CLASS NOTES -- EXODUS

INTRODUCTION

As Genesis is the book of beginnings, the book of Exodus is the book of redemption. It
opens with the history leading up to that redemption: the description of their bondage and the
introduction of the man who would be the human instrument for their deliverance. The
introduction of Jehovah and a mighty demonstration of His power is brought to both Israel and
Pharaoh in the plagues.
The redemption itself is in two phases. First there is redemption, for those who believed
God, from the judgment all deserved because of their sin. It was redemption by the payment of
a price, the blood of the Passover lamb, and the price was paid to God.
The second phase was redemption by power from the tyranny of Pharaoh -- the
Israelites experienced this redeeming power of God at the Red Sea.
All this is typical of spiritual redemption through Christ. In His first coming He was the
Lamb of God, paying the price of redemption from sin. At His Second Coming He will display
His power to redeem believing men from the tyranny of Satan and his hosts. Israel's leaders
failed to realize the need for the Passover Lamb before they could have their King. When Christ
refused to be their King until after the redemption was procured at the Cross they rejected Him
(John 6:15).
This same failure to distinguish between the two comings, and their redemptive purposes,
caused even the disciples to reject the idea that Christ would die (Matt. 16:21, 22). Even after
the Cross, but before they were aware of His resurrection, two disciples were discouraged and
sad because He had died as a felon instead of ascending David's throne and delivering them from
Roman domination. He gently rebuked them with the words, "Ought not Christ to have
suffered these things, and to [later] enter into His glory?" See the Class Notes on Luke
twenty four.
After the redemption is complete in both phases, Exodus continues with the events
leading to Mount Sinai, the giving of the Law, and further instructions preparing them for
entrance into Canaan. Leviticus is further teaching concerning the Law, preparing them to serve
the Lord when they have arrived in the land. The book of Numbers records the journey to
Canaan. A march that should have lasted only eleven days (Deut. 1:2) was stretched into thirty
eight years by their tragic rebellion at Kadesh Barnea. Deuteronomy contains the final
instructions to those of the new generation who were not held accountable for Kadesh Barnea,
and who will enter the land.
A thorough knowledge of Exodus will serve as a very helpful background for studying
the book of Romans, a book of spiritual redemption.

NOTES:

2:2. Moses was not the eldest in the family, for Aaron was three years older, and his
sister, Miriam, was several years older than Aaron.

2:3. Moses’ parents obeyed Pharaoh's law and cast him into the river. But, being "wise
as serpents," and guided by God, they put an ark between him and the water. So, earlier, there
was an ark between Noah and the water of the flood. Christ, our Ark (typified by the Ark of the
 Class Notes - Exodus 2

Covenant), stands between judgment and us.

2:5. Queen Hat-shep-sut, who reigned from 1504 to 1497 bc was Egypt's first female
Pharaoh, and one of the first great women rulers of history. Young, brilliant, beautiful, and
deeply religious, she was "worshipped by the multitudes and adored by the great." According
to the reckoning of many conservative scholars, this fits fairly well into biblical chronology as
given in 1 Kings 6:1. She was that "daughter of Pharaoh" who rescued Moses from the
bulrushes in the backwaters of the Nile, adopted him, and had him trained in "all the learning
of Egypt" (Ex. 2:5 - 10). Other scholars object to this on insufficient grounds.
"Archeology and the Bible" -- by G. Fredrick Owen (Revell publishers) page 224. (Further
references to this book will be noted as simply "A & B").

2:9. Pharaoh intended to frustrate God's plan to deliver Israel. In effect, he said, "Kill
Moses." God answered, "I will spare him and send you the bill for his room and board and his
education."

2:14. 15. My note at Heb. 11:27 reads: "By faith he [Moses] forsook Egypt, not
fearing the wrath of the king: for he endured, as seeing him who is invisible." This must
refer to the second time he left Egypt -- at the Exodus. In Exodus 2:14, 15 it says that Moses
feared and fled at his first departure from Egypt. The second time he did not try to work on
behalf of Israel in Egypt, but led them out -- facing the angry king over and over without
flinching."

2:16. It is interesting to see the part played by wells in Scripture. See Gen. 24:11;
26:15 - 33; 29:2 - 10; John 4:6 - 42.

3:2 - 6. See Heb. 12:29.

3:7 - 10. God knew of their oppression, their sorrow and their cry for help. He also
knew both how good the land was and the problems posed by the presence of Canaanites in the
land. How very little Israel needed to send spies into the land at Kadesh Barnea. They just
needed to trust the One who knew all about the land and the people there (for He had already
spied out the land -- Ezek. 20:6) and was able to bring them in. Faith inspires courage while
knowledge alone may inspire terror. Compare Num. 14:30 with Num. 14:31 - 33.

3:8, 17. For a more complete description of the land see Deut. 8:7 - 9.

3:11. Objections of Moses # 1. (See 4:1 for the second one). God's ultimate answer
is, "It doesn't matter who you are -- I AM." Compare "who is the Lord?" in 5:2.

3:12. "When" -- not "If."

3:14. "I am who I am and what I am, and I will be what I will be" -- Amplified Bible.
We do not see this exact name again until we come to John's Gospel. There, Christ uses it
concerning Himself several times. See John 8:24, 28, 58, 59; 13:19; 18:5, 6 -- and also the "I
AM"s of John (I am the Good Shepherd, Light of the World, etc.). See Psa. 68:4
 Class Notes - Exodus 3

3:19. God not only knew of the presence of the giants in the land (see note at Ex. 3:7 -
10) but He knew the problem posed by Pharaoh's hard heart. 1 He also knew the problems that
would come due to the reticence of Moses to assume a place of leadership (next chapter) and the
great problem of the unbelief, ingratitude and rebelliousness of the very people He was seeking
to take into the land. But He had first determined that He could finish the thing before He ever
started it. See Luke 14:28; Phil. 1:6.

3:22. The items of jewelry mentioned here (at least part of them) were later used in
making the Tabernacle, priest's garments, etc.

4:1. Objections of Moses # 2 (see 4:10).

4:2 - 5. As the rod became a serpent, Christ was made to be sin for us (2 Cor. 5:21).
As the rod was cast down, Christ was cast down in death at the Cross. When the rod was picked
up it became the symbol of power (Ex. 4:20) and was used both for the good of Israel and the
judgment of her enemies. So Christ was picked up in resurrection (sin having been put away)
and, in resurrection, has power both to redeem and to judge.
Whatever is in our hand (our abilities, possessions, etc.) must be thrown down at His
command, yielded up to Him that we might see the evil inherent in it. Then, if He calls upon us
to pick it up again, it becomes God's gift to us to use for Him, God's rod (v. 20) in our hand.

4:10. Objections of Moses #3 (See 4:13).

4:13. Objections of Moses # 4 (See 6:12). God was not angry when Moses asked,
admitting his own shortcomings, "Who am I?" This he needed to face. Nor was He angry when
he brought up the unbelief of Israel. This, too, was a legitimate concern. It was when he said,
"Send someone else" that God became angry.

4:15, 16. Aaron was Moses' “prophet.” See 7:1. This relationship between Moses and
Aaron illustrates the relationship between God and His prophets.

4:20. Before, it was Moses' rod, now it is the "rod of God." (See 14:16 however) See
also the note at 17:5, 11. See Ex. 7:9, 10, 12, 15, 17, 19, 20; 8:5, 16, 17; 9:23; 10:13.

4:22, 23. Here is the basis for the Passover and the associated tenth plague. See 12:29.

4:24. My note at Joshua 5:13 reads: Compare Ex. 4:24 where the Lord had a sword in
His hand (evidently -- for He "sought to kill him") intended for Moses (or the son of
Moses??). Moses was saved through the circumcision of his son. Here [at Joshua 5:13],
right after the circumcising of Israel, the sword is against their enemies! Notice that, in
answer to the question of Joshua, the answer is not, "For you" or "For your enemies" but, in
effect, "For the LORD." The sword may be used either way -- depending on their
relationship to the Lord (as symbolized by the circumcision).

1
See Class Notes on Romans -- chapter nine.
 Class Notes - Exodus 4

5:1. "-- Amenhotep II (1447 - 1425), whom many regard as the 'Pharaoh of the
Exodus.'" From A & B, page 216.

5:2. Part of the purpose of the plagues was to teach Pharaoh just who Jehovah was.

Chapters 5 through twelve. See Psa. 105:23 - 38.

5:21. The Lord must first make them fully know the brutality of their masters, and bring
them to totally realize the seriousness and hopelessness of their bondage, before He can deliver
them. So when God begins to deal with a man it first brings bitterness to his soul. As he comes
under conviction, and sees more deeply than ever the bondage of sin and the helplessness of his
situation, there will be a greater longing for deliverance, and eventually a complete abandonment
(in despair) of self effort. Only then can the soul really turn to the Lord alone for redemption.

6:3. The name "Jehovah" IS used in Genesis and in the earlier chapters of Exodus. Is it
possible that all through Genesis it is used by Moses (the human author of Genesis) only after the
name had been revealed here, -- or is it that they did not know the full significance of this name?

6:6. Redemption is by the payment of a price and by power. The price is paid to
God, the power is used against Satan (the price here is the Passover lamb's blood: the power is
the crossing of the Red Sea and the destruction of Pharaoh's army).
In the Old Testament there are many passages which speak of redemption by power.
See, for instance, Deut. 7:8; 9:26; Neh. 1:10; Psa. 77:15; 106:10; Jer. 15:21; Micah 4:10; etc..
Among the many New Testament verses that have this idea in view, Luke 21:28 and
24:21 stand out. Redemption by payment of a price (the blood of Christ) is linked to His first
coming while redemption by power, finding its base in His first coming (with the resurrection in
view) is accomplished at His second coming. See Isa. 52:9, 10; 63:4 (and following); 59:20 and
context.. Isaiah 59 seems to have both in view: by blood (v. 21), by power (vs. 16 – 18).
In Eph. 1:13, 14 the two are brought together for us. "-- The redemption [in the future]
of the purchased [at the Cross] possession."

6:12 Objections of Moses # 5 (See 6:30).

6:14, 15. In this passage, where the family is brought before us as background for the
ministries of Moses and Aaron, why the mention of Reuben and Simeon -- when none of the
other tribes (apart from Levi) are referred to? Evidently because the passage has to do
particularly with the family of Levi, the ancestor of both Moses and Aaron. Levi was the third
son of Jacob, and only the older sons of Jacob need be mentioned here.

6:26, 27. Evidently parents were naming their children after Aaron and Moses (though I
know of no others in Scripture by these names) and it was necessary to designate which Aaron
and Moses is in view.

6:30. Objections of Moses # 6 (his final objection).

7:1. Compare 4:15, 16.

 Class Notes - Exodus 5

7:3. Compare 11:9.

7:3 - 5. Some reasons why God hardened Pharaoh's heart:

-- To make the Israelites more aware of their slavery, so they would be willing to leave Egypt.
-- To demonstrate to Israel the power of God (Ex. 10:2; Deut. 4:33 - 35).
-- To establish Moses as the appointed and empowered leader of his people.
-- To weld the Israelites into a nation -- willing and ready to act together.
-- To make it impossible for them to turn back once they had left Egypt.
-- To bring judgment on the Egyptians for the way they had treated Israel (Ex. 4:22, 23).
-- To judge the gods of Egypt (Ex. 12:12; 18:11; Num. 33:4).
-- To demonstrate to Pharaoh (Ex. 5:20), his magicians (Ex. 8:18, 19), the rest of the Egyptians,
and all the earth (Ex. 9:14, 16), the existence and power of the one true God (Ex. 7:5; 8:10, 22;
9:20, 29; 10:1, 7; 14:4, 18, 25). According to some archeologists and historians there was a
revival of monotheism in Egypt following the Exodus.
-- Possibly, to bring about the salvation of some Egyptians. Were at least some of the "mixed
multitude," which went with them, Egyptians who had become proselytes?
-- To make it impossible for the Egyptians to go after them and fight them in the desert, or to
come to the aid of the Palestinians later. See note at Ex. 14:4, 28.
-- To weaken the nations in the land by news of what God had done in bringing Israel out of
Egypt (Ex. 15:14; Josh. 2:9 - 11; I Sam. 4:8).
Some of the plagues affected Israel also. (For plagues where the Israelites were
specifically protected see Ex. 8:22; 9:4, 20, 26; 10:23; 11:7) My note at Ezekiel 20:7, 8 reads:
This was while they were still in Egypt. This may explain why some of the plagues affected
Israel as much as the Egyptians. See Acts 7:42, 43.

Concerning the hardening of Pharaoh's heart the following will be helpful.

"Calvin is wrong when he reads into these verses [Rom. 9:14 - 22] election either to
salvation or damnation in the eternal sense. ... [Pharaoh's] will was already set. The heart was
already hard. God overruled Pharaoh's will, but did not over-ride it. The hardening process
developed inasmuch as the plagues forced Pharaoh to an issue which crystallized his sin ...
God foreknows everything that every man will do; but He does not predetermine everything
that every man does. Nay, that would make God the author of sin! ... God foreknew that Esau
would despise his birthright; that Pharaoh would be wicked; that Moses would sin at Meribah;
that the Israelites would rebel at Kadesh Barnea; that Judas would betray our Lord; that the
Jews would crucify their Messiah: but not one of these things did God predetermine. ... Let us
say two things emphatically of Pharaoh in particular: (1) God did not create him to be a
wicked man; (2) God did not create him to be a damned soul. And, with mental relief, let us
further say that God could never create any man either to be wicked or to be eternally damned.
'Is there unrighteousness with God? God forbid!'" "Explore the Book" by J. Sidlow Baxter
-- Volume 6, pages 86 through 90.
Seven times it tells us that Pharaoh hardened his own heart (3:19; 5:2; 7:24; 8:15, 32;
9:34; 4:5). Ten times God hardened it (4:21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4; 14; 8, 17).
God did not make Pharaoh's heart hard initially. Pharaoh didn't get his hard heart from
God, he got it from Adam. Before ever the contest between Moses and Pharaoh began,
Pharaoh's heart was already so hard that the Israelites were crying, groaning and sighing because
 Class Notes - Exodus 6

of their bondage (Ex. 2:23, 24; 3:7, etc.). God chose a man who had a hard heart and raised him
up to a place of authority in Egypt so He could use that hard heart to accomplish His purpose.
In what sense did God harden his heart? As Pharaoh rejected the revelation of God's
power, hardening his heart against Him, God revealed more and more of His power so that
Pharaoh had to harden his heart more and more to resist it. When a river begins to rise, you may
build a dike to keep it from flooding your house. As the water rises higher and higher you are
forced to build the protective wall higher also. In a sense you are building up the dike, but in
another sense the river is doing it -- for if the river did not rise you would be content with the
protection you had already built up.
Pharaoh set the direction he would take, and God pushed him on. It is not the wind,
alone, which sends the ship into the rocks, it is also the set of the sails. (See Class Notes on
Romans chapter nine)

7:6. Compare 8:13. When Moses did according to the word of the Lord, then the Lord
"did according to the word of Moses."

7:9. See 4:20. Is this the rod of Moses in the hands of Aaron? Or is Aaron's rod being
used by him as the "prophet" of Moses (see v. 15)? See the note at 17:5.

7:11, 12. The magicians # 1 (See v. 22). Notice that when Moses picked up his
serpent and it became a rod again the sorcerers lost their rods! (v. 15)
Compare Rev. 13:13, 14. There Satan is counterfeiting the powers shown by the two
witnesses (Rev. 11:5, 6). Compare also 2 Thess. 2:9. Satan does have miraculous powers --
but God's power is greater than his.

7:14 - 25. The first plague -- waters turned to blood.

7:17, 20. See 4:20; 17:5.

7:22. The magicians # 2 (see 8:7).

8:1 - 15. The second plague -- frogs.

8:5. See 4:20.

8:7. The magicians # 3 (see 8:18).

8:9. "Glory over" (K.J.V.) should be translated "command."

8:16 - 19. The third plague -- lice.

8:18, 19. The magicians # 4 (see 9:11). Up until now the magicians have been able to
duplicate the miracles (on a small scale) but have NOT been able to remove the plagues. Now
they cannot even duplicate the miracle. They finally admit that God's hand is in it all.

8:20 - 32. The fourth plague -- flies.

 Class Notes - Exodus 7

8:22. Ways in which God proved the plagues were from Him and not just a series of
coincidences:
-- The "multiplying" of them. One plague might be a coincidence, but not ten of them!
-- The time element. The miracles happened on predicted days (8:9, 10, 29; 9:5, 6, 18).
-- Most of them were beyond the power of the magicians to duplicate (8:18, 19; 9:11).
-- They reached into the very home of Pharaoh. All his authority could not deliver him (8:4;
11:5; 12:29, 30).
-- In some a predicted difference was put between the Egyptians and the Israelites. If they
"just happened" why do the Israelites escape? (8:22, 23; 9:4, 6, 7, 26; 10:23; 11:7; 12:13, 40, 41).
-- The conclusive and total end to most of the plagues at the command of Moses. He was not
just taking advantage of natural disasters or he could not stop them!
--- Notice who in Egypt became convinced that the hand of God was in all this: the magicians
(8:19); Pharaoh's servants (9:20; 10:7; 11:3); the people (11:8).

8:25. Pharaoh's compromises # 1 (see v. 28).

8:28. Pharaoh's compromises # 2 (see 10:11).

9:1 - 7. The fifth plague -- murrain on the cattle. "Murrain" is translated "plague" in
the Amplified Bible.

9:8 - 12. The sixth plague -- blains (sores).

9:11. The magicians # 5 (see 10:7). The magicians may have been among the
servants.

9:13 - 35. The seventh plague -- hail.

9:16. See Rom. 9:17.

9:19. Pharaoh and his servants are given a chance to escape the impending death.
Pharaoh, of course, was not in the field -- but his cattle (probably bought, or taken, from the
Israelites -- v. 7) were.

9:20, 21. Several times God made a difference between Israelites and the Egyptians.
Here He makes a difference between those (whether Israelites or Egyptians) who believe and
those who do not.

10:1 - 20. The eighth plague -- locusts. It appears (in v. 6) that the Israelites were
exempt here -- but it does not say so. V. 15 seems to indicate this plague was universal.

10:7. The magicians (?) # 6.

10:11. Pharaoh's compromises # 3 (see 10:24).

 Class Notes - Exodus 8

10:21 - 29. The ninth plague -- darkness.

10:24. Pharaoh's compromises # 4.

11:1 -- 12:30. The tenth plague - death of the firstborn.

11:2. "Borrow" should be "ask." See note at 12:35, 36.

12:1. The "Israel stele [written] during the fifth year of king Merenptah's reign or
about 1229 bc ... tends to confirm the biblical dating of approximately 1446 bc as the
approximate date for their entry into Palestine." A & B page 221.

12:3, 4. See 1 Cor. 5:7. Notice it does not mention the possibility that the lamb would
be too little for the house.
There was to be a lamb for an individual (Gen. 4:40), a lamb for a house (here), a lamb
for a nation (the slain goat -- Lev. 16) and a Lamb for the world (John 1:29). The world needs
the Lamb, the nation needs the Lamb, the home needs the Lamb, and the individual needs the
Lamb!

12:9. "The purtenance thereof" (KJV) is translated "its inner parts" in the Amplified
Bible.

12:12. Each plague was directed against one of Egypt's gods. For instance, they
worshipped the Nile, frogs, the sun, etc. See 18:11 & Num. 33:4.

12:14. The Passover was a once-only sacrifice. The "Passovers" in the years following
were memorials of it. So Christ "our Passover" was a once for all sacrifice and the Lord's table
is not a sacrifice, as Catholicism teaches, but a memorial. I Cor. 5:7; 11:26.

12:16. If the "seventh day" was a Saturday, the "first day" was a Sunday -- and both of
them were "Sabbaths."

12:25. Were they to wait until they entered the land before they began celebrating the
Passover -- or is the thought here that when they come into the land they are to continue it?
See 13:5. See Num. 9:1 - 5 where, in the second year after the Exodus, they did keep the
Passover. Num. 9:10 stipulates that even if they are far off from the land they shall keep the
Passover.
My note at Lev. 23:40 reads: It would be difficult, if not impossible, for them to find the
materials for this [the materials needed for the feast of booths] while they were in the desert.
Perhaps these instructions are for them after they are in the land? See Exodus 13:5. They
would have been in the land in a few months, and could have followed these instructions, if
they had not rebelled at Kadesh Barnea. See note at Ex. 12:25.

12:29. See 4:22, 23.

12:31 - 33, 37. Compare 1 Sam. 4:8; 6:6.

 Class Notes - Exodus 9

12:35, 36. "Borrowed" should be "asked" and "lent" should be "gave." Here they got
the materials (gold, silver & jewels) later needed for the Tabernacle and the priest's garments.

12:40. According to Josephus it was 430 years after Abraham came to Canaan, not
after Jacob came to Egypt. It was 215 years after Jacob came into Egypt. 2 -- But what about
Gen. 15:13 & Acts 7:6?

12:43, 44. The feast accompanying the Lord's Table could not be the Passover, nor
could 1 Cor. 5:8 refer to us keeping a literal Passover feast -- for we (like the Corinthians) are
not circumcised. Gal. 5:2.
Those born in the wilderness could not have taken part in the Passover, for they were not
circumcised (Josh. 5:5).
Also "unleavened bread" was not available in the wilderness -- all they had was manna.

13:17. The short way is not always the best way. Although it was God who led them by
the long way -- costing them extra time, perhaps months, for the journey, -- it was their own
unbelieving rebellion at Kadesh Barnea which cost them the most time -- thirty eight years!

13:18. "Harnessed" is translated "in martial array" in the NASB.

13:19. See Gen. 50:24, 25 and Heb. 11:22.

14:4. Here God is seeing to it that Pharaoh's army is destroyed. Archeologists have
found an ancient letter to Egypt from Palestine asking for help against invading hosts (evidently
the Israelites). Pharaoh could not help them as He could have if he still had his army. See
14:28.

14:6. Was Pharaoh personally leading his army into the fray? If so, it seems to have
cost him his life. See v. 28 and 15:19.

14:12. They were saying, to compare it to a cry of many in the U.S. during the "cold
war," "Better to be 'red' than dead!"

14:13, 15. Compare Ex. 17:9, 10 where they were to fight while Moses prayed. Here it
is a part of their redemption and the work is wholly God's. In 17:9, 10 it is the warfare of those
already redeemed.

14:20. What came between Pharaoh and the Israelites was not a swirling fire, as is
depicted in the movie "The Ten Commandments." It seems to have been more like a miraculous
dense localized fog to the Egyptians. To the Israelites it was a source of light. So the word of
God can be frustrating darkness to the unbeliever while shedding glorious light on the path of the
saint.

14:22. See Psa. 78:13.

2
Antiquities of the Jews, Whiston edition, chapter XV, paragraph 2 & footnote by the translator.
 Class Notes - Exodus 10

15:2. "I will prepare him an habitation" probably refers here to the building of the
Tabernacle -- but we, today, are a "habitation of God through the Spirit" (Eph. 2:22).

15:4. The utter defeat of Pharaoh here pictures the defeat of Satan as God accomplishes
redemption by power. My note at Isa. 51:9 reads: "Rahab" is Egypt. If Egypt is symbolic of
the world, then the dragon surely speaks of Satan (as typified by Pharaoh in Egypt). Verse
ten ties this down to the time of the Exodus.

15:8. Were the waters miraculously frozen ("congealed") in place? No need for a
logical explanation, however, for it was a miracle!

15:9. Perhaps one reason they were so anxious to overtake them was the recovery of the
gold, silver, jewels, etc., that they had with them from their spoiling of the Egyptians.

15:10. Notice the details of this miracle. The waters were congealed (v. 9), and stood
up like a wall on both sides of them (14:29). They were a flood (v. 8), "mighty waters" (v. 10)
and deep enough to drown an army in its depths (vs. 4, 5). There is no possibility that this was
just a shallow bog that had been dried out by a hot wind -- as some have tried to "explain."

15:13. Moses speaks, in verse 2, of making a habitation for God -- here God makes a
habitation for Israel.

15:14 - 16. This prophecy was literally fulfilled. Even when the Israelites were
trembling for fear at Kadesh Barnea, the inhabitants of the land were trembling for fear of them.
See Joshua 2:9 - 11. Even many years later the people of Canaan still remembered what God
did in the Exodus and feared Israel's God (1 Sam. 4:8). See also Joshua 9:3, 9.

15:20, 21. This was not an exuberant and sensual dance of a pretty young woman and
her companions. Miriam is older than Moses and is near ninety years of age at this time.

15:22. How often a "dry" time follows closely a great experience of God's power in us
or on our behalf. It soon becomes evident whether we are trusting in the experience or in the
Lord.

15:26. God's "Medicare" program. Even today, if men would live for the Lord, the
following causes of suffering would be eliminated: casualties of aggressive war and crime; both
sickness and accidents resulting from drinking, smoking, drugs, etc.; all venereal diseases; much
mental break-down; all suicides, murders, beatings, etc. See 23:25, 26; Deut. 7:15.
The healing ministry of Christ, wonderful as it was, will seem but a "band aid" compared
to the situation in the Millennium when both the prevention noted here, and the cure illustrated
by Christ's miracles during His ministry, will be available.
It would be interesting to know what percentage of the nation's health bill would be
eliminated -- to say nothing of its crime bill and its military budget -- if verse 26 were followed
carefully in our land!
"Commandments ... statutes" -- Is this anticipating the law given later, or is this passage
 Class Notes - Exodus 11

using these terms as they are used in Gen. 26:5? See Appendix # 1 -- "Law & Grace."

16:4. Here they are told what they are to eat! See note at v. 15.
My note at Psa. 78:24, 25 reads: Is "angel's food" just a figure of speech, or do angels
eat food in heaven? They can eat even man's food, for in Gen. 18:8; 19:3 they did so.

16:15. The word "manna" means "What is it?" God told them over and over that it was
bread from heaven, but they continued, in unbelief, to call it "manna." See v. 31. God only
called it "manna" when the unbelief and disobedience of Israel was in view.

16:18. In 2 Cor. 8:15 Paul suggests that the reason for this was that those who gathered
much shared with those who gathered little. Or is he just referring to this passage to indicate
that each should have what he needs, i.e. there should be "equality" in the provision? At least it
didn't do them any good to hoard it! (See v. 20)

16:23. While the Sabbath is mentioned here, it was not revealed to Israel as an
obligation to observe until Sinai. See Neh. 9:14.

16:28, 29. Here is a passage that seems to be strongly telling us that Israel was already
under the Sabbath commandment before the giving of the Law in chapter 20. Does the "hath" of
v. 29 (KJV) refer back to the day before (v. 23)? (There are no tenses in Hebrew verbs, so v. 29
could be rendered "giveth"). See note at 15:26.

16:32. This sample was kept in the Ark of the Covenant in a gold pot (Heb. 9:4). It is
probably what is in view in Rev. 2:17 when it speaks of the "hidden manna." The people
despised it and called it "manna." To God it was precious, put in a pot of gold and hidden in the
Ark.
So Christ, the true bread from heaven (John 6:48 - 51) was despised, and His being
“bread from heaven” was questioned and denied (John 6:42). To the Father He is precious
(pictured by the manna in the golden bowl). See 1 Peter 2:4. The promise in Rev. 2:17 is that
the overcomer will one-day enjoy God's appreciation of Christ. See the whole section in John
six (vs. 32 - 51).

17:1 - 7. Compare Num. 20:7 - 13 and see the note there in Class Notes on Numbers.

17:3. Why didn't they tell themselves, "We were hungry and He worked a miracle to
feed us -- surely He will also meet our need for water"?

17:5. Here it is Moses' Rod. In v. 9 it is the rod of God. See notes at 4:20 and 14:16.
So Gideon's sword was called "The sword of the Lord and of Gideon" (Judges 7:18). It
was the sword of the Lord in Gideon's hand. Also Paul's message was not merely his word (he
was but the channel of truth) but God's word (the source of it). See Eph. 6:17; 1 Thess. 2:13.

17:6. See Psa. 78:15, 16, 20.

17:9, 10, 12. See 31:2; 35:30 & following.

 Class Notes - Exodus 12

17:11. Not his hands (plural) here, as in v. 5. The hand (singular) with the Rod of God
in it speaks of authority. The hands speak of intercession. Others could share in the
intercession (v. 12), but not in the authority.

17:14. The Mosaic authorship of (at least, here, part of) the Pentateuch is declared.

18:11. See note at 12:12.

18:16. There were laws (principles of right and wrong) before Israel was put under the
Law (the covenant of chapters 19, 20). See v. 20.

18:19. We cannot count on God blessing a plan which is from man. Not "God bless
our way" (as is so often seen in the Philippines as a motto in the buses and the jeepnies), but
"God show us Your way!"

18:23. At least Jethro adds a phrase similar to "the Lord willing" to his advice.

18:27. Evidently his wife and his sons stayed with him. His father in law had given
them protection and guidance for the trip and now leaves them and returns home.

CHAPTERS NINETEEN AND TWENTY

See Appendix # 1
LAW AND GRACE
(Adapted from the book "Help in Hard Places" by W. P. Heath)

19:4. That is, He had been dealing with them in GRACE!

19:5. See Matt. 13:44.

19:6. See 1 Pet. 2:9.

19:8. Israel did not know the truth of Rom. 8:7, 8 and it was to demonstrate to them
what was in their hearts, that God gave them the Law. Compare 2 Chron. 32:31. Compare
Deut. 5:25 - 29. They must do all His commandments always -- and God knew, at the very
outset, they could not do this. He knew the weakness of the Law -- their inability to keep it --
and the necessity for a new covenant and a new heart. See Jer. 31:31 - 34; Heb. 7:18, 19; Rom.
8:3; 7:14.
19:16 - 20. Contrast the "last trump" mentioned in 1 Cor. 15:52. Here it introduces the
dispensation of Law, and Moses "went up" (v. 20) to meet with God, while the people were left
behind in terror (v. 18). I Cor. 15:52 announces the close of the dispensation of grace and
every believer will go up in the rapture of joy! The unbelievers will be left behind in terror.

19:22, 24. At this time the only priests were the heads of families. The head of a
family acted as its priest before the establishing of the formal priesthood under the Law. See
 Class Notes - Exodus 13

Job 1:5.

20:1. This message was delivered through Moses verbally before he went up into the
mount to receive it in written form (19:25).

20:3. Out of the Ten Commandments eight of them were negative -- "thou shalt not."
Only the fourth and the fifth were positive -- and even the fourth involved a negative, "thou shalt
not do any work."

20:3 - 17. When Adam and Eve were first created, most of the commandments given
here would have been meaningless. With the intimate face to face relationship they had with
God, the first three would be quite unnecessary. They had no father or mother to honor, there
were no neighbors to kill, rob, lie about, or whose possessions they could covet. There were no
other men or women with whom they could have committed adultery. They had not been told
to keep the Sabbath, only that it was sanctified. Thus there must be a special law given to test
their obedience -- and they were given such a law. With no "old nature" to deal with, and an
ideal environment, etc., they could have been justified according to Rom. 2:7, 13 if they had kept
it.

20:8. My note at Deut. 5:15 reads: This verse [Deut. 5:15] proves that Israel did not
have the Sabbath commandment before they left Egypt. While the Sabbath was based on the
day of rest in Eden, the occasion of, and reason for, giving it to Israel was their deliverance
from slavery at the Exodus. This is most interesting! The "rest" (looking back to a finished
creation originally) was based on redemption. They could rest in what God had done! The
redemption was from physical bondage and the rest was a physical rest. We look back to
redemption from spiritual bondage and our rest is a spiritual rest! See Heb. 4:10.

20:17. This is the only commandment which did not involve outward proof of the
keeping or breaking, the only one which involved the thought of the heart and mind only. When
the rest of the commandments were carefully followed (Luke 18: 20, 21), this one remained to
convict the honest heart.
Thus it was this commandment which became "death" to Paul (after his heart had been
softened through his conversion), and made him realize godliness could not come by the Law
any more than salvation could. See Rom. 7:7 and following -- where "the commandment" he
mentions is the tenth one.
After the account of the giving of the Ten Commandments in Deuteronomy we have an
added comment. "These words the Lord spake unto all your assembly in the mount out of the
midst of the fire, of the cloud, and of the thick darkness, with a great voice: and HE ADDED
NO MORE. And He wrote them in two tables of stone, and delivered them unto me" (Deut.
5:22). This sets the Ten Commandments apart from all of the rules and regulations following
Exodus 20. "THE Law" -- in the very strictest sense -- is contained in these principles. They
underlie all of the other laws, and they, in turn, rest on "Thou shalt love the lord thy God ... and
thy neighbor as thyself (Deut. 6:5; Lev. 19:18; Matt. 22:36 - 40).

20:18, 19 The Law did not bring access to God as grace does (Rom. 5:2), nor can it
bring the peace which we experience (Rom. 5:1).
 Class Notes - Exodus 14

20:25. Immediately after the giving of the Law, God makes it very clear that access to
Him was not to be through works -- works would pollute the altar.

20:26. Man was not to try to bridge the gap between a holy God and sinful man. If he
tried it (climbing the steps to the altar) he would find himself unable to do so (the nakedness
refers to seeing himself a sinner, devoid of righteousness -- see Gen. 2:25; 3:7; 2 Chron. 28:19;
Rev. 3:17).
God Himself would bridge that chasm by coming down to man (Phil. 2:6 - 8) to meet
man where he is -- in all of his sin (Rom. 5:6 - 10). Notice that in the parable of the Good
Samaritan the victim was helpless. The Samaritan, unlike the priest and the Levite, came to him
where he was -- and did all the work, making provision for him until he returned!

21:2 - 6. It is significant that this provision for the slave is the first thing mentioned
after the giving of the Law and the assurance that it is not meant to be the means of access to
God. While it is a kind provision for the slave without setting aside the property rights of the
master, it seems to look forward to Christ in His relationship to the Father in our redemption.
Psalm forty is a Messianic psalm as is shown by its use in Heb. 10:5. Psa. 40:6 may be
translated "mine ear hast Thou pierced" (NASB -- margin). In Heb. 10:5 Christ quotes this
verse, making an interpretive change. He says, "Sacrifice and offering Thou wouldst not, but a
body Thou hast prepared me." When the slave in Exodus twenty-one was moved with love
for his wife and his children -- and plainly declared his love for his master -- he was taken to the
doorpost of his master's house and his body was "nailed" to the master's house. He was saying,
I give my very body in love to my master and on behalf of those I love.
When Christ came into the world his father prepared him a body (the incarnation) which
Christ was willing to give (nailed to the cross on Calvary) because He loved His Father, and
because He loved me and did not want to be separated from me. Now He calls upon me to give
my body to Him as a living sacrifice -- because I love Him and the souls of men for whom He
died (Rom. 12:1).

21:10. This would severely limit polygamy if strictly adhered to. It would really have
kept Solomon busy!

21:12. Notice the oft recurring stipulation, "shall surely be put to death," "that he may
die," etc. See 21:14, 15, 16, 17, 22, 29; 22:3, 18, 19, 20, 24. It is immediately clear that the
Law written and engraven in stone is to be a "ministration of death" (2 Cor. 3:7).

21:14. See 1 Kings 2:28 - 34.

21:16. This would have applied to the brothers of Joseph if they had been under the
Law.

21:17. This condemns Absolom to death for how he treated David. See 2 Sam. 17:2, 4.

21:22, 23. It is interesting that a miscarriage is looked at as a loss, while the death of the
mother is treated as murder. This does not indicate that the unborn child is not yet looked upon
 Class Notes - Exodus 15

as a living person, but only that the fetus was killed indirectly and inadvertently while the
mother was the direct object of the attack.
The life of the mother is put above the life of the fetus -- which seems to indicate that a
decision to abort the child to save the mother's life may be sanctioned here.

21:24. Here the instructions are to the judge in the case. He has no right to forgive the
offender for he was not the one wronged. He is only to administer justice, not mercy. In Matt.
5:38, 39 it is the victim who is addressed. He has the right to forgive and show mercy, for he
was the one wronged. Today too many of our judges are being merciful to the criminal and not
enough victims are willing to forgive.

21:28. The owner of the ox is not punished, but he does suffer loss, for he cannot even
use the ox as food.

21:29. This is a case of "criminal negligence" because the owner knew of the danger
and did not take precautions to protect people from his ox.

21:1 - 15. The thief was not put into prison, but he had to make restitution -- restoring
much more than he stole. Very practical! If this were enforced today our prisons would be
much less congested and theft would surely decrease.

22:2, 3. A man caught in the act of "breaking and entering" may be slain -- for it is
defense of one's home and family. It is not known that he is only a thief, he may be intending
rape or murder. If he is caught later, when danger to family is past and it is known he is only a
thief, he is not to pay with his life, but he is to make restitution. Killing him at this time would
be dealt with as murder.

22:12. That is, if they find that the one keeping the animal for his neighbor is, himself,
the thief (see verse 11 and the NASB translation).

22:25. They were not to charge interest to their fellow Israelites. However they were
allowed to charge interest to the Gentiles around them.

22:28. The Amplified Bible translates this verse, "You shall not revile god [the judges,
His agents] or esteem lightly or curse a ruler of your people."

22:29. "Liquors" (KJV) is translated "vintage" by the NASB.

23:2. That is, do not be a part of a "mob," or use the excuse, "Everyone is doing it."
Judgment is not to be by "Majority rule." A "mob" has been described as "a great and terrible
monster with many heads and no brains."

23:3. That is, the poor is not right in his cause just because he is poor. Decisions are
not to be based on mere sympathy. ("Countenance" is "be partial to" in NASB) Neither is he
to be treated unjustly in his cause just because he is poor. "You shall not pervert the justice due
to your needy brother in his dispute" (v. 6 -- NASB).
 Class Notes - Exodus 16

23:5. See Rom. 12:20, 21.

23:7. Contrast Rom. 3:26; 4:4, 5. The Law had full recognition of righteousness, but
no grace for the guilty. However grace does not merely call the wicked "just" -- it makes him
righteous on the basis of what Christ did to satisfy the Law for him (Rom. 3:23 - 26).

23:16. The feast of harvest is the feast known later as the feast of Pentecost.

23:25. This is God's "Medicare" plan for Israel

23:29, 30. God would only give them the land as they had need for it, & could take care
of it.

23:31. At Kadesh Barnea they would not believe this promise. See Num. 14:11.

24:4. This verse supports the Mosaic authorship of this book.

24:10, 11. It was not only Moses who saw God, but Aaron, Nadab and Abihu, and the
Elders. Compare John 1:18; 14:7 - 9; 2 Cor. 4:6; Col. 1:15; 1 Tim. 6:16; Heb. 1:3.

THE TABERNACLE -- See Appendix # 2 -- The Tabernacle. It is suggested that a good

book on the Tabernacle be consulted also, since the subject is too vast for these notes.

25:20. Compare Ezek. 28:14. Was Satan originally (before he fell and became Satan)
one of the cherubim that are symbolized here? If so, how very close to God he was! The Greek
word "archangel" means "chief angel" -- and Satan's original place of prominence, shown in
Ezek. 28:12, 13, 17, would constitute him an “archangel.” Were there originally two
archangels, Michael and Lucifer, two cherubim covering and guarding the very throne of God as
symbolized here? Was one of them cast down from his high position when he rebelled and
become Satan? If so, then it is possible that Gabriel took the place as archangel 3 vacated by
Satan.

25:31. "Knop" is translated "calyx" in the Berkeley translation. A calyx is composed

of the small green leaves that form the base of the flower. It protects the bud, but the leaves
spread apart when the flower opens.

26:6. "Taches" is translated "clasps" in Berkeley.

26:19. The Tabernacle itself stood upon silver sockets, but the fence stood upon brass
(or bronze) sockets (27:10). God's righteousness (the white linen fence) touches the earth with
judgment (brass) while His gracious presence in the heart of the camp is based upon redemption
(silver).

3
The only angel specifically called an “archangel” is Michael (Jude 9). However, since the word
“archangel” means “chief angel,” it is probable that Gabriel is an archangel also, though not referred to by this title
as far as I know.
 Class Notes - Exodus 17

27:10. "Fillets" is translated "bands" in the NASB.

28:10. Since the twelve tribes are listed differently in various circumstances (two tribes
for Joseph, with Levi excluded, etc.) the names here are said to be according to their birth. So
Levi would be included and so would Dan (who is omitted in Rev. 7:4 - 8). Joseph would have
only one tribe -- one name -- here.

28:13. "Ouches" is "filigree settings" in NASB.

28:21. The high priest bore Israel upon his shoulders (the place of power). There they
were lumped together -- six on each side. But when they were borne upon his heart (the place
of love) each one had his own individual place! (See v. 12)
Compare Isa. 49:16 where the whole nation of Israel is engraved on the palms of His
hands (Christ's hands -- the anti-type of the high priest). His work of redemption is for them
all.

28:28. "Curious girdle" is translated "skillfully woven band" in the NASB.

28:32. Compare Christ's outer garment at the crucifixion (John 9:23, 24; Psa. 22:18)

28:32. "Habergeon" is translated "coat of mail" in the NASB.

29:20. Their ears, their hands and their feet were purchased by blood. They were to
hear His word with their ears, do His will with their hands, and walk in His ways with their feet.
Christ often said, "He that hath an ear, let him hear." When Malchus lost his ear, Christ
performed the last miracle before the Cross and gave him an ear -- and it was the right ear (John
18:10). This final miracle emphasizes the importance of having an ear to hear His word -- and
points up the wonderful truth that if we do not have such an ear, He will give us one.

29:27. Here it is specifically said that one offering was waved (from side to side) and
one was "heaved up" (a vertical motion). The two together formed an Old Testament "sign of
the Cross." They had a sign of the Cross -- looking forward to Calvary. We have the Christ of
the Cross -- looking back. To use a sign of the Cross today is to go back to Moses.

30:12. This explains why the judgment fell on Israel in David's day (2 Sam. 24:1 - 4).

31:6. Is God saying that the wisdom of the wise hearted was given to them by Him?
Or does He mean that those who are already wise (wise enough to know their need for wisdom,
and to ask for it) will be given additional wisdom? See 1 Kings 3:12; 2 Chron. 1:10 - 12; Dan.
1:17; James 1:5.

31:17. The basis for the Sabbath goes back to Gen. 2:1, 2 -- but it does not become a
sign until there is an Israel! And it is a sign only to Israel.

32:1. If one sees only man in the past, it is easy to follow gods of man's making in the
 Class Notes - Exodus 18

future!
Compare the impatience of Abram and Sarai (Gen. 16:2) and of Saul (1 Sam. 13:8 - 12).
How much sorrow we could avoid if we would just "wait on the Lord"! See note at v. 22.

32:2. Gold God had provided for building the Tabernacle was used to make an idol!

32:4. Aaron knew what "they" said was not true, but he was afraid to stand against
popular opinion (v. 22).

32:5. Here he is not only engaging in idolatry (breaking the first and second
commandments) but, by calling the idol by God's name, he is taking God's name in vain
(breaking the third commandment as well).

32:8. Their promise, "All the words which the Lord hath said will we do" (24:3) was
one they were unable to keep even for a short time. Rom. 8:7, 8.

32:11. Compare verse 19. God wants a mediator so He may respond to him and do in
grace what His loving heart longs to do (Isa. 59:16). God has provided a Mediator for us, His
own Son, the Lord Jesus Christ (1 Tim. 2:5; 1 John 2:1).
Compare verse 22 where Aaron says almost the same thing about the anger of Moses.
However Moses was seeking to justify God, while Aaron was seeking to condone and excuse
the people (and himself).
When Moses saw in the camp what God had seen from the mountaintop, he was angry
also. We do well not to question God's wrath against sinners, for when we see sin as God sees
it, we will have His anger against it and cry out, "Even so, Lord God Almighty, true and
righteous are Thy judgments" (Rev. 16:7).

32:12. That is, if He who had begun the work didn't perform it (Phil. 1:6) the Egyptians
would ridicule God, as the one who began to build before he had determined he could finish it is
ridiculed in Luke 14:28 - 30. See also Num. 14:12 - 16; Deut. 9:28.
If one who is saved by His infinite grace
Can ever, forever, be lost --
Then God is the One who started to build
Before He had counted the cost! --- W.P.H.
Twice God proposed slaying Israel in the wilderness -- here, when they made the golden
calf, and in Numbers 14 at Kadesh Barnea. Both times are noted by Ezekiel (Ezek. 20:13, 14,
21, 22). Both times it was the intercession of Moses which prompted God to spare them (Ex.
32:ll - 14; Num. 14:13 - 20).

32:14. Moses calls upon God to "repent,” in verse 12. It was not God, but the people,
who needed to repent! What grace that God did repent -- though in this "repentance" it was not
God who changed but, with an intercessor present, the situation changed, enabling Him to deal
with these people in grace.

32:16. The first tables were the work of God, the second were the work of Moses
(34:1). The finger of God (31:18) inscribed both.
 Class Notes - Exodus 19

32:18. A lively "singspiration," good as it may be in its place, does not take the place of
true faith and obedience!

32:19. See note at v. 11. The first tables were broken, just as the people had broken the
laws written on them. The second tables were kept (in a wooden box later placed, box and all,
in the Ark of the Covenant -- Deut. 10:1, 5) as the law itself was kept -- by Christ only (typified
by the golden Ark) -- in His humanity (typified by the wooden box).

32:22. Aaron acted out of fear of men's faces -- a fatal error!

32:22 - 24. A good sermon could be preached on the various excuses used by biblical
characters for not doing the will of God. Gen. 3:12, 13; 20:11, 12; 1 Sam. 13:8 -14; 15:21; etc.

32:24. This was but a half truth. In v. 4 it tells us that he "fashioned it with a graving
tool" -- so it didn't just miraculously come out of the fire a calf (as Aaron seems to intimate
here). He had to fashion it into that form with an engraving tool.

32:27, 28. Now the Law which they have promised to keep (19:8) has been broken, and
it is found to be, indeed, the "ministration of death" (2 Cor. 3:7).

32:30. Moses took no lamb with him (cp. Gen. 22:7). Perhaps he intended to be the
atoning sacrifice himself (v. 32). Compare Jonah's willingness to sacrifice himself and his
ministry to save Israel from the Ninevites. See also Rom. 9:3.

32:32. Verses which are related to the "Book of Life." -- Psa. 69:28 seems to indicate
two books. One contains the names of all who will have physical life, and out of which the
name is blotted when physical death comes. The names of those who obtain everlasting life are
inscribed in the other -- and those names will not be blotted out (Rev. 3:5).
Verses which seem to refer to the book of physical life are: Ex. 32:10, 32, 33; Deut.
25:19; 29:20; 2 Kings 14:27; Psa. 109:13; Isa. 4:13.
Those evidently related to eternal life are: Dan. 12:1; Phil. 4:3; Rev. 3:5; 13:8; 17:8;
20:12, 15; 21:27.
The "book" in Deut. 29:20 refers to the book of Deuteronomy (however another "book" is
implied in regard to the blotting out), and the one in Rev. 22:19 to the book of Revelation.

33:1. This is not "The journey resumed" as the Scofield heading indicates. This is only
pointing out what their destination will be. The journey was not resumed until the Tabernacle
was completed.

33:3. This is the situation before the Tabernacle was completed, with its safeguards (see
the note at v. 7). His presence (the Shekinah Glory) could go with them once He had taken up
His place over the Mercy Seat (see v. 14).

33:7. The tabernacle of the congregation was just a tent set up as a temporary meeting
place until the Tabernacle described in the previous chapters was completed. This one was
 Class Notes - Exodus 20

outside the camp, the permanent one was the very heart of the encampment. Moses went into
the former one (vs.8, 9) while only the priests could enter into the latter (Moses was of the tribe
of Levi but he was not a priest).
It was only possible for the Tabernacle of Witness (38:21; Acts 7:44) to be in the center
of the camp because of the safeguards put around it. The fence and the veils, the silver of
redemption, and the atoning blood poured out at the Brazen Altar protected God from the
defilement of the sinful people, and the people from the judgment of God..

33:8. The people are deeply concerned as to the outcome of this meeting between God
and Moses -- as well they should be in light of v. 5.

33:11. When he was a young man, Joshua loved the place of communion "outside the
camp." Years later he led his people inside the land.
The "Israel of God" (Gal. 6:16), after Calvary, was told to go "outside the camp" of
Judaism to share the reproach of Christ -- who had been taken outside the camp, in rejection, to
be crucified (Heb. 13:12 - 14). Yet in their fellowship with God they had access inside the veil,
into the very presence of God, at the Throne of Grace (Heb. 4:16; 10:19 - 22). We have access
also, as Paul tells us in Rom. 5:2, "By whom we have access by faith into this grace in which
we stand, and rejoice in hope of the glory of God."

33:13. "That I may know Thee" -- compare Phil. 3:10.

33:14. In view of the great sin of chapter 32 this is grace indeed -- grace in a
dispensation. In verses 12 - 17 the word "grace" occurs five times (five is the number of
grace). In v. 19 the word "gracious" is added twice to raise the number to seven (the number of
spiritual perfection). See the note at 34:9.
While there was grace in other dispensations, even in the dispensation of Law, only this
present age is the dispensation of grace.

33:18, 19. His goodness and His grace are His glory!

33:20. Compare v. 11. It seems clear that the expression "face to face" has to do with
the completeness and openness of the revelation ("as a man speaketh with his friend"), not with
actually seeing another's face. See 1 Cor. 13:12. For us, we see the glory of God "in the face
of Jesus Christ" (2 Cor. 4:6).

34:6, 7. Here is at least a partial list of God's moral attributes. See Psa. 139, also, for
some of His attributes.

34:7. The consequences of sin, not its penalty, are in view in the last part of this verse.
As to the penalty, it was forbidden for the son to bear the punishment for the father (Deut.
24:16). It is refreshing to see that while the evil consequences of a man's sins follow unto the
third and to the fourth generation, the blessings resulting from a godly man's relationship with
God follow to a thousand generations! (Deut. 7:9).
The "thousand generations" is, necessarily, a figure of speech. There were 72 generations
from Adam to Christ according to Luke three. There will be at least 3000 years from Christ to
 Class Notes - Exodus 21

the end of the Millennium. At three generations to a century this adds 90 more. Thus there
will be only about 160 or so generations from Adam to the end of the Millennium. We use this
same figure of speech when we sometimes tell our children, "I have told you a thousand times
not to do that!" It is a figure of speech intended for emphasis, and not to be taken literally.

34:9. Here is "grace" again (see note at 33:14). This makes a total of eight -- the
number for a new beginning (based on the revelation given in verses 5 - 7).

34:23, 24. With all the men gone to Jerusalem for the feasts, what an opportunity their
enemies would have to attack! So God promised His protection while they are away.

34:28. Moses lived without water for 40 days and nights (no fasting all day and
feasting all night as the Moslems do), in the heat of the desert -- truly a great miracle.

34:33 - 35. In light of 2 Cor. 3:13 this should read, "when" instead of "till." It is
translated this way in the NASB. Moses covered his face so the people could not see that the
glory was fading.
Evidently his face was "charged up" when he went before the Lord and again began to
shine. He must have let the people see it each time before he covered it again. Perhaps this
was a temporary provision (while the tent of meeting was outside the camp -- 33:7) to let those in
the camp see God's glory. Compare 2 Cor. 3:18! Later the "Tabernacle of Witness" was in the
heart of the camp to accomplish this.

35:5 & following. The offering:

-- It was voluntary (vs. 5, 21, 22, 29; 36:3 -- cp. 2 Cor. 8:21, 22).
-- It was from the heart (vs. 5, 21, 22, 25, 29 -- cp. 2 Cor. 9:7).
-- God stirred them up to give -- through His working in their hearts and spirits (vs. 21,
26, 29 -- cp. 2 Cor. 9:8).
-- They brought what they had (vs. 23, 24 -- cp. 2 Cor.8:12).
-- They brought what they could make (vs. 25, 26).
-- They gave their skills (vs. 30 - 35; 36:1, 2).
-- They gave repeatedly (36:3 -- cp. Phil. 4:16).
-- The offering was more than enough (36:5, 7).
-- When the need was met they restrained them from giving -- they didn't just look for
another project to finance (36:6).
-- Notice the words "all" and "every" and "every one" in vs. 10, 21, 22 - 26, 29 and in
36:1, 2, 4. Everyone participated, both men and women (vs. 22, 29). Also the rulers took part
(v. 27).

35:30. Bezaleel was the grandson of Hur, one of the men who held up Moses' hands in
17:10, 12. Bezaleel was not only a very talented workman himself, but God put it into his heart
to teach others also (v. 34). Compare 2 Tim. 2:2. They were all filled with wisdom of heart (v.
35) which is linked with the work of the Spirit of God (v. 31).

36:24. The Tabernacle itself did not touch the ground. Between it & the ground were
the silver "sockets." Silver speaks of redemption (Ex 38:25 - 27), & God could only dwell on
 Class Notes - Exodus 22

earth among sinful men on the basis of redemption.

38:8. The Laver was made of the melted up brass (or bronze) mirrors of the women.
See James 1:22, 23; 2 Cor. 3:18. The word of God is both a mirror to show us our uncleanness
and a Laver where it can be cleansed away (Eph. 5:26; Titus 3:5).

38:10. The white linen represents the righteousness of God, shutting men OUT from
His presence. Those inside -- the priests -- were there by the right of birth, being born as
Levites, and were shut IN. So the believer today is on the INSIDE by right of birth, being born
of God, and is shut IN by the very righteousness that once shut him OUT. The fence was set in
brass sockets. Brass speaks of judgment. Thus the righteousness of God requires judgment on
sin. But we can be safe on the inside because that judgment was poured out on Christ at the
Cross (which was pictured by the Brazen Altar that dominated the only entrance to the court of
the Tabernacle.

39:35. Both the Ark of the Covenant and the Tabernacle as a whole were a "testimony"
(a giant "object lesson") to Israel -- and to us. See 38:21; Acts 7:44.

40:2. There have been two Tabernacles and two Temples (excluding the reconstruction
temple and Herod's temple, which were reconstructions of Solomon's temple, and the millennial
temple which is still future).
Israel rejected the first Tabernacle. This resulted in the building of the Temple of
Solomon.
The second Tabernacle (Christ Himself -- "the Word ... tabernacled among us" -- John
1:14, Greek) was rejected by Israel (John 1:11; Acts 7:44 - 52; 1 Thess. 2:14 - 16) and, as a
result, God is building a second temple (1 Cor. 3:16; Eph. 2:19 - 22). The General Epistles do
not refer to believers as a temple, but as priests. 1 Pet. 2:15 is a case in point. The "house" is
not a temple, but a priesthood. According to Paul's epistles the believers are a temple, but they
are never called priests.
Neither the first nor the second temples were the subject of previous revelation -- yet God
saw fit to dwell in both (1 Kings 8:10, 11; 1 Cor. 3:16; Eph. 2:22; 2 Cor. 4:6, 7; etc.).
There is to be a third, future, Tabernacle Israel will experience -- the risen, glorified (but
still incarnate) Christ.
There is to be a third, future, temple in Israel's national history -- the Millennial Temple
described in Ezekiel.

40:26, 27. Here it is Moses, not Aaron, who first offers incense in the Tabernacle.
After the glory filled the Tabernacle he was no longer able to enter it. Aaron must take over.
See v. 35.

--- William P Heath

< My Documents\Class Notes\Old Testament\Exodus-1 > on Microsoft Word.

(< Amipro\docs\clasnot\oltestmt\esodusa.sam >)