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GYPT AND E XODUS Red (the Red Sea) Following the Story The Egypt and Exodus period picks up the story of Scripture in the second book of the Bible, Exodus. The English title follows the Greek text, which names the book for its central event— Israel’s exodus from Egypt. The title of this book in the Hebrew text, however, is the “Book of Names,” drawn from the opening words of the text, “These are the names.” In this period, God’s covenant family will continue to increase from a couple (Adam and Eve) to a family (Noah) to a tribe (Abraham) to a nation (Moses and Israel). T he Exodus narrative is one of the most dramatic stories of the Bible. While Hollywood movies focus on Israel’s freedom from Egypt and slavery, that part of the narrative, surprisingly, comprises less than half of the text of Exodus. The remaining narrative is concerned with what God is setting his people free for. It is precisely this question of “free for what?” that this chapter sets out to explore through this expedition into the heart of the Exodus story. The Exodus story can be divided into four main acts. The first is the call of Moses. God miraculously watches over one baby boy, ensuring that he is drawn out of the waters Pharaoh used to kill the male children of Israel. Moses is raised p 60 and educated in Pharaoh’s court, but it is only when he flees Egypt that God reveals his true mission. The second act recalls the signs and wonders God uses to deliver his people from slavery and reveals the deepest goal of the exodus: that Israel (and Egypt) will come to know and serve the Lord in worship. The third act brings the climax of the story: the covenant between God and his people made at Mount Sinai. But Israel’s experience of God’s presence will not be limited to the mountaintop, as God gives directions so that he may dwell in her midst. The Exodus story comes to a close in act four, but not exactly with the happy ending that might be expected. While Moses is on the mountain of God, the Israelites turn their hearts away from God, and their apostasy nearly costs Israel her existence. But here, once again, God reveals the depths of his merciful love. Name, Know, Serve Three important themes in the Exodus narrative are “name,” “know,” and “serve.” From the name of Moses, to the name of the mountain of God, to God’s revelation of his name at the burning bush, names play a vital role throughout Exodus. God reveals his “name” so that both Pharaoh and God’s people will come to “know” the Lord—not simply as a figure in a history lesson, but rather as the one true God who calls Israel into a covenant relationship. In coming to “know” the Lord, God’s people discover the true nature of service and worship, as well as Whom they are called to “serve.” Tracking the strategic repetition and development of these three themes, “name,” “know,” and “serve,” will be vital to understanding the deeper plot of this dramatic story. A CT 1: T HE C ALL OF M OSES Israel in Egypt Exodus, the Book of Names, begins with a list of names, the genealogy of Jacob’s twelve sons (Ex 1:1–5), and then reports that the descendants of Israel (Jacob) were fruitful and grew in number and filled the land (Ex 1:7). This opening genealogy and repetition of Genesis’ theme of blessing are a reminder that Exodus p 61 is intended to be read against the backdrop of Genesis, as a continuation—and the beginning fulfillment—of God’s work already begun with Abraham, Isaac, and Jacob. Nearly four hundred years, or ten generations, have gone by since Jacob’s family settled in Egypt’s best land, the land of Goshen. Given that so many generations had spent their entire lives in Egypt, it is not surprising that Israel has become accustomed to the culture, practices, and even religion of Egypt. This “familiarity” will need to be overcome for God’s people to receive the freedom he desires for them. In Exodus 1:8, a new king who does not “know” Joseph ascends the throne of Egypt. Egypt was the most powerful nation in the world, and its king received the best education in the land. Therefore, it is unlikely the king was ignorant of Joseph’s story in Egypt’s history, especially given Joseph’s role in preserving and enriching Egypt during the great famine (Gn 41). Something else must be meant by the king’s failure to “know.” Indeed, yada (the Hebrew word for “know”) has a sense of covenantal relationship. Thus, when Adam “knew” Eve, she became pregnant (Gn 4:1). In addition, ancient covenant treaties used “know” when speaking of diplomatic recognition. Thus, when Egypt’s new Pharaoh refuses to “know” Joseph, it is not a forgotten history lesson, but rather a refusal to recognize the status of Joseph’s family and be in relationship with them. Pharaoh fears the Israelites’ growing numbers and responds with slavery; the Egyptians “made their lives bitter with hard service” (Ex 1:14). When Israel continues to multiply, Pharaoh enacts a policy of population control—a direct contradiction to Scripture’s command to “be fruitful and multiply.” Pharaoh commands the midwives to kill any newborn Hebrew male child. The midwives, however, fear God and refuse to obey the tyrant’s unjust orders. As a result, their names are recorded in the narrative for all posterity: Shiphrah and Puah. It is amazing that these two midwives are named, while the Pharaoh is never named. In the ancient world, to record a name was to give honor, and to blot out or refuse to name was an action aimed at dishonoring. The Book of Names’ refusal to name Pharaoh is a form of judgment; Pharaoh’s wickedness leads to his name being blotted out of the book of life (see Ex 32:33). p 62 When the midwives disobey, Pharaoh commands that every newborn Hebrew boy be thrown into the Nile. The command is strategic: without any Hebrew boys, Hebrew girls would have only Egyptians to marry. Since land inheritance did not pass through the woman, the Hebrew land would return to Egypt. Not only would the Egyptians regain the prized land of Goshen, but Israel, having lost a generation of Hebrew men, would no longer pose a significant military threat. Eventually, all of Israel and its belongings would be assimilated into Egypt. Pharaoh’s murderous command was a powerful political move. tải về 6.33 Mb. Chia sẻ với bạn bè của bạn:
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