Difference between revisions of "Exodus"

<p> Going out, the name of the second book of Moses and of the Bible; so called because it narrates the departure of the Israelites from Egypt. It comprises a period of about one hundred and forty-five years, from the death of Joseph to the erection of the tabernacle in the desert. The various topics of the book may be thus presented: (1.) The oppression of the Israelites, under the change of dynasty which sprung up after the death of Joseph: "There arose up another king, who knew not Joseph," &nbsp;Exodus 1:8 . The reference many believe is to the invasion of Egypt by the Hyksos, who are spoken of in secular history as having invaded Egypt probably about this period, and who held it in subjection for many years. The are termed shepherd-kings, and represented as coming from the east. (2.) The youth, education, patriotism, and flight of Moses, &nbsp;Exodus 2:1 - &nbsp;6:30 . (3.) The commission of Moses, the perversity of Pharaoh, and the infliction of the ten plagues in succession, &nbsp;Exodus 7:1-11:10 . (4.) The institution of the Passover, the sudden departure of the Israelites, the passage of the Red Sea, and the thanksgiving of Moses and the people on the opposite shore, after the destruction of Pharaoh and his host, &nbsp;Exodus 12:1-15:27 . (5.) The narration of various miracles wrought in behalf of the people during their journeyings towards Sinai, &nbsp;Exodus 15:1-17:16 . (6.) The promulgation of the law on mount Sinai. This includes the preparation of the people by Moses, and the promulgation, first of the moral law, then of the judicial law, and subsequently of the ceremonial law, including the instructions for the erection of the tabernacle and the completion of that house of God, &nbsp;Exodus 19:1-40:38 . </p> <p> The scope of the book is not only to preserve the memorial of the departure of the Israelites from Egypt, but to present to view the church of God in her afflictions and triumphs; to point out the providential care of God over her, and the judgments inflicted on her enemies. It clearly shows the accomplishment of the divine promises and prophecies delivered to Abraham: that his posterity would be numerous, &nbsp;Genesis 15:5 &nbsp; 17:4-6 &nbsp; 46:27 &nbsp; Numbers 1:1-3,46; and that they should be afflicted in a land not their own, whence they should depart in the fourth generation with great substance, </p> <p> &nbsp; [[Genesis]] 15:13-16 &nbsp; Exodus 12:40-41 . Their exodus in many particulars well illustrates the state of Christ's church in the wilderness of this world, until her arrival in the heavenly Canaan. See &nbsp;1 Corinthians 10:1-33 &nbsp; Hebrews 1:1-13:25 . The book of Exodus brings before us many and singular types of Christ: Moses, &nbsp;Deuteronomy 18:15; Aaron, &nbsp;Hebrews 4:14-16; the paschal lamb, &nbsp;Exodus 12:46 &nbsp; John 19:36 &nbsp; 1 Corinthians 5:7-8; the manna, &nbsp;Exodus 1:1-40:38 &nbsp; 16:15 &nbsp; 1 Corinthians 10:3; the rock in Horeb, &nbsp;Exodus 17:6 &nbsp; 1 Corinthians 10:4; the mercy seat, &nbsp;Exodus 37:6 &nbsp; Romans 3:25 &nbsp; Hebrews 4:16; the tabernacle, &nbsp;Exodus 40:1 - &nbsp;38 , "The Word tabernacled among us," &nbsp;John 1:14 . </p> <p> This departure from Egypt, and the subsequent wanderings of the children of Israel in the desert, form one of the great epochs in their history. They were constantly led by Jehovah, and the whole series of events is a constant succession of miracles. From their breaking up at Rameses, to their arrival on the confines of the promised land, there was an interval of forty years, during which one whole generation passed away, and the whole [[Mosaic]] law was given, and sanctioned by the thunders and lightnings of Sinai. There is no portion of history extant which so displays the interposition of an overruling [[Providence]] in the affairs both of nations and of individuals, as that which recounts these wanderings of Israel. </p> <p> The four hundred and thirty years referred to in &nbsp;Exodus 12:40 , date, according to the received chronology, from the time when the promise was made to Abraham, &nbsp;Genesis 15:13 . From the arrival of Jacob in Egypt to the exodus of his posterity, was about two hundred and thirty years. The threescore and fifteen souls had now become 600,000, besides children. They took with them great numbers of cattle, and much [[Egyptian]] spoil. It was only by the mighty hand of God that their deliverance was effected; and there seems to have been a special vindication of his glory in the fact that the Nile, the flies, the frogs, fishes, cattle, etc., which were made the means or the subjects of the plagues of Egypt, were there regarded with idolatrous veneration. </p> <p> After the tenth and decisive plague had been sent, the Israelites were dismissed from Egypt in haste. They are supposed to have been assembled at Rameses, or Heroopolis, in the land of Goshen, about thirty-five miles northwest of Suez, on the ancient canal, which united the Nile with the Red Sea. They set off on the fifteenth day of the first month, the day after the Passover, that is, about the middle of April. Their course was southeast as far as Etham; but then, instead of keeping on directly to Sinai, they turned to the south, &nbsp;Exodus 14:2 , on the west side of the Red Sea, which they reached three days after starting, probably near Suez. Here, by means of a strong east wind, God miraculously divided the waters of the sea in such a way that the Israelites passed over the bed of it on dry ground; while the Egyptians, who attempted to follow them, were drowned by the returning waters. The arm of the sea at [[Suez]] is now only three or four miles wide, and at low water may be forded. It is known to have been formerly wider and deeper; but the drifting sands of ages have greatly filled and altered. The miracle here wrought was an amazing one, and revealed the hand of God more signally than any of the ten plagues had done. According to the Bible, God caused a "strong east wind" to blow; the deep waters were sundered, and "gathered together;" "the floods stood upright as a heap;" "the children of Israel walked upon dry land in the midst of the sea, and the waters were a wall unto them on their right hand and on their left." These effects continued all night till the morning watch, and without obstructing the progress of the Hebrews; whereas in the morning the pursuing Egyptians were covered by the sea, and "sank like lead in the mighty waters." These were wonders towards the effecting of which any wind must have been as insufficient as Naaman's mere washing in [[Jordan]] would have been to the healing of his leprosy. It should here be stated also, that some geographers think this miracle took place below Mount Atakah, ten or twelve miles south of Suez, where the sea is about twelve miles wide. This opinion is liable to several objections, though it cannot be proved to be false. At this late day the precise locality may be undiscoverable, like the point of a soul's transition from the bondage of Satan into the kingdom of God; but in both cases the work is of God, and the glory of it is his alone. </p> <p> Having offered thanksgiving to God for their wonderful deliverance, the Israelites advanced along the eastern shore of the Red Sea and through the valleys and desert to Mount Sinai. This part of their route may be readily traced, and Marah, Elim, and the desert of [[Sin]] have been with much probability identified. They arrived at Mount Sinai in the third month, or June, probably about the middle of it, having been two months on their journey. Here the law was given, and here they abode during all the transactions recorded in &nbsp;Exodus 21:1 -Nu 21:1-&nbsp;9:23 , that is, until the twentieth day of the second month (May) in the following year, a period of about eleven months. </p> <p> [[Breaking]] up at this time from Sinai, they marched northwards through the desert of Paran, or perhaps along the eastern arm of the Red Sea and north through El-Arabah, to Kadesh-barnea, near the southeast border of Canaan. [[Rephidim]] near Mount Sinai, and Taberah, Kibroth-hattaaveh, and Hazerorh, on their journey north, were the scenes of incidents, which may be found, described under their several heads. From Kadesh-barnea, spies were sent out to view the promised land, and brought back an evil report, probably in August of the same year. The people murmured, and were directed by [[Jehovah]] to turn back and wander in the desert, until the carcasses of that generation should all fall in the wilderness, &nbsp;Numbers 14:25 . This they did, wandering from one station to another in the great desert of Paran, lying south of Palestine, and also in the great sandy valley called El-Ghor and chiefly El-Arabah, which extends from the [[Dead]] Sea to the gulf of Akaba, the eastern arm of the Red Sea. See JORDAN. Where and how these long years were spent we are not informed, nor by what routes they traversed the desert, nor how they were furnished with food except manna. Moses says they "compassed mount [[Seir]] many days," always under the guidance of the pillar of fire and cloud, &nbsp;Numbers 9:22; he also gives a list of seventeen stations, mostly unknown, where thy rested or dwelt before reaching Ezion-gaber, &nbsp;Numbers 33:19-35; and then mentions their return to Kadesh, &nbsp;Numbers 33:36-37 , in the first month, &nbsp;Numbers 20:1 , after an interval of almost thirty-eight years. While thus a second time encamped at Kadesh, Moses sent to the king of Idumaea, to ask liberty to pass through his dominions, that is, through the chain of mountains (mount Seir) lying along the eastern side of the great valley El-Arabah. See IDUMAEA. This was refused; and Israel, feeling too weak to penetrate into [[Palestine]] from the south, in face of the powerful tribes of [[Canaanites]] dwelling there, was compelled to take the southern passage around Edom, &nbsp;Numbers 21:4 . Soon after turning, they came to mount Hor, where Aaron died and was buried, &nbsp;Numbers 20:20-28 . [[Proceeding]] southward along the valley El-Arabah to Ezion-gaber, at the head of the eastern gulf of the Red Sea, they here passed through the eastern mountains, and then turned north along the eastern desert, by the route which the great [[Syrian]] caravan of Mohammedan pilgrims now passes in going to Mecca. They arrived at the brook Zered, on the southern border of Moab, just forty years after their departure from Egypt. </p>

<p> Israel’s escape from slavery in Egypt is commonly known as the exodus (meaning ‘a going out’). The most likely date for the event is about 1280 BC, and the historical account of the event is given in the book of Exodus (see EXODUS, BOOK OF). </p> <p> '''Significance of the exodus''' </p> <p> The actual going out from Egypt was but one part of a series of events that gave the exodus its great significance in Israel’s history. It was preceded by God’s judgment on Egypt through a number of plagues (Exodus 1; Exodus 2; Exodus 3; Exodus 4; Exodus 5; Exodus 6; Exodus 7; Exodus 8; Exodus 9; Exodus 10; Exodus 11; see [[Plague]] ); it came about through the decisive judgment on Passover night and the subsequent crossing of the Red Sea (Exodus 12; Exodus 13; Exodus 14; Exodus 15; see PASSOVER; RED SEA); and it was followed by the covenant ceremony at Mt Sinai, where God formally established Israel as his people (Exodus 16; Exodus 17; Exodus 18; Exodus 19; Exodus 20; Exodus 21; Exodus 22; Exodus 23; Exodus 24; see [[Covenant]] ). After giving them his law, God directed them to the new homeland he had promised them in Canaan. </p> <p> Throughout the years that followed, Israelites looked back to the exodus as the decisive event in their history. This was not just because the exodus led to the establishment of Israel’s national independence, but more importantly because it showed them the sort of person their God was. [[Yahweh]] revealed his character, showing that he was a God who redeems (&nbsp;Deuteronomy 15:15; &nbsp;2 Samuel 7:23; &nbsp;Nehemiah 1:8-10; &nbsp;Micah 6:4; cf. &nbsp;Exodus 6:6-8; &nbsp;Exodus 15:2; &nbsp;Exodus 15:13; see [[Redemption]] ). The exodus was a sign to the people of this Redeemer-God’s love (&nbsp;Deuteronomy 4:37; &nbsp;Deuteronomy 7:8; &nbsp;Hosea 11:1), power (&nbsp;Deuteronomy 9:26; &nbsp;2 Kings 17:36; &nbsp;Psalms 81:10) and justice (&nbsp;Deuteronomy 6:21-22; &nbsp;Joshua 24:5-7). </p> <p> In demonstrating the character of God, the exodus gave assurance to God’s people that they could trust in him. At the same time it reminded them that he required them to be loyal, obedient and holy (&nbsp;Leviticus 11:45; &nbsp;Deuteronomy 4:37-40; &nbsp;Deuteronomy 5:6-7; &nbsp;Deuteronomy 7:7-11; cf. &nbsp;Hosea 11:1-4). </p> <p> '''The pattern repeated''' </p> <p> Even with the destruction of [[Jerusalem]] in 587 BC and the subsequent captivity in Babylon, God’s people never forgot his redeeming power. They looked for a ‘second exodus’ when he would again deliver them from bondage. They prayed that as he had first brought them out of Egypt and into the promised land, so he would now bring them out of [[Babylon]] and back to their homeland (&nbsp;Isaiah 43:1-7; &nbsp;Isaiah 43:14-21; &nbsp;Isaiah 48:20-21; &nbsp;Isaiah 49:25-26; &nbsp;Isaiah 51:9-11; &nbsp;Isaiah 52:11-12; &nbsp;Jeremiah 31:10-12; &nbsp;Micah 7:14-17). </p> <p> The exodus theme is prominent also in the New Testament. The word ‘exodus’ (RSV: ‘departure’) is used of Jesus’ death, by which he delivers people from the bondage of sin (&nbsp;Luke 9:31; cf. &nbsp;Colossians 1:13; &nbsp;Hebrews 2:14-15; see [[Redemption]] ). As the Passover lamb, he died in the place of those under judgment and so achieved redemption for them (&nbsp;1 Corinthians 5:7; &nbsp;1 Peter 1:18-19; see [[Passover]] ). Those redeemed through Christ can therefore sing the song that the redeemed Israelites sang, but with new meaning (&nbsp;Revelation 15:2-4; cf. &nbsp;Exodus 15:1-21). They must also heed the lessons that the Israelites failed to learn in the wilderness years that followed their deliverance (&nbsp;1 Corinthians 10:1-11; &nbsp;Hebrews 3:7-19). </p>

<p> [[Exodus]] (''Ĕx'O-Dŭs'' ), ''Going Out'' [of Egypt]. The second book in the Old Testament. Its author was Moses. It was written probably during the forty years' wanderings in the wilderness. The first part of the book gives an account of the great increase of Jacob's posterity in the land of Egypt, and their oppression under a new dynasty, which occupied the throne after the death of Joseph; the birth, education, flight and return of Moses; the attempts to prevail upon Pharaoh to let the Israelites go; the signs and wonders, ending in the death of the first-born, by means of which the deliverance of Israel from the land of bondage is at length accomplished, the institution of the passover, and the departure put of Egypt and the journey of the Israelites to Mount Sinai. The second part gives a sketch of the early history of Israel as a nation, set apart, and in its religious and political life consecrated to the service of God. </p>