Exodus

The level of detail written to describe the life of Jacob's family at the end of Genesis is not used to explain the time that immediately followed as we begin the Book of Exodus. That is because the Bible is not a book merely for the sake of history, and the details are not for our entertainment. More importantly, it is for the sake of God's providence. In the years that span the time between the death of Joseph, and the arrival of Moses, there are two significant things that happen: The people of God are oppressed, and they multiply greatly. No other details are necessary until the alarm of the Egyptian Pharoah prompts plans to thwart what God is doing by commanding that all the male children born to the Israelites be slain. Two hundred fifteen (215) years after Abraham entered Caanan, Jacob entered Egypt. Genesis 15:13-16 says Abram's people will be enslaved and mistreated for 400 years in a land that is not theirs, but in the fourth generation, they will return. From Ex 6:18-20, 18:2-4 we see Moses born as the fourth generation of Israel (Jacob). This timeline is important firstly because it is what the Bible says. But it is also important that we note the accuracy of it because it is rightly reconciled with other Scripture. Differing from most modern English translations of the Bible, the Codex Alexandrinus, (a Greek manuscript of the Bible from the 5th century) translates Exodus 12:40 as: "Now the time that the sons of Israel AND OF THEIR FATHERS lived in Egypt AND IN THE LAND OF CANAAN was 430 years." The Hebrew manuscripts used for that CA translation are long lost, but they are widely held to have been closer to the original signature than the earliest we can still access. By this earlier rendering, 215 years after Jacob entered Egypt, Moses led the Israelites out of Egypt. That same year he would deliver the covenant and the Law to God's chosen people. Paul agrees with this timeline as he states in Galatians 3:17 that the Law came 430 years after the promises were spoken to Abraham - 215 years in Canaan, and 215 years in Egypt.

Moses' mother placed him in an ark (תֵּבָה - tevah) and covered it with tar and pitch (v2). This is the same word used in Genesis 6-8 for the ark God told Noah to build to save all the people of the world. Moses will soon lead all of God's people to safety from the sinful oppression of their Egyptian captors. As with the sparse details between the death of Joseph, and the assault on the Hebrew peoples by the Pharaohs of Egypt (between the end of Genesis and the beginning of Exodus), there are very few details about Moses between the time of his birth and the time that he slays an Egyptian for beating a Hebrew slave. Again, this is because the events of Moses' life are only relevant as they show God's providence. However, beginning in the following chapter, Moses takes his place as the leader of God's people. Verse 24 says that God remembered His covenant with Abraham, Isaac, and Jacob. This in no way suggests that God ceased from watching over His people. Neither is there any implication that He forgot - which is impossible for a perfect God.

Thoughts on Exodus chapter three:
Moses, hearing from God at the Burning bush (the fire), is reminiscent of the flaming sword guarding the entrance to the Garden of Eden (also possibly where Cain and Abel - others would have brought their sacrifices before the location was lost to mankind).
How many times before this (v4ff) do we have an interactive conversation between God and man?
In chapter three, Moses does not yet challenge God about his lack of qualification other than to say, "Who am I that I should bring the sons of Israel out of Egypt?" God declares His name "Yahweh," saying, "This is My name forever, and this is My memorial-name from generation to generation." (v15). God told Moses to go and gather the elders, signifying that the elders were already known and established among the Israelites. (v16). God twice declares to Moses, "the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite" (vv8,17) as the peoples He will displace on behalf of His chosen people to bring them to the land flowing with milk and honey. The Girgashites, not named, were the seventh of the nation, sons of Canaan that possessed the land, living in the Galilee region. They are listed in Genesis 15:18-21 “On that day Yahweh cut a covenant with Abram saying, ‘To your seed I give this land, From the river of Egypt to the great river, the Euphrates: the Kenite, and the Kenizzite, and the Kadmonite, and the Hittite, and the Perizzite, and the Rephaim, and the Amorite, and the Canaanite, and the Girgashite and the Jebusite.’” According to Jewish Midrash tradition, the Girgashites left Canaan when they heard that Israel was coming, and went to Africa, which might explain why they are not always listed among the rest of the tribes of Canaan.
God told Moses from the beginning that Pharoah would not give him permission to bring the Israelites out of Egypt "except by a strong hand." (v19). God determined to accomplish the demonstration of His own majesty - "So I will stretch out My hand and strike Egypt with all My wondrous deeds which I shall do in the midst of it; and after that he will let you go." (v20)
The "women" were the means by which the Israelites were to plunder Egypt (v22).
Before God spoke to Moses here in this way, the Bible tells us of when He had spoken directly to Adam, Noah, Abraham, Isaac, and Jacob. After this, He continued to speak directly to His prophets - Samuel, Elijah, Isaiah, Jeremiah, Ezekiel, Amos, and John the Baptist. To others, He spoke and delivered revelation divinely by His Spirit, sometimes through visions and dreams - such as Daniel, Micah, and Nahum.

"What if they will not believe me and will not listen to my voice?" Moses asked this of God in response to Yahweh's direction to deliver His message. Are we similarly fearful of proclaiming Yahweh's message of deliverance? God commanded Moses to throw his staff on the ground, and it became a serpent. God then told him to grasp it by its tail, and it became a staff again "that they may believe Yahweh... has appeared to you." (v5). Yahweh furthermore delivered Moses a sign of his hand becoming leprous and then returning again to clean flesh (vv6-7). These were signs of power and healing. Both demonstrated the might of God to invoke awe/fear. But note - there isn't a third sign. Many misread this passage. God did not intend for us to be misled. His Word clearly states, "if they will not believe you or listen to the witness of the first sign, they may believe the witness of this last sign." (v8). What Moses is commanded to do next is not intended to convince Pharaoh. What many are tempted to view as the third sign is God's judgment against Pharoah and all who refuse to receive His message. We, too, can resist God's will for our lives. Moses did, and "The anger of Yahweh burned against Moses" in response. We won't escape God's will any further than Moses did, but we will still suffer God's displeasure. Moses wasn't quite done with neglecting to be obedient to God. Context clarifies the abrupt break in vv24-26 where Moses and Zipporah had failed to perform the circumcision for their son Eliezer when he was eight days old. God would have slain Moses for his disobedience, yet finally, Zipporah acts as Moses may have been too weak, possibly afflicted by a sudden disease or stroke and near death. After this, Moses is prepared to be obedient (though Zipporah clearly resents it), and Aaron, his brother, joins him to fulfill God's commands.