Lesson: Numbers 21:1-9; Time of Action: 1405 B.C.; Place of Action: near Edom
Golden Text: “And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live” (Numbers 21:8).


I. INTRODUCTION. The generation of Israelites who wandered through the wilderness after God set them free from Egyptian bondage, often found themselves complaining against God and His chosen servant Moses.  Throughout their journey, the Lord had to deal with their grumbling and rebellion.  This week’s lesson focuses on one of those instances of complaining and how God responded to it.


II. THE LESSON BACKGROUND. It had been about 37 years since Israel’s first spy mission into the Promised Land (see Numbers chapters 13 and 14), and 40 years since the exodus from Egypt. The Bible is virtually silent about those 37 years of aimless wandering.  The generation of those who escaped from Egypt had almost died off (see Numbers 14:22-24, 26-34), and the new generation would soon be ready to enter the land of Canaan.  Moses, Aaron, Joshua, and Caleb were among the few over 21 who remained from those who had left Egypt.  Once again, they camped at Kadesh (see Numbers 20:1), the site of the first spy mission that had ended in disaster (see Numbers 13:26-33; 14:10).  While there at Kadesh, Miriam died (see Numbers 20:1).  There was not enough water and the people complained bitterly.  God commanded Moses to speak to the rock and it would give the people water.  But because Moses was so angry at the people’s complaining, he struck the rock twice with his rod and water came out abundantly (see Numbers 20:2-11).  But Moses and Aaron took credit for it when he said “…must we fetch you water out of this rock?”  In response to Moses’ actions God told him and Aaron that since they did not sanctify Him in the eyes of the people, neither he nor Aaron would bring the children of Israel into the land that He had given them (see Numbers 20:10-13).  When they were ready to leave Kadesh, Moses sent messengers to the king of Edom asking permission to pass through their land on the king’s highway, the main road, and a well-traveled trade route.  Moses promised that the people would stay on this road bypassing Edom’s fields, vineyards, and wells (see Numbers 20:14-17).  However, Edom refused because they did not trust Israel’s word.  They were afraid that this great multitude of people would either attack them or devour their crops.  So the Israelites turned and took a longer route around Edom and came to Mount Hor (see Numbers 20:18-22).  It’s interesting that the king of Edom refused Israel passage since the two nations, Israel and Edom came out of two brothers, Jacob and Esau.  Therefore, the Edomites were brothers to the Israelites yet enemies.  At Mount Hor, God told Moses that Aaron would die soon and to take him along with his son Eleazar up on mount Hor and remove Aaron’s priestly garments and put them on Eleazar because Aaron would die there that day.  Moses did as God commanded him, and after he stripped the priestly clothes off Aaron, he died and Moses and Eleazar descended back down the mountain (see Numbers 20:23-28).  When the people saw that Aaron was dead they mourned for him for thirty days (see Numbers 20:29).  Our lesson begins with chapter 21.


III.  GOD PROVIDES VICTORY OVER THE CANAANITES (Numbers 21:1-3)
          A. King Arad attacks the Israelites (Numbers 21:1). Our first verse says “And when king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies; then he fought against Israel, and took some of them prisoners.”  As the Israelites continued their journey, we are told that “king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies.”  The name “Canaanite” identifies the original occupants of the land of Canaan who settled there as early as 2000 B.C. They were idol worshipers, and Baal was their primary male god and Ashtoreth their primary female god.  “Arad” the king, lived in the southern part of Canaan and he “heard” that the Israelites were headed his way via “the way of the spies.”  There is some debate among Bible scholars as to whether the phrase “the way of the spies” refers to the route taken by the “spies” who Moses sent out to search Canaan (see Numbers 13:1-25), or to a place called Atharim.  Since the location of this place is unknown, most scholars agree that “the way of the spies” simply refers to the route that the Israelite “spies” took into Canaan.  The fact that “Arad” heard that the Israelites were coming indicates that the reputation of Israel and their God was well known.  No doubt, everywhere they journeyed and had victories was reported, especially the victory over Egypt during their exodus.  Fearing this great number of people, “Arad”… “fought against Israel, and took some of them prisoners.”  In order to keep the Israelites from advancing against his people, “Arad” decided to strike them first, and in the process he gained a small victory and also “took some” of these Hebrews as “prisoners.”
          B. The Israelites retaliate (Numbers 21:2-3).
               1. (vs. 2). This verse says “And Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.”  Knowing the history of Israel in the wilderness and their tendency to complain when things went wrong, the small defeat they suffered probably tempted them to murmur like their fathers had done, and to despair that they might not get possession of Canaan.  As a result, “Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.”  Since Arad’s victory was not a total victory over God’s people, they petitioned “the LORD” and promised that if He would help them conquer king Arad and his people, then they would give those cities to Him by totally destroying them.  The Hebrew term for “destroy” refers to the irrevocable giving over of things or persons to “the LORD,” often by totally destroying them (see also verse 3).  In essence, the people promised to totally “destroy” these “cities” as if devoting them to God, and they would not take the spoil of the cities for their own use.
               2. (vs. 3). This verse says “And the Lord hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah.”  In response to Israel’s vows and their cries for help against the Canaanites, “the LORD hearkened to the voice of Israel, and delivered up the Canaanites.”  God did exactly as the people had requested.  Then the Israelites kept their promise “and they utterly destroyed them and their cities.”  All the Canaanite cities under king Arad were completely and “utterly destroyed.”  This was the Israelites’ first victory against “the Canaanites” in Israel’s efforts to conquer the land.  In honor of His victory, God “called the name of the place Hormah.”  The name Hormah” is the Hebrew word for “devotion.”  It carries the same idea as the Hebrew word kahram which means “to be completely devoted to the Lord for utter destruction.”  The place was   called “Hormah” for at least three reasons.  First as a memorial of the destruction that took place there.  Second, to put fear in “the Canaanites,” and third, probably as a warning to later generations not to attempt the rebuilding of these cities since they were destroyed in devotion to God and as sacrifices to divine justice.  It’s interesting that at this same place “Hormah,” Israel had suffered a stinging defeat at the hands of “the Canaanites” and the Amalekites many years before (see Numbers 14:41-45).  However, this victory by Israel marks a shift in focus from the generation of Israelites who left Egypt and were condemned to die in the wilderness (see Numbers 14:29-35), to the generation that was born in the wilderness.  Note:  In order for Israel to inhabit the land of Canaan, God would drive out the wicked and idolatrous peoples who lived there (see Exodus 23:20-33; Joshua 3:10).  Israel, as a holy nation could not live among such evil and idolatrous people.  To do so would invite sin into their lives.  The only way to prevent Israel from being infected by evil religions was to drive out those who practiced them.  Although God’s command to drive out all the nations in Canaan may seem cruel, the Israelites were under God’s order to execute judgment on those wicked people (see Exodus 23:20-33).  Those nations had to be judged for their sin as God had judged Israel by forcing them to wander 40 years before they were allowed to enter the Promised Land.  Over 700 years earlier, God had told Abraham that when the Israelites entered the Promised Land, the gross evil of the native people in Canaan would be ready for judgment (see Genesis 15:13-16; Deuteronomy 18:9-11).  But God wasn’t playing favorites with the Israelites because eventually they too would be severely punished for becoming as evil as the people they were ordered to drive out (see Ezekiel 5:5-9).  God is not partial; all people are eligible for God’s gracious forgiveness as well as for His firm judgment or justice.  Unfortunately, Israel failed to drive everyone out as God had told them to do (see Joshua 17:12-13; Judges 1:28-33), and it wasn’t long before Israel, the nation that God chose to be His holy people (see Exodus 19:3-6), began following the evil practices of the Canaanites (see Judges 2:10-13; 3:5-7).


IV. GOD SENDS FIERY SERPENTS ON HIS PEOPLE (Numbers 21:4-6)
          A. Here we go again: Israel complains (Numbers 21:4-5).
               1. (vs. 4). This verse says “And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.”  After Israel’s victory over king Arad and the Canaanites, they left Hormah and returned to “Mount Hor” (see Numbers 20:25-29) and “journeyed from mount Hor by the way of the Red sea, to compass the land of Edom.”  This means that the Israelites traveled “from Mount Hor” and continued southward along the road to “the Red Sea” in order to go around “the land of Edom.”  Moses took this route around “Edom” because when they stopped at Kadesh and prepared to journey again, Moses sent messengers to the king of “Edom” asking permission to pass through their land on the king’s highway, the main road.  However, Edom refused because they were afraid that this great multitude of people would either attack them or devour their crops.  So the Israelites turned and took a longer route around “Edom” and came to “Mount Hor” (see Numbers 20:14-22).  Because the people took this longer route, we are told that “the soul of the people was much discouraged because of the way.”  The phrase “discouraged because of the way” indicates that “the people” were disheartened by the challenges or hardships they would face by taking this route.  Maybe the way was rough and uneven; but for sure the people were “discouraged” because they had to go around “Edom” and Moses didn’t allow them to force their way through the Edomites’ country.  It’s true that those who have a discontented spirit will always find something or other that will make them feel uneasy.
               2. (vs. 5). This verse says, “And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread.”   Being discouraged by having to take a longer route to Canaan, the people did what seems to have become normal for them (see Exodus 15:24; 16:2; 17:3; Numbers 14:2) for “the people spake against God, and against Moses.”  In other words, they murmured or grumbled “against God, and against Moses” about their situation.  It seems that these people never learned how serious it was to grumble against God and His appointed leaders.  In every murmuring instance, God responded with chastisement.  The Apostle Paul warned the church at Corinth, and us about the danger of murmuring (see I Corinthians 10:1-11).  Their complaint was “Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread.”  Although they had just now obtained a glorious victory over the Canaanites, and were going on to conquer more of the land, they still spoke very discontentedly about what God had done for them, and distrustfully about what He would do.  The Israelites were vexed that they were brought “out of Egypt to die in the wilderness,” and had “no bread” or “any water.”  And this takes the cake: they also complained that “our soul loatheth this light bread.”  The truth is, they had “bread” enough to spare because they were eating angel’s food (see Psalms 78:23-25), manna itself, and yet they complained that “there is no bread.”  Although God gave them manna throughout their wilderness wanderings (see Exodus 16:4; Joshua 5:10-12), they “loatheth” or despised it and called it “light bread,” fit only for children, not for men and soldiers.  Note:  This was the Lord’s bread from heaven (see Exodus 16:4; John 6:29-31), and God’s people despised it?  What will please those that manna will not please?  Those who are prone to quarrel and grumble will always find fault where there is no fault to be found.  Unfortunately, today there are those who have long enjoyed God’s grace, but are apt to feed even on the “bread of life,” God’s Word, the heavenly manna and call it “light bread.”  But we must not let the contempt which some have for the Word of God cause us to value it any less: it is the bread of life, substantial bread, and will nourish those who by faith feed upon it to eternal life.
          B. God’s act of discipline (Numbers 21:6).  This verse says “And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died.”  Here we see the righteous judgment that God brought upon His people for their murmuring.  “The Lord sent fiery serpents among the people” that “bit” so many of them that “much people of Israel died.”  Think about this: the wilderness through which they had passed was infested all along with “fiery serpents” (see Deuteronomy 8:15).  But God had wonderfully preserved His people from being hurt by them until now when they murmured.  Now He would use these “fiery serpents” to chastise His people which up to now had stayed away from their camps.  Now they invaded the Israelite camp.  The lesson here is that those who are not thankful for the Lord’s mercies will feel His judgments.  These “serpents” are called “fiery” maybe from their color, or from their rage, or from the effects of their bites, inflaming the body, putting it immediately into a high fever, scorching it with an insatiable thirst.  God’s people had unjustly complained that they had no water (see verse 5), so God chastises them with what no water could quench.  They had distrustfully concluded that they would “die in the wilderness” (see verse 5) and God heard them and brought their unbelieving fears upon them; many of them did die.  The Israelites in their pride had lifted themselves up against God and Moses, and now God humbled and mortified them by making these despicable snakes a plague to them.  The LORD, who had brought quails to feed them (see Exodus 16:12-13) let them know that He could bring “serpents” to bite them.  Let it be known that the whole creation is at God’s disposable to go to war with those who take up arms against Him (see Revelation 9:1-10).


V.  GOD PROVIDES A WAY FOR HEALING (Numbers 21:7-9)
           A. The people’s confession of sin (Numbers 21:7).  This verse says “Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the serpents from us. And Moses prayed for the people.”  With people being bitten by serpents and dying all around, God had given the Israelites something they could really complain about.  Here we have their repentance and supplication to God under this judgment.  We are told that “the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee.”  The people confessed their fault: “We have sinned.”  They are specific in their confession: “for we have spoken against the Lord, and against thee.”  We can’t help but wonder if they would have owned their sin if they had not felt God’s punishment; but they surrendered under the rod, for as the Psalmist said “when he slew them, then they sought him… (see Psalms 78:34).  Too often that’s when most of us turn to the Lord; after He has disciplined us.  Then the people said to Moses “pray unto the Lord, that he take away the serpents from us.”  They beg “Moses” to “pray” for them.  Undoubtedly, they were aware of their own unworthiness to be heard by the Lord, and convinced of the great relationship “Moses” had in heaven.  How soon has their tone changed!  Those who had just before quarreled with “Moses” as if he was their worst enemy now begged him as their best friend, and chose him to be their advocate with God.  It’s true that afflictions often change the way men and women feel about God’s people.  People’s afflictions also teach them to value those prayers of persons who they may have scorned at an earlier time.  In response to the people’s plea for prayer, “Moses prayed for the people.”  To show that he had heartily forgiven them, “Moses” blesses those who had cursed him, and prayed for those who had despitefully used him (see Luke 6:28).  In this manner, Moses was a type of Christ, who interceded for His persecutors (see Luke 23:34), and is a pattern to us to go and do likewise, showing that we love our enemies (see Matthew 5:44).
          B. The bronze serpent of healing (Numbers 21:8-9).
               1. (vs. 8). This verse says “And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.”  Here is the wonderful provision which God made for their relief.  We are told that “the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole.”  God didn’t use “Moses” in summoning the judgment, but He used him to make an instrument for the people’s relief.  The LORD administered the punishment, but He also provided the cure for it when the people repented (see verse 7).  So God ordered “Moses” to make the representation of “a fiery serpent,” which he did out of brass, and set it up on a very long “pole,” so that it might be seen from all parts of the camp.  The LORD went on to say, “and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.”  Whenever anyone who was “bitten” by “a fiery serpent” was healed simply by looking up at this “serpent” of brass (see verse 9).  However, for healing to take place the person who had been bitten would have to believe that looking up at the brazen or bronze “serpent” would actually bring healing.  In other words, it would take faith in the LORD’s ability to heal them.  Note:  Here we see how God works.  We should never expect God to answer our prayers exactly as we requested.  The people asked Moses to pray that God would “take away the serpents from us” (see verse 7), but God saw fit not to do that.  He gives effectual relief in the best way, which is often not our way.  God can bring about His purposes by whatever means He desires and it often involves a lesson to be learned.  The lesson the people needed to learn here was that they received their healing from God by the hand of Moses so that they might never speak against God and Moses again.  The Jews themselves say that it was not the sight of the brazen” serpent” that cured them, but by looking up to it, they looked up to God as the LORD that healed them.  But there was much prophecy about salvation revealed in this episode.  Our Saviour confirmed this when He said, “and as Moses lifted up the serpent in the wilderness even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life” (see John 3:14-15).  Being lifted up is a metaphor for the crucifixion.  The brazen or bronze “serpent” was lifted up and so was Jesus Christ.  He was lifted up upon the cross (see John 12:33-34), and was made a spectacle to the world.  He has been and continues to be lifted up by the preaching of the gospel.
               2. (vs. 9). Our final verse says “And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.”  In accordance with the Lord’s instructions, “Moses made a serpent of brass, and put it upon a pole.”  As always, God was faithful to His Word when Moses obeyed Him.  Just as God had said (see verse 8), everyone who looked at the “serpent” on the “pole” was healed and “lived.” There was nothing magical or mystical about the “serpent of brass.”  It had no healing properties.  It was faith in God that healed the people.  In times of struggle, it’s always important to look up to Christ.  To look upon Jesus now is to express faith in His saving work on the cross.  The result is forgiveness of sin and eternal life (see John 3:16-18).


VI. CONCLUSION.  Belief or faith is required to have eternal life. Believing in Jesus is the same thing as Israel looking to the bronze serpent. When we say “look to Jesus Christ,” we are saying ‘believe in Him!”  In other words, to look is to believe.  Just as the Jews who did not look to the serpent died, so too will those who do not believe in Jesus.  But those who believe have eternal life.  So, this story which was once a story of wilderness survival became a key illustration of eternal survival.                                     
 
 
***The Sunday School Lesson, Union Gospel Press Curriculum; The Bible Expositor and Illuminator***
Commentary from First Gethsemane Baptist Church.

Sunday, November 10, 2019
Lesson:  Exodus 13:17-14:9; Time of Action:  1445 or 1446 B.C.; Place of Action: Near the Red Sea
Golden Text:  “And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand. But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon” (Exodus 14:8-9).


I. INTRODUCTION.  In this week’s lesson we find Israel newly freed from slavery in Egypt.  The plagues had taken their toll, the Passover had been held, and the people had been literally expelled from the land; still they had much to learn about trusting the Lord.  This study reveals how God’s wise leadership gave His people proper portions of both security and danger so that they would learn to trust Him more fully.


II. BACKGROUND FOR THE LESSON.  The children of Israel had been freed from Egyptian slavery and made a stop in Succoth. Moses reminded the people of how long they had been in slavery, how God delivered them and that they were to remember the night it all happened whenever they celebrated the Passover that God instituted the same night they left Egypt (see Exodus 12:37-42).  Then the Lord gave Moses further instructions concerning the Passover (see Exodus 12:43-51).  In chapter 13, the Lord told Moses to tell the children of Israel that going forward, they were to set aside the firstborn of both man and animals unto Him (see Exodus 13:1-2).  The Lord also instituted the Feast of Unleavened Bread and told the people how it was to be observed and remembered (see Exodus 13:3-16).  This is where our lesson begins.


III. GOD’S TRUSTWORTHY DIRECTION (Exodus 13:17-22
          A. A means of divine encouragement (Exodus 13:17-18).
               1. (vs. 17).  Our first verse says “And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt…”  At this point in Israel’s journey toward the land of Canaan, they had briefly stopped in Succoth (see Exodus 12:37).  Now as they departed from Succoth, we are told that “God led them not through the way of the land of the Philistines, although that was near.”  The phrase “although that was near” means that “the way of the land of the Philistines” was a shorter route to Canaan than the way the Lord would take them.  The Lord could have directed Israel to travel the relative short caravan route through the “land of the Philistines” from Egypt to Canaan.  But God said that He sent them through the shorter route “Lest peradventure the people repent when they see war, and they return to Egypt…”  In other words, the people might “repent” or change their minds when they see that there will be war and want to return to Egypt.  Knowing His people, God knew that as soon as they faced any difficulty, they would wish they were back in Egypt (see Exodus 14:10-12; 16:3).  The “Philistines” already lived in southern Canaan in the days of Abraham and Isaac (see Genesis 20:26), and occupied the coastal plain in Canaan.  They were a war-like people who would later dominate Israel during the days of the judges, but would eventually be subdued by David (see II Samuel 5:17-25; I Chronicles 14:8-17).  The Lord knew that it was quite possible that “the Philistines” would declare war on the Israelites if they entered their territory.  At the time of the Exodus, the Israelites were not prepared to do battle with “the Philistines,” so God graciously directed them by a different, yet longer route.
               2. (vs. 18). This verse says “But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt.”  Instead of directing His people to the shortest route to Canaan, “God led the people about, through the way of the wilderness of the Red sea.”  Instead of heading due east that would go through the land of the Philistines, under God’s direction they turned southeastward into the “wilderness of the Red sea” in the Sinai Peninsula.  As they traveled southeastward, we are told that “the children of Israel went up harnessed out of the land of Egypt.”  The word “harnessed” literally means “organized by fives” and is a military formation.  With such a large number of people, it’s quite likely that they “went up” or traveled five to a rank or in five squadrons like an army.  However, “harnessed” is sometimes taken to mean “fully armed,” but the text just stated that God didn’t want the Israelites to experience war lest they would return to Egypt.  So it seems best to interpret “harnessed” to mean fully prepared or equipped for their journey (see Exodus 12:35-36).
          B. An indication of divine faithfulness (Exodus 13:19).  This verse says “And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.”  As the Israelites traveled, Moses “took the bones of Joseph with him.”  Since “Joseph” had lived so long among the Egyptians, when he was buried he was embalmed and wrapped in cloths (see Genesis 50:26).  So, the phrase “the bones of Joseph” was an expression that refers to his mummified body.  Eventually, it would be taken to Canaan and buried in Shechem during the days of Joshua (see Joshua 24:32).  The reason they took Joseph’s bones with them was because some 400 years earlier, Joseph “had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.”  Joseph never considered Egypt to be his home, and before he died he exacted an oath from his relatives that they would take his bones and bury them in Canaan when they returned (see Genesis 50:24-25).  Joseph’s desire to be buried in the Promise Land was proof of his own faith in God’s promise that the land would belong to Jacob’s descendants according to the covenant promise God made to Abraham (see Genesis 12: 7; 13:14-17; 15:13-21).  “Joseph” believed that God would lead Israel back to Canaan, just as He had promised (see Genesis 15:13-16; Hebrews 11:22).  Now God’s promise was being kept.  “Moses” made sure that the oath or promise that Joseph’s relatives made to him was fulfilled.
          C. A manifestation of divine presence (Exodus 13:20-22).
               1. (vs. 20). This verse says “And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.”  As God’s people continued “their journey from Succoth” which was their first stop (see Exodus 12:37), they continued going to the southeast and “encamped in Etham, in the edge of the wilderness.”  Today, the location of both “Succoth” and “Etham” are uncertain, but since they are here said to be “in the edge of the wilderness,” they must have been on the extreme eastern border of Egypt.  They were close to the place where Israel eventually would cross the sea and plunge into the wilderness of Sinai (see Number Exodus 14:1-2; 33:6-8).
               2. (vs. 21). This verse says “And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night…”  During this journey, the Lord gave gracious evidence of His presence, for we are told that “the Lord went before them by day in a pillar of a cloud, to lead them the way.”  As they traveled during the “day,” they would be led by “a pillar of a cloud.”  At “night” the “pillar of a cloud” appeared or became “a pillar of fire, to give them light.”  Both the “pillar of a cloud” and the “pillar of fire” were designed “to lead them the way”… to go by day and night…”  This means that the “cloud” and the “fire” made it possible for the Israelites to travel both during the daytime and the nighttime.  There were not two separate pillars; there was only one that appeared as a “cloud” during the day and “fire” at night (see Exodus 40:38).  Undoubtedly, the “fire” that symbolized God’s presence was constantly enclosed in the “cloud” and could only be seen in the darkness of night.  The major purpose of the “fiery cloud,” was “to lead them the way.”  They were able to move ahead by day and night.  When God wished to have the people camp for some time, the “cloud” remained stationary, hovering above them always in their sight.  When it was time to move, the “cloud” was taken up and went before them (see Exodus 40:34:38; Numbers 9:15-22).  Note: The “cloud” also served other functions for Israel.  It was a shield of protection, moving to the rear of the encampment to separate them from the pursuing Egyptians (see Exodus 14:19-20).  It also appeared over the tabernacle door whenever God spoke to Moses (see Exodus 33:9-11; Psalms 99:6-7).  The “cloud” was a visible manifestation of God’s glory and presence.  In the Scriptures the “cloud” is called the “angel of God” (see Exodus 14:19) and “the glory of the Lord” (see Exodus 40:34).  Although it is not in the Scriptures, the “cloud” has also been called the Shekinah-glory, taken from the Hebrew word that means “to dwell.”  The presence of the “cloud” was a clear demonstration that God was constantly with His people and personally guiding them.  The presence of the “cloud” would remove any doubts that the Israelites may have had as to who was leading them on this journey.  It was the Lord God of Israel!
               3. (vs. 22).  This verse says “He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.”  Regardless of how God used “the cloud” on Israel’s journeys, it was always with them to show His presence.  This is verified by the words written here that “He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.”  It would appear from Scripture that the divine Person who occupied “the cloud” was “the Angel of the Lord,” (a Christophany) the preincarnate Christ (see Exodus 14:19; 23:20-23).  This is consistent with Jesus’ promise to be with His people in every age, including both our own (see Matthew 28:20) and the future millennial kingdom (see Isaiah 4:5; Zechariah 2:5, 10).  Note:  In the Old Testament “the angel of the Lord” was a preincarnate appearance of the Lord Jesus Christ.  We know this to be true because “the angel of the Lord” appeared in the burning bush to Moses in Exodus 3:2, but in Exodus 3:4, it is God who called Moses from the bush.  Also in Judges 6:12, “the angel of the Lord” appeared to Gideon, but verse 14 tells us that this person was the Lord Himself.  There were many of these appearances of Christ in the Old Testament (see Genesis 16:6-11; chapter 18; Exodus 3:1-12; Numbers 22:22-35; Joshua 5:13-15; Judges 2:1-5; 13:3-22).  Whenever this angel appears, He always speaks as only God can, saying “I will do this or I will do that.”  No mere angel can speak as God; they can only say what God directs them to speak.  So this was a pre-incarnate appearance of Jesus Christ, who is God (see John 10:30).


IV. GOD’S TRUSTWORTHY PLAN (Exodus 14:1-9)
          A. God’s instructions to Moses (Exodus 14:1-2).
               1. (vs. 1). This verse says “And the Lord spake unto Moses, saying…”  As we read often in the Exodus account, here we are told again that “the Lord spake unto Moses, saying…”  What the Lord said to Moses is revealed in the following verses.
               2. (vs. 2).  This verse says “Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.”  As the people prepared to depart from Etham (see verse 20), the Lord told Moses to “Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon.”  It’s interesting that while the Israelites were at Etham they were on the edge of the wilderness in the direction of Mount Horeb (or Sinai), the place that God had appointed for them to serve Him (see Exodus 3:1, 12, 18; 5:3). But instead of going forward, they are ordered to turn westward and “encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon.”  They were to make camp at “Pihahiroth” which is said here to be between “Migdol and the sea.”  The “sea” here refers to the Red Sea.  Once there, the people are to make camp “over against” or opposite “Baalzephon.”  The locations of the places mentioned here are uncertain to us today, but of course they would have been known to travelers during that time.  Once they reached their position opposite “Baalzephon,” the people were to “encamp by the sea.”  When the Israelites made camp “by the sea,” they would be facing west toward Egypt with the Red Sea behind them.  The Lord purposely selected this location because it gave the people no way of escape once the Egyptian army arrived. This looked like a tactical mistake on Israel’s part and of course on God’s part since He was doing the leading.  But things are not always what they look like.  The Lord had a plan that He revealed to Moses in the next couple of verses.
          B. The reason for God’s instructions (Exodus 14:3-4).
               1. (vs. 3). This verse says “For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in.”  Now the Lord reveals His plan.  He was well aware that the Egyptians were still watching the Israelites and that “Pharaoh” would be told where they were.  So the Lord said to Moses “For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in.”  The phrase “entangled in the land” has the idea of “being trapped.”  The Lord was telling Moses that when “Pharaoh” received word of the Israelites’ location, he would conclude that they were trapped and “the wilderness hath shut them in” making them an easy prey for the Egyptians.  The truth is that God had led His people to this location to bait “Pharaoh” into thinking that they had lost their way in the wilderness and were hopelessly confused.
               2. (vs. 4). This verse says “And I will harden Pharaoh’s heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord. And they did so.”  The Lord continued to reveal His plan to Moses.  He said “And I will harden Pharaoh’s heart, that he shall follow after them.”  As He had done many times before when dealing with Pharaoh (see Exodus 7:3, 13; 10:20, 27; 11:10), God said that He would “harden Pharaoh’s heart” so that he would come after the Israelites.  Got also gave Moses His reason for wanting Pharaoh to come after His people.  He said “and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord.”  God was deliberately giving His people’s enemies an overwhelming advantage for the purpose of showing His own supreme power.  This was all God’s plan to gain great honor and glory over Pharaoh and all his “host” or armies, so that the Egyptians shall know and acknowledge without any doubt that He is “the Lord.”  If the ten plagues God brought upon Egypt and Pharaoh including the killing of the firstborn sons didn’t cause the Egyptians to acknowledge that the God of Israel was greater than any of the gods of Egypt, “the Lord” had one more action up His sleeves that would change all of that.
          C. Pharaoh changes his mind (Exodus 14:5).  This verse says “And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?”  Just as the Lord had said (see verse 3), Pharaoh received word “that the people fled.”  The term “fled” correctly describes the Israelites’ departure from Egypt since after the tenth plague the Egyptians couldn’t wait for them to leave for they were “thrust” out of Egypt (see Exodus 11:1; 12:33, 39).  At this point, “the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?”  The fact that the Egyptians “turned against” the Israelites seems to indicate that for some reason they felt that Israel’s departure somehow represented a revolt from their allegiance to Egypt.  But they departed with Pharaoh’s consent (see Exodus 12:31).  Apparently, the Egyptians quickly forgot the suffering brought on by the plagues.  They said among themselves “Why have we done this, that we have let Israel go from serving us?”  It vexed and angered the Egyptians that the Hebrews had their liberty, and that they had lost the profit from their hard labor, and the pleasure of chastising them.  For sure, it is not a good thing, and maybe even absurd for people to repent or change their minds about their good deeds, their justice and their charity, and return to their old ways (see Jeremiah 34:10-11).  Note:  It’s easy to imagine the rage Pharaoh was now in, roaring like a lion disappointed by his prey.  His proud heart had swelled with indignation, and he longed to be revenged.  And he acts as if all the plagues had never happened.  It seems that he has forgotten the sorrowful funerals of his firstborn and the firstborn of all the Egyptians, and can think of nothing but making Israel feel his resentments.  But what is really insane is that he also thinks he can be hard on God too, for how could he have hoped to conquer a people who were so dear to the Lord?  God gave him up to these passions of his own heart, and therefore hardened it.
          D. Pharaoh prepares for war (Exodus 14:6-7).
               1. (vs. 6). This verse says “And he made ready his chariot, and took his people with him…” After regretting his decision to let the Hebrews go, and being livid about it, Pharaoh “made ready his chariot, and took his people with him…”  No doubt Pharaoh felt that Moses had made a fool of him, so it wasn’t enough for him to simply send his troops after the Israelites; he “made ready” or prepared “his (own) chariot, and took his people with him…”  The word “people” here refers to Pharaoh’s army.
               2. (vs. 7). This verse says “And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.”  In addition to going after Israel himself, Pharaoh also “took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.”  The king of Egypt was so serious about overtaking the Israelites that he gathered “six hundred chosen chariots” or his best “chariots.”  These were taken along with “all the chariots of Egypt.”  Undoubtedly, Pharaoh took his entire military force with “captains over every one of them.”  The “captains” were well-trained officers who led all the “chariots.”  With all of these, Pharaoh set out to pursue his insubordinate former slaves.  We are not told exactly what he planned to do with them once he caught up with them.  However, I don’t think we would be wrong to assume that he wanted to punish them for their departure, even though he allowed it.  In addition, he would force them to return to their bondage in Egypt.
          E. Pharaoh’s determined pursuit of the Israelites (Exodus 14:8-9).
               1. (vs. 8). This verse says “And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.”   In verse 4, God told Moses that He would harden Pharaoh’s heart which would make him come after them.  Here, we see that God’s prophecy was fulfilled, for we are told that “the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel.”  The “king of Egypt” was determined to regain what he had lost.  Based on the plagues that the Lord had brought upon Egypt, it would have been in Pharaoh’s best interest to let God’s people alone.  But he was a proud man (see Proverbs 16:18), and he didn’t want to seem weak to neighboring nations by allowing all his slave labor to slip through his fingers.  The last part of this verse appears to be a summary statement about the way the Hebrews left Egypt.  It says “and the children of Israel went out with an high hand.”  The phrase “with an high hand” speaks of a confident boldness.  The Israelites left Egypt boldly and confidently for they had taken much of the wealth of Egypt with them (see Exodus 3:21-22; 12:35-36).  Note: There are some who take the phrase “with an high hand” to suggest that Israel left Egypt with a sense of sinful pride.  I suppose that it is possible that they somehow believed their accomplished deliverance was the result of their own strategies and schemes.  However, there is nothing in our text or elsewhere in the Scriptures that would lead someone to that conclusion.  It is more likely that “with an high hand” refers to confident boldness the Israelites showed as they received favor from the Egyptians when they left (see Exodus 12:36; Numbers 33:3).  However, it would be even more likely that “with an high hand” is a reference to God’s deliverance of the Israelites from bondage (see Acts 13:17).
               2. (vs. 9). Our final verse says “But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon.”  Even though the Israelites left Egypt with confidence and boldness, “the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army.”  Nothing was going to stand in the way of the Egyptians’ attempt to recapture the Israelites.  “Pharaoh” and his army of “horses and chariots” went after the Israelites and “overtook them encamping by the sea, beside Pihahiroth, before Baalzephon.”  The very place that God had led His people to (see verse 20) is the place where the Egyptians found them.  The Red Sea was behind them and the Egyptian army was approaching to overtake them.  Note:  In reality, this was all part of God’s plan to draw out the Egyptian army and trap them.  Pharaoh ordered his chariot forces to pursue God’s people.  This is a great lesson on God’s leading; while His leading might not always be clear or make sense, we can still trust that what He does is always for our best (see Romans 8:28).  Most of us already know the rest of the story.  Pharaoh lost his army, and his soldiers lost their lives (see Exodus 14:10-31).  Maybe it would be wise for us to learn a lesson from Pharaoh.  When we make a decision that results in our loss, let’s count the cost before going back on our word.  The king of Egypt pursued the Israelites to overtake and recover everything.  Instead, he lost everything.  This is just one story that confirms that the Lord is no joke!


V. Conclusion.  This week’s lesson has presented more than a historical record; it presented truths about God and His purposes. The Lord moves people and history as He pleases to accomplish His purposes, and He gives us the ability to learn from it.  But the truth is, we only see events and people’s actions.  We don’t always see that God is using certain events and actions as He did in this lesson to accomplish His purposes.  As we walk by faith, we can trust that God will always be with us to accomplish His wonderful purposes through us and for us.  He does this even when we can’t see that He is doing it.




***The Sunday School Lesson, Union Gospel Press Curriculum; The Bible Expositor and Illuminator***

​Lesson:  Exodus 12:29-42; Time of Action:  1445 or 1446 B.C.; Place of Action: Egypt
Golden Text:  “Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt” (Exodus 12:40-41).


I. INTRODUCTION. As we study this week’s lesson, let us remember that the long, cruel Egyptian bondage of God’s people was divinely designed.  God had told Abraham that His people would experience a lengthy time of affliction (see Genesis 15:13-14).  The Israelites had been waiting for hundreds of years for God to deliver them.  Now that time of deliverance had finally arrived.  No doubt, waiting can be wearisome to our souls, but one thing that we can be sure of is that the God we serve is a God of suddenness.  When He acts, no one can deny that it was Him because everyone will be able to see it.


II. BACKGROUND FOR THE LESSON. Moses and Aaron had been sent to Pharaoh to demand that he set God’s people free from bondage, but he had no intentions of doing so (see Exodus 7:14-16). As a result, the Lord sent nine plagues in judgment of the Egyptians (see Exodus 7:17-25; 8: 1-11, 16-17, 21-24, 25; 9:1-6, 8-10, 13, 22-26; 10:1, 5-6, 12-15, 21-23). Moses and Aaron appeared before Pharaoh after each plague demanding that Pharaoh let the Lord’s people go, but each time he refused (see Exodus 10:24-28).  Finally, the Lord told Moses that He would bring one more plague upon Pharaoh and Egypt that would force him to let the Hebrews go (see Exodus 11:1).  That plague would be the death of the first born in Egypt just as God had earlier revealed to Moses (see Exodus 4:21-23).  Now the time had come for that plague.  God told Moses to tell the people that at midnight He would go throughout all of Egypt and all the firstborn in the land shall die from the firstborn of Pharaoh to the firstborn of the maidservant, and all the firstborn of animals (see Exodus 11:4-5).  In chapter 12, God told Moses that this same day and month that they would leave Egypt would be the first month in their calendar going forward (see Exodus 12:1-2).  Then God instituted the Passover with Israel (see Exodus 12:4-6, 14-20) advising them that the blood from the lambs to be killed in recognition of the Passover was to be placed over the doors and along the two sides (see Exodus 12: 21-23).  The Lord then said that this was necessary because when He passed through Egypt to smite the Egyptians, He would also pass over the houses where the blood was placed over the door (see Exodus 12:13).  Moses then told the people that they were to continually observe the Passover and remind their children often why they celebrated it.  Then the people worshiped God and went to do as He commanded (see Exodus 12:24-28).  This is where our lesson begins.


III. THE FINAL PLAGUE OF JUDGMENT ON EGYPT (Exodus 12:29-36)
          A. The death of the firstborn (Exodus 12:29-30).
               1. (vs. 29). Our first verse says “And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle.”  The Lord had previously told Moses that around midnight He would strike dead all the “firstborn in the land of Egypt” (see Exodus 11:4-5).  It was now “midnight” and God was true to His word.  At that time “the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon.”  Not only was Pharaoh’s “firstborn” who would be in line to sit on his throne died, but even the “firstborn” of those who were prisoners in the Egyptian “dungeon.”  Exodus 11:5 says that death would come “even unto the firstborn of the maidservant that is behind the mill.”  Regardless of a person’s rank or status, the “firstborn” in his family was killed.  No Egyptian home was exempt from the death of their “firstborn” male.  In addition, this plague of death would include “all the firstborn of cattle” or livestock.  Note:  Although no one knows for sure, archaeological finds indicate that Thutmoses III was Pharaoh in 1446 B.C., the date most Bible scholars accept as the date of the Exodus based on I Kings 6:1.  That verse tells us that it was 480 years from the Israelites leaving Egypt to the 4th year of Solomon’s reign.  Solomon’s reign began in 970 B.C., and if we subtract four years we get 966 which would be the 4th year of Solomon’s reign and 480 years after the Exodus.  Again, this would place the Exodus in 1446 B.C. during the reign of Thutmoses III who reigned from 1485-1431 B.C.  There were three distinct phases to his rule.  First: From 1495-1464 when he was a baby, his step-mother Hatshepsut ruled with him as co-regent for 21 years.  Historically, this period is generally ascribed directly to Hatshepsut as Pharaoh, especially since she proclaimed herself pharaoh before she died.  Thutmoses III was Hatshepsut’s step son and when her husband and step brother Thutmoses II died, she ruled until Thutmoses III grew up.  Second: From 1464-1446 B.C. after Hatshepsut died, Thutmoses III ruled alone as Pharaoh for 18 years until the Exodus.  Third: After the Exodus, Thutmoses III ruled another 15 years from 1446-1431 B.C.  Instead of Thutmoses III, there are other scholars who wrongly agree that Ramesses II was the pharaoh at the Exodus which they place in 1270 B.C.  They base this on a single piece of information from Exodus 1:11: “So they appointed taskmasters over them to afflict them with hard labor. And they built for Pharaoh (of the oppression) storage cities, Pithom and Raamses.”  The argument they give to support this is as simplistic as it is wrong and goes like this: The Hebrews built the city of Raamses, therefore the pharaoh of the exodus must be a guy named “Ramesses II.”  They fail to notice that Joseph lived in the “land of Rameses” 400 years before Ramesses II was born.  Genesis 47:11 says “So Joseph settled his father and his brothers and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had ordered.”  This means that the name Rameses predated Ramesses II by 400 years!  The only other reason why these scholars place the Exodus in 1270 B.C. is because archaeologists who want to discredit the Bible make active attempts at destroying any possible connection between archaeology and Bible history!  As further proof that Thutmoses III was most likely the pharaoh during the Exodus was the fact that he was great, powerful and prideful!  He was one of the greatest and most powerful Pharaohs of Egypt.  He is in the class of Herod the Great who ruled in Israel in 30 B.C.  Thutmoses III’s son, Amenhotep II, was small, insignificant and unaccomplished in contrast to his father.  Prior to the Exodus, beginning in 1464 B.C., Thutmoses III made 17 consecutive military campaigns into the Promised Land and surrounding areas.  His last campaign was 18 years after Hatshepsut died which is exactly the year of the Exodus, 1446 B.C.  A coincidence?  I don’t think so!
               2. (vs. 30). This verse says “And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead.”  As a result of this final plague, “Pharaoh rose up in the night, he, and all his servants, and all the Egyptians.”  Every Egyptian in Egypt got up during the night, “and there was a great cry in Egypt.”  God had foretold that there would be “a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more” (see Exodus 11:6).  Again, God’s word had come to pass, for we are told that “there was a great cry in Egypt; there was not a house where there was not one dead.”  There was not one household in which the firstborn had not died.  Including the palace!
          B. Pharaoh’s insistence to Moses and Aaron (Exodus 12:31-32).
               1. (vs. 31). This verse says “And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye have said.”  Pharaoh had previously vowed to never again allow Moses to see his face (see Exodus 10:28).  In fact, the king had threatened that if Moses ever did come before him again, he would be killed.  But here we see how God overruled Pharaoh’s earlier threat.  The Egyptian king was so distraught that he called both “Moses and Aaron” into his presence.   He didn’t wait until morning; he issued the summons that very “night.”  Pharaoh then told “Moses and Aaron” to “Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye have said.”  With the death of his firstborn son, Pharaoh intreated Moses to leave Egypt with his people, “and go, serve the Lord, as ye have said.”  The phrase “as ye have said” refers to Moses’ request to go into the wilderness to serve the Lord (see Exodus 5:1; 7:16).
               2. (vs. 32). This verse says, “Also take your flocks and your herds, as ye have said, and be gone; and bless me also.”  Pharaoh also urged Moses to “take your flocks and your herds, as ye have said, and be gone.”  Earlier, after the plague of darkness, Pharaoh agreed to let the people go serve their God three days in the wilderness, but he wanted them to leave their flocks and herds in Egypt, probably to assure that they would return.  But Moses refused to leave without their animals because they would be needed for the sacrifices (see Exodus 10:24-26).  Therefore, the phrase “as ye have said” refers to Moses’ demand to take their animals with them.  With his pride broken, Pharaoh finally gave in to God’s demands, allowing the people and their animals to leave Egypt.  And to further demonstrate that this proud man was completely humbled before the God of Israel, at least for the time being (see Exodus 13:17-18; 14:5-9), he asked Moses to “bless” him or “speak well of him.”  Because Pharaoh had taken God lightly and scoffed at His people, he had experienced God’s judgment.  Now Pharaoh was asking for the Lord’s blessing.  Most likely he wanted Moses to “bless” him so that he wouldn’t experience any further plagues.  Note:  This Egyptian Pharaoh is a prime example of pride and how destructive it can be.  Solomon said it this way: “Pride goeth before destruction, and an haughty spirit before a fall” (see Proverbs 16:18).  Pride has been the downfall of many people and led to sin entering the world (see Genesis 3:5-6).  It will also lead to the destruction of Satan (see Isaiah 14:12-15).  Pharaoh’s stubborn pride in his power and authority cost him and his people tremendously.  His nation was devastated and many of his people including his own son died because he was too proud to acknowledge the Lord God of Israel.  There is a lesson here for us: we should never wait for God to humble us; we must humble ourselves before Him now (see Matthew 23:12; Luke 14:11; James 4:6, 10; I Peter 5:5-6).
          C. The desperation of the Egyptians (Exodus 12:33-34).
               1. (vs. 33). This verse says “And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men.”  As already noted, Pharaoh wasn’t the only one affected by the tenth plague of death of the firstborn.  Every Egyptian had experienced a great loss causing great panic.  As a result, “the Egyptians were urgent upon the people, that they might send them out of the land in haste.”  In other words, the Egyptians anxiously urged the Israelites to leave, desiring to send them out of the land quickly.  The words “were urgent” suggests the idea of impatiently pressing on someone a particular course of action.  The Egyptian people said the reason for wanting the Hebrews to hurry up and leave was the fear that “We be all dead men.”  They didn’t want to suffer the same thing as the firstborn—death.  The Egyptians were convinced that hurrying the Israelites out of their land was the only way to prevent any further deaths.
               2. (vs. 34). This verse says “And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.”  Since the Egyptians insisted that the Hebrews leave Egypt quickly, “the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.”  In other words, since “the people” had to leave immediately, they didn’t have time to finish mixing the leaven into their bread dough so it could rise.  So, they took the unleavened “dough” and their “kneadingtroughs” or mixing bowls and wrapped it “in their clothes” and put it on “their shoulders” in preparation to leave Egypt quickly.
          D. The Egyptians show favor to the Israelites (Exodus 12:35-36).
               1. (vs. 35). This verse says “And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment.”  Earlier, God had told Moses to tell the Israelites that after the final plague, the Egyptians would “thrust” them out, but every person was to borrow silver and gold jewelry from the Egyptians (see Exodus 11:2-3).  So in obedience to Moses’ instructions, we are told that “the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment.”  The word “borrowed” here can be translated “asked” and should be understood that way.
               2. (vs. 36). This verse says “And the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.”  Here we are told why the people were emboldened to ask the Egyptians for silver and gold jewels and clothing.  It was because “the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required.”  Earlier, during the burning bush experience, God had told Moses that this would happen (see Exodus 3:1, 21-22).  And once again, God was faithful to His word.  Since the Lord caused the Egyptians to look favorably on the Israelites, the Egyptians “lent unto them such things as they required.”  The word “lent” here means “to give” or “gave.”  The phrase “such things as they required” refers to things the Israelites would need on their journey from Egypt to Canaan.  With the silver and gold they could buy any needed provisions from traders.  It should be noted that by this time not only did the people find favor in the eyes of the Egyptians, Moses was also recognized as very great in Egypt by both Pharaoh’s servants and the Egyptian people (see Exodus 11:3).  This may have also played a part in the Egyptians freely giving the Israelites whatever they asked for.  Moses, the writer of Exodus when describing the Israelites receiving goods from the Egyptians said “And they spoiled the Egyptians.”  The term “spoiled” means “plundered” and describes a military action of a conquering army stripping its enemy of their goods.  It was as if Israel had been at war with Egypt, was victorious, and gathered the spoils.


IV. THE EXODUS OF ISRAEL FROM EGYPT (Exodus 12:37-42)
          A. The Israelites leave Egypt (Exodus 12:37-39).
               1. (vs. 37). This verse says “And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.”  Now that they were free, “the children of Israel” began their journey at “Rameses” and continued to “Succoth.”  The exact location of these cities is unknown today.  However, it is believed that “Rameses” was in northern Egypt, north of Goshen where the Israelites settled in Egypt.  “Succoth” is believed to be about forty or forty-five miles south east of “Rameses.”  Moses, the writer of Exodus tells us that there were “about six hundred thousand on foot that were men, beside children.”  According to Numbers 1:45-46, the “six hundred thousand…men” were probably men twenty years old and older.  In addition to these “men” there were also women and “children” which could have easily brought the total of Israelites leaving Egypt to more than two million people.  That was a whole lotta’ people and only God could’ve taken care of them in what would eventually become 40 years of desert wanderings (see Numbers 14:31-34; 32:13; Deuteronomy 8:2).
               2. (vs. 38).  This verse says “And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.”  In addition to the more than two million Hebrews to leave Egypt, “a mixed multitude went up also with them.”  These were probably non-Israelites who may have also been slaves, as well as some Egyptians.  It’s quite possible that some Egyptians left with the Hebrews because they may have decided to follow Israel’s God after witnessing His plagues.  This “mixed multitude” would soon become a pain for Moses, but the Israelites were responsible for most of the troubles and rebellion that took place in the wilderness.  The “flocks, and herds, even very much cattle” that belonged to the Israelites and the “mixed multitude” were taken along as well.
               3. (vs. 39). This verse says “And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.”  In verse 34, we are told that the Israelites were forced out of Egypt so quickly that they were not able to prepare food for themselves.  As a result, when they stopped to eat, they “baked unleavened cakes” or yeast-less bread from the “dough” they had brought along when they left “Egypt” because the “dough” was “not leavened.”  In other words, the “dough” had no yeast, so the “cakes” they baked was actually flat bread.  The word “leaven” refers to yeast that was used to make bread rise.  The “dough” was not “leavened” meaning it contained no yeast.  This was because the people were pushed out of Egypt and didn’t have time to add leaven to the “dough” and wait for the “cakes” or bread to rise to take with them on the trip.  The phrase “neither had they prepared for themselves any victual” means that before leaving Egypt, the Israelites didn’t have time to prepare any food for themselves so all they had to eat for the time being was the “unleavened cakes.”  The word “victual” means food.  Bread was the main food for the Israelites as well as many other ancient peoples.
          B. A Reminder of their bondage (Exodus 12:40-41).
               1. (vs. 40). This verse says “Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.”  As Moses wrote the Exodus, he stopped here to remind his readers of the length of time that the Israelites were in Egypt.  He wrote “Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.”  Since this verse uses the term “sojourning” with the phrase “dwelt in Egypt” instead of bondage or slavery, this time period of “four hundred and thirty years” most likely refers to the time beginning when Jacob and his family went to Egypt (see Genesis 46: 26-27) while Joseph was Pharaoh’s right hand man (see Genesis 41: 37-46) and does not refer to the actual time they were enslaved which was 400 years (see Genesis 15:13; Acts 7:6).  Note:  There is much disagreement among scholars as to whether the Hebrews were enslaved in Egypt for 430 years, 400 years, 215 years or even less.  The disagreement comes with how one understands Paul’s words in Galatians 3:1-17, and how the years are calculated based on certain passages.  Some scholars add up the years going back as far as Abraham and others only as far as Joseph.  Having researched why there are different opinions as to how long the Hebrews were in slavery, until there is undeniable proof otherwise, for the purpose of this commentary, I accept what this verse says that the Hebrews were in Egypt for 430 years, 400 of those years as slaves.
               2. (vs. 41). This verse says “And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt.”  Here we are told that the Hebrews were set free “at the end of the four hundred and thirty years, even the selfsame day.”  In other words, 430 years after Jacob and his family came to Egypt, to the very day, “all the hosts of the Lord went out from the land of Egypt.”  These freed slaves were so many that they are described as “the hosts of the Lord.”  The term “hosts” has the idea of an organized army or a great number (see Genesis 21:22; 32:1-3; Exodus 15:4).  Exactly 430 years from the day they entered Egypt, God’s people “went out from the land of Egypt.”  These people hadn’t known anything but slavery, and now they were free.  They were also starting on a new journey not knowing what the future held.  Even though they were stepping out on faith, in the days to come their faith would be challenged.
          C. A Reminder of their deliverance (Exodus 12:42). Our final verse says “It is a night to be much observed unto the Lord for bringing them out from the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations.”  Just as Moses reminded the freed Israelites of how long they had been in slavery in Egypt, here he reminds them of the importance of the night that God delivered them.  Moses said that “It is a night to be much observed unto the Lord for bringing them out from the land of Egypt.”  The “night” that the Hebrews left Egypt was to be “observed” or honored “unto the Lord” because He had brought them “out from the land of Egypt” and bondage just as He had promised Abraham centuries earlier (see Genesis 15:13-16).  Moses went on to say “this is that night of the Lord to be observed of all the children of Israel in their generations.”  This means that going forward, every generation of Israelites are supposed to honor that particular night and make it a date for the annual celebration of God’s deliverance.  God had already told the people that that night would be their first Passover and they were to continue to observe it every year to remind them that the Lord passed over them and killed the Egyptians (see Exodus 12:13-27).


V. CONCLUSION. The final plague which took the lives of Egypt’s firstborn finally got through to Pharaoh; he let the Israelites go. The Egyptians were so fearful that they urged the Israelites to hurry up and leave.  Sometimes when we are teaching or sharing the gospel with someone, we may sense that the time is right for them to receive Jesus Christ.  But we need to be sensitive to the Holy Spirit’s guidance so that we know when we should urge an individual to depart in haste from his or her slavery to sin, and when we should just present the gospel and not press for a decision.  Remember, like Moses, our job is only to present the message, and it’s God’s job to deliver the person from their slavery to sin.  
       




***The Sunday School Lesson, Union Gospel Press Curriculum; The Bible Expositor and Illuminator***

​How Important Is Israel?
 
Deut 4:7&8
God is bragging about how good He is being to Israel, because Ez 16:4 says it is like a newborn child. Ex. 4:22 First Born Son No good comes to any nation that harms Israel. Israel is the only Nation formed by a direct lineage with God Gen 12:1,3&6 promise to Israel. 1, I’ll make you a great nation. Shin-shaddai 21st letter of the Hebrew alphabet means God means all sufficient one.
 
Israel grafted in the gentiles Hosea 2:23 only nation on earth is sealed in blood. Gen 17:10&11
Deut 12:5 Jerusalem has covenant has a covenant with King David is Jesus because Jesus calls himself the Son of David
Deut 16:11 everywhere God puts His name is Blessed.
God covenant “My People” 2 Corinth 6:16 calls gentiles “my people.” Any nation that messed with Israel curses against the name Heb 6:13&14 of God. Anytime God makes a promise it’s either Grace or Judgment.
 
Satan and his forces of evil know that they do not have long. The forces of evil are working overtime to try and destroy mankind.
Luke 4:5 of evil know that they do not have long. The forces of evil are working overtime to try and destroy mankind.  10:12&13 power over the air.
Luke 4:5
Authority to control Kingdoms. Paul calls from the ruler of the earth and
Spiritual warfare going on in the atmosphere.
Let no corrupt communication come out of your mouth.
Eph 4:29 Social Intercourse
Rev 12:10 from the same word, the Devil does not want God’s Covenant to succeed.

Base Scripture: Romans 13:11

• Paul encouraging the people to follow Christ despite the common way that He died (John 14:2-3)

• Even Paul thought that the turnaround of Christ's return would be more immediate after His ascension into Heaven

                   Parusia: Greek; meaning the official visit/arrival/rapture

• Jesus has His set time for His return that even the Angels are unaware of

                  Hora: Greek; 1 hour Critical point or season (2 Timothy 3:1-5)
                 Suntumno: Greek; cut off all at once
                 hupnos/hypnos: to sleep, trance, stupor, daze, slumber

• The Church has fallen asleep (Matthew 26:40-41)
• Apathy, uninterest, unconcern, and without feeling  and with compromise (Revelation 3:16)

​What will God use to wake us up?