A Teaching Outline for the Book of Exodus

“If the Son makes you free, you will be free indeed.” So said Jesus in John’s Gospel account (cf. John 8:36). Because of the original sin of Adam, all men are born into bondage to sin and Satan (cf. Rom. 6:20, 2 Tim. 2:26), and the only way of escape is by the power of the Lord Jesus Christ. A similar predicament was true, in a physical sense, for the Israelites who were slaves in Egypt. The way of escape was not by their own might or wisdom, but by the power of God who was able to do far more than they could imagine. The account of this great escape was recorded by Moses in the book of Exodus.

Picking up in the same land of Egypt described at the end of Genesis, the book of Exodus describes the tribes of Israel being fruitful and multiplying exceedingly, in accordance with the promise made to Abraham (cf. Gen. 12:2), the blessing pronounced by Isaac (cf. Gen. 28:3), and the command given to Jacob (cf. Gen. 35:11). Yet, whereas the king of Egypt hundreds of years prior, at the time of Joseph, was favorable to Israelites living in the land, subsequent kings were not (cf. Exod. 1:8, 2:23). Seeing them as a threat, he decided to subject them to slavery, lest they “join themselves to those who hate us, and fight against us and depart from the land” (Exod. 1:10). Despite increasingly severe oppression from Egypt, God continued to bless and multiply the people. Thus, the Egyptian Pharaoh determined to destroy every newborn Israelite boy by requiring them to be cast into the Nile River (cf. Exod. 1:22). But amidst horrific, mass infanticide, God had a plan. Just like centuries later in the land of Persia (when Haman plotted to destroy the Jews), there in Egypt God would raise up someone who “attained royalty for such a time as this” (Est. 4:14). That someone was named Moses, of the tribe of Levi.

Ironically, Moses’ mother obeyed Pharaoh’s edict to cast her son into the Nile—she just did so by first putting him in a small basket (cf. Exod. 2:3)! Subsequently, when Pharaoh’s daughter was bathing in the Nile, she came across this baby boy floating in the basket and “had pity on him” (Exod. 2:6). Giving him the name “Moses,” because he was drawn out of the water, she raised him in the palace as her own. During the time of his upbringing, Moses maintained his Hebrew identity (cf. Heb. 11:24). Thus, at the age of forty (cf. Acts 7:23-24), when he saw the mistreatment of his fellow Israelites, he avenged their hardship by killing an Egyptian taskmaster (cf. Exod. 2:11-12). Though the fallout of that act prohibited him from delivering his people at that time (cf. Acts 7:25), it would be in Midian, where he fled for safety, that everything would change.

While Moses was gone, his fellow Israelites (still in Egypt) continued crying out to God for relief. God heard their prayers, “remembered His covenant” (purposed to take action on the basis of it), saw their hardship, and regarded their affliction (cf. Exod. 2:23-25). It was not Israel’s worthiness, but God’s faithfulness, that led Him to consider their pleas for help. Indeed, as the historical Psalm 105 recounts, “He has remembered His covenant forever, the word which He commanded to a thousand generations” (Psa. 105:8). For that reason, God called Moses to be a redeemer for His people.

Speaking to Moses from a burning bush, God revealed Himself to Moses as “I AM,” from the first person singular of the Hebrew verb hayah which means “to be, become.” Thus, when we refer to God in the third person, we know His name as Yahweh (“He is”). What that name means is that God fundamentally is. He was neither made nor became what He is, but is the eternally self-existent being. Furthermore, He is the source and ground of reality itself. Whereas all other beings are “contingent” (dependent on Him for their existence), God is a “necessary” being (independent of all things in His existence). Visually illustrating that principle, God sustained the very bush He set ablaze by His holiness: “The angel of the Lord appeared to [Moses] in a blazing fire from the midst of a bush; and he looked, and behold, the bush was burning with fire, yet the bush was not consumed” (Exod. 3:2).

After demonstrating signs to prove His power (cf. Exod. 4:1-9), rebuking poor excuses (cf. Exod. 4:10-17), and describing the wrath to come upon Egypt (cf. Exod. 4:21-23), God sent Moses back to meet with the nation of Israel and explain the mission. Of course, it wouldn’t be easy. Even before the first encounter with Pharaoh, God said that He would “harden his heart so that he will not let the people go” (Exod. 4:21). Despite miracle after miracle, Pharaoh would oppose Moses—and God would govern Pharaoh’s heart in the matter just as a potter shapes clay (cf. Psa. 105:25). Pharaoh’s stubbornness would be met with judgments, culminating in the death of his firstborn, as a fitting punishment for Pharaoh’s oppression of God’s “firstborn”—the nation of Israel. As the Apostle Paul would teach centuries later, God raised up Pharaoh for the very purpose of hardening his heart and pouring out wrath upon him, so that the name of Yahweh would be proclaimed in all the earth as a sign of His power (cf. Rom. 9:17). Destruction was paired with deliverance. God has mercy upon whom He desires, and He hardens whom He desires.

And that’s exactly what happened. After Moses instructed Pharaoh to let Israel go and worship Yahweh, Pharaoh said, “Who is [Yahweh] that I should obey His voice to let Israel go? I do not know [Yahweh], and besides, I will not let Israel go” (Exod. 5:2). Within days of saying that, he found out who Yahweh is—the hard way. Moses repeatedly confronted Pharaoh and instructed him to release the Israelites. Each time, Pharaoh refused. It would take ten nationwide plagues before Pharaoh would be brought to his knees.

The cycle of confrontation between Moses and Pharaoh occurred in groups of three plagues, followed by the final plague on its own. First, Moses would meet with Pharaoh in the morning and warn him of a plague if he did not let the Israelites go (cf. Exod. 7:15, 8:20, 9:13). Next, an untold number of days later, Moses would meet with Pharaoh midday (presumably at Pharaoh’s palace) and issue the warning of another plague if he refused (cf. Exod. 8:1, 9:1, 10:1). Finally, after an additional period of time, Moses would give Pharaoh no warning at all, and simply unleash a plague upon Egypt (cf. Exod. 8:16, 9:8, 10:21). This cycle—morning warning, palace warning, and no warning—occurred three times, for a total of nine plagues. These cycles were followed by the tenth and final plague culminating in the release of the Israelites.

More than only demonstrating God’s power over creation, each plague also displayed the magnificence of God’s supremacy over the idols of Egypt. It was vital for the nation of Israel to see that the false gods of Egypt were no match for their God, lest their hearts be led astray by the former. Centuries later, the prophet Isaiah wrote a masterpiece polemic against the idols of Babylon for the same reason. In what some have rightly referred to as “The Trial of the False Gods” (Isaiah 40-48), Isaiah described Yahweh challenging Bel, Nebo, and other Babylonian gods to a comparison of attributes like omniscience, omnipotence, and sovereignty. “Declare the things that are going to come afterward, that we may know that you are gods; indeed, do good or evil, that we may anxiously look about us and fear together. Behold, you are of no account, and your work amounts to nothing; he who chooses you is an abomination” (Isa. 41:23-24). Like Babylon’s gods, Egypt’s gods were nothing more than demon-infested blocks of wood, stone, silver, and gold (cf. Hab. 2:19, 1 Cor. 10:20).

Beginning the first cycle, the first plague turned the Nile River to blood, showing the supremacy of Yahweh over “Khnum” (the god thought to protect and regulate the flooding of the Nile) and “Hapi” (the god thought to be the spirit of the Nile who gave life and fertility to the area). The second plague brought about swarms of frogs, showing Yahweh’s supremacy over “Heqt” (the supposed goddess wife of Khnum, depicted as a woman with a frog’s head, and praised for fertility and resurrection power). The third plague delivered swarms of gnats miraculously created from the dust of the earth, showing Yahweh’s supremacy over “Geb” (the god of the earth and land, praised for productive soil).

Starting the second cycle, the fourth plague swarmed the people and houses with insects, showing Yahweh’s supremacy over “Uatchit” (the goddess of marshes and insects, depicted as a female body with a fly head, representing the tenacity often true of flies). The fifth plague struck the Egyptians’ livestock, showing the supremacy of Yahweh over “Ptah” (the alleged creator god), “Hathor” (the goddess of love and beauty, depicted as a woman with the head and horns of a cow), and “Apis” (a sacred bull worshiped as the living embodiment of “Ptah”). The sixth plague led to dust in the air becoming boils and sores on both man and beast in Egypt, showing Yahweh’s supremacy over “Sekhmet” (thought to be the goddess who could start and stop epidemics, depicted as a woman with a lion’s head) and “Imhotep” (the Egyptian god of wisdom, medicine, and healing).

Launching the third cycle, the seventh plague brought about destructive hail on the land, showing the supremacy of Yahweh over “Nut” (the goddess of the sky, depicted as a woman bent over the earth, who allegedly swallowed the sun every evening and gave birth to it every morning) and “Set” (the god of storms and earthquakes, depicted as a man with a dog head). The eighth plague covered the surface of the land with crop-consuming locusts, showing the supremacy of Yahweh over “Osiris” (the god of fertility and crops, depicted as a green-skinned pharaoh with a beard, holding a crook and flail). The ninth plague brought about darkness over the land of Egypt, showing the supremacy of Yahweh over “Ra” (thought to be the supreme god, in control of the sun, depicted as a man with a falcon head and a golden disc on top).

Finally, the tenth plague brought about the death Pharaoh’s firstborn son, as well as every other firstborn in the land—that is, every firstborn whose house was not protected by the blood of a spotless animal—depicting the supremacy of Yahweh over Pharaoh (who himself was considered a deity). In this final glorious plague, God not only showed His might, but His mercy. Moses told each Israelite household, in advance, to take an unblemished sheep or goat, kill it at twilight, and put its blood on the doorposts and lintel of their houses (cf. Exod. 12:5-7). Then, as God passed “through” Egypt, He would pass “over” the houses protected by this blood and not destroy the firstborn inside (cf. Exod. 12:23). From this event came the holiday known as “Passover,” an annual celebration commemorating it (cf. Exod. 12:24-27). With this final plague, there was “a great cry in Egypt, for there was no home where there was not someone dead” (Exod. 12:30), and Pharaoh finally sent Israel out of the land.

Like those in the land of Egypt, all mankind faces death on the horizon—as the wages of our sin (cf. Rom. 6:23). And like the firstborn in each Israelite home, there’s only one way for us to be safe: through the death of a substitute. God will not ignore our sin, but because of His glorious grace, He will accept a spotless substitute in our place. And He provided the only spotless One qualified and capable of serving in that capacity: His own Son Jesus Christ, whose blood was shed on the cross. Because of the “Lamb of God who takes away the sin of the world” (John 1:29), Christians today can celebrate that “Christ our Passover also has been sacrificed” (1 Cor. 5:7).

Upon leaving Egypt, God led the Israelites in a pillar of cloud by day and fire by night (cf. Exod. 13:21). He didn’t save them only to abandon them, but on the contrary, led the way toward the Promise Land. And His leadership also included protection, shown in one of the most well-known acts of deliverance at the Red Sea. Pharaoh, having changed his mind about releasing Israel, pursued the nation with horses and chariots to the edge of the water. Calming the fears and complaints of the worried Israelites, Moses said, “Do not fear! Stand by and see the salvation of the Lord which He will accomplish for you today” (Exod. 14:13). Thus, after Moses stretched his hand out, God parted the waters, allowing the Isrealites to walk through on dry land. After Israel crossed over, the Egyptian army tried to follow, at which point God collapsed the sea water back on top of the chariots and horsemen. “Thus the Lord saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore” (Exod. 14:30).

In response to yet another miraculous deliverance, Israel not only celebrated God but even commemorated the event in song (cf. Exod. 15:1ff). Unfortunately, their joy was short-lived. With dwindling resources, the Israelites showed that their faith was like the attention span of a toddler. After surviving infanticide (cf. Exod. 1:22), being called out of Egypt as God’s firstborn son (cf. Exod. 4:22-23), and passing through the water of the Red Sea with their leader, Moses (cf. Exod. 14:21-31), the nation of Israel entered the wilderness—at which point they immediately complained three times. First, they complained about bitter water (cf. Exod. 15:23-24), then about a lack of food (cf. Exod. 16:2-3), and then about a lack of water (cf. Exod. 17:2-3). As the narrative in Exodus foreshadowed, the grumbling of this unbelieving nation would ultimately lead to being in the wilderness for “forty years, until they came to an inhabited land” (Exod. 16:35).

But their experience also foreshadowed something far greater.

In corresponding fashion, the Lord Jesus Christ survived infanticide (cf. Matt. 2:13), was called out of Egypt as God’s eternal Son (cf. Matt. 2:15), entered the waters of baptism as the leader of His people (cf. Matt. 3:15, 1 Cor. 10:2), and was brought into the wilderness (cf. Matt. 4:1). After being hungry for forty days and forty nights, He was tempted by the devil three times. But unlike the nation of Israel, He overcame the temptations with a reliance upon the Word of God, demonstrating His power, perfection, and preeminence as the sinless Savior. By personally recapitulating the early life of the nation of Israel, yet with perfect righteousness, Jesus proved that He is able to save forever those who draw near to God through Him. Having died for the sins of His elect people on the cross, He also grants them—through faith alone—the perfect righteousness of His law-keeping life. And so it is that, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor. 5:21). The wilderness trials of both Israel and Jesus reveal that there is hope for grumbling sinners like us. Jesus is the One who cleanses us from all unrighteousness (cf. 1 John 1:7), the bread of life who sustains us forever (cf. John 6:33), and the gift of God providing living water unto eternal life (cf. John 4:10-14). Hallelujah!

After a three-month journey through the wilderness—which included the defeat of the Amalekites (cf. Exod. 17:13), the reunion of Moses with his wife and children (cf. Exod. 18:2-3), and the delegation of qualified leadership (cf. Exod. 18:25-26)—the Israelites arrived at Mount Sinai (cf. Exod. 19:1-2). Upon ascending the mountain, Moses met with God and received the foundation of Israel’s covenant with God: The Ten Commandments. By redeeming Israel from Egypt, God was not only their Savior, but their Ruler (cf. Exod. 19:3-4, 20:1-2). Thus, the Mosaic Covenant would be the stipulations by which God’s people would represent Him properly to the world (cf. Exod. 19:5-6). More specifically, as a conditional covenant, God promised three outcomes if the nation faithfully kept the Law of Moses: regarding God, they would be theocratic (“My own possession among all the peoples”); regarding others, they would be mediatorial (“a kingdom of priests”); regarding their own spiritual life, they would be sacral (“a holy nation”).

The first four of the Ten Commandments described Israel’s obligations to God. In the first commandment, they were to ascribe preeminence to Yahweh alone. The second prohibited both the worship of a false god, as well as worship of the true God in a false manner. The third prohibited using God’s name in any irreverent, false, or frivolous manner. The fourth required the observation of the Sabbath (beginning at sundown going into the seventh day of the week) by refraining from work—from the heads of the household all the way down to servants, animals, and foreigners staying with them.

Unlike the first three commandments, the fourth commandment held a special place in Mosaic Law in that it was not only a commandment in the covenant, but the very sign of it. Just as God instituted the rainbow as the sign of the Noahic Covenant between Himself and the earth (cf. Gen. 9:12-13), and circumcision as the sign of the Abrahamic Covenant between Himself and Abraham’s descendants (cf. Gen. 17:9-10), the Sabbath was given as a sign of the Mosaic Covenant between Himself and ethnic Israel (cf. Exod. 31:13). Thus, it was a special commandment for the purpose of distinguishing Israel from the nations. Since Gentiles past and present have never been under the Mosaic Covenant (cf. Eph. 2:12), they were likewise never under any Sabbath obligation. For that reason, like all humans prior to the Moses Covenant (who never observed a Sabbath day), believers under the New Covenant today are likewise under no obligation to observe the Sabbath (cf. Col. 2:16-17, Rom. 14:5-6).

Nevertheless, the call for Sabbath rest served an important purpose in teaching the world about Christ. In the fourth commandment, Yahweh was showing His people that unlike the gods of the nations, He could give His people rest. And the God who promised to give Israel rest in the land (cf. Exod. 33:14) also gives the world rest in His Son (Matt 11:28). It comes as no surprise, then, that during Jesus’ earthly ministry, He made it clear that He is Lord of the Sabbath, able to give spiritual rest to all who come to Him by faith alone (cf. Matt. 11:28, 12:8). The fourth commandment teaches men today to seek rest in Yahweh—the only one able to provide it. No amount of fallen man’s effort, works, or merit can reconcile a sinner to God. But those who simply repent of their sins and believe in the Lord Jesus Christ “enter that rest” (Heb. 4:3). The rest found in the Lord of the Sabbath, under the Law of Christ, is the substance of full and final rest that was merely foreshadowed by the Sabbath day under the Law of Moses. For that reason, whether or not a Christian decides to set aside a day (or more) for special religious observance each week is a matter of personal conscience, not covenant obligation. Since the Sabbath has been and always will be sundown Friday to sundown Saturday, having never been changed to Sunday (cf. Matt. 28:1), the reason Christians today assemble together for worship each week is not because of the fourth commandment in Mosaic Law, but because of the resurrection of Christ (cf. John 20:1). Hence, Christians normatively meet not on the Sabbath, but on the “Lord’s Day” (cf. 1 Cor. 16:2, Rev. 1:10).

Whereas the first four commandments encapsulated love for God, the final six of the Ten Commandments represented love for others.

The fifth commandment required honor to be given to fathers and mothers. Establishing proper order in the family was a basis not only for civil society, as it taught young people to respect all authorities, but was also a vital mechanism for transmitting the faith from one generation to another: “For He established a testimony in Jacob and appointed a law in Israel, which He commanded our fathers to teach to their children, that the coming generation would know them—even children yet to be born—to arise and tell their own children” (Psa. 78:5-6, cf. Deut. 6:1-2). The sixth commandment, condemning murder, not only prohibited the unjust shedding of human life, but consequently upheld the sanctity of human life—from the womb (cf. Exod. 21:22-23, Luke 1:41). It’s for that reason that, even prior to Mosaic Law, God instituted capital punishment for murderers (cf. Gen. 9:6). The seventh commandment outlawed adultery, which, similar to the sixth commandment, not only condemned the sin but also necessarily esteemed its opposite virtue: in this case, the sanctity of the marriage covenant. The eighth commandment outlawed theft (thus logically affirming property rights of individuals). The ninth commandment prohibited giving false testimony, which reflected the nature of God (who is the truth and speaks the truth, cf. John 14:6, 17:7), and served as the necessary basis for orderly judicial proceedings (cf. Deut. 19:16-21, 1 Kin. 21:8-13). Finishing out the list, the tenth commandment explicitly addressed the heart of Israelites, as it prohibited jealously desiring that which belonged to a neighbor—both people and property.

God then followed up the Ten Commandments with casuistic law—specific case law (“If… then…”)—that explained how to apply the Ten Commandments to everyday life. Ranging from slavery (cf. Exod. 21:1-11), to stewardship of animals (cf. Exod. 21:28-36), to subversion of justice (cf. Exod. 23:1-9), Moses equipped the Israelites with a knowledge of what loving God and loving others looked like within a society. And they triumphantly responded, “All that the Lord has spoken we will do, and we will be obedient!” (Exod. 24:7).

Moses then went back up the mountain for forty days and forty nights, and during that period of time, God gave him the stone tablets with the Ten Commandments written on them. Additionally, God provided plans for the tabernacle (cf. Exod. 24:12-18), which revealed further aspects of His greatness. More specifically, the design of the tabernacle itself, which was a copy of the heavenly reality, reflected the wisdom of God (cf. Heb. 9:23-24). The ark of the covenant, as the place of atonement, showed that God would be merciful to His people (cf. Rom. 3:25). The table of showbread would be a constant reminder that God provides for His people (cf. John 6:32-25). The lampstand not only served the practical purpose of providing light as the priests worked inside, but also represented God as the very source of light to the world (cf. John 8:12). The curtains, made of finely colored materials, would be a reminder of God’s majesty (cf. Psa. 84:10-11). The entire frame of the meeting place, being made from naturally rot-resistant acacia wood, was an indication that God would be ever faithful to His people (cf. Deut. 31:6). The veil separating the holy place from the holy of holies was a constant reminder of the utter majesty of God’s unapproachable holiness—for those without a mediator (cf. Heb. 9:3). Outside, the bronze altar was a visual demonstration that God would forgive His people on the basis of a substitutionary sacrifice (cf. Lev. 4:30-31). The courtyard itself, filled with the hustle and bustle of priests and Levites carrying out duties, was evidence that God was continually fellowshiping with His people (cf. Psa. 84:2). Lastly, the ever-burning olive oil in the lampstand was a reminder of the ever-present need for God’s power in their lives, particularly as He was the one who supplied their abundant olive tree harvest (cf. Zech. 4:1-6).

God followed up those instructions with commands for all who ministered in the tabernacle: the creation of priestly garments, the consecration of the priestly ministry, and the carrying out of particular duties. In the description of the priests’ duties, God made it clear that the sacred supplies were to be strictly for religious use at the tabernacle. When the priests made divinely-inspired anointing oil (cf. Exod. 30:22-32), it was solely and specifically designated for the temple, not to be reproduced for private use: “Whoever shall mix any like it or whoever puts any of it on a layman shall be cut off from his people” (Exod. 30:33). When the incense was described, God explained that it was strictly for the intercessory work of the priests, not for the perfuming of any individual’s own use: “Whoever shall make any like it, to use as perfume, shall be cut off from his people” (Exod. 30:38). These restrictions were put in place not to breed contempt for the priestly class, but to make one thing clear: the tabernacle was a special place where God uniquely fellowshiped with His people (cf. Exod. 29:43-46). It taught the people that being together to worship the Lord was a holy privilege, far greater than their common, everyday lives. In fact, the “Psalms of Ascents” (songs intended to be sung by travelers on their way to Jerusalem) celebrate precisely that. Psalm 122:1 recounts the joy of approaching the tabernacle: “I was glad when they said to me, ‘Let us go to the house of the Lord’.” Psalm 132:7 similarly says, “Let us go into His dwelling place; let us worship at His footstool.” In Psalm 133:1-2, David compared the joy of corporate worship to the priest’s anointing oil: “Behold, how good and how pleasant it is for brothers to dwell together in unity. It is like the precious oil upon the head, coming down upon the beard, even Aaron’s beard, coming down upon the edge of his robes.” Christians today recognize that same truth: although the kingdom will provide innumerable physical blessings, the greatest joy will be to fellowship with one another and with the Lord in uninterrupted unity (cf. 1 Thess. 4:13-18).

Sadly, almost right after the Mosaic Law was given, it was broken. While Moses was up on the mountain, the Israelites grew impatient and created their own false god in the image of a calf—reminiscent of the idol Apis worshiped in Egypt (cf. Exod. 9:3, 32:4). In debauched revelry, the Israelities “sat down to eat and to drink, and rose up to play” (Exod. 32:6). Their failure serves as a stark reminder that the physical deliverance got Israel out of Egypt, but it would require a far greater spiritual deliverance to get Egypt out of Israel. Just as with false brothers in local churches today, being among God’s people is not the same as being of God’s people (cf. 2 Tim. 3:6-8, Jude 5).

Seeing the unthinkable idolatry of His people, God would have destroyed them were it not for the intercessory plea of Moses (cf. Exod. 32:10-14). Looking not to the worthiness of the people, but to the faithfulness of God, Moses based his request for forgiveness on the Abrahamic Covenant: “Remember Abraham, Isaac, and Israel, Your servants to whom You swore by Yourself, and said to them, ‘I will multiply your descendants as the stars of the heavens, and all this land of which I have spoken I will give to your descendants, and they shall inherit it forever’” (Exod. 32:13). After being spared from utter destruction, the Israelites repented of their sins and the Lord renewed His covenant with them (cf. Exod. 33:4-6, 34:10). Israel then got to work building the tabernacle (cf. Exod. 36:20-35). As they began, Moses warned them to remember the Sabbath during their time of construction, lest they fall back into sin. Specifically, trying to complete the tabernacle sooner would not be a legitimate reason to work through the Sabbath. That kind of sinful pragmatism, disobeying God’s Word in order to pursue God’s glory, has no place in the life of God’s people—then or now (cf. Rom. 6:1).

But the tabernacle was not an end in and of itself. Just as its design indicated, its purpose was to glorify God by representing His attributes. Thus, by building the tabernacle according to God’s specifications, rather than to their own liking, the Israelites demonstrated a desire to pursue His glory His way. Worship of God was to be on His terms. The common refrain during their construction project? “Just as the Lord had commanded Moses” (cf. Exod. 39:1-40:33). Just as in the Sunday assembly of local churches today, the question to ask fellow believers is not, “What did you think of our worship service?” but rather, “What did God think of our worship service?” Rather than doing what we think is right in our own eyes, our corporate worship of God ought to be regulated by doing “just as the Lord commanded” in Scripture. When Christians today walk by faith and follow God’s Word—just as the Lord has commanded—we glorify God and show His greatness to the watching world (cf. Matt. 5:16).

With the tabernacle complete, God’s stamp of approval was evident when “the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle” (Exod. 40:34). God rescued His people and then resided with His people.

Although God called the nation of Israel out of Egypt as His people (cf. Exod. 6:7), subsequent centuries of apostasy would result in them no longer being regarded as His people (cf. Hos. 1:9). They wound up exiled back to the nations of the world (cf. 2 Kin. 17:6-8, 25:8-11), and the degree of their rebellion reached its climax in their rejection of King Jesus when He came (cf. John 19:15). Yet, a future time will come when God turns the nation back to Himself, draws them out from all the nations in which they are dispersed, and returns them permanently to the land He promised their forefathers. Through Moses, God issued seven “I will” statements to the fledgling nation of Israel when He promised their exodus from Egypt (cf. Exod. 6:6-8); through the prophet Ezekiel, God issued twelve “I will” statements to the fallen nation of Israel promising an even greater exodus from the nations (cf. Ezek. 36:22-32). This promise of future restoration was corroborated by the prophet Jeremiah as well: “‘Therefore behold, days are coming,’ declares the Lord, ‘when it will no longer be said, ‘As the Lord lives, who brought up the sons of Israel out of the land of Egypt,’ but, ‘As the Lord lives, who brought up the sons of Israel from the land of the north and from all the countries where He had banished them.’ For I will restore them to their own land which I gave to their fathers” (Jer. 16:14-15). The former exodus will pale in comparison to the future exodus (cf. Isa. 11:10-16). And once this restoration to the coming kingdom occurs, an even larger cloud by day and pillar of fire by night will cover Jerusalem (cf. Isa. 4:5). A shelter greater than that of the tabernacle will provide refuge for all who are there (cf. Isa. 4:6). And this restoration will reflect the glory, majesty, dominion and authority of King Jesus as He reigns from the Davidic throne. In the tent, God tabernacled with His people in a limited way. In Christ, God tabernacled with His people in full (cf. John 1:14). In the thousand-year kingdom, when our faith becomes physical sight, we’ll join the disciples in seeing just how superior the latter is to the former (cf. Matt. 17:1-8, Heb. 11:10).

The journey from bondage in Egypt to worship at Sinai represents, in a general sense, the redemption of all of God’s elect: from slavery, to salvation, to service. Jesus delivered Israel from bondage to Egypt (cf. Jude 5), and He delivers all who call on His name from their bondage to sin and Satan. Thus, from exodus past, to exodus present, to exodus future, we have many reasons to praise the Lord! As you teach the book of Exodus verse by verse, may you point others to the way of true freedom. The following outline is offered to help.

Israel Blessed While in Bondage (Exodus 1:1-22)

A Fruitful People of God (Exod. 1:1-7)

A Fearful King of Egypt (Exod. 1:8-10)

A First Plan for Oppression (Exod. 1:11-14)

A Further Plan for Oppression (Exod. 1:15-20)

A Final Plan for Oppression (Exod. 1:21-22)

Moses Delivered to be a Deliverer (Exodus 2:1-25)

Raised by Pharaoh’s Daughter (Exod. 2:1-10)

Rejected by His People (Exod. 2:11-14)

Received by Midianites (Exod. 2:15-22)

Ready to be Used by God (Exod. 2:23-25)

Moses Raised Up as a Redeemer (Exodus 3:1-22)

Called by God’s Holiness (Exod. 3:1-10)

Comforted by God’s Presence (Exod. 3:11-12)

Commissioned by God’s Name (Exod. 3:13-18)

Cautioned by God’s Plan (Exod. 3:19-22)

Moses Mobilized for the Mission (Exodus 4:1-31)

God’s Power Established (Exod. 4:1-9)

God’s Prophet Equipped (Exod. 4:10-17)

God’s Plan Explained (Exod. 4:18-23)

God’s Priorities Enforced (Exod. 4:24-26)

God’s People Encouraged (Exod. 4:27-30)

God’s Praise Expressed (Exod. 4:31)

Moses Strengthened through Setbacks (Exodus 5:1-6:1)

Rejected by Pharaoh (Exod. 5:1-14)

Resented by the Israelites (Exod. 5:15-21)

Reassured by God (Exod. 5:22-6:1)

Moses Prepared to See God’s Power (Exodus 6:2-7:13)

A Confidence that the Lord Did Listen (Exod. 6:2-5)

A Call for the Israelites to Listen (Exod. 6:6-9)

A Concern that the Egyptians Would Not Listen (Exod. 6:10-30)

A Caution that the Egyptians Would Not Listen (Exod. 7:1-7)

A Confirmation that the Egyptians Would Not Listen (Exod. 7:8-13)

The Plagues of Blood, Frogs, and Gnats (Exodus 7:14-8:19)

The Summons of Moses for a Morning Warning (Exod. 7:14-18)

The Supremacy of Yahweh over Khnum and Hapi (Exod. 7:19-21)

The Stubbornness of Pharaoh’s Heart (Exod. 7:22-25)

The Summons of Moses for a Palace Warning (Exod. 8:1-4)

The Supremacy of Yahweh over Heqt (Exod. 8:5-6)

The Stubbornness of Pharaoh’s Heart (Exod. 8:7-15)

The Summons of Moses for No Warning (Exod. 8:16)

The Supremacy of Yahweh over Geb (Exod. 8:17)

The Stubbornness of Pharaoh’s Heart (Exod. 8:18-19)

The Plagues of Flies, Pestilence, and Boils (Exodus 8:20-9:12)

The Summons of Moses for a Morning Warning (Exod. 8:20-23)

The Supremacy of Yahweh over Uatchit (Exod. 8:24)

The Stubbornness of Pharaoh’s Heart (Exod. 8:25-32)

The Summons of Moses for a Palace Warning (Exod. 9:1-5)

The Supremacy of Yahweh over Hathor, Apis, and Ptah (Exod. 9:6)

The Stubbornness of Pharaoh’s Heart (Exod. 9:7)

The Summons of Moses for No Warning (Exod. 9:8-9)

The Supremacy of Yahweh over Sekhmet and Imhotep (Exod. 9:10)

The Stubbornness of Pharaoh’s Heart (Exod. 9:11-12)

The Plagues of Hail, Locusts, and Darkness (Exodus 9:13-10:27)

The Summons of Moses for a Morning Warning (Exod. 9:13-21)

The Supremacy of Yahweh over Nut and Set (Exod. 9:22-26)

The Stubbornness of Pharaoh’s Heart (Exod. 9:27-35)

The Summons of Moses for a Palace Warning (Exod. 10:1-11)

The Supremacy of Yahweh over Osiris (Exod. 10:12-15)

The Stubbornness of Pharaoh’s Heart (Exod. 10:16-20)

The Summons of Moses for No Warning (Exod. 10:21)

The Supremacy of Yahweh over Ra (Exod. 10:22-23)

The Stubbornness of Pharaoh’s Heart (Exod. 10:24-27)

The Plague of Death (Exodus 10:28-12:36)

The Summons of Moses for a Final Warning (Exod. 10:28-11:10)

The Stipulations for the Passover (Exod. 12:1-13)

The Schedule for an Annual Memorial (Exod. 12:14-20)

The Substitution of a Lamb (Exod. 12:21-28)

The Supremacy of Yahweh over Pharaoh (Exod. 12:29-30)

The Surrender of Pharaoh’s Heart (Exod. 12:31-36)

Instructions for the Passover Memorial (Exodus 12:37-13:16)

Reason for the Passover (Exod. 12:37-42)

Recipients of the Passover (Exod. 12:43-51)

Remembrance of the Passover (Exod. 13:1-10)

Redemption Price of the Passover (Exod. 13:11-16)

Rescue at the Red Sea (Exodus 13:17-14:31)

The Mention of God’s Purposes (Exod. 13:17-18)

The Memory of God’s Promise (Exod. 13:19-20)

The Marks of God’s Presence (Exod. 13:21-22)

The Motive for God’s Ploy (Exod. 14:1-4)

The Murmuring of God’s People (Exod. 14:5-12)

The Means of God’s Protection (Exod. 14:13-20)

The Miracle by God’s Power (Exod. 14:21-29)

The Magnificence of God’s Plan (Exod. 14:30-31)

Rejoicing at the Red Sea (Exodus 15:1-21)

The Warrior Delivering His People (Exod. 15:1-4)

The Water Drowning the Enemy (Exod. 15:5-10)

The Worry Disturbing the Nations (Exod. 15:11-18)

The Women Delighting in Victory (Exod. 15:19-21)

Whining in the Wilderness (Exodus 15:22-17:7)

The Grumbling about Bitter Water (Exod. 15:22-24)

The Grace of Sweet Water (Exod. 15:25)

The God Who Purifies His People (Exod. 15:26-27)

The Grumbling about No Food (Exod. 16:1-3)

The Grace of Meat and Bread (Exod. 16:4-31)

The God Who Provides for His People (Exod. 16:32-36)

The Grumbling about No Water (Exod. 17:1-3)

The Grace of Abundant Water (Exod. 17:4-6)

The God Who Is Present with His People (Exod. 17:7)

Godly Counsel through Jethro (Exodus 18:1-27)

Reuniting with Family (Exod. 18:1-7)

Rejoicing over Deliverance (Exod. 18:8-12)

Restructuring Arbitration (Exod. 18:13-23)

Relieving Hardship (Exod. 18:24-27)

Mosaic Law Given: The Foundation (Exodus 19:1-25)

The Campsite Near Mount Sinai (Exod. 19:1-2)

The Call to Be a Holy Nation (Exod. 19:3-6)

The Commitment of the People (Exod. 19:7-9)

The Consecration for Purity (Exod. 19:10-15)

The Confirmation of God’s Presence (Exod. 19:16-20)

The Concern for God’s Holiness (Exod. 19:21-25)

Mosaic Law Given: The Ten Commandments (Exodus 20:1-6)

Context of Redemption (Exod. 20:1-2)

Commandment One (Exod. 20:3)

Commandment Two (Exod. 20:4-6)

Commandment Three (Exod. 20:7)

Commandment Four (Exod. 20:8-11)

Commandment Five (Exod. 20:12)

Commandment Six (Exod. 20:13)

Commandment Seven (Exod. 20:14)

Commandment Eight (Exod. 20:15)

Commandment Nine (Exod. 20:16)

Commandment Ten (Exod. 20:17)

Concern from the People (Exod. 20:18-21)

Caution for Proper Worship (Exod. 20:22-26)

Mosaic Law Given: Ordinances, Part 1 (Exodus 21:1-36)

Slavery in Families (Exod. 21:1-11)

Striking and Violence (Exod. 21:12-27)

Stewardship of Animals (Exod. 21:28-36)

Mosaic Law Given: Ordinances, Part 2 (Exodus 22:1-31)

Stealing and Restitution (Exod. 22:1-15)

Sexual Immorality and Idolatry (Exod. 22:16-20)

Swindling the Vulnerable (Exod. 22:21-27)

Sacrifices and Dishonor (Exod. 22:28-31)

Mosaic Law Given: Ordinances, Part 3 (Exodus 23:1-33)

Subversion of Justice (Exod. 23:1-9)

Sabbaths and Sacrifices (Exod. 23:10-19)

Service to Yahweh Alone (Exod. 23:20-33)

Mosaic Law Given: Formalizing the Covenant (Exodus 24:1-18)

The Approach to Mount Sinai (Exod. 24:1-2)

The Agreement of the People (Exod. 24:3-8)

The Appearance of God (Exod. 24:9-11)

The Ascent of Moses (Exod. 24:12-18)

Tabernacle Design: Furniture (Exodus 25:1-40)

God’s Wisdom Shown in the Plans (Exod. 25:1-9)

God’s Mercy Shown at the Ark (Exod. 25:10-22)

God’s Provision Shown on the Showbread Table (Exod. 25:23-30)

God’s Light Shown by the Lampstand (Exod. 25:31-40)

Tabernacle Design: Structure (Exodus 26:1-37)

God’s Majesty Shown by the Curtains (Exod. 26:1-14)

God’s Faithfulness Shown by the Frame (Exod. 26:15-30)

God’s Holiness Shown by the Veil (Exod. 26:31-37)

Tabernacle Design: Courtyard (Exodus 27:1-21)

God’s Forgiveness Shown upon the Bronze Altar (Exod. 27:1-8)

God’s Fellowship Shown by the Court (Exod. 27:9-19)

God’s Power Shown by the Oil (Exod. 27:20-21)

Tabernacle Design: Ministry Garments (Exodus 28:1-43)

The Priest’s Attire Inspired by God (Exod. 28:1-5)

The Priest’s People Engraved on the Ephod (Exod. 28:6-14)

The Priest’s Judgment Provided on the Breastpiece (Exod. 28:15-30)

The Priest’s Ministry Heard by the Robe (Exod. 28:31-35)

The Priest’s Holiness Shown on the Turban (Exod. 28:36-39)

The Priest’s Purity Portrayed by the Tunics (Exod. 28:40-43)

Tabernacle Design: Ministry Consecration (Exodus 29:1-46)

Preparation of the Offerings (Exod. 29:1-3)

Preparation of the Priests (Exod. 29:4-9)

Purification with the Bull (Exod. 29:10-14)

Purification with the Rams (Exod. 29:15-21)

Presentation of the Wave Offering (Exod. 29:22-25)

Presentation of the Heave Offering (Exod. 29:26-28)

Passing Down of the Garments (Exod. 29:29-30)

Partaking of the Sacrifices (Exod. 29:31-35)

Period for the Sin Offerings (Exod. 29:36-37)

Perpetuity of the Burnt Offerings (Exod. 29:38-42)

Promise of Fellowship with God (Exod. 29:43-36)

Tabernacle Design: Ministry Duties (Exodus 30:1-38)

Praying for the People at the Incense Altar (Exod. 30:1-10)

Providing Funds through a Census (Exod. 30:11-16)

Purifying Themselves at the Basin (Exod. 30:17-21)

Pouring for Consecration with the Oil (Exod. 30:22-33)

Perfuming the Tent with Incense (Exod. 30:34-38)

Tabernacle Design: Finalizing the Covenant (Exodus 31:1-18)

The Spirit Filling the Craftsmen (Exod. 31:1-11)

The Sign Identifying the Covenant (Exod. 31:12-17)

The Stones Establishing the Commandments (Exod. 31:18)

Mosaic Law Broken: The Golden Calf (Exodus 32:1-35)

Idolatry of an Impatient Nation (Exod. 32:1-6)

Indignation of a Righteous God (Exod. 32:7-10)

Intercession of a Compassionate Servant (Exod. 32:11-14)

Intervention in an Ungodly Feast (Exod. 32:15-24)

Instruction to a Faithful Few (Exod. 32:25-29)

Inevitability of a Coming Judgment (Exod. 32:30-35)

Mosaic Law Broken: The Intercession of Moses (Exodus 33:1-23)

The Effect of Israel’s Idolatry (Exod. 33:1-3)

The Expression of Israel’s Repentance (Exod. 33:4-6)

The Evidence of Hindered Fellowship (Exod. 33:7-11)

The Entreaty for God’s Presence (Exod. 33:12-17)

The Eagerness for God’s Glory (Exod. 33:18-23)

Mosaic Law Broken: The Forgiveness from God (Exodus 34:1-35)

Reconstruction of the Tablets (Exod. 34:1-4)

Reminder of God’s Character (Exod. 34:5-9)

Renewal of the Covenant (Exod. 34:10)

Requirements for Faithfulness (Exod. 34:11-28)

Reflection of God’s glory (Exod. 34:29-35)

Tabernacle Construction: Preparation (Exodus 35:1-35)

The Call for Weekly Rest (Exod. 35:1-3)

The Contribution of Materials (Exod. 35:4-9)

The Commissioning of Craftsmen (Exod. 35:10-19)

The Collection from the People (Exod. 35:20-29)

The Commendation of the Supervisors (Exod. 35:30-35)

Tabernacle Construction: Structure (Exodus 36:1-38)

God’s Wisdom Reflected by the Plans (Exod. 36:1-7)

God’s Majesty Reflected with the Curtains (Exod. 36:8-19)

God’s Faithfulness Reflected by the Frame (Exod. 36:20-34)

God’s Holiness Reflected by the Veil (Exod. 36:35-38)

Tabernacle Construction: Furniture (Exodus 37:1-29)

God’s Mercy Reflected by the Ark (Exod. 37:1-9)

God’s Provision Reflected by the Showbread Table (Exod. 37:10-16)

God’s Light Reflected by the Lampstand (Exod. 37:17-24)

God’s Attentiveness Reflected by the Incense Altar (Exod. 37:25-29)

Tabernacle Construction: Courtyard (Exodus 38:1-31)

God’s Forgiveness Reflected by the Bronze Altar (Exod. 38:1-8)

God’s Fellowship Reflected by the Court (Exod. 38:9-20)

God’s Worthiness Reflected by the Contributions (Exod. 38:21-31)

Tabernacle Construction: Ministry Garments (Exodus 39:1-43)

The Faithful Building of the Ephod (Exod. 39:1-7)

The Faithful Building of the Breastpiece (Exod. 39:8-21)

The Faithful Building of the Robe (Exod. 39:22-26)

The Faithful Building of the Turban and Tunics (Exod. 39:27-31)

The Finished Blessing from Moses (Exod. 39:32-43)

Tabernacle Construction: God’s Presence (Exodus 40:1-38)

The Final Blueprints for the Tent (Exod. 40:1-16)

The Faithful Beginning of Ministry (Exod. 40:17-33)

The Finished Blessing from God (Exod. 40:34-38)