BIBLE STUDY --- BOOKS OF THE TORAH

THE BOOK OF EXODUS – PART 1

Second book of the Bible, containing the story of YHVH’s liberation of the people of Israel from slavery in Egypt. Few books of the Old Testament are as important historically and theologically as the book of Exodus. Historically, the exodus event was the birth of Israel as a nation. At Mount Sinai a group of tribes who were descendants of Abraham became a nation ruled by YHVH. The book of Exodus explains how the Israelites were able to resettle the land YHVH had promised to Abraham and gives the basis for this religious, political, and social life. Theologically, the book of Exodus is so frequently referred to in the Old Testament and New Testament that theologians speak of an “exodus motif.” In Psalm 68 for example, David received assurance in remembering that his YHVH was the same one who rescued Israel from Egypt. The prophet Jeremiah compared the future regathering of Israel to their exodus from Egypt as an even more miraculous event {Jeremiah 16:14-15}. The return of Yeshua and his parents from Egypt is associated with the exodus in Matthew 2:13-15. The deliverance of the Jewish people from Egypt was interpreted as a prototype for YHVH’s freeing of all his people, both Israel and the church. Thus, the message of the book of Exodus is foundational to understanding YHVH’s plan of salvation throughout the Bible. The English title “Exodus” comes from the Septuagint, a pre-Christian translation of the Old Testament into Greek. The word means “a way out” or “departure” and refers to Israel’s rescue from Egypt. The Hebrew title is Shemoth {“these are the names”}, from the book’s opening words, referring to the names of the sons of Jacob who joined Joseph in Egypt.

AUTHOR

According to tradition, Exodus and the entire Torah were written by Moses. Exodus was probably written at Mount Sinai or shortly after the events there, according to this view. There is much to support that claim:

1 -- The book states that Moses wrote YHVH’s words in at least one book {Exodus 17:14; 24:2, 7; 34:27-28}. According to Deuteronomy 31:9, 24, Moses recorded YHVH’s Law in a book that was deposited beside the Ark of the Covenant as a witness for YHVH.

2 -- Many Old Testament writers referred to portions of Exodus as the “Law of Moses” {1 Kings 2:3; 2 Chronicles 34:14; Nehemiah 8:1; 13:1}. The New Testament, including the testimony of Yeshua, calls Moses the author {Mark 7:10; 12:26; John 1:45; 7:19}.

Various other theories about the origin of Exodus have been proposed. Some scholars credit Moses with writing nearly the entire book. One writer claims that Moses was an unknown desert sheikh who never even met the Israelites. Some critics think they detect in the book several documents from various periods in Israel’s history that were finally put together by an editor centuries after Moses’ death. Others have isolated various literary forms, such as the “Song of Moses” {Exodus 15}, and traced their development. Another interpretation says that the exodus story was passed on by word of mouth for many generations before being written. Although such theories are held by biblical scholars, they deny what the text of the book repeatedly affirms: that Moses wrote Exodus. The book of Exodus contains evidence of being written by an eyewitness. Only such a person would recall for example, that there were 12 fountains and 70 palm trees at Elim {Exodus 15:27}. The author shows a thorough knowledge of Egyptian court life, customs, and language. Some of the materials used to construct the tabernacle, such as acacia wood for its furniture {25:10} and rams’ skins for the outer covering {verse 5}, are found in Egypt and the Sinai Peninsula but not in Palestine. The book thus seems to have had a desert setting. Moses was not only commissioned by YHVH to write the book of Exodus, but he was also well qualified. He was “instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds” {Acts 7:22}. In addition, the 40 years spent in the wilderness of Midian and Sinai gave him a thorough knowledge of the geography and wildlife of the regions through which the Israelites travelled. The events of the exodus -- deliverance from the Egyptians and YHVH’s giving of the Law -- were so central to the history of Israel that Moses took special care to preserve the record so it could be passed on to following generations.

DATE

If one accepts the traditional view that Moses wrote Exodus, then the book is to be dated in the time of Moses. Two dates are generally suggested for the exodus from Egypt.

THE “LATE DATE” VIEW

This view says that the pharaoh who oppressed the Israelites was Seti I {Sethos, c. 1304–1290 BC} and the pharaoh of the exodus was Ramses II {c. 1290–1224 BC}. The exodus would thus have occurred in 1290, and the conquest of Canaan would have begun in 1250. There are two principal arguments for this view:

1 -- According to Exodus 1:11, the Israelites were forced to build the store city of Rameses; therefore, Ramses II must have been ruling at the time. But the city of Rameses could have existed earlier under a different name and then been renamed after Ramses II when he rebuilt it. Or there could have been an earlier monarch named Ramses who commissioned its construction.

2 -- There is archaeological evidence of movements of people and widespread destruction in Canaan around 1250 BC. If this destruction was caused by the Hebrew conquest under Joshua, it would place the exodus around 1290. But it could just as easily have been the result of social turbulence and anarchy in the period of the Israelite judges, or of the military activities of neighbouring peoples.

THE “EARLY DATE” VIEW

This view says that the pharaoh of the oppression was Thutmose III {c. 1504–1450 BC} and the pharaoh of the exodus was Amenhotep II {c. 1450–1424 BC}. Thus, the exodus would have occurred about 1440, and the conquest would have begun around 1400. Three chief arguments support that view:

1 -- If the fourth year of King Solomon was 966 BC, then the 480 years of 1 Kings 6:1 would place the exodus at 1446.
2 -- If the time of Jephthah was 1100 BC, then the 300 years of Judges 11:26 would date the conquest at 1400.
3 -- The late date would not leave enough time for the period of the judges, which most chronologies indicate lasted between 300 and 400 years. On the basis of such biblical references to the date of the exodus, the early date appears preferable.

BACKGROUND

Some events in Egypt during the period covered by the book of Exodus shed additional light on the biblical record. Exodus 12:40 records that the Israelites lived in Egypt for 430 years. That would place the settling of Jacob and his family in Goshen {Genesis 47:4, 11} at about 1870 BC, during the powerful 12th dynasty of Egypt’s Middle Kingdom. Around the turn of the century, two weaker dynasties followed. Semite invaders from Asia began to infiltrate northern {or Lower} Egypt. Those outsiders, known as the Hyksos, were able to displace the native dynasty with their own king around 1730. That was the “new king” who “did not know Joseph” {Exodus 1:8}. Being foreigners themselves, they were naturally concerned about the Israelites, who were too many and too mighty for them {verse 9}. Enslavement was the easiest solution to the problem of the Israelites. The Hyksos kings could use the new source of labour to enlarge Rameses, at that time the capital of Lower Egypt. Not until about 1580 BC were the Egyptians, led by Ahmose, able to drive out the Hyksos and re-establish an Egyptian line of kings. Because the Israelites were still multiplying, despite their hard labour, the pharaohs of the 18th dynasty continued their bondage and decreed that all male children must be killed. When Moses was born {c. 1560 BC}, that edict was still in effect. Thutmose I {1539–1514}, the great empire builder and third of that dynasty, was pharaoh. Thutmose I’s only surviving legal heir was a daughter, Hatshepsut. Her husband assumed the name Thutmose II {1514–1504}. When he died, another of the pharaoh’s descendants was named the successor -- Thutmose III {1504–1450}, who was ten years old at the time. Hatshepsut took the kingdom from the young ruler and controlled it for 22 years {1503–1482}. Such a strong-willed woman could have the nerve to disobey her father’s command by saving the life of a Hebrew baby and raising him in the palace at Thebes. Hatshepsut, who continued to rule despite Thutmose III’s coronation, possibly intended for Moses to have the throne, or at least a high position in the realm. Thutmose III, once he had full power after Hatshepsut’s death, would have been eager to do away with Moses. Moses’ hurried flight into the wilderness after killing the overseer fits well with such historical possibilities. Thutmose III’s death in 1450 BC opened the way for Moses to return and confront Pharaoh Amenhotep II with YHVH’s command, “Let my people go.”

PURPOSE AND THEOLOGICAL TEACHING

The purpose of the book of Exodus is to show how YHVH’s promise to Abraham {Genesis 15:12-16} was fulfilled when Adonai rescued the Israelite descendants of Abraham from Egyptian bondage. It also explains the origin of the Passover festival, the beginning of the nation by YHVH’s establishment of a Covenant with Israel, and the giving of the Law on Mount Sinai. The book of Exodus tells the moving story of a mighty YHVH, Creator of the universe, beyond all limitations of time and space, who intervenes in history on behalf of a helpless group of slaves. YHVH defeats the ruler of the greatest empire on earth and then leads his oppressed people from that land to freedom. Exodus is the story of a single family that providentially grows into a multitude. Through YHVH’s Covenant a nation is formed, and through his Law the nation is given stability and set apart from all its neighbours. The book of Exodus tells of an unusual man, whose 80 years of preparation are equally divided between the palace of a king and the pasture of a nomadic priest. Moses is a reluctant leader, but he defies the pharaoh, speaks with YHVH face-to-face, and writes nearly one-fourth of the Hebrew Scriptures. The YHVH of Exodus is faithful. He makes promises and keeps them. Genesis 15:13-16 records an amazing prophecy: “Then Adonai said to Abram, ‘Know of a surety that your descendants will be sojourners in a land that is not theirs, and will be slaves there, and they will be oppressed for four hundred years; but I will bring judgment on the nation which they serve, and afterward they shall come out with great possessions… And they shall come back here in the fourth generation’ ”. In response to this promise, Joseph, “at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his burial” {Hebrews 11:22}. That promise provides a background for the drama of redemption on which the book of Exodus focuses. Redemption can be defined as “deliverance from the power of an alien dominion, and enjoyment of the resulting freedom.” It speaks of a deliverer and what he does to achieve deliverance. The book of Exodus is full of the vocabulary of redemption. It tells of the YHVH who “remembers” his promise to the Hebrew patriarchs {Exodus 2:24; 6:5}. YHVH “comes down to deliver” the Israelites {3:8}, or “save” them {14:30; 15:2}, in order to “bring them” out of the land of Egypt {3:10-12}. Redemption involves these aspects:

1 -- Adonai is the author of redemption. In Exodus 6:1-8, as YHVH answered Moses’ prayer to deliver his people, he used the pronoun “I” 18 times to emphasize that he was the one initiating the action. The Hebrew descendants of Abraham had known YHVH primarily by the Hebrew name “El,” a common title in the ancient Near East for the supreme deity. But in Exodus, Israel learned that YHVH is “YHVH” or “YHVH.” That is his personal name, a reminder that he is the YHVH of the Covenant who personally cares for his people’s welfare. In Exodus 3:14, YHVH told Moses, “I am who I am” or “I will be who I will be.” Some scholars think that statement shows that the name YHVH comes from the Hebrew verb “to be.” In any case, the concept of “name” in the Hebrew culture is synonymous with “character.” To know the name of YHVH is to know something of his character. Israel knew YHVH as the one who is eternally self-existent yet present with them wherever they would go, acting on their behalf {Exodus 3:12; 33:14-16}.

2 -- The reason for redemption was YHVH’s promise to the forefathers of the Israelites. When YHVH heard the groaning of the people of Israel, he remembered his Covenant with Abraham, with Isaac, and with Jacob {Exodus 2:24; cf. 6:5}. In response to their need, he selected an agent of redemption, the unwilling Moses. Moses exhausted every possible excuse, but YHVH would not take no for an answer. Moses is a vivid example of how YHVH prepares, empowers, and sustains his chosen servants, using them to accomplish his purpose.

3 -- The motive of redemption was YHVH’s grace and love {Exodus 15:13; 20:6; 34:6-7}. The purpose of redemption was that Israel and the Egyptians might know YHVH {6:7; 7:5; 8:10; 14:18}. Adonai worked so that all who were involved -- Moses, the Israelites, Pharaoh, and the Egyptians -- would be sure that he alone is YHVH. The Hebrew understanding of knowledge is not primarily intellectual but experience-oriented. The desired response to YHVH’s action is not mere mental assent but also faith and obedience.

4 -- Redemption is achieved in Exodus by miracles {4:21} -- all natural processes controlled supernaturally by YHVH. They are variously described as signs and wonders {7:3}, great acts of judgment {6:6; 7:4}, and “the finger of YHVH” {8:19}. Such miracles were not frivolous fireworks but purposeful works of YHVH. Some of the miracles prove that Moses was sent by YHVH. The miraculous plagues proved that YHVH is supreme, for each of them was a direct challenge to one of the gods of Egypt: Osiris the river god, Yeqt the frog god, Ra {Re} the sun god, Athor the cattle god. The miracles in the wilderness proved that YHVH fulfils all the needs of his people.

5 -- The pharaoh was the villain -- a picture of rebellious humanity confronted by YHVH’s command {Exodus 4:21-23}. Ten times the pharaoh hardened his heart. Yet, in a sense, it was YHVH who hardened the pharaoh’s heart, effecting the king’s decision to defy him.

6 -- The Passover marked the purchase of redemption {Exodus 12:23-27; 15:16}. It was a clear example of salvation by substitution. When the death Angel saw the blood on the doorposts and lintels, he passed by.

7 -- The recipients of YHVH’s redemption in Exodus were the Israelites. YHVH took them as his own special people {6:7}, and they were no longer free to do as they pleased. Even before the exodus he had claimed them, telling Pharaoh, “Israel is my first-born son, and I say to you, ‘Let my son go that he may serve me’” {4:22-23}.

8 -- The demand of redemption was obedience. On the basis of his deliverance of the Israelites from bondage, YHVH set forth the Ten Commandments {20:1-17} and the rest of the Law for them to obey. The people, though quick to pledge their obedience {19:8; 24:3}, were even quicker to disobey {32:8}. Because Adonai is holy and wants his people to be holy and wholehearted in devotion {34:14}, he must punish iniquity. But being compassionate, he also forgives. Throughout the centuries of Israel’s history, YHVH pleaded with his people through the prophets to remember the exodus and repent {see Micah 6:3-4}. The faithful responded in gratitude with Moses’ “song of redemption” {Exodus 15; cf. Revelation 15:3-4}.