Historical-Cultural Context and Place Within the Old Testament:
From Covenant to Covenant...
The last blog post stated that the name of Yahweh and His statement in Exodus 6:7 reinforce the idea of the covenantal relationship between Yahweh and His people. The Israelites were freed from oppression in order to have a new Master, a new relationship and a new identity as Yahweh’s people.
As referred to in a previous post the chiasmic structure of Exodus 6:12 refers twice to the Patriarchs and the covenant previously given to the Israelites. This direct referral to the Abrahamic covenant reminds the Israelites of Yahweh’s faithfulness. He has not forgotten them or His promises, no matter how much it may have, in the midst of oppression, felt like He had. Moreover, as one blog commentator put it:
“Was not the exodus part of the fulfilment of the Abraham covenant. How could Abraham and his descendants be a blessing to the world if they were slaves?” (Ordinand, 14 October 2009 01:32) Yet is not just within the context of the Abrahamic covenant that the Exodus dwells, it is also the foundation of the Mosaic covenant and Yahweh’s relationship with His elect nation.
Bruce Waltke, in his detailed exegesis of the Mosaic Covenant, reminds his readers that the first commandment (Exodus 20) refers directly to the Exodus, “I am the LORD your God who brought you out of Egypt out of the land of slavery...” (411) He further reminds us that, in keeping with other Near Eastern vassal treaties (although remembering that the Israelite covenant was unique) the commandments begin with a preamble (Exodus 19:1-25) that details the greatness of the author and a historical prologue that is the basis of the obligation that the covenant holds (410). Waltke goes on to reiterate that the Old Testament covenant renewals are linked to the Passover whilst all teaching of the covenantal stipulation begins with a reminder of Yahweh redeeming His people from Egypt. That the Mosaic covenant is founded upon the liberation events of the earlier chapters is indisputable.
Waltke lists one of the motivations for Israel’s acceptance of this covenant as gratitude; Yahweh redeemed them from slavery, protected them in the wilderness (406). Whilst Pharaoh kept his rule through pain and oppression, Yahweh’s rule and relationship is love shown through redemption. Yahweh has proved Himself trustworthy (406) and Israel enter freely into this covenantal relationship with Him. Waltke sums this up succinctly, “God liberated the Israelites from Egypt for this worship service.” (407)
Thus the liberation events of the Exodus act as an integral part of the continuation of Yahweh’s covenantal relationship with the Israelites; they fulfil in part the Abrahamic covenant and provide basis for the Mosaic covenant. They act as a significant connection between the two covenants. They help form a loving relationship between Yahweh and His people. The change of Master that the Exodus provided (from being Pharaoh’s slaves to Yahweh’s people) is not simply a matter of ownership but also a whole new type of relationship; one based on liberation not oppression, on gratitude and not pain.
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