session 1 the faith of evacuation: promise -...

73 Leader Guide

SESSION 1

The Faith of Evacuation: Promise

Summary and Goal

When circumstances seem impossible, God’s promise is where His people must hope. Not only did God tell Moses He had heard the cry of the Israelites; God told Moses to tell His people He had heard their cry. He promised to deliver them. Their job was to trust and hope.

Main PassagesExodus 6:1-13

Session Outline1. God Reminds Moses of the Covenant (Exodus 6:1-5)2. God Sends Moses Back to the Israelites (Exodus 6:6-9)3. God Sends Moses and Aaron Back to Pharaoh (Exodus 6:10-13)

Theological ThemeThe consequences of Moses’ first visit to Pharaoh seemed to make matters worse. However, even in the midst of spiraling circumstances, God was still faithful to His promise.

Christ ConnectionGod promised to bring about the deliverance of Israel through Moses’ leadership, which foreshadowed the ultimate deliverance from sin through Christ alone.

Missional ApplicationIn a world whose values change constantly, believers can rest assured that God’s promises and redemptive work in the world are not compromised in the least.

PurposeTo record the events of Israel’s deliverance from Egypt and development as a nation

AuthorMoses

Date Written1450–1410 B.C., approximately the same as Genesis

Where WrittenIn the desert during Israel’s wanderings, somewhere in the Sinai peninsula

SettingEgypt. God’s people, once highly favored in the land, are now slaves. God is about to set them free.

Key Verses7 Then the Lord said, “I have observed the misery of My people in Egypt, and have heard them crying out because of their oppressors, and I know about their sufferings. . . . 10 Therefore, go. I am sending you to Pharaoh so that you may lead My people, the Israelites, out of Egypt.” –Exodus 3:7,10

Key PeopleMoses, Miriam, Pharaoh, Pharaoh’s daughter, Jethro, Aaron, Joshua, Bezalel

Key PlacesEgypt, Goshen, Nile River, Midian, Red Sea, Sinai Peninsula, Mount Sinai

Special FeaturesExodus relates more miracles than any other Old Testament book and is noted for containing the Ten Commandments.

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Historical Context of Exodus

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For Further DiscussionDescribe a time that you really wanted God to intervene in a certain way in your life, but He did not. How did you process it when He did not act in the way you specifically prayed that He would?

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For Further DiscussionWhat causes you to “groan” to God, as the Israelites did? Read Romans 8:26-27. How does that passage indicate that God hears your groans as well? How does that speak to your heart in this season?

IntroductionAside from family members, who in your life do you hold in the highest regard? What about their character is noticeably exemplary to you?

What popular ideas about God are you aware of floating around in our culture? How do those ideas vary from the biblical description of God?

In this week’s passage, God responded to Moses’ discouragement regarding the rate at which God was delivering His people. Specifically, God reminded Moses how long He had been in the promise of fulfilling the covenant He made to Abraham. In doing so, God also reasserted who He was and who Moses was in relationship to Him. Consequently, Moses was sent back to Pharaoh, and God’s faithfulness to His promises continued.

1. God Reminds Moses of the Covenant (Exodus 6:1-5)Exodus 6:1 is a bridge verse between Moses’ complaint and God’s restating of His intention to deliver Israel. The content of verses 2-5 contains three critically important elements. The first is that God reminded Moses that He was Yahweh. God reminded Moses that He was omnipresent, omniscient, and omnipotent. The second element is the reaffirmation from Yahweh that He was, indeed, the One who appeared to Abraham, Isaac, and Jacob. This second element also carried the reminder, by mentioning the Patriarchs, that God had made a covenant with them that He completely intended to keep. The third element is that He heard the groaning of the Israelites. God was mindful of their pain, suffering, and oppression. Not only was God mindful, but He also was already working toward their deliverance in keeping with His covenant.

Why was it important for Moses to hear the three critical elements in these verses again, as indicated in the text? How does that resonate with your need to repeatedly reflect on the promises of God?


Session Plan

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For Further DiscussionWhat are some ways in which you seek to remain resolute in situations when faithfulness to what God called you to do seems pointless or ineffective?

For Further DiscussionWhen you try to discern how God is working, what particular aspects of humanity do you have to guard from ascribing to Him?

2. God Sends Moses Back to the Israelites (Exodus 6:6-9)In this section, Moses returned to the Israelites, who were in a more miserable condition than they were the first time he spoke to them about God. Moses repeated everything God had told him to communicate to the Israelite community. There are four “I will” statements in this section that emphasize the work that God was undertaking to deliver His people. Even in light of the incredible reassurance God gave to Moses to pass along to the Israelites, they refused to listen to Moses. Scripture paints the picture painfully clearly. The Israelites did not listen to Moses. Crushed by their current plight, they were unable to receive the hope of deliverance because their present reality dictated what they believed God could or would do.

Which of the four “I will” statements resonates with you most deeply? Why?

God bookended the “I will” statements by saying, “I am Yahweh.” Why is it important to look at God’s promises in the context of who He is? What are the risks if we do not do so?

3. God Sends Moses and Aaron Back to Pharaoh (Exodus 6:10-13)Fresh off of his rejection by the Israelites, God sent Moses and Aaron back to Pharaoh. Thinking back to his call narrative, the rejection of his own people was one of Moses’ greatest fears. Now with his confidence shaken and no one backing his leading, Moses faced another confrontation with Pharaoh. In verse 13, immediately after hearing Moses’ familiar protests, the biblical texts records God giving them commands and sending them out. There were two significant differences in this briefer exchange between God and Moses. First, any sign of Moses’ humility in the moment of his charge was gone. He simply wanted out. Second, also gone was God’s willingness to comfort Moses in his insecurity. This time around, Moses protested and God sent.

What do you find to be the most difficult aspect of being in a situation in which you can exert little to no control? In light of that, how easy is it for you to turn things over to God?

ConclusionIn which season of your life have you grown the most in your dependence on God? Were the circumstances some that you would’ve chosen for yourself?

Which promise in Scripture are you clinging to most closely right now? How have you observed God remaining true to that promise in Scripture?

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YHWHAs God began to remind Moses of who He was, the wording of the passage causes some difficulty. God reminded Moses of the covenant name that He gave him at the time of his calling (“Yahweh”). God went on to say that He appeared to the Patriarchs (Abraham, Isaac, Jacob), but they did not know Him as Yahweh. The problem is in the fact that the name “Yahweh” appears throughout Genesis in conjunction with the Patriarchs (most notably in Genesis 15:7 to Abraham and Genesis 28:13 to Jacob). The solution to the problem lies in authorship. God inspired Moses to write Genesis for the post-Exodus generations of Israel. That audience would have been familiar with the name Yahweh, so even when retelling the accounts of the Patriarchs, Moses included the name Yahweh to emphasize that the God that generation served was the same God of the Patriarchs.

Voices from Church HistoryTBD

Voices from the ChurchTBD

Silence Is Broken

Those chapters mark the first time that God spoke since the beginning of the Book of Job. God broke His apparent silence in response to an embittered Job wanting to know why God had allowed all of the suffering to befall him, despite his perceived innocence. God never answered a single one of Job’s questions. Instead, God reminded Job of His surpassing wisdom, power, and glory. Job was hushed in a silent awe. God’s communication with Moses at the beginning of Exodus 6 has a similar effect.

99 Essential Christian DoctrinesTBD

IntroductionIn the counseling world, there is a discernible pattern of behavior that falls under the classification of “projection.” Projection is a defense mechanism in which a person assigns undesirable traits in themselves to another person. One example would be if a person harbors bitterness and resentment, yet refuses to acknowledge it and, instead, accuses his or her spouse, close friend, coworker, etc. of harboring bitterness and resentment against them. Projection is an attempt at explaining communication breakdowns, misunderstood responses, or any number of similar causes of conflict.

The reason that projection is important to understand and recognize is that believers project things onto God all the time. A popular phrase in church circles to describe this dynamic is that instead of acknowledging we were created in God’s image, we try to re-create God in our image. Why would someone do something like that? First, doing so is generally an unconscious thought process, so most do not even realize when they are doing it. Second, when the movement or timing of God is mysterious to someone, the default way to attempt to make sense of the mystery is to think what someone who loves us would have done in the same instance. All of a sudden, God becomes like us, as opposed to our becoming like Him. This mental process is how questions like, “Did God forget about me?” or, “Why didn’t God help me out of this?” or even, “If God loves me, why would He let me experience this?” get started. We assume that God responds like the best person we know would.

Turning a corner in this series on Exodus, we see that Moses engaged in a bit of projection. At the end of Exodus 5, Moses’ last phrase was an accusation: “You haven’t delivered your people at all.” The connotation of Moses’ accusation was that God had neglected to follow through on His promise. He had forgotten. His plan was in some way deficient. Continuing in Exodus, the text shows us that God reminded Moses who He really is.

Describe a time you really wanted God to intervene in a certain way in your life, but He didn’t. How did you process it when He didn’t act in the way you specifically asked?


Expanded Session Content

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YHWHAs God began to remind Moses of who He was, the wording of the passage causes some difficulty. God reminded Moses of the covenant name that He gave him at the time of his calling (“Yahweh”). God went on to say that He appeared to the Patriarchs (Abraham, Isaac, Jacob), but they did not know Him as Yahweh. The problem is in the fact that the name “Yahweh” appears throughout Genesis in conjunction with the Patriarchs (most notably in Genesis 15:7 to Abraham and Genesis 28:13 to Jacob). The solution to the problem lies in authorship. God inspired Moses to write Genesis for the post-Exodus generations of Israel. That audience would have been familiar with the name Yahweh, so even when retelling the accounts of the Patriarchs, Moses included the name Yahweh to emphasize that the God that generation served was the same God of the Patriarchs.



Silence Is Broken

Those chapters mark the first time that God spoke since the beginning of the Book of Job. God broke His apparent silence in response to an embittered Job wanting to know why God had allowed all of the suffering to befall him, despite his perceived innocence. God never answered a single one of Job’s questions. Instead, God reminded Job of His surpassing wisdom, power, and glory. Job was hushed in a silent awe. God’s communication with Moses at the beginning of Exodus 6 has a similar effect.


Aside from family members, who in your life do you hold in the highest regard? What about their character is noticeably exemplary to you?

What popular ideas about God are you aware of floating around in our culture? How do those ideas vary from the biblical description of God?

Session SummaryIn this week’s passage, God responded to Moses’ discouragement regarding the rate at which God was delivering His people. Specifically, God reminded Moses how long He had been in the promise of fulfilling the covenant He made to Abraham. In doing so, God also reasserted who He was and who Moses was in relationship to Him. Consequently, Moses was sent back to Pharaoh, and God’s faithfulness to His promises continued.

1. God Reminds Moses of the Covenant (Exodus 6:1-5)Exodus 6:1 is a bridge verse between Moses’ complaint and God’s restating of His intention to deliver Israel. In this verse, God answered Moses in a manner that reminds the reader of His response to Job. God did not respond to each portion of Moses’ complaint. Rather, God reminded Moses of who He was, and that He alone had the power to force Pharaoh to release His people. The repeated use of “My strong hand” indicated that no human power or authority would be sufficient to force Pharaoh to relent; only by an act of God would freedom come to God’s people.

The content of verses 2-5 contains three critically important elements. The first is that God reminded Moses that He was Yahweh. This was not a simple name-driven reintroduction; God’s name is descriptive of His character. God reminded Moses that He was omnipresent, omniscient, and omnipotent. The second element is the reaffirmation from Yahweh that He was, indeed, the One who appeared to Abraham, Isaac, and Jacob. This second element also carried the reminder, by mentioning the Patriarchs, that God had made a covenant with them that He completely intended to keep. The third element is that He heard the groaning of the Israelites. God was mindful of their pain, suffering, and oppression. Not only was God mindful, but He also was already working toward their deliverance in keeping with His covenant.

Why was it important for Moses to hear the three critical elements in these verses again, as indicated in the text? How does that resonate with your need to repeatedly reflect on the promises of God?

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Further CommentaryTBD



God’s People

Scholar R. Alan Cole emphasizes the importance of the adoption language for the coming generations of God’s people, saying, “This [“I will take you for my people”] is one of the clearest statements of the mutual relationship brought about by the covenant. For an amplification, see Exodus 19:5,6, at the actual covenant-making between God and Israel….This is the beginning of the great creedal statement of Israel’s faith, which can best be seen in the introduction of the Ten Commandments (Ex. 20:2). As Israel grew in her experience of God, fresh ‘articles’ would be added to this creed, but the basic ‘article’ would remain the same throughout her history.”


An Outstretched ArmThe phrase “an outstretched arm and great acts of judgment” indicated the supernatural manner in which God would deal with Pharaoh’s malicious cruelty to His people and the refusal to submit to God. An outstretched arm was an idiomatic image that connoted overcoming power and strength. The use of the idiom in this passage in conjunction with the twice used idiom, “My strong hand,” would have obviously and dramatically emphasized the might of God to force Pharaoh to do what he never would have done willingly. Great acts of judgment was indicative of the coming plagues that grew in their severity with each passing one. The physical manifestation of God’s creativity and His strength to fight on behalf of His people would be so great that it would even terrify those whom it was designed to protect.

What causes you to “groan” to God, as the Israelites did? Read Romans 8:26-27. How does that passage indicate that God hears your groans as well? How does that speak to your heart in this season?

In these opening verses of Exodus 6, Moses was once again reminded of both the magnificence and transcendence of God, as well as the deeply intimate notice He took of His people. God’s notice was not simply to deliver them, but to fulfill a covenant for their blessing and flourishing that He had made with their forefathers hundreds of years prior. Reminding Moses of the covenant was important because the very thing that had led to his discouragement, namely his interaction with and rejection by both Pharaoh and Israel, was about to occur again. Before that happened, though, it was vital that Moses be reoriented on whose authority would bring about deliverance.

2. God Sends Moses Back to the Israelites (Exodus 6:6-9)In this section, Moses returned to the Israelites, who were in a more miserable condition than they were the first time he spoke to them about God. Moses repeated everything God had told him to communicate to the Israelite community. There are four “I will” statements in this section that emphasize the work that God was undertaking to deliver His people.

The first is, “I will deliver you.” This liberation was to take place through Moses’ leadership and free the people to worship God. The liberation of the people is a picture of salvation.

The second statement is, “I will redeem you.” The Hebrew idea of redemption had to do with the privilege of protecting a close relative or family member. This concept of a kinsman redeemer is the central theological construct of the Book of Ruth. In this context, with God promising to redeem Israel, He was establishing His role as a divine Father who would protect Israel and her future generations.

The third statement is, “I will take you as My people, and I will be your God.” Following the previous statement in which God took the role of kinsmen redeemer, this statement raised the concept of adoption. God was taking Israel to be His people, adopting them as their Father. This exclusive relationship between God and His people would be repeated numerous times throughout the Bible, usually following an episode in which God had to, once again, redeem Israel.

The final statement is, “I will bring you to the land that I swore to give to Abraham, Isaac, and Jacob, and I will give it to you as a possession.” The promise to give the land to Israel began with a promise to Abraham all the way back in Genesis 15. As Abraham stood in Canaan—the Promised Land—God promised that after 400 years of slavery, He would

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Further CommentaryTBD



God’s People

Scholar R. Alan Cole emphasizes the importance of the adoption language for the coming generations of God’s people, saying, “This [“I will take you for my people”] is one of the clearest statements of the mutual relationship brought about by the covenant. For an amplification, see Exodus 19:5,6, at the actual covenant-making between God and Israel….This is the beginning of the great creedal statement of Israel’s faith, which can best be seen in the introduction of the Ten Commandments (Ex. 20:2). As Israel grew in her experience of God, fresh ‘articles’ would be added to this creed, but the basic ‘article’ would remain the same throughout her history.”


bring Abraham’s descendants out of slavery and give them the land on which he stood as an inheritance. This statement of inheritance cemented the fact that no part of the Hebrews’ current circumstances were a surprise to God whatsoever.

Which of the four “I will” statements resonates with you most deeply? Why?

God bookended the “I will” statements by saying, “I am Yahweh.” Why is it important to look at God’s promises in the context of who He is? What are the risks if we do not do so?

Even in light of the incredible reassurance God gave to Moses to pass along to the Israelites, they refused to listen to Moses. Scripture paints the picture painfully clearly. The Israelites did not listen to Moses because of their broken spirit and torturous labor. Crushed by their current plight, they were unable to receive the hope of deliverance because their present reality dictated what they believed God could or would do.

3. God Sends Moses and Aaron Back to Pharaoh (Exodus 6:10-13)Fresh off of his rejection by the Israelites, God sent Moses and Aaron back to Pharaoh. Thinking back to his call narrative, the rejection of his own people was one of Moses’ greatest fears. Now with his confidence shaken and no one backing his leading, Moses faced another confrontation with Pharaoh. Moses had most certainly regressed in his resolve and confidence. After being rejected by the Israelites, he returned to the same protests that he offered to God in Exodus 3-4—specifically his people won’t believe him, and he is a poor speaker.

At the same time, Moses was failing on all sides and exactly right. For the failing portion, Moses, who was frustrated and discouraged that the Israelites were not willing to believe his second message from God, also lacked the ability to believe and act on God’s repeated intent to fulfill the covenant. Once he had been rejected by the Israelites, Moses was once again desirous to beg his way out of a difficult assignment.

Yet from another perspective, Moses was exactly right. His protests were all couched from a perspective of his own inability. His people did not believe in him, nor in the message he delivered to them. Therefore, Moses felt completely inadequate to go and address Pharaoh, for “if the Israelites will not listen to me, then how will Pharaoh listen to me…?” In other words, if Moses could not convince his own people, how in the world would he ever convince the most powerful man in the world to do as the Lord commanded? The truth is that Moses was absolutely correct, yet he had no idea. Moses could not convince Pharaoh any more than

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Broken SpiritThe force of the Hebrew word translated “broken spirit” is actually a bit more complex. There is a tone of great impatience in the word that would enhance the English readers understanding of the verse. It was not only that they Hebrews were crushed by their persecution and the life-threatening strain of their labor. It was that, in addition to those things, their impatience with God as their deliverer had grown to a level that they had lost all hope. The connotation of the word was that, because they no longer had hope that God would save them, they had lost any sense of vitality and will to live.



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he could convince his own people. God had made it clear in Exodus 6:1 that it was only God who could force Pharaoh to change. Moses’ abilities had nothing to do with it. It was God’s power in Moses that was going to accomplish God’s mission.

What do you find to be the most difficult aspect of being in a situation in which you can exert little to no control? In light of that, how easy is it for you to turn things over to God?

What are some ways in which you seek to remain resolute in situations when faithfulness to what God called you to do seems pointless or ineffective?

In verse 13, immediately after hearing Moses’ familiar protests, the biblical texts records God giving them commands and sending them out. There were two significant differences in this briefer exchange between God and Moses. First, any sign of Moses’ humility in the moment of his charge was gone. He simply wanted out. Second, also gone was God’s willingness to comfort Moses in his insecurity. This time around, Moses protested and God sent.

ConclusionOne of the most challenging things about growing as a believer is trusting God even when circumstances would push us to do otherwise. For the Israelites, including Moses, the exponential increase in the cruelty of their workload and the fact that their deliverance had not yet been realized placed them in precisely that sort of situation. Their discouragement and exasperation limited their willingness to trust that God had not forgotten them.

While the circumstances of our lives are typically not as severe as those of the Israelites, we are no more impervious to the attacks of discouragement, frustration, and doubt when circumstances become desperate. When we allow our circumstances to dictate the manner in which we see God, we begin to think God has the same frailties we do: He forgot us, He can’t fix it, He won’t fix it, He can’t help, and so on. In those moments, there are things we glean from this text that help us abide in the hope of God’s promises.

First, God is not like us. This may seem obvious, but if He is not like us, then He also does not share our limitations. He is not short-sighted. Nothing catches Him by surprise. His reach and power are limitless. He does not forget, get distracted, sleep, or break promises. He is not like us.

Second, because God is not like us, He is absolutely trustworthy. The same God who reminded Moses that He had been working for hundreds of years to fulfill the covenant He made to Abraham is the same God we pray to. He constantly works in us, through us, and for our sanctification.

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Third, sanctification sometimes requires desperation. The first two points do not exclude occasional difficult, even desperate, seasons in our lives. As we mature, one of the most effective ways God grows us is through those desperate seasons in which we have to trust Him to a greater degree than ever before. Why is that necessary? Honestly, if we do not have to trust God, most times we wouldn’t. We would resolve the matter ourselves and congratulate one another on how clever and resourceful we are. But sanctification requires desperation.

In which season of your life have you grown the most in your dependence on God? Were the circumstances some that you would’ve chosen for yourself?

When you try to discern how God is working, what particular aspects of humanity do you have to guard from ascribing to Him?

Which promise in Scripture are you clinging to most closely right now? How have you observed God remaining true to that promise in Scripture?

Prayer of ResponsePray that those in your group can rest in the hope of God’s promises during the present seasons of their lives, both good and bad. Pray that the Holy Spirit would expand their understanding of the majesty and splendor of God.

Additional Resources• What to do When You Don’t Know What to Do by David

Jeremiah• Yawning at Tigers by Drew Dyck• Made for More: An Invitation to Live in God’s Image by Hannah

Anderson

83 Leader Guide

Session Title - The Anticipation of Evacuation: Plagues

Main Passages - Exodus 7:1-13

Session Outline1. The Role for Moses and Aaron in the Plagues (Exodus 7:1-2)2. God’s Role in the Plagues (Exodus 7:3-5)3. The Roles at Work in the First Sign (Exodus 7:6-13)

Memorize I will take you as My people, and I will be your God. You will know that I am Yahweh your God, who delivered you from the forced labor of the Egyptians. – Exodus 6:7

For Next Week

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Extended Commentary

Exodus 6:1-13

6:1 The Hebrew wording does not include the pronoun My to specify that the strong hand must be that of the Lord rather than Pharaoh, but this impetus has been mentioned in 3:19-20.

6:2-3 A variety of attempts have been made to derive English renderings other than (or more precise than) God Almighty for the Hebrew name El Shaddai, based on proposed etymological connections with words in Hebrew or in other Semitic languages. But as with many names, usage provides the best insights into its significance. Among these are references to the exercise of authoritative power, discernment, justice, chastening, protection or destruction, provision of blessings, and the hearing of prayer. “Shaddai” appears most often in the book of Job (Job 5:17; 6:4,14; 8:3,5; 11:7; 13:3; 21:15; 33:4; 34:12; 37:23; 40:2, among others), and the combination with El is prominent in Genesis as a name for God in His dealings with the patriarchs (Gen 17:1; 28:3; 35:11; 43:14; 48:3). Naomi used the name Shaddai in her complaint against God (Ru 1:20-21), and it appears also in Num 24:4,16; Ps 68:14; 91:1; Isa 13:6; Ezek 1:24; 10:5; Joel 1:15. The rendering of “Shaddai” with “Almighty” is traceable to Greek translations done before the time of Christ ( pantokrator) and to the Vulgate ( Omnipotens). Meanwhile, the word “El” is associated with a Hebrew word for strength, and forms of it appear widely in ancient Semitic languages to refer to deity.

“El” is a generic word for deity—a classifying word—while “Yahweh” is a personal name. Because the name Yahweh is used in Genesis, even frequently in quoted speech (Gen 9:26; 15:2,7-8; 16:5; 18:4; 19:13-14; 21:33; 22:14,17; 24:27-56; 26:28-29; 27:20,27; 28:13), scholars have debated about what is meant when in Ex 6:3 God says, I did not reveal My name Yahweh to Abraham, Isaac, and Jacob. Since the name Yahweh was well known by the time Genesis was written, some have proposed its usage in Genesis is anachronistic but compatible with common literary practice—much like a modern historian might tell the story of a king’s early years using the throne name that he later adopted at his coronation.

Or it may be that Ex 6:3 is not indicating that the name “Yahweh” was previously unknown among the Israelites but rather that now the Israelites would see the truth of the name’s meaning displayed before them. They would come to know by experience Yahweh as their covenant-keeping God. This has parallels in Isa 52:6 and Jer 16:21, which look forward to future

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occasions when people will personally experience His actions that fill His name with meaning (Isa 64:2; Ezek 39:7).

It is also possible to translate God’s words as “Did I not reveal My name Yahweh?” (cp. 2Sam 23:5; Ps 105:28). This rendering would relieve the present difficulty, but few translations have thought it the most accurate rendering.

For God to recall to Moses the name El Shaddai, a deeply meaningful name from the experiences of the patriarchs, while also referring to Himself as Yahweh, is part of emphasizing the continuity between God’s promises to the patriarchs and what He was doing for Israel through Moses.

6:5 I have remembered is a way of saying that He was about to act in accordance with His covenant with the ancestors (Ps 98:1-3; 109:14-16; 115:12; Jer 14:21; Am 1:9).

6:6-8 God’s message for the Israelites put emphasis at the beginning, middle, and end on His identity: I am Yahweh. Freeing Israel from Egypt would be part of a permanent relationship between the Lord and the Israelites. By what He did, the Israelites would come to know from experience who He is, and their own identity as His people would be established and displayed.

Both the Lord and the Israelites would be known as a result of what the Lord would do: deliver you from the forced labor (lit, and perhaps easier to visualize, “bring you out from under the burdensome labor”), free you... redeem you... take you as My people... bring you to the land, and give it to you. That the Lord would be known as a result of what He did continues the theme of action leading to knowledge (see 4:1-9), which is repeated frequently throughout Exodus and serves as one of the book’s unifying elements (7:5,17; 8:10,22; 9:14,29; 10:2; 11:7; 14:4,18; 16:6,12; 18:11; 29:46; 31:13; 33:13,16).

6:6 The references to forced labor in verses 6 and 7 translate the same Hebrew word that was heard twice when Pharaoh complained that Moses and Aaron were stopping the Israelites “from working” (5:5) and told them to get back to their “labors” (5:4); it is also used at the start of the oppression (1:11; cp. 2:11). The Lord would oppose Pharaoh and his plans and would be successful where Moses was not, despite how it might appear at first.

The promise I will redeem you uses a legal term that pictures the Lord’s action as that of a close relative who protected a family member or recovered property that belonged to someone in the extended family (Lv 25; 27; Dt 19; Jer 32:6-15). Boaz did this for Naomi and Ruth (Ru 3:2,9-13; 4:1-17). Such things were a matter of special interest to the Lord, who gained the reputation as Redeemer supreme (Pr 23:10-11; Isa 41:14; 44:6; Jer 31:9-11). For the Lord

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to speak of Himself as redeeming the Israelites by means of His outstretched arm clarified the nature of the conflict with Pharaoh. In Egyptian art and literature, Pharaoh was pictured in battle gear with his arm stretched out as a way of showing how powerful he was. Along with the “strong hand” (v. 1), the “outstretched arm” was a frequently used figure in references to what the Lord did at the time of the exodus (Dt 4:34; 5:15; 7:19; 9:29; 11:2; 2Ki 17:36; Ps 136:12; Jer 32:21).

In a later prophecy about the future defeat of Egypt, Pharaoh’s arms are broken (Ezek 30:20-26), and in a terrible reversal of the exodus, the Lord’s hand and arm are turned against Judah (Jer 21:5), but when restoration is prophesied, the strong hand and outstretched arm of the Lord are again at work on behalf of His people (Ezek 20:33-34). The Lord’s great acts of judgment (cp. Ex 7:4) would include action taken against the gods of Egypt (12:12; Num 33:4). Ezekiel 14:21 also uses this term and defines the judgments planned there as including losses in war (“the sword”), famine, dangerous animals, and plagues, all sent as Israel’s punishment for idolatry (cp. Ezek 5:17).

6:10-12 Regardless of the rejections Moses had received, the Lord instructed him to try again. Not even the Israelites had listened to him; why should Pharaoh? Moses’ self-deprecating I am such a poor speaker is (lit) “I am uncircumcised of lips.” The term “uncircumcised” is used elsewhere of ears that could not listen (Jer 6:10) as well as being a derogatory description of the enemies of Israel (Jdg 14:3; 15:18; 1Sam 14:6; Jer 9:26; Ezek 28:10).

6:13 - 7:6 This genealogy could theoretically have been placed in a different location that would have required less effort and repetition. Here it interrupts the conversation between the Lord and Moses and creates suspense by forcing readers to wait for the answer that Moses presumably received immediately. In answer to questions raised in chapters 2-6 about the identity and abilities of Moses, it supplies a formal identification of Moses and Aaron that 6:13,26-27, and 7:6 make even more formal.

session 1 the faith of evacuation: promise -...

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