Exodus reveals to us the procedure of God in human history. It shows us the working of God in human lives. When we read the book of Exodus, we can think of it as a record of the doings of man or a record of the doings of God.
Looking at Exodus as a record of man's doings is to be impressed with the sense of failure. Moses and Aaron are all examples of failure and weakness. To take the view of the Divine procedure, is to discover the line of progress, and to observe the method by which God was moving forward toward the accomplishment of an ultimate purpose. Thus the chief value of the book is its revelation of the fact that human progress has ever been the result of the grace and patience of God.
The principles of the Divine procedure are eternally the same. His methods change as they follow the law of adaption to new ages, and consequently new requirements. In this book we are observing these methods in their earliest stages; and we shall notice them in three particulars which may thus be stated.
1. The Divine method with the Race and the Responsibility of the Race
2. The Divine method with the Instrument and the Responsibility of the Instrument
3. The Divine method with the Individual and the Responsibility of the Individual
We first look at the story of Israel. In Exodus, the story of the emergence of this multitude into a nation is told. Its first division reveals a people in bondage; its second tells the story of deliverance from bondage, by the hand of God; and its last gives an account of their organisation into national life. It is important that we understand the meaning of the creation of this nation.
It cannot be too often emphasized that it was not the election of a nation from among others in order that upon that nation God might lavish His love while He abandoned the others. The purpose of God was far wider than that of the creation of this nation; it was that of the creation of a testimony through this nation, for the sake of the others.
The Divine intention was the creation of a people who under His government should reveal in the world the breadth and beauty and beneficence of that government; a people who, gathered in their national life around His throne and His altar, obeying His commands and worshiping Him, should reveal to outside nations the meaning of the Kingship of God.
The story then, of the nation is that of the creation of a testimony, and the Divine ensurance of its proclamation through both the failure and the success of the people. God constantly embodies a truth in an instrument; either a man, a society, or a nation; in order that other men, other societies, other nations may understand it.
The method of God in dealing with the instrument through which He should reveal Himself to them, ever leading them a little deeper into the mystery, giving them some new gleam of its light, offering them fresh unveiling, and so conducting them into higher realms of spiritual apprehension. Side by side with this unveiling of Himself, His method is seen to be that of direct and minute administration of the affairs of their lives.
Finally, Exodus reveals the Divine method with, and the consequent responsibility of the individual. There are two notable individuals - the Pharaoh and Moses.
The case of Pharaoh is that of a man strong, acute but rebellious - a man who acted wholly by sight and upon the basis of policy. God's attitude toward him was that of giving him every opportunity to make his own choice, and work it out into destiny.
His method with Moses was the same. He was a man strong, capable and obedience. Instead of acting by sight, and on the basis of policy, he "endured as seeing Him Who is invisible," and thus lived and triumphed by faith. With him the dealings of God were ever those of a great patience as He led him on, step by step, until His gentleness had made him great. God's patience condemned Pharaoh. God's patience crowned Moses.
The Divine method with these two representative men, both of them notable leaders, was that of giving each man his opportunity of choice; not leaving him wholly to the dictates of his own lust and desire, but attempting, by patience and persuasion, to direct his choice. Therefore human responsibility is clearly revealed to be that of choice, and ultimately therefore, that of the creation of destiny.
The history of these two men is a remarkable revelation of abiding truth. One faulty, failing and sometimes even cowardly, rose into a strange dignity and nobleness of character, because he chose to submit to the government of God. The other strong, astute, moved with determination toward destruction, not because God elected him to destruction, but because he refused God's ministry and patience, and the prolonged opportunity which was given to him.
The God to whom man is related is declared to be Sovereign. Man in his failure is taught that his faith must express itself in worship and obedience.
The whole truth concerning God as revealed in Exodus may be expressed concisely in the following verse:
"Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne." (Psalm 97:2)
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