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The New American Commentary - Volume 2 - Exodus

(New American Bible Commentary, Old Testament Set #2)

4.24  ·  Rating details ·  62 ratings  ·  4 reviews
One in an ongoing series of esteemed and popular Bible commentary volumes based on the New International Version text.
Unknown Binding, 1645 pages
Published May 27th 2014 by Not Avail (first published June 15th 2006)
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Dec 26, 2017 rated it it was amazing  ·  review of another edition
The book of Exodus is one of the most fascinating yet under preached on books of the Bible. I say that it is under preached on due to most preachers fear of preaching a long-drawn-out exegetical series on the entire book rather than just preaching on the most well-known parts. Due to this need to preach on the book of Exodus exegetically, a exegetical commentary is needed. One of the best exegetical commentaries is that of the new American commentary produced by B&H publishing. This Commenta ...more
Joshua Reichard
May 22, 2018 rated it really liked it  ·  review of another edition
An in-depth and detailed commentary on Exodus. I can tell Stuart has spent a long time researching and diving into the culture, background, and history that surrounds this book. Though near the end of his commentary he seems to be fatigued. Overall great treatment of the Hebrew and helpful understanding of the plagues. When he compares them to natural disasters I was amazed at how we think we have an answer for everything but sometimes as Stuart points out it is just God doing wonderful things! ...more
Spencer R
May 04, 2015 rated it really liked it
You can read my full review here:

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
Mason Barge
Apr 20, 2013 rated it really liked it  ·  review of another edition
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
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Douglas Stuart is a professor of Old Testament at Gordon-Conwell Theological Seminary in South Hamilton, Massachusetts.

Other books in the series

New American Bible Commentary, Old Testament Set (1 - 10 of 24 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)
  • Joshua: An Exegetical and Theological Exposition of Holy Scripture
  • Judges, Ruth (New American Commentary)
  • 1 & 2 Samuel (The New American Commentary)
  • 1 & 2 Kings (New American Commentary)
  • 1 & 2 Chronicles (New American Commentary)
“Sin is whatever offends God, and sin is an enslaver. But this slavery can be escaped—not by skill or cunning but by changing masters from sin to God.48 This comes about not by human initiative but by God's gift, to which humans can only respond.49 In Exodus, likewise, freedom from bondage is accomplished only by God. The Israelites are portrayed as having no chance whatever to save themselves. God must make the demands (“Let my people go!”); the people on their own, with or without Moses, would never have dared even asked.” 1 likes
“(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
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