Exodus Moses Abraham
Historical And Social Contextual Analysis Of Exodus 3:1-10
Introduction
The Book of Exodus was written by Moses between 1440 and 1400 B.C. the chronological dating of the exodus are two dates for the exodus that really signify more periods of time than precise dates. The former date is usually to be found in the mid of 15th century around 1440 BC, while the latter date is usually allotted to the close of the 13th century around 1290 BC. 1 The former date depends most profoundly on two particular biblical passages understood accurately, while the late date depends on a more broad view of the nature of Scripture shared with archaeological verification. Both observations rely greatly on hypothesis concerning both the methods of study used and the nature of Scripture, as well as balanced inference based on those hypotheses. 2 It is on these grounds that a concise analysis of the discussion may help demonstrate how such contrasting views can occur from contradictory methods of historical research and assumptions.
Purpose of Writing: In God's timing, the exodus marked the end of a period of oppression for Abraham's descendants (Genesis 15:13), and constituted the beginning of the fulfillment of the covenant promise to Abraham that his descendants would not only live in the Promise Land, but would also multiply and become a great nation. 3 The purpose of the book may be expressed or stated as tracing the rapid growth of Jacob's descendants from Egypt to the establishment of the theocratic nation in their Promised Land. By God's self-revelation, the Israelites were instructed in the sovereignty and majesty, the goodness and holiness, and the grace and mercy of their Lord, the One and only God of heaven and earth.
Chapter begins with Moses taking Jethro's flock of sheep for grazing to the backside of the desert. He took his way towards the mountain. There he witnessed an astonishing sight. He saw a burning bush which was not turning into ashes. The burning bush was actually the angel of God. While he was just wondering in amazement he heard a voice calling. This particular event depicts the power of God and his unpredictable ways of calling his people. His supreme authority is clearly visible that he has command over everything in nature. The place where he is standing has great historical importance. This was the land of God's people, the Israelites. Moses was going to bring his people out of Egypt and Pharoah's oppression and slavery. This land would later be the place where the Ark of the Covenant was built and all the people were going to worship and bring offerings to God right here. 4 The Lord spoke to Moses and told him that he had heard the cries of his people and could not see them suffering anymore. He was going to be the saviour of his people and lead them to the land promised by the Lord. There they would multiply in population, production and happiness; they could practice their freedom and live according to the laws given by God. He promised them that it will be a land full of all the bounties that was beyond their imagination. 5
Within the Exodus narrative itself Israel is presented as attentive to the “social pain” that is caused by Pharaoh's exploitation of Israel's labor. The people of Israel defy Pharaoh's orders when they conflict with God and at times resist violently. Although Yahweh is the key actor he exhorts his people to join into the resistance. ‘Salvation history' is not simply Yahweh's action. It depends, finally, upon human risk-taking”. Thus the exhortation to “Come, I will send you to Pharaoh to bring my people, the Israelites, out of Egypt”.6
The Exodus narrative, characterized by the drama between Yahweh and Pharaoh, takes on a liturgical status in the life of Israel.7 The Exodus narrative of Yahweh freeing the people from the hand of Pharaoh becomes the theological politics of the Israel and “offers its primal model that includes acute social analysis, the legitimacy of protest”.8 Thus, the Exodus account, along with the whole Pentateuch, provides the foundation for Israel's covenant with God and therefore also defines and shapes Israel's self-understanding. The literature ought to be understood as “paradigm not as ‘history'”. The account lies in the way in which Israel understood her God as active in the history of the people. The distinctiveness of Israel's political life, therefore, is rooted in her belief that Yahweh is “lord of all nations” and the ground and source of abundance. 9
Book of Exodus is the most significant book in the Bible. It entails the story of the Exodus and our creation as a people; it embodies the discovery regarding our moral code, rituals, and religious institutions. The power of political and social elite's and the traditions, which are, incarnated in the grand religious and philosophical value systems that brand all dominant civilizations. These traditions give significance to political and social institutions-to-family life, education, government, and the marketplace. Although it is not constantly cited by reason of that it is taken for granted, the power and traditions of any society or civilization are reflected in its laws. 10
Conclusion
If we trust in the Lord, He can deliver us from anything. God does not allow sin to go unpunished forever. As a result, we can trust Him in His retribution and justice. When God removes us from a bad situation, we should not seek to go back. When God makes demands of us, He expects us to obey - but at the same time He provides grace and mercy because He knows that we will not always be able to fully obey.
End Notes
- William Walker “Books of Genesis, part of Exodus, Proverbs, & Acts” By American Bible Society American Bible Society (1859) p. 234-239
- Ibid
- Ibid
- Ibid
- Leon Uris, “Exodus” Bantam (October 1, 1983) p.405-410
- Ibid
- Ibid
- James A. Michener “The Source: A Novel” Random House Trade (July 9, 2002) p. 545-550
- Ibid
- Ibid
Bibliography
William Walker “Books of Genesis, part of Exodus, Proverbs, & Acts” By American Bible Society American Bible Society (1859) p. 234-239
Leon Uris, “Exodus” Bantam (October 1, 1983) p.405-410
James A. Michener “The Source: A Novel” Random House Trade (July 9, 2002) p. 545-550
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