Introduction: Israel’s situation alters in unexpected ways. God promised that He would lead His people out of Egypt, but instead they saw their lives immediately worsen. Pharaoh made unreasonable demands upon them. Moreover, he refused to let the Israelites go and worship their God. Their circumstances were so bad that the Israelites “did not listen” to Moses “because of their discouragement and harsh labor” (Exod. 6:9, NIV). Yet, God asked Moses to speak to Pharaoh again. But Moses objected twice to God’s command: “ ‘Why would Pharoah listen to me’ ” (Exod. 6:12, 30, NIV) when even the Israelites do not pay attention to what I say? And “ ‘I’m such a clumsy speaker!’ ” (Exod. 6:12, NLT).
There are different dialogues in this section of the book of Exodus (Exod. 5:1–7:7). Encounters or dialogues between different individuals and groups prepare the stage for the mighty display of God’s glory, as follows:
Moses and Aaron speak with Pharaoh (Exod. 5:1–5).
Pharaoh speaks with the slave masters and the Israelite supervisors (Exod. 5:6–9).
The slave masters and the Israelite supervisors speak with the people (Exod. 5:10–14).
The Israelite supervisors speak with Pharaoh (Exod. 5:15–18).
The Israelite supervisors speak with Moses and Aaron (Exod. 5:19–21).
Moses speaks with the Lord (Exod. 5:22–6:8).
Moses speaks with the people (Exod. 6:9).
The Lord speaks with Moses (Exod. 6:10–12).
These dialogues are followed by statements that the Lord spoke to Moses and Aaron (Exod. 6:13, 26, 27). Between these statements is sandwiched the family record of Moses and Aaron (Exod. 6:14–25). Then, again, the dialogue between Moses and the Lord is recorded as a prelude to the 10 plagues (Exod. 6:28–7:5). In the concluding part of this section, Moses’ and Aaron’s obedience is positively emphasized, for they did everything precisely as the Lord commanded them to do (Exod. 7:6). Along with this approbation, their ages are mentioned: Moses is 80 and Aaron, 83 (Exod. 7:7).
We can thus conclude that there is no retirement from the service of God. He needs everyone to work closely with Him to advance His cause: young and old, male and female, children and adults, free and enslaved, rich and poor, educated and uneducated, people in high places with influential positions and common workers. Everyone can do his or her part, and together we can fulfill God’s mission for us.
Lesson Themes
Lesson Themes
In spite of the fact that Pharaoh says a clear no to God’s demand to “ ‘let my people go,’ ” God prepares a way out for His people. However, the people lose their faith. Even Moses argues with God, asking why things are worse: “ ‘Why . . . have you brought trouble on this people? Is this why you sent me?’ ” (Exod. 5:22, NIV). The reason for these hard questions lies in the fact that, after the first direct encounter with Pharaoh, things became more complicated, and life for the Israelites worsened. Neither Moses nor the Israelites expected such a dilemma. They anticipated a quick deliverance from slavery because their God was the mighty Creator who could do things no one else can do. What a devastating disappointment! Nevertheless, God prepares the scene of deliverance and readies Moses and Aaron for a new confrontation with the king.
Part II: Commentary
Part II: Commentary
The memory verse sets the scene for the drama that is about to unfold.
Enter Moses, who, after 40 years of absence from Egypt, again enters Pharaoh’s palace (in the year 1450 b.c.). Moses and Aaron visit Pharaoh Thutmose III and confront him with God’s command: “ ‘Let my people go, so that they may worship me’ ” (Exod. 7:16, NIV). Pharaoh refuses to acknowledge the Lord’s existence or His authority. He considers himself a god, worships a plethora of human-fabricated gods, and does not want to accept the request of the living God of the Hebrews. His arrogant reply defines Egypt’s power as a materialistic pagan culture that worships its own gods in the form of idols. Pharaoh denies God’s sovereignty and defies His very existence: “ ‘Who is the Lord, that I should obey His voice to let Israel go? I do not know the Lord, nor will I let Israel go’ ”; “ ‘Why do you take [literally, let go free] the people from their work? . . . and . . . make them rest [Hebrew: shabat] from their labor’ ” (Exod. 5:2, 4, 5, NKJV)? The Hebrew word for Egypt is mitsrayim, which means a land of “double grip,” referring to severe enslavement and the grasping of authority in order to command, rule, and tell others what to do.
In his response to the Lord’s demand, Pharaoh mentions that Moses and Aaron want to stop the work of the Israelites and make them rest from their labor. The Hebrew word shabat is pointing to the Sabbath rest, according to some Jewish and Christian interpreters. The phrase “rest from” work is found only in one other place, namely in Genesis 2:2, 3 (repeated twice). Interestingly, Pharaoh also disagrees with Moses’ and Aaron’s request to free (from para', “to let go” or “to let loose”) the people. (Interestingly, the verb para' has, in Hebrew, the same consonants as the word “pharaoh,” so behind the king’s response may be a pun: “Why do you act like Pharaoh by making the people go free from their work?”
King Thutmose III was 2 years old when he was placed by a priest on the Egyptian throne, following his father Thutmose II’s death, in 1504 b.c. Thutmose’s ascension to the throne was most probably inaugurated in order to prevent Moses from becoming the king. At the time, Moses, an adopted son of Pharaoh Hatshepsut, was 26 years old. Thutmose III was co-regent with his stepmother Hatshepsut until 1482 b.c., when she died. At the time of her death, Moses was in Midian. Thutmose III was 24 when he began his solo reign. He destroyed almost all monuments and statues with Hatshepsut’s name or picture and is also known for his successful military campaigns. He is considered to be the greatest military ruler in ancient Egypt. He was also an exceptional builder. In 1450 b.c., at the time of the Exodus, he was 56 years old.
God’s Covenant
God’s Covenant
Before God brings the Israelites out of Egypt, He assures them that He will fulfill the covenant He established with Abraham, Isaac, and Jacob. He promised their forefathers that He would “ ‘give them the land of Canaan’ ” (Exod. 6:4, NKJV), as mentioned in Genesis 12:7 and Genesis 17:8. God remembers this covenant, and because the fullness of time has come, things will now move forward. He will intervene for His people. The Lord encourages Moses to firmly declare to His people that His promise will certainly occur. His word will be fulfilled. This fresh assurance is recorded in the crucial passage of Exodus 6:6–8.
God begins with the solemn statement of self-identification: “ ‘I am the Lord.’ ” By this recognition formula, which is repeated 15 times in Exodus, especially in the section dealing with the plagues (Exod. 6:2, 6, 7, 8, 29; Exod. 7:5, 17; Exod. 10:2; Exod. 12:12; Exod. 14:4, 18; Exod. 15:26; Exod. 16:12; Exod. 29:46; Exod. 31:13), the Lord proclaims His intimate closeness with, and loving care for, His people. Such closeness and care will be recognized by the Israelites and also by the Egyptians. He will deliver His people as promised and liberate them from Egyptian bondage.
The Lord stresses four different redemptive actions for His people and formally promises the following:
“I will bring you out [hiphil form of yatsa' means “cause to go out”] from under the yoke of the Egyptians.”
“I will free [hiphil form of natsal means “rescue,” “snatch out,” “deliver,” “save”] you from being slaves to them.”
“I will redeem [ga'al] you with an outstretched arm and with mighty acts of judgment.”
“I will take [laqakh] you as my own people, and I will be [hayah] your God.”
These promises culminate with the covenant formula that underscores the intimate relationship and loving unity between the Lord and His people. This relationship is the fulfillment of God’s promise to Abraham (Gen. 17:7, 8). (In the Jewish Passover Seder liturgy, this biblical passage plays a key role, symbolized by four cups that are drunk by those who celebrate this act of redemption from Egyptian slavery.)
Then, for the first time in the book of Exodus, the Lord proclaims that “you,” meaning the Israelites, will “ ‘ “know that I am the Lord your God” ’ ” (Exod. 6:7, NKJV). Before, it was always the Lord who knew the oppression, suffering, and affliction of His people, but now His people will “know” their God.
The Lord adds two more promises: (1) “ ‘I will bring you to the land I swore with uplifted hand to give to Abraham, to Isaac and to Jacob’ ” (Exod. 6:8, NIV); and (2) “ ‘I will give it to you as a possession’ ” (Exod. 6:8, NIV). The staccato repetition of the divine “I” is the clear-cut guarantee that God’s Word will happen. Four times in Exodus 6:2–8, the recognition formula “ ‘I am the Lord’ ” appears. This phrase occurs at the very beginning and at the very end of this passage as an inclusio, or umbrella structure (Exod. 6:2, 8), as well as in two additional places in Exodus 6:6, 7.
The reaction of the Israelites, according to verse 9, is very sad. Moses speaks to the Israelites, but they are so discouraged that they do not listen to the Lord’s reassuring words. However, God’s redeeming actions are about to be revealed in all their glorious reality.
Part III: Life Application
Part III: Life Application
What lessons can you draw from Moses’ very open, almost confrontational dialogue with the Lord? How does this impact your own walk with the Lord? How can we communicate our thoughts, feelings, and inner desires to Him in a sincere manner? How may we speak with Him about our negative emotions, such as disappointment, bitterness, frustration, hatred, envy, and anger?
We do not believe in fate or determinism. We also do not believe in chance or luck. We do believe in God’s trustworthy leadership when we sincerely and honestly ask Him for it. How can we learn to trust God more and rely fully upon His leadership?
God is not calling us to be successful; He calls us to be faithful. We need to be faithful to His calling to do what is needed in order to be His good witnesses in whatever stage of growth we find ourselves. Our success and prosperity depend on Him. How can you, without being confrontational, help and lead others to see God’s hand and interventions in their lives?
Egypt plays a crucial role in biblical prophecies. What realities in our postmodern, mega-modern age does the symbol of Egypt direct us to and confront us with?
Why is it that our expectations for God’s interventions and actions are usually not fulfilled? Why does He so often act only when all hopes are shattered?
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Part I: Overview
Key Text: Exodus 5:1, 2
Study Focus: Exod. 5:1–7:7
Introduction: Israel’s situation alters in unexpected ways. God promised that He would lead His people out of Egypt, but instead they saw their lives immediately worsen. Pharaoh made unreasonable demands upon them. Moreover, he refused to let the Israelites go and worship their God. Their circumstances were so bad that the Israelites “did not listen” to Moses “because of their discouragement and harsh labor” (Exod. 6:9, NIV). Yet, God asked Moses to speak to Pharaoh again. But Moses objected twice to God’s command: “ ‘Why would Pharoah listen to me’ ” (Exod. 6:12, 30, NIV) when even the Israelites do not pay attention to what I say? And “ ‘I’m such a clumsy speaker!’ ” (Exod. 6:12, NLT).
There are different dialogues in this section of the book of Exodus (Exod. 5:1–7:7). Encounters or dialogues between different individuals and groups prepare the stage for the mighty display of God’s glory, as follows:
Moses and Aaron speak with Pharaoh (Exod. 5:1–5).
Pharaoh speaks with the slave masters and the Israelite supervisors (Exod. 5:6–9).
The slave masters and the Israelite supervisors speak with the people (Exod. 5:10–14).
The Israelite supervisors speak with Pharaoh (Exod. 5:15–18).
The Israelite supervisors speak with Moses and Aaron (Exod. 5:19–21).
Moses speaks with the Lord (Exod. 5:22–6:8).
Moses speaks with the people (Exod. 6:9).
The Lord speaks with Moses (Exod. 6:10–12).
These dialogues are followed by statements that the Lord spoke to Moses and Aaron (Exod. 6:13, 26, 27). Between these statements is sandwiched the family record of Moses and Aaron (Exod. 6:14–25). Then, again, the dialogue between Moses and the Lord is recorded as a prelude to the 10 plagues (Exod. 6:28–7:5). In the concluding part of this section, Moses’ and Aaron’s obedience is positively emphasized, for they did everything precisely as the Lord commanded them to do (Exod. 7:6). Along with this approbation, their ages are mentioned: Moses is 80 and Aaron, 83 (Exod. 7:7).
We can thus conclude that there is no retirement from the service of God. He needs everyone to work closely with Him to advance His cause: young and old, male and female, children and adults, free and enslaved, rich and poor, educated and uneducated, people in high places with influential positions and common workers. Everyone can do his or her part, and together we can fulfill God’s mission for us.
Lesson Themes
Lesson Themes
In spite of the fact that Pharaoh says a clear no to God’s demand to “ ‘let my people go,’ ” God prepares a way out for His people. However, the people lose their faith. Even Moses argues with God, asking why things are worse: “ ‘Why . . . have you brought trouble on this people? Is this why you sent me?’ ” (Exod. 5:22, NIV). The reason for these hard questions lies in the fact that, after the first direct encounter with Pharaoh, things became more complicated, and life for the Israelites worsened. Neither Moses nor the Israelites expected such a dilemma. They anticipated a quick deliverance from slavery because their God was the mighty Creator who could do things no one else can do. What a devastating disappointment! Nevertheless, God prepares the scene of deliverance and readies Moses and Aaron for a new confrontation with the king.
Part II: Commentary
Part II: Commentary
The memory verse sets the scene for the drama that is about to unfold.
Enter Moses, who, after 40 years of absence from Egypt, again enters Pharaoh’s palace (in the year 1450 b.c.). Moses and Aaron visit Pharaoh Thutmose III and confront him with God’s command: “ ‘Let my people go, so that they may worship me’ ” (Exod. 7:16, NIV). Pharaoh refuses to acknowledge the Lord’s existence or His authority. He considers himself a god, worships a plethora of human-fabricated gods, and does not want to accept the request of the living God of the Hebrews. His arrogant reply defines Egypt’s power as a materialistic pagan culture that worships its own gods in the form of idols. Pharaoh denies God’s sovereignty and defies His very existence: “ ‘Who is the Lord, that I should obey His voice to let Israel go? I do not know the Lord, nor will I let Israel go’ ”; “ ‘Why do you take [literally, let go free] the people from their work? . . . and . . . make them rest [Hebrew: shabat] from their labor’ ” (Exod. 5:2, 4, 5, NKJV)? The Hebrew word for Egypt is mitsrayim, which means a land of “double grip,” referring to severe enslavement and the grasping of authority in order to command, rule, and tell others what to do.
In his response to the Lord’s demand, Pharaoh mentions that Moses and Aaron want to stop the work of the Israelites and make them rest from their labor. The Hebrew word shabat is pointing to the Sabbath rest, according to some Jewish and Christian interpreters. The phrase “rest from” work is found only in one other place, namely in Genesis 2:2, 3 (repeated twice). Interestingly, Pharaoh also disagrees with Moses’ and Aaron’s request to free (from para', “to let go” or “to let loose”) the people. (Interestingly, the verb para' has, in Hebrew, the same consonants as the word “pharaoh,” so behind the king’s response may be a pun: “Why do you act like Pharaoh by making the people go free from their work?”
King Thutmose III was 2 years old when he was placed by a priest on the Egyptian throne, following his father Thutmose II’s death, in 1504 b.c. Thutmose’s ascension to the throne was most probably inaugurated in order to prevent Moses from becoming the king. At the time, Moses, an adopted son of Pharaoh Hatshepsut, was 26 years old. Thutmose III was co-regent with his stepmother Hatshepsut until 1482 b.c., when she died. At the time of her death, Moses was in Midian. Thutmose III was 24 when he began his solo reign. He destroyed almost all monuments and statues with Hatshepsut’s name or picture and is also known for his successful military campaigns. He is considered to be the greatest military ruler in ancient Egypt. He was also an exceptional builder. In 1450 b.c., at the time of the Exodus, he was 56 years old.
God’s Covenant
God’s Covenant
Before God brings the Israelites out of Egypt, He assures them that He will fulfill the covenant He established with Abraham, Isaac, and Jacob. He promised their forefathers that He would “ ‘give them the land of Canaan’ ” (Exod. 6:4, NKJV), as mentioned in Genesis 12:7 and Genesis 17:8. God remembers this covenant, and because the fullness of time has come, things will now move forward. He will intervene for His people. The Lord encourages Moses to firmly declare to His people that His promise will certainly occur. His word will be fulfilled. This fresh assurance is recorded in the crucial passage of Exodus 6:6–8.
God begins with the solemn statement of self-identification: “ ‘I am the Lord.’ ” By this recognition formula, which is repeated 15 times in Exodus, especially in the section dealing with the plagues (Exod. 6:2, 6, 7, 8, 29; Exod. 7:5, 17; Exod. 10:2; Exod. 12:12; Exod. 14:4, 18; Exod. 15:26; Exod. 16:12; Exod. 29:46; Exod. 31:13), the Lord proclaims His intimate closeness with, and loving care for, His people. Such closeness and care will be recognized by the Israelites and also by the Egyptians. He will deliver His people as promised and liberate them from Egyptian bondage.
The Lord stresses four different redemptive actions for His people and formally promises the following:
“I will bring you out [hiphil form of yatsa' means “cause to go out”] from under the yoke of the Egyptians.”
“I will free [hiphil form of natsal means “rescue,” “snatch out,” “deliver,” “save”] you from being slaves to them.”
“I will redeem [ga'al] you with an outstretched arm and with mighty acts of judgment.”
“I will take [laqakh] you as my own people, and I will be [hayah] your God.”
These promises culminate with the covenant formula that underscores the intimate relationship and loving unity between the Lord and His people. This relationship is the fulfillment of God’s promise to Abraham (Gen. 17:7, 8). (In the Jewish Passover Seder liturgy, this biblical passage plays a key role, symbolized by four cups that are drunk by those who celebrate this act of redemption from Egyptian slavery.)
Then, for the first time in the book of Exodus, the Lord proclaims that “you,” meaning the Israelites, will “ ‘ “know that I am the Lord your God” ’ ” (Exod. 6:7, NKJV). Before, it was always the Lord who knew the oppression, suffering, and affliction of His people, but now His people will “know” their God.
The Lord adds two more promises: (1) “ ‘I will bring you to the land I swore with uplifted hand to give to Abraham, to Isaac and to Jacob’ ” (Exod. 6:8, NIV); and (2) “ ‘I will give it to you as a possession’ ” (Exod. 6:8, NIV). The staccato repetition of the divine “I” is the clear-cut guarantee that God’s Word will happen. Four times in Exodus 6:2–8, the recognition formula “ ‘I am the Lord’ ” appears. This phrase occurs at the very beginning and at the very end of this passage as an inclusio, or umbrella structure (Exod. 6:2, 8), as well as in two additional places in Exodus 6:6, 7.
The reaction of the Israelites, according to verse 9, is very sad. Moses speaks to the Israelites, but they are so discouraged that they do not listen to the Lord’s reassuring words. However, God’s redeeming actions are about to be revealed in all their glorious reality.
Part III: Life Application
Part III: Life Application
What lessons can you draw from Moses’ very open, almost confrontational dialogue with the Lord? How does this impact your own walk with the Lord? How can we communicate our thoughts, feelings, and inner desires to Him in a sincere manner? How may we speak with Him about our negative emotions, such as disappointment, bitterness, frustration, hatred, envy, and anger?
We do not believe in fate or determinism. We also do not believe in chance or luck. We do believe in God’s trustworthy leadership when we sincerely and honestly ask Him for it. How can we learn to trust God more and rely fully upon His leadership?
God is not calling us to be successful; He calls us to be faithful. We need to be faithful to His calling to do what is needed in order to be His good witnesses in whatever stage of growth we find ourselves. Our success and prosperity depend on Him. How can you, without being confrontational, help and lead others to see God’s hand and interventions in their lives?
Egypt plays a crucial role in biblical prophecies. What realities in our postmodern, mega-modern age does the symbol of Egypt direct us to and confront us with?
Why is it that our expectations for God’s interventions and actions are usually not fulfilled? Why does He so often act only when all hopes are shattered?