Hello all,
On this page, I am going to post some of my schoolwork. It may not be the best, but I am learning
Question 1
- How do the experiences of Moses in Exodus 1-6 parallel the experiences of Israel in
Exodus 12-34? What specific theological principles are communicated in the parallels?
Identify the specific Scripture verse or passage related to each parallel you discuss.
The experiences of Moses in Exodus 1-6 parallel the experiences of Israel in Exodus 12-34 in reflecting theological principles such as deliverance, calling, and covenant relationship.
- Oppression and Deliverance
In Moses’ experience, we see that Moses was born during a time of intense oppression when Pharaoh ordered the killing of Hebrew male infants (Exodus 1:15-22). Moses was miraculously delivered when he was placed in a basket on the Nile River, and Pharaoh’s daughter rescued him. (Exodus 2:1-10). I like what Hamilton says about Moses, “Moses is to find himself as adopted son of Pharaoh’s daughter. The climax surrounding Moses’ rescue from drowning is the name he receives, ‘Moses.’”[1] Hamilton later said that Moses’ name means “one who draws out,” referring to the fact that God used Moses to be the one who drew God’s people out from Egypt.[2]
In Israel’s experience, we see that the Israelites were oppressed under Egyptian slavery (Exodus 1:11-14). God hears their cries and delivers them using the ten plagues, and in turn, God establishes Passover, culminating in their exodus from Egypt (Exodus 12:31-42).
The theological principle found in the verses is God’s sovereignty in delivering His people from oppression. Just as God saved Moses to fulfill a greater purpose, He delivered Israel to bring them into a covenant relationship, thus keeping the promises God made to Abraham.
- Calling and Mission
In Moses’s experience, we see when he encounters God at the burning bush, where God calls him to deliver Israel from Egypt (Exodus 3:1-10). Moses initially resisted this calling, giving many excuses (Exodus 3:11; 4:1-17). “His excuses are. Inadequacy (or self-belittlement): “Who am I that I should go to Pharaoh?” (3:11 nrsv) Ignorance: “If I come to the people of Israel … and they ask me, ‘What is his name?’ what shall I say to them?” (3:13 rsv) Incredibility: “But behold, they will not believe me or listen to my voice, for they will say, ‘The Lord did not appear to you’ ” (4:1 rsv) Inarticulateness: “Oh, my Lord, I am not eloquent … but I am slow of speech and of tongue” (4:10 rsv) Insubordination: “Oh, my Lord, send, I pray, some other person” (4:13 rsv)”[3] But God’s will won.
In Israel’s experience after their deliverance, we find Israel called to be a “kingdom of priests and a holy nation” (Exodus 19:6). Like Moses, they initially struggle with their calling, new identity, and purpose. They complained and fell on disobedience in the wilderness (Exodus 15:22-24; 16:2-3; 17:2-3), but still, God kept the Israelites alive because of His promise to Abraham.
The theological principle in Exodus is that God calls His people to a mission and equips them despite their inadequacies. Both Moses and Israel are chosen to fulfill God’s redemptive plan. However, that divine calling often comes with human reluctance, which can be seen even today.
- Covenant Relationship
In Moses’ experience, God establishes a covenant with Moses at the burning bush, promising to deliver Israel and bring them to the Promised Land (Exodus 3:16-17). B.P. Robinson said about Moses experience with the burning bush, “The story of Moses being commanded to leave his sheep to do God’s work is clearly akin to the call narratives of other prophets and leaders who are similarly pressed by a divine intervention to leave their everyday lives and take up a higher commission.”[4]
In Israel’s experience at Sinai, God establishes a covenant with the entire nation of Israel, giving them the Law and making them His chosen people (Exodus 19:5-6; 24:7-8). Hamilton expresses the covenant of God with His people well. “The first time that Moses ascends Sinai, God speaks, and Moses listens (vv. 3–6). It is, first of all, a reminder to Israel of God’s faithfulness and concern. Israel has not come this far either by coincidence or aggressiveness (v. 4). But from the “what I did … I bore … and brought you” of v. 4, we pass to the “now … if you will obey” of v. 5 (RSV). We pass from cause to effect, from divine love to human responsibility, and then from effects to results: “You shall be” (v. 5). 1. Cause: “What I did to the Egyptians, … I bore you on eagle’s wings and brought you to myself” 2. Effect: “if you will obey my voice and keep my covenant” 3. Results: “You shall be my treasured possession”; “You shall be to me a kingdom of priests”; “You shall be … a holy nation.” Thus, God’s people are unique, separated from the world, but only that they may serve as ministers of reconciliation in that world.”[5]
The theological principle here is represented in God’s covenant with His people. The covenant is the center of their relationship with God. Thus, their identity and mission are all interconnected. The covenant establishes the relationship; however, it requires obedience, and God promises blessings if they obey.
Question 2
- How do the parallels of Moses’ experiences in Exodus 1-6 and Israel’s experiences in
Exodus 12-34 relate to Christian life today? Be specific and connect the theological
lessons with New Testament Scripture supporting the continued relevance for today.
The parallels between Moses’ experiences in Exodus 1-6 and Israel’s experiences in Exodus 12-34 offer rich theological lessons that resonate with Christian life today. These lessons, grounded in the Old Testament narrative, offer guidance for contemporary believers.
- Oppression and Deliverance
The Old Testament Parallel. Just as Moses was delivered from the death sentence as an infant and later led Israel out of Egyptian bondage, Christians are delivered from the bondage of sin and death through Christ.
Connection with the New Testament: The deliverance of Moses and Israel foreshadows the ultimate deliverance Christians experience through Jesus Christ. Paul writes in Romans 6:17-18 that believers, once slaves to sin, have been free through Christ. Similarly, Colossians 1:13-14 speaks of believers being rescued from the domain of darkness and transferred into the kingdom of Christ, in whom we have redemption.
Application: Christians today can trust in God’s power to deliver them from spiritual oppression and the bondage of sin, just as He delivered Moses and Israel from physical bondage. This encourages believers to live in the freedom that Christ has secured.
- Calling and Mission
Old Testament Parallel: Moses was called to lead Israel out of Egypt, and Israel was called to be a “kingdom of priests and a holy nation.” Both struggled with their sense of calling and identity.
Connection with the New Testament: Christians are similarly called to a holy purpose. 1 Peter 2:9 echoes Israel’s call, declaring believers to be a “chosen people, a royal priesthood, a holy nation.” Just as Moses and Israel were called to a divine mission, so are Christians called to proclaim God’s excellencies.
Application: Believers are encouraged to embrace their identity and mission in Christ, even in the face of inadequacy or fear. The New Testament call to discipleship (e.g., Matthew 28:18-20) parallels the Old Testament mission of Moses and Israel, reminding Christians to go and make disciples, trusting in God’s presence and empowerment.
- Covenant Relationship
Old Testament Parallel: God established a covenant with Moses and Israel, making them His people and giving them the Law.
New Testament Connection: Jesus establishes a new covenant through His blood, fulfilling and surpassing the old covenant. Luke 22:20 and Hebrews 8:6-13 speak of this new covenant, where God’s laws are written on the hearts of believers, and their sins are forgiven.
Application: Christians live under the new covenant, which calls for a relationship with God based on grace rather than law. Hamilton makes a good point. “Hebrews 12:18–29 is an interesting commentary on Exodus 19. It begins (vv. 18–24) by contrasting approaching God under the old covenant at Mount Sinai with approaching God under the new covenant at Mount Zion.”[6] The New Testament covenant relationship encourages believers to live in obedience to God, not out of fear, but out of love and gratitude for Him who gave his blood for us. Jesus is the perfect lamb. Hamilton presents verses from 1Pet. 1:19 and 1 Cor.5:7 stress the point of the correlation of Jesus, the perfect lamb, with the Passover lamb. “As with the lamb in Egypt (Exod. 12:46), so not one bone of Jesus the Lamb was broken (John 19:36). The two explicit references in the epistolary literature of the New Testament to Christ the Passover Lamb are in 1 Cor. 5:7 (“Christ, our paschal lamb” rsv) and 1 Pet. 1:19 (“a lamb without blemish or spot” rsv). What is of interest in these passages is that both Paul and Peter are concerned more with the implications of redemption by the Lamb for holy living than they are in formulating a theological discourse on soteriology. That is, the apostles move beyond salvation into sanctification.”[7] Thus, the covenant relationship is everlasting through Jesus.
[1] Victor P. Hamilton, Handbook on the PentateuchLinks to an external site., 2nd ed. (Grand Rapids, MI: Baker Academic, 2005), 139.
[4] B. P. Robinson, Moses at the Burning Bush, Journal for the Study of the Old Testament, 22 (75), 1997, 107-122.