The Nature of the Material - Theological History

• The material is a composition of three strands of historical tradition J, E and P. Each strand introduces slightly different details but each in its own way, gives the key role to God. God is responsible for the events involved in the Crossing of the Red Sea. This interpretation stemmed from the writers' belief that God was all-powerful and active in history. It was a true record according to their beliefs and experience.
  
  
• While there are difficulties over details of places and the actual method used to cross the water / swamp / reeds, nevertheless, the event is written up as if it actually did happen.
  
  
• It certainly became the determining moment in Israel's history. The triumph of God over the Pharaoh and the Egyptians to enable Israel to escape from Egypt and cross the sea is a thread which runs throughout the Bible.
  
  
• So this is another example of theological history - history interpreted in the light of belief in an omnipotent God who acts in human events to fulfil God's purposes.

The Exodus as the Model for all Deliverance

• The Exodus was such a profound and powerful experience that it became the type or model for future 'delivery' or 'rescue' episodes in the Bible. Isaiah 43:1ff, 16-19 and 51:9-11 take up the theme of salvation. Also Luke 9:30 describes Jesus' 'departure' or 'dying' in Jerusalem, as literally 'exodus'.

God's Power and Glory

• The narrative recounting the battle between the Pharaoh and Moses to free the Israelites and their final triumph in this chapter is written up in a way which ensures that the reader knows that the power and glory are God's. The Israelites have not really played any part, except to lose their nerve and grumble, while even Moses hesitates somewhat. The writers have put the focus directly on God and on what he has done. God was motivating Pharaoh and whatever natural events were involved, for example the wind, it was God's hand that was responsible for these.
  
  
• This illustrates the Jewish belief that God acts in and through history to save and protect his people. However, those without faith could not see this e.g. the Pharaoh. The Israelites' wavering faith also meant they had difficulty holding on to this belief.

The Miraculous Element

The following points need to be considered:

• Here, 'miracle' is taken to mean an event or experience that has a quality of the unexpected or surprising, given the circumstances. The term 'miracle' is not usually used of ordinary, anticipated matters.
  
  
• As the Israelites believed in an all-powerful God, a God who was actively involved in history, they had no difficulty in accepting that there was nothing God could not do if he so willed. Jews, Christians and Muslims still accept this now.
  
  
• The universe does appear to be ruled by fixed laws, obviously believed by religious believers to be established by God, the Creator.
  
  
• While these laws are established in a broad sense, nevertheless there is usually a random factor at play which means that it is not possible to predict exactly how the laws might manifest themselves e.g. the laws of meteorology or of medicine. So something unexpected might appear, even in usually predictable situations.
  
  
• Interpreting an event or experience as a 'miracle' depends on the world-view of the person interpreting them. Religious believers, while interpreting every part of existence as 'miraculous' because the universe is just 'beyond belief', might label some specific event as 'miraculous' because for them something happened which had a surprising quality to it and at the same time allowed them a glimpse of God's providence in their life. The ordinary is illumined by the extra-ordinary for them and they interpret that as a direct sign or miracle from God. In contrast, the atheist might interpret a similar extra-ordinary episode as the result of good fortune coming their way at that moment.
  
  
• The Israelites in spite of their shortcomings, did in fact believe in the providence of God and they saw evidence of this in their success in crossing the Red Sea and the defeat of the Egyptians. Whether the wind came just at the right moment to open up a path across the swampland or whether Moses' rod had extraordinary capabilities was not the point. Either of those was possible for their God, who could certainly hold back the walls of water if necessary! But the fact was that whatever actually happened, they interpreted it as a glimpse of God at work on their behalf. That was the truth of the experience for them; that was how they interpreted it.

Trust in God

• Another theme which runs through the Bible is that of trust or lack of trust in God's power to act and save. The Israelites found it extremely hard to maintain constant trust in God. Even when they had clear evidence of God's presence they were still unfaithful. Here, having just experienced God's power in getting them out of Egypt, they are already terrified and crying out to God because the Egyptians are pursuing them. Moses has to reassure them: 'The LORD will fight for you.' But this chapter ends on a high note, with the Israelites having 'faith in the LORD'.
  
  
• This final showdown with the Pharaoh and the Egyptians has demonstrated God's power and the Israelites can acknowledge it. Their cowardice has been replaced by trust, but it won't be long before they forget this moment and lose their fragile trust. They were always uncertain where real power lay, with God or some neighbouring military might. The grass was always greener on the other side!

Human Nature

• The Bible presents human beings, with all their strengths and weaknesses. This narrative focuses on the weaknesses. The participants demonstrate different states of mind and levels of faith. The effects of these on the situation are revealed:
  
  
  • The Pharaoh returns to his stubbornness and regrets his loss of the Israelites because he realises, too late, just what he has lost from his work force. He is the typical despot, constantly changing his mind to exploit right until the end. He is blind to reality and ruled by his pursuit of power over others. He has lost the trust he had had in Israel's God when he asked for his blessing (Exodus 12:32) and he is back to trusting in himself.
    
    
  • The Egyptians' might is fully galvanised into battle with chariots and army in hot pursuit. They are not without insight however, because they are prepared to recognise God's power. As their chariots got stuck in the mud, they acknowledged that: 'The LORD is fighting for the Israelites against us'. It is the writer's intention that even the Egyptians must honour God's ultimate power (v.25) and this happens before the Israelites do (v.31). Israel's slavery has made her into a slow-learner!
    
    
  • The Israelites' spirit has been worn down by years of slavery and loss of control for their lives. They are out of their depth in a situation of freedom, unable to cope with its responsibilities. They are reduced to making sarcastic remarks about their situation, through fear that they are about to die as the Egyptian army pursues them. After years of suffering, it was not easy for them to trust in God immediately. Where had God been throughout their time in Egypt? Their faith would need to be slowly built up. Slavery had left them with little confidence in themselves, let alone God, and ready to blame anyone immediately things went wrong. They had been dehumanised by hard labour, to the extent that they even wanted to be back in Egypt, rather than free to fulfil their own destiny.
    
    
  • Moses, God's reluctant agent, is beginning to find his feet and develop his leadership skills. The needs of the Israelites were obvious and he had the brief to become their leader and get them to the Promised Land. But immediately he can see what he is up against with this fearful 'I-told-you-so' mob. Someone had to be blamed and Moses is the target. He begins by reassuring them and finally he is seen to be right. This passage makes it clear that Moses' faith in God is manifesting itself in his obedience to God's instructions. Moses has learnt who is in command. This is the beginning of a new relationship between God, Moses and Israel, which is to last many years. Moses would learn to take God's orders and struggle with an Israel who was reluctant to take orders from anyone.
  
  

War in the Bible and the God of War

The understanding of the concept of war in the Bible develops and changes as more is understood about the nature of God. As Israel came to recognise their God as the universal God, their understanding of God's 'taking sides' in war had to change. So, Israel's literal enemies of neighbouring nations become the enemy of evil within individual human beings and in the universe.

• In early Israel, war was a natural condition by which the community was established and maintained. God is depicted as a warrior (the Lord of Hosts), who made Israel his people by overthrowing the Egyptians, as here in Exodus 14, and who maintained her as his people by fighting for her. Israel's victories are all ascribed to God. The existence of Israel as an elect people is held to require the extermination of all nations which threaten her (Deuteronomy 7). War is holy and great importance is attached to the successful conduct of war, including the observance of ritual laws affecting the integrity of the army. This view continues to some degree throughout the Old Testament / Hebrew Bible. God, is a God of action and his work and therefore his nature, is discerned in the conflict of whatever opposes him and his purpose.
  
  
• The prophets distinguish between the enemies of God and those of Israel. When Israel is disobedient, God fights against her through prophets and military power. Sin, rather than war, is presented as the opposite of peace. Yet the purpose of God remains the establishment of a redeemed and purified people and God will fight on behalf of Israel to deliver her. The final salvation is depicted as the victory of God or his Messiah, over the nations and the establishment of the reign of God in an ideal Israel.
  
  
• Under the influence of apocalyptic writing (writing revealing visions often linked to the end times), the temporal struggles of Israel and the individual are set against the background of a final, cosmic conflict between God or his representative and the evil forces of evil e.g. Isaiah 27:1. Wars on earth are seen as the bitter prelude to this.

A Just War?

Some Christians believe that all wars are morally wrong, but other Christians accept that there are specific occasions when war is justifiable. Over the centuries according to changing times and needs, criteria have been set out in order to decide when a war can be regarded as a 'just' war. Here is a summary of these conditions:

1. The cause must be just.
2. A war must be authorised by a proper authority.
3. The intention must be good and the war must stop when the objective is accomplished.
4. War must be waged fairly, so that an appropriate amount of violence only is used to achieve the war's aim.
5. The chance of success must be reasonable.
6. War should only be a last resort.
7. Any good achieved should outweigh the evil causing the war.