Exodus 11, 12, 13 Commentary by Mark Dunagan

The Book Of Exodus Chapters 11-13 I. Chapter 11: 11:1 Up to this time it doesn’t appear that Moses knew how many plagues would be brought upon Egypt, now God informs him that only one more will be needed.

The word plague here means “to strike”, different Hebrew words are used in 9:14 and 12:13. This would be the final blow upon Egypt.

Point To Note: In looking at Exodus 11:8, it appears that the speech given in 11:4-8 took place in the presence of Pharaoh and it took place before Moses had left the Egyptian court, as is recorded in 10:28-29. “The conversation of 10:28-29 is continued in 11:4-8. 11:1-3 is an interruption in the narrative, inserted to explain how Moses knew about the last plague, and could therefore tell Pharaoh about it” (Fields p.

224). In view of the Egyptian reaction to the last plague, Israel needs to be prepared to leave on a moment’s notice (11:1).

11:2 In light of their soon-coming deliverance the Israelites were to request articles of silver and gold from their Egyptian neighbors. The Egyptian people were apparently more kindly disposed to them then Pharaoh. It is well known that both Egyptian men and women wore jewelry.

Point To Note: There isn’t anything unethical about this asking, for the Egyptians knew that they would never see such articles again. In addition, such was small compensation for 400 years of bondage (Exodus 3:22; 12:35). Since everything belongs to God anyway (Psalm 24:1), He could of have the people ask for much more. I am amazed at the hypocrisy of various Biblical critics, who on the one hand try to prove that something God commanded was unethical, but on the other hand when it comes to their own lives, try to use the Bible to prove that the Bible endorses situation ethics, and hence approves of their own unethical behavior.

11:3 This verse explains why the Egyptians honored the requests of a slave people. Why they were so willing to hand over some of their valuables to slaves? The influence of Moses was probably due to the plagues that were

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seen as being performed through him, and also may have included the memory of his royal upbringing. Once again note that while Pharaoh didn’t esteem Moses, the rest of the Egyptians did. Critics argue that Moses would never have described himself thus. But let us remember that the One inspiring Moses to write is God! (2 Peter 1:20-21). And why shouldn’t Moses tell the truth? In addition, “It is pointed out that such a statement was not only legitimate (based on the plagues, the awesome power to which Moses was linked), but was also necessary to understanding the narrative. ‘He is simply explaining why the Egyptians gave so freely of their means”’ (Davis p. 141).

11:4 -5 God is no respector of persons (Romans 2:11). From the wealthiest to the poorest, every first born in Egypt would die. Working behind the mill stones was considered degrading and in Egypt was done by prisoners, this represented the lowest class. In like manner, at the final day, both small and great shall stand before God (Revelation 20:10). Some seem to erroneously think that God is always on the side of the poor. “The firstborn was not only an heir of a double portion of the father’s inheritance, but represented special qualities of life and strength” (Davis p. 141). In addition, this would be quite a blow to Pharaoh, seeing that this was his heir to the throne.

Points To Note: 1.

“It is worth noting that Thutmose IV (1421-1412 B.C.), who succeeded Amenhotep II (the Pharaoh whose firstborn was killed) was not himself the firstborn” (Gispen p. 113). 2. Clearly, this isn’t a natural event or plague, for what natural disease just afflicts the firstborn of both Egyptian people and animals owned by them? Epidemics are not limited to a certain race and birth order. 3. Some have a problem with God directly killing innocent children. First, many of the firstborn would have been adults. God has the right to punish sin and the sinner at any point in his life. Secondly, anything that God does is right because He is God (Romans 3:4). Third, if anyone is to blame for the death of Egyptian children it is Pharaoh and their parents.

Often one generation suffers because of the stubbornness of their parents or ancestors. And finally, in view of the paganism found in Egypt, any small children that died would have been right with God, and much better off in the long run than those who had lived.

11:6-7 “a dog shall not even bark”-among the Hebrews things would be entirely quiet and peaceful. Not the slightest harm would come among the Hebrews.

This may also mean that when the Hebrews left Egypt, God’s protection would be so total that not even a dog would bark at the hordes of departing Israelites and their animals. “What a contrast! The wicked crying, the good quiet; the wicked (adults) dead, the good living; the wicked frightened, the good peaceful; the wicked helpless, the good protected” (Fields p. 231). It will also be like this at the last day.

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We must reject the idea that this is an exaggeration of what really happened.

“Pharaoh would not have released Israel because of an ordinary epidemic among children” (Fields p. 231).

As God did then, God also sees the same type of distinction between the saved and the lost (2 Thess. 1:7-9).

11:8-10 “Moses predicted to the proud Pharaoh that ‘all these’ (he probably pointed to the officials standing around the throne) officials would come to him… which is exactly what happened (12:31-33)” (Gispen pp. 113-114). Verses 9-10 reminds us that all these plagues were necessary because Pharaoh would not comply to a very reasonable request. And neither would He bow down to God, when confronted with clear evidence. Don’t blame God for the suffering and death that came upon the Egyptians, rather place the blame at the feet of Pharaoh and all the other unbelieving Egyptians. To this day many children grow up without knowing God, many children grow up and become lost adults, because their parents were too proud to humble themselves before God and His Word.

II. Chapter 12: 12:1-2 “Presumably the events described in Chapter 12 occurred in the seventh month of the civil calendar. This month, however, was set aside as a special month for Israel…..from the standpoint of a religious calendar, this would be the first month (Exodus 40:2,17; Lev. 23:5). Another name for this first month of the sacred calendar is Abib (Exodus 13:4), which literally means ‘ear-month’ because it was at that time that the grain was in the ear. The month of Abib approximates to our month of April. After the Babylonian captivity, new calendar names were adopted and the ancient name Abib was changed to Nisan (Neh. 2:1; Esther 3:7)” (Davis pp. 144-145).

The Passover Feast 12:3-6 “kill it at twilight-Meant either the time between sunset and dark (i.e. between 6:00 p.m. and dark), or, after the time that the sun began to descend from its zenith, i.e. after 3:00 p.m. The time in the afternoon when the heat of the sun lessens (say 3 or 4 p.m.). The custom during the time of Christ was to slay the Passover lambs in the late afternoon (see Deut. 16:6). “It is noteworthy that our Lord died at the ninth hour, about 3:00 p.m., which was the time the Passover lambs began to be slain” (Fields p. 245). Carefully note the clarity of God’s instructions, God isn’t trying to trip us up and neither has He made His word difficult to interpret. Keeping the lamb for 4 days would have enabled the Israelites to detect any blemish in the animal and it also stresses the idea that

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we need to be prepared when we worship God. “As a yearling, the male would have survived the vulnerable period of early life (mortality rates were between 20 and 50 percent)…A flock needs fewer male members….particularly among goats many of the males were slaughtered as yearlings for their coats and their meat.

The females were kept until about age eight for bearing young and producing milk” (Walton & Matthews pp. 94-95).

12:7-11 Very specific instructions are given.

Points To Note: 1. In like manner, the blood of Jesus protects us from the wrath of God (Romans 5:8-9). 2. It also reminds the people that something had to die for their protection. 3. “The command not to eat the meat raw was significant because many of the surrounding pagan peoples often ate raw flesh at their sacrificial meals….The command to prepare for the journey by eating the meal with the lions girded and shoes on the feet and staff in hand adds to this whole event a great air of anticipation and excitement” (Davis p. 148). 4. ‘Roasted’ means roasted over an open fire. It would seem that the animal was probably bled and cleaned of its internal organs before roasting. But it was to be roasted whole and not cut up into pieces. In addition, not a bone of Jesus was broken when He was sacrificed (John 19:36). The bitter herbs could refer to wild lettuce. “The Jewish writings called the Mishna allowed as bitter herbs-- lettuce, chicory, pepperwort, snakeroot, or dandelion” (Fields p. 248). 5. The “lintel” was the top of the doorway. 6. No leftovers were to be kept, probably because this meal was not a common meal and was not to be treated as such. 7. “Unleavened bread made without yeast or other ‘starter’. Usually the leaven was a pinch of the old dough added to the next new batch of dough. Unleavened bread would be flat, unraised, and probably pancake-shaped” (Fields pp. 247-248). The Christian life is to be purged of all spiritual leaven, i.e. evil (1 Corinthians 5:7).

12:11 “Passover”-The Hebrew word is pesach, the Greek is pascha, from which we get ‘paschal’ lamb. Pesach means a sparing, or immunity from penalty or calamity. This feast is not of human origin, rather it is the ‘Lord’s Passover.

12:12 On that very night in which they will have eaten the Passover feast, God Himself will strike the Egyptians. Let no one be deceived by the argument that God won’t punish the unrepentant sinner (Ephesians 5:6). During all the plagues God was executing judgment upon all the man-made gods of the Egyptians, the plagues proved that all the idolatry in Egypt was completely meaningless. “The firstborn of Pharaoh was not only his successor to the throne, but by the act of the gods was a specially-born son having divine property….The death cry which was heard throughout Egypt (in every Egyptian home) was not only a wail that bemoaned the loss of a son or precious animals, but also the incapability of the many gods of Egypt to respond and protect them from such tragedy” (Davis p. 149).

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Points To Note: The final judgment will in like manner be a judgment against every false idea and ‘god’ and humanity has raised up against the true knowledge of God (Romans 1:18). All human excuses, false theories and man-made religions will be exposed on that day. The plagues were God’s attempt to turn the Egyptians from false religion to the truth. How sad that their own unbelief would cost them their firstborn. But how many people today won’t think about God and eternity unless something really bad happens to them? Are we the type of person who must suffer and lose precious things in order to turn our eyes to heaven?

12:13-14 “I will pass over you”-“From the verb, pass over (pasah) comes the noun that designates the feast, the Passover (pesah). As the blood of an animal was the means of deliverance and of escaping death, so Christ’s blood is the means of redemption for believers (Romans 5:9; Eph. 1:7)” (Bible Knowledge Comm. p. 128). This festival was to be observed throughout Israel’s generations (Lev. 23:4-5).

The Feast Of Unleavened Bread “Liberal scholars have generally disassociated the feast of unleavened bread from the Passover rite. It is assumed that the Passover had its origin in seminomadic backgrounds: whereas the feast of unleavened bread belonged to the sphere of agricultural pursuits more directly associated with the Canaanites” (Davis p. 149). It is amazing that people just can’t be satisfied with clear statements from God about the origin of the Passover and the Feast of Unleavened Bread. Truly, pride and arrogance can keep people from seeing the most obvious of truths.

12:15-20 The Passover and the Feast of Unleavened Bread were so closely associated that they were sometimes spoken of as one feast (Exodus 23:14-15).

The Feast of Unleavened Bread followed the Passover for seven days (Lev. 23:5-8; Numbers 28:17-25; Deut. 16:3-8). During this seven day period all leaven was to be removed, which was convenient for the Israelites who left Egypt to observe. They left in such a hurry their bread was not leavened anyway (12:34). Leaven is often used as a symbol of corruption and evil (Lev. 2:11; 1 Cor. 5:7-8). The first day of this feast called for a public convocation or meeting during which no work could be done. The first of these seven days fell on the 15th of the first month (day after the Passover) (Lev. 23:6; Num. 28:17).

The seventh day was also celebrated as a day of holy convocation and worship.

Disobedience to such commands would result in “that person shall be cut off from Israel” (12:15): Which probably included exclusion from the camp, cut off 5

from all social contact, and possibly the death penalty. The verse reveals how completely God hates sin. He will not tolerate unbelievers among His people.

In the New Testament, unrepentant individuals are also to be removed from among His own people (Matthew 18:15-17).

Point To Note: As we read through the Law be impressed with the number of festivals and celebrations that God gives to Israel! A holy assembly was a time when the people were to gather for public worship. God gave to the Israelites a number of religious holidays. Days to count their blessings, rejoice in their salvation, and free themselves from the labor and toil in making a living. Now who wouldn’t want to take advantage of such a wonderful time of celebration? But how many people then and today somehow have been convinced that God’s rules are oppressive? (1 John 5:3).

12:21-28 Apparently the instructions found in 12:3-7 were given at least 4 days previously. Now God gives instructions on the very day of the Passover.

“Emphasis is placed upon the use of hyssop which is not specifically named in verse 7. The hyssop most likely referred to was the Syrian marjoram…This plant is known in Palestine….which is still employed by the Samaritans at their Passover ceremonies. This plant has a rather pungent fragrant smell, a taste something like peppermint” (Davis p. 151). “the destroyer” (12:23) may refer to an angel which God sent to execute this judgment. Angels have been employed on other occasions by God to execute His judgments (Genesis 19:1; 2 Samuel 24:15-16). In Exodus 11:4 and 12:2 the text says that God Himself would be inherently involved in this judgment.

God anticipates that in the years to come future generations will ask their parents about the meaning of this celebration (12:26-27). And the parents needed to be prepared to answer such questions (1 Peter 3:15). “There was to be no talk like, ‘Can’t you see I’m busy, Junior? Beat it!’”

“John Davis reminds us that the concern which Moses showed over the meaning of this Passover ordinance should be a warning to us that God’s ordinances are not only to be perpetuated in correct form, but to be taught as representing personal experience and correct theology” (Fields p. 255). Which means that we are not allowed to give a different meaning to such things as baptism or the Lord’s Supper than the original meaning that God Himself had attached to such practices.

Point To Note:

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God is not impressed by parents who refuse to teach their children about Him or the correct meaning of His commandments and practices. The parent who says, “Well, I’m just going to allow my child to form their own beliefs apart from any interference on my part”, is a parent who stands in disobedience to the will of God (Ephesians 6:4).

12:28 God always notes obedience to His will (Genesis 6:22). This is viewed as one of the great examples of faith (Heb. 11:28). Remember, this was a completely new ordinance, in addition, putting blood on the door posts and eating the Passover lamb while dressed for travel---wouldn’t seem to make sense to an unbeliever. But after this night, it would have make sense to everyone, for it had spared the Hebrews from the destroyer.

12:29-30 Apparently, the deaths of the firstborn weren’t calm, peaceful or quiet, such people simply hadn’t died in their sleep. For all the Egyptians were wakened by the dying of such individuals. “These deaths were not painless and silent. The shrieks of the dying awakened every house. And there arose a great cry in Egypt as the firstborn expired” (Fields p. 256).

12:31-32 Pharaoh finally lets the people go, and agrees to every condition.

“Bless me also”-“Pharaoh had been so impressed by the power of Israel’s God that he asked Moses and Aaron to bless him, that is to say, the people were to ask their God during the festival in the wilderness to bless Pharaoh” (Gispen pp.

125-126). This could also be a “request that God would save them from further disasters, and perhaps restore their plague-battered land” (Fields p. 258). But Pharaoh is like so many people who will say, “Pray for me”, and yet will not submit themselves fully to the will of God. 12:33 The Egyptians seemed to be afraid that this final plague might kill all of them (see Psalm 105:38).

12:34-39 “All of this, however, is small payment for over 400 years of slavery.

There is no exploitation involved in these acts, nor are the Israelites robbing fear-struck Egyptians in an unwarranted manner” (Davis p. 153). This is the fulfillment of Genesis 15:14. Apparently, the people had set out from the city of Rameses (1:11), and journeyed to Succoth (SUK oth), present day Tell elMaskhutah near Lake Timsah. This would be a normal route to take to leave Egypt going east. It is approximately one day’s journey from Rameses to Succoth. The males in Israel at this time numbered 600,000, and this number is also confined in other sources (Num. 11:21; 1:46; 2:32; 3:39; Ex. 38:26). Adding women and children, the total population was probably between two and two and a half million. Here we see the fulfillment of another promise made to Abraham, “I will make of thee a great nation” (Genesis 12:2).

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Points To Note: Various critics argue that the above number is an exaggeration: 1. It is argued that the Sinai peninsula would not have supported such a mass of people.

Answer: God supported and feed them, the Bible makes it clear that there wasn’t enough food in this region to feed the people (Ex. 16:3; Num. 11:6; Ex. 16:35; John 6:31-32,39). 2. Egypt couldn’t have kept this many people in subjection: Answer: The Egyptians were armed, the Hebrews weren’t. Look at the millions that the communist government in China is able to keep in subjection! History is filled with examples where the masses were often oppressed by a small minority. 3. It would have been impossible for Israel to move as a unit, and they couldn’t have crossed the Red Sea in one might.

Answer: We mustn’t think of the Israelites as marching in single file. “They probably marched in a column at least a mile wide. The dry path across the Red Sea was probably a mile or more in width. The people could all see the pillar of cloud and fire which guided their movements (13:21-22). Daily travel instructions did not have to be handed down to every family” (Fields p. 263). In addition, when we start changing the text to suit what sounds “reasonable” to us, the text has the habit of coming back and biting us. Critics who insist that the actual number was around 2500 run into some serious problems: In the wilderness wanderings a couple of years later, the number of men is listed as 603,550, and at the end of the wilderness wanderings, the number is 601,730. If these numbers are also wrong, and if the real number is only about 2500 men.

Then how do we explain the book of Joshua, were Joshua used 35,000 men to defeat Ai (chapter 8), and a Benjamite army of 26,000 (Judges 20:15)? As Davis notes, “If one is able to manipulate the numbers at will, then all historic numbers in the Old Testament must also be manipulated, otherwise ridiculous conflicts occur” (p. 155). In addition, if the numbers are in error, then pray tell what is inspired? How can we trust anything the Bible says, if the writer didn’t even get something as simple as a head-count right?

12:38 “mixed multitude”-probably includes other non-Egyptians who had settled in the Delta region, perhaps subjects of enslavement like the Israelites. Some native Egyptians might also have been impressed by the power of God. But it will be remembered that some of these people created serious problems for Moses during the years of wandering (Numbers 11:4).

12:40 The time from Jacob going into Egypt and the Israelites departing was 430 years. It appears that it wasn’t too long after Joseph died that the Egyptians enslaved the Hebrews. For the period of bondage is given as the round number, 400 years (Genesis 15:13,16; Acts 7:6). “to the very day” (12:41), suggests that a record had been kept of exactly when Jacob and his family had come into Egypt.

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Points To Note: 1.

In light of 1 Kings 6:1, this means that the date of the Exodus is fixed at 1446 B.C., and that Jacob and his family had moved into Egypt around 1886 B.C. 2. From Galatians 3:17, some have tried to argue that the 430 years included the time from Abraham to the Exodus, thus the Egyptian sojourn was only 215 years long. But Davis notes: “Galatians 3:17 does not state that the 430 years was from the time of Abraham’s call to the time of the Mosaic covenant, rather it is measured from the confirmation of the Abrahamic covenant (i.e. the last confirmation of the Abrahamic covenant (Genesis 46:1ff) until the Sinaitic covenant…Both Genesis 15:13 and Acts state that the sojourn would be in land that was not theirs and they would be oppressed for 400 years….Genesis 15:13 and Acts 7:6 speak not of Abraham’s sons but of his descendants being afflicted for 400 years”

Carefully note that the phrase “previously ratified” in Galatians 3:17 is not talking about the original promises given to Abraham (Genesis 12:1-3; 15:18), but rather the confirming of something that had already been confirmed in the past. Fields notes, “the word (translated “previously ratified) is never employed in the New Testament, nor as far as we have discovered, in the Greek version of the Old, to designate the institution of a thing, a first transaction; it signifies to ratify, or confirm a thing already in existence” (p. 270).

Concerning Foreigners Since a mixed multitude went out with the Israelites, a question would naturally arise, “Can non-Israelites partake of the Passover celebration?”

Points To Note: 1. Only those who have submitted to circumcision could celebrate the feast. 2.

There isn’t any racism here, “he shall be like a native of the land” (12:48). 3.

God is no respector of persons (12:49). 4. Not a bone of the lamb was to be broken, which reminds us of the sacrifice of Jesus (John 19:33-36).

III. Chapter 13: 13:1-2 Details concerning what is involved in the consecration of the first-born are given in 13:12-15.

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13:3-4 “Abib”-(A bibb) a word which means “sprouting or budding”.

13:5-7 God makes it clear that the Passover celebration and the Feast of Unleavened bread which followed, were ordinances not limited by place. These regulations would also apply when they arrived and were settled in the land of Canaan.

Point To Note: At times people try to argue that God’s word can be modified, or, the Bible can’t be applied in every situation, because what if some people in the world can’t find grape juice to use for the Lord’s Supper? Please note, when God gives a command He already knows that it is workable and feasible for all those who are accountable to the command. Yes, in the land of Canaan they would also find the ingredients necessary for unleavened bread.

13:8-9 Once again God stresses the importance of teaching the next generation. So much for the idea that there will be any generation which doesn’t need such truths. The exact form of the ‘sign’ which God had in mind is not specified. Jews in later centuries interpreted the verse to mean that they were to make and wear phylacteries. These were small leather boxes attached to straps. They are worn upon the forehead and the left arm. They contain strips of paper with certain scripture passages written upon them (Exodus 13:210; Deut. 6:4-9; 11:13-21). Jesus did not condemn of the use of such, but only condemned their abuse (Matthew 23:5). Note that the Passover Feast had great educational value in the home. In addition, the Feast itself was a continual sign or reminder of what God had done for Israel in the past. Gispen notes, “It was to be part of their life of gratitude as a delivered nation. Only if that law was part of their daily lives would it be passed on and could the command to give oral instruction be fulfilled. Verse 9 thus gives the necessary condition and preparation for the instruction of the children concerning the acts of the Lord: taking the commandment into the heart and continuously implementing it” (pp.

133-134).

Is the law of the Lord in our mouth?

Consecration Of The Firstborn 13:11-15 “Since the firstborn of Israel had been spared by God when the Egyptian firstborn were destroyed, it was appropriate that these young men should be set apart for His service” (Davis p. 161). At Mount Sinai God further commanded that the entire tribe of Levi take the place of all the firstborn males of the other tribes (Num. 3:5-13,41,45). “Exodus 13:12 is quoted in Luke 2:21.

There we are told that the infant Jesus was ‘presented to the Lord’ by Joseph and Mary, by the act of making a sacrifice…it appears that the sacrifice also involved the matter of redeeming (buying back) the firstborn male sons. Even

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though the Levites replaced them in the actual temple labors, they still had to be redeemed” (Fields pp. 282-283).

Points To Note: 1. All Christians are like the firstborn males, in that we have specifically been spared from the wrath of God (Romans 5:8-9). And that we are no longer to live for self, but for God (Galatians 2:20). Do you see yourself as one whose life has been completely set apart for God and His work? 2. God required repayment! While people can’t repay God for His mercy, God does expect us to be thankful, and demonstrate our gratitude in a life of service and sacrifice for His cause (Luke 17:10). 3. In the Law we find that the price of redeeming a firstborn male was five shekels (Num. 3:46-47; 18:15-16). 3.

Like the Passover and the Feast of Unleavened Bread, this practice was just another reminder of their great deliverance, and to be shared with all succeeding generations.

Leaving Egypt 13:17-18 God did not lead them by the short route, which ran along the Mediterranean seacoast linking Egypt and Canaan. This was a heavily-traveled route, approximately one hundred and fifty miles across. It would have required only about two weeks to travel this way. This route was also dotted with Egyptian fortresses. God knew that the Israelites were not yet able to face war, see (Exodus 14:11-12; 14:1-4). In addition, the people weren’t spiritually prepared to inhabit the land of Canaan (Exodus 19:5-6). “In view of the plain assertion that God did not lead Israel by the seacoast route, it is astonishing to read some modern (especially Jewish) authors who say that the route of the Israelites was along this very route” (Fields p. 286).

13:18 “in martial array”-probably means organized for march rather than equipped with armor, bows, and arrows for warfare. “prepared for the march, as contrasted with fleeing in disorder like fugitives” (Keil/Del., p. 38). And yet we know that the Israelites did possess weapons when they left Egypt (Exodus 17:9). The wilderness under consideration in this verse is the desert area lying between Egypt and the Red Sea---not the wilderness of the Sinai peninsula” (Davis p. 164).

13:19 God remembers! The bones of Joseph which had been in Egypt for 400 plus years are finally removed. Here we find the fulfillment of Genesis 50:24-25.

Time doesn’t affect any of the promises of God (2 Peter 3:9). Some 40 years later these bones will be buried in Shechem (Josh. 24:32) 13:20 “Etham”-(EE thum).

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13:21-22 Here we learn how so many people were able to stay together, get up and move or stop at the same time without a tremendous amount of confusion.

Besides guiding them, the cloud, also should have assured the Israelites that God was constantly with them and that they could completely trust in His goodness and care. Here we also see how liberal biblical scholars are merely old-fashioned unbelievers. To argue that the cloud was only a natural event, like a cloud arising from a distant but volcanic Mount Sinai, or even worse, that the cloud resulted from a fire brazier carried by a guide on a long pole, is to reject the very existence of God. For the text says that the Lord was going before them in a pillar of cloud by day.. If the text is wrong about the cloud, then why is the text right about the existence of the God who had created it? In addition, must we rewrite or reject all the other passages that mention the same event?

(Ex. 14:19,24; Num. 9:21; 10:11-12,34; Ex. 40:34-38; Neh. 9:12; Psalm 99:7).

Final Thoughts “Moses became a very articulate statesman and a great leader who exercised unwavering faith. If God was able to take an eighty-year-old man and accomplish such significant victories, what must the potential be for the dedicated young man of twenty years?….Spiritual reflection also causes us to look back at the king who resisted the hand of God. His life is a pitiful record of one who ignored the clear revelation of a sovereign God” (Davis p. 159).

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