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Exodus: An Exegetical and Theological Exposition of Holy Scripture (New American Bible Commentary, Old Testament Set)

4.20  ·  Rating Details  ·  40 Ratings  ·  2 Reviews
THE NEW AMERICAN COMMENTARY is for the minister or Bible student who wants to understand and expound the Scriptures. Notable features include:* commentary based on THE NEW INTERNATIONAL VERSION;* the NIV text printed in the body of the commentary; * sound scholarly methodology that reflects capable research in the original languages; * interpretation that emphasizes the th ...more
Hardcover, 400 pages
Published June 15th 2006 by Holman Reference
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Spencer R
May 04, 2015 Spencer R rated it really liked it  ·  review of another edition
You can read my full review here: spoiledmilks.wordpress.com/2015/05/04...

According to Douglas Stuart, Exodus is split into two parts:
1. In Egypt, Israel was the servant of pharaoh.
2. At Sinai, they became God’s servants (20).
Stuart covers the Structure, Historical Issues, Text, Authorship, and the Theology of Exodus.
There are many excursuses thrown into the mix that are both helpful and interesting:
The Angel of the Lord
The Nile as a God
The Hardening of Pharaoh’s Heart
Moses’ Staff
Wa
...more
Mason Barge
Apr 20, 2013 Mason Barge rated it really liked it
Exodus is a gas but impossible to read without a good guide. I'm doing a series on reading it straight through, to boot, so I've got a lot of secondary material.

This one fills the bill pretty well as a general in-depth discussion, with a lot of asides about particular subjects.

It gets weaker towards the end, when Stuart lapses into theological and/or rhetorical jargon, without a lot of discussion of the Mosaic law or its implications. He also makes a lot of conclusions without any citation or su
...more
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Douglas Stuart is a professor of Old Testament at Gordon-Conwell Theological Seminary in South Hamilton, Massachusetts.
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Other Books in the Series

New American Bible Commentary, Old Testament Set (1 - 10 of 21 books)
  • Genesis 1:11-26 (New American Commentary)
  • Genesis 11:27-50:26 (New American Commentary)
  • Leviticus (New American Commentary)
  • Numbers (New American Commentary)
  • Deuteronomy (New American Commentary)
  • Judges, Ruth (New American Commentary)
  • 1 & 2 Samuel (The New American Commentary)
  • 1 & 2 Kings (New American Commentary)
  • 1 & 2 Chronicles (New American Commentary)
  • Ezra, Nehemiah, Esther (New American Commentary)

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“(3) Theology of Exodus: A Covenant People “I will take you as my own people, and I will be your God” (Exod 6:7). When God first demanded that the Egyptian Pharaoh let Israel leave Egypt, he referred to Israel as “my … people.” Again and again he said those famous words to Pharaoh, Let my people go.56 Pharaoh may not have known who Yahweh was,57 but Yahweh certainly knew Israel. He knew them not just as a nation needing rescue but as his own people needing to be closely bound to him by the beneficent covenant he had in store for them once they reached the place he was taking them to himself, out of harm's way, and into his sacred space.58 To be in the image of God is to have a job assignment. God's “image”59 is supposed to represent him on earth and accomplish his purposes here. Reasoning from a degenerate form of this truth, pagan religions thought that an image (idol) in the form of something they fashioned would convey to its worshipers the presence of a god or goddess. But the real purpose of the heavenly decision described in 1:26 was not to have a humanlike statue as a representative of God on earth but to have humans do his work here, as the Lord's Prayer asks (“your will be done on earth as it is in heaven,” Matt 6:10). Although the fall of humanity as described in Genesis 3 corrupted the ability of humans to function properly in the image of God, the divine plan of redemption was hardly thwarted. It took the form of the calling of Abraham and the promises to him of a special people. In both Exod 6:6–8 and 19:4–6 God reiterates his plan to develop a people that will be his very own, a special people that, in distinction from all other peoples of the earth, will belong to him and accomplish his purposes, being as Exod 19:6 says “a kingdom of priests and a holy nation.” Since the essence of holiness is belonging to God, by belonging to God this people became holy, reflecting the character of their Lord as well as being obedient to his purposes. No other nation in the ancient world ever claimed Yahweh as its God, and Yahweh never claimed any other nation as his people. This is not to say that he did not love and care for other nations60 but only to say that he chose Israel as the focus of his plan of redemption for the world. In the New Testament, Israel becomes all who will place faith in Jesus Christ—not an ethnic or political entity at all but now a spiritual entity, a family of God. Thus the New Testament speaks of the true Israel as defined by conversion to Christ in rebirth and not by physical birth at all. But in the Old Covenant, the true Israel was the people group that, from the various ethnic groups that gathered at Sinai, agreed to accept God's covenant and therefore to benefit from this abiding presence among them (see comments on Exod 33:12–24:28). Exodus is the place in the Bible where God's full covenant with a nation—as opposed to a person or small group—emerges, and the language of Exod 6:7, “I will take you as my own people, and I will be your God,” is language predicting that covenant establishment.61” 1 likes
“From Moses' point of view, he was now permanently separated both from what he regarded as his homeland, Egypt, and also from the people he now identified with as his own, Israel. Consider, then, the spiritual challenge that was his. He was a failure as a deliverer of his people, a failure as a citizen of Egypt, unwelcome among either of the nations he might have called his own, a wanted man, a now-permanent resident of an obscure place, alone and far from his origins, and among people of a different religion (however much or little Midianite religion may have shared some features with whatever unwritten Israelite religion existed at this time). His character, as we have seen, was clearly that of a deliverer. His circumstances, however, offered no support for any calling appropriate to that character. It would surely require an amazing supernatural action of a sovereign God for this washed-up exile to play any role in Israel's future. Moses knew this, and his statement, “I have become an alien in a foreign land,” resignedly confirms it 152” 1 likes
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