Session 1
Exodus 2:23-25; 3:7-15
Memory Verse: Exodus 3:12
The French philosopher René Descartes (1596-1650) was excited to discover the answer to the question, How do I know that I exist, that I am not just an illusion? The answer was, “I think, therefore I am.” Few of us, however, are satisfied with such self-knowledge. All of us, from childhood into adulthood, have a longing to be seen and heard—to have others acknowledge and value our existence. We want to matter to someone besides ourselves.
The Bible repeatedly assures us that our way is never hidden from the Lord (Ps. 139:3; Isa. 40:27). In Genesis, the Egyptian slave, Hagar, named God “the one who sees me” (Gen. 16:13). This encouraging truth is underlined in the opening chapters of Exodus. Moses learned firsthand that God sees His children and hears their cries (Ex. 2:23-25; 3:4,7-10). As you prepare to lead this session, reflect on your own cries to God. Affirm His faithfulness in the past and commit to trusting Him in the future. Challenge the adults in your group to lean into His faithfulness as well.
Expectant parents often agonize about naming their newborn. Many consult lists to help them come up with the right name. Names rise and fall in popularity. The ten most popular baby names in the 1980s were Jessica, Jennifer, Amanda, Ashley, Sarah, Michael, Christopher, Matthew, Joshua, and David. The most popular in the 2010s were Emma, Olivia, Sophia, Isabella, Ava, Noah, Liam, Jacob, William, and Mason. Not one name appears on both lists, separated by just thirty years. (PSG, p. 10)
God’s plan of redemption began with Abraham. God brought him and his family from Ur to be landless aliens in Canaan, but the Lord also made a covenant to bless him. The Lord would make Abraham’s offspring a nation of countless people who would bless the entire world. God would also give them a vast land that included Canaan.
First, though, God would lead Abraham’s descendants to Egypt, where they would be oppressed for four hundred years. But God would judge Egypt and bring Abraham’s descendants out of their slavery. Meanwhile, the Canaanites would be sinking to the level of iniquity that required divine judgment (Gen. 12:1-3; 15:1-18).
The rest of Genesis follows Abraham’s family to the time of his grandson Jacob/Israel (Gen. 32:28) and his family. Jacob’s son Joseph became the means by which the family ended up in Egypt (Gen. 37–50). Jacob and Joseph both died holding to God’s promises in faith (Gen. 50), trusting that His promise to give them the land of Canaan would be fulfilled one day.
Exodus begins by noting that only seventy descendants of Jacob (not counting Joseph) had migrated to Egypt, perhaps during the Egyptian Middle Kingdom in the 12th Dynasty. Some Semitic foreigners called “Hyksos” invaded Egypt either before or after Joseph’s time and ruled until the native Egyptians regained power. In the chronology of Exodus, all Jacob’s and Joseph’s generation had died, but their descendants had increased and “the land [of Egypt] was filled with them” (Ex. 1:7). Although Joseph achieved great power and prestige in Egypt, the pharaoh (king) who had extended generous hospitality to his family (Gen. 47:5-12) had died. A new leader who didn’t know Joseph came to power (Ex. 1:8) and enslaved the Israelites. He feared the growing number of Hebrews posed a threat to Egypt.
Moses never named the pharaohs, so scholars have debated the exact time of the events, as well as the route of the exodus and the location of Mount Sinai. This lack of detail serves to undergird the credibility of Moses’s account as history. Fiction tends to comfort the reader with all the seams straight and the bows tied. More often, reliable history leaves us with many rough edges.
Over time, the Egyptians made life miserable for God’s people. Yet because of the Lord’s oversight and care, their afflictions only served to strengthen them (1:9-12). And Pharaoh’s attempts to control the Israelite population ironically helped prepare Moses for his divinely given role as rescuer of God’s people (1:15–2:20). Even when Moses was forced out of Egypt and spent four decades in exile, God was shaping him into the perfect leader for His plans and purposes.
As you read Exodus 2:23-25; 3:7-15, identify how God was involved in the lives of His people. What does this teach us about His character and ability? (PSG, p. 11)
EXPLORE THE TEXT
23 After a long time, the king of Egypt died. The Israelites groaned because of their difficult labor, and they cried out, and their cry for help because of the difficult labor ascended to God. 24 God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 25 God saw the Israelites, and God knew.
After a long time
Exodus 1:1–2:22 provides the background for Moses and his experience in Egypt. After being rescued from a basket in the Nile River, Moses was raised in Pharaoh’s palace by Pharaoh’s daughter. But he became a fugitive in the wilderness after murdering an Egyptian. Beginning in 2:23, readers discover that this Pharaoh died, which opened the door for Moses to return without fear. This was a key component to God’s plans. This was approximately four decades after Moses originally fled Egypt.
(v. 23) Ascended to God: Despite the death of the Pharaoh, Israel’s oppression continued. In response, the Israelites groaned and cried out to the Lord. The word translated “groaned” here occurs about a dozen times in the Old Testament and describes everything from a woman in labor (Jer. 22:23) to livestock bellowing in hunger (Joel 1:18) to the people’s grief in Lamentations. The more frequent word used for cried out suggests a desperate and anguished plea for help.
But what made all the difference in this case was that Israel’s cry ascended to God. The Lord is often described as living physically above creation. The Hebrew expression occurs only twice elsewhere, both describing someone “going up” to meet with God (Ex. 19:3; 1 Sam. 10:3). The people’s cries were like sending a messenger to God—and He always hears his children’s cries.
(v. 24) God remembered: God’s knowledge is limitless, so the expression God remembered, used first of Noah (Gen. 8:1), is an idiom meaning that He acted in accordance with His promises (also in Gen. 19:29; 30:22, but only here in Exodus). God was about to fulfill His commitment to bring Abraham’s descendants out of their oppressive stay in Egypt and to give them the land of Canaan (Gen. 15:7,13-16,18). Although God is often accused of forgetting His children (Pss. 10:11-12; 13:1; 42:9; 77:9; Isa. 49:14), He never does. Instead, His response is based on His schedule, not ours (see Prov. 16:9; Isa. 55:8-9).
(v. 24) His covenant: A covenant is a mutual agreement sealed by an oath, which formalizes a relationship. God’s biblical covenants were always initiated by Him, with irrevocable divine promises. Human stipulations of faith also were tied to the divine blessings, but God determined the consequences of rebellion. Even when His people did fall short, God’s promises always remain in effect.
In God’s covenant with Abraham (Gen. 12:1-3; 13:14-17; 15:1-21; 17:1-27), He promised to use Abraham and his descendants to bless the world and to make them a nation too populous to count. They also would possess Canaan forever. He would be their God and would remain with them, giving them prosperity and protection. But whether each generation received these blessings depended on their faith relationship with Him.
(v. 25) God knew: The object of the verb is not given in the Hebrew. Rather, it may be understood that the time of fulfillment had come. The verb used here can have many connotations, but the context indicates that God was aware of His people’s sufferings and was preparing to act on their behalf.
EXPLORE THE TEXT
7 Then the Lord said, “I have observed the misery of my people in Egypt, and have heard them crying out because of their oppressors. I know about their sufferings, 8 and I have come down to rescue them from the power of the Egyptians and to bring them from that land to a good and spacious land, a land flowing with milk and honey ?— ?the territory of the Canaanites, Hethites, Amorites, Perizzites, Hivites, and Jebusites. 9 So because the Israelites’ cry for help has come to me, and I have also seen the way the Egyptians are oppressing them,
10 therefore, go. I am sending you to Pharaoh so that you may lead my people, the Israelites, out of Egypt.”
Moses the Rescuer
God’s plan to rescue His people (Ex. 3:8) was put in motion long before the burning bush of Exodus 3. First, God blessed a Levite family with a baby boy and led that boy to be adopted by the king’s daughter (2:1-10). As an Egyptian prince, Moses was trained to become an Egyptian leader (Acts 7:22). So, he was imminently qualified to lead Israel and to represent them before Pharaoh.We cannot overlook Moses’s flaws. He was a murderer, which created serious problems for him. But he also had positive qualities God could shape. He demonstrated bravery and compassion in rescuing a Hebrew laborer (Ex. 2:11-12) and later tried to bring peace between two Hebrews (2:13-14). After fleeing to Midian, he defended the daughters of Jethro/Reuel, priest of Midian. They reported to their father how Moses had rescued them (2:19 uses the same Hebrew word that is applied to God in 3:8). So when the covenant God of Abraham, Isaac, and Jacob called to Moses from the burning bush, He was speaking to a man divinely wired and prepared to carry out His plan.
(v. 7) I have observed: This is another explicit declaration that God sees what is going on with His people (2:24; 3:4,9,16). The verb is emphatic, connoting certainty, care, and encouragement. It could be rendered, “Seeing, I have seen the misery of my people.” As His people, we can be sure that He searches us and knows us. Nothing surprises Him (see also Ps. 139:1-4).
(v. 7) Misery: What God saw when He looked at His people was a nation in misery. The Hebrew word (oniy) refers to oppression or affliction. It also can refer to poverty. While their sojourn in Egypt had started well enough, things had changed drastically over the centuries. The Egyptians were now oppressors, the source of the Israelites’ sufferings (v. 9).
Scripture makes it clear that suffering is inherent in the condition of rebellion against God (Gen. 3:16-19). This pain can be physical or emotional, but God’s people do not endure it alone.
(v. 7) I know: The biblical verb rendered know is used in many ways. While it can refer to intellectual knowledge, it also can describe a close connection and intimacy. While God knew about the Israelites’ misery intellectually, He also felt it and was moved to action by it.
(v. 8) Milk and honey: Throughout the Old Testament, this phrase was associated with the promised land (Ex. 13:5; 33:3; Lev. 20:24; Num. 14:8; Deut. 6:3; 11:9; Jer. 32:22; Ezek. 20:6,15). The term emphasized God’s covenant with Abraham and His commitment to giving His people a land that was both spacious and abundant. In Moses’s day, this land was filled with powerful and hostile enemies (v. 8). These included Canaanites, Hethites, Amorites, Perizzites, Hivites, and Jebusites. But God would drive them out so Israel could inherit the land.
(v. 10) I am sending you: When he turned to see the burning bush, Moses was not looking for a divine assignment. Yet, the Lord had plans for Moses that were established before he was born. God had prepared him for the task of confronting Pharaoh and guiding Israel out of Egypt. As readers soon learn, Moses was not heroic. He was just chosen and empowered. As a result, God expected action and obedience.
EXPLORE THE TEXT
11 But Moses asked God, “Who am I that I should go to Pharaoh and that I should bring the Israelites out of Egypt?” 12 He answered, “I will certainly be with you, and this will be the sign to you that I am the one who sent you: when you bring the people out of Egypt, you will all worship God at this mountain.”
(v. 11) Who am I?: Moses’s question amounts to “Why me?” His personal doubts remind readers that the Bible is not about great men and women of faith, but about a great God who can use weak and flawed people like us.
On the surface, it might seem like Moses was questioning God. More likely, he was questioning himself. His failures in Egypt and his exile in the desert likely humbled him and taught him not to trust his own abilities. Like Moses, believers often feel inadequate and have more questions than answers. We fear failure, despite our desire to accomplish His will and bring Him glory.
Exodus 3:12
Spend time praying Scripture using Exodus 3:12. Read the verse, then respond to these questions:
Example: Thank God for His presence in your life and His promises for your life. Acknowledge your own weaknesses and ask Him to give you the wisdom to lean into His strength.
During the session, invite adults to pray this Scripture, as well. You and the adults in your group can also take advantage of the Explore the Bible Prayer Guide. AQR code also appears on page 18 of the Personal Study Guide.
(v. 12) I will certainly be with you: God promises His permanent presence with His children. The wording is similar to Jesus’s promise to His disciples when He issued the Great Commission. “I am with you always, to the end of the age” (Matt. 28:20). God never abandons those He has called. Whatever happens, He will do good for and through us as we accomplish His will. Even when we stumble, He faithfully restores His children and continues to walk with them (Luke 22:31-34; John 21:15-19).
(v. 12) The sign: After the approaching ordeal in Egypt, Moses and Israel would reach Mount Sinai as proof that God is God and that He was with them. In Exodus 19:1, the nation did arrive at Sinai, demonstrating God’s faithfulness to His people and His words.
A biblical sign (Hebrew, ‘ot) is a reminder, guarantee, or proof of God’s faithfulness to His promises, somewhat like a divine signature. The sign of the rainbow and circumcision appear in Genesis, and Moses’s miracles and the Sabbath are established in Exodus.
(v. 12) Worship God: The Hebrew verb rendered worship can also be translated as “serve.” It is related to the noun ‘ebed, which means “servant” or “slave.” When Israel reached Sinai, they would no longer be Pharaoh’s slaves. Instead, they would be the servants of the one, true God, commissioned agents of the King of kings.
One theme in Exodus is worship as a purpose for God’s people. (See 4:23; 7:16; 8:1,20; 9:1,13; 10:3-26; 12:31). Biblical worship begins in the heart with reverential awe (“fear”), trust, gratitude, and delight in the Lord. This should overflow with expressions of worship, such as offerings, ordinances, hearing and declaring God’s Word, words of testimony, praise, prayer, and singing. These should grow into a lifestyle of love, humility, kindness, encouragement, and service. True worship also has a transforming effect of nurturing God’s character in us (2 Cor. 3:18).
EXPLORE THE TEXT
13 Then Moses asked God, “If I go to the Israelites and say to them, ‘The God of your ancestors has sent me to you,’ and they ask me, ‘What is his name?’ what should I tell them?” 14 God replied to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: I AM has sent me to you.” 15 God also said to Moses, “Say this to the Israelites: The Lord, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is my name forever; this is how I am to be remembered in every generation.”
(v. 13) If I go: Moses initially opposed God’s plan to use him. He began with “Who am I?” (3:11), continued with “What if?” (4:1), and finished with “Send someone else” (4:13). Though Moses and the people knew about the God of their ancestors, they lived in a world filled with a false deities who were always arguing and fighting among themselves. Moses foresaw the Israelites’ skepticism and hesitancy to put all their hopes in one God and to swear allegiance to Him alone.
(v. 13) What is his name?: Moses was sure the people would want proof that God existed and that He had sent Moses to rescue them. They would demand evidence that Moses really carried God’s authority. If Moses knew God’s name, that would be a great benefit for him.
In reality, What is his name? meant more than what God should be called. The name, Yahweh, was already known, though its significance was not fully understood until later (6:2). Even more important, it revealed what God is like. The Israelites needed a God who was able to help, who knew how to help, and who was willing to help. We find all of that in God’s personal name.
(v. 14) I AM WHO I AM: Scholars have debated how to understand and translate God’s answer. Readers must remember that, while God created everything in existence, He needs nothing outside Himself to exist. He always has been and remains so today. However, I AM (’ehyeh in Hebrew) can also mean “I will be,” producing “I will be who I will be.” This suggests the name focuses on the future, not just the past or present.
As I AM, God has never changed and will never change (Mal. 3:6; Heb. 13:8). This would have been an important message for the Israelites as Moses attempted to reintroduce them to the God who would rescue them from bondage.
(v. 15) The Lord: Having answered Moses one way in verse 14, God gave him a slightly different answer in verse 15. The root of the Hebrew word ’ehyeh is hayah, “to be.” This utilizes another form of the same word, YHWH, God’s personal name. Because the third commandment (Ex. 20:7; Deut. 5:11) forbids “misusing” God’s name, scrupulous Jews began writing it with only consonants (YHWH). When reading the Scriptures, they would substitute the term meaning “Lord” (’adonai) or, later, “The Name” (hashem).
(p>The Greek translation of the Old Testament (the Septuagint) rendered ’adonai as ho kurios, “the Lord.” In the New Testament, this title often refers to Jesus. English translations usually distinguish YHWH by using small caps: the Lord.(p>God’s personal name is recognized as His “covenant name.” It emphasizes His faithfulness, His complete reliability as the God of truth and the only Redeemer who can rescue and sustain His people. His deeds in Exodus were designed to teach His people the significance of His name.
Review these points from Apply the Text on page 18 of the Personal Study Guide:
Challenge adults to identify the statement that most resonates with them and to consider how they can apply it this week.
Encourage volunteers to share their responses to the last two questions on page 18 of the PSG. Encourage adults to trust God’s presence and His promises as they consider the tasks He may be calling them to pursue.
Distribute copies of Pack Item 9 (Handout: Praying Scripture in Exodus and Leviticus). Lead adults to continue reading and reflecting on the memory verse for this session (Ex. 3:12). Close the session in prayer, asking God to give adults the wisdom and courage they need to step out for Him.
Reinforce the session this week by calling several adults in the group and asking them to call other adults. Encourage them to reach out to regular attenders, visitors, and those who have not been to Bible study recently. Pray with these adults and encourage them to pray with the individuals they call. Focus your prayers on the needs of the persons being called. Remind them of the importance of community and of creating “touch points” that make people feel seen and appreciated.
God
God is all powerful and all knowing; and His perfect knowledge extends to all things, past, present, and future, including the future decisions of His free creatures. (See Psalm 147:5; Isaiah 46:10.)
Use other Scripture to help understand a Bible passage.
A cross reference can be a valuable tool in understanding a particular Scripture. Read Psalm 139 and make notes on how it echoes the content found in Exodus 2:23-25; 3:7-15.