旧约研究3——摩西五经 PEN——第十一课 出埃及记概论
目录
一、介绍
二、基本考量
作者身份
时间场合
原本含义
背景
模式
预示
先今应用
三、结构和内容
蒙拯救出埃及
蒙拯救之前
蒙拯救过程
预备前往迦南
以色列的圣约
以色列的会幕
重要主题
圣约持守者
得胜的战士
在埃及
在前往
圣约立法者
同在的战士
五、总结
一、介绍
每个机构都会经历一些转变。不过如果是领导者从上一代换到下一代，这些变动的颠覆性更大。当某个教会的最后一位创始成员过世，或是企业的创业者退休，那些留下来承担责任的人必然面临一些新的挑战，他们几乎都会碰到这样一个问题：对于上一代认为优先的事项和执行方式，新一代的人该遵循多少？
就许多方面而言，以色列人在应许之地的边界扎营时，就是面临这个问题。摩西已经接近他生命的尽头，而以色列人正面临许多新的挑战。他们需要知道，他们是否应该继续跟从摩西为他们设立的生命优先次序和行事方式，他们要走一个不同的道路？还是跟从摩西的脚踪？《圣经》的第二卷书，我们现在称之为出埃及记，就是用来回答上述这些和其他类似的问题。
我们这一课要探讨摩西五经的这个部份，是涵盖《圣经》的第二卷书，题目是出埃及记概论。在这一课里，我们要探讨一些基本问题，为的是帮助我们能更深入知道出埃及记原本书写的目的，以及我们现今生活中要如何应用其中的教导。
我们把这一课分成三个主要部份。首先，在研读出埃及记之前，我们需要先探讨一些基本考量，然后我们要探究这卷书的结构和内容；最后，我们要查看出埃及记的重要主题。让我们先来看基本考量。
身为基督的跟随者，我们相信出埃及记是按着圣灵的感动而写成，所以它是 上帝的话语。这个信念提醒我们所面对的不是一本普通的书籍，而是 上帝给予祂子民的神圣正典。因此，对我们这些跟从基督的人而言，这卷书现今对你我依然有权柄。与此同时，我们不能忘记， 上帝首先是把这卷书颁布给几千年前的那些人。因此，我们要确保，现今应用其教导时，也必须符合这卷书最初书写的目的。
在研读出埃及记时，我们要先探讨四个不同的基本考量。第一，我们要查看这书的作者身份，是谁写了这卷书？第二，我们要探讨它的写作时间场合，这书是在何时，何地书写的？第三，我们要总结出埃及记的原本含义；第四，我们要探究这些事项如何引导我们对这卷书的现今应用。让我们先来看出埃及记的作者身份。
出埃及记作者是谁，这问题是对整体摩西五经作者身份冗长复杂争辩的一部份。但是在这一课里，我们只会提到争辩里关乎出埃及记的几个要点。
粗略的阅读出埃及记，让我们知道，最起码，这卷书大部份内容出自摩西。出埃及记一再声称， 上帝在西乃山直接启示摩西，包括十诫，约书，和建造以色列会幕的指导。
但是，就如我们在摩西五经其他几课所看到的，多数的批判学者不承认摩西的作者身份，他们认为，摩西五经的神学，包含出埃及记，是来自比摩西的年代还要发达的时代；因此他们极力主张，这卷书不可能在公元前6世纪、以色列亡于巴比伦之前就写成了。
虽然这些批判的观点非常普遍，但是它们背后的历史和神学假设前提却是高度的臆测，非常不可靠。还有，从福音派的角度，我们必须遵循从《圣经》里找到的权威性见证，这是攸关重要的。旧约的作者们，基督和祂的使徒先知都一致赞同的观点，认为是摩西担负书写整个五经，包括出埃及记。
当然，福音派所持的信念，认定摩西的作者身份，乃是限定摩西是这卷书基本的，真正的，核心的作者。这并不是说摩西就是坐下来，他自己持笔亲手书写出埃及记。但是，书里除了他的出生和童年的叙述，其他所记载的每个事件，摩西应该都是一个可靠的见证者。摩西很有可能是沿用当时国家领袖的习惯，雇用文士，或是抄写员，在他的指示下书写。不管是用甚么方式，我们可以很有把握的说出埃及记是在摩西的年日，按着圣灵的感动书写而成的。
谁书写出埃及记，这是一个重要的问题，当我们阅读这本书的文字，认真看待所记载的那些事件的历史，我们没有理由拒绝，这卷我们现今阅读的书其中绝大部份的书写都是出自摩西之手。在那本书里摩西被描述成是 上帝的发言人。整个五经，他被描绘成是一个独特的发言人；在形成 上帝百姓的整个历史里，在他之后，没有哪个先知像他那样的认识 上帝，直到耶稣出现。他是那么亲密的认识 上帝，面对面与祂说话，好像人与朋友对话那样，而且他承担 上帝发言人这个重要角色，对百姓说话。五经之后的旧约《圣经》都引申这书是摩西的律法书，鼓励百姓要昼夜默想。综合上面叙述，我们可以合宜的认为摩西乃是这本书的作者。当然书里面可能有些更新过的地名，或是随着时日推移，而在语法上有些更动，这可能出自一个受感的人，以色列的某个先知所为。无论如何，我认为出埃及记是出自摩西的手笔，具有摩西的风格。因此，在以色列，摩西不只是被描绘成是 上帝首要的发言人，也是这本书的人类作者。——托马斯·爱格教授我们将摩西的作者身份的这几点存记于心，接着来看第二个基本考量，就是出埃及记书写的时间场合。
广义地说，摩西可能是介于出埃及记3章1节到4章31节，他在焚烧的荆棘前蒙召，到申命记34章1到12节，他在摩押平原过世，之间的年日，书写了出埃及记。不过有证据让我们可以更确切说出它的时间点，出埃及记里至少有两个引申，显示这本书实际上是以色列人在应许之地的边界扎营时完成的。出埃及记16章35节，我们读到这样的话语：
以色列人吃吗哪共四十年，直到进了有人居住之地，就是迦南的境界。（出埃及记16章35节）显然，这些事情是在出埃及记书卷完成之前都已经发生过。因此，我们知道，以色列人已经绕行了40年，而他们已经到达有人居住之地，就是迦南的境界。
另一个关于书写完成的类似提示是出埃及记40章38节，书的最后一句经文：
日间，耶和华的云彩是在帐幕以上；夜间，云中有火，在以色列全家的眼前。在他们所行的路上都是这样。（出埃及记40章38节）注意这句经文提到，帐幕之上， 上帝荣耀的同在，在他们所行的路上，都是这样。这个历史性注解清楚显明，摩西是在他生命的晚期完成出埃及记这本书。在以色列人已经结束40年的旷野绕行，抵达摩押平原之后，摩西才写成。
至此，我们已经谈过出埃及记里关乎作者身份和时间场合的两个基本考量，现在要来总结这本书的原本含义。为什么 上帝要摩西书写这本书？摩西希望这本书给予在摩押平原扎营的以色列原本会众什么影响？
从开始，我们应该要注意的是，摩西的书写包含旧约《圣经》里经常出现的几个整体性目标。例如，出埃及记是颂赞性的，因为它持续引领以色列民赞美歌颂 上帝；它也是神学性的，因为一再解释关于 上帝的真理；而整本书也是政治性的，因为它的目的是要塑造以色列的国家意识；它也具有辨护性的，因为它反对虚假的观点。它也带着道德性，因为启示以色列人要如何顺服 上帝；还有，它也是激励性的，因为鼓励以色列人要对 上帝忠诚，也警告不忠诚的后果。这些以及其他类似的整体性目标都是出埃及记整本书卷的特色。
另外，除了这些也见诸于《圣经》其他书卷的几个特征，摩西写出埃及记，还有一个独特重要的目的，我们可以用以下这段文字来总结这个一致性的目的：
出埃及记证明 上帝授予摩西权柄，统领出埃及的第一代以色列人，目的是引导第二代人认同摩西对他们人生具有持久性的权柄。这个总结触及三个层面，能帮助我们去明白出埃及记的原本含义。首先，这本书的绝大部份提醒我们，它写的是有关出埃及第一代人的事件；与此同时，它是为着出埃及的第二代人而书写。
每个熟悉出埃及记的人都知道，这书的绝大部份是描述摩西带领以色列人离开埃及所发生的一些事情。我们或许可以称这个时期为历史的「那个世界」。即使如此，出埃及记里描述的关于第一代的「那个世界」的叙述，其目的也是向出埃及的第二代讲述，就是我们所谓的「他们的世界」。
有个重点我们要记住，古代的以色列人只有极少数能够阅读，因此当我们说到第二代的「读者」时，我们不是说他们每个人，男女老少各自拿起一本出埃及记来读。相反的，就像旧约的其他部份那样，摩西写出埃及记，主要是为以色列的领袖们，例如约书亚，各支派的长老，士师，祭司和利未人等，是出埃及记所着重的主要对象。这些领袖们有责任将书里的内容传达和解释给以色列的民众听。为此缘故，出埃及记大部份直接涉及的是第二代要成为一个国家所面对的那些议题。
我们也要注意的是，摩西对于「他们的世界」的关注，绝大部份也是隐含的；然而，第二代多次成为显明的对象，就让我们有把握的说，摩西是怀着对他们的世界关注，而书写出埃及记。例如我们已经看到，出埃及记16章35节和40章38节都有涉及到第二代的以色列民众。此外，出埃及记6章13到27节的家谱，延伸到亚伦的孙子非尼哈。后面我们也会看到有些经文谈到的事情是特别和第二代有关系的。这些例子显示摩西书写出埃及记时，心里是同时顾念到第一和第二代出埃及的以色列民。
摩西书写出埃及记原本含义的第二个层面是，关乎第一代的每件事情的记载，都是为了要引导第二代人而写。也就是说，摩西写的出埃及记，具有完整的权柄，是要引导他原本听众，第二代出埃及的以色列人都顺服事奉 上帝。
当我们读出埃及记时，会清楚看到，摩西精心排列那些历史记录，使之和第二代有关联。为了和那些在迦南边界扎营的那一代对话，摩西必须留意第一和第二代之间的许多差异。他知道他们是处于不同的时空，也面对不同的挑战。因此，摩西巧妙的安排出埃及记的每个部份，凸显出他们之间的接触点，这些联结点使得他原本听众得以填补与他们祖辈之间的隔阂。
摩西塑造了三个基本类型的联结点，让他原本听众清楚明白他这本书的权威性。他列出最简单的联结点是包含历史的背景，这些经文着重于原本听众的特权与责任的历史根源。
出埃及记3章8节显示一种历史的背景，在那里 上帝对以色列民的应许，联结到那个应许的实现。在这句经文里， 上帝应许要带以色列人出埃及，进入一个「流奶与蜜的地方」。这个预示关联到摩西的会众，因为在他们的年日正要看到这个应许的实现。
另一种历史背景显示在 上帝对第一代的命令上，成为随后第二代的义务。例如出埃及记20章1到17节，摩西记载 上帝如何颁布十诫给第一代，这个事件成为第二代道德规范的根据。
除了历史背景，摩西也提供历史的模式或范例给他原本听众，让他们效法或是拒绝。为了建立这样的关联，摩西以一些段落凸显出第一代和第二代的会众之间实质上的类似之处。
在多处经文里，摩西用这些类似之处，提供一些负面模式或典型，让他的原本听众拒绝仿效。例如在出埃及记15章24节，16章2到12节，还有17章3节，以色列人在前往西乃山时，屡次的背逆，抱怨，代表这是第二代人需要弃绝的负面模式。
另一方面，摩西也提出一些正面模式或典范，希望他原本听众会去效法。例如出埃及记36章8到38节，以色列人遵照 上帝的指示，参与会幕的建造。当第二代的以色列人日后在会幕中服事时，这个典范是他们所要效法的。
此外，摩西也提供混合模式，就是包含正面和负面性质的行为模式。例如，出埃及记7章8到13节，亚伦顺服 上帝，把他的杖丢在法老面前；他的顺服使得以色列人得释放，离开埃及；但是在32章1到35节，亚伦造了一只金牛犊让民众膜拜，他的不顺服使得以色列人受到严重的惩罚。这个混合的行为模式让第二代的人既有要效法的，也有该弃绝的部份。
第三种联结，在一些情况下，是摩西安排那些事件的记载，为的是给第二代听众一些历史的预示或伏笔。
通常在《圣经》的敘述里，正如现今的影片或是文学作品，作者会采用伏笔。我们从出埃及记开头看到一个很好的例子，讲到摩西离开埃及，去到米甸的井旁，在那里他救叶忒罗的女儿们脱离那些卑鄙牧羊人的欺负。文字把摩西描述成一个拯救者，这预示着 上帝透过他要作的事，就是要他去到埃及，拯救 上帝的百姓脱离奴役的枷锁。——罗伯特·奇颂模博士这类型的关联在出埃及记里出现的次数，不像旧约其他一些书卷那么多；但是在那些特定情况下，摩西所描述的那些过去事件，几乎都和他原本会众所经历的相当吻合。这些预示显明历史事件会在第二代的年日里重演。例如，出埃及记13章18节，讲到以色列人「出埃及地，都带着兵器上去」，第一代这样的军事预备，暗示着第二代也要如同军队那样摆阵，预备好去征服敌人。
同样的，出埃及记40章34到38节讲到，当会幕完工，开始使用， 上帝以云彩和火柱显现，引导百姓前行。这个历史实况预示着，在经过40年之后， 上帝的同在即将带领第二代会众在他们的年日里继续前行。
就如我们看到的，摩西记载第一代的历史事件，以此为背景，模式和预示，来引导第二代的百姓如何服事 上帝；这一切就导致出埃及记原本含义里，可能最重要的第三个要点。出埃及记主要是要证明 上帝授予摩西权柄统领第一代，使得第二代也认同摩西对他们人生具有持久性的权柄。
很重要的一点是，在出埃及记里，亚伦经常是和摩西一起出现，但即使亚伦被包含在内，出埃及记的每个实质部份都呼吁第二代百姓要认定摩西对他们具有持续的权柄。他们要听从摩西的神学观点，道德原则，国家政策等等。这一课的后面，我们会看到一些细节显示这个主题是多么普遍，但现在我们只简略的提到两点，强调摩西的重要性和他统领以色列人的权柄。
首先，我们不难看到摩西在出埃及记这本书里所占的中心位置。虽然出埃及记头两章没有马上介绍摩西，但是从出埃及记2章10节提到他的名字之后，书里每个发生的事件多少都和摩西有关联。当 上帝打算要拯救祂的百姓离开埃及时，祂召唤摩西。在对付埃及人的每个神迹性的审判里，摩西是 上帝使用的器皿。当摩西顺服 上帝，向着海水伸手，红海就分开了。当 上帝引导全民离开埃及，去到西乃山，摩西承担着以色列人的领袖职责。 上帝透过摩西与以色列人订立圣约。摩西代表 上帝，颁定诫命的石板和约书给百姓。 上帝给予摩西建造会幕的指示。当以色列人在西乃山脚拜偶像时，摩西却正在服事 上帝。还有摩西带领整个会幕的建造。
第二，出埃及记不断强调摩西具有统领以色列人的权柄。这本书有些经文谈到以色列百姓质疑摩西的领袖权柄，例如出埃及记2章14节；5章21节；15章24节；16章2到3节；还有17章2节；另外一些经文则是讲到以色列人认同摩西对他们的权柄，例如出埃及记4章31节；14章31节；以及20章19节。我们也读到 上帝的一再保证，是祂命定摩西为以色列有权柄的领袖，例如，出埃及记6章1到8节，10到13节；24章2节；还有34章1到4节。这里举出一例，出埃及记19章9节，请听 上帝在西乃山对摩西解释祂的即将临到，就是祂的显现：
我要在密云中临到你那里，叫百姓在我与你说话的时候可以听见，也可以永远信你了。（出埃及记19章9节）这段经文指出， 上帝要在西乃山上以密云临到，因此当以色列人听见 上帝和摩西说话时，他们可以永远信任摩西。我们由此看到，这句经文让我们留意到书写出埃及记的最主要原因。出埃及记这本书是要证明摩西对于以色列民众有持久性的权柄。
当福音派的基督徒探讨出埃及记这样的书卷，或是任何其他书卷，他们自然会有的倾向就是以 上帝为中心，也就是每件事都是环绕着 上帝，以祂为中心，每本书，或是书的每个部份都是关乎 上帝。不过实际上，如果你阅读出埃及记，并不全然会得到这样的印象。 上帝当然是重要的，在许多方面， 上帝是主要的角色：祂掌管一切，也促成出埃及记谈到的历史事件；是祂救赎以色列人离开埃及；颁给他们律法，指示他们建造会幕。不过与此同时，当你阅读出埃及记对那些事件的文学描述时，会发现一件很奇怪的事，那就是，除了一个例外， 上帝似乎如果没有透过摩西，就不作任何事。出埃及记里， 上帝没有透过摩西作的唯一事情，就是在第一章，祂祝福以色列的收生婆。因此，我们会发现在出埃及记里， 上帝显现，对以色列人行事，而摩西总是在那里，因为他是 上帝作那些事情所使用的器皿。究其原因，我们看到摩西的生命即将终了，他将要离开以色列人，但是 上帝不会离开以色列人。也因此当你阅读出埃及记，注意到这本书是在摩押平原写成的，它就涉及到摩西即将离开以色列人的这个事实。整体的结果是，在出埃及记里我们会读到，以色列百姓会问到这些问题：谁要来带领我们？他们要如何带领？什么是他们该持有的优先次序？现在摩西即将离开我们，那么在我们的年日里，我们该遵循甚么样的权柄？出埃及记就是要设法回答这些问题。整体的事实就是， 上帝拯救以色列出埃及，不过祂是透过摩西拯救以色列人离开埃及。 上帝颁给以色列人律法，不过祂是透过摩西颁定。 上帝要以色列人建造会幕，就是祂圣洁的帐幕，不过祂是透过摩西给予指示；这就是出埃及记的重点。出埃及记向以色列的第二代申明摩西的权柄，借着故事的叙述，首先是讲到在创世记发生的事，然后是 上帝如何在以色列人面前高举摩西，因着那样的高举，摩西即使即将离世，他对于第二代仍然具有高度的权柄。<——理查德·伯瑞特博士我们已经探讨了出埃及记关乎作者身份，时间场合和原本含义的几个基本考量，现在要来谈到一些出埃及记的现今应用，这本书要如何适用于现今跟从基督的人？
IId现今应用
有无数的方法可以把出埃及记这样一本复杂的书应用于现今生活中，我们会这么说，是因为每个人都是独特的，也各自面临不同的景况。在这一课后面，我们会更深入探讨这些现今的应用。目前，就出埃及记的现今生活应用，我们先把几个整体性的观点存记于心。
我们跟随基督的人，对于出埃及记的应用，首先因为那是 上帝的话语，不过我们和原本的会众还是有着明显的不同。为此缘故，在现今的应用上，我们有必要转向新约《圣经》，寻求指引。新约《圣经》里大概有240次 引用或是间接提到出埃及记，而其中有段经文对我们格外有帮助。我们来听哥林多前书10章1到5节，保罗这么写着：
我们的祖宗从前都在云下，都从海中经过；都在云里、海里受洗归了摩西；并且都吃了一样的灵食，也都喝了一样的灵水。所喝的，是出于随着他们的灵磐石；那磐石就是基督。但他们中间多半是 上帝不喜欢的人，所以在旷野倒毙。（哥林多前书10章1-5节）我们看到在这里，保罗引用的是出埃及记里记载的一些事件。我们再看哥林多前书10章11节，经文继续谈到：
他们遭遇这些事都要作为鉴戒，并且写在经上，正是警戒我们这末世的人[或这些面临万事结局的人－标准译本]。（哥林多前书10章11节）这些经文清楚证实，出埃及记与跟随基督的信徒之间的关联。就如保罗说的：他们遭遇这些事都要作为鉴戒，并且写在经上，正是警戒我们。保罗所说的帮助我们看到出埃及记不只是为着「那个世界」，或是「他们的世界」的人写的，也是为着「我们的世界」而写。对我们这一课而言，出埃及记不只是要引导原本听众，也是要指引我们这些跟随基督的人。
听听保罗是如何形容跟随基督的人所处的世界。我们是那些末世的人或面临万事结局的人。「结局、顶点」这个名词是从希腊字τέλος（\télos\）翻译而来，通常这个字是翻译成终点，或是目标。在 上帝的计划里，历史会在基督里达到尽头，或是目标，而基督徒就是活在这个时期。就通常的神学名称，我们这些跟随基督的人是活在末世，就是历史的「最后」时期。
要明白保罗的意思，我们必须了解，当我们得救归信基督，就成为旅程的一部分。我们实际上是进入摩西的「最后年日」。和以色列人一样，离开被奴役和虐待的埃及，进入 上帝的应许之地，享受自由和祝福。
新约《圣经》作为整体是教导末世，或是在基督里的最后年日，展现三个主要时期。因此，从《圣经》的观点，摩西的最后阶段，和以色列的旅程开始于基督国度的奠基开启，就是基督早期的事工。而国度的延续进展就是整个教会历史，我们与基督联合；而出埃及记里，摩西和以色列人的旅程也是进展到这最后的年日。最后，就如摩西和以色列人离开埃及，一路行到应许之地，我们与基督旅程的最后年日也是终结于祂国度的成全圆满， 当基督荣耀再来，我们要进入新天新地里。
因此，如同哥林多前书10章所显示的，基督徒要按着在基督里末世的奠基，延续和成全，把出埃及记的每个主题应用在现今生活里。
这些联结可以适用于几个方面。例如，出埃及记告诉我们以色列人借着摩西在西乃山，进入与 上帝的圣约，同样的，基督徒也是进入在基督里的新约。不过这个新约是始于基督的第一次降临，它持续至今，要在基督复临时成全。
另一个例子是，出埃及记记载在摩西的年日， 上帝的同在显于会幕。新约教导我们， 上帝的同在在基督里更显为大。在祂的国度创始时，耶稣自己就是 上帝的同在，居于我们当中。而在国度的延续中，圣灵居住于个别信徒生命里和整体教会里。在历史圆满成全时， 上帝的荣耀要充满一切，新天新地是祂神圣的居所。
出埃及记也显示，在摩西的时代， 上帝击败祂的仇敌；新约教导我们，基督击败罪恶和死亡。当基督以 上帝的大能战士首次降临时，祂开启这个得胜的终结时期。跟随基督的教会则是祂的军队，穿戴 上帝的全副军装，进入属灵的争战。而当基督荣耀返回时，祂要完成击溃 上帝仇敌的宇宙争战。
此外，在出埃及记里，以色列人是要去得 上帝在应许之地给他们的产业。这是他们将 上帝的领域扩展到全地的第一步。新约教导基督徒要得着在基督里的产业。基督在国度的奠基时赢得了祂的基业，现今我们这些基督徒可以在圣灵里持续享有这基业的凭据。当基督再来时，祂和我们要承受所有的产业。
这些和其他广泛的联结点阐明，出埃及记最明显的焦点，就是摩西持久性的权柄，也适用于我们这些在基督里的人。简单而言，出埃及记呼吁它的原本会众要按着 上帝在他们年日的作为，而持续的忠于摩西的权柄。出埃及记现今也呼吁我们要按着 上帝在基督里已经完成，正在完成和即将完成的作为，而继续忠于摩西的权柄。
我们已经谈过出埃及记的一些基本考量，现在要来看这一课的第二个主题，出埃及记的结构和内容。
出埃及记总共有40章，包含很多不同的人物，场景和事件；书里有不同的文学格式，例如叙事，诗歌，族谱，名单，律法，讲道，祷告和教导等。因着其中的复杂性，使得我们有时很难区分书里主要的部份，段落和较小的片段；因此我们可以用许多不同方式来给出埃及记拟定大纲。但是，如果我们记得出埃及记原本的目的，就不难看出这本书的基本结构和内容。
出埃及记可分为两个主要部份：前半部，1章1节到18章27节，着重于摩西和以色列人蒙拯救出埃及到西乃山。后半部，19章1节到40章38节，谈到摩西和以色列人在西乃山，准备前往迦南。
我们特别要看这两个主要部份如何着重于摩西对于出埃及的第二代持续性的权柄。让我们先来看摩西和以色列人蒙拯救出埃及到西乃山。
摩西和以色列人蒙拯救出埃及，开始的焦点是以色列蒙拯救之前，摩西的权柄。我们从出埃及记1章1节到4章31节看到这个重点。然后，在5章1节到18章27节，摩西的记载集中于以色列人蒙拯救过程发生的事件。让我们先来看出埃及记所叙述的，以色列人蒙拯救之前的事件。
以色列人蒙拯救之前的事情可分为两个部份。首先，是1章1节到2章10节讲到摩西的出生和成长。然后，我们看到摩西在以色列人中升为领袖，那是记载在2章11节到4章31节。让我们先来看摩西出生和成长的故事。
出生和成长（1章1节-2章10节）：这几章的经文是针对那些反对摩西权柄而写，因为摩西的青少年时期是在埃及的宫廷成长的。故事开始是埃及的法老因着以色列人数增多而惧怕他们会叛变，他拟定了三个精明的计划来控制以色列的人口。但是他让以色列人服苦役计划失败，命令收生婆在以色列男婴出生时加以杀害也失败。最重要的，他命令把以色列男婴在尼罗河淹死的计划也失败。
反讽的意味贯穿这些情节，但是最反讽的是法老的女儿把摩西从尼罗河救起，挫败了法老的计划。然后在2章10节，法老的女儿为摩西取名，如此说道：「我把他从水里拉出来」。在埃及文里，「摩西」的意思只是意味着「儿子」，显示多数人认为摩西就是王室的一个成员；但是法老的女儿清楚解释她为摩西如此取名，因为这名字的发音与希伯来文动词「mashah」相近，意思是「拉出来」。因此听在忠诚的以色列人耳中，摩西的名字并不显示他是法老的儿子，而是嘲弄法老，提醒以色列人，法老想要伤害他们的筹算失败了。
升为领袖（2章11节-4章31节）：以色列人蒙拯救出埃及之前的事情叙述，从摩西的出生和成长接着转向以色列人对摩西的升为领袖的一些质疑，那是记载在2章11节到4章31节。
出埃及记2章14节，有个以色列奴隶质问摩西：「谁立你作我们的首领和审判官呢？」为了回答这个问题，整个段落都在解释摩西如何成为以色列权威性的领袖。对于那个以色列人问题，是以六个步骤的交叉比对方式回答，交叉比对是一种文学结构，文体的先后段落彼此平行或是平衡。
首先，摩西的逃离埃及，记载在出埃及记2章11到15节，摩西为了保护一个以色列奴隶而杀死一个埃及人，他为此缘故而逃离埃及，这就证明摩西是以色列人的领袖。
第二，摩西加入米甸家族，记载在2章16到22节。22节讲到摩西的儿子名叫革舜 ，就如经文所解释的，这个名字的发音类似希伯来文的Gershomשָׁםגֵּר，意思就是「我在外邦作了寄居的」，这个名字显示摩西觉得自己在米甸人当中好像一个外人，换句话说，他从来没有忘记自己真以色列人的身份。
第三段，在出埃及记2章23到25节，指出 上帝纪念祂的圣约。在这段里，以色列人哀求 上帝帮助， 上帝听见他们的哀声，记起祂给予以色列先祖们的应许。
第四段对应着上一段，记载在3章1节到4章17节，讲到 上帝在燃烧的荆棘里授权给摩西。在此，摩西的领导权得到确认， 上帝纪念祂与以色列先祖们所立的约，因此召唤摩西要将以色列人带出埃及，进入应许之地。
第五段，记载在出埃及记4章18到26节，对应着第二段，摩西与米甸家庭共处的时光。第五段描述摩西离开他的米甸家庭。经文再度着重于革舜，因为摩西没有为他行割礼。在这个段落里， 上帝按着祂与亚伯拉罕在创世记17章10到14节所订的圣约，想要击杀摩西。即使这个事件也证明 上帝认同摩西的领袖权柄。因为当摩西的米甸妻子西坡拉为革舜行割礼， 上帝是以恩慈回应的，我们由此就知道祂对摩西的认定。
最后，对应摩西开头的逃离埃及，出埃及记4章27到31节，记载摩西回到埃及。摩西升为领袖在此也得到证明。4章31节，我们读到以色列人因为 上帝派遣摩西来，就相信和敬拜耶和华。
我們每个人都会讲故事，通常人讲故事的方式，都是有起头和结尾，过程中有情节上升，转折，然后下行。整个故事是有个对称的结构。因此，我们对于在《圣经》经文叙述里看到这样对称的结构，实在不必惊讶。事实上，我们应该在《圣经》叙述里都能看到这样的结构才对。《圣经》故事的叙述者并不是在编造故事的内容，或是操控内容要达到某种文艺效果。他们就是用这样的方式讲故事，而我们也期待有这样的结构出现。透过这个对称方式为工具，期待和明白叙述是怎么运作的，使得我们得以知道该注意的要点，该有甚么期待。——哥顿·约翰逊博士我们已经探讨了摩西和以色列人蒙拯救出埃及里，以色列蒙拯救之前的情况，现在要来看以色列蒙拯救过程中摩西所作的事情，是记载在出埃及记5章1节到18章27节。
以色列人蒙拯救过程中，摩西的作为，首先是他在埃及的时间，记载在出埃及记5章1节到13章16节；然后，我们看到摩西带领以色列人离开埃及，在前往西乃山，记载在出埃及记13章17节到18章27节。让我们先来看摩西在埃及的时光。
在埃及（5章1节-13章16节）：摩西在埃及的时光，回应了一些可能对摩西的反对，因为之前在埃及，他起初的热心，虽然不是有意，却反而加剧以色列人的受苦。
出埃及记5章1节到6章27节，我们读到两个平行的系列，都涉及以色列人拒绝摩西的领袖身份，摩西的哀叹和 上帝的确证。第一个系列是记载在5章1节到6章8节，以色列人因为摩西激怒法老，法老更苦待他们，而拒绝摩西。摩西谦卑的哀叹， 上帝向他保证是祂呼召摩西去带领以色列人。
第二个系列是记载在6章9到27节，情节也是类似；但是在以色列人第二次拒绝摩西，而摩西第二次哀叹， 上帝再次的保证则是以族谱方式显示。6章13到27节，回溯摩西和亚伦的支派，从他们先祖利未一直到亚伦的孙子非尼哈。利未当然是以色列12个先祖之一，而根据民数记25章和31章，在出埃及的第二代的年日，非尼哈率领以色列人忠心的服事 上帝。在这里， 上帝对第二代确证，摩西和亚伦都是真以色列人，是雅各支派的后裔；而从非尼哈，他们可以直接看到摩西和亚伦忠诚的遗赠，由此得到保证，这些人都是蒙 上帝呼召来带领他们的。
这就带领我们来到摩西在埃及所作所为的第二个主要部份： 上帝行神迹奇事，对埃及的审判，记载在出埃及记6章28节到13章16节。这几章指出当 上帝行超自然的作为，对埃及人施行审判时，摩西所扮演的重要角色，由此证实摩西的权柄。
首先是对蛇的审判，记载在6章28节到7章13节，亚伦的杖奇妙的变成蛇，吞吃了法老术士的杖变成的蛇，由此证明 上帝的大能超过埃及术士的能力。这个开头的神迹之后，接着是一连串的九个天灾，记载在出埃及记7章14节到10章29节。这九个天灾可均分为三个系列，每个都是开始于摩西在尼罗河与法老对质。
第一个系列是记载于7章14节到8章19节，包含水变成血，青蛙布满地面，还有尘土变成虱子。第二个系列记载于8章20节到9章12节，包含苍蝇灾，埃及人牲畜得瘟疫，还有泡疮的疫疾。第三个系列是在9章13节到10章29节，包含冰雹，蝗虫和黑暗的灾祸。摩西在这些神迹奇事里的重要角色，证实他身为以色列领袖的权柄。最后，终结这个部份的逾越节审判，记载在11章1节到13章16节。在 上帝击杀埃及的每个头生的之后，法老终于让以色列人离开。
我们已经探讨了以色列人蒙拯救过程中发生在埃及的一些事情，现在要来看在他们离开埃及，在前往西乃山时， 上帝如何证实摩西的权柄，那是记载在出埃及记13章17节到18章27节。
在前往（13章17节-18章27节）：尽管以色列人前往西乃山时经历一些困难，有一点我们要注意的是，以色列人并非毫无准备的离开埃及。出埃及记13章18节清楚告诉我们，以色列人离开埃及时，是带着兵器出发的。按着这个军事名词，这整个段落显示的是，因着以色列军队需要粮食和饮水，他们要与其他国家抗争。
以色列人以军队编队前进的记载可分为四个主要段落。第一段是讲到摩西的权柄在海中得到证实，记载在13章17节到15章21节。出埃及记14章31节，以色列人走过大海，抵达干地，我们读到对摩西权柄的确证：
以色列人……就敬畏耶和华，又信服祂和祂的仆人摩西。（出埃及记14章31节）这一节有力的凸显这个段落的几个重点。以色列的军队敬畏耶和华 上帝，信服祂，而且他们也信服 上帝的仆人摩西。当然，这信息显然是要给出埃及的原本听众的，他们在他们的年日也要信服 上帝和摩西。
在这之后，以色列的军队行进到书珥的旷野，记载在15章22到27节。在书珥的旷野，以色列民因为那里的水无法饮用而抱怨，质疑摩西的权柄；因此 上帝给摩西一棵树，将水质改变，以此抬举摩西为以色列的领袖。
在第三个段落，以色列人来到汛的旷野，记载在16章1到36节。在汛的旷野，以色列人再次挑战摩西的权柄，向摩西和亚伦发怨言。这一次，在第7节，摩西坚持认为百姓其实是向 上帝发怨言，而 上帝也证实摩西的话，把鹌鹑赐给以色列人吃，也持续降下吗哪给他们。
上帝在旷野满足以色列民的需要，以此证实摩西的权柄。即使他们对摩西和耶和华 上帝发怨言， 上帝还是恩慈的让盘石出水给他们喝，从天上赐下吗哪给他们吃。 上帝行这一切，不但是像父亲关怀儿女，也是要证实摩西的确就是祂所差遣的。身为基督徒，我们通常不会想到要去相信一个人，信服某个人；但是在这里，百姓的确是领受到，不只要去信服耶和华，也要信服摩西，因为他是 上帝使用的器皿和使者。我们从过红海的奇迹也看到这点，当 上帝的大能胜过埃及的军队，众人行过红海，到了海的另一边，经文说道众人欢呼颂赞，他们赞美 上帝，信服 上帝也信服摩西。——托马斯·爱格教授第四，也是以色列人行进的最后一处地方是利非订，记载在出埃及记17章1节到18章27节。这个相当长的部份可分为三个情节。首先是出埃及记17章1到7节，百姓试探 上帝，再次因着水质发怨言， 上帝的回应是命令摩西会同长老一起上西乃山，在那里， 上帝指示摩西击打盘石，有水流出来。虽然有此神迹，以色列人仍然跟 上帝争闹。第7节，他们挑衅的询问：「耶和华是在我们中间不是？」，下两个情节把这个事件告一段落。
要了解这些情节如何回答这个问题，我们需要记住以色列人所知道的事情。在创世记12章3节， 上帝应许亚伯拉罕，凡是祝福以色列的都必蒙祝福，而咒诅以色列的人则会被咒诅。按着这个应许，出埃及记17章8到16节，当亚玛力人攻击以色列人， 上帝击败他们，也咒诅亚玛力人。
然后，在这个段落的最后部份，18章1到27节，叶忒罗和平的来见摩西。因为叶忒罗祝福以色列人，所以 上帝也祝福叶忒罗。这两个事件毫无疑问的显示 上帝是在以色列人中间，就如祂当年对亚伯拉罕的应许。当以色列的军队跟随摩西，他们就领受 上帝大能同在的保护。
至此，我们已经探讨了出埃及记的结构和内容，首先是涉及摩西的权柄，着重于摩西和以色列人蒙拯救出埃及，去到西乃山。现在我们要来看出埃及记的第二部份，19章1节到40章38节。这几章显示摩西的权柄，主要是叙述摩西和以色列人在西乃山，准备进入迦南。
多数学习《圣经》的人都熟悉摩西和以色列民在西乃山脚安营时所发生的事情： 上帝赐他们自己的律法与会幕。不过出埃及记只告诉我们一些在那里发生的事。我们这么说，是因为利未记告诉我们在那时所发生的其他事情。因此，我们知道这几章是有高度选择性的，它们的目的是要凸显这些事情的某些观点，正如我们所看到的，它们着重于在西乃山， 上帝如何显明摩西带领以色列的权柄。
摩西和以色列人准备进入迦南可分为两个主要部份。第一个部份是记载在出埃及记19章1节到24章11节，讲到摩西的权柄和以色列的圣约。第二个部份是在24章12节到40章38节，强调摩西的权柄和以色列的会幕。让我们先来看以色列的圣约。
以色列圣约的记载为出埃及记的原本听众,回答了一个重要的问题：为什么出埃及的第二代需要顺服他们祖辈在西乃山从摩西所领受的圣约？为什么他们不能跟随不同的路？
以色列的圣约这几章，以四个步骤回答这个问题。首先，在出埃及记19章1到8节前半，我们看到以色列与 上帝建立圣约的起始。
圣约的起始（19章1节-8节前）：这几节经文显示摩西之约的基本条款： 上帝已经对以色列人表明祂的恩慈；祂要他们忠诚于祂；如果他们顺服祂，就会蒙受祝福。在这段的结尾，出埃及记19章8节，以色列人热切且一致回应：「凡耶和华所说的，我们都要遵行。」一个清楚的重点是：出埃及的第二代会众需要效法他们的祖辈，他们要以同样热切的心志，透过摩西，再次对 上帝的圣约委身。
以色列人信服摩西（19章8节后-20章20节）：摩西权柄和以色列的圣约的第二步骤，着重于以色列人信服摩西为 上帝圣约的中保。这是记载在出埃及记19章8节后半部到20章20节。你应该还记得，在出埃及记19章9节， 上帝如此应许摩西：
我要在密云中临到你那里，叫百姓在我与你说话的时候可以听见，也可以永远信你了。（出埃及记19章9节）注意，在这里 上帝说祂要在西乃山显现，与摩西说话，因此「百姓可以永远信服摩西」。接续的情节解释 上帝如何持守这个应许。
这个步骤的主体包含两个平行系列：内容都有 上帝的指示，摩西的顺服，和 上帝的显现。第一个系列显现于19章10到19节， 上帝指示摩西要让以色列人预备好，与 上帝相会。摩西顺服 上帝的指示，结果是 上帝在西乃山震撼人心的显现：在那里， 上帝的同在，以极其荣耀、可见可闻的方式显现。
然后，第二个系列记载在出埃及记19章20到25节， 上帝再次指示摩西要民众预备好，摩西就顺服了。结果，在20章1到17节，经文的叙述回到 上帝在西乃山降临，祂让所有以色列人听见祂所颁布的十诫。
为了对应在这个部份开头提到的 上帝的应许，出埃及记20章18到20节解释 上帝给摩西的应许已经实现。这几节经文描述，以色列人听到 上帝在山上的声音，都惧怕发颤，不要 上帝直接和他们说话，他们恳求摩西代表 上帝和他们说话。对第二代的以色列民，这个祈求的意义也很清楚，他们的祖辈以摩西为 上帝圣约的中保，因此他们也要如此。
摩西圣约律法（20章21节-23章33节）：摩西的权柄和以色列的圣约这个部份的第三步骤，记载在出埃及记20章21节到23章33节。这几章经文记载了摩西圣约律法的内容。整个部份着重于 上帝亲自命令摩西把律法颁给以色列人，以此确认摩西的权柄。
20章21到26节引出这第三个步骤。在这里， 上帝指示摩西告诉以色列人祂的敬拜礼仪法——关于偶像和祭坛的指示。这几节经文主要在详尽阐述十诫的前两诫。接着， 上帝指引摩西要告诉以色列人约书的内容，那是记载在21章1节到23章33节。
要明白约书在以色列如何运作，出埃及记21章1节提出一个重点， 上帝如此描述约书：
你在百姓面前所要立的典章是这样。（出埃及记21章1节）翻译成典章的希伯来文是「hammishpatim」 הַמִּשְׁפָּטִ֔ים。这个名词隐含着法定判决，或是我们可称之为案例条款。约书的指示提供一个清楚的方向，让我们看到 上帝透过摩西给予的双重圣约条款。就本质而言，十诫可以说是法定条例，或是以色列的通用法律原则。约书里提到广泛多样事项的法律先例，是以色列的审判官得以遵循援用的。许多这样的先例类似汉摩拉比法典以及古代近东的法典。这些条款和约书的目的是要让审判官在他们国家的法庭上使用的。
约书的内容和公元前三千年末期到两千年的古代近东法典有许多类似条例，不同之处在于它是圣约的形式。汉摩拉比法典是其中最著名的，是这些法典里最详尽的，其中的条款是以「假如-则要」的方式设定的—「则要」通常是案例的民事制裁，这非常类似出埃及记21章1节到22章16节，典章阐述的模式,是一种决疑法的形式，或是案例法典的形式。当我们涉入实际细节，古代以色列社会和米所波大米的城邦国家，例如古巴比伦的社会是非常不同的。城邦国家例如巴比伦是一个等级森严的社会，包含有自由人，生来自由的人和平民，还有奴隶。社会中也有不同的经济结构和角色，此外还有强有力的神庙组织在整个经济体里运作。皇宫则是社会结构里一个主要阶层，几乎类似封建社会，例如中世纪的封建社会那样。相形之下，以色列的社会是更为平等，当然不是像现代的个人主义那样，而是在土地使用上基于农业经济和部落组织。因此，以色列社会没有我们在汉摩拉比法典里看到的社会阶级区分或是差异。——道格拉斯·格洛普博士圣约的确定（24章1-11节）：摩西的权柄和以色列的圣约的第四步骤，记载在出埃及记24章1到11节，叙述圣约的正式确定。这第四个步骤终结了圣约的起始 这个部份，那是记载在出埃及记19章1到8节。我们留意在出埃及记24章3和7节，这两节经文呼应19章8节，以色列民一再同声承诺要听从 上帝的命令。
除此之外，这个最后场景也描述以色列的领袖们登上西乃山，见到 上帝，在和睦情况下与祂一起吃喝。叙述这个与 上帝一起的平安和睦景象，为的是消除出埃及的原本听众存有的任何疑虑。他们如何能经历与 上帝的平安和睦？唯有在他们的年日里，认定 上帝透过摩西赐予的圣约律法具有持续的权柄。
关于摩西和以色列人在西乃山准备进入迦南，我们已经探讨了出埃及记19章1节到24章11节，以色列的圣约，现在要来看出埃及记最后一个主要重点，就是出埃及记24章12节到40章38节，讲到摩西的权柄和以色列的会幕，着重于摩西在建造 上帝会幕时扮演的重要角色，以此证实他持久性的权柄。
多数学习《圣经》的人认为以色列的会幕只不过是一个敬拜的会堂，但是近年来的考古发现极力显示会幕的作用不只如此。古埃及的习俗是法老要率领军队出征，当他们出行时，是住在精美的帐幕里，好像行宫那样。这些皇家的战营是有覆盖的外室和内室，外面有院子围绕。在这些军营里，军队向他们的王表示效忠，而王也在那里指挥军队。按着这些脉络，出埃及记所显示的 上帝会幕就不只是敬拜的会堂，而是一个荣美的战营。以色列的军队在那里向自己主 上帝宣誓效忠，而以色列的主 上帝也从那里给以色列的军队下达祂的指令。
会幕建造指示（24章12节-31章8节）：摩西的权柄和以色列的会幕可分为三个主要部份。首先，出埃及记24章12节到31章18节，讲到 上帝为着会幕建造，给予摩西指示。 上帝对于会幕建造的指示始于出埃及记24章12到18节， 上帝呼召摩西去领受刻在石板上的十诫。接着， 上帝对于会幕的特别指示是记载在25章1节到31章17节。这些指示详细的描述会幕的设备和结构。 上帝也指明参与建造的人选，还有指导祭司，技工，巧匠该承担的职务；祂也明示要谨守每个礼拜的安息日。这些冗长的细节显示出在 上帝荣美的战营里，遵守一些特定礼仪的重要性。
接续这个指示的主体，我们在出埃及记31章18节，看到摩西圆满的领受刻着十诫的石板，这表示 上帝完结对于会幕建造的指示。
在这一个部份里， 上帝几次清楚表明，祂的指示不是只给予西乃山的以色列民，也是给予出埃及的第二代会众。例如出埃及记27章21节；28章43节；29章9和42节；30章21节；还有31章16节， 上帝以不同词语说出「这是未来世世代代要谨守的典章」，这显示关于会幕不同层面的指示，也是未来的世代要遵守的。当然，这些指示的要点对于原本听众是很清楚的，在他们的年日里他们也需要遵守 上帝对于会幕的指示。
在出埃及记中，有几处类似的经文描述了会幕如何建造整合的方式。例如，利用杆子﹑柜子等方便会幕在行进中的装卸和搬移。在古代的埃及，不同的时代都有类似的记录，但最显着的是阿布辛贝神庙中的浮雕，此浮雕是纪念拉美西斯二世的加底斯战役。 虽然拉美西斯宣称他在加底斯战役中得胜，但是多数学者都认为他能活命出来已经是万幸。不过在阿布辛贝神庙墙上的浮雕就有描绘他自己的帐幕，他的军营，其构建比例和会幕完全一样：有一个正方形内室，应该是他的御座所在；还有一个两倍于内室长度的厅堂，外面是长方形的院子，就像会幕的外院。另外，我们看到浮雕上他的军队分成四部份，安营在他帐幕的四边；就如民数记叙述的那样。以色列的会幕首先是有利未人环绕，然后按着会幕的四边方位，每边都各有三个支派安营扎寨。——道格拉斯·格洛普博士失败和复兴（32章1节-34章35节）： 上帝给予的会幕建造指示之后，摩西叙述以色列人在西乃山脚的失败和复兴，记载在出埃及记32章1节到34章35节。这几章可分为三个主要步骤。首先在32章1到35节，我们看到以色列人破坏他们与 上帝的圣约，在西乃山下敬拜金牛犊。这几章证实了摩西的权柄，因为他与以色列人密切认同，为他们代求。冒着他自己的生命危险，摩西介入代求，赢得 上帝对以色列人的怜爱， 上帝没有要再毁灭整个国家。
接着，这个部份的第二步骤,在出埃及记33章1到23节，转到 上帝缺席的警告。在同意不立刻毁灭整个民族之后， 上帝命令摩西继续前行，但是 上帝警告他祂自己不会与之同行，因为祂可能会在路上把以色列人灭绝。再一次，摩西与整个民族认同，代表以色列人代求，成功的消除 上帝不与之同去的警示。
这个部份的第三步骤，在34章1到35节，是关乎 上帝和以色列重新立约。 上帝借着更新的圣约，答应祂会和以色列人前往迦南。这一章叙述，在更新圣约时，借着有效的代祷，摩西被高举为以色列的领袖。
会幕建造完工（35章1节-40章38节）：最后，摩西的权柄和以色列的会幕这个部份，终结于会幕的建造完工，是记载在35章1节到40章38节。这几章始于谨守安息日的提醒，记载在35章1到3节。然后， 上帝托付摩西关于会幕的建造和运作，记载在35章4节到39章43节。出埃及记40章1到33节描述实际的会幕建造。这几节经文详细显示会幕的建造，就是 上帝荣美的战营，是全然符合 上帝先前的指示。这个部份终结于40章34到38节，回应会幕的落成， 上帝对以色列民的祝福。
上帝祝福以色列的最后场景，再次着重于摩西的权柄，它鼓励原本听众要顺服摩西，遵守 上帝会幕的一切礼仪，以致他们也能领受 上帝的祝福。我们聆听出埃及记40章36到38节，本书最后的经文：
每逢云彩从帐幕收上去，以色列人就起程前往；云彩若不收上去，他们就不起程，直等到云彩收上去。日间，耶和华的云彩是在帐幕以上；夜间，云中有火，在以色列全家的眼前。在他们所行的路上都是这样。（出埃及记40章36-38节）摩西描述以色列民前往迦南的荣耀总结，作为本书的结束。他指出，因为出埃及的第一代顺服摩西的指示，建造会幕，所以 上帝继续与他们同在。第二代可以亲眼看到 上帝辉煌的同在，如果他们希望在前往征服应许之地时，仍然有 上帝的同在，他们就要顺服摩西的会幕指令，就是他们神圣君王荣美战营的命令。
我们已经探讨了出埃及记的基本考量与结构和内容，现在要来看第三个主要部分：本书的几个重要主题。出埃及记有哪些最重要的事情，是影响原本听众的生命？这些主题如何适用于现今跟随基督的人？
这一课从开始至此，我们已经指明，出埃及记是用来强调摩西对于以色列人持续性的权柄。这个主题虽然重要，但我们也要记住，那不是本书唯一的主题。这些经文固然是为摩西的权柄申辩，也让我们注意到和这个显著、一致的主题相互关联的几个其他议题。
出埃及记除了摩西的权柄之外，还包含很多不同的主题，因此我们可以用许多不同方式来总结这本书；但是要概述这本书的主题，最有帮助的方式之一就是探讨这本书如何着重于 上帝的国度。当然这个主题是贯穿整本《圣经》，而且到新约时达到极点，因此对我们而言，这也是这本书的一个重要主题。有时现代的基督徒会忽略了出埃及记的这个主题，但是我们都知道出埃及记叙述到 上帝在西乃山将以色列塑造成一个名副其实的国家，祂也预备他们在进入应许之地要成为一个王国，而且之后要扩展到全世界。因此我们可以在这本书里看到 上帝国度这个重点，而要看清楚最好的方式之一就是明白出埃及记如何刻划 上帝的特质。在这本书里 上帝是主要的角色，书里叙述许多关于 上帝的事情，但最重要的， 上帝乃是以色列的王。——理查德·伯瑞特博士出埃及记是《圣经》里第一本书清楚的谈到 上帝是君王。出埃及记15章1到18节，以色列人过了红海，抵达干地，摩西和以色列人唱歌颂赞 上帝，诗歌的主体是包含出埃及的第一和第二代的经历，着重于 上帝过去救赎以色列人离开埃及，也谈到以色列未来要征服迦南并且在那里定居。很有意思的是，摩西在海边颂赞的这首诗歌的结尾，将过去的救赎离开埃及和未来的征服并且定居迦南，聚合在 上帝的王权之下。出埃及记15章18节，摩西把对 上帝的颂赞以这些话语总结：
耶和华必作王，直到永永远远！（出埃及记15章18节）就如这节经文所说的， 上帝对于出埃及这两代的大能作为，显示出祂是以色列的荣耀君王，祂要掌权「作王，直到永永远远」。
就此而论，我们可以把出埃及记的重要主题整理成四个方面来看，这本书是如何强调在摩西的年日 上帝王权的彰显。首先，我们要探讨的是出埃及记1章1节到4章31节， 上帝是以色列君尊的圣约持守者；第二，我们看到出埃及记着重于 上帝是以色列得胜的君尊战士，这是记载在出埃及记5章1节到18章27节。第三，我要探讨 上帝是君尊的圣约立法者，在出埃及记19章1节到24章11节。最后我们要思考的主题， 上帝是与以色列同在的战士，记载在出埃及记24章12节到40章38节。就这几个主题，让我们先来看 上帝是圣约持守者。
虽然 上帝是以色列君尊的圣约持守者的这个主题贯穿于整本出埃及记，但是它主要是记载于出埃及记1章1节到4章31节。这几章复述一些从摩西出生之前到摩西被上升成为以色列领袖时所发生的事情。例如，出埃及记2章24节这么说道：
上帝听见以色列人的哀声，就记念他与亚伯拉罕、以撒、雅各所立的约。（出埃及记2章24节）这一节经文很重要，因为除了简单提到 上帝祝福那些敬畏祂的收生婆，这是出埃及记第一次提到 上帝；因此从开始，出埃及记就把 上帝描绘成君尊的圣约持守者，是记念祂的圣约的那一位。
每次《圣经》提到 上帝和祂的圣约，总是暗示 上帝乃是以色列神圣的君王。在《圣经》时代， 上帝与人们立约的方式就类似古代近东一些伟大的君王与其他国家所立的条约。今天我们通常称呼这样的国际条约为宗主附庸条约或宗藩条约。在这些条约里，宗主国王与藩国的国王和他们的国家建立隆重协定。以色列人知道这种关系， 上帝是圣约信实的持守者，也是他们神圣的君王。在摩西的年日里，祂所行的乃是兑现与以色列的先祖们所立的约。因此 上帝与摩西的约定并没有违反祂之前与以色列先祖的圣约，而是实现那些约定。我们来听出埃及记3章14到15节，经文的重点是 上帝向摩西启示祂的名字：
我是自有永有的[即我就是那位我是]。你要对以色列人这样说：「那自有的[即我是]打发我到你们这里来……耶和华─你们祖宗的 上帝，就是亚伯拉罕的 上帝，以撒的 上帝，雅各的 上帝，打发我到你们这里来。」（出埃及记3章14-15节）注意在这里， 上帝告诉摩西，要对在埃及的以色列人说出 上帝三个不同的名字：自有永有的，自有的，和耶和华。
要明白这些名字如何将 上帝与君尊的圣约持守者相联，我们需要知道这三个名字都是从希伯来动词 「hayah」变化而来，这个字最常被翻译成动词的一种「将来」时态；我们不难看出，「自有永有的[即我就是那位我是]」或是「我将是那位我是」，按希伯来文可翻译成较简短的「自有的[即我是]」，或「我将是」，乃是这个动词的第一人称形式。但是翻译成「耶和华」的这个名字需要多一点解释。
「耶和华」这个词是从所谓的 上帝的四个字母词翻译而来， 上帝这个希伯来名字的四个字母通常被抄写成YHWH。近来的考古发现显示这个词应该发音为雅威；雅威最常被翻译成「耶和华」，但实际上应该是动词「hayah」的第三人称形式，可以被翻译成「他是」，或是「他将是」。事实上，沿用希伯来语言的一些惯例，这个词的意思很可能是「他使之成为」或是「他将导致如此」。循着这些脉络，「自有永有的」可以被翻译成「我使之成为那我使之的」，而「自有的」可以翻译成「我使之成为」。
如果这个理解是正确的，那么在这几节经文里，耶和华这个名字，以及其他几个相关的名字，都是直接指向一个事实， 上帝是会导致他的圣约应许实现。换句话说，他会持守他与以色列先祖们所立的约，让那些应许实现。
我们不难看出摩西为何强调 上帝会信实的兑现他约定的应许。在创世记15章14节， 上帝已经应许要救拔以色列人脱离外邦之地的困苦。摩西的会众需要知道 上帝会在他们的年日里成就所应许的，他们需要看到，在他们过往﹑现今和未来的每个祝福，都是他们神圣君王信守与他们先祖约定的结果。
就许多方面而言，这些也适用于跟随基督的人。 上帝在我们的过去、现今和未来，一直是信守祂与以色列先祖的约定。一些经文例如路加福音1章68到73节教导说， 上帝与亚伯拉罕圣约的最后实现，始于基督首次临到，基督国度的奠基开启。此外，例如加拉太书3章15到18节告诉我们在基督国度的延续进展时，我们要继续信靠 上帝和祂对亚伯拉罕的承诺；还有像罗马书4章13节的经文教导我们，当基督国度成全圆满时，我们在基督里将会领受永恒荣美的奖赏，那将是实现 上帝对以色列先祖们的应许。
我们在基督里，而基督是亚伯拉罕之约的承继者， 上帝不会不遵守与亚伯拉罕的圣约。出埃及记里，显示 上帝是以色列君尊圣约持守者的每处经文，和其他类似叙述，也同样适用于我们现今的情况。
出埃及记这本书显示 上帝始终信守祂的约定，即使以色列的儿女不信服摩西，也不尊重 上帝昔日对他们所行的， 上帝还是守约，拯救他们。 上帝没有因他们的背逆而弃他们不顾，而是要达成之前所约定的目标，拯救他们。 上帝为所有人所设的目标就是要吸引我们亲近祂。不管我们多么远离 上帝， 上帝总是用不同方式，不断吸引我们去亲近祂；不管我们多么残破不堪，祂总是走近我们，要修复我们，将我们带回家。因此，出埃及记反映出 上帝呼召我们要有的生活。 上帝随时能解救。事实上，出埃及记就是一本救赎的书。人类堕落，需要拯救，我们每天也是如此。 上帝要成就祂的应许，即使我们远离祂的恩典，祂还是要吸引我们去亲近祂。——赛普恩·顾琪恩达牧师除了 上帝是以色列君尊的圣约持守者这个重要主题，我们应该要探讨出埃及记5章1节到18章27节强调的， 上帝是以色列得胜的君尊战士。
对于摩西时代每个主要帝国的考古发现显示，神权与人类王权关系到战争的得胜，在那时代是非常普遍的。因此，即使最微小的暗示提到 上帝乃是以色列得胜的战士，也都是显示祂的确是以色列得胜的君王。
我们将分两个部份探讨 上帝乃是以色列得胜的君尊战士，首先是摩西在埃及的年日，然后是摩西和以色列人离开埃及，在前往西乃山。让我们先来看摩西在埃及。
这个主题贯穿出埃及记，但是我们特别要注意的是5章1节到13章16节以色列的救赎。 上帝对埃及神迹性的审判，不只证实摩西的权柄，也显示 上帝的得胜是以色列的君尊战士。
出埃及记12章12节，就逾越节的审判， 上帝以这样的话语，总结他最伟大判决的意义：
我要巡行埃及地，把埃及地一切头生的，无论是人是牲畜，都击杀了，又要败坏埃及一切的神。我是耶和华。（出埃及记12章12节）注意在这节经文里， 上帝如此宣告：我是主，或是「我是耶和华」。在这里， 上帝再次表明祂是记得祂的圣约，也是使之实现的那一位。身为以色列得胜的君尊战士，祂将要一切头生的，无论是人是牲畜，都击杀了。换句话说，祂将要摧毁埃及人和他们的社会，因为他们使自己与 上帝为敌；还有随着这个对人的审判， 上帝也要败坏埃及一切的神，祂要败坏那些假神，那些埃及人敬拜的恶灵。
我们在耶和华对于法老和埃及人神奇的判决里看到这样的双重作用。这十灾里有绝大部份都显示 上帝的能力胜过一个或数个埃及假神。例如亚伦的杖变成蛇，吞吃了法老术士的蛇，那不只是胜过法老，也是胜过法老皇冠上眼镜蛇装饰所象征的神明力量。当 上帝把尼罗河水变成血，显示祂的能力胜过埃及一些和尼罗河有关的众雌雄神祇，例如有鳄鱼样式的哈碧和塞毕克，象征鱼的卡努姆和哈每特。而蛙灾则显示 上帝的权能胜过海奎特，是埃及人身蛙头的女神。尽管没有哪个埃及神明与虱灾有决定性关系，不过有些学者推论是和大地之神盖布有关。这个灾的目的也是要让埃及的祭司和术士们羞愧。蝇灾可能是要对付卡布里，他通常被描绘成甲虫样式。引致牲畜死亡的瘟疫是要显示 上帝的权能超过有牛身的众神明，例如阿皮思、布克思、敏纳思、帕特和雷等，还有天后伊西思，和掌管美丽与爱情的哈容，这两个女神都被描绘为母牛的样式。疮灾很可能要显示 上帝能力超乎埃及掌管疾病和医治的神明塞赫曼和伊姆哈特。雹灾显示 上帝能力胜过管天空的女神努特和撑着天空的舒。蝗灾是要挑衅掌管防止虫害的塞纳罕。黑暗之灾显示耶和华的能力胜过伟大的太阳神雷或是阿蒙-雷。而最后灾难，长子丧生则是直接侵犯管生殖的神明敏和伊西思。这些关联显示出 上帝在埃及施行的天灾，不只是表明祂的能力胜过自然界的敌人，也胜过灵界的仇敌，就是撒旦的权势。
我们已经看到当摩西在埃及时， 上帝是以色列得胜的君尊战士这个主题。但是 上帝胜过人类和灵界的仇敌的情况，也显示于摩西和以色列人在前往西乃的过程，那是记载在出埃及记13章17节到18章27节。
当然， 上帝率领以色列军队历经艰辛前往西乃山，这个事实足以显示祂是以色列君尊的战士。但就此形象，出埃及记里最好的描述莫过于红海边的摩西之歌。我们来听出埃及记15章3到4节摩西如此歌颂：
耶和华是战士；他的名是耶和华。法老的车辆、军兵，耶和华已抛在海中。（出埃及记15章3-4节）这里，摩西清楚的指明耶和华是一个「战士」，然后重复唱出「耶和华是祂的名」。把 上帝的名字和 上帝是战士如此紧密联结，形成我们所熟悉的旧约表达方式「万军之主」或是「万军之耶和华」。就如这个名字所显示的， 上帝，这位君尊战士引领祂的万军，打败仇敌。而在此处的情况，祂征服法老的车辆军兵，将他们抛在海中。然后，在出埃及记15章11节，摩西也指明 上帝得胜的属灵意义。他如此说道：
耶和华啊，众神之中，谁能像你？谁能像你─至圣至荣，可颂可畏，施行奇事？（出埃及记15章11节）上帝的得胜不只显示祂的权能胜过埃及的军兵，也显明祂胜过所有埃及的假神。
上帝是得胜的战士，这是什么意思？在古代，基本而言，就是说 上帝是创造之主，同时是真正的君王，而这也是我们在出埃及记15章所看到的。在15章11节，经文问了一个重要的问题：谁能像主耶和华？答案是：没有一个！没有任何的男女神明能够像 上帝的；也因此，当我们谈到 上帝是得胜的战士时，那处境中是有数百个神祇争着要得 上帝的头衔，而这段经文就给予了一个有力的声明。《圣经》的叙述实在微妙，经文提出一个问题：谁能像主耶和华？而答案却是没有一个！隐含的重点是：你可能以为有其他的神明，但至终，只有一位是配得 上帝这个尊称，就是耶和华；所以出埃及记15章颂赞的结尾是耶和华必作王，直到永永远远。我们就是希望这样的战士为我们争战。——布莱恩·罗素博士出埃及记强调耶和华胜过法老和埃及众假神，给予第二代的会众信心，确信 上帝也能够打败他们在自然界和灵界的仇敌。他们知道 上帝在过去如何为他们的祖辈争战，他们因此领悟到，在未来，当他们进入迦南地， 上帝也会让他们得胜。
同样的，当基督徒知道 上帝在出埃及记里辉煌的胜利，我们也会想到新约所教导的关乎基督的得胜；一些经文例如马太福音12章28和29节，约翰福音12章31节，还有歌罗西书2章15节，这些新约经文讲到在当基督奠基开启祂的国度时，基督所行，就像是我们神圣君尊的战士。但是当耶稣打败撒旦和世上所有假神，祂也恩慈的饶恕所有愿意顺服他的人，使之与 上帝和好。
而从一些经文，例如哥林多前书15章25节，希伯来书1章3节，还有彼得前书3章22节，我们也得知，在祂的国度延续进展时，耶稣也是我们君尊的得胜战士。贯穿整个教会历史，我们要效法基督的策略，击败撒旦和世上其他的邪灵。我们也要借着对基督的信而饶恕人，使之与 上帝和好。
最后，从一些经文，例如帖撒罗尼迦后书1章6和7节，希伯来书10章27节还有彼得后书3章7节，我们发现在基督国度成全圆满时，基督要如同荣耀君尊战士那样再次回来。但是当他再来时，基督恩慈的赦免也告终了，那些拒绝顺服基督，没有与 上帝和好的人，要承受撒旦和它党羽的同样命运，就是 上帝永恒的审判。
讨论过 上帝是以色列君尊的圣约持守者和得胜的君尊战士这些主题之后，我们现在要来探讨出埃及记第三个主题： 上帝是以色列的圣约立法者，记载在出埃及记19章1节到24章11节。
就如我们早先看到的，这些经文让人注意到摩西的权柄和以色列圣约的律法。在古代近东地区，人们相信人类君王和天上的君王透过他们颁布的律法而显示其智慧；因此出埃及记的原本会众对于 上帝是他们君尊的圣约立法者，并不会觉得陌生。但是对我们而言，明白摩西是如何强调这个主题，有助于我们理解在出埃及记里 上帝为何要颁布祂的律法。
每个主要的更正教传统都谈到律法的三个主要用途。第一个通常被称为 「usus pedagogicus」 的拉丁文，律法的教学用途，新约的经文像加拉太书3章23到26节，罗马书3章20节，罗马书5章20和21节教导我们， 上帝使用律法来显明罪，以此引导人趋向基督而得救。第二，更正教信徒有时谈到 「usus civilus」，律法的民事或是政治用途，借着 上帝的惩罚这样的威吓，来约束社会的犯罪情况。不过，虽然《圣经》的教导一般而言是有这样的作用，出埃及记所强调的则是「usus normativus」，律法的规范用途，有时被称为是「usus didacticus」，律法的指引用途。在这里， 上帝律法是用来规范或是指引那些已经在祂的恩典之下的人。所以，在出埃及记里， 上帝给予律法主要是用来引导祂的百姓以色列人去领受祂的祝福。
这个主题出现在出埃及记里许多地方，特别显明的是19章1节到24章11节，开始于 上帝和以色列人立约，接着是圣约的认可。请听出埃及记19章4节， 上帝对以色列人如此说道：
我向埃及人所行的事，你们都看见了，且看见我如鹰将你们背在翅膀上，带来归我。（出埃及记19章4节）在这里，我们看到，在以色列人领受律法之前，他们已经先经历 上帝的恩典。在5和6节， 上帝转而提到以色列人需要顺服律法，以及忠诚带来的祝福。祂这么说道：
如今你们若实在听从我的话，遵守我的约，就要在万民中作属我的子民，因为全地都是我的。你们要归我作祭司的国度，为圣洁的国民。（出埃及记19章5-6节）以色列人已经承受 上帝的恩典，如果他们遵守祂的律法，就要成为属 上帝的子民，是祭司的国度和圣洁的国民。显然的， 上帝不是给予律法，好让以色列人藉此获取救恩；在 上帝已向他们显示恩慈之后，律法乃是给予祂百姓的礼物。
类似的情况也出现于出埃及记20章1到17节。在20章2节， 上帝宣告祂对以色列人的恩慈，以此带出十诫。祂这么说道：
我是耶和华─你的 上帝，曾将你从埃及地为奴之家领出来。（出埃及记20章2节）再一次，我们看到 上帝对以色列的恩慈先于祂的律法。 上帝是宣告完恩慈，才给予以色列人十诫，而正如十诫其中所清楚明示的，以色列人会因着遵守律法而领受祝福。
有些人可能认为 上帝的律法是有约束性，与恩典是对立的，但是当我们看到在旧约里， 上帝是以这样的方式给予律法，我们就明白， 上帝如此给予律法，乃是祂恩慈的作为。 上帝是在救赎祂的百姓脱离在埃及为奴的挟制之后，才给予他们律法。祂为他们的缘故，大能的干预，引导他们离开，然后又带他们到旷野，俯就他们，向他们显示祂的计划，告诉他们要以 上帝为他们大能的君王，顺服祂的王权。因此， 上帝并非要祂的百姓遵守了律法，然后祂才拯救他们。相反的，是在 上帝救赎他们离开埃及之后，才颁布律法，以此向祂的百姓显示，他们在 上帝伟大王权的治理下要如何生活，也如何以蒙救赎子民的样式彼此共处。所以，每当你读到旧约关乎 上帝的律法，要记住那些律法是在 上帝恩慈的俯就祂的百姓情况下而颁布的。——布然敦·考威博士在圣约确认仪式里 上帝也显示同样的方式。在出埃及记24章1和2节，祂恩慈的邀请以色列的首领们上到西乃山祂那里。在3到8节百姓宣誓要遵守律法，在9到11节，以色列的首领们欢庆 上帝平安的祝福，他们也亲眼看到 上帝的显现。
对于原本听众，强调 上帝的律法在过去所显示出的恩慈与祝福，可以警示他们，在他们的年日也需要遵守 上帝的律法。律法乃是在他们现今和未来景况里， 上帝给予的礼物。
按着这些脉络，身为跟随基督的人，每次我们读到出埃及记 上帝对以色列人的诫命，就要看它们是 上帝在基督里给予我们的恩慈与祝福之礼物。
我们知道在祂的国度奠基开启时，耶稣和祂的使徒与先知们给予教会新的启示，帮助我们将摩西的律法应用于我们的时代；但是一些经文，例如马太福音5章17节，罗马书8章4节，和希伯来书8章10节清楚表明耶稣和祂的跟随者并没有折衷摩西律法的权柄。在国度的延续进展中，情况也是一样。今天我们不需要试图遵循 上帝的律法，好像基督还没来到那样；而是要按着在基督里 上帝更进深的启示来应用律法。就如我们所知，基督在祂的国度成全时回来，祂的子民都要全然成圣。那时，我们要在新天新地里遵守 上帝写在我们心版上的完全律法。
就出埃及记的几个重要主题，我们已经探讨了 上帝是以色列君尊的圣约持守者， 上帝是得胜的君尊战士， 上帝是君尊的圣约立法者，现在要来看最后一个主题， 上帝是与以色列同在的战士，记载在出埃及记24章12节到40章38节。
关于 上帝君尊的同在这个主题，出埃及记24章12节到40章38节描述的最清楚。出埃及记的这第四个主要部份着重于摩西的权柄和以色列的会幕。这几章复述 上帝指引摩西建造会幕，以色列人在西乃山脚的失败，还有摩西带领以色列人建造会幕。每一个事件都强调 上帝与祂的百姓同在。出埃及记33章14节， 上帝对摩西如此保证：
我必亲自和你同去，使你得安息。（出埃及记33章14节）在这节经文里，翻译成我……同去原来的希伯来名词是「panim（פָּנִים）」，这个词语通常被翻译成面，在出埃及记其他几处经文里， 上帝的面表示着与祂的子民一起时， 上帝那独特，热切，专注，还有经常是显而易见的同在。
虽然 上帝是无所不在的，但是在整本《圣经》里，祂却是以特别的方式尽心对待祂的子民。在出埃及记的这个部份， 上帝的同在是驻留在会幕里面或是附近。就如我们之前所提到的，会幕不只是一个礼拜堂或是以色列人敬拜服事的所在。以色列人在会幕里敬拜 上帝，因为那是 上帝君尊的战营。就像古代的君王率领军队出征时住在皇家军营里那样， 上帝率领以色列军队前往征服迦南时也以会幕为祂的居所。
在出埃及记32章1节到34章35节， 上帝与祂的子民同在的情况面临危机。在这个段落里，我们读到在西乃山以色列的失败和复兴。当 上帝一看到以色列人在西乃拜金牛犊的时候，祂威吓要摧毁整个民族，只留下摩西。但是经过摩西的恳求代祷， 上帝动了慈心，只惩罚那些犯罪的人。不过 上帝还是威吓说祂不会再与他们一起前往。然而没有君王同在的前行出征，是难以想象的。请听出埃及记33章15和16节，摩西对 上帝如此说道：
你若不亲自和我同去，就不要把我们从这里领上去。人在何事上得以知道我和你的百姓在你眼前蒙恩呢？岂不是因你与我们同去、使我和你的百姓与地上的万民有分别吗？（出埃及记33章15-16节）在这里，摩西恳求 上帝，如果祂不亲自和他们同去，就不要打发他们前行。他要确保他们的关系是和好的，而且他也恳求 上帝不要消除使他们与地上的万民有区别之处，那就是 上帝与他们亲自同在。出埃及记33章17节， 上帝如此回应：
你这所求的我也要行；因为你在我眼前蒙了恩，并且我按你的名认识你。（出埃及记33章17节）难怪因此，在出埃及记40章38节，这本书的最后一句经文，又再次强调， 上帝在会幕那里与以色列人同在：
日间，耶和华的云彩是在帐幕以上；夜间，云中有火，在以色列全家的眼前。在他们所行的路上都是这样。（出埃及记40章38节） 上帝与祂的子民同在。祂在荆棘丛中向摩西显现，祂以云柱和火柱的样式与祂的百姓同在，夜间以火柱，白天以云柱引领他们。接着我们读到这本书的最后几章，而这个部份通常是被忽略的。这里， 上帝给他们一个会幕，在会幕里祂给予他们约柜，象征 上帝的同在。我们在这里欣慰的看到， 上帝是喜爱和祂的百姓同在的，对我而言，这也预示约翰福音第一章所说的：道成了肉身，住在我们中间。（约翰福音1章14节）旧约里 上帝就要与祂的子民同在，至终，在新约， 上帝差遣祂的儿子耶稣来与祂的子民更亲密地同在。——大卫·蓝穆博士新约《圣经》也将 上帝君尊临在的这个主题，应用于基督国度三个阶段里跟随基督的人。一些经文，例如马太福音18章20节和约翰福音2章19到21节，解释在祂的国度奠基开启时，基督亲自以超自然的君尊方式与祂的子民同在。事实上，约翰福音1章14节，把以色列的会幕和耶稣的首次降临作了清楚的联结。那节经文如此说道：
道成了肉身，住在我们中间，充充满满地有恩典有真理。我们也见过他的荣光，正是父独生子的荣光。（约翰福音1章14节）住在我们中间这个说法，是来自希腊的词语skénoó （skay-no'-o） σκηνόω。希腊文的旧约，七十士译本，就是用这个词去表示，出埃及记里， 上帝的同在显于会幕的希伯来文动词shâkan （shaw-kan'） 。因此这节经文表明基督的道成肉身，就是 上帝与祂的子民同在，引领他们进入得胜。
此外，一些经文例如使徒行传2章17节和罗马书5章5节讲到当耶稣升到天上，祂将祂的灵浇灌于跟随基督的人。在整个基督国度延续时，圣灵内住于祂的教会。如同 上帝以祂的同在充满会幕，圣灵也以这样特别有力的方式与祂的子民同在，确保我们能每天有 上帝的引导和得胜的生活。
当然，新约的经文例如启示录21章3节也教导我们，基督的道成肉身和现今圣灵的同在，只是 上帝在新天新地里君尊临在的序曲。当基督在祂的国度成全时回来，祂要更新万事，那时，所有受造都要被我们战士君王可见的荣耀所充满。
在出埃及记概论这一课里，我们介绍了一些应该记得的基本考量，例如作者，场景，原本含义，和现今应用。我们也探索了出埃及记的结构和内容，把这本书分成两个主要部份。接着我们还看了一些重要主题，包括本书从头到尾如何凸显 上帝国度的几个层面。
出埃及记对于那些与摩西在应许之地边境扎营的原本听众，具有非常重要的意义。当以色列人思量，在他们的年日为 上帝而活的一些挑战时，出埃及记召唤他们要重申心志，信服摩西，因为他是 上帝任命的国家领袖。这本书提醒他们，在他们被带离开埃及到西乃山时，摩西承担的角色；也提醒他们 上帝如何装备他们进入应许之地。
同样的，身为跟随基督的人，出埃及记也召唤我们，要从 上帝在基督里所成就的，来确认我们对摩西权柄的忠诚。 上帝透过以色列领袖摩西成就许多，然而出埃及记显示 上帝透过基督成就了更多。在基督里， 上帝已经永远地拯救我们脱离罪的奴役和撒旦的统治。在基督里， 上帝已经给予我们基督之灵的同在，和我们需要的指引。就此而论，当基督率领我们前往新天新地，承受所应许给我们的永恒产业时，出埃及记提供给我们无数的机会，帮助我们更多的学习要如何跟随基督。
旧约研究3——摩西五经 PEN
第一课 摩西五经引论
第二课 太古历史：完美的世界
第三课 太古历史：失而复得的乐园
第四课 太古历史：暴力的世界
第五课 太古历史：正确的方向
第六课 亚伯拉罕的生平：结构与内容
第七课 亚伯拉罕的生平：原本含义
第八课 亚伯拉罕的生平：现今应用
第九课 先祖雅各
第十课 约瑟和他的兄弟们
第十一课 出埃及记概论
The Pentateuch: An Overview of Exodus
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INTRODUCTION
Every organization goes through changes, but these changes can be quite disruptive when the leadership passes from one generation to the next. When the last founding member of a church dies, or the entrepreneur of a business retires, those left in charge face new challenges. So, one question that nearly always comes up is this: How much should the new generation follow the priorities and practices of the previous generation?
In many ways, the people of Israel faced this question as they camped on the border of the Promised Land. Moses was quickly approaching the end of his life, and the Israelites were facing many new challenges. So, they needed to know how much they should continue to follow the priorities and practices that Moses had established for them. Would they need to follow a different path? Or should they continue in Moses' ways? The second book of the Bible, the book we now call Exodus, was designed to answer these and similar questions.
This lesson looks at a portion of the Pentateuch that covers the second book of the Bible. We've entitled it "An Overview of Exodus." In this lesson we'll explore a number of basic issues that will prepare us to look more deeply into what Exodus meant when it was first written and how we should apply it to our lives today.
Our lesson will divide into three main parts. First, we'll look at some initial considerations we should keep before us as we study Exodus. Second, we'll investigate the structure and content of the book. And third, we'll look into some of the major themes of Exodus. Let's look first at a number of initial considerations.
INITIAL CONSIDERATIONS
As followers of Christ, we rightly believe that the book of Exodus was written under the inspiration of the Holy Spirit, and that it's God's Word. This belief reminds us that we aren't dealing with an ordinary book. Exodus is sacred Scripture that God gave to his people. So, in one way or another, as followers of Christ, this book has authority over you and me today. But at the same time, we should never forget that God first gave this book to people who lived thousands of years ago. So, it's important to ensure that our modern applications are true to the purpose of the book when it was first written.
We'll introduce four different initial considerations as we begin to look at Exodus. First, we'll touch on its authorship. Who wrote the book? Second, we'll explore its occasion, when and where the book was written. Third, we'll summarize the original meaning of Exodus. And fourth, we'll address how these matters should guide our modern application of the book. Let's look first at the authorship of Exodus.
Authorship
The question of Exodus' authorship is part of a long and complex debate over the authorship of the Pentateuch as a whole. But in this lesson, we'll mention just a few ways this debate applies to Exodus.
A cursory reading of Exodus tells us, at the very least, that Moses had a great deal to do with the content of the book. Exodus repeatedly claims that God revealed much of it directly to Moses on Mount Sinai. This includes the Ten Commandments, the Book of the Covenant, and the instructions for Israel's tabernacle.
But, as we've seen in other lessons on the Pentateuch, most critical scholars have rejected Moses' authorship. They've argued that the theology of the Pentateuch, including Exodus, is far too advanced to have come from the days of Moses. And they maintain, instead, that it couldn't have been completed before the end of the Babylonian exile in the sixth century B.C.
Although these critical outlooks are widespread, the historical and theological presuppositions behind them are highly speculative and unreliable. Also, from an evangelical perspective, it's crucial that we follow the authoritative testimonies found in the Scriptures. Old Testament authors and Christ and his apostles and prophets all unanimously endorsed the perspective that Moses was the one responsible for the entire Pentateuch, including the book of Exodus.
Now, evangelicals have rightly qualified this belief in Mosaic authorship by calling Moses the "fundamental," "real," or "essential" author of the book. This means it's highly unlikely that Moses simply sat down and wrote all of Exodus with his own hand. But Moses was a reliable eyewitness to every event reported in the book, except perhaps those involving his birth and early childhood. It's likely that he followed the custom of national leaders in his day and employed scribes, or amanuenses, to write under his direction. Still, whatever took place, we can be confident that Exodus was composed under the inspiration of the Holy Spirit sometime during the days of Moses.
The question of who wrote the book of Exodus is an important question, and as we read through the text of the book itself, and take seriously the history of the events that it records, there's no reason to think that Moses didn't write the bulk of the book of Exodus as we presently have it. Moses is portrayed in that book as God's spokesman. Throughout the Pentateuch he's portrayed as a unique spokesman, throughout the history of God's people, one who knew God like no other prophet after him until Jesus himself. And because he knew God so intimately, spoke with him face-to-face as a man speaks with a friend, and had that important role as God's spokesman to the people. And because the Old Testament, as it continues after the Pentateuch, refers back to this book of the Torah of Moses and encourages the people to meditate on it day and night, it makes sense to think that Moses is the author of the book. Now, there may be some updating that has happened of place names or even of some of the grammatical forms and things like that as time goes on, that happens by an inspired hand, a prophetic hand in Israel. But yeah, I think the book of Exodus comes from Moses' pen, from Moses' stylus… And so, Moses is portrayed not only as God's chief spokesman in Israel, but also as an author, the writer of a book. [Prof. Thomas Egger]
With these thoughts about Mosaic authorship in mind, we should turn to a second set of initial considerations, the occasion, or circumstances, in which Exodus was written.
Occasion
Broadly speaking, Moses wrote Exodus sometime between his call at the burning bush, in Exodus 3:1–4:31, and his death on the plains of Moab, in Deuteronomy 34:1-12. But the evidence enables us to be more precise than this. At least two references in Exodus reveal that the book was actually completed when Israel was encamped on the border of the Promised Land. Listen to Exodus 16:35 where we read these words:
The Israelites ate manna forty years, until they came to a land that was settled; they ate manna until they reached the border of Canaan (Exodus 16:35).
Obviously, these events must have occurred before the book of Exodus was completed. So, we know that Israel had already wandered for "forty years." And they had arrived at "a land that was settled" or "the border of Canaan."
A similar glimpse into the time of final composition appears in Exodus 40:38, the last verse of the book:
So the cloud of the Lord was over the tabernacle by day, and fire was in the cloud by night, in the sight of all the house of Israel during all their travels (Exodus 40:38).
Notice that this passage mentions God's glorious presence over the tabernacle "during all their travels." This historical note makes it evident that Moses completed the book of Exodus late in his life. He wrote after the Israelites had finished their forty years of wandering and had arrived on the plains of Moab.
So far, we've looked at several initial considerations concerning the authorship and occasion of the book of Exodus. Now, we're in a position to summarize its original meaning. Why did God have Moses compose the book of Exodus? And how did Moses hope to impact his original Israelite audience on the plains of Moab?
Original Meaning
From the outset, we should note that Moses had a number of general goals that often appear in the Old Testament. For instance, Exodus is doxological because it consistently led Israel to praise and worship God. But it's also theological because it repeatedly explains truths about God. And the whole book is political in the sense that it was designed to shape the national life of Israel. It's also polemical because it opposes false points of view. It's moral because it reveals how Israel was to obey God. And it's motivational because it encourages loyalty to God and warns against disloyalty. These and many other similar goals generally characterize the entire book of Exodus.
While Exodus shares these and other characteristics with a number of biblical books, Moses also had a unique, prominent purpose for writing Exodus. It's helpful to summarize this unifying purpose along these lines:
The book of Exodus vindicated Moses' divinely-ordained authority over the first generation of the exodus to direct the second generation to acknowledge Moses' abiding authority over their lives.
This summary touches on three factors that give us a helpful orientation toward the original meaning of Exodus. First, it reminds us that, for the most part, the book was written about the first generation of the exodus, but at the same time, the book was written for the second generation of the exodus.
Everyone familiar with the book of Exodus knows that most of it describes events that occurred when Moses brought Israel out of Egypt. We may call this time, "that world" of history. Even so, everything Exodus says about "that world" of the first generation was designed to speak to the second generation of the exodus, what we may call "their world."
Now, it's important to keep in mind that very few ancient Israelites could read. So, when we speak of the second generation "audience," we don't mean that every man, woman and child picked up a copy of Exodus and read it for themselves. On the contrary, like other portions of the Old Testament, Moses wrote Exodus primarily for the leaders of Israel. Joshua, tribal elders, judges, and the priests and Levites were Exodus' primary focus. And it was these leaders' responsibility to deliver and explain the content of the book to the rest of Israel. For this reason, Exodus most directly addresses issues that the second generation faced as a nation.
It's also important to note that most of Moses' attention to "their world" remained implicit. Still, the second generation moves to the foreground often enough for us to be confident that Moses wrote with "their world" in mind. As we've already noted, both Exodus 16:35 and 40:38 refer to the second generation. In addition, the genealogical record in Exodus 6:13-27 extends to Phinehas, Aaron's grandson. And we'll see later that a number of other passages address matters that were particularly relevant for the second generation. These and similar references indicate that Moses took into account both the first and second generations of the exodus as he composed this book.
A second facet of our summary of Moses' original purpose for Exodus is that everything it said about "the first generation" was written, "to direct the second generation." That is to say, Moses wrote Exodus as a fully authoritative book that his original, second generation audience was to obey in service to God.
As we read the book of Exodus, it becomes clear that Moses carefully shaped his historical record to make it relevant for the second generation. In order to address those who camped with him on the border of Canaan, Moses had to pay careful attention to the many differences between the first and second generations. He was aware that they lived in different times and places, and that they faced different challenges. So, Moses skillfully designed each portion of Exodus to highlight points of contact between them. These connections allowed his original audience to bridge the gap between themselves and their forebears.
Backgrounds
Moses formed three basic types of connections that made the authority of his book evident to his original audience. His simplest connections consisted of historical backgrounds. These passages focused on the historical roots of the original audience's privileges and responsibilities.
One type of historical background appears in Exodus 3:8 where God's promise to Israel connects to the fulfillment of that promise. In this verse, God promised to bring Israel up out of Egypt into "a land flowing with milk and honey." This prediction was relevant for Moses' audience because they were on the verge of seeing it fulfilled in their day.
Another type of historical background appears in God's commands to the first generation and the subsequent obligations of the second generation. For instance, in Exodus 20:1-17, Moses reported how God gave the first generation the Ten Commandments. This event formed the basis of the moral obligations for the second generation.
Models
In addition to historical backgrounds, Moses also provided his audience with historical models that they were to emulate or reject. To establish this kind of connection, Moses shaped some passages to point out substantial similarities between the first generation and the second-generation audience.
In many passages, Moses used these kinds of similarities to give his original audience negative models to reject. For instance, Israel's repeated, rebellious grumbling during the march to Sinai, in Exodus 15:24, 16:2-12, and 17:3, represented negative models that the second generation was to reject.
By contrast, Moses also gave his audience positive models to emulate. For example, Israel complied with God's instructions for tabernacle construction in Exodus 36:8-38. This represented a positive model for the second generation to emulate as they served God at the tabernacle later on.
And Moses also provided mixed models, characters that exemplified both positive and negative qualities. As just one example, in Exodus 7:8-13, Aaron obeyed God and threw down his staff before Pharaoh. His obedience contributed to Israel's release from Egypt. But, in 32:1-35, he made a golden calf for the people to worship, and his disobedience led to Israel's severe punishment. This gave the second-generation audience a mixed model to both emulate and reject.
Foreshadows
In the third place, on a few occasions Moses shaped his record of events to serve as historical foreshadows, or adumbrations, of his second-generation audience.
Often in biblical narrative, as in modern film and literature, authors will use foreshadowing. And we have a good example of this early on in the book of Exodus when Moses, having left Egypt, arrives at the well and he saves, or delivers, Jethro's daughters from these mean-spirited shepherds. And the text depicts Moses as being in the role of a deliverer, as it were. Well, that foreshadows what God is going to do through him. He's going to go to Egypt and deliver God's people from bondage. [Dr. Robert B. Chisholm, Jr.]
This type of connection doesn't occur in Exodus as much as in some other Old Testament books. But in certain cases, Moses described events from the past in ways that almost perfectly matched the experiences of his original audience. These foreshadows indicated that history was, as it were, repeating itself in the days of the second generation. For example, in Exodus 13:18 the Israelites "went up out of Egypt armed for battle." This military arrangement of the first generation foreshadowed how the second generation was also arranged as an army ready to enter the conquest.
In a similar way, Exodus 40:34-38 notes that once the tabernacle was functioning properly, God appeared as smoke and fire as he led his people in their march. This historical reality anticipated how, after 40 years, the presence of God was about to lead the second-generation audience forward in their own day.
As we've just seen, Moses shaped his record of the first generation's history to serve as backgrounds, models and foreshadows for the second generation. He did this to direct them in service to God. But all of this brings us to the third, and perhaps most important, element in our summary of the original meaning of Exodus. The book of Exodus was designed primarily to vindicate Moses' divinely-ordained authority over the first generation so that the second generation would acknowledge Moses' abiding authority over their lives.
Now, it's important to mention that Aaron often appears alongside Moses in the book of Exodus. But even when Aaron is included, every substantial portion of Exodus called the second generation to affirm Moses' continuing authority over them. They were to submit to Moses' theological outlooks, his moral principles, national policies, and the like. Later in this lesson, we'll see in some detail how pervasive this theme is. But, at this point we'll briefly mention just two ways the book emphasizes the importance of Moses and his authority over Israel.
First, it's not difficult to see that Moses occupied center stage in the drama of Exodus. To be sure, the first two chapters of Exodus don't immediately introduce Moses. But after we learn his name in Exodus 2:10, everything that happens in the book is somehow explicitly tied to Moses. When God was ready to deliver his people from Egypt, he called Moses. Moses was instrumental in every miraculous judgment against the Egyptians. The parting of the sea occurred as Moses obeyed God and stretched out his hand over the water. Moses served as Israel's leader when God led the nation from Egypt to Mount Sinai. God made his covenant with Israel through Moses. Moses delivered the tablets of the Law and the Book of the Covenant on God's behalf. God gave Moses his instructions for the tabernacle. Moses served God during the crisis of Israel's idolatry at the foot of Mount Sinai. And Moses led the construction of the tabernacle.
Second, the book of Exodus repeatedly highlights Moses' authority over Israel. The book deals with the fact that the Israelites questioned Moses' authority as their leader in passages like Exodus 2:14; 5:21; 15:24; 16:2 and 3; and 17:2. But at other times, the Israelites acknowledged Moses' authority over them in passages like Exodus 4:31; 14:31; and 20:19. And we read of God's reassurance, that he himself ordained Moses as Israel's authoritative leader, in passages like Exodus 6:1-8 and 10-13; 24:2; and 34:1-4. As just one example, listen to Exodus 19:9 where God explained his upcoming theophany, or divine appearance, to Moses on Mount Sinai:
I am going to come to you in a dense cloud, so that the people will hear me speaking with you and will always put their trust in you (Exodus 19:9).
As this passage points out, God appeared on Mount Sinai in "a dense cloud" so that when the Israelites heard God speaking with Moses they would "always put their trust in [Moses]." As we can see here, this verse draws attention to the most prominent reason Exodus was written. The book of Exodus vindicated Moses' abiding authority over Israel.
When evangelicals deal with a book like Exodus or, for that matter, any other book, they all have a natural tendency to be theocentric, and by that I mean make everything centered around God and to say that every book and every aspect of every book is all about God. But in reality, when you take a look at the book of Exodus, you don't quite get that impression. God is important, and in many respects, God is the main character, at least in the sense that he controls and he works the history that the book of Exodus talks about; he's the one that delivers Israel from Egypt; he's the one that gives the law; he's the one that gives the tabernacle. But at the same time, when you look at the literary portrait that's given of those events in the book of Exodus, what you discover is something that may seem strange at first, but I think it's true, and that is with one exception, God doesn't do anything in the whole book of Exodus apart from doing it through Moses. And the only thing that God does explicitly in the book of Exodus that's separated from Moses is when God blesses the midwives in the first chapter. And so, what we find in the book of Exodus is that God appears and he does things for Israel, but Moses is always right there, because he's the instrument by which God's doing it. And the reason for this is because Moses and his life were just about over, and Moses was about to leave Israel, but God was not going to leave Israel. And so the reality is that as you read the book of Exodus, what you're dealing with is the book that's being completed on the plains of Moab, dealing with the fact that Moses was going to leave Israel. And as a result of all of that, when we take a look at the book of Exodus, Israel is asking questions like these: Who's supposed to lead us? How are they supposed to lead? What are the priorities they're supposed to have? What kind of authority should we follow in our day now that Moses is about to leave us? And the book of Exodus is designed to answer those kinds of questions. The fact is that God did deliver Israel from Egypt, but he delivered Israel from Egypt through Moses. Yes, God gave Israel the law, but God gave the law through Moses. Yes, God gave the tabernacle, his holy war tent, but he did that through Moses. And that's the emphasis of the book of Exodus. And so, the book of Exodus vindicates for the second generation the authority of Moses by telling stories about what happened in the first generation and how Moses was exalted by God before the people, and because of that exaltation, Moses is supposed to be exalted before the second generation, even though he was about to pass away. [Dr. Richard L. Pratt, Jr.]
Now that we've touched on some initial considerations related to the authorship, occasion and original meaning of Exodus, we should make a few comments on its modern application. How should the book be applied to followers of Christ today?
Modern Application
A book as complex as Exodus can be applied to modern life in countless ways. We know this because every person is unique and faces different circumstances. And we'll look more carefully at modern application later in this lesson. But at this point, it will help to note some general outlooks we should always keep in mind as we apply Exodus to our lives today.
As followers of Christ, we know that the book of Exodus applies to us because it's the Word of God. But there are significant differences between us and the original audience. And for this reason, we must always turn to the New Testament to guide us in our modern application. The New Testament offers us guidance by referring or alluding to Exodus around 240 times. But one New Testament passage is particularly helpful. Listen to 1 Corinthians 10:1-5 where the apostle Paul wrote:
Our ancestors were all under the cloud and … they all passed through the sea. They were all baptized into Moses in the cloud and in the sea. They all ate the same spiritual food and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. Nevertheless, God was not pleased with most of them; their bodies were scattered in the wilderness (1 Corinthians 10:1-5).
As we see here, Paul referred to a number of events that are reported in the book of Exodus. But now look at 1 Corinthians 10:11, as the passage continues:
These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come (1 Corinthians 10:11).
Together, these verses explicitly affirm the relevance of the book of Exodus for followers of Christ. As Paul put it, "these things happened to them as examples." And they "were written down as warnings for us." Paul's words here help us see that Exodus was written not only about "that world," and not only for "their world," but it was also written for "our world." To put it in terms of this lesson, the book of Exodus wasn't just designed to direct its original audience. It was also intended "for us," for followers of Christ.
Listen to how the apostle described the world of Christ's followers. We are those "on whom the culmination of the ages has come." The word "culmination" is translated from the Greek word telos, which is frequently translated "end" or "goal." Christians live in the time when God's plan for history is reaching its end or goal in Christ. In common theological terms, we who follow Jesus live in the "eschatological" or "last" age of history.
To understand what Paul had in mind, we must realize that when we come to saving faith in Christ, we become part of a journey. We actually enter the "last days" of Moses and Israel's journey from slavery and tyranny in Egypt to freedom and blessings in God's Promised Land.
The New Testament as a whole teaches that the eschatological age, or the last days in Christ, unfolds in three main stages. So, from a biblical perspective, this final phase of Moses and Israel's journey began with Christ's inauguration of his kingdom during his earthly ministry. And the journey of Moses and Israel in the book of Exodus moves forward in these last days as we live in union with Christ during the continuation of his kingdom throughout church history. And finally, just as Moses and Israel traveled from Egypt to the Promised Land, the last days of our journey in Christ will end with the consummation of his kingdom, when, in his glorious return, we'll enter the new heavens and new earth.
So, as 1 Corinthians 10 indicates, we should apply every theme in Exodus to modern Christians in the light of the inauguration, continuation and consummation of the last days in Christ.
We can make these connections in several ways. For example, Exodus tells us that Israel entered into covenant with God in Moses at Mount Sinai. In a similar way, Christians enter into the new covenant in Christ. But this new covenant began with Christ's first advent; it continues now; and it will be completed at Christ's second advent.
As another example, Exodus reports God's presence in the tabernacle in Moses' day. The New Testament teaches that God's presence is even greater in Christ. Jesus himself was the presence of God who dwelt among us in the inauguration of his kingdom. In the continuation of the kingdom, the Holy Spirit now dwells in individual believers and corporately in the church. And at the consummation of history, God's glory will fill everything as the new creation is made his holy dwelling.
Exodus also reveals God's defeat of his enemies in Moses' day. And the New Testament teaches that Christ defeats sin and death. Christ began the final stages of this defeat as God's mighty warrior in his first advent. The church follows Christ now as his army by wearing the full armor of God in spiritual warfare. And when he returns in glory, Christ will complete his great cosmic war against the enemies of God.
Additionally, in Exodus, the Israelites were headed for their inheritance from God in the Promised Land. This was their first step toward spreading God's reign throughout the earth. The New Testament teaches that Christians gain their inheritance in Christ. Christ himself secured his inheritance in the inauguration of his kingdom. As Christians today we continue to enjoy the down payment of our inheritance in the Holy Spirit. And when Christ returns, he — and we in him — will inherit all things.
These and other broad connections clarify how Exodus' prominent focus on Moses' abiding authority still applies to us in Christ. In brief, Exodus called its original audience to remain faithful to Moses' authority in the light of what God was doing in their day. And Exodus now calls us to remain faithful to Moses' authority in the light of all that God has accomplished, is accomplishing, and will accomplish in Christ.
Now that we've touched on some initial considerations about the book of Exodus, we should turn to our second main topic in this lesson: the structure and content of the book.
STRUCTURE & CONTENT
The book of Exodus consists of forty chapters containing many different characters, settings and events. We find a variety of literary forms like narrative, song, genealogy, list, laws, speeches, prayers and instructions. And these complexities make it difficult at times to differentiate the major divisions, sections and smaller segments of the book. So, it's fair to say that Exodus can be outlined in many ways. But the basic structure and content of the book isn't difficult to discern when we remember the book's original purpose.
The book of Exodus has two main divisions. The first half, in 1:1–18:27, focuses on Moses and Israel's deliverance from Egypt to Mount Sinai. The second half, in 19:1–40:38, deals with Moses and Israel's preparation for Canaan at Mount Sinai.
We'll look in particular at how these two major divisions focus on Moses' abiding authority over the second generation of the exodus. Let's start with Moses and Israel's deliverance from Egypt to Mount Sinai.
Deliverance from Egypt (Exodus 1:1–18:27)
Moses and Israel's deliverance from Egypt begins with a focus on Moses' authority before Israel's deliverance. We find this in Exodus 1:1–4:31. Then, in 5:1–18:27, Moses centers on events during Israel's deliverance. Let's look first at what Exodus tells us about events before Israel's deliverance.
Before Deliverance (1:1–4:31)
Events before Israel's deliverance can be divided into two parts. First, Moses' birth and upbringing begins in 1:1 and runs through 2:10. Following this, we learn of Moses' rise to leadership over Israel in 2:11–4:31. We'll start with the story of Moses' birth and upbringing.
Birth and Upbringing (1:1–2:10). These verses spoke to any objections against Moses' authority that may have arisen because Moses spent his youth in the courts of Egypt. As the story begins, Pharaoh feared a rebellion due to Israel's increasing numbers. He devised three shrewd plans to control Israel's population. But his imposition of hard labor failed. His command for midwives to kill Israelite boys at birth failed. And most importantly, his command for Israelite boys to be drowned in the Nile failed.
Irony runs throughout these episodes. But the greatest irony appears when Pharaoh's own daughter foiled his last plan by rescuing Moses from the Nile. Then in 2:10, Pharaoh's daughter gave Moses his name saying, "I drew him out of the water." Now, in Egyptian, "Moses" simply meant "son," indicating to most people that Moses was a member of the royal court. But Pharaoh's daughter clearly explained that she chose the name Moses because it sounded like the Hebrew verb mashah, meaning "to draw out." So, in the ears of faithful Israelites, Moses' name didn't indicate that he was Pharaoh's son. Rather, the name Moses mocked Pharaoh by reminding Israel of how Pharaoh's attempts to harm them had failed.
Rise to Leadership (2:11–4:31). The narrative of events before Israel's deliverance from Egypt then turns from Moses' birth and upbringing to questions about Moses' rise to leadership over Israel in 2:11–4:31.
In Exodus 2:14, an Israelite slave confronted Moses and asked, "Who made you a prince and a judge over us?" This entire section answers this question by explaining how Moses became Israel's authoritative leader. The answer to the Israelite's question appears in a six-step chiasm, a literary structure in which earlier and later sections parallel or balance each other.
First, Moses' flight from Egypt in Exodus 2:11-15 vindicated Moses as Israel's leader by explaining that he had fled from Egypt because he had killed an Egyptian in defense of an Israelite slave.
Second, Moses joined with a Midianite family in 2:16-22. Verse 22 notes that the name of Moses' son was, "Gershom." As this passage explains, this name sounded like the Hebrew expression ger sham, meaning "a sojourner there." The name indicated that Moses felt like an alien among the Midianites. In other words, he never lost sight of his true Israelite identity.
The third segment, in Exodus 2:23-25, points to God's remembrance of his covenant. In this section, the Israelites cried out for help, and God responded by remembering his promise to Israel's patriarchs.
The fourth segment corresponds to the previous section. Chapter 3:1–4:17, tells of God's commission to Moses at the burning bush. Here, Moses' leadership is vindicated by the fact that God remembered his covenant with Israel's patriarchs by calling Moses to bring Israel out of Egypt and into the Promised Land.
The fifth section, in Exodus 4:18-26, corresponds to the second section of Moses' time with his Midianite family. This section describes Moses' departure from his Midianite family. The passage focuses again on Gershom because Moses failed to circumcise him. In this section, God threatened to kill Moses in accordance with his covenant with Abraham in Genesis 17:10-14. But even this event demonstrated God's support of Moses' leadership. We know this because God responded with mercy when Zipporah, Moses' Midianite wife, circumcised Gershom.
And finally, in balance with Moses' opening flight from Egypt, Exodus 4:27-31 reports Moses' return to Egypt with Aaron. Moses' rise to leadership is vindicated here as well. In 4:31 we learn that the Israelites believed and worshiped God because he had sent them Moses.
Listen, the way that we all tell stories, the way anybody tells a story, there's a beginning and an ending, there's a lead up, there's a turning point, and there's a lead down from, and that's going to be symmetrical… So, we shouldn't be surprised when we find this kind of symmetrical structure in biblical narrative. As a matter of fact, it's what we would expect to find in biblical narrative. Biblical storytellers, biblical narrators are not fabricating their material. They're not manipulating their material to get it to work this way artistically; this is just the way that we tell stories and we would expect to find it. And expecting to find it, knowing how a narrative plot works, gives us a tool in terms of what to watch for and what to look for. [Dr. Gordon H. Johnston]
Now that we've looked at Moses and Israel's deliverance from Egypt in the period before Israel's deliverance, we should turn to Moses' activities during Israel's deliverance in Exodus 5:1–18:27.
During Deliverance (5:1–18:27)
Moses' activities during Israel's deliverance begin with his time in Egypt, found in Exodus 5:1–13:16. Following this, we learn of Moses' leadership in the march from Egypt to Mount Sinai in Exodus 13:17–18:27. Let's look at Moses' time in Egypt.
In Egypt (5:1–13:16). Moses' time in Egypt answers objections that may have come against Moses because his initial efforts in Egypt inadvertently contributed to the Israelites' suffering.
In 5:1–6:27, we read two parallel sequences that both involve Israel's rejection of Moses' leadership, Moses' lament, and God's reassurance. The first sequence appears in 5:1–6:8. The Israelites rejected Moses for provoking Pharaoh against them. Moses humbly lamented. And God reassured him of his call to lead Israel.
The second sequence, in 6:9-27, follows a similar pattern. But following Israel's second rejection of Moses, and Moses' second lament, God's reassurance comes in the form of a genealogy. Chapter 6:13-27 traces the line of Moses and Aaron from their ancestor Levi to Aaron's grandson Phinehas. Levi, of course, was one of the twelve patriarchs of Israel. And, Phinehas, according to Numbers 25 and 31, led the Israelites in faithful service to God in the days of the second generation. Here, God reassured the second generation that Moses and Aaron were true Israelites, descended from the tribes of Jacob. And in Phinehas, they could see first-hand the faithful legacy of Moses and Aaron and be assured that these men had been called by God to lead them.
This brings us to the second main portion of Moses' activities in Egypt: God's miraculous judgments on Egypt in Exodus 6:28–13:16. These chapters vindicated Moses' authority by pointing to the crucial role he played in God's supernatural acts of judgment against the Egyptians.
The introductory judgment of snakes appears in 6:28–7:13. Aaron's staff miraculously changed into a snake and demonstrated God's power over Egypt by swallowing the snakes produced by Pharaoh's magicians. After this introductory miracle, a series of nine judgments appears in Exodus 7:14–10:29. These nine judgments divide evenly into three series, each of which begins with Moses confronting Pharaoh at the Nile.
The first series runs from 7:14–8:19. It includes the miracles of water turning to blood, frogs covering the land, and gnats rising from the dust. The second series runs from 8:20–9:12 and includes a plague of flies, a plague on the Egyptians' livestock, and a plague of boils. The third series runs from 9:13–10:29. It includes judgments of hail, locusts and darkness. Moses' crucial role in all of these miraculous judgments vindicated his authority as Israel's leader. Finally, the last judgment of Passover closes this section in 11:1–13:16. After God killed every first-born son in Egypt, Pharaoh finally let Israel go.
Having looked at the events during Israel's deliverance that took place in Egypt, we should turn to the ways God also vindicated Moses' authority in the march from Egypt to Mount Sinai in Exodus 13:17–18:27.
In the March (13:17–18:27). Now, despite the troubles that Israel experienced in the march to Sinai, it's important to note that Israel didn't leave Egypt unprepared. Exodus 13:18 explicitly tells us that the Israelites left Egypt "armed for battle." In light of this military theme, this entire section is characterized by conflicts with other nations and by the need for water and food for the Israelite army.
Israel's march in battle array divides into four main segments. The first segment deals with the vindication of Moses' authority at the sea in 13:17–15:21. In Exodus 14:31, after Israel had crossed the sea on dry land, we read this vindication of Moses:
The people feared the Lord and put their trust in him and in Moses his servant (Exodus 14:31).
This verse forcefully presents the main points of this segment. The army of Israel "feared the Lord God and put their trust in him." And they also put their trust "in Moses his servant." Of course, the message was obvious to the original audience of Exodus. They too were to trust God and Moses in their day.
After this, Israel's army marched to the desert of Shur in 15:22-27. In the desert of Shur, the people challenged Moses' authority by grumbling against Moses because the water he had found was undrinkable. So, God exalted Moses as Israel's leader by providing him a piece of wood that cured the water.
In the third segment, the Israelites arrived in the desert of Sin in 16:1-36. In the desert of Sin, the Israelites challenged Moses' leadership again by grumbling against Moses and Aaron. But this time, in verse 7, Moses insisted that they were actually grumbling against God. And God vindicated Moses by granting Israel quail for food and by regularly giving them manna.
God confirms Moses' authority by providing for the people's needs in the wilderness. Even though they grumble against Moses and against the Lord, God graciously provides them with water from the rock, he provides them with manna from heaven, and all of that is not only out of fatherly care for them, but also to confirm that Moses is indeed the one that he had sent… We oftentimes don't, as Christians, think about believing in a man, putting our faith in a man, but here's a case where the people actually are called to put their faith, not only in the Lord, but in Moses as the Lord's instrument and agent in this case. We saw that on the backside of the Red Sea too, when God had his mighty victory over the armies of Egypt, passing through the sea. There on the far side of the sea, it says that the people rejoiced and they praised God, and they put their faith in God and in Moses. [Prof. Thomas Egger]
The fourth and final place to which Israel marched was Rephidim in Exodus 17:1–18:27. This relatively long segment divides into three episodes. First, in Exodus 17:1-7, the people tested God when they grumbled again about water. In response, God commanded Moses to take elders with him to Mount Sinai. There, God instructed Moses to strike a rock, and water came out. Despite this miracle, however, the Israelites quarreled even more with God. They defiantly wondered in verse 7, "Is the Lord among us or not?" The next two episodes put the matter to rest.
Now, to understand how these episodes answer the question, we need to remember something the Israelites knew well. In Genesis 12:3, God had promised Abraham that he would bless all who blessed Israel and curse all who cursed them. So, in line with this promise, in Exodus 17:8-16, when the Amalekites attacked Israel, God defeated them and cursed the Amalekites.
Then in the final episode of this segment, in 18:1-27, Jethro came to Moses in peace. Because Jethro blessed the Israelites, Jethro was blessed by God. These two events demonstrated beyond any doubt that God was among the Israelites just as he had promised Abraham. As the army of Israel followed Moses, they received the protection of God's powerful presence.
So far, we've seen how the structure and content of Exodus first deals with Moses' authority by focusing on Moses and Israel's deliverance from Egypt to Mount Sinai. Now we should turn to the second half of the book in Exodus 19:1–40:38. These chapters demonstrate Moses' authority by turning to Moses and Israel's preparation for Canaan at Mount Sinai.
Preparation for Canaan (Exodus 19:1–40:38)
Most students of the Bible are familiar with what happened to Moses and the Israelites as they encamped at the foot of Mount Sinai — how God gave them his law and his tabernacle. But Exodus only tells us a few of the things that actually happened there. We know this because the book of Leviticus tells us several other things that occurred at the time. For this reason, we know that these chapters are highly selective. They were designed to accentuate certain perspectives on these events. And as we'll see, they focus especially on how God displayed Moses' authority over Israel at Mount Sinai.
Moses and Israel's preparation for Canaan breaks down into two main sections. The first section appears in Exodus 19:1–24:11 and deals with Moses' authority and Israel's covenant. The second section, in 24:12–40:38, emphasizes Moses authority and Israel's tabernacle. Let's look at Israel's covenant.
Israel's Covenant (19:1–24:11)
Now, the record of Israel's covenant answers a crucial question for the original audience of Exodus: Why should the second generation of the exodus submit to the covenant law that their forebears received from Moses at Mount Sinai? Why shouldn't they follow a different path?
The chapters devoted to Israel's covenant answer this question in four steps. First, in Exodus 19:1 through the beginning of verse 8, we find the initiation of Israel's covenant with God.
Initiation of Covenant (19:1-8a). These verses give the basic terms of the Mosaic covenant: God had shown the Israelites benevolence; he required loyalty from them; they would be blessed if they obeyed him. Exodus 19:8 closes the episode with Israel's enthusiastic and unanimous response: "We will do everything the Lord has said." And of course, the point was clear; the second-generation audience of Exodus should imitate their forebears. They should recommit to God's covenant through Moses with equal enthusiasm.
Israel's Trust in Moses (19:8b–20:20). The second step of Moses' authority and Israel's covenant focuses on Israel's trust in Moses as the mediator of God's covenant. It begins in Exodus 19 in the second half of verse 8 and runs through 20:20. You'll remember that in Exodus 19:9, God made this promise to Moses:
I am going to come to you in a dense cloud, so that the people will hear me speaking with you and will always put their trust in you (Exodus 19:9).
Notice here that God said he would appear on Mount Sinai and speak with Moses so that "the people … [would] always put their trust in [Moses]." Then the scenes that follow explain how God kept this promise.
The main body of this step consists of two parallel series of God's instruction, Moses' obedience, and God's theophany. The first series appears in 19:10-19 where God instructed Moses to prepare Israel to meet with God. Moses obeyed God's instruction, and the result was a dramatic theophany on Mount Sinai — the glorious, visible and audible manifestation of God's presence there.
Then, we read the second series in Exodus 19:20-25. God instructed Moses once again to prepare the people, and Moses obeyed. As a result, in 20:1-17, the narrative returns to the theophany on Mount Sinai where God spoke the Ten Commandments for all of Israel to hear.
In balance with God's promise in the opening segment of this section, Exodus 20:18-20 explains that God's promise to Moses was fulfilled. These verses depict how, after hearing God's voice from the mountain, the Israelites were so terrified that they asked for God to stop speaking to them directly. They begged Moses to speak to them on God's behalf. The implication of this request for the second-generation audience is clear enough. Their own forebears turned to Moses as the mediator of God's covenant law and they should too.
Moses' Covenant Law (20:21–23:33). The third step in this section on Moses' authority and Israel's covenant is found in Exodus 20:21–23:33. These chapters present the content of Moses' covenant law. This entire step vindicates Moses authority by noting that God himself commanded Moses to deliver the law to Israel.
This step is introduced in 20:21-26. Here, God instructed Moses to tell Israel his laws for worship — instructions on idols and altars. These verses largely elaborate on the first two of the Ten Commandments. Following this, God instructed Moses to tell Israel the content of the Book of the Covenant in 21:1–23:33.
To understand how the Book of the Covenant was to function in Israel, it's important to note that in Exodus 21:1, God described the Book of the Covenant in this way:
These are the laws you are to set before them (Exodus 21:1).
The Hebrew term here translated "the laws" is hammishpatim. This term has the connotations of "legal judgments," or what we might call "case laws." This designation for the Book of the Covenant gives us a clear orientation toward God's twofold covenant law through Moses. Essentially, the Ten Commandments functioned as statutory laws, or general legal principles in Israel. And the Book of the Covenant presented legal precedents on a wide variety of topics that Israel's judges were to follow. Many of these precedents resemble the kinds of laws in the Code of Hammurabi and other ancient Near Eastern law codes. These codes and the Book of the Covenant were designed for judges to apply in the courts of their nations.
The Book of the Covenant has many parallels to other legal codes that we have in the ancient Near East from the late third millennium down into the second millennium B.C. It differs in the sense that it's in a covenant context. Hammurabi's code is the most famous of these, the most extensive of these law codes… The way the laws are formulated in the "if-then" pattern — with the "then" usually giving the civil sanction for the situation — is very similar to how the laws are formulated in Exodus 21:1 through, I think, about 22:16, I think it is, in a kind of "if-then" structure, which has been called a casuistic form, a case law form. When we get into the actual details, the differences between ancient Israelite society and the society of ancient Babylon, let's say, a city-state in Mesopotamia, is very different. A city-state in Babylonia, like Babylon, is a very stratified society, which has free persons, freeborn persons and commoners at another level, and then slaves. It also has a very differentiated economy with different economic roles in the society. There's a powerful temple complex which plays into the whole economy. The palace, the royal palace is a major factor in the structure of the society. And it's almost like a feudal society, like we think of in a medieval feudal society. The Israelite society is much more egalitarian, not in a modern individualistic sense, but it's based on an agrarian economy and a tribal organization for land tenure. So, there isn't the same distinction, there isn't the same societal stratification that you find in Hammurabi's Code, let's say. [Dr. Douglas Gropp]
Ratification of Covenant (24:1-11). In the fourth and closing step of Moses' authority and Israel's covenant, Exodus 24:1-11 records the ratification of the covenant. This fourth step completes what began with the initiation of the covenant in Exodus 19:1 through the beginning of verse 8. Note in particular that Exodus 24:3 and 7 both echo 19:8 where Israel repeated in unison their commitment to do all that God commanded.
Beyond this, the last scene of this step describes how the leaders of Israel ascended Mount Sinai, saw God, and ate and drank in wondrous harmony with him. The wonder of this scene of peace and harmony with God was designed to dispel any hesitation the original audience of Exodus may have had. How could they experience peace and harmony with God? Only by acknowledging the abiding authority of God's covenant law through Moses in their own day.
Now that we've explored Moses and Israel's preparation for Canaan at Mount Sinai by looking at Israel's covenant in Exodus 19:1–24:11, we should turn to the last major focus of Exodus. An emphasis on Moses' authority and Israel's tabernacle appears in Exodus 24:12–40:38. These chapters support Moses' abiding authority by focusing on the crucial role he played in establishing God's tabernacle.
Israel's Tabernacle (24:12–40:38)
Most students of the Bible think of Israel's tabernacle as little more than a chapel for worship, but recent archeological discoveries strongly suggest that it was much more than this. It was the custom in ancient Egypt for Pharaohs to go out to battle with their armies. When they did, they lived in elaborate tent structures, mobile palaces as it were. These royal war tents consisted of covered inner and outer rooms that were surrounded by a courtyard. At these tents, armies would do homage to their king and would receive directions from the king. Along these same lines, Exodus presents God's tabernacle as more than a chapel for worship. It was his royal war tent. And as such, it was where the army of Israel did homage to its divine king and where Israel's divine king revealed his directives to the army of Israel.
Instructions for Tabernacle (24:12–31:18). The record of Moses' authority and Israel's tabernacle divides into three main parts. First, Exodus 24:12–31:18 consists of God's instructions to Moses for the tabernacle. God's instructions for the tabernacle begin in Exodus 24:12-18 with God's call for Moses to receive the Ten Commandments on stone tablets. Then God's specific instructions for the tabernacle appear in 25:1–31:17. These instructions give detailed descriptions of the tabernacle's furnishings and architecture. God also dictated guidelines for the personnel and practices of the tabernacle with directives for priests, artisans, and skilled laborers. And he gave direct instructions regarding the weekly Sabbath. The number and length of these details reflect the importance of observing certain protocols at God's royal war tent. Then, after this main body of instructions, we find Moses' successful reception of the stone tablets containing the Ten Commandments in Exodus 31:18. This marks the end of God's instructions for the tabernacle.
Now, on several occasions in this section, God explicitly pointed to the fact that his directives were not just for the Israelites at Mount Sinai. They were also for Exodus' second-generation audience. In places like Exodus 27:21; 28:43; 29:9 and 42; 30:21; and 31:16, God used several variations on the phrase, "a lasting ordinance for the generations to come." This indicated how various aspects of his instructions for the tabernacle were to be observed by future generations. Of course, the point of these notations for the original audience was clear. They were to observe God's instructions for the tabernacle in their own day as well.
There are a number of parallels particularly in the technology of the way the tabernacle is put together as it's described in the book of Exodus, how it can be put together with poles and stands and so on and then be dismantled and carried so that it becomes effectively mobile. There are parallels to that in Egypt in many different periods, but the most outstanding parallel is to the relief of Ramses II in his Battle of Kadesh in the Abu Simbel temple, which commemorates this battle of Kadesh, which he claims to have won but most scholars think he was, sort of, he was lucky to get out alive. But there's a relief on the wall of Abu Simbel which depicts his own tent, his own war tent, and it has the same exact dimensions as the tabernacle with a kind of a square inner room, which must have been his throne room, and then a longer hallway, which was twice as long as the inner room, and outside of that is a rectangular court, much like the rectangular court around the tabernacle. Also, we can see in the relief that his four divisions of his army are placed in the four sides of his camp, much like as is described in the book of Numbers. The tabernacle is surrounded first by the Levites and then by four sets of three tribes on all four directions. [Dr. Douglas Gropp]
Failure and Renewal (32:1-34:35). After God's instructions for the tabernacle, Moses recounted Israel's failure and renewal at the foot of Mount Sinai in Exodus 32:1–34:35. These chapters divide into three main steps. In 32:1-35, we read of the Israelites breaking their covenant with God by worshiping the golden calf at Mount Sinai. These chapters vindicate Moses' authority because Moses identified himself closely with Israel and interceded for them. At the risk of his own life, Moses mediated and won God's favor toward Israel. And God did not utterly destroy the nation.
Then, the second step of this section, in Exodus 33:1-23, turns to the threat of God's absence. Having agreed not to destroy the nation immediately, God commanded Moses to move forward. But God threatened to remove his presence because he might destroy Israel along the way. But once again, Moses identified himself with the nation, interceded successfully on Israel's behalf, and removed the threat of God's absence.
The third step of this section, in 34:1-35, involves God's covenant renewal with Israel. God confirmed that he would go with Israel toward Canaan by renewing his covenant. And this chapter exalts Moses as Israel's leader by reporting his effective intercessions during the renewal of the covenant.
Completion of Tabernacle (35:1–40:38). Finally, the section on Moses' authority and Israel's tabernacle closes with the completion of the tabernacle in Exodus 35:1–40:38. These chapters begin with a reminder of the weekly Sabbath in 35:1-3. Then God gave Moses the commission to build and operate the tabernacle in 35:4–39:43. Exodus 40:1-33 depicts the actual building of the tabernacle. The details in these verses demonstrate how the building of the tabernacle, God's royal war tent, conformed perfectly to God's earlier instructions. And this section ends in 40:34-38 with God's blessing on Israel in response to the tabernacle's completion.
This final scene of God's blessing on Israel focuses once again on Moses' authority. It encouraged the original audience to submit to Moses by observing all the protocols of God's tabernacle, so that they too would receive God's blessing. Listen to Exodus 40:36-38, the last verses of the book:
In all the travels of the Israelites, whenever the cloud lifted from above the tabernacle, they would set out; but if the cloud did not lift, they did not set out — until the day it lifted. So the cloud of the Lord was over the tabernacle by day, and fire was in the cloud by night, in the sight of all the Israelites during all their travels (Exodus 40:36-38).
Moses closed his book with this glorious summation of Israel's travels toward Canaan. He pointed out that God's presence remained because the first generation submitted to Moses' instructions for the tabernacle. The second-generation audience could see God's magnificent presence with their own eyes. And if they hoped to keep God's presence with them as they moved into the conquest of the Promised Land, they would have to submit to Moses' tabernacle instructions — the instructions for the royal war tent of their divine king.
Now that we've explored some initial considerations and the structure and content of Exodus, we should turn to our third main topic: the major themes of this book. What are some of the most important issues in Exodus that impacted the lives of the original audience? And how should these major themes be applied to followers of Christ today?
MAJOR THEMES
Throughout this lesson, we've pointed out how the book of Exodus was designed to highlight Moses' abiding authority over Israel. As important as this theme is, we always have to keep in mind that it's not the only theme in the book. While these Scriptures do build a case for Moses' authority, they do this by drawing attention to a number of other issues related to this prominent, unifying theme.
Exodus actually weaves so many different themes other than the authority of Moses together that we could summarize it in many, many different ways. But one of the most helpful strategies to summarize the main themes of the book is to explore how this book emphases the kingdom of God. Now, that's a theme that runs through the whole Bible, and it even reaches its culmination in the New Testament, so it's an important theme for us to look at in this book. Now, sometimes modern Christians miss this facet of Exodus, but we all know that Exodus deals with the time when God formed Israel into a bona fide nation at Mt. Sinai, and the time when he prepared them to become a kingdom in the Promised Land and later, then, throughout the whole world. And so, we can see this emphasis on the kingdom of God in the book, but one of the best ways to see it is to see how Exodus characterizes God. God is a primary character in the book of Exodus, and it has a lot to say about God, but it primarily emphasizes that God is Israel's king. [Dr. Richard L. Pratt, Jr.]
Exodus is the first book in Scripture to refer explicitly to God as king. In Exodus 15:1-18, after the Israelites crossed the Red Sea on dry ground, Moses and the Israelites sang a song to the Lord. The body of the song draws the experiences of the first and second generations of the exodus together. It focuses on God's past deliverance of Israel from Egypt, and also on Israel's future success in the conquest and settlement of Canaan. Interestingly, Moses' last words at the sea draw both the past deliverance from Egypt and the future conquest and settlement of Canaan together under the kingship of God. Listen to Exodus 15:18 where Moses drew his entire praise of God together with these words:
The Lord reigns for ever and ever (Exodus 15:18).
As this verse indicates, God's mighty acts for both generations of the exodus displayed his glory as the divine king of Israel, the one who "reigns for ever and ever."
In this light, it will be helpful to organize the major themes of Exodus by considering four ways Exodus emphasized God's kingship in the days of Moses. First, we'll explore God as Israel's royal covenant keeper in Exodus 1:1–4:31. Second, we'll see how Exodus gives special attention to God as Israel's victorious royal warrior in Exodus 5:1–18:27. Next, we'll look at the theme of God as the royal covenant lawgiver in Exodus 19:1–24:11. And finally, we'll consider the theme of God as Israel's present warrior in Exodus 24:12–40:38. Let's look at each of these themes, beginning with God as the royal covenant keeper.
Covenant Keeper (1:1–4:31)
Although the theme of God as Israel's royal covenant keeper appears throughout the book of Exodus, it's primarily emphasized in Exodus 1:1–4:31. These chapters rehearse events from before Moses' birth to Moses' rise to leadership over Israel. Listen for instance to Exodus 2:24 where we read:
God heard [the Israelites'] groaning and he remembered his covenant with Abraham, with Isaac and with Jacob (Exodus 2:24).
This verse is important because, apart from a brief note that God blessed the midwives who feared him, this is the first time Exodus mentions God. So, from the outset, Exodus portrayed God as the royal covenant keeper, the one who "remembered his covenant."
Whenever the Scriptures mention God and his covenants, they implicitly focus on him as Israel's divine king. During biblical times, God covenanted with people in ways that were similar to how great kings in the ancient Near East made treaties with other nations. Today, we often call these international treaties "suzerain-vassal treaties." In these treaties, greater kings, or suzerains, established solemn arrangements with lesser kings, or vassals, and their nations. The Israelites understood that, as Israel's faithful covenant keeper, God was also their divine king. And he fulfilled his covenant with Israel's patriarchs by acting in the days of Moses. So, God's covenant with Moses wasn't contrary to his earlier covenants with Israel's patriarchs. Rather, it was in fulfillment of them. Listen to this emphasis in Exodus 3:14-15 where God revealed his name to Moses.
I AM WHO I AM. This is what you are to say to the Israelites: "I AM has sent me to you… The Lord, the God of your fathers — the God of Abraham, the God of Isaac and the God of Jacob — has sent me to you" (Exodus 3:14-15).
Notice here that God told Moses to identify him to the Israelites in Egypt with three different names: "I AM WHO I AM," "I AM," and "the Lord."
To understand how these names relate to God as the royal covenant keeper, we need understand that all three names are variations of the same Hebrew verb hayah. This word is most often translated by some form of the verb "to be." It's easy to see that "I AM WHO I AM" — or "I will be who I will be," as the Hebrew may be translated — and the shorter form, "I am," or "I will be," involve first-person forms of this verb. But the name translated "Lord" requires a bit more explanation.
The term "Lord," translates the so-called divine tetragrammaton, the four-letter Hebrew name of God that is often transcribed "YHWH". Recent archeological discoveries have indicated that this term should be pronounced "Yahweh." Yahweh is most often translated "Lord." But it's actually a third-person form of the verb "hayah" and may be translated, "he is" or "he will be." In fact, following certain conventions of the Hebrew language, it is likely to mean "he causes to be" or "he will cause to be." Along these same lines, "I AM WHO I AM" may be translated, "I cause to be what I cause to be." And "I AM" may be translated, "I cause to be."
Assuming this understanding is correct, in these verses the name Yahweh, and these associated names, directly pointed to the fact that God was causing his covenant promises to be. In other words, he was keeping his covenant promises to Israel's patriarchs by bringing them to fulfillment.
It isn't difficult to see why Moses emphasized that God was faithfully fulfilling his covenant promises. In Genesis 15:14, God had promised to deliver Israel from hardship in a foreign land. Moses' audience needed to know that God was fulfilling this promise in their day. They needed to see that every blessing in their past, present and future was the result of their divine king keeping his covenant with their patriarchs.
In many respects, the same is true for followers of Christ. God keeps the covenants he made with Israel's patriarchs in our past, present and future as well. Passages like Luke 1:68-73 teach us that the final fulfillment of God's covenant with Abraham began in the inauguration of Christ's kingdom, during his first advent. In addition, passages like Galatians 3:15-18 tell us that during the continuation of Christ's kingdom we must continue to trust in God and his promises to Abraham. Also, verses like Romans 4:13 teach that, at the consummation of Christ's kingdom, the glorious eternal reward we'll receive in Christ will be in fulfillment of God's promise to Israel's patriarchs.
We are in Christ. Christ is the heir of Abraham's covenant. And God will not fail to keep his covenant with Abraham. These and similar applications to our world flow out of every passage in Exodus that reveals God as Israel's covenant-keeping king.
The book of Exodus demonstrates that God is always faithful to his covenant, because even when the children of Israel rebelled against Moses and they did not honor what God had done with them in the past, God kept his promises to deliver them. God wouldn't have given up because of their rebelliousness, but he had to achieve the goal that he had set to deliver them. And this goal that God has set for all of us to draw us closer to him. No matter how much distance we walk away from God, God tries and God keeps on drawing us closer to him. No matter how broken we are, he comes closer to us so that he can fix us and so that he can bring us back home. So, the book of Exodus, it's a reflection of the life that God has called us. And he is there to deliver. In fact, the book of Exodus is the book of delivery. People have fallen and they need to be delivered, and we do that every day. And God does that. He specializes in drawing us closer to him even when we are running away from his grace. [Rev. Dr. Cyprian K. Guchienda]
In addition to the major theme of God as Israel's royal covenant keeper, we should note the emphasis on God as Israel's victorious royal warrior in Exodus 5:1–18:27.
Victorious Warrior (5:1–18:27)
Archeological discoveries in every major empire of Moses' day show how common it was for divine and human kingship to be linked to victory in war. So, even a slight allusion to God as Israel's victorious warrior was an indication that he was also Israel's victorious king.
We'll look at God as Israel's victorious royal warrior, first, when Moses was in Egypt. Then we'll examine this theme when Moses and the Israelites were in the march from Egypt to Sinai. Let's start with Moses in Egypt.
In Egypt
This theme appears throughout Exodus, but we can see it especially during Israel's deliverance in 5:1–13:16. God's miraculous judgments against Egypt not only vindicated Moses' authority; they also displayed God's victory as Israel's royal warrior.
In Exodus 12:12, God summed up the significance of his greatest judgment, the judgment of Passover, in this way:
I will pass through Egypt and strike down every firstborn — both men and animals — and I will bring judgment on all the gods of Egypt. I am the Lord (Exodus 12:12).
Notice that in this verse God declared, "I am the Lord," or "I am [Yahweh]." Here again, God identified himself as the one who remembers his covenant by causing its fulfillment. As Israel's victorious royal warrior, he was going to "strike down every firstborn [of] both men and animals." In other words, he was going to destroy the Egyptians and their society because they had made themselves his enemies. And along with this human emphasis, God would "bring judgment on all the gods of Egypt." He would defeat the false gods, the evil spirits that the Egyptians worshiped.
We can see this duality in Yahweh's miraculous judgments against Pharaoh and the Egyptians. Most, if not all, of these judgments also brought victory over one or more of Egypt's false gods. For instance, when Aaron's staff became a snake and swallowed the snakes of Pharaoh's magicians, it wasn't just a victory over Pharaoh. It was a victory over the divine power symbolized by the cobra that decorated Pharaoh's crown. When God turned the Nile to blood, he demonstrated his power over Egyptian gods and goddesses that were associated with the Nile, like Hapi, Sepek, who took the form of a crocodile, Khnum, and Hatmehyt whose symbol was a fish. The plague of frogs displayed God's power over Hekhet, the Egyptian goddess depicted as a human with a frog's head. No Egyptian gods have been conclusively associated with the plague of gnats. But scholars have made a number of suggestions such as Geb, the god of earth. This plague also may have served to humiliate the Egyptian priests and magicians. The plague of flies may have been directed against the god Khepre, who is often represented as a flying beetle. The death of livestock displayed God's power over an assortment of gods depicted as bulls, such as Apis, Buchis, Mnevis, Ptah and Re, as well as Isis, queen of the gods and Hathor goddess of beauty and love. Both of these goddesses were depicted as cows. The plague of boils was likely a display of God's power over Sekhmet and Imhotep, who were associated with disease and healing. The judgment of hail displayed God's power over Nut, the goddess of the sky and Shu who held up the sky. The locusts were in defiance of Senehem who protected from pests. The judgment of darkness showed Yahweh's power over the great sun god Re, or Amon-Re. Then the closing plague of death for the firstborn was an affront to Min and Isis, deities associated with procreation. As these associations indicate, God's miraculous judgments in Egypt not only demonstrated his victory over his physical enemies, but also over his spiritual enemies, the forces of Satan.
We've seen the theme of God as Israel's victorious royal warrior when Moses was in Egypt. But God's victory over human and spiritual enemies also appears when Moses and the Israelites were in the march to Sinai in Exodus 13:17–18:27.
In the March (13:17–18:27)
Of course, the fact that God led the army of Israel through hardships on the way to Mount Sinai reveals him as Israel's royal warrior. But perhaps the best way to illustrate this facet of Exodus is to turn again to Moses' song at the Red Sea. Listen to Exodus 15:3-4 where Moses sang:
The Lord is a warrior; the Lord is his name. Pharaoh's chariots and his army he has hurled into the sea (Exodus 15:3-4).
Here Moses explicitly identified Yahweh as "a warrior," and then repeated that "[Yahweh] is his name." This close association between God's name and God as a warrior formed the background of the familiar Old Testament expression "Lord of hosts" or "Yahweh of armies." As his name indicates, God, the royal warrior, causes the hosts or armies to be, and he defeats his enemies. In this case, he overcame "Pharaoh's chariots and his army" by hurling them "into the sea." Then, in Exodus 15:11, Moses also identified the spiritual side of God's victory when he said:
Who among the gods is like you, O Lord? Who is like you — majestic in holiness, awesome in glory, working wonders? (Exodus 15:11).
God's victory not only showed his power over the human army of Egypt, but it also displayed his triumph over all of Egypt's false gods.
What's it mean that God is a victorious warrior? Well, in the ancient world it basically means that God is the Lord of creation and the true King, and that's exactly what we see in Exodus 15. In 15:11 it asks a great question in this praise: "Who is like the Lord?" And the answer is, no one. There's no one, and specifically, there's no other gods or goddesses that are like God. So this is, when we talk about God being a victorious warrior, this is a powerful statement in a context where there were hundreds of other deities that were vying for the title of God. And basically, what the Bible does is really subtle. It asks the question, "Who is like the Lord?" And the answer is no one, with the point being: You may think there's other gods, but at the end of the day, there's only one being who's worthy of the title God, and that's the Lord. And then Exodus 15 ends with "The Lord will reign for ever and ever." And that's the kind of warrior that we want fighting for us. [Dr. Brian D. Russell]
The book of Exodus emphasized Yahweh's victory over Pharaoh and his false gods to give the second-generation audience confidence. God was able to defeat their physical and spiritual enemies too. They learned about how God had fought for their forebears in the past. In this way, they also learned how he would give them triumph in the future as they entered the conquest of Canaan.
In much the same way, as Christians learn of God's great victory in Exodus, we can reflect on what the New Testament teaches about Christ's victory. In passages like Matthew 12:28 and 29, John 12:31, and Colossians 2:15, the New Testament teaches that Christ acted as our divine royal warrior when he inaugurated his kingdom. But while Jesus defeated Satan and the false gods of the world, he also mercifully offered forgiveness and reconciliation with God to all who would surrender to him.
And, in passages like 1 Corinthians 15:25, Hebrews 1:3 and 1 Peter 3:22, we learn that Jesus is our royal victorious warrior during the continuation of his kingdom. Throughout church history we are to imitate Christ's strategy of defeating Satan and other evil spirits in the world. And we are to continue to offer forgiveness and reconciliation with God through faith in Christ.
Finally, in passages like 2 Thessalonians 1:6 and 7, Hebrews 10:27, and 2 Peter 3:7, we find that, at the consummation of his kingdom, Christ will return as the divine royal warrior once again. But at his return, Christ's merciful offer of reconciliation will end. Those who have refused to come to Christ will suffer the same fate as Satan and his minions — the eternal judgment of God.
Having looked at the major themes of God as Israel's royal covenant keeper and victorious royal warrior, we should turn to a third major theme in Exodus: God as Israel's royal covenant lawgiver in Exodus 19:1–24:11.
Covenant Lawgiver (19:1–24:11)
As we saw earlier, these verses draw attention to Moses' authority and Israel's covenant law. In the ancient Near East, people believed that both human and divine kings revealed their wisdom through the laws they gave. So, it wouldn't have surprised the original audience of Exodus that God was their royal covenant lawgiver. But, for us to recognize how Moses emphasized this theme, it will help to look at why God gave his law in the book of Exodus.
Every major Protestant tradition has spoken of three main uses of the law. The first is what's often been called "usus pedagogicus," the pedagogical use of the law. New Testament passages like Galatians 3:23-26, Romans 3:20, and Romans 5:20 and 21 teach that God uses the law to incite and expose sin. In this way, human beings are driven to Christ for salvation. Second, Protestants refer to what's sometimes been called "usus civilus," the civic or political use of the law. In this use, the law restrains sin in society by the threat of God's punishment. But, as true as these outlooks are to the teachings of Scripture in general, the book of Exodus emphasizes what's been called "the third use of the law." This is sometimes referred to as "usus normativus," the normative use, or "usus didacticus," the instructive use. In this case, God's law is the norm, or instruction, for those who are already under his grace. So, in the book of Exodus, God gave the law primarily to guide his people, Israel, toward his blessings.
This theme appears in many places in Exodus. But it's especially evident in 19:1–24:11, beginning with the initiation of God's covenant with Israel and continuing through the ratification of the covenant. Listen to Exodus 19:4 where God told the Israelites:
You yourselves have seen what I did to Egypt, and how I carried you on eagles' wings and brought you to myself (Exodus 19:4).
We see here that even before the Israelites received the law, they'd already experienced God's grace. In verses 5 and 6, God then turned to the requirement of Israel's obedience to the law and the benefits of loyalty. He said:
Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation (Exodus 19:5-6).
Having already received God's grace, Israel would be his "treasured possession," "a kingdom of priests and a holy nation" if they obeyed his law. Clearly, God's law wasn't given so that Israel might earn their salvation. The law was his gift to his people after he'd already shown them mercy.
A similar pattern appears in Exodus 20:1-17. In 20:2, God initiated the Ten Commandments with a declaration of his benevolence toward Israel, saying:
I am the Lord your God, who brought you out of Egypt, out of the land of slavery (Exodus 20:2).
Once again, we see that God's mercy preceded his law to Israel. It wasn't until after this declaration that God gave Israel the Ten Commandments. And, as a number of the Ten Commandments state explicitly, Israel would receive blessings for obedience to the law.
Maybe some people think of the law of God as constrictive and antithetical to grace, but when we look at the way that God gave the law in the Old Testament, we can see that it was a gracious thing for God to give the law in the way that he did. What we see is that God gave the law to his people after he had redeemed them from bondage of slavery in Egypt. As he lead them out and powerfully intervened on their behalf, he then brings them into the wilderness and condescends to them and reveals his plan for how they are to live under the lordship and the kingship of God who is their great King. And so, the law is not something that God required his people to keep in order that he then might redeem them. Instead, the law was given after God redeemed them from Egypt and shows his people the way that they are to live under the lordship of God as great King, and how they are to live among one another as a redeemed people. And so, whenever you read about the law in the Old Testament, it's already being given in the context of God's gracious condescension to his people. [Dr. Brandon D. Crowe]
God also exhibited this pattern during the ratification of the covenant. In Exodus 24:1 and 2, he graciously invited the leaders of Israel to come up to him on Mount Sinai. In verses 3-8, the people pledged obedience to the law. And in verses 9-11, the leaders of Israel celebrated the blessing of peace with God, and actually saw God.
For the original audience, this emphasis on the gracious and beneficial character of God's law in the past alerted them to their need to follow God's law in their own time. The law was their gift from God in their current circumstances and in the future as well.
Along these same lines, as followers of Christ, every time we see God's commands to Israel in the book of Exodus, we are to view them as God's gracious and beneficial gift to us in Christ.
Now, we know that in the inauguration of his kingdom, Jesus and his apostles and prophets gave the church new revelations to help us apply Moses' law to our age. But passages like Matthew 5:17, Romans 8:4 and Hebrews 8:10 make it clear that Jesus and his followers didn't discount the authority of Moses' law. And the same is true during the continuation of the kingdom. Today, we must not attempt to obey God's law as if Christ has not come. But we must apply it today in the light of God's further revelation in Christ. And, as we know, when Christ returns at the consummation of his kingdom, his people will be fully sanctified. Then we will obey the perfect law of God, written on our hearts, in the new creation.
We've looked at the major themes in the book of Exodus by exploring God as Israel's royal covenant keeper, as the victorious royal warrior, and as the royal covenant lawgiver. Finally, let's look at the theme of God as Israel's present warrior in Exodus 24:12–40:38.
Present Warrior (24:12–40:38)
The book of Exodus offers a very interesting take on the kingship of the Lord over Israel. Often when people study the Old Testament, they think of Israel's first king as Saul, and he is the first earthly king, so to speak. But when you read Exodus 19:5 and 6, it talks about Israel being a "kingdom of priests." Well, you can't have a kingdom without a king, and so, really, the perspective of Exodus 19:5-6 is that the first king of Israel is actually God himself. And even though God is not incarnate in Christ in the Old Testament, he nevertheless makes himself visible as king and his kingship in Christ visible through these images of the cloud by day and the pillar of fire by night. The tabernacle becomes a symbol of Emmanuel, "God with us." And so, God's kingship is visible in these figures and symbols that he gives to Israel by which he shows his own rule and kingship through Christ over Israel. [Dr. Don Collett]
We see the theme of God's kingly presence most clearly in Exodus 24:12–40:38. This fourth major division of Exodus focuses on Moses' authority and Israel's tabernacle. These chapters rehearse how God gave Moses instructions for the tabernacle, how Israel failed at the foot of Mount Sinai, and how Moses led Israel in the tabernacle's construction. Each of these events emphasized God's presence with his people. In Exodus 33:14, God assured Moses:
My Presence will go with you, and I will give you rest (Exodus 33:14).
The expression "My Presence" in this verse translates the Hebrew noun panim, a term that is usually translated "face." In a number of passages in Exodus and elsewhere, God's "face" signifies his special, intense, attentive, and often visible presence with his people.
Although God is omnipresent, he devotes himself to his people in special ways throughout the Bible. In this portion of Exodus, God's presence resided near and in the tabernacle. As we mentioned earlier in this lesson, the tabernacle was much more than a chapel or a place where Israel held worship services. Israel worshiped God at the tabernacle because it was God's royal war tent. Much like ancient human kings lived in royal war tents when they led their armies into battle, God took up residence in his tabernacle to lead Israel's army toward the conquest of Canaan.
Now, in Exodus 32:1–34:35, the presence of God with his people was seriously threatened. In this episode, we learn of Israel's failure and renewal at Mount Sinai. When God first saw that the Israelites were worshipping the golden calf at Sinai, he threatened to destroy the entire nation except for Moses. But through Moses' intercession, God relented and only punished those who had sinned. Still, God threatened to remove his presence from his people as they moved forward. But the thought of marching forward without the presence of the divine king was unthinkable. Listen to Exodus 33:15-16 where Moses said to God:
If your Presence does not go with us, do not send us up from here. How will anyone know that you are pleased with me and with your people unless you go with us? What else will distinguish me and your people from all the other people on the face of the earth? (Exodus 33:15-16).
Notice here that Moses asked God not to send Israel ahead "if [his] Presence [did] not go with [them]." He sought reassurance that all was right between them. And he asked God not to take away what distinguished them "from all the people on the face of the earth," namely, God's presence with them. In Exodus 33:17, God responded in this way:
I will do the very thing you have asked, because I am pleased with you and I know you by name (Exodus 33:17).
It's no wonder then that Exodus 40:38, the last verse of the book, highlights God's presence with Israel at the tabernacle:
So the cloud of the Lord was over the tabernacle by day, and fire was in the cloud by night, in the sight of all the Israelites during all their travels (Exodus 40:38).
God is present with his people. He's present with Moses in the bush. He's present with his people with this pillar of fire and this cloud, guiding them at night with the fire and the cloud during the day. And then as we move into the latter chapters of the book, the parts of the book that often get ignored, God gives them a tent, a tabernacle. And within this tabernacle tent he gives them the Ark of the Covenant, where God's presence is symbolically there. And the thing I love about this is we see that God is a God who wants to be with his people, which, for me, foreshadows nicely what we encounter in John 1, when it says:
The Word became flesh and tabernacled with his people (John 1:14, literal).
God in the Old Testament wants to be with his people, and ultimately God sent his Son Jesus to be with his people in the New Testament. [Dr. David T. Lamb]
The New Testament applies this major theme of God's special kingly presence to followers of Christ in all three stages of Christ's kingdom. Passages like Matthew 18:20 and John 2:19-21 explain that in the inauguration of his kingdom, Christ himself was the supernatural royal presence of God with his people. In fact, John 1:14 draws an explicit connection between the tabernacle of Israel and Jesus' first advent. Listen to this verse:
The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth (John 1:14).
The expression "made his dwelling among us" derives from the Greek term skénoó. The Septuagint, the Greek Old Testament, used this same term for the Hebrew verb shåkan that appears in Exodus for God's presence in his tabernacle. So, this verse indicates that Christ's incarnation was God with his people leading them to victory.
In addition, passages like Acts 2:17 and Romans 5:5 teach that when Jesus ascended into heaven, he poured out his Spirit on followers of Christ. So, throughout the continuation of Christ's kingdom, the Holy Spirit indwells his church. As God filled the tabernacle with his presence, the Spirit fills his people with his special, intense presence that guarantees us of God's guidance and victory day by day.
And of course, New Testament passages like Revelation 21:3 also teach that Christ's incarnation and the presence of the Spirit now are but preludes to the wonder of God's royal presence in the new creation. When Christ returns in the consummation of his kingdom, he will make all things new. And the entire creation will be filled with the visible glory of our present warrior king.
CONCLUSION
In this lesson entitled "An Overview of Exodus," we've introduced some initial considerations to keep in mind, including its author, occasion, original meaning, and modern application. We've also explored Exodus' structure and content by dividing the book into two main divisions. And we've looked at a few of the major themes including how several dimensions of God's kingship are highlighted throughout the book.
The book of Exodus had tremendous significance for its original Israelite audience as they were encamped with Moses on the border of the Promised Land. As the Israelites contemplated the challenges of living for God in their day, Exodus called on them to reaffirm their commitment to Moses as the God-ordained leader of their nation. The book reminded them of Moses' role in their deliverance from Egypt to Mount Sinai. And it reminded them of how God had prepared them for the Promised Land.
In much the same way, as followers of Christ today, the book of Exodus calls on us to affirm our loyalty to Moses' authority, but in the light of what God has accomplished in Christ. As much as God did through Moses as the leader of Israel, the book of Exodus shows us how much more God has done through Christ. In Christ, God has forever delivered us from slavery to sin and the dominion of Satan. And in Christ, God has given us the presence of Christ's Spirit and instructions to guide us. And in this light, the book of Exodus gives us countless opportunities to learn more and more about how we are to follow Christ as he leads us to our eternal inheritance promised in the new heaven and the new earth.