We take a slight detour in our “regularly scheduled” Daily Droplets to consider Moses standing on the edge of the Red Sea. Up to now in Exodus, God has identified Himself to Moses and announced His intentions: to set Israel free from their slavery. He says He knows their sufferings (3:7, 9, 16: 6:5) and He has made a commitment to Abraham (6:2, 8).
God has also alluded to His methods (3:19-20; 4:21-23). God knows that He is going to have to take drastic measures against Pharaoh because he is stubborn and obstinate (9:14-16: 10:1ff: 14:4). This conflict between Pharaoh and God (not between Pharaoh and Moses) is pictured in chapter 15 in military/war terms (see 15:3).
The exodus from Egypt and the attending demonstrations of God’s power and nature become paradigmatic for Israel’s later theology (Deut. 26:5-9: Joshua 24:2-13: Psa. 105; Micah 6:4-5). To word it another way, the exodus was to the Israelites what the resurrection of Christ is to us.
If you will take the time to read carefully from the first plague (7:14ff) until the crossing of the Red Sea (chapters 14-15), you will see a host of verbs that describe destructive action to have God as the subject. Pay particular attention to these verses: 7:25 (8:2); 12:12, 29; 8:21 (9:14); 8:19; 9:3; 9:18, 23; 10:4-5; 13:15; 12:13, 23; 14:14, 25. Notice this also from the song of victory in chapter 15: 1, 4, 6, 7, 10.
Take note, also, of the totality of this annihilation, not only of Pharaoh and his servants but also the rest of the Egyptians. The Nile (7:21), the land (8:13-14, 24), the livestock (9:6), the people, animals, and vegetation (10:17), the firstborn (12:29). Of course, the army drowned in the Red Sea. This was Egypt’s defensive force!
Another key word in this context is the word “judgment.” Notice its use in 6:6; 7:4; and 12:12. Hebrew words for sin are largely missing in these extensive chapters (5-15). Pharaoh uses one one time: 9:27; and Moses echoes him in 9:34 while the same thing is said in 10:16-17. But the text (i.e., its author, Moses) never explicitly says the plagues were punishment for sin.
The explicit explanation is found in 9:14-16. Notice the three reasons, according to God, for the plagues:
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- “So that” Pharaoh may know that there is none like Jehovah God in all the earth.
- “For this purpose” God has raised up Pharaoh “to show” him God’s power.
- “So that” God’s name / character / nature may be proclaimed in all the earth.
What was Pharaoh’s major sin? Oppression of God’s people (2:23-25). God is showing His power/sovereignty. The first command to Pharaoh is “Let My people go” (5:1) and it is reiterated before several plagues: 7:16; 8:1, 20; 9:1, 13; 10:3. Once again, consider the words of 7:3-5.
At the beginning, Pharaoh asked, “Who is the LORD?” (5:2). Near the end, God asks this question, “How long will you refuse to humble yourself before me? Let my people go, that they may serve me” (10:3). Nothing less than humbling Pharaoh is sufficient.
In light of these considerations, what is the significance of hell and God’s punishment of the wicked and non-Christians on the day of judgment? Take a look at Philippians 2:10; Romans 14:11.
Israel learned the lesson – 15:31. Will we?
–Paul Holland
