The name "Exodus" means "exit," "departure." In the Hebrew, this book begins with the conjunction "and"; this emphasizes that it was thought of as a continuation of Genesis and an integral part of the five books making up the first division of the Hebrew canon, the Torah (meaning "law," "instruction," "teaching"' GK 9368). Since the second century A.D., these first five books have been called "the Pentateuch" (i.e., "the five books").
Authorship
The several internal claims that directly ascribe authorship to Moses (17:14; 34:4, 27-29; 24:4; 20:22-23:33) are supported by a strong association of Mosaic authorship with these same materials in other OT books (cf. Jos 1:7; 8:31-32; 1 Ki 2:3; 2 Ki 14:6; et al.). The NT writers likewise support Mosaic authorship (cf. Mk 12:26 and Ex 3:6; Lk 2:22-23 and Ex 13:2; Mk 7:10 and Ex 20:12; 21:17).
Date of Writing
Since Moses first became involved with leading the Israelites after his eightieth birthday (7:7), the date for the composition of the book of Exodus must fall between his eightieth birthday and his one hundred and twentieth birthday, when he died, just as the wilderness wandering was drawing to a close (Dt 34:7). Thus the approximate date for the composition rests on the date set for the Exodus from Egypt.
Date of the Exodus
The book of Exodus nowhere gives us enough data to link definitively biblical events with Egyptian chronology. We only know about "a new king, who did not know about Joseph" (1:8) or an anonymous "Pharaoh" (1:11, 19, 22; 2:15), or a "king of Egypt" (1:15; 2:23). It is noteworthy that "Pharaoh," which means "great house" and designates the king's residence and household, became, for the first time in the Eighteenth Dynasty of Egypt, a title for the king himself. Thus, even though Ex 2:23 tells us that the king or "Pharaoh" of the oppression died and therefore could not have been the Pharaoh of the Exodus (cf. 4:19), we have no internal evidence to identify either of them specifically.
The identity of these two Pharaohs has generally centered on two views: (1) placing the Exodus under the Pharaohs of the Eighteenth Dynasty (c. 1580-1321 B.C.) and (2) placing it under Pharaohs of the Nineteenth Dynasty (c. 1321-1205 B.C.). For a discussion of this issue, see either EBC, 2:288-91 or ZPEB, 2:432-36. Generally, conservative scholars have held to the earlier date for the Exodus, which is the position taken here.
Theology
Exodus contains some of the richest theology in the OT. Preeminently, it lays the foundation for a theology of God's revelation of his person, redemption, law, and worship. It also initiates the great institution of the priesthood and the role of the prophet, and it formalizes the covenant relationship between God and his people.
Exodus contains detailed disclosures of the nature of God and the significance of his presence (as given by his name Yahweh ["the Lord"] and his glory). His attributes of justice, truthfulness, mercy, faithfulness, and holiness are highlighted.
God is also the Lord of history, for there is no one like him, "majestic in holiness, awesome in glory, working wonders" (15:11). Thus neither the affliction of Israel nor the plagues in Egypt were outside his control. In this book God begins to fulfill the promises that he had uttered centuries ago to the patriarchs.
The theology of deliverance and salvation is a strong emphasis of the book. The heart of redemption theology, as acknowledged by the NT (see Jn 1:29; 1 Co 5:7), is best seen in the Passover narrative (ch. 12) along with the sealing of the covenant (ch. 24).
Exodus also tells us how we should live. The foundation of biblical ethics and morality is laid out first in the gracious character of God and then in the Ten Commandments and the ordinances of the Book of the Covenant.
The book concludes with an elaborate discussion on the theology of worship. The tabernacle was very costly in time, effort, and monetary value; yet in its significance and function it pointed to the chief end of human beings; to glorify God and to enjoy him forever.
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"Exodus, Introduction," Walter C. Kaiser, pp. 64-65 in Zondervan NIV Bible Commentary, Volume I, Zondervan Publishing House: Grand Rapids, Michigan, 1994.
