Tuesdays Are for the Old Testament
1/30/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Four, Exodus." In Prepare the Way of the Lord: An Introduction to the Old Testament. pp. 75-96. St. Louis: Concordia Publishing House.
Exodus has a Hebrew name which links it to the ancestry records found in Genesis. Exodus, the Greek title focuses our attention on the departure from Egypt (Lessing & Steinmann 2014, p. 75). The issue was that the descendants of Jacob, though settled in a land, were not in the land promised to Abraham. It was necessary for them to go to that land.
Lessing and Steinmann note that Exodus makes mention of Moses and writing four times (17:14; 24:4; 34:4; 27-29), and that Moses would have had ample time to compose the Pentateuch during 39 years in the wilderness (Lessing & Steinmann 2014, p. 75). however, historical criticism alleges Exodus as a composite completed afte Israel's return from Babylon hundreds of years later. The fuller discussion of this matter is in chapter two.
Exodus provides us with a theological history (Lessing & Steinmann 2014, p. 75). The events are presented as very real parts of an historical record. However, Lessing and Steinmann see a strong intention in the writing tha the reader should adopt the same theological view of the events (Lessing & Steinmann 2014, p. 76). The text is primarily narrative but contains additional elements including genealogy, rubrics, laws, and various instructions. Lessing and Steinmann note a number of internal recurring themes which add to the cohesiveness.
Lessing and Steinmann date the events of Exodus during the 15th century B.C. They provide some historical events of Egyptian dynastic history which suggest Joseph had been in power (Genesis 41:37-46) under pharaohs Sesotris I and Amenemhet II (Lessing & Steinmann 2014, p. 77). There was an intermediate period with dynastic competition following Joseph's life. A reu ification came about with Ahmose I (1539-1515) suggested as the ruler in Exodus 1:8. Lessing and Steinmann view his reign as the only reasonably likely time for the Israelites to be involved in the building projects described in Exodus (Lessing & Steinmann 2014, p. 78). They place Moses' birth in 1526, and the actual exodus in 1446. Lessing and Steinmann further adduce the chronology of 1 Kings 6:1, which counts back from Solomon's reign to the exodus, also yielding a date of 1446 (Lessing & Steinmann 2014, p. 78). Steinmann reviews the evidence used for a later date of the exodus and finds it internally inconsistent (Lessing & Steinmann 2014, p. 78-80).
Lessing and Steinmann move on to provide a map of the Exodus, noting movements which can be traced (Lessing & Steinmann 2014, p. 81). They discuss the Red Sea, briefly observing the disputes over the location of a crossing, then move to identify Mount Sinai (Lessing & Steinmann 2014, p. 82). They settle on a location on the Sinai Peninsula, which matches approximate distances from journeys in Deuteronomy 1:2 and 1 Kings 19:8.
Exodus has a number of important theological themes. The identity of Jahweh is an important element. Lessing and Steinmann observe that we learn a great deal about God's character as he interacts with Israel and with Pharaoh (Lessing & Steinmann 2014, p. 82). The name used, Yahweh, is strongly ilinked to the verb of being, an element which is expanded elsewhere in Scripture. He is the one who shows his glory (ch. 33) and proclaims his character to Moses. Lessing and Steinmann catalog 16 other passages in the Old Tesament where God describes himself in similar terms. He is the gracious and merciful one who neveretheless judges sin (Lessing & Steinmann 2014, p. 83). This is the synopsis of God's character. God shows mercy and judgment through a messenger who shares his own character (Exodus 23:21; 3:2-6). Lessing and Steinmann interpret this to be the Christ (Lessing & Steinmann 2014, p. 84).
The hard heart of Pharaoh is another prominent theme in Exodus (Lessing & Steinmann 2014, p. 84). After the king hardens his heart against God, both Pharaoh and God continue the work of hardening Pharaoh's heart. "Yahweh's judgment is to confirm Pharaoh in his sin by hardening the king's heart" (Lessing & Steinmann 2014, p. 84).
God's judgment against Egypt is shown in plagues, recorded in Exodus 7-12. There are three groups of three plagues, followed by one definitive judgment (Lessing & Steinmann 2014, p. 85). The language of "sign" and "portent" is also used to describe the plagues, as they serve as signs of trouble to come. Lessing and Steinmann point out that Pharaoh was considered as the perfect god, but had no power to overcome these plagues.
While there have been attempts to correlate the plagues with different Egyptian religious figures, these have not always matched up well (Lessing & Steinmann 2014, p. 85). There have also been attempts to provide naturalistic explanations for the different plagues. However, Lessing and Steinmann find these unlikely (Lessing & Steinmann 2014, p. 86).
God's mission in the world, to save not only Israel but all nations, emerges as another significant theme in Exodus (Lessing & Steinmann 2014, p. 86). God expresses his desire tha the Egyptians would know He is the true God, and that he has been showing them mercy instead of destroying them. We observe that some Egyptians did believe and left with Israel (Ex. 12:38) (Lessing & Steinmann 2014, p. 87). The giving of the Law may also be seen as an explication of the status of Israel as the people set apart to God, who serve to show God's character and attract people to Him (Exodus 19:5-6).
The laws of God for His people are an important theme in Exodus (Lessing & Steinmann 2014, p. 88). They are the distinct people of God whose lives will differ from the nations around them. Lessing and Steinmann observe a considerable continuity in law between Genesis and Exodus. The difference is a more specific articulation of the law.
As Israel moves from slavery to Pharaoh, they are given a task, building a tabernacle according to God's instruction, allowing them to worship in accord with God's laws. It is a holy place, which Lessing and Steinmann estimate "allowed Yahweh to take up permanent residence in the midst of his people" (Lessing & Steinmann 2014, p. 89). Lessing and Steinmann also observe a number of parallels between the dedication of the tabernacle and the creation narrative (Lessing & Steinmann 2014, p. 90). This indicates a strong relationship of Genesis and Exodus.
The terminology of redemption first appears in Exodus 6:6 (Lessing & Steinmann 2014, p. 92). Yahweh redeems Israel as his family members who have been held in bondage. Lessing and Steinmann see this as prefiguring Christ. They further take Israel to prefigure Christ, as he shares many characteristics with them, including coming out of Egypt, being tempted in the wilderness, etc. The image of the passover is very strong in Christological thought (Lessing & Steinmann 2014, p. 93).
In Exodus, Moses is closely associated with the concepts of sin and grace (Lessing & Steinmann 2014, p. 93). The grace of God is repeatedly victorious in the battle against sin as depicted in Exodus. Lessing and Steinmann see Israel moving from bondage to freedom and the presence of God (Lessing & Steinmann 2014, p. 94). The Israelites are in service to God, rather than Pharaoh.
1/30/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Four, Exodus." In Prepare the Way of the Lord: An Introduction to the Old Testament. pp. 75-96. St. Louis: Concordia Publishing House.
Exodus has a Hebrew name which links it to the ancestry records found in Genesis. Exodus, the Greek title focuses our attention on the departure from Egypt (Lessing & Steinmann 2014, p. 75). The issue was that the descendants of Jacob, though settled in a land, were not in the land promised to Abraham. It was necessary for them to go to that land.
Lessing and Steinmann note that Exodus makes mention of Moses and writing four times (17:14; 24:4; 34:4; 27-29), and that Moses would have had ample time to compose the Pentateuch during 39 years in the wilderness (Lessing & Steinmann 2014, p. 75). however, historical criticism alleges Exodus as a composite completed afte Israel's return from Babylon hundreds of years later. The fuller discussion of this matter is in chapter two.
Exodus provides us with a theological history (Lessing & Steinmann 2014, p. 75). The events are presented as very real parts of an historical record. However, Lessing and Steinmann see a strong intention in the writing tha the reader should adopt the same theological view of the events (Lessing & Steinmann 2014, p. 76). The text is primarily narrative but contains additional elements including genealogy, rubrics, laws, and various instructions. Lessing and Steinmann note a number of internal recurring themes which add to the cohesiveness.
Lessing and Steinmann date the events of Exodus during the 15th century B.C. They provide some historical events of Egyptian dynastic history which suggest Joseph had been in power (Genesis 41:37-46) under pharaohs Sesotris I and Amenemhet II (Lessing & Steinmann 2014, p. 77). There was an intermediate period with dynastic competition following Joseph's life. A reu ification came about with Ahmose I (1539-1515) suggested as the ruler in Exodus 1:8. Lessing and Steinmann view his reign as the only reasonably likely time for the Israelites to be involved in the building projects described in Exodus (Lessing & Steinmann 2014, p. 78). They place Moses' birth in 1526, and the actual exodus in 1446. Lessing and Steinmann further adduce the chronology of 1 Kings 6:1, which counts back from Solomon's reign to the exodus, also yielding a date of 1446 (Lessing & Steinmann 2014, p. 78). Steinmann reviews the evidence used for a later date of the exodus and finds it internally inconsistent (Lessing & Steinmann 2014, p. 78-80).
Lessing and Steinmann move on to provide a map of the Exodus, noting movements which can be traced (Lessing & Steinmann 2014, p. 81). They discuss the Red Sea, briefly observing the disputes over the location of a crossing, then move to identify Mount Sinai (Lessing & Steinmann 2014, p. 82). They settle on a location on the Sinai Peninsula, which matches approximate distances from journeys in Deuteronomy 1:2 and 1 Kings 19:8.
Exodus has a number of important theological themes. The identity of Jahweh is an important element. Lessing and Steinmann observe that we learn a great deal about God's character as he interacts with Israel and with Pharaoh (Lessing & Steinmann 2014, p. 82). The name used, Yahweh, is strongly ilinked to the verb of being, an element which is expanded elsewhere in Scripture. He is the one who shows his glory (ch. 33) and proclaims his character to Moses. Lessing and Steinmann catalog 16 other passages in the Old Tesament where God describes himself in similar terms. He is the gracious and merciful one who neveretheless judges sin (Lessing & Steinmann 2014, p. 83). This is the synopsis of God's character. God shows mercy and judgment through a messenger who shares his own character (Exodus 23:21; 3:2-6). Lessing and Steinmann interpret this to be the Christ (Lessing & Steinmann 2014, p. 84).
The hard heart of Pharaoh is another prominent theme in Exodus (Lessing & Steinmann 2014, p. 84). After the king hardens his heart against God, both Pharaoh and God continue the work of hardening Pharaoh's heart. "Yahweh's judgment is to confirm Pharaoh in his sin by hardening the king's heart" (Lessing & Steinmann 2014, p. 84).
God's judgment against Egypt is shown in plagues, recorded in Exodus 7-12. There are three groups of three plagues, followed by one definitive judgment (Lessing & Steinmann 2014, p. 85). The language of "sign" and "portent" is also used to describe the plagues, as they serve as signs of trouble to come. Lessing and Steinmann point out that Pharaoh was considered as the perfect god, but had no power to overcome these plagues.
While there have been attempts to correlate the plagues with different Egyptian religious figures, these have not always matched up well (Lessing & Steinmann 2014, p. 85). There have also been attempts to provide naturalistic explanations for the different plagues. However, Lessing and Steinmann find these unlikely (Lessing & Steinmann 2014, p. 86).
God's mission in the world, to save not only Israel but all nations, emerges as another significant theme in Exodus (Lessing & Steinmann 2014, p. 86). God expresses his desire tha the Egyptians would know He is the true God, and that he has been showing them mercy instead of destroying them. We observe that some Egyptians did believe and left with Israel (Ex. 12:38) (Lessing & Steinmann 2014, p. 87). The giving of the Law may also be seen as an explication of the status of Israel as the people set apart to God, who serve to show God's character and attract people to Him (Exodus 19:5-6).
The laws of God for His people are an important theme in Exodus (Lessing & Steinmann 2014, p. 88). They are the distinct people of God whose lives will differ from the nations around them. Lessing and Steinmann observe a considerable continuity in law between Genesis and Exodus. The difference is a more specific articulation of the law.
As Israel moves from slavery to Pharaoh, they are given a task, building a tabernacle according to God's instruction, allowing them to worship in accord with God's laws. It is a holy place, which Lessing and Steinmann estimate "allowed Yahweh to take up permanent residence in the midst of his people" (Lessing & Steinmann 2014, p. 89). Lessing and Steinmann also observe a number of parallels between the dedication of the tabernacle and the creation narrative (Lessing & Steinmann 2014, p. 90). This indicates a strong relationship of Genesis and Exodus.
The terminology of redemption first appears in Exodus 6:6 (Lessing & Steinmann 2014, p. 92). Yahweh redeems Israel as his family members who have been held in bondage. Lessing and Steinmann see this as prefiguring Christ. They further take Israel to prefigure Christ, as he shares many characteristics with them, including coming out of Egypt, being tempted in the wilderness, etc. The image of the passover is very strong in Christological thought (Lessing & Steinmann 2014, p. 93).
In Exodus, Moses is closely associated with the concepts of sin and grace (Lessing & Steinmann 2014, p. 93). The grace of God is repeatedly victorious in the battle against sin as depicted in Exodus. Lessing and Steinmann see Israel moving from bondage to freedom and the presence of God (Lessing & Steinmann 2014, p. 94). The Israelites are in service to God, rather than Pharaoh.
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