Exodus Segment 1

Why was Israel in Egypt and in Bondage 

Session I Introduction:

{1. Map of area on monitor.} Before we start into our study concerning the Exodus let’s review some reasons for studying the Old Testament. 

Romans 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

Whatsoever things that were written before the day of Pentecost, like Genesis and Exodus, were written for our learning. So we could learn how to believe correctly, or rightly. 

Romans 15:4 For whatsoever things were written before the day of Pentecost were written for our learning, so we could believe rightly, believe correctly, so that we through patience and comfort of the scriptures might have hope.

The end result of learning correctly what was written before the day of Pentecost, is that along with patience and comfort that these scriptures bring, we can have hope. We can continue to build the Lord’s return into our minds and hearts with what we can learn correctly from the Old Testament.

1 Corinthians 10:1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;  

This is referring to the cloud that led Israel in their exodus from Egypt. During the day they were led by a cloud and at night by a pillar of fire, a ring of fire entirely around them. No Egyptian, no person, or animal for that matter, was going to hurt God’s people. They were doing His will. 

God doesn’t want us ignorant of the great miracles He did to get the children of Israel out of bondage in Egypt and into the land He had promised Abraham 400 years earlier. 

1 Corinthians 10:11 Now all these things happened unto them for examples, and they are written for our admonition, for our learning. 

God had these examples recorded so we could learn from them. There are many things we can learn from the study of Exodus. God continually refers back to this record of deliverance in teaching His people that they can trust Him.  

The Old Testament is the New Testament concealed.

The New Testament is the Old Testament revealed.

Christ is the subject of the written Word from Genesis 3:15 to Revelation 22:21. Christ is the red thread that binds God’s Word together from Genesis to Revelation. He is found everywhere in the Bible.  

Everything in the Word of God is subordinate to, in subjection to, the coming one, the Messiah, the Lord Jesus Christ. We read passage after passage in the Old Testament that in some way foreshadows the coming saviour.  

God used the temple, the Law, the offerings, among other things to illustrate and to prepare his people for Christ’s coming. Even historical events in the Bible are recorded in a way that illustrates the coming of Jesus Christ and his work. 

In Exodus they lived looking forward to the first coming of the Messiah. Today, we eagerly anticipate the Lord’s soon return from the heavens to gather us together unto him.  

So why study the Old Testament? 

1. To see him, Jesus Christ, the red thread of the whole Word.

2. So that we might have hope.

3. To receive instruction in right teaching for right living. 

Exodus means “exit,” or “departure” or “way out” or “going out.” It is the book of Redemption. 

Exodus 6:6 Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments:

Exodus is the second of five books attributed to Moses. The five collectively are called the Pentateuch. They are also referred to as The Torah or The Law. 

Moses is the writer of the first five books with God being the author. Some feel that Joshua wrote the last 8 verses of Deuteronomy, 34:5-12 concerning Moses’ death. 

Exodus is a book on history. The children of Israel emerging from families and tribes into a developing nation. The nation collectively is referred to as the “Hebrews” according to their “tongue.” 

We see Christ as the Passover lamb in the book of Exodus. Remember in Genesis, he was the promised seed of the woman. In Exodus he is the Passover lamb. In Leveticus he is the high priest. In Numbers he is the star to rise out of Jacob. In Deuteronomy he is the two laws, love God and love your neighbor. 

In Genesis also he is the doom of the adversary as foretold in Genesis 3:15. He was Abel’s sacrifice, Abraham’s ram, Isaac’s well, Jacob’s ladder, Judah’s scepter. In Exodus he is also Moses’ rod, the true priest and the tabernacle. 

{2. Handout: Overall View of Exodus.} 

Exodus consists of two great parts, the first describing the redemption of Israel, and the second the consecration of Israel as the people of God. 

To consecrate means to dedicate to a sacred purpose or service. In the second half of the book of Exodus we see that Israel is called by God to a sacred purpose. They become a nation by His choosing, to bear His name. Israel means God commands, God orders, God rules, one favored of God. 

The first Part [Exodus 1:1-15:21] appropriately ends with “the song of Moses;” while, likewise, the second Part closes with the erection and consecration of the Tabernacle, in which Jehovah was to dwell in the midst of His people, and to hold fellowship with them. 

Each of these two Parts may be arranged into seven sections: 

Part I: 

1. Preparatory: Israel increases, and is oppressed in Egypt (1:1-22);  birth and preservation of a deliverer (2:1-25);

2. The calling and training of Moses (3:1-4:31);

3. His mission to Pharaoh (5:1-7:7);

4. The signs and wonders (7:8-11:10);

5. Israel is set apart by the Passover, and led forth (12:1-13:16);

6. Passage of the Red Sea and destruction of Pharaoh (13:17-14:31);

7. Song of triumph on the other side (15:1-21). 

The seven sections of Part II are: 

1. March of the children of Israel to the Mount of God (15:22-17:7);

2. Twofold attitude of the Gentile nations towards Israel: the enmity of Amalek, and the friendship of Jethro (17:8-18:27);

3. The covenant at Sinai (19:1-24:11);

4. Divine directions about making the Tabernacle (24:12-31:18);

5. Apostasy of Israel, and their restoration to be the people of God (32:1-34:35);

6. Actual construction of the Tabernacle and of its vessels (35:1-39:43);

7. The setting up and consecration of the tabernacle (40:1-38); the latter corresponding, as closing section of part II, to the song of Moses (ch. 15), with which the first part had ended. 

This came from this book “Bible History: Old Testament” {3. Book} by Alfred Edersheim, pages 147, 148. Originally done in 1876-1887 in seven volumes. The New Modern Edition reprinted in 1995 is from the 1890 edition, all in one book. 

Now, concerning the chronological dating of the book of Exodus. I’ve been considering a timeline of my own. The best I can determine today is that the beginning of the book of Exodus when Israel enters into Egypt is dated around 1665 BC. Moses was born in 1526 BC with the Exodus occurring 80 years later in 1446 BC.

From the time of Joseph’s death to the time of Moses’ birth was only 59 years. Moses was 80 when he led God’s nation into the Sinai wilderness. Making the total bondage of Israel at the most 139 years. That is if they went into total bondage the day after Joseph’s death which was highly unlikely. 

The calling of Abraham in Ur of the Chaldees, 1876 BC in Mesopotamia to the Exodus of the children of Israel was 430 years. [Galatians 3:16,17, Exodus 12:40-41] 

From Abraham’s seed Isaac, to the time of the Exodus was 400 years. [Acts 7:6, Genesis 15:13]  

Before we start exploring the second book of Moses, the book pertaining to the Exodus of God’s people from the land of their bondage, we need to do a brief recap of some of the salient points we considered when we studied Genesis to help us understand why God’s people were in Egypt.  

Genesis 12:1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee:  

2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:  

3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.  

4 So Abram departed...  

God promised Abram that he would make of his seed a great nation in a land that He would give them. Upon reaching the Promised Land, Abram’s descendants still had to grow into a great nation. God’s promise continued to Abraham’s son Isaac, to his son Jacob, and to his 12 sons and their children.  

When the adversary tried to destroy the Christ line which went through Abraham’s seed, by having a grievous famine in the land for 7 years, God had already sent Joseph into the land of Egypt to protect His people from it.  

Although no one had originally told Joseph that his being sold into slavery was going to ultimately keep his brethren alive and send them toward the promised land as a great and mighty and rich people, his belief in God comforted him throughout all his trials.

Joseph, the son of Jacob, rose to the prominent position of second in command of the most powerful nation on earth at that time Egypt, and gained incredible wealth for Pharaoh.{4. Joseph’s reconstructed statue} 

During year 2 of the famine, Joseph’s people, known as the children of Israel, or the Israelites, all came into the land of Egypt for food, protection and growth.  

Genesis 46:1 And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices unto the God of his father Isaac.  

2 And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I.  

3 And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:  

They were only a small clan now, 70 strong. To become a nation would require time and resources.  

This vision had to be comforting to Jacob. He had been entrusted by Isaac with the promise from God of Canaan being the Promised Land. To leave and go into Egypt had caused Abraham problems. Abraham didn’t even let Isaac leave this land to get a wife. He sent a servant. 

Jacob, after once again hearing from God, receiving revelation from Almighty God, was extremely comforted, like it is for us in this day and time when we hear from God. 

4 I [God] will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.  

Oriental custom was that the nearest kin would close the eyes of the deceased person, and give a parting kiss to the corpse. This is what God is referring to here. 

It was a comforting assurance to Jacob that his beloved Joseph, whom he had for many years mourned as dead, should perform this final duty for him.  

5 And Jacob rose up from Beersheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.  

6 And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:  

7 His sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his seed brought he with him into Egypt.  

28 And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen.  

The land of Goshen was the land east of Memphis, suitable for grazing, the Eastern Nile delta. {5. Map of Egypt: show land of Goshen.} 

There is an inscription found on an Egyptian monument depicting Semites coming into Egypt with their wives, children and livestock, including the long haired sheep representative of Asiatic settlers and coats of many colors. {6. Egyptian monument with Asiactics coming into Egypt.} 

29 And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while.  

33 And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?  

34 That ye shall say, Thy servants' trade hath been about cattle from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination or an abominable person, unto the Egyptians.  

Joseph skillfully availed himself of this well-known Egyptian hatred of shepherds for the purpose of having his brethren settle in a rich pastoral region, and isolated from the native Egyptians, thus keeping them a peculiar people.

47:1 Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen.  

6 The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity [valor, strength, ability] among them, then make them rulers over my cattle.  

11 And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, [Goshen] as Pharaoh had commanded.  

Rameses was a title, son of Ra, the sun god. 

12 And Joseph nourished his father, and his brethren, and all his father's household, with bread, according to their families.  

He gave them food freely during the famine. 

13 And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine.  

14 And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh's house. {7. Granary at Sakkara} 

17 And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year.  

Joseph had to have enough grain saved from the seven years of plenty, to be able to feed not just the people of Egypt, but foreigners who would need to come and purchase grain, and enough for all the animals also.  

20 And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh's.  

27 And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly.  

This is the first time the word “Israel” is used meaning a nation. 

28 And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years. [147] 

He was buried in the cave of Machpelah where Abraham and  Jacob and their wives were buried, after a royal funeral procession.   

50:22 And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years. {8. Joseph Palace} 

Joseph lived another 54 years in Egypt after the death of his father. 

24 And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.  

25 And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.  

Moses did so when they left Egypt during the Exodus. [Exodus 13:19] 

50:26 So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.

Being buried in a coffin shows the high rank to which he had attained. Coffins, are the outside receptacle or sarcophagus made from wood or stone, in which the mummified body lies in. {9. Coffin} 

Joseph was full of honors in Egypt. He had founded a family which was highly placed in Egypt. Yet his last act was to disown Egypt, and to choose the lot of Israel. He renounced the present, in order to cleave unto the future. He counted his family as part of the Hebrew sojourners not as part of Egyptian aristocracy.  

If the Israelites had stayed in Canaan and tried to grow from a family into a nation there would have been warfare, compromises, intermarriage, many problems, the introduction of idols, false gods, which developed later when they returned to the Promised Land when they didn’t utterly drive out the inhabitants. 

They came into Egypt as professed sojourners for a temporary purpose. The fact that they were shepherds and thus an abomination unto the Egyptians kept them separate. They stayed together, politically, religiously, and socially, and lived separated from the Egyptians. 

God caused them to be placed in a district by themselves, the land of Goshen, which was the far best of the land for the increase of their substance in flocks and herds.  

Sometime after Joseph died their reason for being in Egypt ended. However, a new pharaoh who knew not Joseph would not let the Israelites leave. Instead he made slaves out of them. 

Exodus 1:6 And Joseph died, and all his brethren, and all that generation.  

7 And the children of Israel were fruitful, and increased [swarmed, as fishes, or as children in a preschool day care] abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. 

The Greek word “filled” in the Septuagint is a related word to pletho; the land was filled to overflowing in abundance with them.  

8 Now there arose up a new king over Egypt, which knew not Joseph.  

In Egyptian history a band of Asiactics called the Hyksos ruled Egypt for a number of years. Egyptologists and historians are in disagreement as to when they were in power.  

Some believed that they introduced the chariot into Egypt, thus they were already in control at the time  of Joseph. This would explain why they were so quick to embrace a foreigner and give him such a high position of importance.  

Others feel that the Hyksos came into power by conquest during the time the Israelites were already in the land of Goshen. Israel had stayed neutral in the war. This would then make this new king who knew not Joseph an Egyptian, not a Hyksos, a foreigner, and would make it easier to put foreigners, such as the Israelites, into rigid subjection. 

A papyrus fragment, Papyrus Sallier I, now in the British Museum, explains how the fighting began that eventually overthrew these hated foreign rulers. The Hyksos king Apophis sent a messenger from Avaris to the Prince of the City of the South, Sekenenre in Thebes, that his pond on the east side of the city, that was loaded with sacred hippopotamus was making too much noise so that he couldn’t sleep at night. 

He demanded that the Egyptian under lord take care of the problem. The Theban ruler decided to rebel instead of ridding himself of the sacred hippopotamus, and successfully drove out the hated oppressors, even though he lost his life in the war. 

Another theory based upon archeological finds at Avaris, states that the Hyksos were the Amalekites that Moses fought in the land of Midian, recorded in Exodus 17. They were displaced out of their land and attacked Egypt who had no army left and took it without a fight. 

Don’t know. The Bible does tell us though, in Exodus 1:8 that a new king that did not know Joseph came to power. 

9 And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:  

10 Come on, let us deal wisely [diplomatically, politically] with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.  

11 Therefore they did set over them taskmasters [chiefs of tribute, and exactors of labor] to afflict them with their burdens. And they built for Pharaoh treasure [store] cities, Pithom and Raamses.  

Pithom is the Egyptian Pa-tum, meaning, the abode or house of the god Atum, one of the sun deities. Raamses means “child of the sun.”   

Raamses is believed by some archeologists to be the city of Avaris and was once one of the biggest cities in the ancient world, larger than 6 square miles. The ruins at Tell Ed-Daba tell its story. 

12 But the more they afflicted them, the more they multiplied and grew. And they were grieved [filled with alarm] because of the children of Israel.  

13 And the Egyptians made the children of Israel to serve with rigour [crushingly]:  

14 And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. {10. Slaves making bricks} 

15 And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:  

Josephus reports that the midwives were Egyptian. Obviously Pharaoh had to have the means to police this action which would take place; a Department of Hebrew Baby Extinction [DHBE].  

16 And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools [the 2 stones; probably the stone bath in which the children were bathed]; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live.  

Obviously this was an attack by Satan to stop the Christ line, the promised seed of the woman. Moses wasn’t in the Christline, but a male child had to be born that would be in it. 

17 But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.  

18 And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?  

Pharaoh himself was concerned. The pharaohs were much more accessible than many nations leaders. This is one of the reasons Moses could seek his audience many times.  

19 And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.  

20 Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.  

21 And it came to pass, because the midwives feared God, that he made them houses. [families, progeny] 

22 And Pharaoh charged all his people, saying, Every son that is born [to the Hebrews] ye shall cast into the river, and every daughter ye shall save alive.