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PrintComments On The Book Of Exodus
By Leslie M.Grant
PREFACE
This book begins with a nation being virtually born within a nation. From a beginning of only 70 people, Israel developed into a nation of between two and three million. It is this nation that God has chosen to be an object lesson for all mankind, not because they are the best of people, but because they are simply a sample of all humanity. Gentiles should see in Israel precisely what they are like themselves.
Life is the prominent theme in Genesis, though it ends in the contrary condition of "a coffin in Egypt." Therefore, because sin and death have invaded creation, the subject of Exodus becomes most necessary, the subject of redemption. This redemption involves the very meaning of the word, Exodus -- a "going out" from the condition of a corrupted creation, which is symbolized in the exodus of the children of Israel from Egypt. It was necessary first that they should be redeemed to God by the blood of the Passover lamb, typical of the sacrifice of the Lord Jesus (ch.2), and then redeemed from the power of the enemy by the superior power of God in opening the Red Sea (ch.14) and bringing them safely through to a place that speaks of resurrection.
The latter part of Exodus, however (ch.19 to 40), deals with the giving of the law and the complete tabernacle service. These things emphasize the authority of God over a redeemed people and His provision of grace to meet the needs that arise through all their wilderness journey. Neither the law nor the tabernacle ritual are intended for the church of God in our present dispensation of grace, but they are typical of God's authority established over His people today and of His gracious provision for our preservation, protection and guidance through all our history on earth. Thus they will teach us spiritual lessons of a most profitable kind when interpreted rightly.
CHAPTER 1
ISRAEL MULTIPLIED
(vs.1-7)
The first five verses of Exodus indicate its continuity with the book of Genesis, for they confirm what is written in more detail in Genesis 46:8-27. This small number of 70 persons, however, rather than integrating with the Egyptian nation, which would be normally expected, maintained an identity totally distinct from them. Since that time too, even though Israel has been scattered for centuries among other nations, God has preserved a clear distinction between them and all Gentile nations, even giving their land back in 1948. After the death of Joseph and all his generation, the number of Jacob's descendants multiplied tremendously, so that "the land was filled with them" (v.7).
PERSECUTION RAISED BY EGYPT
(vs.8-22)
Joseph's influence in Egypt was forgotten after his death, and with the rise of a new king Israel could only expect to be discriminated against. The king perceived that the Israelites were becoming more numerous and strong than the Egyptians, and was alarmed that if ever war took place, Israel might become allies of their enemies (vs.9-10). He did not want them to leave Egypt, for their presence had actually made Egypt prosperous.
Therefore, his proposal was to reduce all Israelites to the status of slaves, putting them under slave-drivers to keep them continually under pressure of work so they could have no opportunity to organize and no strength to resist. They were forced to build two store cities, which were cities of provision for Pharaoh's troops, and in this way they were continuing to forge the chains of their bondage (v.11).
However, God's wisdom and power are infinitely greater than all the scheming artifice of the world. He used the affliction in such a way as to make Israel multiply greatly in number, which caused vexation and alarm among the Egyptians (v.12). they could imagine no other answer to this than to increase the rigor of Israel's bondage. As to the three areas of labor mentioned in verse 14, "mortar" would speak of their being made to work in order to help Egypt's unity, for it is mortar that unites. The "brick" speaks of Egypt's progress; and "all manner of service," of Egypt's prosperity. The world is determined to have believers bow to its authority for the sake of its own selfish ends.
In all the afflictions of Israel God was working in sovereign power and wisdom to make Israel a striking object lesson for all mankind. For Pharaoh, king of Egypt, is the picture of sin personified, and Egypt a type of the world in its willingly serving sin (Jn.8:34). But there are others, typified by Israel, in whom God is working, who find themselves helpless to resist the state of bondage into which sin has brought them. God in His wisdom allows the affliction to increase to such a point that the people virtually cry out in distress for deliverance.
The king then conceived the wicked plan of demanding that Hebrew midwives must kill every boy at the time of birth and keep the girls alive (vs.15-16). But the midwives, because their fear of God was greater than their fear of the king, did not obey the king's cruel commandment (v.17).
The king called the midwives to account for this disobedience, for which they have a good answer to the effect that Hebrew children were already born before the parents called a midwife: therefore the mother knew the child was alive. (vs.18-19).
Because of the faith of the midwives in thus putting the fear of God first, God further increased the population of Israel by providing households for the midwives (v.21), that is, giving them children.
Frustrated in his efforts, the king of Egypt takes more drastic action, commanding all his people (the Egyptians) that they should interfere in the Hebrews' households, to throw into the river every Hebrew boy who was born, allowing the girls to live. This reminds us of Herod's decree that all the boys under two years of age in the area of Bethlehem were to be put to death (Mt.2:16). Satanic hatred was behind this in both cases, working by means of men's jealous lust for power and authority, but neither succeeded in destroying the child that God had destined as Israel's deliverer.
CHAPTER 2
THE BIRTH AND PROTECTION OF MOSES
(vs.1-10)
God's hand of overruling power and grace is seen beautifully in this chapter. There is nothing spectacular, but an incident takes place that would be normally unnoticed. A man of the tribe of Levi, Amram by name, married a woman (Jochebed) of the same tribe, who gave birth to a son. However, not being afraid of the king's commandment, and being specially encouraged by the beauty of the child, she hid him for three months. Hebrews 11:23 tells us that it was the reality of faith that moved the parents in their hiding him.
But the hiding could not continue. Jochebed then did an unusually strange thing which proved to be the leading of God. Making an ark of bulrushes, which we would consider a basket, she covered it with asphalt and pitch, put the child in it and laid it among the reeds in the water near the bank of the river. Thus, in one respect, she obeyed the king's orders by putting her son in the river, but with the ark around him. What a lesson for every Christian mother! Every parent should realize every child born is really under sentence of death from its birth because of the curse of sin. It is wise therefore for the believe by faith to virtually put the child into the place of death, but committing it to the Lord and to the value of His own death, by which alone the child can ever be save.
The mother, in calmness of faith, returned home, but left his sister to watch from a distance to see what would happen (v.4). Likely Jochebed knew of the habits of Pharaoh's daughter, and anticipated in some measure what would transpire, for she must have instructed her daughter to do just what she did.
She had chosen the best spot in which to leave the ark, for Pharaoh's daughter came there to bathe, bringing her female attendants with her. Seeing the ark among the reeds, she sent a maid to bring it to her. Her woman's heart was tenderly affected in seeing the beautiful child and hearing him weep. She knew immediately that he was a Hebrew child, but how could she obey her father's decree that the child must be drowned? In fact, before she had time to consider what she should do, the child's sister appeared immediately and asked her if she should go and get a Hebrew woman who could nurse the child for her (v.7).
Pharaoh's daughter would not be acquainted with Hebrew women, and the suggestion of Moses' sister was to her a providential opportunity of possessing a child of her own, with a more natural mother to nurse the child. The immediate suggestion of his sister also averted the alternative that Pharaoh's daughter might have considered, in having the child put to death.
The child's sister brought her own mother to Pharaoh's daughter, who asked her to take the child and nurse it for her with promise of payment for this (v.9). Thus, not only was her child preserved alive, but she was privileged to nurse her own child and receive payment for so doing? Very likely she would hear a voice higher than that of Pharaoh's daughter, saying "Take this child away and nurse him for me." Since she had faith in the living God, she would certainly rear the child for His glory rather than for the pleasure of Pharaoh's daughter.
Those first few formative years would have an unerasable effect on the boy who was to become great among the Egyptians. But the day came when his mother had to give him up to be recognized as the son of Pharaoh's daughter. This would certainly be traumatic for the mother.
MOSES LEAVING EGYPT, RECEIVED IN MIDIAN
(vs.11-25)
This history here passed over many years, but Acts 7:22 tells us, "Moses was learned in all the wisdom of Egypt, and was mighty in words and deeds." Then it is added that he was forty years old (v.27) when verse 11 of Exodus 2 took place. At this time the Lord was moving him to remember seriously his relationship to the suffering nation Israel. No doubt the training of his early years had eventual effect in awakening a long dormant exercise of heart. His first action was to go out to observe how his people were treated by the Egyptians. This was apparently shocking to him, and when he saw an Egyptian beating an Israelite, this stirred his anger. He looked both ways, however, to see that there were no witnesses before he killed the Egyptian and covered him with sand.
The following day he again went out, and this time saw two Israelites fighting. Seeking to remonstrate with the aggressor, he was repulsed by the man as being a meddler, as though he were a prince or a judge appointed over them (v.14). Further still, he asked, "Do you intend to kill me as you killed the Egyptian?" Thus Moses found that his killing of the Egyptian was not concealed. In championing the cause of Israel he expected some recognition of this on their part (Acts 7:25), but they did not think that he might deliver them from bondage. At this time they were not ready, and in fact Moses himself was not ready to be the deliverer. God had work to do in his heart as well as in theirs.
This work of God involved the change of attitude of Pharaoh toward him. Though Pharaoh had highly honored him, now he turned against him with the intention of killing him. It was impossible for Moses to be half on Pharaoh's side and half on the side of Israel. God showed him, by means of Pharaoh's opposition, that he could not serve two masters.
What could he do but escape from Egypt entirely? He took a long journey to Midian, possibly nearly one hundred miles, thus being separated altogether from his own people Israel as well as from Egypt. How intense must have been his loneliness! But it was God who had led him there. Sitting down to rest by a well, he witnessed a scene that again stirred his concern for those who were oppressed. Seven daughters of one man, the priest of Midian, came to water their father's flock of sheep, but other shepherds came to drive them away. Moses took up the cause of the weak, helping the young women and watering their flock (v.17).
When they told their father, Reuel, of the Egyptian who had helped them, he answered them, "And where is he? Why is it that you have left the man? Call him, that he may eat bread" (v.20). This hospitality developed into an arrangement pleasing to Moses, that he might make his home with Reuel. From Reuel's family Moses then received his wife, Zipporah, who bore him a son, to whom he gave the name Gershom, meaning "a stranger here."
PHAROAH DIES, BUT BONDAGE CONTINUES
(vs.23-25)
Moses remained forty years in Midian (Acts 7:30), and in the meanwhile the king of Egypt died. Yet the bondage of Israel was not relieved. We are not told they prayed to God for relief, but their groaning and crying out nevertheless was heard by God. The length of time may seem to us too great, but God's wisdom in greater than ours. In fact, though He took account of their groaning, remembering His covenant with Abraham, Isaac and Jacob, yet the time would be still lengthened out before their deliverance. It was necessary that they should be made to most deeply feel the oppression and bondage under which they suffered, so that they might later appreciate the greatness of God's grace in delivering them. Thus today also God deals with awakened sinners to put them through experiences that will make them realize that bondage to sin is a dreadful thing, so that, when He delivers them, they will have so learned the abhorrence of sin that they will never desire to go back to such a state as that which they had left, and also that they should become thankful worshipers, giving glory undividedly to God the Father and to His beloved Son, Jesus Christ.
Moses had become a shepherd, just as David later was a shepherd before becoming king of Israel. If Moses was to be a true deliverer, he must learn to have a heart of kindness toward those weak and dependent, therefore to treat Israel with shepherd care rather than with a scepter of authority. Thus too, the Lord Jesus was prepared by lowly suffering and kind concern for mankind in all His path on earth, in view of His eventually being exalted as Supreme Ruler over all. His life of devoted obedience to God has proven Him to be qualified to rule, not only in righteousness, but in tender grace. Believers today must have the same character if they are to be a true blessing to others. Peter a natural leader, who might therefore desire a place for himself, had to endure a sad fall before he was properly fitted to feed God's sheep (John 21:15-17).
CHAPTER 3
THE BURNING BUSH: MOSES CALLED TO EGYPT
In tending Jethro's sheep Moses came to Mount Horeb, called "the mountain of God," because it signified Israel's relationship with God as under law. It is also called Sinai. Only after Moses' long years of desert experience does God finally reveal Himself to him, attracting him by the amazing sight of fire raging in a bush without consuming it (vs.2-3). As he goes closer to observe this miraculous sight, God calls him by name, warning him not to come near, but rather to remove his sandals, for He says, "The place where you stand is holy ground" (v.5).
The bush speaks of Israel, and the fire is significant of the persecution they suffered at the hand of the Egyptians. But God is His sovereign power would not allow Israel to be consumed by all the opposition of their enemies. He would allow the fire, but would limit its power. But the fact of this being holy ground intimates a much deeper lesson than this, for it is a reminder of the cross of Christ, where all the awesome fire of God's judgment fell upon the Lord Jesus because of our sins. But that fire did not consume Him. Animal sacrifices were consumed by fire, but in great contrast, the Lord Jesus bore and consumed all the fire of God's judgment and has come forth victorious in resurrection. This is truly "holy ground."
God's revelation to Moses then is full and real. He speaks of Himself as "the God of Abraham, the God of Isaac and the God of Jacob" (v.6). This is significant of the tri-unity of the Godhead. For Abraham is typical of God the Father, Isaac, of God the Son, and Jacob is significant of the work of God the Holy Spirit in a believer. The Old Testament characteristically uses the expression continually, "the God of Abraham, Isaac and Jacob." The New Testament is rather characterized by the expression, "the God and Father of our Lord Jesus Christ."
When God spoke to him, Moses hid his face, being afraid to think of looking at God. Now God speaks to him of His people Israel, and that He had observed their oppression by cruel masters. Moses had seen this forty years before, and God knew it well, but the time has only now arrived when God has decided to deliver them out of the bondage of Egypt and to bring them to a good and large land, "flowing with milk and honey, "-- a land at the time inhabited by others (v.8). The reason that the six nations mentioned here were to be dispossessed is intimated in Genesis 15:16, where it is said at the time of Abraham, "the iniquity of the Amorites is not yet compete." However, Deuteronomy 7:1-6 shows that, at the time of Israel's entrance into the land, the iniquity of the Amorites was complete. Along with this, the cry of the children of Israel in Egypt had come into the ears of God, and He was about to act.
God had used various circumstances to prepare Moses for this time when He tells him He is sending him to Egypt to deliver Israel from their bondage (v.10). Perhaps by this time he thought he was past the age of being usable by God at all, for he was 80 years (Acts 7:30). But God knew that at 40 he was not ready, and 80 is just the right time, for God does not use one because of his strength, but more likely because of his weakness.
Moses feels himself totally incapable of this great work. He says, "Who am I?" Forty years before he had been ready to act: now he does not feel ready at all. For he has had to learn that human strength is nothing, and only when this has been learned is one really ready for the Lord's service. Therefore, the one sufficient answer to his question is the Lord's assurance, "I will certainly be with you" (v.12). Without Him all would be hopeless: with Him all is perfectly certain.
However, God adds as a sign that He has actually sent Moses that he and the nation Israel would serve God on this very mountain (Mt.Horeb) when God brought them out of Egypt. No doubt Moses would have desired a previous sign, but God sought to encourage faith in His own Word that would act in view of the future.
Moses was filled with trepidation, as God's servants usually are when called to do His work. He asks that, when he tells the Israelites that the God of their fathers has sent him, what will he say when they ask as to God's name. However, the weakness of Moses' faith does give occasion for God to reveal one great aspect of His name which should encourage every believer. He tells Moses, "I am I who am" (v.14, Numerical Bible). Therefore Moses was to declare, "I Am has sent me to you." In this name is implied the fact that God is the self-existent, eternally existent One. With Him there is no question of past and future, as there is with us. He is the omni-present One, infinite and eternal. This name is equally applied to the Lord Jesus, who uses the expression many times in the Gospel of John, and seals the matter with the declaration, "Most assuredly I say to you, before Abraham was, I AM" (John 8:58). Wonderful name to fill a believer's heart with adoration!
God has told Moses that Israel is to know that God's name is "I Am", the eternal, self-existent Creator; but they must know also that He is a God who draws near to Israel as "the God of Abraham, the God of Isaac and the God of Jacob." This is His name forever, and His memorial to all generations (v.15). We have seen that this emphasizes the truth of God's eternal tri-unity. Thus He is made known to mankind, and He assures Israel of unchanging love and care toward that nation. Moses is therefore told to gather the elders of Israel together and give them this message, that the God of Abraham, of Isaac and of Jacob had appeared to him, to declare His knowledge of the sufferings of Israel under the hand of the Egyptians, and that He will bring them back from this bondage to the land of Canaan, a land flowing with milk and honey (v.17).
After years of prolonged suffering, Israel would now be ready to listen to Moses, God tells him (v.18). Then he must bring the elders of Israel with him to the king of Egypt and tell him that Lord God of the Hebrews had met with them, and at His direction they were to ask that Israel might take a three days journey into the wilderness with the object of sacrificing to Him. Such a journey involves a complete separation from Egypt (the world), for the three days symbolizes the truth of death and resurrection, because the death and resurrection of the Lord Jesus is the only basis of worship that God can allow.
Yet Moses was forewarned that the king of Egypt would not allow them to go unless he is compelled by a mighty hand. For this reason God would gradually increase the pressure upon Pharaoh, not at first showing the power of His might, but bringing miraculous signs to bear upon Egypt in such a way that their conscience ought to be awakened to seriously listen and obey the living God. finally the affliction from God's hand would be so dreadful that Pharaoh would be forced to let them go (v.20).
More than this, God would dispose the people of Egypt to give the Israelites many necessities for their journey. They were to ask (not "borrow") these from the Egyptians (v.22). Of course in their years of slavery they had fully earned all of this, and God would impress on them also that the silver and gold were His: they could therefore receive these things as from His own hand. Compare 1 Corinthians 3:21, written to believers, "all things are yours."
CHAPTER 4
God's message to Moses has been so clear that it cannot be mistaken. He has made no secret of the opposition of Pharaoh, but has declared positively that He would enable Israel to triumph over this and to gain greatly through the experience. But still apprehensive, Moses asks, "Suppose they will not believe me or listen to my voice?" (v.1). But God had told him they WOULD listen (ch.3:18). Why not believe Him'?
God compassionately responds, however, telling him to make use of what was in his hand, a rod, which he threw on the ground. Miraculously, it became a serpent of which Moses was afraid. Then God told him to take it up again by the tail (v.4). Immediately it became a rod. The serpent is typical of Satan, who has power that is dreaded by mankind. But where does he get his power? He is virtually only a rod in the hand of God. God uses him as He will. But God does give him freedom, up to a certain point, to act according to his own will, and he becomes a dangerous enemy to man. Still, God is in perfect control. As He desires He may turn the serpent into a rod as quickly as He turned the rod into a serpent. Therefore Moses should realize that however strong Satan's opposition may be, God was in sovereign control, and could put power into the hand of Moses to overcome all the power of Satan. How clear a witness that the God of his fathers had appeared to Moses (v.5)!
To corroborate this God gives a second sign, this time to affect only Moses personally. Obeying God's word to put his hand in his bosom, he found it totally covered with leprosy (v.6), then doing the same a second time, he found his hand fully restored (v.7). Leprosy is typical of sin, and in this way God was showing His ability to expose the sin of our own hearts by showing it in the works of our hands. But more miraculously still, God shows His healing power in a heart changed by faith in the Son of God. He has power over sin as well as over Satan.
If Israel would not believe the first sign, they ought to at least believe the second (v.8). But if they were still unbelieving, then Moses was to take water from the river and pour it on the ground, and God would turn it into blood (v.9). In water is life, but blood (outside of a body) is the sign of death. God had power also to turn Egypt's sources of refreshment into the corruption of death. Therefore the three great enemies of man, -- Satan, sin and death -- are seen to be subject to the great power of God, power God was graciously giving into the hand of His servant Moses.
In spite of the miraculous signs Moses was given, he tried hard to excuse himself from a task for which he did not feel himself qualified. He protested that he was not eloquent, but was slow of speech (v.10). This does not sound convincing in view of Acts 7:22, which tells us Moses "was mighty in words and deeds." God's answer to him was sharp and penetrating, "Who has made man's mouth? Or who makes the mute, the deaf, the seeing or the blind? Have not I, the Lord?" God had made Moses no excuse. He tells him peremptorily, "Now therefore go, and I will be with your mouth, and teach you what you shall say" (v.12). This was a clear, absolute command of God.
But though all of Moses' objections were answered, he still resisted. He simply does not want to obey, and pleads with the Lord to send someone else instead of him (v.13). In this he certainly went too far, and stirred the anger of the Lord against him. Could He excuse Moses? Not at all: Moses must go. Yet the Lord's compassion is again seen in His telling Moses that Aaron his brother was already on his way to meet Moses, and would be glad for their reunion (v.14). Aaron could speak well, and God would allow Moses to speak the words of God to Aaron, so that Aaron might repeat them to the people and to Pharaoh (vs.14-16). Aaron's mouth would be the instrument by which Moses would speak to the people, and Moses would be the instrument by which God would speak to Aaron. Moses must also take the rod by which to perform the signs God would order.
THE RETURN OF MOSES TO EGYPT
To clear the way with Jethro, Moses tells him simply that he desires to return to Egypt to contact his relatives there if they were still alive (v.18). He does not even mention God's appearing to him with the message that he was to deliver Israel from their bondage. Certainly it was wise for him to wait to find out what would transpire. Jethro was perfectly agreeable, and also he had further word from the Lord that all those who had wanted Moses put to death had by this time died themselves, so that the Lord had opened the way for him to return to Egypt (v.19).
He took his wife and sons, using a donkey for transportation, so that he evidently did not have a large amount of provisions for the long journey. However, the Lord again speaks to him in advance of his arrival in Egypt, telling him to do all the wonders before Pharaoh that God had given him to do, but that God would harden Pharaoh's heart in determination not to let the people go. This was a preparation Moses needed. In the face of Pharaoh's opposition, he was to insist that the Lord has declared, "Israel is My son, My firstborn. So I say to you, let My son go that he may serve Me. But if you refuse to let him go, I will kill your son, your firstborn" (vs.22-23).
However, at a place of lodging on the way an incident took place that may seem to us unusually strange. The Lord met Moses and sought to kill him. Of course, if the Lord intended to kill Moses He could have done it without any preliminaries. Also, it is clear that He had no intention of killing him, for He had already told Moses that he would deliver Israel from Egypt. However, it is implied that the sentence of death was against Moses because he had not carried out that sentence in his own household. Zipporah may have objected to the circumcision of her son, for she realized that this must be done so as to preserve Moses from death. God had told Moses, "Israel is My son," and Moses is to be reminded that God's son Israel too must learn the truth of circumcision -- the cutting off of the flesh -- which is typical of death itself. For is no proper relationship with God apart from death to the flesh.
Zipporah's task of performing circumcision on her son was evidently unpleasant, and she tells Moses he is a husband of blood to her. But it is never a pleasant task to press home upon our children's hearts and consciences the lesson of death to all that is of the flesh. We may shrink from the sight of blood being shed, but we must be reminded that "without shedding of blood there is no remission" (Heb.9:22). Only when Zipporah had circumcised her son did the Lord let Moses go.
The Lord was sovereignly, yet only gradually, marshaling His forces to implement the deliverance of Israel. He tells Aaron to go to the wilderness to meet Moses (v.27). Before this time, since Moses was only a little boy, they must have had almost no contact. Now Moses was 80 years of age, and Aaron 83. This was a long journey for Aaron, both to meet Moses at the mountain of God -- evidently Horeb -- and to return with him to Egypt.
The meeting of Moses and Aaron was most cordial, and Moses had time to inform Aaron, on their journey toward Egypt, of all God's words to him and of the signs commanded by the Lord (v.28). Thus they would be prepared together to speak to the people and to Pharaoh.
Arriving in Egypt, they gathered together all the elders of Israel, and Aaron spoke to them what Moses had dictated, and showed them the signs the Lord had told them to (vs.29-30). As God had told Moses, the people of Israel believed their message that the Lord was visiting His people and taking full account of their sufferings under the bondage of Egypt. They bowed their heads and worshiped. God had waited until such a time that Israel was ready to receive His messengers. It was He who opened the way.
Chapter 5
THE FIRST APPEAL TO PHARAOH AND THE RESULTS
(vs.1-23)
Moses and Aaron then gain an audience with Pharaoh, and simply tell him the message that the Lord God of Israel has for him, "Let My people go, that they may hold a feast to Me in the wilderness." But Pharaoh's response was both contemptuous and defiant: "Who is the Lord that I should obey His voice to let Israel go? I do not know the Lord, nor will I let Israel go." In spite of this decisive refusal, Moses and Aaron plead with Pharaoh, telling him that the God of the Hebrews had met with them, and it was He whom they represented in asking that Israel might go three days' journey into the desert, to sacrifice to Him. His Word was authoritative, and He could bring serious repercussions upon them if they did not go.
This only irritated Pharaoh, however, who told them they were hindering the Israelites from the work of slaving for Pharaoh, and told them to get back to their work. Not content with this, however, he commanded his servants to increase the labor put on the shoulders of the Israelites, requiring them to not only make brick, but to gather the straw to put into the bricks. They must not reduce the quota of bricks required, but gather the straw for them also (vs.8-11). There is a spiritual lesson here too. The world's building is like bricks of Nile mud with no straw, no cohesion. Now Israel is to be forced to supply the cohesion. What bondage it is to a child of God to have to labor for the unity of a world that rejects his Lord!
As well as this increasing their labor, it resulted in the Israelites being scattered throughout the land to find straw (v.12). This was a cunning way of destroying unity among Israelites and to keep them weak. The officers of the children of Israel appealed to Pharaoh because of the increased pressure on them making their work intolerable, and because they were beaten when they failed to produce as much as when they were given straw (vs.15-16). But Pharaoh was adamant, telling them they were idle and that for this reason they were talking about going to sacrifice to the Lord (v.17).
The wisdom of God was behind all this in a way that Israel was not prepared to understand. God would not deliver them until it came to a point that they felt the oppression so deeply as to cry out to God for deliverance, rather than to look at second causes. So it is for us today too. It is always man's way to look for someone to blame for the misery that his own sins have caused him. God has to therefore deepen such exercise in our hearts that we realize that it is only our pride that blames others for our sins, so that when deliverance comes, we are the more deeply thankful, and delivered from a state of complaining.
Feeling the situation to be intolerable, the officers of Israel were ready to blame Moses and Aaron for it as they came out from Pharaoh's presence, telling them it was they who made Israel abhorrent in the sight of Pharaoh, simply because they had given the Word of God to Pharaoh. They said "the Lord look on you and judge" (v.21). Did they expect the Lord to pass judgment on Moses and Aaron because they had obeyed the Lord? But this is only one of the tribulations a servant of the Lord is often called upon to bear. Thus they are in the middle, having to suffer both from Pharaoh and from Israel. But by such afflictions the Lord sees fit to educate His own, to develop spiritual strength.
Moses therefore could appeal only to the Lord (v.22), but not as pleading for help, rather in complaining and questioning as to why the Lord had brought further trouble to Israel, and why He had sent Moses. Did he not remember that God had forewarned him of Pharaoh's refusal to listen, and that Israel's sorrows would be increased before their deliverance? But he complains that since he had spoken to Pharaoh, God had not delivered the people, but that Pharaoh had only harmed them. Thus, though God had sought faithfully to prepare Moses for what would happen, Moses has not been prepared. How like our own perplexity when hard things happen that God has before warned us of in His Word!
GOD'S FURTHER PATIENT PREPARATION
(vs.1-13)
The impatience of Moses and of the children of Israel could not hasten God to act out of impatience. He accomplished matters in His own wise way. He tells Moses, however, that he will see what God would do to Pharaoh, for not only would Pharaoh grudgingly let Israel go, but would use his power to drive them out of his land.
Moses needs reassuring, and God speaks to him of what He had repeated before, "I am the Lord. I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but as Lord (Jehovah) I was not known to them." He is the same God who had proven faithful to the fathers of Israel, though they were not acquainted with the significance of His name "Lord" or "Jehovah." This is His name, not only in His great power and dignity, but in covenant relationship with His people, a God of goodness and compassion in dealing with the needs of Israel.
Connected with His name "Jehovah" therefore, He makes three assertions as to what He has done: (1) "I have also established My covenant;" (2) "I have also heard the groaning of the children of Israel;"(3) "I have remembered My covenant" (vs.3-5). This is followed by seven "I wills." Because He is Jehovah, He says, (1) "I will bring you out;" (2) "I will rescue you;" (3) "I will redeem you; " (4) "I will take you to Me;" (5) "I will be to you a God;"(6) "I will bring you in;"(7) "I will give it (the land) to you" (vs.6-8). He concludes this as He had begun, "I am the Lord."
When Moses brought this message to Israel, however, they were so burdened with anguish that they were not disposed to listen (v.12). Thus also, when one is brought down with a painful conviction of his own guilt before God, he may feel there is really no hope for him in spite of the gospel being told him.
But God was not defeated. He gives Moses and Aaron a charge both for the children of Israel and for Pharaoh as to Israel's being brought out of Egypt (v.13).
LEVI CHOSEN FOR PRIESTHOOD
(vs.14-30)
Intervening at this place is a partial genealogy of the first three sons of Jacob. Reuben and Simeon are dismissed with only one verse dealing with each (vs.14-15). For Reuben speaks of the strength of the flesh (Gen.49:3) which can have no place in the true service of God. Simeon stands for the cruelty and divisiveness of nature, which was shared by Levi also (Gen.49:5-7), but Levi's name (meaning joined) seems to imply that in him evil was exposed and judged, specially since he had three sons, reminding us of resurrection, which is the only true basis of the fulfilment of God's covenant. These sons were Gershon, Kohath and Merari.
The first son of Kohath was Aniram, who married Jochebed (vs.18-20), of whom Aaron and Moses were born. Others of the line of Levi are mentioned, then Aaron's wife and four sons (v.24), then his one grandson Phinehas also. The rest of the tribes of Israel are not considered here for God is focusing on the two chosen leaders of Israel, Moses and Aaron (vs.26-27). Verses 28-30 refer back to verses 10-12, 50 that the question of Moses there is answered in the beginning of Chapter 7
GOD'S ANSWER TO MOSES
(vs.1-7)
Though Moses had protested that he was of uncircumcised lips, God assured him that He was making Moses a god to Pharaoh, therefore that Pharaoh would not be able to totally ignore Moses. Aaron was to be Moses' prophet and would speak all that Moses communicated to him as the command of God, the only object being to demand that Pharaoh release the children of Israel. Again He tells Moses that He will harden Pharaoh's heart and will use Pharaoh's stubbornness as a cause of multiplying His signs and wonders in Egypt (v.3). There was no reason for Moses and Aaron to be discouraged by Pharaoh's refusals, for God was in perfect control of this. Egypt would only incur the greater judgment by their defiance, and would find by painful experience that God is absolutely Lord (v.5).
At this time (v.6) we are told that Moses and Aaron did as the Lord commanded them, and no mention is made of any further complaints on their part. Their age is told us, -- Moses 80 years and Aaron 83. We may wonder at their physical energy at that age, but even when Moses was 120 years "his eyes were not dim nor his natural vigor diminished" (Deut.34:7). It is Moses who wrote Psalm 90, which tells us "The days of our lives are seventy years; and if by reason of strength they are eighty years, yet their boast is only labor and sorrow, for it is soon cut off and we fly away" (v.10). But God made Moses himself a striking exception!
AARON'S ROD BECOMES A SERPENT
(vs.8-13)
The first sign with which Pharaoh was to be faced was that of Aaron's rod being thrown on the ground and turning into a serpent (vs.9-10). This is typical of God's using even Satan as a rod of His authority to accomplish His purposes in this way. It would tell Pharaoh that even his power (moved by Satan) was under the control of God. However, Pharaoh had seen apparent miracles wrought by magicians, and he brings such men in to imitate what Aaron had done. Using magic arts, they were able to have their rods turned to serpents when thrown down. In this way falsehood always resists the truth (2 Tim.3:8). But Aaron's rod swallowed up the rods of the magicians. Yet Pharaoh remained obdurate: he would not give in.
PLAGUE NO.1 -- WATERS TURNED TO BLOOD
(vs.14-25)
The first plague God sent was announced beforehand to Pharaoh. God told Moses that Pharaoh would go out in the morning to the river. Moses was told to stand there with the rod that had before become a serpent, and repeat God's message demanding that Pharaoh let Israel go. Then he announced to Pharaoh that he would strike the waters of the river that they might become blood (v.17), that the fish would die, the river would stink and the people would find it loathsome to try to drink of the river. The announcement evidently had no effect on Pharaoh, and the Lord commanded Moses to do just what he had warned (v.19). When he did this, the result was just as he had said (v.21).
The magicians used their enchantments to do the same thing. God had sent the trouble; and Satan shows he can bring trouble too, but he cannot take it away. Pharaoh regards the whole matter as if it was only a matter of magic, and with no apparent concern, went back into his house (v.23). Yet he ought to have realized that this was a most significant matter. The Nile was Egypt's god: they gave it the name "Osiris," which represented all that was good. Another god, "Typhon," represented all that was evil, and regarded as blood-red. All Egypt would recognize that to turn water to blood was to make evil triumph over good.
The Egyptians were thus given the work of digging wells in the vicinity of the river so as to find water to drink. This continued for seven days (v.25), evidently being relaxed at the end of this.
LAGUE NO.2 -- FROGS
(vs.1-15)
Again God gives the opportunity to Pharaoh to respond to His demand to let Israel go (v.1). But Moses was to accompany this with the warnings that, if Pharaoh refused, their land would be inundated with a plague of frogs which would not remain outside, but would come into their homes, into their bedrooms and beds, into their food and kitchen utensils (vs.2-3).
Since Pharaoh did not heed the warning, the Lord gave the order to Moses that Aaron was to stretch out his hand with his rod over the streams, rivers and ponds, with the result that frogs came up to cover the land of Egypt. The first plague taught the serious lesson of death, now the second signifies uncleanness (Rev.16:13-14). It is a picture of the far more revolting moral and spiritual pollution that infects all levels of society when the Word of God is refused. Unclean spirits take advantage of this refusal, and God allows them to work their evil designs, just as today every area of life is badly affected and corrupted by the uncleanness that people choose in preference to the Word of God. The magicians too could introduce such uncleanness, but could not reverse it. God had done this in discipline toward Egypt, to expose to them the actual condition of moral uncleanness that permeated their nation. The magicians did it to show off their magic skills, but they only increased the scourge, just as cunning impostors, trying to imitate spiritual power, only add their own uncleanness to the wickedness in the world. Pharaoh may have seen through this, for he did not appeal to the magicians to take the frogs away.
He did call for Moses and Aaron and asked them to entreat the Lord that the frogs should be taken away, and promised to let the Israelites go in return for this favor. Moses responded by asking Pharaoh to decide for him what time he should ask that the frogs should be banished (v.9). Pharaoh told him, "Tomorrow." (Perhaps he thought that God could not be expected to do it so quickly as "today"!) Moses let him know immediately that his prayer will be answered at the precise time so that Pharaoh may have the clear evidence that there is no other like the Lord God of Israel (v.10).
As it was declared, in answer to Moses' prayer, the Lord reduced the frogs to nothing. They died and were gathered in heaps so that their stench only remained, a reminder of the bad odor of Egypt's uncleanness. But when Pharaoh was relieved of this scourge, he only hardened his heart in determination to keep Israel in captivity (v.15).
PLAGUE NO.3 -- DUST TURNED TO LICE
(vs.16-19)
Aaron was told by Moses to stretch out his rod and strike the dust of the land, so that it might become lice throughout all the land of Egypt. The lice however did not remain on the ground, but in accordance with the character of dust, it settled on people and animals. This was a personal contamination that would be virtually intolerable. The magicians attempted to imitate this with their enchantments, but could not do so. They had to admit that "this is the finger of God" (v.19). They had before brought up frogs, but the frogs were already there to bring up. Now when dust was actually turned to lice, they recognize that this was bringing life from a lifeless source. They could not do this, even in the case of the lowest form of life. But in spite of this, Pharaoh blindly hardened his heart, as so many do today in spite of being faced with God's clear testimony to the gospel of His Son.
PLAGUE NO.4 -- FLIES
(vs.20-32)
On this occasion Moses is to again give warning to Pharaoh. He repeats God's previous command to let His people go, and warns that otherwise God will send swarms of flies to fill the houses of the Egyptians and to plague the people themselves, as well as covering the ground. The word "swarms" is evidently properly translated "a mixture ," indicating a mixture of small insects. In this case it is announced that the Israelites would be entirely free from the plague: only Egypt would suffer (vs.22-23).
The warning again meant nothing to Pharaoh, so the land was devastated by the swarms of insects. Then Pharaoh was worried enough to call Moses and Aaron, telling them they could go and sacrifice to God, but within Egypt (v.25). But Moses could not accept this. God's order was that they should go three days' journey before sacrificing. More than that, the Egyptians considered the sacrifice of sheep and oxen as an abomination, and would respond violently if done in Egypt (v.26). The world does not understand the true worship of the people of God, and it is not to be mixed with worldly principles. The three days' journey is typical of the fact that true Christian worship is on the ground of the death and resurrection of Christ.
Pharaoh agrees that he will let them go, but with some reservation, saying they should not go very far, and asking that they supplicate the Lord to take away this scourge. Moses was plainly skeptical of Pharaoh's sincerity, but told him nevertheless that he would pray for this release, which he did (vs.29-30). The answer was given immediately, but Pharaoh deceitfully returned to his state of stubborn resistance (vs.31-32).
PLAGUE NO.5 -- LIVESTOCK DISEASED
(vs.1-7)
Again the Lord requires Moses to repeat his demand to Pharaoh to let the people go. This time He warns that if Pharaoh refuses, He will send a very severe pestilence on all the livestock of Egypt, a disease that would issue in death, and that Israel would be immune from it. There is a pointed lesson in this that the selfish greed of man eventually destroys those things that are necessary to serve his interests. For instance, men resort to strikes, civil rights riots, etc. in demanding what they call their own rights, but they always become the losers.
Verse 6 tells us that "all the livestock of Egypt died." Yet verse 19 indicates there were cattle in Egypt at the time of the seventh plague. The answer may be that the word "all" in verse 6 is not intended to be absolute, but used in general sense, or else other livestock could have been brought in after the fifth plague. Pharaoh sent an inquiry to find that none of the livestock of the Israelites were affected, but in spite of this he hardened his heart against the Lord.
PLAGUE NO.6 -- BOILS
(vs.8-12)
In this case there was no previous warning. The Lord told Moses to take ashes from a furnace in his hands and in the sight of Pharaoh to scatter them toward the heavens, evidently tossing them upward so that the wind would disperse them every direction. As he did this, the ashes became out a fine dust, bringing with it such infection as to inflict boils on people and animals.
The magicians made no attempt to imitate this miracle because they were themselves stricken with boils, and likely were not anxious to have more of them! This plague is typical of the personal moral corruption that results from resistance to the truth of the Word of God. But even this did not persuade Pharaoh to repent of his state of stubbornness in refusing God's Word to let His people go.
PLAGUE NO.7 -- HAIL
(vs.13-35)
Once again the Lord commanded Moses to repeat the same message to Pharaoh (v.13), adding that He will continue to send plagues on Pharaoh, on his servants and on his people, until at last Pharaoh would be cut off from the earth (vs.13-15). More than this, Pharaoh is told that God Himself had raised Pharaoh up for the purpose of displaying in Pharaoh the superior power of God, and that through all this history God's name would be declared through the entire earth (v.16). For matters like this would certainly be reported worldwide.
Since Pharaoh continued to exalt himself against God's people, and therefore against God Himself, he is told that the next day God would sent an extremely heavy hail such as Egypt had never before experienced (v.18). But he is graciously warned that animals left outside would be killed. Some among Pharaoh's servants feared the Word of the Lord and heeded the warning, and of course their animals were safe, but others had no respect for God's Word and suffered the consequences. (vs.20-21).
When Moses acted on God's Word, stretching forth his hand toward heaven, the hail was accompanied by thunder and lightning, the fire running along on the ground, an infliction that affected the land of Egypt more severely than anything previously known, damaging all vegetation and breaking trees as well as killing livestock and people who remained outside. Again the land of Goshen was spared, so that Israel did not suffer at all from the hail.
This awesome affliction was so alarming to Pharaoh that he called for Moses and Aaron (v.27), telling them, "I have sinned this time," and admitting that the Lord is righteous and he and his people wicked. He need not have said this at all, though it was true, but he should certainly have meant it when he promised to let Israel go if the plague were stopped (v.28).
On the basis of his promise, however, Moses agreed to ask the Lord to remove the plague, and it would cease immediately Moses left the city, giving witness to the fact that the earth is the Lord's (v.29). Yet Moses adds that he knew that Pharaoh and his servants would continue to prove rebellious (v.30). It is added here that only the early crops (flax and barley) were ruined, not the later crops (wheat and spelt).
As Moses had said, the Lord gave respite from the hail, and again Pharaoh fulfilled Moses prediction by hardening his heart in refusing to let Israel go.
PLAGUE NO.8 -- LOCUSTS
(vs.1-20)
Again the Lord reminds Moses that He Himself had hardened Pharaoh's heart and the hearts of his servants in order that He might publicly show His signs before them, as well as that God's great works of power might have very real effect on Israel's present generation and on generations to come, that they might realize that it was indeed the living Lord of glory who was dealing with them (vs.1-2).
Moses and Aaron again stand before Pharaoh to repeat God's demand that he should humble himself before the Lord and let Israel go. They leave him with the warning that if he still refuses, God would bring a tremendous swarm of locusts into the land of Egypt such as would cover the face of the earth, and that they would consume every green thing that was left in Egypt. They would also fill the houses, causing distress such as had never been known (vs.3-6).
The warning was alarming enough to Pharaoh's servants that they themselves appealed to Pharaoh that he would let Israel go rather than continue to suffer from God's severe inflictions (v.7). They asked him if he does not know yet that Egypt is destroyed. Therefore Pharaoh had Moses and Aaron brought back, telling them that Israel may go, but with definite reservations. Who are those who would go? Moses answered, "We will go with our young and our old; with our sons and with our daughters, with our flocks and our herds we will go, for we must hold a feast to the Lord" (v.7). There is to be no compromise. The believer is to be for the Lord, his household is also for the Lord, and all that he possesses. Let every child of God have the same purpose of heart in this as did Moses.
But Pharaoh would not accede to this. He tried to intimidate Moses by warning him that if they all left they would run into serious trouble, and sarcastically implying that they could not depend on any real help from the Lord being with them (v.10). He would give permission only for the men to go, knowing that they would soon return when they did not have their families with them. So Moses and Aaron were driven out from Pharaoh's presence (v.11). Such is the obdurate pride of an ungodly man of the world, influenced by Satan!
At the command of the Lord Moses stretched out the rod in his hand over the land of Egypt, and the east wind blew that day and night, bringing with it a tremendous swarm of locusts such as had never been before, and of which we are told there would never again be such a scourge (v.14). All the land of Egypt suffered from this, with all their green vegetation completely eaten up (v.15).
The shock to Pharaoh was so great that he called hastily for Moses and Aaron, telling them again that he had sinned against the Lord and against Israel, pleading that they might forgive his sin this one time and pray to the Lord to take away this frightful infliction.
Through the intercession of Moses God again gave relief to Egypt, sending an exceptionally strong west wind that carried all the locusts with it to drown them in the Red Sea (v.19). However, in His sovereign government God hardened Pharaoh's heart so that he still refused to allow Israel to leave.
PLAGUE NO.9 -- DARKNESS
(vs.21-29)
The ninth plague was not announced beforehand. The Lord simply tells Moses to stretch out his hand toward heaven, and a thick darkness falls over all the land of Egypt, continuing for three days, a "darkness which may be felt." It is symbolical of the spiritual darkness that unbelief prefers (John 3:19), but which men find not so pleasant when darkness is never relieved by the slightest ray of light. They deliberately choose darkness rather than light, and later find it is not what they thought it to be. The Israelites were not affected, however. At least they had light in their homes, while the Egyptians were totally confined in darkness. Of course this was miraculous, but Christians today have spiritual light while all around the world is in pathetic darkness.
Again Pharaoh called for Moses with another compromising offer. He will allow even their little children to leave with Israel, but on condition they leave their flocks and herds. Such temptations also come to us through the sinful desires of our own hearts, but we must remember that our possessions too belong to the Lord and are to be used only for Him. Moses refuses any such compromise. Sacrifices to God must be made of the animals they possessed. He insists, "Not a hoof shall be left behind" (vs.25-26).
Refusing to submit to God, Pharaoh on this occasions allows his temper to flare in bitter anger against Moses. He tells Moses to get out of his presence and not to again even see Pharaoh's face, threatening him that if he does see his face he will die. Moses answers him however with words of solemn portent, "You have spoken well, I will never see your face again!" (v.29). But it was not Moses who died: it was Pharaoh! -- a victim of his own folly.
It must be observed that Chapter 10:28-29, so that Chapter 11:1 to the middle of Chapter 11:8 took place before Chapter 10:28-29.
THE WARNING AS TO PLAGUE NO.10
(vs.1-8)
This was given before Pharaoh gave his final threat to Moses. Verses 1-3 form a parenthesis, and verse 1 should read, "And the Lord HAD said to Moses" (Numerical Bible). These three verses then deal with the Lord's words to Moses before He assures Moses that He will bring only one more plague on Egypt, then Pharaoh would not only let them go, but would drive them out. In view of this Moses was told to advise the Israelites to ask (no borrow) from the neighboring Egyptians jewels of silver and of gold. There is no doubt that Israel had fully earned this by their long service of slavery; and the Lord disposed the hearts of the Egyptians to willingly respond to the Jews' request. Added to this, the Lord had made Moses to be highly respected among Pharaoh's servants and the people generally (v.3).
From verse 4 to 8 Moses gives Pharaoh his final warning, as directly from the Lord's lips. God had spoken, saying that at about midnight He would intervene in the midst of Egypt's family life, and all the firstborn in the land of Egypt would die, the firstborn of Pharaoh included, together with the firstborn of the lowest of the people, and also the firstborn of beasts. Why the firstborn? Because they are those who ought to be devoted to the Lord, since He is the Creator and the best is rightly His (Ex.13:1-2). but Egypt had persistently rejected God's claims as regards Israel, whom He called His "firstborn" (Ex.4:22-23). Now it was true that Pharaoh's firstborn would be taken from him.
There would be a great cry of anguish throughout all the land of Egypt, such as had never before been heard there, nor would ever follow (v.6). As to Israel, however, they would be unaffected. Not even a dog would move its tongue. For it is well known that when even one death takes place, dogs will howl, so that Egypt would be full of howling Gods.
Moses further tells Pharaoh that when the plague of the death of the firstborn took place, all Pharaoh's servants would come to Moses, humbling themselves to urge him and all Israel to leave the land (v.8). After the many plagues God had sent, showing clearly that His Word was always carried out, it would seem that so dreadful a warning would surely have made Pharaoh stop and seriously consider the danger to both Egypt and to himself. But it was evidently at this point that Pharaoh told Moses, in the words of Chapter 10:28, to get out of his presence and never to see Pharaoh's face again, adding the threat of death to Moses if this did occur.
At this time Moses told Pharaoh he had spoken well: Moses would not see his face again (ch.10:20). Pharaoh was bitterly angry, but Moses "went out from Pharaoh in great anger" (v.8). This is the occasion of which Hebrews 11:27 speaks, "By faith he forsook Egypt, not fearing the wrath of the king." Moses had sought the willing cooperation of Egypt, which was now fully refused. He will no longer labor with them, but will give them up to their chosen destruction.
Again, in verse 9, the Lord gives to Moses the encouragement that, behind the defiant stubbornness of Pharaoh, God Himself was working in order that His wonders should be multiplied in Egypt. Then verse 10 summarizes the results of all the former plagues, in telling us that the Lord hardened Pharaoh's heart in determination not to let Israel go. But this is the last time this is said!
THE PASSOVER FEAST
(vs.1-28)
The time finally arrives for the Lord to accomplish a work of amazing power in Egypt in the deliverance of a nation numbering over two million, from the bondage of Egypt. Speaking to Moses and Aaron, the Lord tells them that this month was to be to Israel the beginning of months, the first month of their year. A new beginning was to take place at this time, a beginning based on the value of the blood of the lamb of sacrifice (v.2). Clearly this is typical of the new beginning for any person today who recognizes the value of the blood of Christ as cleansing him from his sins. In receiving Christ he becomes "a new creation," with old things passing away and all things becoming new (2 Cor.5:17).
On the tenth day of the month every man was to take a lamb, at least a lamb for a house. Yet if the house was too small to use the meat of a lamb, then it might be shared with a neighboring house (vs.2-3). Notice in this three matters of spiritual importance, first, every individual requires the lamb; secondly, every house requires the lamb; and thirdly, the lamb is large enough for others to share. Though many lambs would be sacrificed that night in Israel, yet scripture does not use the plural, "lambs," but only the singular, "the lamb" or "your lamb" (vs.4-5). For the lamb preeminently speaks of Christ.
The lamb must be, first, "without blemish", that is, the sacrifice must be pure enough to atone for sins. Only the Lord Jesus is pure enough to bear the sins of those exposed to the judgment of God. Secondly, it must be a male, the stronger of the sexes. The sacrifice must be strong enough. It is impossible that one mere creature, even if he had not sinned, could atone for the sins of countless numbers. But Christ is the eternal Son of God, in person infinite. Therefore He is strong enough to be a perfect sacrifice of God, willing to take the sinner's place in bearing the judgment of God. Who else but the Lord Jesus is filled with such love?
The lamb was to be kept for four days before being sacrificed (v.6). The four days speak of testing. Thus, the life of the Lord Jesus on earth was a time of proving Him perfectly qualified to be the acceptable sacrifice. The whole assembly was to kill the lamb in the evening. This reminds us that all believers are responsible for the death of Christ, for it was our sins that caused Him His suffering and death. Blood from the lamb was to be put on the two side posts of their doors and on the cross bar above the doors, on the outside (v.7). Inside they were told to eat of the flesh of the lamb roasted with fire, together with unleavened bread and bitter herbs (v.8). "Roasted with fire" speaks of the Lord Jesus being exposed to the direct heat of the unmitigated judgment of God in bearing our sins. The lamb was killed before it was roasted, but the Lord Jesus was roasted with the dreadful judgment of God BEFORE He died. Leaven is typical of sin, therefore the unleavened bread pictures sin being fully judged and put away by the cross. "Bitter herbs" indicate the response of our hearts in recognizing that it was our own sins for which He was sacrificed. Therefore the roasting speaks of CHRIST JUDGED for us; the unleavened bread, of SIN JUDGED; and the bitter herbs, of SELF JUDGED. How well for us to meditate on these in contemplating the cross of Christ!
Verse 9 emphasizes the lamb was not to be boiled, but roasted with fire; and they were to eat even "its head, with its legs and its entrails." These three are mentioned also because of their spiritual significance. The head speaks of intelligence, and reminds us concerning the Lord Jesus that He "knew no sin" (2 Cor.5:21). The legs speak of His walk, of which we are told, He "committed no sin" (1 Peter 2:22). The entrails symbolize His inward motives, and of this 1 John 3:5 tells us, "in him there is no sin." Thus, the eating of the head, legs and entrails implies our assimilating into our hearts these three vital truths concerning our Lord. How much indeed they should mean to us!
Nothing of the lamb was to remain until the morning. There were to be no "left overs." If they could not eat it all, they were to burn the remainder with fire (v.10). God is glad to give us all that we can digest of Christ, but if any remains it must be offered by fire to God. If we do not appropriate everything concerning Christ, God does.
Now three points are added as regards the attitude with which Israel was to eat the passover (v.11): (1) with their loins girded, (2) with their sandals on, and (3) with a staff in their hand. They must be fully prepared for a journey. Just so for believers today. Immediately we have been redeemed by the blood of Christ and are privileged to feed upon Him, we find ourselves to be no longer "of this world:" We are leaving it in order to journey to a better land, that is a heavenly one. Our citizenship is now in heaven, so that we have renounced any mere earthly citizenship.
1st Peter tells us, "Gird up the loins of your mind." Israelites with long robes must gird them up in order to have no loose ends trailing to hinder their walk. For us this speaks of having an untrammeled mind. Sandals were for protection against thorns, thistle, sharp rocks, etc., for the pain of sensitive feelings. The staff was for support. In ourselves there is not sufficient strength for the path: we need the support of the grace of God.
Now God announces that He (not an angel) would pass through the land that night (v.12), striking dead all the firstborn in Egypt, both of people and animals, executing solemn judgment on all the idols of Egypt, for they would find their idols helpless to protect them.
However, there was to be one mark of distinction between Israel and Egypt in order that Israel would be protected. For if God judges, His judgment must be absolutely impartial. Israelites were sinners, just as were the Egyptians, and deserved judgment for their sins. But if the blood of the lamb was on their door posts and lintels, this symbolized the fact that the judgment of death had already taken place, so that God said, "When I see the blood, I will pass over you" (v.13). Just so, the believer in the Lord Jesus is already sheltered by the blood of Christ shed on Calvary's cross. His sin has been judged already and his sins forgiven by virtue of that blood.
THE FEAST OF UNLEAVENED BREAD INSTITUTED
(vs.14-28)
This day was to be memorialized forever in Israel (v.14) by a yearly feast. The importance of it is emphasized by various designations: (1) "the Lord's passover" (v.11); (2) "a memorial" (v.14); (3) "a feast" (v.14); (4) "an ordinance" (v.24); (5) "a service" (v.25); and (6) "the sacrifice" (v.27).
The feast was to continue for seven days. During that time there was to be no leaven eaten (v.15). Typically this implies the thorough judgment of sin in the attitude of the people. Any infraction of this called for the death penalty. The first day and the last day were to be marked by "holy convocations," the people assembled together to give glory to the God of Israel. No work must be done except what was necessary in preparing the feast (v.16).
It is significant that God gave full instructions as regards this Feast of Unleavened Bread on the day when the Passover was to be killed. If this were merely man's celebration, he would institute it after the occasion of the celebration had taken place. From that day onwards the Passover feast remained a testimony to the reality of Israel's deliverance from Egypt (v.17). The precise time of this declared in verse 18, from the 14th day to the 21st day of the first month. Again it is insisted that at that time leaven (or yeast) was not to be found in their houses, for the eating of leaven would incur the death penalty.
Moses then gave instructions (no doubt four days before the passover) to the elders of Israel to oversee the picking out of lambs on the part of every family, to have the lamb killed, and to take a bunch of hyssop, dip it in the blood of the lamb and strike it on the lintel and the two side posts of their doors. This being done, no one was to leave the house that night (v.22).
Moses now tells Israel; what was to take place. The Lord would pass through the land to bring judgment on the Egyptians, and pass over those houses where blood was on the lintel and door posts, and the destroyer (death) would not be allowed to touch them(v.23). He tells them at the same time that they are to observe the Passover as an ordinance "forever." When they came to their land and their children enquired why they kept such a feast, they were to fully inform them of this history of God's judging the Egyptians and passing over the houses of the Israelites because of the blood of the passover lamb. The children were not to forget that momentous event, just as children today should be constantly reminded of the great sacrifice of the Lord Jesus.
On hearing this the children of Israel believed, and bowed their heads in worship, then did as God has commanded as to the lamb.
PLAGUE NO.10 -- DEATH OF EGYPT'S FIRSTBORN
(vs..29-30)
At midnight the dreadful judgment of God fell as He had warned (v.29). In Egypt there was not a house where there was not at least one dead. Every firstborn in Egypt was taken, except of course those in houses were the blood was sprinkled. Evidently the Egyptians were not sleeping soundly that night, for they and Pharaoh and his servants rose up in the night in terrible alarm. Likely they had been fearful of what would happen, though they had refused Moses' warning. The bitter agony of the land must have been indescribable.
ISRAEL EXPELLED FROM EGYPT
(vs..31-42)
Pharaoh called for Moses and Aaron. No doubt he did not actually see them (ch10:29), but gave them the urgent message that Israel was to get out of Egypt. This was not only permission given, but a command that would allow no delay. Their flocks and herds were to be included, as Moses had demanded. This tenth plague was enough to shock Pharaoh into action with the fear that something worse could happen. But he curiously adds, "ands bless me also." Yet he does not include the people of Egypt in this request.
There was no difficulty now for Israel in preparing to leave, for the Egyptians joined in urging them to go immediately. They "took their dough before it was leavened" (v.34). Evidently they intended to leaven it in spite of God's command that leaven was to be put away. Sometimes God in grace sovereignly stops us from our disobedient purposes
The Israelites had already done what the Lord commanded in asking from the Egyptians articles of silver and gold and of clothing. The Lord Himself had disposed the Egyptians to willingly give them these things. It was not "borrowing," but asking, for Israel was entitled to this for their long years of service to the Egyptians. Thus they did not by any means go out empty.
The sight of six hundred thousand men besides women and children springing into action to leave the country must have been astounding! there has been nothing else in all history resembling this. The responsibility for leading this company of over two million rested squarely on the shoulders of Moses. Did he feel himself capable for this? Not at all: he felt himself helpless, but he knew that God's power was sufficient, and God had spoken clearly: He would deliver Israel.
The journey from Rameses to Succoth, a little over 30 miles. Perhaps in starting out on the journey they were fresh and vigorous enough to do this in one day, though it may be doubtful for a crowd that large. "A mixed multitude" went with them, evidently those not actually Israelites, but possibly Egyptians who had married Israelites or in some other way were identified with them.
They apparently stopped long enough at Succoth to bake unleavened cakes of the dough that was previously prepared (v.39). Also at this time it seems the Lord gave Moses and Aaron instructions as to the ordinance of the Passover (vs.43-49) and concerning the sanctifying of all the firstborn to the Lord (ch.13:1-16)
The length of time that Israel dwelt in the land of Egypt is now recorded as 430 years (vs.40-41). Of course this embraced a number of generations, but Israel's dispersion among the Gentiles since their rejection of Christ has continued now for almost 2000 years! Yet God will bring them back in His appointed time.
The announcement was made at the time that the night of the Passover was to be particularly observed by all the children of Israel throughout their generations But since Israel has been scattered from their land after rejecting Christ, the temple being destroyed, the Passover can no longer be kept in God's appointed way. It lacks the shedding of the blood of the lamb, which was the very heart of the matter. But from God's sovereign point of view, this is of great value, for it tells us that the one sacrifice of Christ is the sufficient answer to all that the Passover signified. "Christ our Passover was sacrificed for us" (1 Cor.5:7).
THE ORDINANCE OF THE PASSOVER
(vs.43-51)
Before Israel journeyed further, while the facts of the Passover were still fresh in the minds of the people, the Lord lays down to Moses and Aaron the essential regulations concerning the Feast of the Passover. This being immediately done emphasizes its importance. These regulations have a distinct bearing on the New Testament observance of the Lord's supper, which the Lord introduced when He celebrated His last Passover with His disciples. In Luke 22:14-18 they kept the Passover, but He set the Passover aside in verse 18, intimating that He would have no joy (eating the fruit of the vine) in Israel until the kingdom of God should come. Then He introduced the Lord's supper in verses 19-20. The Passover had been the prime observance of Israel in anticipation of the sacrifice of Christ. Now the Lord's supper is the prime observance in remembrance of Him and His sacrifice.
The first regulation given is that no stranger should eat of the Passover. A stranger is one not known. The New Testament tells us "Do not lay hands on anyone hastily, nor share in other people's sins: keep yourself pure" (1 Tim.5:22). To lay hands on one is to express fellowship with him. If we do not know the person, we must be careful not to do this until we know him. On the other hand, if one comes with a letter of commendation from another assembly with whom we express fellowship, there is no difficulty.
A servant who had been bought for money, after being circumcised, was allowed to eat the Passover. But a hired servant was not permitted. The most important lesson here is that which applies today spiritually. The hired servant serves for wages, so that he is a picture of one who professes to keep the law as a basis of his relationship with God. He is therefore one who is not saved by the grace of God. On the other hand, the slave has been bought for money: he therefore belongs to his master, and is a picture of a believer who is owned by the Lord Jesus. Yet he was to be circumcised before eating the Passover. Philippians 3:3 explains what circumcision means for us:
"We are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." A true worship worships God by the Spirit and rejoices in Christ Jesus, but the negative side of this is deeply important too, for it is this to which circumcision particularly applies. Circumcision is the cutting off of the flesh, so that the flesh is given no place. One who shows a self-confident attitude is not in any condition to partake of the Lord's supper. Some say they have "a right" to do so, but no! This is rather a privilege for those who realize they have no rights, for all their confidence is in the living God.
A foreigner or sojourner (one not of Israel, therefore typically not of the church of God) was banned from eating the Passover, Just as was the hired servant (v.45). The foreigner speaks simply of an unbeliever, the hired servant, of one under law, and both are alike in God's sight.
The Passover was to be eaten "in one house." This is typical of the house of God today. God sees His house as one: therefore independency has no place. This reminds us of 1 Corinthians 10:16-17: "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many, are one bread and one body; for we all partake of that one bread." In breaking bread, we express fellowship with the entire body of Christ, the Church, though it is clear we cannot actually break bread with all the members of that body, and there are various reasons for this. Also, in breaking bread, we must never ignore the order of the house of God.
"Nor shall you break one of its bones" (v.46). The bones are the framework of the body. There must be no violation of the lamb of sacrifice. This speaks of the basic character of the Lord Jesus. If one dares to deny His deity, this is virtually breaking a bone of the lamb, and this is true also if one denies His absolute sinless Manhood or denies that His is the Son of God from eternity. People who are guilty of denials such as this, must be totally excluded from the Lord's supper, for the Lord's supper is intended to be an occasion of honoring the Lord Jesus, and it is a gross dishonor to Him if one should hold false doctrine concerning His blessed person and work.
"All the congregation of Israel shall keep it" (v.47). This observance was to express the unity of the nation Israel. Ideally, it was a feast for all, though Numbers 9:9 shows that there were exceptions in cases of those in a journey or those who were defiled by contact with a dead body, and who could not therefore eat the Passover until they were cleansed from this defilement. Similarly, today one whose associations are defiling is not to be allowed to break bread until he is free from such associations.
A stranger is again mentioned in verse 48, but one who comes to dwell among the Israelites. Thus he would no longer be unknown, and when circumcised he would be permitted to keep the Passover. This would take time, of course, with proper care to see that the honor of the Lord was maintained. Certainly there must be no less care exercised in the assembly of God, as regards receiving to the breaking of bread, for it is the Lord's supper, and His honor must be paramount.
Finally, verse 49 insists that there was to be no "double standard:" whether one was a native or a stranger coming in, the same principles and the same care must be applied. This is as fully true in reception to the Lord's supper today.
While this completes "the ordinance of the Passover," we must in chapter 13 observe also the facts as to the prohibition of leaven for the seven days, and the spiritual significance of this is vitally important too. Meanwhile we are told in verse 50 that all the children of Israel were obedient to the instructions given by; Moses. Then verse 51 emphasizes that on the very day of the Passover the Lord brought Israel out from under the bondage of Egypt, by His wisdom ordering this project for all the hosts of the nation. This could not have been done by human arrangement or energy.
GOD'S CLAIMS ON THE FIRSTBORN
(vs.1-2)
Rather than God's allowing the people to rush to get out of the borders of Egypt, He calmly insists first on His own claims over Israel. Only in verse 20 of this chapter do we see them leaving Succoth. The Lord calls upon Moses to "sanctify" or "set apart" all the firstborn of Israel and all the firstborn of their domestic animals. It was of course the firstborn who had been preserved by virtue of the blood of the lamb. God claimed these, for even by creation He has rights as regards the first, and this is all the more emphasized by redemption.
THE FEAST OF UNLEAVENED BREAD
(vs.3-10)
When Moses speaks to the people, he introduces the subject of the setting apart of the firstborn by first giving instructions as to the feast of unleavened bread. Israel was to remember this day in which they were redeemed from the bondage of Egypt by the power of the hand of God. Then he first of all strongly forbids them to eat leaven (or yeast) during the seven days of the feast (v.3). This seven days is symbolical of our complete Christian life. For leaven is corrupting, a little of it leavening the whole lump (Gal.5:9), so that it symbolizes sin. In the sacrifice of Christ (Typified by the Passover) sin has been fully judged, and we today are to recognize this by honestly judging any sin in our own lives, keeping the feast "not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth" (1 Cor.5:7-8). This keeping the feast refers to our whole life, but has special significance in regard to the Lord's supper.
On this day they were going out in the month Abib (v.4), and when eventually the Lord would bring them into the land He had promised, they were to keep this service of the Passover in the same month every year. In verses 6 and 7 it is doubly insisted again that leaven must be excluded from their homes during the seven days of the Passover observance. On the seventh day there was to be a feast to the Lord. This is written for our admonition. On the negative side, sin is to be excluded; on the positive side, the Lord is to be honored.
This was also to be passed on from generation to generation, the children being well informed of the power and grace of God in bringing Israel out of Egypt's bondage (v.8), just as children of believers today should be taught diligently of the grace and power of God in the sacrifice of the Lord Jesus, by which we have been delivered from all the bondage of the enemy.
The feast of unleavened bread was to be a sign to them also (v.9), which would (1) affect their hands, that is, it would have an influence over their thoughts; and (2) would be a memorial between their eyes, influencing all their thoughts. (3) that the Lord's law should be in their mouth, all this is also when we rightly regard the sacrifice of the Lord Jesus! For in this we see the strength of the hand of God. For this reason we too are to keep a feast of remembrance to the Lord at its proper time (v.10).
THE FIRSTBORN SET APART
(vs.11-16)
Not only, as in verse 1 and 3, were the firstborn in Israel to be set apart at the time of Israel's liberation from Egypt, but when the Lord brought them into Canaan the same sanctification was required. Animals are mentioned first; every firstborn male was to be the Lord's. The clean animals would be offered in sacrifice to Him but not so the unclean animals. They could be redeemed by the sacrifice of a clean animal.
A donkey is specifically mentioned in verse 13. It could be redeemed by the sacrifice of a lamb, but if its owner would not redeem it, he must break its neck. What a striking picture of the need of man's redemption! For man is unclean by reason of sin, and is likened to the colt of a wild donkey in Job 11:12. If he is not redeemed, then his neck (speaking of his stubborn resistance) must be broken. Therefore in this same verse (13) it is insisted, "All the firstborn of man among your sons you shall redeem."
Again (v.14-15) it is to be impressed upon the people that their children are to be informed fully of the strength of the Lord's hand in delivering Israel out of Egypt, and that in this deliverance the firstborn in Egypt had been killed, both of men and animals. "Therefore I sacrifice to the Lord all males that open the womb, but all the firstborn of my sons I redeem." They were not merely to tell their sons about God's deliverance, but in the constant observance of sacrifice to impress upon them the reality and importance of this deliverance.
This redemption of the firstborn was to be a sign, first, upon their hand, that is, having an effect upon the works of their hands; and secondly, as frontlets between their eyes, that is, always kept before their minds. Thus too, our redemption by the sacrifice of Christ is to always affect the way we act and the way we think.
GOD'S SOVEREIGN LEADING OF ISRAEL
(vs.17-22)
When God begins a work He will finish it. This was true for Israel, as it is in the case of every person who is born anew. He would not leave Israel to their own resources as to finding their way to the land of Canaan. He will always lead in the right way. Naturally Israel might have taken the shortest and easiest route to Canaan, but God knew that they would have to encounter enemies, and if seeing war too soon, they might only think of retreating to Egypt (v.17). Just as with Israel, there is another type of enemy we must face before we face the enmity of the world's opposition. Israel must face this enemy at the Red Sea, that is, the enmity of sin in their own hearts. Therefore God led them directly to the banks of the Red Sea, where they would never have gone if He had left them to their own wisdom. Also, with God leading their ranks were kept in order (v.18).
The bones of Joseph were also taken with them, as he had long before commanded. As a sufferer before reigning, he was a type of Christ, and the reminder of Joseph and his history was to remain with Israel for all their wilderness journey. The significance of this for this for us is explained in 2 Corinthians 4:10: "Always carrying about in the body the dying of the Lord Jesus, that the life also of Jesus might be manifested in our mortal flesh."
Leaving Succoth, They are led by a supernatural manifestation of God's presence, a pillar during the day and a pillar of fire by night. They would not see beyond the cloud nor beyond the pillar of fire, but they were simply called upon to follow. Thus faith is to realize that we do not need to know what may await us even at the end of a day, but to simply follow the evident leading of the Lord at the present time. He will take care of all that may be future. How good if we remain at peace in the confidence of His leading us rightly. Both of these pillars ought to have filled the people with joy in knowing God's perfect care for them.
THE OBSTACLE OF THE RED SEA
(vs.1-2)
By the Word of the Lord Israel was brought now to a spot from which there was no natural way of escape. The Red Sea was before them, three mountains surrounded them except to their rearward. But they could not go back, for God informed them that Pharaoh was having his heart hardened by God so as to pursue them (v.4).
He tells Moses to command the children of Israel to encamp before Pihahiroth. This means "the mouth of wrath kinglings" (v.2). They are not simply to avoid the anger of the enemy: they are to face it. The enemy of our souls wants to put us in fear. If we are afraid, it is no use pretending not to be. How much better to take to heart the words of Psalm 56:3, "When I am afraid I will put my trust in Thee" (NASB).
A second mountain is Migdol, which means "tower." The towers of Egypt, standing out above the common level, are symbolical of the pride of man. This is another enemy within our own hearts that God makes us face. If we think we can do something to save ourselves, this is pride that must be brought down.
Baal-Zephon is the third mountain. It means "Lord of the north." The north tells us of the cold winds of unbelief, which is determined to take the place of lordship, thus undermining the authority of God. These three evils, fear, pride and unbelief are enemies within our hearts. We must face them as enemies if we are to gain victory whatever.
The fear, pride and unbelief of the human heart are enemies that are most imposing, but the Red Sea was an enemy totally impossible for Israel to conquer. The sea speaks of death, called "the last enemy that will be destroyed" (1 Cor.15:26). We must face the fact that all are under sentence of death because all have sinned (Rom.5:12). People try to avoid even thinking of the possibility of their own death, but as God made Israel face the Red Sea, so He faces mankind with the stark reality of death. How much better to face it before it suddenly overtakes us, so that when it comes, its sting will not affect us at all.
God knew that Pharaoh would say that Israel had been overtaken by confusion and were "shut in" by the wilderness (v.3). It is true they were shut in, but it was God who had shut them in. Pharaoh seems to have reduced himself to a state of inability to reason sensibly, for after having been so devastated as to demand Israel's expulsion, his mind was changed to consider it a mistake to let them go. Yet God was behind this hardening of Pharaoh's heart, in order to display His own superior power.
Pharaoh mustered an imposing army with which he intended to recapture Israel to bring them back into bondage. Sin, the bitter enemy of our souls, is determined to hinder our being liberated to serve the living God, and the world is sin's army that seems too formidable for us to oppose. Just as Israel had no organized army, so we have in ourselves no protection against the horrible power of sin. Such protection can come only from the living God. He had brought Israel out of Egypt, and He would not fail them.
However, God does not act until Israel sees the Egyptians marching after them. He will put them through the deep distress they need in order to learn His faithfulness. In seeing the Egyptians they were very afraid (v.10). This reminds us of Pihahiroth and its lesson of fear (v.2). They also complained against Moses, telling him that he had brought them out of Egypt only to die in the wilderness. Here was the pride that inferred they were wiser than God if only they had chosen their own way, just as Migdol teaches its lesson of pride (v.2). Coupled with this is their unbelief (Baal-zephon--v.2) that suggests it would be better to die in the wilderness, the only alternative their doubting hearts could conceive.
Finally Moses speaks (v.13). The man of God has words totally in contrast to theirs. "Do not be afraid." This takes care of their fear. "Stand still." What a message to bring down the pride or man! For pride has confidence in its own doings, even if those doings are nothing but complaints! There was nothing they could do: then let them be sensible and "stand still." Thirdly, "see the salvation of the Lord which He will accomplish for you today." When we see the salvation of God, how this melts away our unbelief! Israel is assured they will not see the Egyptians again forever.
Israel had "cried out to the Lord," but in unbelief. Moses had done so too (v.15), but with true confidence in God's answer. The Lord then tells him to lift up his rod, stretch his hand over the sea and divide it, assuring him that Israel would pass through the sea on dry ground. Then God would harden the hearts of the Egyptians, so that in haughty self-confidence they would follow Israel into the sea (v.17) in order that God would be honored in a way that Egypt would not anticipate.
However, God keeps Israel in suspense for another night, yet encouraging them by having the angel of God and the cloudy pillar removed from before them to behind them, leaving the Egyptians in darkness, but being light to Israel (vs.19-20). Thus God encourages believers even when in a state of apprehension, but their prolonged apprehension was necessary to make them all the more appreciative of the deliverance when it comes.
Moses stretched out his hand with his rod over the sea (v.21). Then the Lord caused the sea to divide by means of a strong east wind blowing all night. He could have done this more quickly, but He did not, for Israel needed the delay. The sea bottom did not remain muddy, but became dry land. The children of Israel did not linger to marvel over the wonder of this great miracle taking place before their eyes, but marched forward between the two vertical walls of water that had been formed altogether by the power of God.
The Egyptians also did not stop to consider the fact of the amazing miracle of water standing up, but marched in with the confident intention of recapturing Israel (v.23). But unbelief cannot succeed in imitating faith. The Lord slowed them down by taking off their chariot wheels (v.25), so that Israel was given time to get safely to the other side. The Egyptians realized that it must be the Lord fighting for Israel that caused their chariot wheels to come off, and decided that they ought to retreat. But it would be as difficult to retreat as to advance with no wheels!
The Egyptians' decision to retreat was too late. The Lord told Moses to again stretch out his hand over the sea, and when he did this the waters of the sea returned with vehement force into the channel through which Israel had passed, and engulfed the army of Egypt (v.27). Not even a strong swimmer could escape from death in the inundation. Not one remained alive (v.28). In case we might think that Pharaoh himself might not have been with his army, Psalm 136:15 tells us that God "overthrew Pharaoh and his host in the Red Sea."
Verse 29 emphasizes that the children of Israel walked on dry land through the sea, with the waters being a wall on either side. Thus, in type believer have "died with Christ." They have passed through death without being touched by it. "For ye have died, and your life is hid with Christ in God" (Col.3:3). When Israel reached the other side, this pictures the believer having been raised with Christ (Col.3:1), now safe on the other side of death. He is given resurrection life because he is identified with Christ both in His death and His resurrection.
This is not only the salvation of souls by virtue of the blood of Christ shed for our sins (as the Passover typifies), but salvation from the power of the enemy by the superior power of God, -- salvation from the power of indwelling sin, with its fear, pride and unbelief. Israel saw their enemies dead on the seashore. Though actually this great work was no more wonderful than the shedding of the blood of Christ for our sins, yet it was salvation by power that so affected Israel to fear and believe the Lord, and His servant Moses.
THE SONG OF SALVATION
(vs.1-19)
This is the first song found in scripture, and a most fitting response to the greatness of God's victory in delivering His people. It is an expression of joy in the Lord and "the joy of the Lord is your strength" (Neh.8:10). They needed such strength as they began their wilderness journey, just as we too need it for our Christian path with its many trials. Thank God that He can supply such fulness of joy at the contemplation of our eternal redemption in Christ that there is no reason remaining for our ever complaining again. If we do so, it is our own failure in remembering the fulness of His delivering grace and power.
(1) GOD SUPREME
(vs.1-2)
The first section of the song emphasizes the greatness of the Lord, who is declared to be "my God." It is the Lord Jesus who has accomplished redemption for us. He has triumphed gloriously over all the power of the enemy by virtue of His death and resurrection. Horse and rider are cast into the sea, they being swallowed up by death, while He came through it in majestic triumph. Therefore Israel may say, "He is my strength and song, and He has become my salvation." Believers today may echo these words in a higher way still, for theirs is an eternal salvation. More than that, we may say of the Lord Jesus, "He is my God," just as Thomas acknowledged after His resurrection (John. 20:28), and as Israel will fully believe when He returns in great power and glory (Zech.14:5).
(2) THE VICTORY IS THE LORD'S
(vs.3-10)
This second section deals with the power of the Lord in accomplishing the great victory over the enemy. "The Lord is a man of war: the Lord (Jehovah) is His name" (v.3) "Jehovah" implies His eternal self-existence and self-sufficiency, and yet in gracious covenant relationship to His people. He alone gains the victory, but His people are blessed by it.
All the resources of the enemy, Pharaoh's chariots and his army, including his choicest officers, were totally vanquished, covered by the sea, sinking as a stone, to be never more a threat (vs.4-5). By faith today believers realize that the Lord Jesus has totally vanquished the power of sin, just as is true of our sins also: "Thou wilt cast all their sins into the depths of the sea" (Micah 7:19).
His right hand, the hand of positive power, has dashed in pieces the enemy. Christ is virtually the right hand of God, as He is indeed "the Man of Thy right hand" (Ps.80:17). He is the One who carries out the work of God.
His great excellence overpowers and overthrows all who dare to rise against Him. In His anger they are consumed like stubble set on fire. The "strong east wind" that blew the sea back is likened to the blast of God's nostrils, causing the waters to gather together and stand upright (v.9). What power there is simply in the breath of God! We should never naturally associate breath with power, but what appears to be of little significance is tremendously great where God is involved.
"The depths congealed in the heart of the sea." The water of the Red Sea was certainly not changed to ice, but for the time being the liquid congealed, or became a solid by miraculous power.
In verse 9 the enemy is quoted in his proud boast of what he will do, saying he will overtake, divide the spoil and satisfy his vengeful lust, destroying them by the sword. How simply was this arrogant defiance met! God merely blew with His wind, the sea covered them and they sank as lead in the mighty waters (v.10). The noise of the horses and chariots, the shouting and the rattle of arms was suddenly and utterly silences. What a sight for Israel to behold!
GLORIOUS IN HOLINESS
(vs.11-13)
This third section of the song is the Leviticus section, which emphasizes the sublime holiness of God. Who can possibly be like Him? His holiness involves His love of what is good and His hatred of evil. He acts from the purity of His sanctuary on this basis of holiness, not in any mere selfish use of superior power, but using power in perfect truth, so that He does amazing wonders.
On the one hand, He stretched out His hand in holy judgment, for He hates evil: the earth swallowed the enemy (v.12). On the other hand, in tender mercy He led forth the people He had redeemed (v.13), for He loves to do good. More than this, the song looks forward to the end in view with fullest confidence, as though it were already accomplished: "Thou hast guided them in Thy strength unto Thy holy habitation." He has desired His own to be identified with Him in sharing His own habitation. Of course unbelievers would not want the blessing of residing in His presence, but to a believer nothing can be sweeter than this.
(4) ENEMIES BROUGHT LOW
(14-16)
THE WHOLE EARTH VIRTUALLY SUBDUED
This fourth section does not speak only of Egypt being vanquished, but of other nations also destined to being subdued by the greatness of the power of the Lord. Hearing of Israel's deliverance, they would be afraid (v.14). The inhabitants of Palestine would experience anguish, for this was the land that God had promised to Israel. The dukes of Edom (men of self-importance) would be dismayed, and Moab's rulers would tremble for fear. Edom speaks of the self-importance of the flesh. Moab rather illustrates the self-indulgence and self-satisfaction of easy-going religion. Both of these will be disturbed by the true testimony of God. All the inhabitants of Canaan would "melt away," finding no strength to resist God's army. Canaan means "trader," symbolizing those who make merchandise of the things of God. The greatness of God's arm would render all these enemies "as still as a stone" through fear and dread, so that God's people would have no difficulty in passing over to take possession of their land. Thy were God's special people whom He had purchased.
(5) GOD'S END IN VIEW
(vs.17-18)
The fifth section assures us that there was no doubt of the accomplishment of God's ends. He would plant them in the mountain of His inheritance, which would be a virtual "sanctuary" of refuge and peace, established by God for His purchased people. But this looks on prophetically to the coming day of Israel's eventually being unchangeably blessed in the millennium in their own land, when in truth "the Lord shall reign for ever and ever."
(6) HIS VICTORY
(v.19)
The sixth section celebrates God's great victory over all the united power of the enemy, on behalf of His people Israel, whom, we are specially reminded, went on dry land in the midst of the sea.
(7) FULNESS OF PRAISE
(vs.20-21)
The women too join in the praise of the Lord as fully as the rest of Israel. Miriam, the sister of Moses, leads them in this, taking a timbrel, as did others, dancing before the Lord with overflowing adoration. She echoes the song of Moses, "Sing unto the Lord, for He hath triumphed gloriously; the horse and his rider hath He thrown into the sea." This is the seventh section, which completes the chorus of praise to the Lord.
DESERT TESTING AND GOD'S GRACE
(vs.22-27)
Having been so wonderfully redeemed, would Israel ever again have reason to complain? No more than Christians have, who possess eternal redemption by virtue of the sacrifice of Christ. But in only three days the murmuring begins because at Marah they find the waters to be bitter. Similarly, Christians soon after being redeemed, find experiences of bitterness. Everything is not as pleasant as they expected. But this is designed by God as a test of faith. Since the Lord has proven Himself faithful in the past, can they not therefore endure the test by bringing these trying matter to Him in confident prayer that He will answer in the right way? How much more sensible is this than complaining!
When the people complained against Moses, he did what they ought to have done. He cried to the Lord. Without delay the Lord showed him the remedy that was near at hand, a certain tree that needed only to be thrown into the water, by which the water was made sweet (v.25). For us too every bitter experience has a remedy very near to be found. We need only to apply the truth concerning the cross of Christ (the tree) to our present circumstances, and we shall find our trials turned to sweetness. In comparison to the bitter agony of the cross of Christ in His bearing our sins, surely the most bitter experience of a Christian is sweet. Just to think of His sufferings there will make a wonderful difference in our own attitude toward our trials.
"There He made a statute and an ordinance for them, and there He tested them." The test had found them sadly lacking in faith, but their testing of Him had proven Him abundantly faithful and gracious.
In showing such grace, however, He rightly put them under responsibility, making a statute to the effect that they should listen to His voice and do what was right in God's estimation. This was accompanied by a definite condition: if they were obedient to His commandments, He would preserve them from the diseases that He inflicted upon Egypt. For the government of God must always be observed, and certainly specially so by those whom He has blessed with the knowledge of redemption. Israel would have been preserved from suffering such physical diseases if they were simply obedient to the Lord, for He is the Lord who heals. In our present dispensation of grace we are not promised exemption from physical diseases on the ground of obedience, but obedience will certainly preserve us from spiritual diseases, and give us spiritual health and strength.
As an encouragement from God, Israel is now brought to Elim (meaning "trees") where were twelve wells of water and seventy palm trees. Here was abundant supply of refreshment for the twelve tribes of Israel, with the palm trees furnishing shade from the desert sun. They may have been fruit palms, but we are not told this. But it was a place of rest and refreshment which was intended by God to give them fresh incentive to continue their journey. Believers today too are given such occasions for the stimulating of faith in the path of God.
EXODUS - CHAPTER 16
BREAD FROM HEAVEN FOR THE WILDERNESS
(vs.1-36)
Just one month following the Passover in Egypt, Israel, leaving the refreshment of Elim's oasis, came into "the wilderness of sin" (v.1). Sin means "thorn," and a thorn is an aborted attempt to bear fruit, which issues rather in that which is harmful and painful. In our Christian history too we find that the world through which we pass is a wilderness full of thorns, or in other words, "the sin which so easily ensnares us" (Heb.12:1).
Israel's reaction to this barrenness and lack of food was to give way to their sinful nature and complain against Moses and Aaron (v.2). How sadly we resemble Israel! Certainly this selfish murmuring would not produce food and any other good result. But the trials of the wilderness bring out such foolish workings of sin in our own hearts. They say they wish they had died in the land of Egypt while they sat by the fleshpots and had plenty to eat. But they forgot the rigorous bondage under which they had suffered with bitter complaints! They accuse Moses and Aaron of bringing them out of Egypt, though only recently they had sung in triumph to the Lord, thanking Him for His great deliverance. How is it possible that their eyes had become so dim, and in so short a time? Just recently too God had told Moses to throw a tree into the bitter waters of Marah and they became sweet. Why did they not simply appeal in faith to God on this fresh occasion of need? Complaining is not trusting God.
Yet immediately God graciously intervenes to tell Moses He will rain bread from heaven for Israel, that they might go out each day and gather what was necessary for them (v.4). This was marvelous grace, yet at the same time it would be a test, for such grace should produce a real response of thankful obedience to the Lord. There was provision made for all, as well as occupation for their hands.
On the sixth day they were to gather twice as much as on other days, in order to provide for the sabbath, when they were not to gather at all (v.5). Typically this teaches there will be no labor of gathering in eternity, but such labor increases as eternity nears.
Moses and Aaron speak to the children of Israel, to subdue them before the Lord, telling them that at evening they will have a fresh reminder that the Lord (not Moses and Aaron) has brought them out of Egypt, then the next morning they would discern the glory of the Lord in a way they had not imagined.
God had heard the murmurings of the children of Israel against Him: they may say they were complaining only against Moses and Aaron, but what were they but mere representatives of God? Therefore Moses insists that their murmurings were not against Moses and Aaron, but against the Lord (v.8).
When the sun became hot, the manna on the ground melted. Therefore, the time to gather was in the morning, as indeed is true for us today spiritually. The Lord Jesus Himself sought the blessing and guidance of the Father "morning by morning" (Isa.50:4). If we are lax at the beginning of the day, this will affect us for the rest of the day, but diligence to begin with will make the whole day brighter.
THE SABBATH SET APART
(vs.22-36)
In obedience to the Lord's instruction (v.5) the Israelites gathered twice as much on the sixth day as on other days (v.22), and Moses informed the leaders that the Lord intended this because the seventh day (the sabbath) was holy, and they were not to gather on that day, but what was left over from the sixth day was to be used on the sabbath. They did so and found that in this case the manna was not corrupted (v.24).
As God had told them, no manna was given on the sabbath. God's day of rest was not to be interfered with by the labor of gathering. In spite of this, some of the people went out with the intention of gathering (v.27) and God placed the blame for this on Moses, the representative of the people (v.28), stressing that the people were to strictly observe the sabbath by remaining in their own places.
The manna's taste was like wafers made with honey (v.31), and a pot of manna was laid up in the tabernacle for the observance of future generations (vs.32-34). Then we are told Israel continued to eat manna forty years, until they came to the borders of the land of Canaan.
Chapter 17
WATER FROM THE ROCK(vs.1-7)
Bread has been provided for the people. Can God provide water also? Why did they not simply appeal to Him in fullest confidence that He would answer just as fully as He had done in the case of their need of food? But when thirsting for water they again complained against Moses (v.2). He firmly responded that in talking this way they were actually tempting the Lord. How sad it is to see this contentious spirit among the people of God!
But Moses again, in his interceding for them (v.4), reminds us of the Lord Jesus, the great Intercessor on behalf of His people. Though they are almost ready to stone Moses, yet he pleads for them, and the Lord answers without delay. He tells Moses to take with him some of the elders of the people, take his rod in his hand, and lead the people to a rock in Horeb (v.6). A rock is the most unlikely place to find water, and specially in Horeb, which means 'the dry place."
However, Moses obediently struck the rock with his rod, and water came out of the rock in such abundance that all the people could drink. The giving of the manna was a miraculous act of God, and the water from the rock was no less a miracle.
The manna speaks of Christ in His lowly Humanity, but the rock is typical of Christ as the Son of God (Deut.32:3-4). The smiting of the rock speaks of Christ suffering the judgment of the cross for us in order that the water, the living Spirit of God (John 7:38-39) might flow forth to believers, as is seen at Pentecost (Acts 2:1-4). Thus the manna speaks of human ministry, the water from the rock, divine ministry. Wonderful is such provision for the wilderness journey!
The name of the place was called Massah (meaning "temptation") and Meribah ("chiding"), a painful reminder of Israel's having faithlessly insulted the God who had never ceased to care for them. Have there been places like this in our own lives that bring us regretful memories?
THE ATTACK OF AMALEK
(vs.8-16)
God did not allow the attack of the Amalekites until after Israel had been refreshed by the water from the rock. As we have seen, the water is symbolical of the Spirit of God given by the Son of God as a result of His being smitten at Calvary. But though the Spirit now dwells in every believer, we quickly learn that there is another nature within us that is against the Spirit. "The flesh lusts against the Spirit" (Gal.5:17). Amalek speaks therefore of the lusts of the flesh. Its name means "licking up," for such lusts lick up all that is beneficial and necessary for our soul's welfare. This is not Satan's attack, but an attack from within us, fed by the desire to get what we want when we want it.
Chapter 18
MOSES RECEIVING JETHRO(vs.1-12)
Apparently Moses took his wife Zipporah and Gershom, his son, to Egypt when he returned there at God's call (ch.4:24-26). Likely his second son Eliezer, was born in Egypt, for we are told in this chapter (v.2) that "he (Moses) had sent her (Zipporah) back," evidently to stay with her parents until God set Israel free. Now Jethro, her father, hears of all that has taken place (v.1, and he comes with Zipporah and her two sons to meet Moses (vs.2-5). The meaning of the name of Eliezer ("my God is a help") seems to indicate that he was born during the time of Moses' contention with Pharaoh, for Moses said then that God had been his help in delivering him from the sword of Pharaoh (v.4).
Moses shows all due respect for his father in law, who was a priest of Midian (v.7). There is no suggestion of his being an idolatrous priest, and it may well be that he was more like Melchisedec, "who was priest of the Most High God" (Gen.14:18). For God is able to preserve some true reverence for Himself, even outside of Israel.
When Moses told Jethro all that God had done in the judging of Pharaoh and Egypt in order to deliver Israel, and all the affliction through which Israel had been preserved (v.8), Jethro's response was one of ungrudging thankfulness and rejoicing. He gives every honor for this to the Lord. As Meichisedec said to Abram, "Blessed be Abram" and "Blessed be the Most High God" (Gen.14:19-20), so Jethro says to Moses, "Blessed be the Lord" (v.11). Jethro also at this time offered a burnt offering and other sacrifices to God, in which Aaron also and the elders of Israel showed evident fellowship in eating before the Lord with Jethro. Though Aaron was the high priest of Israel, yet he did not begrudge the fact that Jethro acted as priest in this case, but expressed fellowship with him in doing so.
JETHRO'S ADVICE TO DELEGATE AUTHORITY
(vs.13-27)
The following day Moses spent the entire time in judging cases that had arisen among the people. There is no doubt that this was a wearing occupation, and Jethro immediately discerned this, questioning why Moses was called upon to sit "from morning till evening" in doing such work. Moses told him that this was necessary because the people desired answers from God in regard to their problems.
Jethro had a simple solution which had not evidently occurred to Moses. He tells Moses that this continual labor would wear him out, and the people too. Why not concentrate on representing God by publicly teaching God's statutes, while at the same time delegating authority to "able men who fear God, men of truth, those who hate dishonest gain," who could judge minor disputes among the people, and bring matters of major importance to Moses? (v.22).
Moses no doubt considered this logical and wise, and acted on Jethro's advice. However, let us carefully consider this whole matter. Jethro said, "I will give you counsel, and God will be with you" (v.19). would it not be better to say, "God will give you counsel, and I will be with you?" He was so sure of his own counsel that he did not advise Moses to ask counsel of God. Moreover, Moses himself ought to have had concern to first ask God's counsel. If God intended Moses to do all the work himself, He would certainly give him strength for it. Another principle is seen here also. By this division of authority the people would have a less direct contract with the supreme ruler. Do we today not need to take all of our trying matters directly to the Lord Jesus? To introduce intermediate authority is the very principle of legality, which allows people to be content to remain at a distance from the Lord. This provides a moral reason for the introduction of law, beginning with Chapter 19.
However, shining above any failure on Moses' part is the typical significance of this occurrence. For here is the typically heavenly priest (Christ) giving counsel as to the administration of the earthly kingdom. His joy, and that of Zipporah (picturing the Church) would suggest also Gentile recognition of Israel's deliverance from the tribulation of the last days. How striking a history this is to illustrate God's great sovereignty in using even man's failure in responsibility to bring greater glory to His name!
Jethro remained only long enough to see his advice followed with the appointment of able men as rulers over thousands, hundreds, fifties and tens (vs.26-27). This organization surely seems plausible and convenient; and no doubt Jethro left with the persuasion that he had done a valuable service to Moses. He had not before suffered along with Israel, and had no intention of remaining with them to share their future sufferings. How different is the priestly work of the Lord Jesus, who remains with His own in all their trials and afflictions!
A CONDITIONAL PROMISE(vs.1-6)
Chapter 19 begins the second great division of the book of Exodus. God's deliverance of Israel from Egypt has been fully accomplished though they are still in the wilderness. He had carried out His unconditional promise in this great deliverance. But now He makes a promise that is conditional on their obedience. This did not infringe on His first promise, but it is typical of God's authority being established among a redeemed people. Since they are redeemed to Him, they are responsible to Him, just as is true of believers today. Not that we today are put under law: we are not. Law has no authority over us, but nevertheless, the Lord Jesus does have authority over us, and if we ignore His authority we can expect present serious consequences, though our eternal salvation if not affected by this.
In the third month after leaving Egypt, Israel came to Mount Sinai. Moses went up into the mountain, where God called to him (v.3), giving him a message for Israel. This began with a reminder that Israel had witnessed God's judgment of the Egyptians and His bringing Israel by miraculous power (symbolized by eagles' wings) to Himself (v.4).
Being the recipients of such marvelous grace from God, Israel was surely responsible to Him. God therefore addresses them on the basis of their responsibility. If they would obey God's voice and would keep the covenant that God was now establishing with them, then they would be His special treasure above all the nations (v.5) and "a kingdom of priests," a holy nation, that is, sanctified above all others.
A THICK CLOUD, THUNDER AND LIGHTNING
(vs.7-25)
When Moses brought God's message to the children of Israel, then "all the people answered and said, All that the Lord has spoken we will do"(v.8). They made this promise before having heard what God required of them. How little they knew their own hearts! Moses returned their answer to the Lord (v.8).
What was the result of this? did God express His approval and appreciation of their promise? Far from it! Rather, He told Moses, "Behold, I come to you in the thick cloud, that the people may hear when I speak with you, and believe you forever" (v.9). Rather than the people speaking (making a promise) and God believing them, God would speak, and the people had better believe Moses, who would convey God's word to them. Thus, they were to believe God.
Apparently Moses told the people's words to the Lord a second time (v.9), probably to remind Him that the people did believe because they had made such a strong promise. But Moses needed to be taught also that God was not seeking a promise from them, but submission of heart. A promise by sinners really indicates confidence in the flesh, and is always soon broken: a heart humbled before God indicates that the flesh is judged.
Therefore the Lord tells Moses to go to the people and consecrate (or sanctify) them for two days and let them wash their clothes (v.10). In other words, in their natural condition they were not to meet a God of absolute holiness. Sanctifying is setting them apart from the evil natural to them. Also, their clothes, speaking of their habits, were defiled, just as we too require washing from defiling habits. On the third day God Himself would come down on Mount Sinai to manifest Himself in a certain way. that manifestation was not in grace, however, as it is today in the person of Christ, "God manifest in flesh."
In fact, this manifestation of God in Christ is most wonderful in the fact that God comes near and brings us near to Himself. But the manifestation of Exodus 19 keeps the people at a distance. Bounds were to be set around the mountain (v.12) with the solemn threat of death to anyone who dared to even touch the base of the mountain. Even beasts were included in this prohibition (v.13). When the trumpet sounded long, they were to come near to the mountain, but no further, just near enough to be filled with awe and apprehension.
Moses brought this word to the people, so that they were sanctified and washed their clothes (v.14), and he told them to be ready for the third day, maintaining a sanctification even from a sexual relationship with their wives. Yet even these preparations did not take the edge off the stern, forbidding character of the manifestation of God in awe inspiring justice.
For on the third day there were thunderings and lightings and a thick cloud on the mountain, then a trumpet sounding extremely loud, causing the people to tremble (v.16). Yet Moses did not allow them to draw back, but brought them near to the foot of the mountain, to meet with a God who was really hidden behind the forbidding cloud. Added to the thunder and lightning and the thick cloud, was fire and smoke and a great earthquake (v.18). Thus God met their promise to obey Him!
Along with other awe-inspiring manifestations, the blast of the trumpet not only continued long, but became louder and louder. This simply implies that God was speaking to Israel so loudly as to totally silence any speaking on Israel's part, whether in promise or whatever else. The trumpet was intended as an announcement to be heard by everyone. In this case God was announcing the giving of the law, that which was to be placed as a stern exaction on the nation Israel. From the very outset God was indicating that He knew the law was a yoke of bondage that Israel would not be able to bear. Yet in spite of these awesome tokens, Israel still did not understand this lesson of their inability to keep the law.
Moses spoke and God answered by a voice, calling him to come to the top of the mountain to which God had come down. In what way His presence was manifest there we do not know, but immediately again the Lord sent Moses back down to solemnly charge the people not to dare to break through the bounds around the mountain, to see what they could, and therefore die (v.21) Also, as to the priests, who evidently were allowed to come closer, they must sanctify themselves from all defilement, or suffer judgment from the Lord.
Moses protested to the Lord that the people were not able to come up to the mountain because he had obeyed the Lord in setting bounds around the mountain beyond which the people were not allowed to go. But God knew the people better than Moses did. Setting bounds for them was no guarantee that they would observe those bounds, just as the law of God sets definite restrictions, but man's boldly rebellious nature does not hesitate to break over every such barrier.
Therefore God speaks sharply to Moses, "Away! Get down." He must give an extra solemn warning to Israel to restrain their fleshly impatience which they were told would issue in their own death. Moses and Aaron were then told to come up, where they heard from God the ten commandments (ch.20) and many attendant regulations and ordinances given in chapters 21-23. After that Moses went down to the people (ch.24:3), and later returned, not with Aaron, but Joshua (ch.24:12-13), and was there forty days, until the history recounted in chapter 32.
THE TEN COMMANDMENTS(vs.1-17)
Before God gives the ten commandments, He makes is abundantly clear that Israel's obedience to law had nothing to do with God's previous grace toward them in delivering them from the bondage of Egypt, just as today obedience to law has no part in the salvation of souls out from the bondage of sin. Yet Israel must not regard these laws as merely abstract principles, but laws of "the Lord thy God," indicating another relationship to God on the basis of their obedience. Solemn consideration!
The language of these laws is absolute and peremptory. "You shall" or "you shall not." No allowance is made for any deviation. First, no other god could be allowed to take God's place. Nothing must in any way be used even to represent God, no image, no likeness of anything in creation must have any place of spiritual honor in people's minds. This is idolatry. Even pictures of this kind were forbidden (Num.33:52).
Secondly, such things, wherever they existed, were not to be bowed down to or served, for the Lord God is rightly a jealous God (the only One who has a right to be jealous). this is so serious that people's iniquity would inflict suffering on their children to the third and fourth generation of those who hate God, those who despise His commandments. On the other hand, His character is such as to show mercy to those who love Him and keep His commandments. Thus, though God is perfectly holy and righteous, yet He is not harsh and cruel, but compassionat