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Proposed Routes of the Exodus and Desert Wanderings
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| Proposed Routes of the Exodus and Desert Wanderings
p 75 Struggles in the Wilderness Israel’s song of praise after its deliverance through the Red Sea quickly turns to rebellion when the going gets tough. In Exodus 16 the Israelites come to the wilderness and are hungry. They murmur against Moses and Aaron, saying, “Would that we had died by the hand of the L ORD in the land of Egypt, when we … ate bread to the full; for you have brought us out into this wilderness to kill this whole assembly with hunger” (Ex 16:3). Exodus 17 repeats this scenario when the Israelites run out of water and cry out, “Why did you bring us up out of Egypt, to kill us and our children and our cattle with thirst?” (Ex 17:3). Rather than trusting God and crying out to him for help, Israel cries out in rebellion. Forty years later, in his last speech before the Israelites enter the Promised Land, Moses explains why God allowed these struggles in the desert: God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart … he humbled you and let you hunger and fed you with manna … that he might make you know that man does not live by bread alone, but by everything that proceeds out of the mouth of the L ORD . (Dt 8:2–3) Moses’ sermon gives us insight into what God was doing with Israel in the desert. The goal of the Exodus was not simply freedom from slavery, but freedom for the Israelites to know and serve the Lord with all their heart. The murmuring of Israel, so quick after the signs and wonders worked in Egypt, shows that Israel is far from knowing and trusting God. God knows his children are weak, and in his mercy he provides good things, water from the rock and manna from heaven. These new signs and wonders are given to help strengthen Israel’s faith and trust, that they may know the Lord, not only his mighty power but also his fatherly love (Ex 16:12). Arrival at Mount Sinai Israel travels six weeks and arrives at Mount Sinai. Ancient Jewish tradition counted seven more days of encampment at the foot of Mount Sinai before God reveals the Ten Commandments. Thus, seven weeks (forty-nine days) pass, making p 76 the day of God’s revelation the fiftieth day. The Jewish feast of Pentecost (meaning fifty) commemorates this day when the Torah was given on Mount Sinai. A careful reader will note that the name of the mountain of God has changed from Mount Horeb, when Moses first came to it (Ex 3:1), to Mount Sinai, when Moses returns with Israel (Ex 19:1, 19:18). This change likely results because the Hebrew word for “bush,” which Moses saw burning on the mountain, is sene. In this Book of Names, Horeb becomes Sinai to recall the great encounter between Moses and God at the burning bush. Just as God gave Moses his vocation at the burning bush, now God gives Israel their vocation on this same mountain: Israel is to be a holy nation and a kingdom of priests (Ex 19:5–6). During the Exodus, the firstborns were consecrated to God in priestly service (Nm 3:11–13). Similarly, as God’s firstborn (Ex 4:22), Israel is consecrated for God’s service, which is precisely what the phrase “kingdom of priests” signifies. If Israel is a kingdom of priests, to whom are they called to minister? All the other nations! Abraham was told by God that his descendants (Israel) would be a channel of blessing for all the families of the world (Gn 12:3). Blessing is a priestly prerogative. Israel’s call to be a kingdom of priests means that they are, according to God’s purpose, intended to bring blessing to all nations. Thus, far from calling Israel “in spite of” all the other nations, God is blessing and raising up Israel in order to bring about universal blessing upon all nations. The challenge, however, is in the word “if,” for God promises that Israel will be a kingdom of priests “if” they obey his voice. tải về 6.33 Mb. Chia sẻ với bạn bè của bạn:
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