January 13, 2025

Where is the burning bush in the Bible?

Exodus 1-3

Dani Stoll
Monday's Devo

January 13, 2025

Monday's Devo

January 13, 2025

Big Book Idea

God redeems His people, sets them apart, and reveals Himself.

Key Verse | Exodus 3:14

God said to Moses, "I AM WHO I AM." And he said, "Say this to the people of Israel: 'I AM has sent me to you.'"

Exodus 1-3

Israel Increases Greatly in Egypt

These are the names of the sons of Israel who came to Egypt with Jacob, each with his household: Reuben, Simeon, Levi, and Judah, Issachar, Zebulun, and Benjamin, Dan and Naphtali, Gad and Asher. All the descendants of Jacob were seventy persons; Joseph was already in Egypt. Then Joseph died, and all his brothers and all that generation. But the people of Israel were fruitful and increased greatly; they multiplied and grew exceedingly strong, so that the land was filled with them.

Pharaoh Oppresses Israel

Now there arose a new king over Egypt, who did not know Joseph. And he said to his people, “Behold, the people of Israel are too many and too mighty for us. 10 Come, let us deal shrewdly with them, lest they multiply, and, if war breaks out, they join our enemies and fight against us and escape from the land.” 11 Therefore they set taskmasters over them to afflict them with heavy burdens. They built for Pharaoh store cities, Pithom and Raamses. 12 But the more they were oppressed, the more they multiplied and the more they spread abroad. And the Egyptians were in dread of the people of Israel. 13 So they ruthlessly made the people of Israel work as slaves 14 and made their lives bitter with hard service, in mortar and brick, and in all kinds of work in the field. In all their work they ruthlessly made them work as slaves.

15 Then the king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, 16 “When you serve as midwife to the Hebrew women and see them on the birthstool, if it is a son, you shall kill him, but if it is a daughter, she shall live.” 17 But the midwives feared God and did not do as the king of Egypt commanded them, but let the male children live. 18 So the king of Egypt called the midwives and said to them, “Why have you done this, and let the male children live?” 19 The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them.” 20 So God dealt well with the midwives. And the people multiplied and grew very strong. 21 And because the midwives feared God, he gave them families. 22 Then Pharaoh commanded all his people, “Every son that is born to the Hebrews 1 1:22 Samaritan, Septuagint, Targum; Hebrew lacks to the Hebrews you shall cast into the Nile, but you shall let every daughter live.”

The Birth of Moses

Now a man from the house of Levi went and took as his wife a Levite woman. The woman conceived and bore a son, and when she saw that he was a fine child, she hid him three months. When she could hide him no longer, she took for him a basket made of bulrushes 2 2:3 Hebrew papyrus reeds and daubed it with bitumen and pitch. She put the child in it and placed it among the reeds by the river bank. And his sister stood at a distance to know what would be done to him. Now the daughter of Pharaoh came down to bathe at the river, while her young women walked beside the river. She saw the basket among the reeds and sent her servant woman, and she took it. When she opened it, she saw the child, and behold, the baby was crying. She took pity on him and said, “This is one of the Hebrews' children.” Then his sister said to Pharaoh's daughter, “Shall I go and call you a nurse from the Hebrew women to nurse the child for you?” And Pharaoh's daughter said to her, “Go.” So the girl went and called the child's mother. And Pharaoh's daughter said to her, “Take this child away and nurse him for me, and I will give you your wages.” So the woman took the child and nursed him. 10 When the child grew older, she brought him to Pharaoh's daughter, and he became her son. She named him Moses, “Because,” she said, “I drew him out of the water.” 3 2:10 Moses sounds like the Hebrew for draw out

Moses Flees to Midian

11 One day, when Moses had grown up, he went out to his people and looked on their burdens, and he saw an Egyptian beating a Hebrew, one of his people. 4 2:11 Hebrew brothers 12 He looked this way and that, and seeing no one, he struck down the Egyptian and hid him in the sand. 13 When he went out the next day, behold, two Hebrews were struggling together. And he said to the man in the wrong, “Why do you strike your companion?” 14 He answered, “Who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian?” Then Moses was afraid, and thought, “Surely the thing is known.” 15 When Pharaoh heard of it, he sought to kill Moses. But Moses fled from Pharaoh and stayed in the land of Midian. And he sat down by a well.

16 Now the priest of Midian had seven daughters, and they came and drew water and filled the troughs to water their father's flock. 17 The shepherds came and drove them away, but Moses stood up and saved them, and watered their flock. 18 When they came home to their father Reuel, he said, “How is it that you have come home so soon today?” 19 They said, “An Egyptian delivered us out of the hand of the shepherds and even drew water for us and watered the flock.” 20 He said to his daughters, “Then where is he? Why have you left the man? Call him, that he may eat bread.” 21 And Moses was content to dwell with the man, and he gave Moses his daughter Zipporah. 22 She gave birth to a son, and he called his name Gershom, for he said, “I have been a sojourner 5 2:22 Gershom sounds like the Hebrew for sojourner in a foreign land.”

God Hears Israel's Groaning

23 During those many days the king of Egypt died, and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God. 24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 25 God saw the people of Israel—and God knew.

The Burning Bush

Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian, and he led his flock to the west side of the wilderness and came to Horeb, the mountain of God. And the angel of the LORD appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed. And Moses said, “I will turn aside to see this great sight, why the bush is not burned.” When the LORD saw that he turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.” Then he said, “Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.” And he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God.

Then the LORD said, “I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings, and I have come down to deliver them out of the hand of the Egyptians and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. And now, behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them. 10 Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.” 11 But Moses said to God, “Who am I that I should go to Pharaoh and bring the children of Israel out of Egypt?” 12 He said, “But I will be with you, and this shall be the sign for you, that I have sent you: when you have brought the people out of Egypt, you shall serve God on this mountain.”

13 Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” 14 God said to Moses, “I am who I am.” 6 3:14 Or I am what I am, or I will be what I will be And he said, “Say this to the people of Israel: ‘I am has sent me to you.’” 15 God also said to Moses, “Say this to the people of Israel: ‘The LORD, 7 3:15 The word LORD, when spelled with capital letters, stands for the divine name, YHWH, which is here connected with the verb hayah, to be in verse 14 the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and thus I am to be remembered throughout all generations. 16 Go and gather the elders of Israel together and say to them, ‘The LORD, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, “I have observed you and what has been done to you in Egypt, 17 and I promise that I will bring you up out of the affliction of Egypt to the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, a land flowing with milk and honey.”’ 18 And they will listen to your voice, and you and the elders of Israel shall go to the king of Egypt and say to him, ‘The LORD, the God of the Hebrews, has met with us; and now, please let us go a three days' journey into the wilderness, that we may sacrifice to the LORD our God.’ 19 But I know that the king of Egypt will not let you go unless compelled by a mighty hand. 8 3:19 Septuagint, Vulgate; Hebrew go, not by a mighty hand 20 So I will stretch out my hand and strike Egypt with all the wonders that I will do in it; after that he will let you go. 21 And I will give this people favor in the sight of the Egyptians; and when you go, you shall not go empty, 22 but each woman shall ask of her neighbor, and any woman who lives in her house, for silver and gold jewelry, and for clothing. You shall put them on your sons and on your daughters. So you shall plunder the Egyptians.”

Footnotes

[1] 1:22 Samaritan, Septuagint, Targum; Hebrew lacks to the Hebrews
[2] 2:3 Hebrew papyrus reeds
[3] 2:10 Moses sounds like the Hebrew for draw out
[4] 2:11 Hebrew brothers
[5] 2:22 Gershom sounds like the Hebrew for sojourner
[6] 3:14 Or I am what I am, or I will be what I will be
[7] 3:15 The word LORD, when spelled with capital letters, stands for the divine name, YHWH, which is here connected with the verb hayah, “to be” in verse 14
[8] 3:19 Septuagint, Vulgate; Hebrew go, not by a mighty hand
Table of Contents
Introduction to Exodus

Introduction to Exodus

Timeline

Author and Date

Exodus (meaning exit) is best understood to have been written primarily by Moses, like the rest of the Pentateuch, though some details (such as the narrative of his death in Deuteronomy 34) were clearly added at a later time. It also appears that some language and references were updated for later readers. There is no consensus among scholars as to the date when the events of the exodus took place. A common view is that the exodus occurred in c. 1446 B.C. This is based on the calculation of 480 years from Israel’s departure from Egypt to the fourth year of Solomon’s reign (c. 966 B.C.; see 1 Kings 6:1). However, because Exodus 1:11 depicts Israel working on a city called Raamses, some scholars believe that this would suggest that the exodus occurred during the reign of Raamses II in Egypt (c. 1279–1213 B.C.), possibly around 1260 B.C. (see note on 1 Kings 6:1).

Theme

The overarching theme of Exodus is the fulfillment of God’s promises to the patriarchs. The success of the exodus must be credited to the power and purpose of God, who remembers his promises, punishes sin, and forgives the repentant. The book highlights Moses’ faithfulness and prayerfulness.

Key Themes

  1. Covenant promises. The events and instructions in Exodus are described as the Lord remembering his covenant promises to Abraham (2:24; 3:6, 14–17; 6:2–8). The promises extend to both Abra­ham’s descendants and all the nations of the world (Gen. 12:1–3). They include land (which Israel will inhabit), numerous offspring (which will secure their ongoing identity), and blessing (God cares for them and other nations). The fulfillment of these promises is rooted in Israel’s covenant relationship with the Lord (Gen. 17:7–8).
  2. Covenant mediator. Moses mediates between the Lord and his people. Through Moses the Lord reveals his purposes to Israel and sustains the covenant relationship.
  3. Covenant presence. God’s presence with his people is highlighted throughout the book of Exodus.

Outline

  1. Exodus of Israel from Egypt (1:1–18:27)
    1. Setting: Israel in Egypt (1:1–2:25)
    2. Call of Moses (3:1–4:31)
    3. Moses and Aaron: initial request (5:1–7:7)
    4. Plagues and exodus (7:8–15:21)
    5. Journey (15:22–18:27)
  2. Covenant at Sinai (19:1–40:38)
    1. Setting: Sinai (19:1–25)
    2. Covenant words and rules (20:1–23:33)
    3. Covenant confirmed (24:1–18)
    4. Instructions for the tabernacle (25:1–31:17)
    5. Moses receives the tablets (31:18)
    6. Covenant breach, intercession, and renewal (32:1–34:35)
    7. Tabernacle: preparation for the presence (35:1–40:38)

The Journey to Mount Sinai

1446 B.C.

Scholars disagree about the precise route of the exodus, but most agree that Mount Sinai is the site that today is called Jebel Musa (“Mountain of Moses”).

The Journey to Mount Sinai

The Global Message of Exodus

The Global Message of Exodus

The Continued Story of Redemptive History

The book of Exodus continues the story of the redemptive history that God began in the book of Genesis. The original purpose of Exodus was to help the people of Israel understand their identity as God’s special people, and to learn about their covenant obligations to him. They were to see themselves as God’s “firstborn son” (Ex. 4:22–23) and as a “kingdom of priests” (19:5–6), called to bring God’s blessings to the nations. Exodus describes how the Lord delivered Israel from Egyptian oppression (chs. 1–15), brought her into covenant relationship with himself at Mount Sinai (chs. 16–24), and came to dwell in her midst in the tabernacle (chs. 25–40).

The Meaning of the Exodus

God’s main purpose in delivering the people of Israel out of Egyptian oppression was so that he “might dwell among” them (Ex. 29:46). To understand why God desired to dwell in Israel’s midst, we must consider the book of Exodus within the larger framework of redemptive history. The Creator-King’s original intention was that he might dwell among his people, who would be a flourishing human community in a paradise-kingdom beginning in Eden and spreading throughout the whole world (see “The Global Message of Genesis”). The book of Revelation shows that these original creation intentions remain God’s purpose for his people, and his purpose will be fulfilled at the end of history (Revelation 21–22). In those last two chapters of the Bible, as in the Bible’s first two chapters, we see God dwelling with his people. In the book of Exodus we see this as well, as Israel learns about their covenant relationship with God, and as he dwells among them through the tabernacle.

The narrator of Exodus clearly states that the reason why God established the Mosaic covenant with Israel at Sinai was to carry forward his purpose as expressed within the earlier covenant with Abraham (Ex. 2:24; 3:6, 15, 16; 6:2–8). God’s promises to Abraham in Genesis 12:1–3 function as his solution to the problem of the human sin and rebellion that we read about in Genesis 3–11. In Exodus, God advances his solution to the fall by establishing Israel as a theocracy (a nation governed directly by God). Through the Mosaic covenant, Israel becomes the initial fulfillment and next stage of the promise that in Abraham’s lineage all the families of the earth would be blessed (Gen. 12:3).

God’s “Firstborn Son”

In Exodus 4:22–23, God announced to Pharaoh that Israel was “my firstborn son.” In the worldview of ancient Egypt, the firstborn son of a king would inherit the throne and would be under obligation to manifest the rule of the supreme deity of his father upon earth. Pharaoh thought of himself as the son and appointed representative of the supreme god of Egypt, and he believed that his own firstborn son would inherit this role.

Israel became the Lord’s adopted firstborn son, and so was under obligation to manifest the Lord’s rule upon earth. The original calling of humanity to be God’s image-bearers, his appointed representatives, who establish and extend God’s heavenly rule upon the earth, is now to be carried forward through the chosen people of Israel. Although Israel largely failed in this mission, Jesus ultimately suffers the punishment deserved by God’s people and secures the success of this mission through God’s new people, the church (Matt. 28:18–20).

Universal Themes in Exodus

The main theme of Exodus is the Lord’s self-revelation in faithfulness, grace, and power, especially in supremacy over the false gods of the world.

The faithful God. Exodus 3:10–15 is the revelation of the personal name of God, YHWH, which is rendered in most Bibles with small capital letters, as “the LORD.” The name is connected to the Hebrew verb “to be,” and its meaning becomes clear throughout Exodus. First, the Lord is the God who “will be” with his chosen people to enable them to fulfill their God-given task (Ex. 3:12). Second, the Lord is the God “who will be who he is” (see 3:14). God will be what he has always been. He is the unchanging, self-consistent God. He will be faithful forever to his own character and covenant commitments. Third, the Lord is the God who “will be” sufficient in his people’s moment of crisis (3:14b). God is faithful and powerful enough to carry through on his promise to deliver his people from Pharaoh and the gods of Egypt.

The gracious God. In Exodus 34:5–7, the Lord further unveils the essence of his character and the significance of his name to Moses, who had asked to see God’s glory (Ex. 33:18). The context is crucial, for Exodus 32–34 concerns Israel’s golden calf rebellion. It is in the midst of this crisis that God reveals that he is “a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin” (34:6–7). Because of Israel’s idolatry, the mission to rescue the world nearly collapses as God’s people forsake him. Yet due to his grace and covenant love, the mission to bless the whole world (Gen. 12:1–3) continues to advance. The golden calf incident, however, has revealed that Israel, the one through whom worldwide blessing was to come, is herself part of the problem. God’s own people have evil hearts (Ex. 32:9–10, 22; 33:5; 34:9).

The all-powerful God. In the exodus deliverance from Pharaoh, the Lord reveals himself as the only true God and king of the earth (Ex. 9:16; 15:11, 14–15, 18). In his victory over the world’s most powerful nation, the Lord demonstrates that its most powerful “gods” were not gods at all (12:12; 15:11). The book of Exodus shows that the God of Abraham is the only true God of all the earth.

The Global Message of Exodus for Today

Nations, political power, and oppression. Israel’s exodus from Egypt must be understood as the unique event that it was within the history of redemption. It would be wrong, therefore, to interpret the book of Exodus as declaring that God’s primary purpose is to liberate all oppressed people from political or economic enslavement. If we read Exodus in this way, we may begin to see the church’s primary mission as working to bring about political freedom and social justice. This is certainly a worthy and important goal, and Exodus does demonstrate vividly that God’s ear is drawn to the groaning of the oppressed (Ex. 2:23–24). God is compassionate and cares for the widow, the fatherless, and the poor (22:21–27), and the church is called to do likewise. Yet this is not the main message of Exodus. The church’s primary mission is the proclamation and living out of the gospel of Christ—for the fundamental problem plaguing humanity is not political oppression but its root cause, the evil human heart. And this fundamental problem is cured only in the work of Christ in dying and rising again. In doing all of this, Jesus accomplished a greater and final exodus deliverance for all who will put their trust in him.

The sojourner and the resident alien. In a time when economic crises, wars, and natural disasters compel individuals and whole peoples to flee their homelands and seek security in foreign countries, the issue of the resident alien has become acute throughout the entire global village. In Exodus, God commands Israel not to oppress the sojourner. He reminds his people of their own historic experience as oppressed sojourners in Egypt (Ex. 22:21; 23:9). While the book of Exodus is not a manual for dealing with the issue of illegal or unwanted immigration, the book certainly teaches that solutions must be sought with justice and compassion. And above all, global Christians must remember that they are resident aliens on earth and, most fundamentally, citizens of heaven (Phil. 3:20; 1 Pet. 1:1; 2:11).

Psalms Fact #72: What is “renown”?

Fact: What is “renown”?

What is “renown”? The word “renown” refers to being well-known or specially honored. In 135:13, it could also mean a “remembrance.” Psalm 135 echoes the words of Ex. 3:15: “This is my name forever, and thus I am to be remembered throughout all generations.”

Exodus Fact #1: As numerous as the stars

Fact: As numerous as the stars

As numerous as the stars. As the book of Exodus begins, some 350 years have passed since the end of Genesis. The 70 Israelites who went to Egypt have grown into a great multitude. This fulfills God’s promise to multiply Abraham’s descendants and to make them a blessing to all the nations of the world (Gen. 12:1–3; 15:5).

Exodus Fact #17: On eagles’ wings

Fact: On eagles’ wings

On eagles’ wings. The kind of eagle that the author of Exodus probably had in mind had a wingspan of 8 to 10 feet (2–3 m), making it a fitting symbol of the Lord’s ability to rescue his people from their life of slavery in Egypt.

Exodus Fact #32: God’s glory fills the tabernacle

Fact: God’s glory fills the tabernacle

Israel has witnessed some incredible events, such as the 10 plagues and the parting of the Sea. Now, at the end of Exodus, God’s glory fills the tabernacle and he will lead them to the Promised Land.

Exodus Fact #2: Bitumen

Fact: Bitumen

Bitumen is a mineral found in Mesopotamia and Palestine. It was used as a mortar for setting bricks and for waterproofing rafts and boats (2:3).

Exodus Fact #3: Holy

Fact: Holy

Holy means "set apart for God’s special purpose." It is a condition of purity and freedom from sin. When the Bible speaks of God’s holiness it means his utter separateness from everything else that exists, especially from all forms of evil.

Psalms Fact #73: Wonders

Fact: Wonders

Wonders can also be translated “marvels.” The word is often used to describe God’s works of rescuing his people and protecting and caring for them (9:1; 78:11; 98:1; Ex. 3:20; 34:10). In Ps. 136:4, it describes creation, showing that God’s work as Creator should fill us with awe and wonder.

The Setting of Leviticus

The Setting of Leviticus

c. 1446 B.C.

The book of Exodus finishes with Moses and Israel having constructed and assembled the tabernacle at the base of Mount Sinai. The book of Leviticus primarily records the instructions the Lord gives to Moses from the tent of meeting, but also includes narratives of a few events related to the tabernacle. (Regarding the date of the exodus, see Introduction to Exodus, and note on 1 Kings 6:1.)

The Setting of Leviticus

Covenantal Call and Dialogue

Covenantal Call and Dialogue

Moses’ Questions and Concerns Yahweh’s Responses and Signs
Who am I that I should go? (3:11). I will be with you; when you come out of Egypt, you will serve me on this mountain (3:12).
What is your name, that I may tell the people who sent me? (3:13). I AM WHO I AM: Yahweh, the God of your fathers Abraham, Isaac, and Jacob (3:14–15).
How would the people believe that you have sent me? (4:1). Yahweh turns Moses’ rod into a serpent then back into a rod (4:2–4); Yahweh makes Moses’ hand leprous and then heals it (4:6–7); Yahweh instructs Moses to turn water from the Nile into blood (4:9).
I am not eloquent; I am slow of speech (4:10). I, Yahweh, am the one who made your mouth (4:11).
Please send someone else (4:13). Aaron will go with you; you will speak my words to him and he will speak to the people for you (4:15–16).
The Battle between Yahweh and the Rulers of Egypt

The Battle between Yahweh and the Rulers of Egypt

Exodus tells about the plagues God brings about as he frees his people from Egypt. The plagues affect areas of life supposedly protected by Egypt’s gods. Thus, they show God’s power over the gods of the world’s mightiest nation.

Type of Plague Reference Warning? Time of Warning Instruction Agent Staff? Pharaoh promises to let people go? Pharaoh’s heart hardened?
1st Cycle 1. Nile to blood 7:14–25 Yes In the morning Go to Pharaoh; Stand Aaron Yes Yes
2. Frogs from the Nile 8:1–15 Yes Go in to Pharaoh Aaron Yes Yes Yes
3. Dust to gnats 8:16–19 Aaron Yes Yes
2nd Cycle 4. Flies 8:20–32 Yes Early in the morning Present yourself to Pharaoh God Yes Yes
5. Egyptian livestock die 9:1–7 Yes Go in to Pharaoh God Yes
6. Boils 9:8–12 Moses Yes
3rd Cycle 7. Hail 9:13–35 Yes Early in the morning Present yourself before Pharaoh Moses Yes Yes
8. Locusts 10:1–20 Yes Go in to Pharaoh Moses Yes Yes Yes
9. Darkness 10:21–29 Moses Yes Yes Yes
  10. Death of firstborn 11:1–10; 12:29–32 Yes God Yes Yes Yes
Parallels between Exodus and Numbers

Parallels between Exodus and Numbers

Ex. 18:1 Advice from Moses’ father-in-law Advice from Moses’ father-in-law Num. 10:29
Ex. 15:22 Three-day journey to Sinai Three-day journey from Sinai Num. 10:33
Ex. 15:22–26 Complaint about water Unspecified complaint Num. 11:1–3
Exodus 16 Manna and quail Manna and quail Num. 11:4–15, 31–35
Exodus 18 Leaders appointed to assist Moses Leaders appointed to assist Moses Num. 11:16–30
Ex. 15:20–21 Miriam’s song of praise Miriam and Aaron rebel Numbers 12
Ex. 17:8–16 Israel defeats Amalek Israel defeated by Amalek Num. 14:39–45
Ex. 17:1–7 Water from rock Water from rock Num. 20:1–13
Ex. 32:6 People sacrifice to other gods People sacrifice to other gods Num. 25:2
Ex. 32:27 Killing of apostates demanded Killing of apostates demanded Num. 25:5
Ex. 32:28–29 Levites’ status enhanced Levites’ (Phinehas’s) status enhanced Num. 25:6–13
Ex. 32:35 Plague on the people Plague on the people Num. 25:9
Moses

Moses

Moses’ life was spared when his mother hid him in a reed basket and set him adrift on the Nile. Rescued by Pharaoh’s daughter and raised as a prince, Moses nonetheless recognized the Hebrews as his people. After killing an Egyptian who was beating a Hebrew slave, Moses fled to Midian, where he married Zipporah. God spoke to him through a burning bush, instructing him to return to Egypt and rescue the Hebrews from slavery to the Egyptians. After performing powerful signs before Pharaoh, Moses led the Hebrews out of Egypt and brought them to Mount Sinai, where he received the Law and the Ten Commandments. He led the people of Israel for 40 years as they wandered in the wilderness. Through Moses God redeemed his people from slavery in Egypt, prefiguring Christ’s eternal redemption of his people from slavery to sin. (Exodus 33:17)

Study Notes

Ex. 1:1 the sons of Israel who came to Egypt with Jacob. In Genesis God declared that Jacob would be called Israel (Gen. 32:28; 35:10). Using both names here connects the story of Exodus with the promise that God would be faithful to his covenant with Abraham and with Jacob (Gen. 35:11–12). God’s faithfulness to his covenant promises is a central theme in Exodus (Ex. 2:24; 3:6–8, 15–17; 4:5; 6:2–8; 32:13).

Study Notes

Ex. 1:2–4 The names of Jacob’s sons appear in birth order, grouped by their mothers (compare Gen. 35:23–26), though Joseph’s name does not appear in the list.

Study Notes

Ex. 1:5 seventy persons. See note on Gen. 46:26–27.

Study Notes

Ex. 1:1–7 These verses link Genesis and Exodus together. They connect Joseph bringing Jacob and his family to Egypt (see Gen. 46:8–27) and the death of that generation (see Gen. 50:26) with their descendants living in Egypt as the people of Israel.

Ex. 1:7 The Hebrew phrase translated the people of Israel is the same phrase as “the sons of Israel” in v. 1. Having mentioned the death of Joseph and all his generation (v. 6), the focus moves on from the 12 sons of Jacob to their offspring.

Study Notes

Ex. 1:8 The reference to a new leader in Egypt who did not know Joseph assumes that the reader is familiar with Joseph’s history in Egypt (see Genesis 37–50, especially 41:37–45).

Study Notes

Ex. 1:11 The description of the taskmasters who afflict Israel echoes Gen. 15:13. Most scholars agree that the site of Raamses is at Qantir in the eastern Nile delta, about 12 miles (19 km) south of Tanis. Pithom is probably about 17 miles (27 km) southeast of Raamses.

Study Notes

Ex. 1:19 Some think that the midwives’ answer is deceptive. It is not clear, however, that the reply is untrue; nor is it clear whether this is all that the women said. The narrator simply commends the women for refusing to go along with Pharaoh’s murderous scheme.

Study Notes

Ex. 1:15–22 The defiant actions of the Hebrew midwives show that they feared God (vv. 17, 21) more than they feared the king of Egypt. Their actions introduce a central theme of the book of Exodus: Israel is called to fear God above any other ruler, nation, or circumstance.

Ex. 1:22 Pharaoh chooses to let every daughter live because he is primarily worried about Israel’s sons fighting against Egypt (v. 10). However, some of Israel’s daughters who fear God more than Pharaoh (Shiphrah and Puah, v. 15; Moses’ mother and sister, 2:1–10) are part of the means by which God will bring his people out of slavery.

Study Notes

Ex. 2:2 Fine child must at least mean that Moses was healthy.

Study Notes
Exodus Fact #2: Bitumen

Fact: Bitumen

Bitumen is a mineral found in Mesopotamia and Palestine. It was used as a mortar for setting bricks and for waterproofing rafts and boats (2:3).

Study Notes

Ex. 2:7–9 Considering that she was a slave in Egypt, Moses’ sister showed great courage in speaking to Pharaoh’s daughter (v. 7). Her bold action results in Moses’ mother’s being paid wages to nurse her own son (v. 9).

Study Notes

Ex. 2:10 In Hebrew, the name Moses sounds like the verb “to draw out” (see ESV footnote). The name may also be related to the common Egyptian word for “son.” Since Pharaoh’s daughter clearly knows that Moses is a Hebrew child (vv. 6–9), it is possible that she chose the name for both its Hebrew and its Egyptian meanings.

Study Notes

Ex. 2:11 when Moses had grown up. Stephen says that Moses was 40 at this time (Acts 7:23). Even after being raised in Pharaoh’s house, Moses considers the Hebrew slaves to be his people.

Study Notes

Ex. 2:14 Who made you a prince and a judge over us? The words of the Hebrew man are a preview of the repeated grumbling of the Israelites as Moses leads them out of Egypt (see 5:21; 14:11, 12; 15:24; 16:2–3; 17:3).

Study Notes

Ex. 2:15 In sitting down by a well, Moses repeats the actions through which both Isaac (Gen. 24:11–28) and Jacob (Gen. 29:2–12) found their wives.

Study Notes

Ex. 2:18 Reuel is later referred to as “Jethro” (3:1; 4:18; 18:1). Clearly both names refer to the same person—the priest of Midian (2:16) who is Moses’ father-in-law.

Study Notes

Ex. 2:19 Moses apparently showed enough signs of his upbringing for Reuel’s daughters to assume he was Egyptian.

Study Notes

Ex. 2:1–22 These facts, together with the account of God’s call on Moses (3:1–4:17), should lead the people of Israel to embrace Moses as God’s authorized “prince and judge” (2:14) and lawgiver.

Study Notes

Ex. 2:23 many days. Acts 7:30 understands this to be 40 years.

Study Notes

Ex. 2:24 remembered. See note on Gen. 8:1.

Study Notes

1:1–2:25 Setting: Israel in Egypt. The opening pages of Exodus set the stage for the rest of the book. Here we see the connection to the events of Genesis (Ex. 1:1–7), the oppression that has arisen under a new pharaoh (1:8–22), the preservation of Moses at birth (2:1–10) and later in Midian (2:11–22), and God’s knowledge of Israel’s suffering and his faithfulness to his covenant with Abraham and his descendants (2:23–25).

Ex. 2:23–25 The Lord does not view the offspring of Abraham, Isaac, and Jacob in terms of their years of slavery in Egypt but in terms of their covenant relationship with him.

Study Notes

Ex. 3:1 Horeb, the mountain of God. The mountain is also referred to as “Mount Sinai” (see 19:11). “Horeb” is the region where the mountain was located. Mount Sinai becomes known as “the mountain of God” because of the events that follow.

Study Notes

Ex. 3:2–4 These verses identify the angel of the LORD as the LORD and as God. The OT often closely identifies “the angel of the LORD” with God himself acting as his own messenger (e.g., Gen. 22:11–18). Here the angel appears to Moses in a flame of fire, a sign of God’s presence.

Study Notes

Ex. 3:5 This is holy ground only because of God’s presence, not because of anything special about the place. This is a theme in Exodus: God is holy, and he is the one who makes or declares places and people to be holy.

Exodus Fact #3: Holy

Fact: Holy

Holy means "set apart for God’s special purpose." It is a condition of purity and freedom from sin. When the Bible speaks of God’s holiness it means his utter separateness from everything else that exists, especially from all forms of evil.

Study Notes

Ex. 3:6 Moses is a descendant of Abraham and belongs to the people to whom God has pledged himself (see 2:23–25). Jesus quotes from this verse (Matt. 22:32), affirming that Abraham, Isaac, and Jacob still live.

Study Notes

Ex. 3:7–9 God tells Moses that he knows about Israel’s affliction (I have . . . seen, heard, know; see also 2:23–25). He refers to the Hebrew slaves as my people (also 3:10). They belong to the group to whom he has made covenant promises.

Study Notes

Ex. 3:11–12 Who am I . . . ? Moses’ question makes sense, and God does not criticize him for asking it (v. 11). “I will be with you.” When the OT says that God is “with” someone, it means that God enables the person to do what God has asked him to do (see 4:12).

Study Notes

Ex. 3:13 What is his name? Since Egyptians believed in many gods, it was essential to know the identity of the one true God (the God of your fathers). In ancient times, to know a person’s name was to know something very essential about that person. Though Moses is apparently not familiar with God’s name, this does not mean that the personal name of God was unknown to the Hebrews (see e.g., Gen. 4:26; 12:8; 26:25; 30:27). See note on Ex. 6:3–8.

Study Notes

Ex. 3:14 I AM WHO I AM. The three occurrences of “I AM” in v. 14 are all forms of the Hebrew verb “to be.” Each relates to the divine name Yahweh (“the LORD”; see note on v. 15). The word translated “I am” can also be translated “I will be” (see ESV footnote). Given the context of v. 12 (“I will be with you”), the name of Yahweh (“the LORD”) is a clear reminder of God’s faithfulness to his people.

Study Notes

Ex. 3:15 The LORD. The ESV follows the tradition of replacing “Yahweh” (the four Hebrew consonants YHWH) with “the LORD” (with small capital letters). This practice goes back to the Septuagint, a pre-Christian Greek translation of the OT. Translating this term as “the LORD” also links up with the NT, which calls Christ “Lord,” identifying him with the God of the OT.

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Covenantal Call and Dialogue

Covenantal Call and Dialogue

Moses’ Questions and Concerns Yahweh’s Responses and Signs
Who am I that I should go? (3:11). I will be with you; when you come out of Egypt, you will serve me on this mountain (3:12).
What is your name, that I may tell the people who sent me? (3:13). I AM WHO I AM: Yahweh, the God of your fathers Abraham, Isaac, and Jacob (3:14–15).
How would the people believe that you have sent me? (4:1). Yahweh turns Moses’ rod into a serpent then back into a rod (4:2–4); Yahweh makes Moses’ hand leprous and then heals it (4:6–7); Yahweh instructs Moses to turn water from the Nile into blood (4:9).
I am not eloquent; I am slow of speech (4:10). I, Yahweh, am the one who made your mouth (4:11).
Please send someone else (4:13). Aaron will go with you; you will speak my words to him and he will speak to the people for you (4:15–16).
Psalms Fact #72: What is “renown”?

Fact: What is “renown”?

What is “renown”? The word “renown” refers to being well-known or specially honored. In 135:13, it could also mean a “remembrance.” Psalm 135 echoes the words of Ex. 3:15: “This is my name forever, and thus I am to be remembered throughout all generations.”

Study Notes

Ex. 3:16–17 Go and gather the elders of Israel together and say to them. This is the first time Moses is told to relay the Lord’s words to Israel.

Study Notes

Ex. 3:18 The powerful king of Egypt would think it ridiculous for Moses to make a request in the name of the LORD, the God of the Hebrews. What god would choose to be identified with a nation of slaves—and then also presume to make a request from the king of the nation that has enslaved them! let us go . . . that we may sacrifice to the LORD our God. This demand is repeated throughout the plagues: “Let my people go, that they may serve me” (7:16; 8:1, 20; 9:1, 13; 10:3). Israel’s relationship with their Lord supersedes any claim that Pharaoh has on them.

Study Notes

Ex. 3:19 The strength of God’s hand is the means by which he will bring Israel out of Egypt.

Study Notes
Psalms Fact #73: Wonders

Fact: Wonders

Wonders can also be translated “marvels.” The word is often used to describe God’s works of rescuing his people and protecting and caring for them (9:1; 78:11; 98:1; Ex. 3:20; 34:10). In Ps. 136:4, it describes creation, showing that God’s work as Creator should fill us with awe and wonder.

Study Notes
Moses

Moses

Moses’ life was spared when his mother hid him in a reed basket and set him adrift on the Nile. Rescued by Pharaoh’s daughter and raised as a prince, Moses nonetheless recognized the Hebrews as his people. After killing an Egyptian who was beating a Hebrew slave, Moses fled to Midian, where he married Zipporah. God spoke to him through a burning bush, instructing him to return to Egypt and rescue the Hebrews from slavery to the Egyptians. After performing powerful signs before Pharaoh, Moses led the Hebrews out of Egypt and brought them to Mount Sinai, where he received the Law and the Ten Commandments. He led the people of Israel for 40 years as they wandered in the wilderness. Through Moses God redeemed his people from slavery in Egypt, prefiguring Christ’s eternal redemption of his people from slavery to sin. (Exodus 33:17)

S4:011 Exodus 1-3

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Dive Deeper | Exodus 1-3

Before diving in, we should note how Genesis ended: Joseph is  dying, but he proclaims that God would bring them out of slavery. Exodus is a continuation of this story, beginning with the arrival of the sons of Israel in Egypt. We see wording similar to the command given to Adam and Eve to be fruitful and multiply. This shows us that God is faithful to His promises even in the midst of oppression.

The problem is the new pharaoh who oppressed the Israelites, but we see that "the more they were oppressed, the more they multiplied." (Exodus 1:12) God is working in the midst of suffering and oppression.

In Exodus 2, the life of Moses is presented. One point mentioned in this chapter is how Moses killed an Egyptian who was beating a Hebrew and thought he could conceal the murder. When Pharaoh learned of it, he sought to kill Moses so Moses fled. At the end of the chapter, we see God respond to Israel's groaning in the midst of their slavery. There's an intensity to God's watchfulness as God "heard their groaning" and then "remembered," "saw," and "knew" (Exodus 2:24, 25) Exodus 1 and 2 show that God isn't indifferent toward His people, He's aware and desires to redeem us.

In Exodus 3, we see God reveal Himself to Moses through the burning bush. This burning yet-not-consumed bush shows God's self-sufficiency and exhibits God's presence. Through this bush, God calls Moses and chooses him to lead Israel out of slavery to the promised land. The same guy who murdered the Egyptian, God willingly redeems and sets apart. When Moses doubts his own qualifications (Exodus 3:11), God responds: "I will be WITH you" (Exodus 3:12)—all Moses needed was to rest in God's presence with him.

God also reveals to Moses His personal name; I AM, or YAHWEH. This God, who has declared Himself as LORD, determines to be near His people. Because of Jesus, we have something better than a burning bush. God has spoken to us through His Son, and we now stand before a Holy God as we open His Word.

God's presence is all throughout these chapters reminding us that God is always working. Like Moses, we are called to respond and live faithfully before Him.

This month's memory verse

"The Lord passed before him and proclaimed, 'The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness.'"

– Exodus 34:6

Discussion Questions

1. How have you been remembering God's character recently? Have you been able to reflect on who He is and what He has done for you today? Ask Him to reveal to you a characteristic about Himself that He wants you to mediate on. 

2. How have you approached God's Word recently? Meditate on the truth that we have access to God's presence eternally through His Son Jesus and can encounter our holy God every time we open the Word of God. 

3. How has God redeemed you and set you apart? Thank Him for His grace that He extends to each of us every day. 

4. Where have you been seeing God's presence in your life recently?