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Introduction To Exodus

 

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth from the first words with which it begins and sometimes Sepher Shemoth and sometimes only Shemoth. It is by the Septuagint called Exodus from whom we have the name of Exodus which signifies "a going out"; see Luke 9:31 because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin as BuxtorfF1Lexic. Talmud. col. 1325. observes out of the Masora on Genesis 24:8 because in it some account is given of losses and the restitution of them. That this book is of divine inspiration and to be reckoned in the canon of the sacred writings is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ and his apostles; particularly see Mark 12:26 and that it was wrote by Moses is not to be doubted but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham that his posterity would be very numerous that they would be afflicted in a land not theirs and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt after the death of Joseph until their deliverance by Moses; of his birth calling and mission to Pharaoh to demand of him to let the children of Israel go; of the ten plagues upon him and his people for refusing to dismiss them; of the departure of Israel from Egypt and the institution of the passover on that account; of their passage through the Red sea into the wilderness and of the various exercises and afflictions supplies and supports they met with there; of the giving of a body of laws unto them moral ceremonial and judicial; and of the building of the tabernacle and all things appertaining to it; and throughout the whole as there is a figure and representation of the passage of the people of God out of spiritual Egypt through the wilderness of this world to the heavenly Canaan and of various things they must meet with in their passage so there are many types of Christ his person office and grace and of his church his word and ordinances which are very edifying and instructing. The book contains a history of about one hundred and forty years from the death of Joseph to the erection of the tabernacle.

 

¢w¢w¡mJohn Gill¡¦s Exposition of the Bible¡n

 

New King James Version Bible NKJV

The NKJV was commissioned in 1975 by Thomas Nelson Publishers. One-hundred-and-thirty respected Bible scholars church leaders and lay Christians worked for seven years with the goal of updating the vocabulary and grammar of the King James Version while preserving the classic style of the of the 1611 version.

The task of updating the English of the KJV involved many changes in word order grammar vocabulary and spelling. One of the most significant features of the NKJV was its removal of the second person pronouns "thou" "thee" "ye " "thy " and "thine." Verb forms were also modernized in the NKJV (for example "speaks" rather than "speaketh").

 

Young¡¦s Literal Translation (YLT)

Young¡¦s Literal Translation was completed in 1898 by Robert Young who also compiled Young¡¦s Analytical Concordance. It is an extremely literal translation that attempts to preserve the tense and word usage as found in the original Greek and Hebrew writings. The online text is from a reprint of the 1898 edition as published by Baker Book House Grand Rapids Michigan. Obvious errors in spelling or inconsistent spellings of the same word were corrected in the online edition of the text. This text is Public Domain in the United States.

 

Commentator

John Gill (November 23 1697-October 14 1771) was an English Baptist a biblical scholar and a staunch Calvinist. Gill's relationship with hyper-Calvinism is a matter of academic debate.

He was born in Kettering Northamptonshire. In his youth he attended Kettering Grammar School mastering the Latin classics and learning Greek by age eleven. The young scholar continued self-study in everything from logic to Hebrew. His love for Hebrew would follow Gill throughout his life.

At the age of about twelve Gill heard a sermon from his pastor William Wallis on the text "And the Lord called unto Adam and said unto him where art thou?" (Genesis 3:9). The message stayed with Gill and eventually led to his conversion. It was not until seven years later that young John made a public profession when he was almost nineteen years of age.

His first pastoral work was as an intern assisting John Davis at Higham Ferrers in 1718 at age twenty one. He was subsequently called to pastor the Strict Baptist church at Goat Yard Chapel Horsleydown Southwark in 1719. In 1757 his congregation needed larger premises and moved to a Carter Lane St. Olave's Street Southwark. His pastorate lasted 51 years. This Baptist Church was once pastored by Benjamin Keach and would later become the New Park Street Chapel and then the Metropolitan Tabernacle pastored by Charles Spurgeon.

During Gill's ministry the church strongly supported the preaching of George Whitefield at nearby Kennington Common.

In 1748 Gill was awarded the honorary degree of Doctor of Divinity by the University of Aberdeen. He was a profound scholar and a prolific author. His most important works are:

John Gill is the first major writing Baptist theologian. His work retains its influence into the twenty-first century. Gill's relationship with hyper-Calvinism in English Baptist life is a matter of debate. Peter Toon has argued that Gill was himself a hyper-Calvinist which would make Gill the father of Baptist hyper-Calvinism. Tom Nettles has argued that Gill was not a hyper-Calvinist himself which would make him merely a precursor and hero to Baptist hyper-Calvinists.