Lesson 1 - The book of Exodus and the captivity of Israel in Egypt, 1pte, 4Tr13 ...
BIBLE LESSONS - 1st Quarter 2014 - CPAD - For youth and adults Theme: A Journey of Faith - The Formation of Israel and its spiritual heritage
Comment: Pastor Anthony Gilberto
ons, illustrations, videos and questionnaires: Ev. Luiz Henrique de Almeida Silva PLEASE WATCH THE VIDEO LESSON WHERE HAVE MAPS, FIGURES, PHOTOS AND DETAILED EXPLANATION OF THE LESSON Golden Text "And Joseph took an oath of the children of Israel, saying, Surely God will visit you, and ye shall carry up my bones from hence" (Gen. 50.25). Actually Practice The purposes of God are immutable and will be fulfilled at the time appointed by Him DAILY READING
Monday - 50.25 Gen. Joseph did not forget the promise
Tuesday - Ex 1.7 The growth of the Hebrews in Egypt
Wednesday - Ex 1.11 The affliction of the Hebrews
Thursday - Exodus 1.13,14 The oppression of the Chosen People
Friday - 33.3 Jr attends the cry of GOD its people
Saturday - Job 42:2 The Lord's purposes will never be BIBLE READING IN CLASS - Exodus 1:1-14 1 - Now these are the names of the children of Israel, which came into Egypt with Jacob, each came home with: 2 - Reuben, Simeon, Levi, and Judah, 3 - Issachar, Zebulun, and Benjamin, 4 - Dan Naphtali, Gad and Asher. 5 - All the souls that descended from Jacob were seventy souls: for Joseph was in Egypt. 6 - Therefore, since Joseph died, and all his brethren, and all that generation, 7 - the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; so that the land was filled with them . 8 - Then there arose a new king over Egypt, which knew not Joseph, 9, who said to his people, Behold, the people of the children of Israel are more and mightier than we. 10 - Come, let us wisely to him, lest they multiply, and it happen, coming war, they join also unto our enemies, and fight against us, and let the earth. 11 - And the Egyptians they set over them taskmasters to afflict them with their burdens. And built for Pharaoh treasure cities, Pithom and Rameses. 12 - But the more they afflicted them, the more they multiplied and grew: and they were grieved because of the children of Israel. 13 - And the Egyptians made the children of Israel to serve with rigor: 14 - so they made their lives bitter with hard bondage, in mortar and in brick, and in all the work in the field: all their service, wherein served with hardness. A THEOLOGY OF EXODUS - EXODUS Introduction and Commentary - By R. Alan Cole, Ph. D. Menzies College, Macquarie University - Religious Society New Life - Religious Association Publisher Christian World It would be difficult to find a single topic of importance of the Old Testament, or even the New, which is not exemplified in the book of Exodus. Many of the themes used later in the Bible, there are actually in this book, the interpretation of the experience of Israel, through the great acontecimen t those that led to its organization as a people and nation. This introduction Theological consider some important points related to the nature of God. Our treatment does not aimed at exhausting the subject; searching only be a meager introduction to the wealth of theological book.
I. The God who controls history
invisible God is the controller of all history and all circumstances. This is seen in Exodus 1, although the name of God is not even mentioned until verse 20. This omission does not mean that Hebrew was irreligious but, in contrast to us, he sensed the hand of God in every circumstance of life, not just in times more crucial that God acted through what we call "miracles" . Nothing is beyond His power and control - even obstinacy . of a Pharaoh (4:21) It is this same conviction that led iraelitas to regard the Exodus as the greatest event in history and as the redemptive act of God towards Israel That. Exodus happened, any Israeli could doubt, they had been truly saved from the power of Egypt. The only likely explanation for such failure was that it was a work of God, for all things were under His control. Such invincible power GOD about history, . however, is not exercised arbitrarily or unreasonably It controls and regulates all events for the ultimate good of His children, whatever the immediate effects This is demonstrated in. opening chapter of Exodus; their own repressive measures adopted against Israel only made the Israelites multiply more (1:12).'s loving providence of God is seen again in the preservation of the life of Moses and his adoption by Pharaoh's daughter (2:10) as well as the fate of Israeli midwives (1:21). One can argue that midwives had merited divine grace for their faithfulness to God (1:17) and that the boy Moses had done nothing to discredit the divine care. GOD, in however, show the same love when Moses, because of his untimely act, he ends up as a penniless fugitive in the land of Midian (2:15-22). Nobody could say that the ungrateful Israel deserved the divine loving care, the study their subsequent history (16:3, for example), and without a doubt, Israel was in Egypt so unworthy as it was later in the desert. Thus, what began as the doctrine of the providence of God ultimately becoming the doctrine of God's grace, His unmerited favor and love, spilled on objects unworthy of His choosing. VII. The God whose wrath can be avoided
YHWH is also the God whose wrath can be diverted (32:30-34). Repentance often very superficial, as Pharaoh, you can avoid it as well as can intercessory prayer (8:8). The sin offering can also divert it (29:10-14), although Leviticus is more rich in examples of the latter. The supreme example of God's wrath being avoided is that of noble intercessory prayer of Moses after the episode of the golden calf (32:32), in which he identifies himself with his people, it is willing to participate to the punishment they deserved (compare Paul in Romans 9:3). In other religions, people also believed that God's wrath could be appeased by prayers and offerings: for them, however, had such prayers spell or quantitative effectiveness. If we examine the content of the prayer of Moses (32:11-14) we see the uniqueness of Israelite faith. Moses makes his appeal to God based on His nature, revealed at the recently happened redemptive act and promise of blessing to Israel. Many years before that, in his prayer for Sodom, Abraham had done the same (Gen. 18:22-33). This is not a pardon extorted someone who is not willing to grant it: it is the claim of loving purpose that God had already revealed. When we read further on the revelation of YHWH is His very nature, we see that He is not a God who rejoices with the wrath and punishment: His delight is in showing mercy (34:6), as is evident in other parts of the Old Testament (Ezekiel 18:23). The offer intercessory prayer (sometimes symbolized by the incense, Nm 16:46) in favor of the sinful nation is considered an act of "atonement" (32:30). Even a cash offer to the sacred treasure atonement can be considered ( 30:16) a propitiatory offering, accept a ransom for life. This leads us directly to the next aspect.
Though, as we said above, the wrath of God can be "propitiated" through intercessory prayer, the normal use of the term "propitiation "(usually an intensive form of the Hebrew verb Kapar, which means cover) is related to animal sacrifice seen as a sin offering. Exodus contains several instances where such a sacrifice, and especially the shed in such sacrifices, blood is presented as" propitiation " in favor of Aaron and his sons (29:35,36), or even in favor of inanimate objects such as the altar (29:37). Thus, the principle is clearly stated in Leviticus (Lev. 17:11) is fully implicit in Exodus. The spilled blood, symbolizing life sacrificed, is what makes "atonement" on the altar and deflected the wrath of GOD. 29:36 In the "propitiation" is directly related to the "sin offering", so the meaning the term "propitiation" is clear, however, "propitiation" or "expiation" (as the term is sometimes translated) also appears in Exodus present the concept of "consecration" for a particular use or task (29:37) . As the Old Testament progressed, the concept of propitiation through a sin offering continued, eventually becoming a rather complex system to the time of the Temple in Jerusalem, extending to all areas of life. Much remains little doubt as to the fact that the concept of sacrifice for atonement arises from the principle of substitution, as found from the time of Abraham (Gen. 22:13). Other religions also had the idea to appease the wrath of their gods through sacrifices, but this concept was radically different in Israel. For every Israeli and every sacrifice originated in God (Lev. 17:11). was he who ordered and accepted the sin offering which made possible the propitiation, as he himself had provided the ram to Abraham (Gen. 22:8) This offer, as the prayer of Moses in behalf of his people, was not extortion of forgiveness to a God who is not willing to give,. was a means of access . Him for Himself graciously bestowed Moreover, the sacrifices were not automatic effect: a good illustration is the fact that the individual could not commit sin "boldly" (lit. "with outstretched hand," 15 Nm: 27-31), ie, a deliberate and open rebellion against God, thinking that later could always buy forgiveness through sacrifice. For such an individual the sacrifice was worthless. And even within the context of the Old Testament saints already perceived that was not the sacrifice itself that assuaged the wrath of God, but a contrite heart that sacrifice was to represent (Psalm 51:16,17).
's most interesting use of the word "provide" in Exodus is the noun derived from it, kappõret (translated as "mercy seat"), used as the name of the covering of the ark (37:6). Saying that some commentators translate the word simply as "cover", based on the literal meaning of the root, "cover", is nothing more than be true to the facts.
If, however, the word actually means "place of propitiation" or "place where sin is covered" (as the Greek term hilasterion seems to suggest), here we have another expression of divine interest in changing his wrath about the man.'s Ark was that special place where God promised to come out to man (25:22) and where He promised them speak. Such "hedging" the ark was seen as the throne of God Himself (Ps. 99:1 ), covered by the wings of the cherubim (25:20), the place (if we can use the word reverently) the very presence of God. Without any doubt, this was the reason why the ark was considered the symbol of the presence of God. The profound value of Ark sees the place it occupied in the "holy place" inside the Tabernacle (40:21) and its role in guiding Israel, whether it was during their march in the wilderness (Num. 10:33) or in front of battle (Num. 10:35). Accordingly, in the heart of the concept of the presence of God with Israel lay the idea of atonement and forgiveness, offered and guaranteed by God for His people so sinful.
For a brief discussion of the real meaning of kappõret word, see comment (in 37:6); whatever the answer in linguistic terms, it does not affect the broader theme of God's willingness to forgive At best, it would be the only one linguistic support and theological truth. perfectly discernible throughout the Old Testament. VIII. The God who speaks It is a noteworthy fact that, on the first occasion on which the phrase "the living God" occurs in the Old Testament * it is related to verbal communication from God (Deut. 5:26). This is one of the ways He shows that is a living and active God. YHWH is a God who reveals Himself through the Word. Exodus 2:4-22 is an example of this truth, that needs to be re-stated in our days, in order to correct the current imbalance theological. Our ancestors placed great emphasis on the concept of "God speaking" our generation probably exaggerated emphasis on understandable reaction, the complementary biblical concept of "God who acts." What we are both saying is that God reveals Himself to man in word and deed, that is, an act interpreted: as is said often in biblical theology "act more interpretation = revelation." In the Bible, the word often precedes the act: first comes the promise and then compliance. Speaking in the abstract, saying that He is the God who speaks is the simple statement of the principle that the revelation of God is always intellectually comprehensible and communicable: both can be understood by the receiving as communicated to others. That was what made possible the future sequence of prophets in Israel, with his interpretation of the history of the nation. In fact, the vocation and experience of Moses at the burning bush set the standard for all subsequent prophetic vocations (3:1-6). When any subsequent prophets stated "Thus saith the Lord" (Amos 1:3), was stating the same truth stated by Moses, not in terms of some abstract principle, but of his own experience, practical and personal. He communicates the word because YHWH heard before, himself, the word of the Lord (16:23).
's concept of "God speaking" presents a profound way throughout the book of Exodus. It is true that at Sinai all Israel heard the voice of God, symbolized by thunder (19:19), and trembled before him (20:18). The supreme characteristic peculiar relationship between Moses and God is that He "spoke" face to face with him, openly (33:11), unlike the indirect way in which eventually if communicated with others. When the grand alliance is celebrated in Sinai , its foundations are the "words" of God (24:8). In fact, what we call the "Ten Commandments" was for the Israeli "Ten Words" of divine revelation (20:1), just because they are the words of divine revelation is to become mandatory. Moreover, being a God who speaks, He is a God who takes pleasure in declaring His own nature (33:12-23). The beginning of this process lies in the revelation of the name Yahweh to Moses in the burning bush (3:14,15). Nowhere, however, it is clear that the great self-declaration of the name of God (ie, His nature) in Horeb (34:6,7), in response to Moses' prayer that God will reveal to him his paths, and Moses could know Him (33:13). The word of revelation proceeds therefrom is profoundly true. No man can experience God as He is in all His splendor, yet God can be known through His passing marks, for what he did ("thou shalt see my back", 33:23). So GOD is proven by the experience of Israel that will be proclaimed, the same God that Israel had yet to encounter in the future.
Such self-disclosure is, in a sense, a reiteration, and in another, an extension of earlier revelation contained in the name YHWH . For example, construction type "idem per idem" found here, "I will have mercy on whom I have mercy, and who I pity me" (33:19), is not only an explanation of the name YHWH but also has the same grammatical form of the previous explanation "I am what I am" (3:14). issue of The deliberately restrictive nature of this construction is discussed in the commentary. It certainly emphasizes both the activity of God as His complete sovereignty in the exercise of this activity.'s remarkable that the divine activity come primarily defined in positive terms, ie literally "grace and mercy" (33:19). That Israel has certainly had proved in their historical experience. The opening sentences of more complete statement recorded in the following chapter describe God in the same way (34:6,7) and the final part of verse 7, however, shows the negative aspect of destruction ("though not clear the guilty, visiting the iniquity ... "). This aspect is necessary to a complete representation of who God is. The similarity Exodus 25:5,6 checked very frequently in both respects. It is no coincidence that in both examples, this "self-kerygma", this "self-declaration" of God, is in the context of the commandment to His people. In Exodus 20 the context is moral while in chapter 34 context is called "Ritual Decalogue", which deals mainly with religious feasts of Israel. Decalogue In both cases, YHWH has the right to legislate for being and Who is to be what proved to be the life of Israel.
This divine self-declaration continues to increasingly deeper levels along the Old Testament revelation. For the believer, however, is the coming of Jesus Christ, the "word" of God incarnate, that makes complete and end defining the nature of God. If God finally revealed her most perfect way through His Son.
IX. GOD that is transcendent
YHWH is a God that can not be directly experienced in its fullness by mortal man. The classic expression of this truth is found in 33:20: "no man shall see my face and
.. shall live "(The contradiction between this passage and 00:11 is only apparent; see comment) This same idea is presented in 3: 2, the use of the phrase "the Angel of the Lord", best translated as "the messenger of YHWH. It is not here a discussion of biblical angelology, especially as it deals with an aspect of the spiritual reality that transcends our present experience. Genesis 16 :7-13 can serve as an example of the use of the same expression on earlier occasion as well, with the same ambiguity as to whether the author be using the term to describe an angel spiritual being created by God and submissive to Him or as a substitute reverent the word "GOD". Old theologians used to explain these angelic visitations as "theophanies", appearances of God Himself on earth. Indeed, many of them used to see in such forward-called "Christophanies" appearances of the pre-incarnate Christ. While we can not completely agree with your point of view, we may well see here an illustration of the same spiritual principle which was fulfilled when "the Word became flesh" (John 1:14). Would explain the curious alternation in which the angel appears to times act independently (3:2), and sometimes seems to speak and act in the person of God himself (3:4). Whether, however, consider the expression "angel of the Lord" on such occasions as a reverent circumlocution for the name of GOD, or as a separate spiritual entity, in both cases the terminology serves to highlight the theological problem of how to reconcile divine transcendence with the active involvement of God in history - and in fact, His control of history in order to accomplish His purposes. This antithesis, though well spoken in Exodus, is not peculiar to him, we find already in the beginning of the Bible. On the one hand God was transcendent and all-powerful (Gen. 1:1), the Spirit and not the flesh (Gen. 6:3), the One whose thoughts were far above human thoughts (Gen. 6:5), on the other hand, he was endowed with full personhood and could be described boldly in anthropomorphic terms (Gen. 3:8), and cared about the smallest details of everyday life.
Introducing "angels" was one of the ways in which, in the providence of God, both aspects could be asserted simultaneously while God can not be experienced directly, we can know something of His presence He is a God of "glory;".. typical expression of Exodus is "the glory of the Lord appeared in the cloud" (16:10). The Hebrew word kãhôd (literally meaning "weight," and metaphorically "dignity") is one of the words used to denote the presence of God as manifested to men. usually brings with it not only the concept of the splendor of God, but Its also something fearful grandeur, as on this occasion. Mortal man should fear to witness the glory of God, as Israel feared to see, simply reflected the shining glory on Moses' face when he returned from his period of fellowship with God at the top of Sinai (34:39-35). As far as we can determine, a certain brightness was associated with that glory. 00:17 In the divine glory on Sinai is compared to a "consuming fire" that appeared in Amid the black cloud. Surely a similar idea was conveyed by the word "Shekinah", of more recent origin (literally "dwelling"), used to describe the visible symbol of the presence of God in the Tabernacle or Temple. The link between "glory" and "housing" is the fact that the "glory" of God "inhabits" the Tabernacle after it is completed (40:34); outside this, in fact, the sole purpose of its construction. Sometimes, however, God reveals His glory to show His favor, as in this case, on other occasions, however, it demonstrates His wrath (J6: 10). This is the natural result that we have said above ("fire" is a double symbol) and can be compared to the double divine activity in salvation and judgment. God receives glory in and through his people (Isaiah 49:3), but also receives glory destroying Pharaoh and his army (14:4). The word glory can be seen, therefore, a virtual synonym for the presence of God as He is in all His divinity, this revealed the presence and recognized, the term glory is undoubtedly a periphrasis to be God's own . The word seems to be used the same way in the New Testament, which is why we see in Christ the very glory of God. X. The God who lives among his people
YHWH will live among His people (29:45). This is sometimes called the "theology of presence" and is constantly hit a key on the book of Exodus. Already mentioned the subject to discuss the "glory" divine but the issue is much broader. The basic promise of God to Israel was "My presence will go with you" (33:14). In contrast, Moses' prayer is that, if the presence of God not keep up Israel, He will not lead them to Canaan under any circumstances (33 :. 15) In the eyes of Moses, what distinguished Israel was the presence of God that accompanied them.
This "theology of presence" is so important that a review of Exodus as that of Henton Davies considers the central thought of the book. Initially, the call of Moses is a confrontation with the presence of God (3:5). It is the presence of God that enables Israel to cross the Red Sea and at the same time destroys the Egyptians as well as the presence of God who guides and protects Israel in the wilderness (14:19-20). When YHWH passes in front of Moses and "proclaims the name of the Lord" (34:5), what happens is a proclamation of the nature of that presence. Entire process of concluding the covenant (24:1-11) and giving the law ( 20) is a guarantee of the reality of their presence. Finally, the sole purpose of building the Tabernacle is the presence of God is experienced among the people of Israel (25:8) itself. Maximum glory of completion of construction of the Tabernacle comes when the Israelites have visible proof that the presence of God with His people actually happened (40:35).'s book ends with the confident certainty that this very presence will no doubt continue to follow with Israel, will lead the people to possess Canaan and give you the "rest" (33:14) as the fulfillment of the promise made to Abraham (Gen. 13:15).
As already mentioned, this was emphasized by the presence of the Tabernacle own design and particularly symbolized by the ark, which was the most holy place, in the exact center of the camp of God's people. In future days in the history of Israel, the "static" symbolism of God dwelling in Jerusalem (Ps. 9:11), especially in the Temple of Solomon (Ps. 20:2), replaced the "dynamic" symbolism of those early days when a Mobile tent and a portable ark "localized" to a lesser extent the divine presence there was possible abuses in both cases:. Hophni and Phinehas thought that the presence of GOD was automatically guaranteed by the ark (1 Sam 4:3) as the Jews, centuries later, consider automatically guaranteed by the Temple in Jerusalem (Jer. 7:4). Luckily the sanctuary at Shiloh should have made them think otherwise (Jer. 7:12). Yet despite the abuses and false understandings, the most venerated promise of the Old Testament was always the promise made by God and that He would live among His people (Isa. 7:14), and the coming of Jesus Christ's prophecy of the future "Immanuel" (God with us) finally become reality. Thus, the presence of God is directly, not indirectly, among men forever (Rev. 21:3), the type and illustration have passed because reality has already been done in Christ. INTERACTION Dear teacher, by the grace of GOD we started a new year and a new quarter. We will study the second book of the Pentateuch, Exodus. We will have the unique opportunity to learn more about liberation of Israel from Egyptian bondage and its path through the wilderness towards the Promised Land. The commentator of the lessons is the pastor Gilberto Antonio, Theological and Doctrinal Consultant of CPAD, member of the House of Letters Emilio Conde, theologian and writer. That the Almighty use each lesson for the edification of his students. May GOD bless you. OBJECTIVES - After this lesson, students should be able to:
describe the main aspects of the book of Exodus.
Outline the biographical aspects of Moses.
Knowing that the precipitate zeal of Moses and his escape did not prevent the divine purpose in your life. EDUCATIONAL GUIDANCE Teacher, for this first lesson we suggest that you create a general outline of the book of Exodus. Play the scheme following page on chalkboard or make copies for students. Explain that the word exodus means departure. Moses is the author of the book and, according to Pentecostal Bible Study, his purpose in writing this book was to offer his people a permanent record of the historical and redemptive acts of God.
Discuss with students some important concepts are emphasized by Moses throughout the entire book, for example, the release of death, slavery and idolatry.
|THE BOOK OF EXODUS|
|Date and place||Approximately 1450-1410 BC It was written in the desert, during the pilgrimage of Israel, somewhere in the Sinai peninsula.|
|Purpose||Register the events of Israel's deliverance from Egypt and its development as a nation.|
I. Israel in Egypt (1.1-13:20).
II. Israel in the desert (12.1-18.27).
III. Israel at Sinai (19.1-40.38).
|Places-chaves||Egypt, Goshen, River Nile, Midian, Red Sea, Sinai Peninsula and Mount Sinai.|
|Features||Reports more miracles than any book of the Old Testament.|
|Key Verse||Exodus 3.7,10.|
|Key people||Moses, Pharaoh, Miriam, Jethro, Aaron|
|Key places||Egypt, Goshen, River Nile, Midian, Red Sea, Sinai Peninsula and Mount Sinai.|
1. His purpose. 2. Slavery. 3. Cry for deliverance. II - THE BIRTH OF MOSES
1. . The Israelites in Egypt
a) fruitful, and increased abundantly, if (Acts 9:31;. Luke 14.22,23)
b) "Strengthened greatly."
c) "The land was filled with them."
2 A baby is rescued from death. . 3. The mother of Moses (Exodus 6:20). 4. The daughter of Pharaoh (Exodus 2.5,6). III - PRECIPITATE ZEAL OF MOSES AND HIS TRAIL (Ex. 2.1 1 22)
1. Moses is taken to the palace (Exodus 2:10). 2. The preparation of Moses (Ex 3.9,10). 3. The escape of Moses (Ex. 1-22 2.1). SYNOPSIS OF TOPIC (1) - Moses is the author of the book of Exodus and, according to Pentecostal Bible Study, it was "written so that we had a permanent record of the historical and redemptive acts of God, by which Israel was delivered from Egypt" . SYNOPSIS OF TOPIC (2) - Moses was born during the period when Pharaoh ordered all newborn Israelite boys were killed. However, Moses' parents were God-fearing and managed, with His help, to save the boy. SYNOPSIS OF TOPIC (3) - Moses spent his youth in the royal palace. As the son of an Egyptian princess, he attended the most prestigious universities. Moses was being prepared by God to free his people and lead him to the Promised Land.