Exodus 3

Exodus 3:1

Joseph Comforts his Brothers

When Jacob’s father is buried, the brothers are afraid that Joseph will revenge himself for what they have done to him. They think he treated them well for the sake of their father. He took care of them for seventeen years. Now that their father is no longer there, they believe that Joseph will change. How badly they know Joseph! It is as if they say: ”We know what he has done for us, but we don’t know what he feels for us.”

Once again, the exceptional character of Joseph is evident. He doesn’t blame the brothers that they must know him better in the meantime. He shows them the unpretentious love he has for them and reassures them with words of comfort. He is not in the place of God. He did not determine the course of events, God did. If there should be any retaliation, then he leaves it to God (Romans 12:19). Joseph subjects himself completely to the will of God.

Sometimes we are like the brothers of Joseph. We know that the Lord Jesus has undergone God’s judgment on the cross for us. We know that He cares for us, we have experienced that. However, when a problem arises in our lives, it may suddenly become apparent how little we really trust Him. If there is no direct outcome, we think He is turning against us. We can be very busy with Scripture and know a lot about the Lord, but if it is not combined with a personal, living fellowship with Him Himself, we will react just as Joseph’s brothers do.

Joseph weeps – we read this of him for the seventh time – when he hears what the brothers say. It is a great sadness for him to notice that his love is answered by the brothers in this way. He shows through his tears that their attitude hurts him (cf. John 14:9). Their attitude betrays the lack of trust in him.

There is another lesson to be learned from the behavior of the brothers. When someone around us falls away, it becomes clear whether our faith is only directed at the Lord Jesus or whether we have attached too much to the other in the experience of our faith.

Exodus 3:2

Joseph Dies

Joseph’s last words are not about his position in Egypt, but about God’s promise to his ancestors regarding the land of Canaan. Joseph dies, but God abides. Joseph entrusts the brothers to Him. When he dies, all the glory of Egypt is placed in a coffin with him, as it were. Joseph’s faith looks forward to the land of promise. In view of this, he gives orders concerning his bones: “By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones” (Hebrews 11:22).

The oath sworn by the sons of Israel is fulfilled by Moses (Exodus 13:19). For forty years they carry Joseph’s body through the wilderness to bury him in the land at the place he mentioned (Joshua 24:32). There he is still waiting for the moment that God fulfils His promises.

Joseph does not let his bones to be transferred to Canaan. He wants to emphasize that his bones will be in the midst of the people. He knows that the people will one day move up to the promised land. Until then, the coffin with his bones will be as a testimony with the people. If they will be oppressed – and that time will come – the presence of Joseph, even though he died, will remind them of his words that God will look after them and save them.

The last words Joseph says to his brothers are about the future. They live in the best part of the land and are in the full favor of the king. Their brother Joseph is the second ruler of the land. There is nothing to indicate that a change will occur in this extremely privileged position.

Joseph himself is also happy. He sees his children until the third generation. Yet he says: “God will surely take care of you.” He foresees days of care, days when God alone will be their Helper. In faith Joseph sees the day of Israel’s tribulation. He also sees that God will deliver them to bring them to the land of promise. Above all, this taking care by God of His people is to be seen in the coming of the Lord Jesus to deliver His people from the great tribulation and to bring them into the blessing of the realm of peace. Just as we have seen with his father (Genesis 49:29-32), his heart is not concerned with what he leaves behind, but what he will receive in the resurrection.

Then Joseph dies. He is embalmed and placed in a coffin. Of a burial we don’t hear. He remains as a dead man among the people. The dead Joseph in the midst of the people, is reminiscent of what Paul says: “Always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body” (2 Corinthians 4:10).

Exodus 3:3

Joseph Dies

Joseph’s last words are not about his position in Egypt, but about God’s promise to his ancestors regarding the land of Canaan. Joseph dies, but God abides. Joseph entrusts the brothers to Him. When he dies, all the glory of Egypt is placed in a coffin with him, as it were. Joseph’s faith looks forward to the land of promise. In view of this, he gives orders concerning his bones: “By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones” (Hebrews 11:22).

The oath sworn by the sons of Israel is fulfilled by Moses (Exodus 13:19). For forty years they carry Joseph’s body through the wilderness to bury him in the land at the place he mentioned (Joshua 24:32). There he is still waiting for the moment that God fulfils His promises.

Joseph does not let his bones to be transferred to Canaan. He wants to emphasize that his bones will be in the midst of the people. He knows that the people will one day move up to the promised land. Until then, the coffin with his bones will be as a testimony with the people. If they will be oppressed – and that time will come – the presence of Joseph, even though he died, will remind them of his words that God will look after them and save them.

The last words Joseph says to his brothers are about the future. They live in the best part of the land and are in the full favor of the king. Their brother Joseph is the second ruler of the land. There is nothing to indicate that a change will occur in this extremely privileged position.

Joseph himself is also happy. He sees his children until the third generation. Yet he says: “God will surely take care of you.” He foresees days of care, days when God alone will be their Helper. In faith Joseph sees the day of Israel’s tribulation. He also sees that God will deliver them to bring them to the land of promise. Above all, this taking care by God of His people is to be seen in the coming of the Lord Jesus to deliver His people from the great tribulation and to bring them into the blessing of the realm of peace. Just as we have seen with his father (Genesis 49:29-32), his heart is not concerned with what he leaves behind, but what he will receive in the resurrection.

Then Joseph dies. He is embalmed and placed in a coffin. Of a burial we don’t hear. He remains as a dead man among the people. The dead Joseph in the midst of the people, is reminiscent of what Paul says: “Always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body” (2 Corinthians 4:10).

Exodus 3:4

Joseph Dies

Joseph’s last words are not about his position in Egypt, but about God’s promise to his ancestors regarding the land of Canaan. Joseph dies, but God abides. Joseph entrusts the brothers to Him. When he dies, all the glory of Egypt is placed in a coffin with him, as it were. Joseph’s faith looks forward to the land of promise. In view of this, he gives orders concerning his bones: “By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones” (Hebrews 11:22).

The oath sworn by the sons of Israel is fulfilled by Moses (Exodus 13:19). For forty years they carry Joseph’s body through the wilderness to bury him in the land at the place he mentioned (Joshua 24:32). There he is still waiting for the moment that God fulfils His promises.

Joseph does not let his bones to be transferred to Canaan. He wants to emphasize that his bones will be in the midst of the people. He knows that the people will one day move up to the promised land. Until then, the coffin with his bones will be as a testimony with the people. If they will be oppressed – and that time will come – the presence of Joseph, even though he died, will remind them of his words that God will look after them and save them.

The last words Joseph says to his brothers are about the future. They live in the best part of the land and are in the full favor of the king. Their brother Joseph is the second ruler of the land. There is nothing to indicate that a change will occur in this extremely privileged position.

Joseph himself is also happy. He sees his children until the third generation. Yet he says: “God will surely take care of you.” He foresees days of care, days when God alone will be their Helper. In faith Joseph sees the day of Israel’s tribulation. He also sees that God will deliver them to bring them to the land of promise. Above all, this taking care by God of His people is to be seen in the coming of the Lord Jesus to deliver His people from the great tribulation and to bring them into the blessing of the realm of peace. Just as we have seen with his father (Genesis 49:29-32), his heart is not concerned with what he leaves behind, but what he will receive in the resurrection.

Then Joseph dies. He is embalmed and placed in a coffin. Of a burial we don’t hear. He remains as a dead man among the people. The dead Joseph in the midst of the people, is reminiscent of what Paul says: “Always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body” (2 Corinthians 4:10).

Exodus 3:5

Joseph Dies

Joseph’s last words are not about his position in Egypt, but about God’s promise to his ancestors regarding the land of Canaan. Joseph dies, but God abides. Joseph entrusts the brothers to Him. When he dies, all the glory of Egypt is placed in a coffin with him, as it were. Joseph’s faith looks forward to the land of promise. In view of this, he gives orders concerning his bones: “By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones” (Hebrews 11:22).

The oath sworn by the sons of Israel is fulfilled by Moses (Exodus 13:19). For forty years they carry Joseph’s body through the wilderness to bury him in the land at the place he mentioned (Joshua 24:32). There he is still waiting for the moment that God fulfils His promises.

Joseph does not let his bones to be transferred to Canaan. He wants to emphasize that his bones will be in the midst of the people. He knows that the people will one day move up to the promised land. Until then, the coffin with his bones will be as a testimony with the people. If they will be oppressed – and that time will come – the presence of Joseph, even though he died, will remind them of his words that God will look after them and save them.

The last words Joseph says to his brothers are about the future. They live in the best part of the land and are in the full favor of the king. Their brother Joseph is the second ruler of the land. There is nothing to indicate that a change will occur in this extremely privileged position.

Joseph himself is also happy. He sees his children until the third generation. Yet he says: “God will surely take care of you.” He foresees days of care, days when God alone will be their Helper. In faith Joseph sees the day of Israel’s tribulation. He also sees that God will deliver them to bring them to the land of promise. Above all, this taking care by God of His people is to be seen in the coming of the Lord Jesus to deliver His people from the great tribulation and to bring them into the blessing of the realm of peace. Just as we have seen with his father (Genesis 49:29-32), his heart is not concerned with what he leaves behind, but what he will receive in the resurrection.

Then Joseph dies. He is embalmed and placed in a coffin. Of a burial we don’t hear. He remains as a dead man among the people. The dead Joseph in the midst of the people, is reminiscent of what Paul says: “Always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body” (2 Corinthians 4:10).

Exodus 3:6

Joseph Dies

Joseph’s last words are not about his position in Egypt, but about God’s promise to his ancestors regarding the land of Canaan. Joseph dies, but God abides. Joseph entrusts the brothers to Him. When he dies, all the glory of Egypt is placed in a coffin with him, as it were. Joseph’s faith looks forward to the land of promise. In view of this, he gives orders concerning his bones: “By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones” (Hebrews 11:22).

The oath sworn by the sons of Israel is fulfilled by Moses (Exodus 13:19). For forty years they carry Joseph’s body through the wilderness to bury him in the land at the place he mentioned (Joshua 24:32). There he is still waiting for the moment that God fulfils His promises.

Joseph does not let his bones to be transferred to Canaan. He wants to emphasize that his bones will be in the midst of the people. He knows that the people will one day move up to the promised land. Until then, the coffin with his bones will be as a testimony with the people. If they will be oppressed – and that time will come – the presence of Joseph, even though he died, will remind them of his words that God will look after them and save them.

The last words Joseph says to his brothers are about the future. They live in the best part of the land and are in the full favor of the king. Their brother Joseph is the second ruler of the land. There is nothing to indicate that a change will occur in this extremely privileged position.

Joseph himself is also happy. He sees his children until the third generation. Yet he says: “God will surely take care of you.” He foresees days of care, days when God alone will be their Helper. In faith Joseph sees the day of Israel’s tribulation. He also sees that God will deliver them to bring them to the land of promise. Above all, this taking care by God of His people is to be seen in the coming of the Lord Jesus to deliver His people from the great tribulation and to bring them into the blessing of the realm of peace. Just as we have seen with his father (Genesis 49:29-32), his heart is not concerned with what he leaves behind, but what he will receive in the resurrection.

Then Joseph dies. He is embalmed and placed in a coffin. Of a burial we don’t hear. He remains as a dead man among the people. The dead Joseph in the midst of the people, is reminiscent of what Paul says: “Always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body” (2 Corinthians 4:10).

Exodus 3:9

Introduction

The name of the book is also the main subject of the book: the exodus of Israel from Egypt.

In Genesis we have a richness of different topics. These topics are often only touched upon there in order to be further elaborated on in the following Bible books. The redemption is an example of this. Only in Genesis 49 the redemption or salvation is mentioned (Genesis 49:18), while in the book of Exodus we have an elaborate description of that subject. In fact, Exodus has only two objects: 1. The redemption of the people of Israel from slavery (Exodus 1-24); 2. The dwelling place of God, the tabernacle, among His people (Exodus 25-40).

Another difference between Genesis and Exodus is that Genesis gives us general histories, which are mainly connected with detailed biographies of various persons. Exodus is entirely dedicated to the history of the people of Israel. The only biography we find in it is that of Moses.

There are still a few important events in this book. We see that the law is given (Exodus 20) as the foundation of God’s relationship with His people. We also see that the priesthood (Exodus 28-29) is given on the basis of the grace of God for His people. Through the priesthood, it is possible to maintain the relationship between the people and God if the people fail in the holiness appropriate to God’s dwelling among His people.

God did not dwell with Adam or Abraham. He can only dwell in the midst of a redeemed people. That is why it is necessary for Israel to be redeemed. This is expressed in the song of redemption that Moses and the Israelites sing after redemption from Egypt and from the Egyptians (Exodus 15:13; 17).

In the redemption of Israel from Egypt, God shows a picture of the real redemption we find in the Lord Jesus. Moses, used to deliver the people, is a type or picture of the Lord Jesus. Stephen clearly shows this in his speech to the Council or Sanhedrin, the highest Jewish court, which is mentioned in Acts 7.

Everything that happens to the people in Exodus has happened to them as examples for us (1 Corinthians 10:6; 11). Through all that has happened to Israel, God wants to make clear to us Christians what redemption is. Redemption means that God delivers a people from any form of slavery and brings them to a place where He can have them all for Himself.

Before we know what salvation is, we must know what oppression is, what slavery is. You only long for salvation when you need to be saved from something. That is why the first chapters of Exodus are so important.

Exodus is the book of “a smoking oven and a flaming torch” (Genesis 15:17). The oven speaks of oppression and the torch speaks of hope. God brings tribulation upon the people, that they may learn to call to Him. Before God redeems a man, that man must first realize his oppression and the bondage of sin. At the time when the Israelites are doing well in Egypt, they do not feel the need of salvation. Those who enjoy sin and all that the world has to offer, do not long for salvation.

The character of Egypt is different in Exodus and is not the same as in Genesis. In Genesis Egypt is the picture of the world blessed by God through the reign of Joseph, the picture of the Lord Jesus. In Exodus, Egypt is the picture of the hostile world ruled by a king who did not know Joseph and who oppresses the people. The king of Egypt, Pharaoh, is in this book a picture of satan.

The Sons of Israel in Egypt

The oppression does not start immediately after the arrival of the “sons of Israel” in Egypt. It is remarkable that it says that they came into Egypt “with Jacob”. The expression “sons of Israel” characterizes their position, as God sees them: “sons of the prince of God” (Israel means “prince of God”). The expression “with Jacob” refers to their practice, to the discipline God must exercise over them.

They come with a total of seventy people. Under the grace of God, they are fruitful and grow into a mighty people who, at the time of their exodus alone, number about six hundred thousand men (Exodus 12:37; Exodus 38:26). If we include women and children, the total population will have been around three million people.

Exodus 3:10

Introduction

The name of the book is also the main subject of the book: the exodus of Israel from Egypt.

In Genesis we have a richness of different topics. These topics are often only touched upon there in order to be further elaborated on in the following Bible books. The redemption is an example of this. Only in Genesis 49 the redemption or salvation is mentioned (Genesis 49:18), while in the book of Exodus we have an elaborate description of that subject. In fact, Exodus has only two objects: 1. The redemption of the people of Israel from slavery (Exodus 1-24); 2. The dwelling place of God, the tabernacle, among His people (Exodus 25-40).

Another difference between Genesis and Exodus is that Genesis gives us general histories, which are mainly connected with detailed biographies of various persons. Exodus is entirely dedicated to the history of the people of Israel. The only biography we find in it is that of Moses.

There are still a few important events in this book. We see that the law is given (Exodus 20) as the foundation of God’s relationship with His people. We also see that the priesthood (Exodus 28-29) is given on the basis of the grace of God for His people. Through the priesthood, it is possible to maintain the relationship between the people and God if the people fail in the holiness appropriate to God’s dwelling among His people.

God did not dwell with Adam or Abraham. He can only dwell in the midst of a redeemed people. That is why it is necessary for Israel to be redeemed. This is expressed in the song of redemption that Moses and the Israelites sing after redemption from Egypt and from the Egyptians (Exodus 15:13; 17).

In the redemption of Israel from Egypt, God shows a picture of the real redemption we find in the Lord Jesus. Moses, used to deliver the people, is a type or picture of the Lord Jesus. Stephen clearly shows this in his speech to the Council or Sanhedrin, the highest Jewish court, which is mentioned in Acts 7.

Everything that happens to the people in Exodus has happened to them as examples for us (1 Corinthians 10:6; 11). Through all that has happened to Israel, God wants to make clear to us Christians what redemption is. Redemption means that God delivers a people from any form of slavery and brings them to a place where He can have them all for Himself.

Before we know what salvation is, we must know what oppression is, what slavery is. You only long for salvation when you need to be saved from something. That is why the first chapters of Exodus are so important.

Exodus is the book of “a smoking oven and a flaming torch” (Genesis 15:17). The oven speaks of oppression and the torch speaks of hope. God brings tribulation upon the people, that they may learn to call to Him. Before God redeems a man, that man must first realize his oppression and the bondage of sin. At the time when the Israelites are doing well in Egypt, they do not feel the need of salvation. Those who enjoy sin and all that the world has to offer, do not long for salvation.

The character of Egypt is different in Exodus and is not the same as in Genesis. In Genesis Egypt is the picture of the world blessed by God through the reign of Joseph, the picture of the Lord Jesus. In Exodus, Egypt is the picture of the hostile world ruled by a king who did not know Joseph and who oppresses the people. The king of Egypt, Pharaoh, is in this book a picture of satan.

The Sons of Israel in Egypt

The oppression does not start immediately after the arrival of the “sons of Israel” in Egypt. It is remarkable that it says that they came into Egypt “with Jacob”. The expression “sons of Israel” characterizes their position, as God sees them: “sons of the prince of God” (Israel means “prince of God”). The expression “with Jacob” refers to their practice, to the discipline God must exercise over them.

They come with a total of seventy people. Under the grace of God, they are fruitful and grow into a mighty people who, at the time of their exodus alone, number about six hundred thousand men (Exodus 12:37; Exodus 38:26). If we include women and children, the total population will have been around three million people.

Exodus 3:11

Introduction

The name of the book is also the main subject of the book: the exodus of Israel from Egypt.

In Genesis we have a richness of different topics. These topics are often only touched upon there in order to be further elaborated on in the following Bible books. The redemption is an example of this. Only in Genesis 49 the redemption or salvation is mentioned (Genesis 49:18), while in the book of Exodus we have an elaborate description of that subject. In fact, Exodus has only two objects: 1. The redemption of the people of Israel from slavery (Exodus 1-24); 2. The dwelling place of God, the tabernacle, among His people (Exodus 25-40).

Another difference between Genesis and Exodus is that Genesis gives us general histories, which are mainly connected with detailed biographies of various persons. Exodus is entirely dedicated to the history of the people of Israel. The only biography we find in it is that of Moses.

There are still a few important events in this book. We see that the law is given (Exodus 20) as the foundation of God’s relationship with His people. We also see that the priesthood (Exodus 28-29) is given on the basis of the grace of God for His people. Through the priesthood, it is possible to maintain the relationship between the people and God if the people fail in the holiness appropriate to God’s dwelling among His people.

God did not dwell with Adam or Abraham. He can only dwell in the midst of a redeemed people. That is why it is necessary for Israel to be redeemed. This is expressed in the song of redemption that Moses and the Israelites sing after redemption from Egypt and from the Egyptians (Exodus 15:13; 17).

In the redemption of Israel from Egypt, God shows a picture of the real redemption we find in the Lord Jesus. Moses, used to deliver the people, is a type or picture of the Lord Jesus. Stephen clearly shows this in his speech to the Council or Sanhedrin, the highest Jewish court, which is mentioned in Acts 7.

Everything that happens to the people in Exodus has happened to them as examples for us (1 Corinthians 10:6; 11). Through all that has happened to Israel, God wants to make clear to us Christians what redemption is. Redemption means that God delivers a people from any form of slavery and brings them to a place where He can have them all for Himself.

Before we know what salvation is, we must know what oppression is, what slavery is. You only long for salvation when you need to be saved from something. That is why the first chapters of Exodus are so important.

Exodus is the book of “a smoking oven and a flaming torch” (Genesis 15:17). The oven speaks of oppression and the torch speaks of hope. God brings tribulation upon the people, that they may learn to call to Him. Before God redeems a man, that man must first realize his oppression and the bondage of sin. At the time when the Israelites are doing well in Egypt, they do not feel the need of salvation. Those who enjoy sin and all that the world has to offer, do not long for salvation.

The character of Egypt is different in Exodus and is not the same as in Genesis. In Genesis Egypt is the picture of the world blessed by God through the reign of Joseph, the picture of the Lord Jesus. In Exodus, Egypt is the picture of the hostile world ruled by a king who did not know Joseph and who oppresses the people. The king of Egypt, Pharaoh, is in this book a picture of satan.

The Sons of Israel in Egypt

The oppression does not start immediately after the arrival of the “sons of Israel” in Egypt. It is remarkable that it says that they came into Egypt “with Jacob”. The expression “sons of Israel” characterizes their position, as God sees them: “sons of the prince of God” (Israel means “prince of God”). The expression “with Jacob” refers to their practice, to the discipline God must exercise over them.

They come with a total of seventy people. Under the grace of God, they are fruitful and grow into a mighty people who, at the time of their exodus alone, number about six hundred thousand men (Exodus 12:37; Exodus 38:26). If we include women and children, the total population will have been around three million people.

Exodus 3:12

Introduction

The name of the book is also the main subject of the book: the exodus of Israel from Egypt.

In Genesis we have a richness of different topics. These topics are often only touched upon there in order to be further elaborated on in the following Bible books. The redemption is an example of this. Only in Genesis 49 the redemption or salvation is mentioned (Genesis 49:18), while in the book of Exodus we have an elaborate description of that subject. In fact, Exodus has only two objects: 1. The redemption of the people of Israel from slavery (Exodus 1-24); 2. The dwelling place of God, the tabernacle, among His people (Exodus 25-40).

Another difference between Genesis and Exodus is that Genesis gives us general histories, which are mainly connected with detailed biographies of various persons. Exodus is entirely dedicated to the history of the people of Israel. The only biography we find in it is that of Moses.

There are still a few important events in this book. We see that the law is given (Exodus 20) as the foundation of God’s relationship with His people. We also see that the priesthood (Exodus 28-29) is given on the basis of the grace of God for His people. Through the priesthood, it is possible to maintain the relationship between the people and God if the people fail in the holiness appropriate to God’s dwelling among His people.

God did not dwell with Adam or Abraham. He can only dwell in the midst of a redeemed people. That is why it is necessary for Israel to be redeemed. This is expressed in the song of redemption that Moses and the Israelites sing after redemption from Egypt and from the Egyptians (Exodus 15:13; 17).

In the redemption of Israel from Egypt, God shows a picture of the real redemption we find in the Lord Jesus. Moses, used to deliver the people, is a type or picture of the Lord Jesus. Stephen clearly shows this in his speech to the Council or Sanhedrin, the highest Jewish court, which is mentioned in Acts 7.

Everything that happens to the people in Exodus has happened to them as examples for us (1 Corinthians 10:6; 11). Through all that has happened to Israel, God wants to make clear to us Christians what redemption is. Redemption means that God delivers a people from any form of slavery and brings them to a place where He can have them all for Himself.

Before we know what salvation is, we must know what oppression is, what slavery is. You only long for salvation when you need to be saved from something. That is why the first chapters of Exodus are so important.

Exodus is the book of “a smoking oven and a flaming torch” (Genesis 15:17). The oven speaks of oppression and the torch speaks of hope. God brings tribulation upon the people, that they may learn to call to Him. Before God redeems a man, that man must first realize his oppression and the bondage of sin. At the time when the Israelites are doing well in Egypt, they do not feel the need of salvation. Those who enjoy sin and all that the world has to offer, do not long for salvation.

The character of Egypt is different in Exodus and is not the same as in Genesis. In Genesis Egypt is the picture of the world blessed by God through the reign of Joseph, the picture of the Lord Jesus. In Exodus, Egypt is the picture of the hostile world ruled by a king who did not know Joseph and who oppresses the people. The king of Egypt, Pharaoh, is in this book a picture of satan.

The Sons of Israel in Egypt

The oppression does not start immediately after the arrival of the “sons of Israel” in Egypt. It is remarkable that it says that they came into Egypt “with Jacob”. The expression “sons of Israel” characterizes their position, as God sees them: “sons of the prince of God” (Israel means “prince of God”). The expression “with Jacob” refers to their practice, to the discipline God must exercise over them.

They come with a total of seventy people. Under the grace of God, they are fruitful and grow into a mighty people who, at the time of their exodus alone, number about six hundred thousand men (Exodus 12:37; Exodus 38:26). If we include women and children, the total population will have been around three million people.

Exodus 3:13

Introduction

The name of the book is also the main subject of the book: the exodus of Israel from Egypt.

In Genesis we have a richness of different topics. These topics are often only touched upon there in order to be further elaborated on in the following Bible books. The redemption is an example of this. Only in Genesis 49 the redemption or salvation is mentioned (Genesis 49:18), while in the book of Exodus we have an elaborate description of that subject. In fact, Exodus has only two objects: 1. The redemption of the people of Israel from slavery (Exodus 1-24); 2. The dwelling place of God, the tabernacle, among His people (Exodus 25-40).

Another difference between Genesis and Exodus is that Genesis gives us general histories, which are mainly connected with detailed biographies of various persons. Exodus is entirely dedicated to the history of the people of Israel. The only biography we find in it is that of Moses.

There are still a few important events in this book. We see that the law is given (Exodus 20) as the foundation of God’s relationship with His people. We also see that the priesthood (Exodus 28-29) is given on the basis of the grace of God for His people. Through the priesthood, it is possible to maintain the relationship between the people and God if the people fail in the holiness appropriate to God’s dwelling among His people.

God did not dwell with Adam or Abraham. He can only dwell in the midst of a redeemed people. That is why it is necessary for Israel to be redeemed. This is expressed in the song of redemption that Moses and the Israelites sing after redemption from Egypt and from the Egyptians (Exodus 15:13; 17).

In the redemption of Israel from Egypt, God shows a picture of the real redemption we find in the Lord Jesus. Moses, used to deliver the people, is a type or picture of the Lord Jesus. Stephen clearly shows this in his speech to the Council or Sanhedrin, the highest Jewish court, which is mentioned in Acts 7.

Everything that happens to the people in Exodus has happened to them as examples for us (1 Corinthians 10:6; 11). Through all that has happened to Israel, God wants to make clear to us Christians what redemption is. Redemption means that God delivers a people from any form of slavery and brings them to a place where He can have them all for Himself.

Before we know what salvation is, we must know what oppression is, what slavery is. You only long for salvation when you need to be saved from something. That is why the first chapters of Exodus are so important.

Exodus is the book of “a smoking oven and a flaming torch” (Genesis 15:17). The oven speaks of oppression and the torch speaks of hope. God brings tribulation upon the people, that they may learn to call to Him. Before God redeems a man, that man must first realize his oppression and the bondage of sin. At the time when the Israelites are doing well in Egypt, they do not feel the need of salvation. Those who enjoy sin and all that the world has to offer, do not long for salvation.

The character of Egypt is different in Exodus and is not the same as in Genesis. In Genesis Egypt is the picture of the world blessed by God through the reign of Joseph, the picture of the Lord Jesus. In Exodus, Egypt is the picture of the hostile world ruled by a king who did not know Joseph and who oppresses the people. The king of Egypt, Pharaoh, is in this book a picture of satan.

The Sons of Israel in Egypt

The oppression does not start immediately after the arrival of the “sons of Israel” in Egypt. It is remarkable that it says that they came into Egypt “with Jacob”. The expression “sons of Israel” characterizes their position, as God sees them: “sons of the prince of God” (Israel means “prince of God”). The expression “with Jacob” refers to their practice, to the discipline God must exercise over them.

They come with a total of seventy people. Under the grace of God, they are fruitful and grow into a mighty people who, at the time of their exodus alone, number about six hundred thousand men (Exodus 12:37; Exodus 38:26). If we include women and children, the total population will have been around three million people.

Exodus 3:14

Introduction

The name of the book is also the main subject of the book: the exodus of Israel from Egypt.

In Genesis we have a richness of different topics. These topics are often only touched upon there in order to be further elaborated on in the following Bible books. The redemption is an example of this. Only in Genesis 49 the redemption or salvation is mentioned (Genesis 49:18), while in the book of Exodus we have an elaborate description of that subject. In fact, Exodus has only two objects: 1. The redemption of the people of Israel from slavery (Exodus 1-24); 2. The dwelling place of God, the tabernacle, among His people (Exodus 25-40).

Another difference between Genesis and Exodus is that Genesis gives us general histories, which are mainly connected with detailed biographies of various persons. Exodus is entirely dedicated to the history of the people of Israel. The only biography we find in it is that of Moses.

There are still a few important events in this book. We see that the law is given (Exodus 20) as the foundation of God’s relationship with His people. We also see that the priesthood (Exodus 28-29) is given on the basis of the grace of God for His people. Through the priesthood, it is possible to maintain the relationship between the people and God if the people fail in the holiness appropriate to God’s dwelling among His people.

God did not dwell with Adam or Abraham. He can only dwell in the midst of a redeemed people. That is why it is necessary for Israel to be redeemed. This is expressed in the song of redemption that Moses and the Israelites sing after redemption from Egypt and from the Egyptians (Exodus 15:13; 17).

In the redemption of Israel from Egypt, God shows a picture of the real redemption we find in the Lord Jesus. Moses, used to deliver the people, is a type or picture of the Lord Jesus. Stephen clearly shows this in his speech to the Council or Sanhedrin, the highest Jewish court, which is mentioned in Acts 7.

Everything that happens to the people in Exodus has happened to them as examples for us (1 Corinthians 10:6; 11). Through all that has happened to Israel, God wants to make clear to us Christians what redemption is. Redemption means that God delivers a people from any form of slavery and brings them to a place where He can have them all for Himself.

Before we know what salvation is, we must know what oppression is, what slavery is. You only long for salvation when you need to be saved from something. That is why the first chapters of Exodus are so important.

Exodus is the book of “a smoking oven and a flaming torch” (Genesis 15:17). The oven speaks of oppression and the torch speaks of hope. God brings tribulation upon the people, that they may learn to call to Him. Before God redeems a man, that man must first realize his oppression and the bondage of sin. At the time when the Israelites are doing well in Egypt, they do not feel the need of salvation. Those who enjoy sin and all that the world has to offer, do not long for salvation.

The character of Egypt is different in Exodus and is not the same as in Genesis. In Genesis Egypt is the picture of the world blessed by God through the reign of Joseph, the picture of the Lord Jesus. In Exodus, Egypt is the picture of the hostile world ruled by a king who did not know Joseph and who oppresses the people. The king of Egypt, Pharaoh, is in this book a picture of satan.

The Sons of Israel in Egypt

The oppression does not start immediately after the arrival of the “sons of Israel” in Egypt. It is remarkable that it says that they came into Egypt “with Jacob”. The expression “sons of Israel” characterizes their position, as God sees them: “sons of the prince of God” (Israel means “prince of God”). The expression “with Jacob” refers to their practice, to the discipline God must exercise over them.

They come with a total of seventy people. Under the grace of God, they are fruitful and grow into a mighty people who, at the time of their exodus alone, number about six hundred thousand men (Exodus 12:37; Exodus 38:26). If we include women and children, the total population will have been around three million people.

Exodus 3:15

Introduction

The name of the book is also the main subject of the book: the exodus of Israel from Egypt.

In Genesis we have a richness of different topics. These topics are often only touched upon there in order to be further elaborated on in the following Bible books. The redemption is an example of this. Only in Genesis 49 the redemption or salvation is mentioned (Genesis 49:18), while in the book of Exodus we have an elaborate description of that subject. In fact, Exodus has only two objects: 1. The redemption of the people of Israel from slavery (Exodus 1-24); 2. The dwelling place of God, the tabernacle, among His people (Exodus 25-40).

Another difference between Genesis and Exodus is that Genesis gives us general histories, which are mainly connected with detailed biographies of various persons. Exodus is entirely dedicated to the history of the people of Israel. The only biography we find in it is that of Moses.

There are still a few important events in this book. We see that the law is given (Exodus 20) as the foundation of God’s relationship with His people. We also see that the priesthood (Exodus 28-29) is given on the basis of the grace of God for His people. Through the priesthood, it is possible to maintain the relationship between the people and God if the people fail in the holiness appropriate to God’s dwelling among His people.

God did not dwell with Adam or Abraham. He can only dwell in the midst of a redeemed people. That is why it is necessary for Israel to be redeemed. This is expressed in the song of redemption that Moses and the Israelites sing after redemption from Egypt and from the Egyptians (Exodus 15:13; 17).

In the redemption of Israel from Egypt, God shows a picture of the real redemption we find in the Lord Jesus. Moses, used to deliver the people, is a type or picture of the Lord Jesus. Stephen clearly shows this in his speech to the Council or Sanhedrin, the highest Jewish court, which is mentioned in Acts 7.

Everything that happens to the people in Exodus has happened to them as examples for us (1 Corinthians 10:6; 11). Through all that has happened to Israel, God wants to make clear to us Christians what redemption is. Redemption means that God delivers a people from any form of slavery and brings them to a place where He can have them all for Himself.

Before we know what salvation is, we must know what oppression is, what slavery is. You only long for salvation when you need to be saved from something. That is why the first chapters of Exodus are so important.

Exodus is the book of “a smoking oven and a flaming torch” (Genesis 15:17). The oven speaks of oppression and the torch speaks of hope. God brings tribulation upon the people, that they may learn to call to Him. Before God redeems a man, that man must first realize his oppression and the bondage of sin. At the time when the Israelites are doing well in Egypt, they do not feel the need of salvation. Those who enjoy sin and all that the world has to offer, do not long for salvation.

The character of Egypt is different in Exodus and is not the same as in Genesis. In Genesis Egypt is the picture of the world blessed by God through the reign of Joseph, the picture of the Lord Jesus. In Exodus, Egypt is the picture of the hostile world ruled by a king who did not know Joseph and who oppresses the people. The king of Egypt, Pharaoh, is in this book a picture of satan.

The Sons of Israel in Egypt

The oppression does not start immediately after the arrival of the “sons of Israel” in Egypt. It is remarkable that it says that they came into Egypt “with Jacob”. The expression “sons of Israel” characterizes their position, as God sees them: “sons of the prince of God” (Israel means “prince of God”). The expression “with Jacob” refers to their practice, to the discipline God must exercise over them.

They come with a total of seventy people. Under the grace of God, they are fruitful and grow into a mighty people who, at the time of their exodus alone, number about six hundred thousand men (Exodus 12:37; Exodus 38:26). If we include women and children, the total population will have been around three million people.

Exodus 3:16

A New King

A new king is going to rule Egypt. His characteristic is that he has no bond whatsoever with, or even a memory of Joseph (Acts 7:18).

He, to whom all of Egypt owe their life and who had done so much good for that people, is totally forgotten. So it is with the world of which satan is the god – he is called “the god of this world” (2 Corinthians 4:4) – and of which he is also the controller; the Lord Jesus calls him “the ruler of this world” (John 12:31). “The Savior of the world” (John 4:42) has no place here, one does not think of Him. On the contrary, satan keeps the people of the world in slavery.

Exodus 3:17

The Israelites Afflicted

For the king of Egypt, this fast-growing people is a threat. He calls on his people to act “wisely” against the Israelites. This is the imagination of the world, which believes it is wise to define a strategy to nip impending danger in the bud. Pharaoh thinks that by affliction he can keep his grip on them. He starts by afflicting the adults and makes them slaves. Later on he attacks the children. Egypt is beginning to become the “smoking oven” of Abraham’s vision (Genesis 15:12-21; cf. Deuteronomy 4:20). But God begins to fulfill the promise He made in the same vision of Abraham.

Man, who is subject to satan in slavery helps to build his kingdom, whether he is aware of it or not. He is dragged further and further along, deeper and deeper into satan’s realm. If someone hangs onto money, every additional dollar that he gets is an extra link in the chain around his neck. The love of money increases with the increase of money.

Someone who wants to free himself from sin is increasingly caught in the grip of sin. That is the experience of the person in Romans 7, who is becoming increasingly desperate. Until he exclaims: “Wretched man that I am!” (Romans 7:24). Then salvation is near. In what happened to Israel in Egypt, we see a picture of this.

Pharaoh’s ‘wise’ actions do not have the effect intended by him. Quite the contrary, because the harder the affliction gets, the more the people expand. God works on His plan, using the evil plan of Pharaoh. It is not Pharaoh who has the power, but God. That God has the power is not yet visible, for the Egyptians made the lives of the Israelites “bitter with hard labor”. But faith looks beyond it to God and that He will eventually be glorified.

Exodus 3:18

The Israelites Afflicted

For the king of Egypt, this fast-growing people is a threat. He calls on his people to act “wisely” against the Israelites. This is the imagination of the world, which believes it is wise to define a strategy to nip impending danger in the bud. Pharaoh thinks that by affliction he can keep his grip on them. He starts by afflicting the adults and makes them slaves. Later on he attacks the children. Egypt is beginning to become the “smoking oven” of Abraham’s vision (Genesis 15:12-21; cf. Deuteronomy 4:20). But God begins to fulfill the promise He made in the same vision of Abraham.

Man, who is subject to satan in slavery helps to build his kingdom, whether he is aware of it or not. He is dragged further and further along, deeper and deeper into satan’s realm. If someone hangs onto money, every additional dollar that he gets is an extra link in the chain around his neck. The love of money increases with the increase of money.

Someone who wants to free himself from sin is increasingly caught in the grip of sin. That is the experience of the person in Romans 7, who is becoming increasingly desperate. Until he exclaims: “Wretched man that I am!” (Romans 7:24). Then salvation is near. In what happened to Israel in Egypt, we see a picture of this.

Pharaoh’s ‘wise’ actions do not have the effect intended by him. Quite the contrary, because the harder the affliction gets, the more the people expand. God works on His plan, using the evil plan of Pharaoh. It is not Pharaoh who has the power, but God. That God has the power is not yet visible, for the Egyptians made the lives of the Israelites “bitter with hard labor”. But faith looks beyond it to God and that He will eventually be glorified.

Exodus 3:19

The Israelites Afflicted

For the king of Egypt, this fast-growing people is a threat. He calls on his people to act “wisely” against the Israelites. This is the imagination of the world, which believes it is wise to define a strategy to nip impending danger in the bud. Pharaoh thinks that by affliction he can keep his grip on them. He starts by afflicting the adults and makes them slaves. Later on he attacks the children. Egypt is beginning to become the “smoking oven” of Abraham’s vision (Genesis 15:12-21; cf. Deuteronomy 4:20). But God begins to fulfill the promise He made in the same vision of Abraham.

Man, who is subject to satan in slavery helps to build his kingdom, whether he is aware of it or not. He is dragged further and further along, deeper and deeper into satan’s realm. If someone hangs onto money, every additional dollar that he gets is an extra link in the chain around his neck. The love of money increases with the increase of money.

Someone who wants to free himself from sin is increasingly caught in the grip of sin. That is the experience of the person in Romans 7, who is becoming increasingly desperate. Until he exclaims: “Wretched man that I am!” (Romans 7:24). Then salvation is near. In what happened to Israel in Egypt, we see a picture of this.

Pharaoh’s ‘wise’ actions do not have the effect intended by him. Quite the contrary, because the harder the affliction gets, the more the people expand. God works on His plan, using the evil plan of Pharaoh. It is not Pharaoh who has the power, but God. That God has the power is not yet visible, for the Egyptians made the lives of the Israelites “bitter with hard labor”. But faith looks beyond it to God and that He will eventually be glorified.

Exodus 3:20

The Israelites Afflicted

For the king of Egypt, this fast-growing people is a threat. He calls on his people to act “wisely” against the Israelites. This is the imagination of the world, which believes it is wise to define a strategy to nip impending danger in the bud. Pharaoh thinks that by affliction he can keep his grip on them. He starts by afflicting the adults and makes them slaves. Later on he attacks the children. Egypt is beginning to become the “smoking oven” of Abraham’s vision (Genesis 15:12-21; cf. Deuteronomy 4:20). But God begins to fulfill the promise He made in the same vision of Abraham.

Man, who is subject to satan in slavery helps to build his kingdom, whether he is aware of it or not. He is dragged further and further along, deeper and deeper into satan’s realm. If someone hangs onto money, every additional dollar that he gets is an extra link in the chain around his neck. The love of money increases with the increase of money.

Someone who wants to free himself from sin is increasingly caught in the grip of sin. That is the experience of the person in Romans 7, who is becoming increasingly desperate. Until he exclaims: “Wretched man that I am!” (Romans 7:24). Then salvation is near. In what happened to Israel in Egypt, we see a picture of this.

Pharaoh’s ‘wise’ actions do not have the effect intended by him. Quite the contrary, because the harder the affliction gets, the more the people expand. God works on His plan, using the evil plan of Pharaoh. It is not Pharaoh who has the power, but God. That God has the power is not yet visible, for the Egyptians made the lives of the Israelites “bitter with hard labor”. But faith looks beyond it to God and that He will eventually be glorified.

Exodus 3:21

The Israelites Afflicted

For the king of Egypt, this fast-growing people is a threat. He calls on his people to act “wisely” against the Israelites. This is the imagination of the world, which believes it is wise to define a strategy to nip impending danger in the bud. Pharaoh thinks that by affliction he can keep his grip on them. He starts by afflicting the adults and makes them slaves. Later on he attacks the children. Egypt is beginning to become the “smoking oven” of Abraham’s vision (Genesis 15:12-21; cf. Deuteronomy 4:20). But God begins to fulfill the promise He made in the same vision of Abraham.

Man, who is subject to satan in slavery helps to build his kingdom, whether he is aware of it or not. He is dragged further and further along, deeper and deeper into satan’s realm. If someone hangs onto money, every additional dollar that he gets is an extra link in the chain around his neck. The love of money increases with the increase of money.

Someone who wants to free himself from sin is increasingly caught in the grip of sin. That is the experience of the person in Romans 7, who is becoming increasingly desperate. Until he exclaims: “Wretched man that I am!” (Romans 7:24). Then salvation is near. In what happened to Israel in Egypt, we see a picture of this.

Pharaoh’s ‘wise’ actions do not have the effect intended by him. Quite the contrary, because the harder the affliction gets, the more the people expand. God works on His plan, using the evil plan of Pharaoh. It is not Pharaoh who has the power, but God. That God has the power is not yet visible, for the Egyptians made the lives of the Israelites “bitter with hard labor”. But faith looks beyond it to God and that He will eventually be glorified.

Exodus 3:22

The Israelites Afflicted

For the king of Egypt, this fast-growing people is a threat. He calls on his people to act “wisely” against the Israelites. This is the imagination of the world, which believes it is wise to define a strategy to nip impending danger in the bud. Pharaoh thinks that by affliction he can keep his grip on them. He starts by afflicting the adults and makes them slaves. Later on he attacks the children. Egypt is beginning to become the “smoking oven” of Abraham’s vision (Genesis 15:12-21; cf. Deuteronomy 4:20). But God begins to fulfill the promise He made in the same vision of Abraham.

Man, who is subject to satan in slavery helps to build his kingdom, whether he is aware of it or not. He is dragged further and further along, deeper and deeper into satan’s realm. If someone hangs onto money, every additional dollar that he gets is an extra link in the chain around his neck. The love of money increases with the increase of money.

Someone who wants to free himself from sin is increasingly caught in the grip of sin. That is the experience of the person in Romans 7, who is becoming increasingly desperate. Until he exclaims: “Wretched man that I am!” (Romans 7:24). Then salvation is near. In what happened to Israel in Egypt, we see a picture of this.

Pharaoh’s ‘wise’ actions do not have the effect intended by him. Quite the contrary, because the harder the affliction gets, the more the people expand. God works on His plan, using the evil plan of Pharaoh. It is not Pharaoh who has the power, but God. That God has the power is not yet visible, for the Egyptians made the lives of the Israelites “bitter with hard labor”. But faith looks beyond it to God and that He will eventually be glorified.