Online Adult Bible Study

Summary: This book describes the central historic event for the Israelites –  their salvation from slavery in Egypt. In addition to being the Creator of the entire universe and the One who had covenanted with Abraham’s family, God emerges in Exodus as the Savior of the Israelites: He saved them from Egyptian slavery and in the process molded them into a nation, as He promised Abram in Gen. 12:1-3. Similar to a child, Israel was “born” as a nation in the Exodus, grew and developed in the wilderness, and reached adulthood in the Promised Land. The Book of Exodus records the origin of this nation and can be considered the foundational charter for Israel.

Moses, the main character in this book, participated in an epic drama that featured unforgettable confrontations with a stubborn pharaoh, a last-minute escape, and a joyful celebration. Throughout this entire drama, God demonstrated His power and holiness through miraculous signs and wonders. Finally, through Moses at Mount Sinai, God taught His people how to become a kingdom of priests and a holy nation dedicated to serving and worshiping Him (19:6).

Author: Traditionally, Jewish and Christian scholars have agreed that Moses compiled and wrote Exodus, along with the other books of the Pentateuch (Genesis through Deuteronomy). With the exception of the historical summary in the first chapter and the genealogical section in the sixth chapter, Moses participated in or observed all the events described in the book. Furthermore, unlike Genesis, Exodus mentions Moses’ writing (see 17:14; 24:4; 34:27). Moses’ training in Pharaoh’s court (2:10; Acts 7:22) would have prepared him wonderfully for the task of the writing. However, Moses may not have written every word in Exodus. For example, the genealogical section in 6:14-27 appears to be a later scribal addition to the book. Yet, it is still reasonable to identify Moses as the architect and principal author of Exodus.

Some have observed that it would be unlikely for an author to use the third person (“he” or”Moses”) rather than the first person (‘I”) in a narrative in which the author was so intimately involved. Yet in ancient cultures, the use of the third person for the narrator was customary.

Moses probably wrote his memoirs – which became the Pentateuch while he was wandering in the wilderness with the Israelites. He wrote the early portions of Exodus, we suspect, with the full assurance that he would be a participant in Israel’s blessing in the Land of Promise. Only much later (Num. 20:1-13) did Moses lose his opportunity to enter the land.

Principal Themes: Exodus has two principal sections. The first section, written as a story of epic prose (chs. I-18), portrays God as the Savior and Provider of His people.

God first saved the infant Moses from a watery death and then provided him with the best education in the ancient world – Pharaoh’s court. In this royal court and later in the Midianite wilderness, God shaped Moses into an instrument for saving His people, the Israelites, from slavery. Then at the chosen time, God sent Moses and Aaron to confront Pharaoh, the Israelites’ oppressor. The miraculous signs and plagues displayed in this dramatic encounter demonstrated God’s power over the supposed gods of Egypt – especially Pharaoh, who claimed he was an incarnate deity. Since Pharaoh had attempted to destroy God’s firstborn son (the people of Israel, see 4:22, 23), the Lord, in the tenth plague, destroyed the Egyptians’ firstborn sons, But the Lord passed over or saved the firstborn sons of the Israelites because they were His people and had obeyed His instructions concerning the Passover feast (ch. 12). With this tenth plague, the Lord saved His people from slavery. At the Red Sea, God saved them again – this time from the power of the Egyptian army (see 12:31-42; 13:17-15:21). The enslaved people were free! God was their Savior!

Not only did God save these slaves, He also provided for them. When the Israelites left Egypt, God prompted the Egyptians to give them all kinds of goods (12:36). Then in the wilderness He turned bitter waters sweet (15:22-27), gave manna from heaven (ch. 16), and brought water from a rock (17:1-7). Yet even with these miraculous provisions, the Israelites murmured and complained. They had barely finished singing the praises of the Lord (15:1-21) when they began to murmur against His goodness (15:24). When would they trust in God their Provider?

The second section of the Book of Exodus is a series of detailed laws and instructions (chs. 19-40). However, these laws are no ordinary laws. They reveal the very character of God. They reveal God as a Lawgiver and as the Holy One.

This second section of Exodus records God’s benevolent laws given in the context of a treaty with the Israelites. The Hebrew word translated law always has a positive meaning-“instruction.” The law is like an outstretched finger, pointing out the direction a person should take in life. In the Ten Commandments (20:1-17), God mercifully pointed out His way to His people – the way to life. But benevolent instruction was only part of God’s plan for the Israelites. His larger plan was to establish a relationship with them based on a formal treaty (ch. 20).

 Exodus concludes with instructions about the tabernacle – its construction. furnishing, and services. Many of these instructions point to the person and work of the Lord Jesus Christ. These instructions and their encounter with God at Mount Sinai taught the Israelites that God is perfect and holy. He can be approached only in the way He prescribes.

 At the close of Exodus, we read how the Israelites completed the construction of the tabernacle (39:33) and the glory of the Lord came to fill it (40:34).

God had saved His people, provided for them, made a treaty with them, and taught them how to live. Finally He lived with them (Ex: 25:8; 29:45). All was ready, it seemed, for the journey to the Land of Promise.