And 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.## Introduction - In Plain Language: God tells Moses that He will make the Israelites find favor with the Egyptians so that when they leave Egypt they won’t leave empty-handed. - Big idea: God promises both rescue and provision—He will move other people’s hearts so His people can leave slavery with what they need. - Key points: - God will intervene in people’s hearts (the Egyptians) to accomplish His purposes. - Deliverance includes provision—freedom plus resources, not just escape. - This promise anticipates the later account where the Egyptians give valuables to the Israelites (Exodus 12:35–36). ## Context - Where this verse fits in: Exodus 3 is the “burning bush” episode where God calls Moses to rescue Israel from Egypt. Exodus 3:21 is part of God’s reassurance to Moses that the mission will succeed and the people will be cared for. - Story timeline: Traditionally set in the Late Bronze Age during Israel’s bondage in Egypt. The immediate audience is Moses (and through him the Israelites). The speaker is God, speaking from the burning bush and promising sovereign action in history. - Surrounding passage: - Verses before (Exodus 3:16–20): God tells Moses to go to the elders and Pharaoh, promises to deliver Israel and to perform signs, and warns Pharaoh’s heart will be hard but God will still act. - Verses after (Exodus 3:22 and Exodus 4:1–5): God explains that the Israelites will ask their Egyptian neighbors for silver and gold and clothing; Exodus 4:1 records Moses’ doubt and God gives miraculous signs to reassure him. ## Explanation - Quick take: God promises that the Egyptians will be favorably disposed toward the Israelites so that when Israel leaves, they won’t depart destitute—God provides not only liberty but material recompense. - In Depth: - The promise sits at the intersection of divine power and human response. God does the heavy lifting (sending plagues, breaking Pharaoh’s resistance), but He also promises to change the attitudes of Egyptians toward the Israelites (“favor in the sight of the Egyptians”). - The phrase “you shall not go empty” anticipates the concrete fulfillment later in Exodus 12:35–36, where the Egyptians urge the Israelites to leave quickly and give them valuables. That transfer of wealth functions as a form of restitution or compensation for years of forced labor and oppression. - Theologically, the verse emphasizes two recurring biblical themes: God’s providence (He supplies both freedom and the means to start anew) and reversal (the oppressed are vindicated and provided for). - Ethically, the passage raises questions about justice and compensation: the Israelites receiving Egyptian goods is presented as God’s righting of prior wrongs, not simple theft; the narrative frames it as God’s ordained outcome of judgment on Egypt. ## Key Words - Chen (חֵן) — “favor” or “grace”: divine goodwill or attractiveness that causes others to be sympathetic or generous. - Be’einei (בְּעֵינֵי) — “in the sight of” or “in the eyes of”: a phrase indicating perception/attitude, i.e., how others view or treat someone. - Lo telechu reikam (לֹא תֵלְכוּ רֵיקָם) — “you shall not go empty”: literally, “you will not go away empty-handed.” Emphasizes tangible provision. ## Background - Cultural/historical: In the ancient Near East, leaving a land after enslavement rarely meant being compensated by the oppressors—this narrative reverses that norm. Egypt’s social and political structure made the Israelites’ departure extraordinary; the story highlights God’s power to reorder relationships. - Literary: Exodus frequently pairs promises with their fulfillment to show God’s faithfulness (this verse promises what Exodus 12:35–36 later narrates). It also frames God as defender and restorer of honor and property to the oppressed. ## Theology - God governs human hearts and circumstances to accomplish deliverance and provision. - Deliverance is holistic in the Bible—freedom often includes food, shelter, and resources necessary for a fresh start. - God’s justice can include restitution or reversal: those who oppressed may lose wealth that then helps restore the oppressed. ## Application To Your Life - For workers: If you’ve been treated unfairly, this verse is a reminder that God notices injustice and may work through others or events to restore what was lost—stay faithful and seek wise, ethical ways to pursue restitution. - For parents: Teach children that God cares about both freedom and daily needs; model trust that God provides while encouraging responsibility. - For seekers: This passage reassures that God doesn’t promise only spiritual rescue but cares about practical needs and dignity. - For the oppressed: God is attentive to your situation; He can change circumstances and arrange provision through unexpected channels. - Reflection question(s): - Where do I need God’s intervention—freedom, provision, or both? - How should I respond when God restores something that was lost? With gratitude, generosity, or caution? - Short prayer: Lord, thank You that You care about our freedom and our needs; help me trust You for provision and to act rightly when You restore what was lost. ## Translation Comparison - KJV: “And 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.” - NIV: “And I will make the Egyptians favorably disposed toward this people, and when you leave you shall not go empty-handed.” - ESV: “And I will grant this people favor in the sight of the Egyptians; and when you go you shall not go empty.” - NRSV: “I will grant this people favor in the sight of the Egyptians; and it shall come about that, when you leave, you will not go empty-handed.” - NLT: “I will give the people of Israel favor in the eyes of the Egyptians. And when you leave, you won’t leave empty-handed.” - Why differences matter: The translations differ mainly in tone: “favor” vs “favorably disposed” clarifies who changes (the Egyptians). “Empty” vs “empty-handed” clarifies the practical, material nature of the promise. Small translation choices affect how explicitly the verse reads as promise of material compensation versus a general blessing. ## FAQs - Q: Does Exodus 3:21 mean God told the Israelites to steal from the Egyptians? A: The narrative does not portray the Israelites as thieves. Later (Exodus 12:35–36) the Egyptians themselves urge the Israelites to leave quickly and give them silver, gold, and clothing. In the story’s theological framing, these valuables are presented as God-ordained compensation for years of forced labor and abuse. The transfer is depicted as part of God’s judgment on Egypt and provision for Israel, not as simple theft. Readers wrestle with the ethical complexity, but the biblical author frames it as restitution and divine justice rather than opportunistic stealing. - Q: Did God force the Egyptians to be generous? How did “favor” happen? A: The text indicates God worked in multiple ways—including hardening Pharaoh’s heart to bring about the plagues, and then changing the Egyptians’ attitudes so they urged the people to leave and gave them belongings (see Exodus 11–12). The “favor” likely includes fear, relief, and eagerness to end the crisis—emotions shaped by God’s actions. So it’s not simply a spontaneous Egyptian generosity but a consequence of God’s sovereign intervention in history. ## Cross References - Exodus 12:35–36 — The Israelites ask and are given silver, gold, and clothing by the Egyptians (fulfillment). - Genesis 41:41–43 — Joseph finds favor in Pharaoh’s sight and is given authority—an earlier example of “favor in the sight of Egyptians.” - Psalm 105:37 — “He brought Israel out with silver and gold” (poetic retelling of the Exodus). - Romans 8:28 — God works in all things for the good of those who love Him (broader theological link to God’s providence). ## Deeper Study - Commentary synthesis (high-level): Most commentators read Exodus 3:21 as a reassurance to Moses that God will secure not only freedom but resources for Israel’s future. Scholars note the verse’s narrative function (comfort to Moses), its link to Exodus 12’s fulfillment, and its theological emphasis on divine providence and reversal of fortunes. Some historical-critical voices question the literal historicity of the plundering episode but recognize its literary and theological purpose within the Exodus narrative. - 3–4 bullets for group study: - Discuss whether the transfer of wealth is restitution, spoil of war, or both—what ethical lessons follow? - Compare Joseph’s favor in Egypt (Genesis 41) with Israel’s favor—what patterns emerge about God giving favor in foreign courts? - Read Exodus 12:35–36 aloud and trace how the promise in 3:21 is fulfilled; what stands out about God’s methods? - Reflect on modern questions of justice and compensation—how should communities pursue restoration for long-term harms? ## Related verses (to compare and contrast) - Exodus 12:35–36 — Why: Direct narrative fulfillment; shows how the promise materializes. - Genesis 41:41–43 — Why: Earlier instance of an Israelite receiving favor in Pharaoh’s sight, showing a recurring motif of God raising His people’s status. - Psalm 105:37 — Why: Liturgical/poetic recollection of the Exodus that emphasizes God’s provision of silver and gold. ## Talk to the Bible Try the ‘Talk To The Bible’ feature with these prompts: - “Show me how Exodus 12:35–36 fulfills the promise in Exodus 3:21, verse by verse.” - “Explain the ethical arguments for understanding the Israelites’ taking of Egyptian goods as restitution rather than theft.” - “Find other Bible passages where God gives His people favor in the sight of foreign rulers and compare the outcomes.”
