, 24:3), and accordingly, it was solemnly ratified my blood (24:4-8). In proposing this covenant, God had two things before Him: the maintaining of His own rights, and the good of His people. Grace ever reigns “through righteousness” (Rom. 5:20, and in His sovereign benignity to Abraham’s seed, God must uphold the claims of His throne. But this was also for their good: God’s commands “are not grievous” (1 John 5:3), and in keeping of them there is great reward. In article 28 of this series we sought to show that, so far from redemption setting aside the rights of God over His creatures, it supplies an additional motive for recognizing and meeting them.
Now at the close of Exodus 24 we hear Jehovah saying to Mines, “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 (v. 12). Accordingly Moses, accompanied by his minister Joshua, goes up into the mount, and as v. 18 tells us, he was “in the mount forty days and forty nights.” The next seven chapters are occupied with a description of the Tabernacle, details of which God also gave to Moses on that occasion. Then, in Exodus 32, we learn how the people below had been conducting themselves during the absence of their leader: the great sin of the golden calf, with its idolatrous worship, had been committed. Nothing but the intercession of the typical mediator had saved them from utter extermination by the wrath of God. As we have seen, they were severely chastised for their wickedness, the Tent of meeting was removed outside the camp, and following Israel’s repentance and Moses’ repeated supplication, they were restored again to communion with God.
Therefore the next thing we read is, “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 on the first tables, which thou breakest. 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. 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” (34:1-3). Thus, as we have said in the opening sentence of this article, our present passage gives the sequel to what was before us in Exodus 19 and 24. Though Israel had, during the interval, sinned so grievously. Moses must return to Jehovah and receive from Him the inscribed tables of stone. No purpose of the Most High can fail. To the outward eye it may appear that the wickedness of the creature is thwarting, or at least hindering, the execution of His counsels. But it is only seeming; in reality it is not so: “My counsel shall stand, and I will do all My pleasure” (Isa. 46:10), in His sure and unchanging declaration.
The ground we have sought to review above is especially rich in its typical teaching. The first tables of stone were broken (32:19) in view of Israel’s sin—a figure of man’s inability to keep God’s Law. The first tables of stone were provided by Jehovah Himself “I will give thee” (24:12). but the second were to be supplied by Moses himself: “hew thee” (34:1)—type of Christ the Mediator who declared, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill” (Matthew 5:17). Accordingly, the second set of tables were securely deposited in the ark (Deut. 10:5)—type, again, of Him who said, “I delight to do Thy will, O My God: Yea, Thy law is within My heart” (Ps. 40:8).
Again; the covenant which God made with Abraham at the beginning (Gen. 15), and on the ground of which He had delivered Israel from Egypt and brought them unto Himself, foreshadowed that eternal covenant which God made with Christ (2 Tim. 1:9; Titus 1:2; Hebrews 13:20), on the basis of which God’s people are saved and blest Ephesians 1:3, 4). The covenant God made with Israel at Sinai, which brought in the establishing of His rights and the good of His people on earth, foreshadowed the present government of God over His people, pressing upon us our responsibilities and obligations, making known to us the terms on which we receive blessings from Him in this life, and revealing the principles which regulate God Himself in His dealings with us. As these will receive amplification in what follows, we pass on now to notice one other typical feature of importance and preciousness.
In the interval between the two ascents of Moses into the mount to receive from Jehovah the engraved tables of stone, we have the solemn account of Israel’s wickedness; but where sin abounded “grace did much more abound.” Very blessed is it to see illustrated there that word in Psalm 76:10, “Surely the wrath of man shall praise thee.” Israel’s sin, so far from defeating the purpose of God, only provided occasion for Him to reveal the wondrous provisions which He has made for His failing people: seen in the unfailing love and prevailing intercession of the typical mediator. It is this which has been before us in the last few articles, finding its glorious climax in the making known of the mercy of God—that wondrous spring in the Divine character which ministers to those who have failed to respond to His grace—and the making of His “goodness” to pass before Moses (33:10). That “goodness” was inseparably connected with the proclamation of “the name of the Lord,” and what that signified we shall learn from our present passage.
“One other remark should be made. Satan had come in, and for the moment seemed as if he had succeeded in frustrating the purposes of God with respect to His people. But Satan is never so completely defeated as in his apparent victories. This is nowhere so fully illustrated as in the cross, but the same thing is perceived in connection with the golden calf. This was Satan’s work; but the failure of Israel becomes the occasion through the mediation of Moses, which God in His grace had provided, of the fuller revelation of God, and of His mingling grace with law. The activity of Satan does but work out the purposes of God, and his wrath is made to praise Him against whom all his malice and enmity are directed” (Ed. Dennett).
“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” (v. 4). The typical teaching of this verse brings out an important truth which is now very frequently denied, namely, that God’s redeemed are still under law: not as a condition of salvation, but as the Divine rule for their walk. Let it be remembered that what we have here in Exodus 34 follows right after what is recorded in chapter 33, where we have a most manifest and lovely foreshadowing of the intercession of our great High Priest on high.
Many are the New Testament passages which give us the antitype of this. Said the Lord Jesus to His disciples, “If ye love Me, keep My commandments” (John 14:15), which is, obviously, parallel with, “Showing mercy unto thousands of them that love Me, and keep My commandments” (Ex. 20:6). In perfect accord with this, is that word in Romans 13:10, “Love is the fulfilling of the law.” The law has not been abrogated, nor is love lawless. Equally plain is that word in 1 Corinthians 9:21, where the apostle affirms that New Testament saints are “under the law to Christ.” Nor does Romans 6:14 set this aside, for God’s Word does not contradict itself. When the apostle there says, “Ye are not under the law, but under grace,” he is referring to our justification, not to our walk as believers. “
“And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord” (v. 5). This at once introduces to us a subject of much importance, but, alas, like many another, sadly neglected today: the teaching of Holy Writ concerning the Name of the Lord. God is very jealous of His name as the third commandment in the Decalogue shows: the Lord will not hold guiltless that one who taketh His name in vain. In the prayer which Christ taught His disciples, the first petition is “Hallowed be Thy name.” In Proverbs 18:10 we read, “The name of the Lord is a strong tower: the righteous runneth into it and is safe.” From Malachi 3:16 we learn that God has written a book of remembrance “for them that feared the Lord and that thought upon His name.” While the last chapter of Scripture tells us that God’s name shall be in the foreheads of His people (22:4).
“And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.” This was the fulfillment of the promise which He had made to Moses in 33:19. There He had said, “I will make all My goodness pass before thee, and I will proclaim the name of the Lord before thee. To proclaim His “name” signified to reveal Himself, to make Himself known. Just as the angel said to Joseph concerning the Child Mary was to bear, “Thou shalt call His name Jesus, for He shall save His people from their sins” (Matthew 1:21): the “name” Jesus revealed what He was—the Divine Savior. Or, just as Christ commanded His disciples to baptize “in the name of the Father, and of the Son, and of the Holy Spirit” (Matthew 28:19), because it is thus that the Triune God now stands revealed.
The particular character in which Jehovah was about to reveal Himself to Moses is best perceived by noting the place and circumstances of this gracious manifestation of Himself. It was upon Sinai, in connection with the giving of the Law. It was, as we have said above, at the time when the Lord was enforcing His own rights on the people, following upon the exercise of His grace toward them. It was when Jehovah took His place in Israel’s midst as their king. It was there, upon the Mount that He made known that “righteousness and judgment are the habitation of His throne” (Ps. 97:2). Many are the scriptures which connect the “mount” with Divine government. For example, it was upon the mount (Matthew 5:1) that the Lord Jesus proclaimed the principles which are to regulate those who are the subjects of “the kingdom of heaven.” It was on the “holy mount” that He was transfigured (Matthew 17), which set forth in vivid tableau the features which shall attend the establishment of His Messianic kingdom here on earth. While in Zechariah 14:4 we are told, that when He returns with the “government upon His shoulder” (Isa. 9:6), “His feet shall stand in that day upon the mount of Olives.”
At the burning bush Jehovah proclaimed His name, but there it was not a making known of the principles which regulate Him in the government of His people, rather was it a revelation of what He is in Himself—the great “I AM,” the all-sufficient, self-subsisting One, “with whom is no variableness neither shadow of turning” (James 1:7). How appropriate was such a revelation of Himself on that occasion! Moses was about to appear, first, to his oppressed brethren, who would, at the onset, welcome him, but subsequently blame him because of their increased burdens; later before Pharaoh, who would first display an haughty and defiant spirit, and then a vacillating and temporizing one. Well was it for Moses to lay firm hold of the glorious fact that he was an ambassador of the great “I AM.”
“And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.” With this should be compared, or rather contrasted what we read of in John 17. There we find our Savior rendering an account of His work to the One who had sent Him here; and, as He entered into detail, the first thing that He says is, “I have manifested Thy name.” But how different was this from what we have in Exodus 34: There it was God making Himself known in government; here it was God made manifest by the Son in grace. This is at once evidenced by the words immediately following, “I have manifested Thy name unto the men which Thou gavest Me out of the world: Thine they were, and Thou gavest them Me”; it was grace, pure and simple, eternal and sovereign, which gave us to Christ. So again in the 26th verse we hear our have High Priest saying to the Father, “I declared unto them Thy name, and will declare it: that the love wherewith Thou hast loved Me may be in them.” Ah, that was grace, the “riches of His grace” (Eph. 1:7), Yea, “the glory of His grace” (Eph. 1:6).
“And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, 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 fourth generation” (vv. 6, 7). These are the most important as well as the most blessed verses in our passage. In them the Lord makes known the principles or attributes which are exercised in the government of His people. The perfections of that government appear in that seven principles are here enumerated. A careful study of them supplies the key to and explains all the subsequent dealings of God with Israel.
It is a most profitable exercise to go through the remainder of the Old Testament in view of these verses: by them much light is thrown upon the later history of Israel. Many are the passages in the prophets which have their roots in Exodus 34:6, 7; many are the prayers whose appeals were based upon their contents. But that which is the most important for us to heed is that, here we have proclaimed what marked the “ways” of Jehovah with Israel. As we trace His dealings with them from Sinai onwards, it will be found that each one of these seven attributes were in constant exercise. Let us now consider, though briefly, each one separately.
“The Lord God merciful.” How unspeakably precious is it to mark that this is mentioned first. It is, we might say, the fount from which all the others flow: because God is merciful, He is “gracious, longsuffering, abundant in goodness” etc. Mercy was the hope of David when he had sinned so grievously: “Let us fall now into the hand of the Lord, for His mercies are great” (2 Sam. 24:14. Solomon owned God’s “mercy” to Israel (1 Kings 3:6: 8:23). So Jehosaphat (2 Chron. 20: 21). So too Nehemiah at a later date: mark how he called the constant mercy of God to Israel: 9:19, 27, 28, 31. So too did Daniel encourage himself in the mercy of God: 9:9, 18. To Jeremiah God said, “Go and proclaim these words toward the north, and say, return, thou backsliding Israel, saith the Lord; and I will not cause Mine anger to fall upon you: for I am merciful, saith the Lord” (3:12).
It is on the ground of “mercy” that God will take up Israel again in a coming day. He shall say, “For a small moment have I forsaken thee; but with great mercies will I gather thee” (Isa. 54:7). “And I will show mercies unto you, that he may have mercy upon you, and cause you to return to your own land” (Jer. 42:12). So the Lord Jesus shall yet say “And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off” (Zech. 10:6).
“And gracious.” This tells us the ground on which God bestows His mercies: it is not for anything in man or from him, but solely because of His own benignity. All of God’s mercies are gifts, free Favors to a people entirely devoid of any worthiness. Many are the appeals to the grace of God recorded in the Old Testament. David cried, “O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set Thee before them. But Thou O Lord, art a God full of compassion, and gracious” (Ps. 86:14, 15). Hezekiah appealed to the Divine clemency (2 Chron. 30:9). So did Jonah (4:2) assured the people in his day, “therefore will the Lord wait, that He may be gracious unto you” (Isa. 30:18). Through Joel God said to Israel, “Rend your heart, and not your garments, and turn unto the Lord your God: for He is gracious” (2:13). While in the last book of the Old Testament the prophet exhorted, “And now, I pray you, beseech God that He will be gracious unto us” (1:9).
“Longsuffering.” How strikingly did the whole history of Israel bear witness to the wondrous patience of God! The word long-suffering signifies “slow to anger.” It was to the “longsuffering” of Jehovah that Moses first appealed when Israel had sinned so grievously at Kadesh-barnea (Num. 14:18). It was the realization of God’s great patience which staved David’s heart (Ps. 145:8). To it Nehemiah referred when reviewing Israel’s history and God’s long forebearance with them (9:18). In Nahum’s brief but powerful message we read, “The Lord is slow to anger and great in power” (1:3). The Lord Jesus pointed to the same perfection when He said to the Jews. “O Jerusalem. Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together” (Matthew 23:37).
“Abundant in goodness.” The Hebrew word for goodness is more frequently translated “kindness.” David acknowledged it when he said, “Blessed be the Lord; for He hath showed me His marvelous kindness in a strong city” (Ps. 41:21). So too Nehemiah (9:17). In a coming day the Lord will say to Israel. “In a little wrath I hid My face from thee for a moment; but with everlasting kindness will I have mercy on thee” (Isa. 54:8). The Hebrew word is also rendered “loving-kindness.” Frequent mention of it is made in the Psalm: “For Thy lovingkindness is before mine eves” (26:3); “How excellent is Thy lovingkindness, O God!” (36:7): “We have thought of Thy lovingkindness, O God, in the midst of Thy temple” (48:9). Isaiah said, “I will mention the lovingkindnesses of the Lord” (63:7). Through Jeremiah God said, “But let him that glorieth glory in this. that he understandeth and knoweth Me, that I am the Lord which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight” (9:24).
“And truth.” The Hebrew word signifies “steadfastness.” It is rendered “verity” in Psalm 111:7: “The works of His hands are verity and judgment.” It is translated “faithful” in Nehemiah 7:2. To the men of Jabesh-gilead David said, “The Lord show kindness and truth unto you” (2 Sam. 2:6). Unto Jehovah the Psalmist sang, “For Thy mercy is great above the heavens: and Thy truth reacheth unto the clouds” (Ps. 108:4). God is faithful to His covenant-engagements, true to both His promisings and His threatenings.
“Keeping mercy for thousands—forgiving iniquity and transgressions and sin.” How often God pardoned Israel for her sins! “And they remembered that God was their rock, and the high God their redeemer. Nevertheless they did flatter Him with their mouth, and they lied unto Him with their tongues. For their heart was not right with Him, neither were they steadfast in His covenant. But He, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned He His anger away” (Ps. 78:35-38). So in a coming day the Lord will say, “I will forgive their iniquity, and I will remember their sin no more” (Jer. 31:34).
“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 fourth generation.” Though God pardons, often He does not remit the consequences of sin: “Thou wast a God that forgavest them, though Thou tookest vengeance of their inventions” (Ps. 99:8). To this day the Jews are suffering because of the sins of their fore-fathers.
It only remains for us to add that, inasmuch as God changes not, the seven principles contemplated above now regulate His government of Christendom corporately and the Christian individually. How merciful, how gracious, how longsuffering, has God been to those who profess His name! How good, how faithful, how forgiving, all through these nineteen centuries! Yet the sins of the fathers have also been visited upon their children. Today we are suffering from the compromisings, unfaithfulness, sectarianism, pride, and wickedness, of those who went before us. May the Lord bless to the reader what has been according to His own Word.