Exodus Outline

Exodus
I. Introduction (1:1-7).
A. The brief account of Israel’s entry into Egypt links Exodus with the conclusion of
Genesis, resulting in a unified account.
B. Verse 7 confirms the development of the Abrahamic promise of many
descendents and a great nation. These verses cover 430 years of history in Egypt
with little detail.
II. The Oppression of Israel and the Call of Moses (chapters 1-6).
A. The king “who did know Joseph” (1:8) has been variously identified, but a
strong case can be made for associating this king with the change of dynasty
when the Hyksos were expelled in the mid 16 th century BC.
B. The new pharaoh’s persecution grows progressively severe (chapter 1).
Although the pharaoh’s name is not recorded the names of the two Hebrew
midwives are (1:15). The biblical record is always selective to meet its
purposes.
C. The birth and rescue of the infant Moses (2:1-10) is told with seeming
allusions to God’s words in 3:6-9. Pharaoh’s daughter “goes down, sees, and
hears the cry” of Moses, just as God does for Israel. It is ironic that Moses’
mother is hired to nurse him!
D. Chapter 2:11-25 represents Moses in two situations as defender of the weak
and arbitrator.
E. The call of Moses entails the revelation of God’s personal name YHVH (3:14;
6:3). It has been asserted by some liberal scholars that this was the time when
the older, patriarchal religion of Abraham was transformed into the
nationalistic monotheism of Israel. However, it is characteristic of God to
reveal Himself more fully at different key points in redemptive history.
F. Moses responds first with humility (3:11), then growing reticence (4:1, 10),
then refusal (4:13).
G. The covenant relationship (with messianic overtones) is captured in God’s
words, “Israel is My son, My firstborn” (4:22).
H. The Lord was evidently prepared to kill Moses for not circumcising his son
(4:24).
I. Moses’ first encounter with pharaoh seems to backfire (chapter 5). The
purpose of this setback is quite obviously to build Moses’ trust in God’s plan,
which God reiterates in 6:1-8.
J. Moses’ genealogy is inserted at the point where he had received his final
commission to go to pharaoh and be the leader of the people (6:14-27).
III. The Plagues on Egypt (chapters 7-13).
A. The sovereignty of God is prominent in 7:1-7, where God announces His
intention to harden pharaoh’s heart and plague the land of Egypt.
B. The great wonders God brought upon Egypt attested to God’s power of
salvation, and proved to the Egyptians and Israelites alike that YHVH is the
one true God. Pharaoh said that he did not “know” the Lord (5:2), and

epeatedly the Lord says that the plagues are “so that you may know that I am
the Lord.”
C. The plagues are divided into three groups of threes, leading up to the tenth
plague as the climax. Each series of three begins with nearly the same phrase
(7:15, 16; 8:20; 9:13). The first in each series is announced in the morning,
the second in the pharaoh’s palace, the third comes without warning. This
pattern shows the structure of the events and the unity of the account.
D. The tenth and most terrible plague is the context for the institution of Passover
(chapter 12), highlighting the concept of salvation by the blood of a
substitutionary sacrifice. In every respect, the Passover meal is designed to
set apart God’s people.
IV. The Exodus from Egypt (chapters 12-18).
A. Though some scholars put it in the 13 th century BC, the Exodus most likely
took place in or about the year 1445 BC (for a detailed study of this issue see
Archer’s Introduction, p. 230ff.). The Merneptah Stela confirms that Israel
was settled in Canaan at least by 1229 BC.
B. The population of Israel during the Exodus has been the subject of debate
(12:37). Some have argued that the Hebrew word eleph (“thousand”) refers to
a family, clan, or military unit.
C. The identity of the “Sea of Reeds” has been disputed, but whether it was the
Red Sea or a freshwater lake in northern Egypt, Israel’s crossing is clearly
miraculous. The event had its intended effect on pharaoh (14:28) and Israel
(14:31).
D. The Song of Moses has been the object of endless higher criticism, as it seems
to follow the pattern of The Baal Cycle (conflict, victory, enthronement).
However, it is clear that Moses’ song extols the unique character and acts of
YHVH in an original manner.
E. The praise of Moses gives way to the complaints of the people, yet God
faithfully provides their food and drink in spite of their weak faith and
ingratitude (15:22-17:7). It is noteworthy that God’s salvation and sustenance
precede the giving of the law. Chapter 16 demonstrates that the Sabbath
ordinance was known and practiced before the Decalogue was given.
F. At the advice of Jethro, Moses appoints elders to judge for the people (chapter
18). This arrangement is reflected in the plurality of elders in the New
Testament church.
V. The Covenant at Sanai (chapters 19-24).
A. It has been ascertained that the form of the covenant in this portion of Exodus
bears similarities to Hittite Suzerainty Treaties, although it is hasty to deduce that
such treaties had a direct influence on the Sinai Covenant.
B. In Ex. 19 the covenant with Abraham is renewed to his descendents now that they
had become a nation. The scene at Sinai impresses the holiness and power of
God; the people are called “holy” for the first time, and Moses continues in his
appointed role as mediator.
C. A reiteration of God’s character and grace precede the law (20:2).

D. The law, summarized in the Decalogue, is meant to regulate and perpetuate the
gracious covenant relationship.
E. The first four commandments deal with the God-man relationship; the last six
deal with the man-man relationship. The tenth commandment addresses the inner
man, which is unique among ancient codes of law. The law of the altar, which
immediately follows the Decalogue (20:22-26), implies that there is provision
made for forgiveness when the law is broken.
F. The laws which closely follow give detailed application of the principles
contained in the Decalogue (chapters 21-23). Some of the laws are couched in the
context of ancient life, but their abiding principles can always be discerned and
applied.
G. The “Book of the Covenant” is read and the people commit themselves to God in
chapter 24.
VI. The Tabernacle and Priesthood (chapters 25-31).
A. We should resist the temptation to look for hidden meaning among the details
of the Tabernacle and its instruments (chapters 25-27). O.T. Allis counseled,
“The study of symbolics is interesting and instructive, but it is full of
difficulty, and it is easy to lose one’s way in it.” The precision and
ornamentation with which the Tabernacle was built simply reflect the holiness
of God and His sovereignty over the way He is worshipped. The Tabernacle
impresses the fact that God dwells with His people, but apart from them in
unapproachable holiness.
B. Aaron and his sons were appointed to the office of priest, the function of
which was to mediate between Israel and God, as indicated by the fact that the
names of the twelve tribes were inscribed on the shoulder pieces of the
priestly ephod (28:9-12).
C. The elaborate, seven day ceremony of the consecration of the priests is
described in chapter 29. This underscored the sovereignty of God in how, and
by whom, He may be approached.
D. The entire description of the Tabernacle and its instruments, along with the
priests and their preparation, underscores the holiness of God, the
unworthiness of man, the need for a God appointed mediator, and the
necessity of blood atonement for sin.
VII. Apostacy and Renewal (chapter 32-34).
A. It is quite incredible that Israel would degenerate to such apostasy so soon
after saying, “All the words which the Lord has said we will do” (24:3).
B. The calf or bull was a common representation of the Egyptian god Apis.
C. Aaron’s declaration of a feast to YHVH is an example of syncretism (32:5).
D. Moses’ seemingly odd question in 32:11 limits itself to God’s interest in
preserving His name and glory.
E. Moses again intercedes for Israel, calling to remembrance the history of the
covenant before God (32:11-13).
F. God’s character and interaction with Moses is realistic (32:7-14). Intercessory
prayer is meaningful and effectual.

G. Moses was offered his own legacy (32:10), but instead offered himself up to
be punished in place of the people (32:32). This reinforces his role as
mediator.
H. The revelation of God’s goodness to Moses in 33:19 is a mysterious
occurrence that is beyond our power to explain. What is clear is that God
revealed Himself very intimately to Moses, “face to face.”
I. The covenant is renewed, and God stays true to His promises in spite of the
sin of the people (chapter 34). This chapter underscores the forgiveness of
God, especially in the exalted statement of the divine nature in 34:5-7.
VIII. The Completion of the Tabernacle (chapters 35-40).
A. The account of the Tabernacle begins again where it left off, with an emphasis
on keeping the Sabbath during its construction (31:12-18; 35:1-3).
B. This section is a close repetition of chapters 25-31, describing how Moses
carried out the instructions for the Tabernacle. God’s directions are put into
precise effect.
C. The completion of the Tabernacle was an external pledge of God’s presence
and the permanence of His covenant. Throughout this process the people
learned of their need of a prophet (Moses) and a priest (Aaron) to mediate
between them and God.
D. Some scholars have noted parallels between this passage and the creation
account. While there are positive points of comparison, it is not clear that the
connection is intended.
IX. Supposed “Post-Mosaica” in Exodus.
A. It has been contended that several passages in Exodus point to a later author
than Moses (6:26, 27; 16:34, 36).
B. The perspective of Ex. 6:26, 27 is not necessarily past tense. The phrase
“These are the same Aaron and Moses…” can be explained by the fact that it
is found in a genealogy, and is meant to clarify and establish whose
genealogy.
C. When the author stipulates the time as “before the Testimony” (16:34), his
standpoint need not be later than Moses’ life.
D. The explanation of an omer (16:36) does not necessarily indicate a later
explanatory gloss. The use of this term as a unit of measure is unique to
Exodus 16, and it is natural for an explanation to be included.