In this book we have the commencement of Israel's history as a nation, while in 1 Samuel the kingdom history begins. The period of time covered by the book extends from the death of Joseph till the erection of the Tabernacle, and Jehovah filling it with His glory, about 145 years. From the death of Jacob till the birth of Moses we have no regular history, save a very few connecting links. Previous to the decease of the aged Patriarch Jacob, his sons are assigned the rich and pastoral country of Goshen, Pharaoh's own cattle being preserved there (Gen. 47:6); then we have the prophetic blessings of Jacob and his touching end, followed by the mourning of the Egyptians for 70 days. The embalmed body is carried up to Canaan, and laid side by side with Abraham and Sarah, Isaac and Rebekah, and the "tender-eyed" Leah, there to await till the blast of the trump awake the sleepers to resurrection-life and glory. The fears of Jacob's sons are answered by the tears of Joseph, the seventh time he is said to have wept (Gen. 1. 15-17); then Joseph dies, is embalmed and coffined in Egypt, and thus closes the book of Genesis.
Exodus, the second book of Holy Scripture, opens with a new king on the Egyptian throne, distinctly typical of an Egyptian king in the latter days (Isa. 19). The Hebrews rapidly multiply in spite of the cruel edicts issued by the cruelest of the Pharaohs; this is followed by the birth and subsequent history of Moses, Israel's great deliverer, which forms an integral part of the sacred narrative, and is an exceedingly instructive one to all, being fruitful in lessons of deepening importance in these days of unwonted activity and zeal. Moses the deliverer, and Aaron the High Priest, both figure Christ as saving in the power of Redemption and sustaining by the grace of priesthood. The first forty years of Moses' life were spent in the court of the Pharaoh's; the second forty in solitude with God; and the third forty in the wilderness in active service (Acts 7).
In no other book of Holy Scripture is the great truth of Redemption and its resulting consequences in bringing the redeemed nigh to God, more fully unfolded and blessedly illustrated. Its numerous and varied types are mainly of a redemptive character in keeping with the general design of the book. In the main, the two great subjects of the book are Redemption from judgment, the world, and the power of Satan, and positive Relationship to God established thereon. Ex. 12 and Ex. 14. record the deliverance of the people, the first by the blood of the Lamb—the answer to us being "Justified by His blood," as in Rom. 5:9; the second by the power of Jehovah—the answer being in Rom. 4:25, "Raised again for our justification." After the Redemption of the people had been effected, Jehovah could dwell among them. Wondrous blessing indeed! The first intimation in Scripture of God dwelling with man is found in that magnificent song of triumph (Ex. 15.): "Thou shalt bring them in, and plant them in the mountain of Thine inheritance, in the place O LORD, which Thou hast made for Thee to dwell in, in the sanctuary, O LORD, which Thy hands have established." God walked in Paradise and visited the Patriarchs, but He had no home or dwelling on earth until after Redemption had been typically accomplished by "blood" and "power." The first relationship of the people to God was on the ground of pure grace, and continued but a period of nearly three months—from their exodus or departure till they reached Sinai; the second principle of relationship was law, and under this they voluntarily placed themselves as the means of maintaining their connection with God; the third ground of standing before God was one of mixed law and grace (Ex. 34.), not of grace simply, for that they had forfeited; nor of law only, for then it must have been judgment.
In this book we have the people before Jehovah, first, as viewed in their misery; second, as redeemed from the power and judgment of Egypt; third, as in relationship to God, whether under grace or government.
The number of the people who left Egypt under the leadership of Moses, then 80 years of age, and Aaron 83 years, cannot with certainty be determined. We know, however, that 600,000 men, besides women, children, and a large mixed multitude (Ex. 12:37, 38), took their departure from the land of captivity and cruel bondage, and we cannot be far wrong in estimating the whole number at about two and a half millions of people.
In the enumeration of the holy vessels there is seeming confusion. From Ex. 25:23-40 we are in the "holy place," but the incense or golden altar is omitted in the description; so also in Ex. 25., where "the court" is minutely described, the brazen laver is quite passed over. These omitted vessels are found in their true place, just where God in His own wisdom has placed them, that is after the consecration of Aaron and his sons to the priestly office (Ex. 30). Beginning with the ark and ending with the court, that is from within, or, from God to man, the great point is God variously manifesting Himself to man (Ex. 25.-27.); while from Ex. 28.-30, the main thought is the means by which man can be brought holily and righteously to God; hence the place occupied in the divine description of the golden altar and brazen laver.
GENERAL DIVISIONS.
1.-The state of the people, the Deliverer and the Deliverance. Ex. 1.-14.
2.-The people in the wilderness first under grace, then under law. Ex. 15.-24.
3.-The unfoldings of grace in the construction of the Tabernacle and the institution of the Priesthood. Ex. 25.-31.
4.-The apostacy of the people; the law regiven and the name of the LORD proclaimed-law and grace. Ex. 32.-34.
5.-Enumeration of the holy vessels and priestly garments; the Tabernacle reared up, and all set in due order "as the LORD commanded Moses." Jehovah's glory and presence fills and occupies the whole scene. Ex. 35.-40.