Divine Principle Bible

Exodus 1–10

Text note: Biblical text is presented in the King James tradition. Commentary is devotional and interpretive, drawing on Divine Principle themes through paraphrase rather than direct quotation, with emphasis on oppression, providential preparation, restoration leadership, indemnity, covenant remembrance, separation, and providential victory.

Exodus 1

1:1Now these are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob. 1:2Reuben, Simeon, Levi, and Judah, 1:3Issachar, Zebulun, and Benjamin, 1:4Dan, and Naphtali, Gad, and Asher. 1:5And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already. 1:6And Joseph died, and all his brethren, and all that generation. 1:7And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.

Comment on 1:1–7: I as God of Divine Principle say that what entered Egypt as one family has now grown into a people. The promise given through the patriarchs has substance, yet increase alone does not mean the providence is complete. Growth in a foreign land will soon meet opposition.

1:8Now there arose up a new king over Egypt, which knew not Joseph. 1:9And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: 1:10Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. 1:11Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses. 1:12But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. 1:13And the Egyptians made the children of Israel to serve with rigour: 1:14And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.

Comment on 1:8–14: When memory of Joseph is lost, gratitude gives way to fear and domination. Fallen power always becomes anxious before a growing providential people. Yet oppression cannot stop what heaven intends. Affliction becomes the environment in which the need for a deliverer ripens.

1:15And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah: 1:16And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. 1:17But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive. 1:18And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive? 1:19And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them. 1:20Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty. 1:21And it came to pass, because the midwives feared God, that he made them houses. 1:22And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.

Comment on 1:15–22: The providence is preserved not only by great men but by women of conscience who fear God more than the throne. When evil power attacks the future by targeting children, heaven begins preparing hidden resistance.

God of Original Ideal Commentary

I as God of Divine Principle say that Exodus 1 opens the national course of indemnity. In Genesis the focus was family restoration; now the chosen line stands as a people under foreign oppression. The problem is no longer only among brothers. It is now a struggle between heaven's growing people and a fallen political power.

The midwives are extremely important. They stand in fear of God against the command of Pharaoh and protect life at the point where Satan sought to cut off the future. Heaven often begins a new stage of providence through acts of moral courage that defend the next generation.

Exodus 2

2:1And there went a man of the house of Levi, and took to wife a daughter of Levi. 2:2And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 2:3And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. 2:4And his sister stood afar off, to wit what would be done to him. 2:5And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it. 2:6And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children. 2:7Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? 2:8And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother. 2:9And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. 2:10And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.

Comment on 2:1–10: I as God of Divine Principle say that Moses is preserved through the cooperation of mother, sister, and even Pharaoh's daughter. Heaven works through courageous women and through unexpected divisions within the enemy camp.

2:11And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren. 2:12And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand. 2:13And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow? 2:14And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known. 2:15Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.

Comment on 2:11–15: Moses has the heart to side with his people, but zeal alone cannot fulfill the providence. He acts before the time and without the completed foundation. Because the people are not yet united with him, he cannot stand as deliverer at this point.

2:16Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock. 2:17And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock. 2:18And when they came to Reuel their father, he said, How is it that ye are come so soon to day? 2:19And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock. 2:20And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread. 2:21And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter. 2:22And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land.

Comment on 2:16–22: In Midian, Moses enters a hidden course. The would-be prince becomes a shepherd and stranger. Providence often removes the central figure from public ambition and trains him in humility, endurance, and dependence.

2:23And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. 2:24And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 2:25And God looked upon the children of Israel, and God had respect unto them.

God of Original Ideal Commentary

I as God of Divine Principle say that Exodus 2 reveals both the preservation and the preparation of Moses. His birth story shows that heaven protects the central figure even in the most dangerous environment. Yet protection is not the same as immediate fulfillment.

Midian is not a meaningless detour. It is a wilderness school. Moses becomes a shepherd, husband, father, and stranger. These experiences strip away palace identity and train him for a deeper course.

Exodus 3

3:1Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb. 3:2And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3:3And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. 3:4And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. 3:5And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. 3:6Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

Comment on 3:1–6: I as God of Divine Principle say that the calling comes not in the palace but in the wilderness after long hidden preparation. The burning bush reveals a fire of heaven that purifies without consuming.

3:7And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; 3:8And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. 3:9Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. 3:10Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.

Comment on 3:7–10: The providence begins with God's heart for a suffering people. Deliverance is not an abstract display of power but the response of heaven to affliction, groaning, and covenant purpose.

3:11And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 3:12And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. 3:13And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? 3:14And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. 3:15And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

Comment on 3:11–15: Moses' hesitation shows that forty years in the wilderness have humbled him. Heaven answers not by praising his capacity, but by promising presence. The name revealed to Moses anchors the mission in the eternal God of the covenant.

3:16Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: 3:17And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey. 3:18And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God. 3:19And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. 3:20And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go. 3:21And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty: 3:22But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.

God of Original Ideal Commentary

I as God of Divine Principle say that Exodus 3 is the formal calling of Moses and the opening of national deliverance. The one once driven into exile now meets God on holy ground. This shows that heaven's central figures are often prepared through long hidden courses.

God identifies Himself as the God of Abraham, Isaac, and Jacob because the mission of Moses is not isolated. It continues the covenant line and enlarges it from family to nation.

Exodus 4

4:1And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee. 4:2And the LORD said unto him, What is that in thine hand? And he said, A rod. 4:3And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. 4:4And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: 4:5That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee. 4:6And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. 4:7And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh. 4:8And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. 4:9And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.

Comment on 4:1–9: I as God of Divine Principle say that Moses still fears unbelief, so heaven gives signs. The providence often requires visible evidence when the people are burdened, doubtful, and wounded by long oppression.

4:10And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. 4:11And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD? 4:12Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. 4:13And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send. 4:14And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. 4:15And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. 4:16And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. 4:17And thou shalt take this rod in thine hand, wherewith thou shalt do signs.

Comment on 4:10–17: Moses' humility has become mixed with hesitation. Heaven accommodates weakness by sending Aaron, yet the central responsibility still remains on Moses. Indemnity does not disappear because help is given.

4:18And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace. 4:19And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life. 4:20And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand. 4:21And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. 4:22And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: 4:23And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.

Comment on 4:18–23: The mission becomes explicit: Israel is claimed as God's firstborn son. Deliverance is not merely political escape but a filial restoration, separating the chosen people from false sovereignty.

4:24And it came to pass by the way in the inn, that the LORD met him, and sought to kill him. 4:25Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. 4:26So he let him go: then she said, A bloody husband thou art, because of the circumcision.

Comment on 4:24–26: The covenant sign cannot be neglected in the family of the central figure. Before Moses can represent heaven publicly, disorder within his own house must be corrected. Providence is exact in matters of covenant.

4:27And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. 4:28And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him. 4:29And Moses and Aaron went and gathered together all the elders of the children of Israel: 4:30And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people. 4:31And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.

God of Original Ideal Commentary

I as God of Divine Principle say that Exodus 4 shows the tension between calling and human weakness. Moses is chosen, yet still hesitant. Heaven supplies signs, a spokesman, and confirmation through Aaron, but the mission is still costly.

This chapter also teaches that covenant order in the family of the central figure is essential. The deliverer cannot neglect the internal condition while attempting the public mission.

Exodus 5

5:1And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness. 5:2And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go. 5:3And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword. 5:4And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens. 5:5And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.

Comment on 5:1–5: I as God of Divine Principle say that the first confrontation makes the issue plain. Pharaoh is not merely denying a request; he is denying God's authority over the people. This is the collision between false sovereignty and heaven's claim.

5:6And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, 5:7Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. 5:8And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. 5:9Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. 5:10And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. 5:11Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. 5:12So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. 5:13And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. 5:14And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?

Comment on 5:6–14: The first step toward liberation often brings harsher resistance. When heaven challenges Satan's possession, the burden may increase before deliverance appears. This is a pattern of indemnity.

5:15Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? 5:16There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. 5:17But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD. 5:18Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. 5:19And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. 5:20And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: 5:21And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.

Comment on 5:15–21: The people do not yet understand the full course of restoration. Their pain turns against Moses and Aaron. A central figure must often endure not only the enemy's attack but also the misunderstanding of those he is sent to save.

5:22And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me? 5:23For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.

God of Original Ideal Commentary

I as God of Divine Principle say that Exodus 5 is the chapter of first disappointment in the public course. Moses obeys, speaks to Pharaoh, and instead of immediate improvement the suffering of the people grows worse. This is not failure of heaven. It is the opening conflict of restoration.

This chapter teaches that the providence does not always advance in a straight line visible to human eyes. The first challenge to Pharaoh exposes the hardness of the false ruler and the fragility of the people's faith.

Exodus 6

6:1Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. 6:2And God spake unto Moses, and said unto him, I am the LORD: 6:3And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. 6:4And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. 6:5And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. 6:6Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: 6:7And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians. 6:8And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.

Comment on 6:1–8: I as God of Divine Principle say that after Moses' first disappointment, heaven answers not with abandonment but with covenant remembrance. The providence stands on promises given across generations. Deliverance is not a temporary mood but a sworn purpose rooted in My heart and word.

6:9And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. 6:10And the LORD spake unto Moses, saying, 6:11Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land. 6:12And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips? 6:13And the LORD spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.

Comment on 6:9–13: The people's pain is so deep that even good news cannot immediately enter them. A central figure must often continue the mission when neither the oppressed nor the oppressor seems ready to respond. Heaven still gives the charge.

6:14These be the heads of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben. 6:15And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon. 6:16And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years. 6:17The sons of Gershon; Libni, and Shimi, according to their families. 6:18And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years. 6:19And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations. 6:20And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years. 6:21And the sons of Izhar; Korah, and Nepheg, and Zichri. 6:22And the sons of Uzziel; Mishael, and Elzaphan, and Zithri. 6:23And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar. 6:24And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites. 6:25And Eleazar Aaron's son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families. 6:26These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies. 6:27These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron. 6:28And it came to pass on the day when the LORD spake unto Moses in the land of Egypt, 6:29That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee. 6:30And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?

God of Original Ideal Commentary

I as God of Divine Principle say that Exodus 6 restores perspective after the discouragement of chapter 5. Providence is not measured by first reactions. It is measured by covenant faithfulness across time.

The genealogy is not an interruption but a grounding. Heaven works through actual lineage, households, and prepared people.

Exodus 7

7:1And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet. 7:2Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land. 7:3And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt. 7:4But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments. 7:5And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them. 7:6And Moses and Aaron did as the LORD commanded them, so did they. 7:7And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.

Comment on 7:1–7: I as God of Divine Principle say that Moses and Aaron stand as representatives of heaven before false sovereignty. Their age also teaches that providential calling can ripen through long preparation.

7:8And the LORD spake unto Moses and unto Aaron, saying, 7:9When Pharaoh shall speak unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. 7:10And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. 7:11Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. 7:12For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods. 7:13And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said.

Comment on 7:8–13: False power can imitate signs to a degree, but it cannot overcome the authority of heaven. Aaron's rod swallowing the others reveals that counterfeit dominion will ultimately be consumed by providential truth.

7:14And the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go. 7:15Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand. 7:16And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. 7:17Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. 7:18And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river. 7:19And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. 7:20And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. 7:21And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt. 7:22And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the LORD had said. 7:23And Pharaoh turned and went into his house, neither did he set his heart to this also. 7:24And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river. 7:25And seven days were fulfilled, after that the LORD had smitten the river.

God of Original Ideal Commentary

I as God of Divine Principle say that Exodus 7 begins the judgments in earnest. Egypt trusted the Nile as a source of life and stability, but providence strikes the false foundation first.

Victory in restoration is often remembered because heaven's victories are not easy or abstract. They come through direct confrontation with entrenched false powers, as seen here before Pharaoh.

Exodus 8

8:1And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me. 8:2And if thou refuse to let them go, behold, I will smite all thy borders with frogs: 8:3And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs: 8:4And the frogs shall come up both on thee, and upon thy people, and upon all thy servants. 8:5And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. 8:6And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt. 8:7And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt. 8:8Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD. 8:9And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only? 8:10And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God. 8:11And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only. 8:12And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh. 8:13And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields. 8:14And they gathered them together upon heaps: and the land stank. 8:15But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said.

Comment on 8:1–15: Pharaoh seeks relief without repentance. This is a recurring fallen pattern: asking heaven to remove suffering while refusing to change the heart. Providence continues because temporary regret is not the same as restoration.

8:16And the LORD said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt. 8:17And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt. 8:18And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast. 8:19Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the LORD had said.

Comment on 8:16–19: Here counterfeit power reaches its limit. Even the magicians must acknowledge the finger of God. False wisdom can resist for a season, but it cannot finally deny providential authority.

8:20And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me. 8:21Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are. 8:22And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth. 8:23And I will put a division between my people and thy people: to morrow shall this sign be. 8:24And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies. 8:25And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land. 8:26And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? 8:27We will go three days' journey into the wilderness, and sacrifice to the LORD our God, as he shall command us. 8:28And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: intreat for me. 8:29And Moses said, Behold, I go out from thee, and I will intreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD. 8:30And Moses went out from Pharaoh, and intreated the LORD. 8:31And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one. 8:32And Pharaoh hardened his heart at this time also, neither would he let the people go.

God of Original Ideal Commentary

I as God of Divine Principle say that Exodus 8 shows both escalation and separation. The division between Goshen and Egypt becomes clearer. Restoration is not only judgment on evil; it is also the protection and marking off of the people who belong to heaven's purpose.

Moses resists compromise. Pharaoh wants worship under Egyptian control, but true restoration requires real separation from false dominion.

Exodus 9

9:1Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. 9:2For if thou refuse to let them go, and wilt hold them still, 9:3Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain. 9:4And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children's of Israel. 9:5And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land. 9:6And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one. 9:7And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.

Comment on 9:1–7: I as God of Divine Principle say that the separation between My people and Egypt grows more visible. Pharaoh is given evidence again and again, yet stubbornness can persist even in the face of clear distinction.

9:8And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. 9:9And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt. 9:10And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast. 9:11And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians. 9:12And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.

Comment on 9:8–12: The instruments of oppression are turned into signs of judgment. Even the magicians can no longer stand. False mediation collapses when providence reaches its appointed intensity.

9:13And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. 9:14For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. 9:15For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. 9:16And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth. 9:17As yet exaltest thou thyself against my people, that thou wilt not let them go? 9:18Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now. 9:19Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die. 9:20He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses: 9:21And he that regarded not the word of the LORD left his servants and his cattle in the field. 9:22And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt. 9:23And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt. 9:24So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation. 9:25And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field. 9:26Only in the land of Goshen, where the children of Israel were, was there no hail. 9:27And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked. 9:28Intreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer. 9:29And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD'S. 9:30But as for thee and thy servants, I know that ye will not yet fear the LORD God. 9:31And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled. 9:32But the wheat and the rie were not smitten: for they were not grown up. 9:33And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth. 9:34And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. 9:35And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.

God of Original Ideal Commentary

I as God of Divine Principle say that Exodus 9 presses the issue into the heart. Pharaoh even says, “I have sinned,” yet still does not truly yield. Superficial confession without transformed obedience cannot complete restoration.

The distinction of Goshen becomes more pronounced. Heaven repeatedly creates distinctions between the side that will align and the side that will resist.

Exodus 10

10:1And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him: 10:2And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD.

Comment on 10:1–2: I as God of Divine Principle say that these events are not only for the present crisis. They are to be told to future generations. Providence must be remembered, taught, and commemorated.

10:3And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. 10:4Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast: 10:5And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: 10:6And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh. 10:7And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed? 10:8And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go? 10:9And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD. 10:10And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you. 10:11Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence.

Comment on 10:3–11: Pharaoh still tries to bargain and divide. But heaven's deliverance is not for adult males alone or for a partial people. The providence claims old and young, sons and daughters, households and future generations.

10:12And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. 10:13And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. 10:14And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. 10:15For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt. 10:16Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you. 10:17Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only. 10:18And he went out from Pharaoh, and intreated the LORD. 10:19And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. 10:20But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go.

Comment on 10:12–20: Again Pharaoh confesses under pressure yet returns to resistance after relief. Fallen sovereignty does not yield its claim easily. Moses must keep advancing by obedience rather than by emotional reaction to Pharaoh's wavering.

10:21And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. 10:22And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: 10:23They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. 10:24And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you. 10:25And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God. 10:26Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither. 10:27But the LORD hardened Pharaoh's heart, and he would not let them go. 10:28And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. 10:29And Moses said, Thou hast spoken well, I will see thy face again no more.

God of Original Ideal Commentary

I as God of Divine Principle say that Exodus 10 presses remembrance, totality, and separation. The people are to tell these things to children and grandchildren. Providence must become living tradition.

Moses also refuses partial concessions. Heaven's victory must include the whole people and the means of worship.