“종말론적 희망에 관하여”
Christianity is not about something that we can do to become better people; it is about what Christ has done through the cross and the empty tomb.
Everything points to ch. 14 being an integral part of the Exodus story, ‘the climax and denouement of the account of YHWH’s confrontation with Pharaoh’ (Houtman 1996: 234).
Instead, they are told to turn back and encamp on the west side of the gulf with the gulf itself to their backs. This was a doubly strange thing to do. First, it took them in the wrong direction, and second, it placed them in a terrible tactical situation, entrapped against the sea and easily pinned down by a military force. But this, the text tells us, is precisely what YHWH intended, as the plan was to entice the Egyptians to abandon all caution and to press their military advantage against Israel. Tactically, Israel’s situation was terrible, but God would fight for them and save them.
Pharaoh’s stubbornness meant that the plagues grew in intensity and led eventually to the dramatic moment on the shores of the Sea of Reeds. In this way, God both displayed his glorious power and he brought judgment on Pharaoh, the Egyptian people and even, as we will see below, the Egyptian gods.
‘Throughout 14:6–9, the accumulation of terms describing the Egyptian host emphasizes the inequality of the contest’ (Propp 1999: 493). Unlike the Egyptians, the Israelites have no horse-drawn chariots, nor are they likely to have been equipped for warfare
The people’s lack of trust in both Moses and YHWH becomes a recurring motif in the account of their wilderness journey, often involving a yearning to be back in Egypt
From their perspective, slavery is better than death; they would rather be slaves in Egypt than die in the wilderness.
Most importantly of all, Moses announces that ‘YHWH will fight for you*, but you* will be silent’ (v. 14). The syntax of this statement underscores the contrast that is being made here between the actions of YHWH and the Israelites.
Whereas YHWH will do the fighting, the Israelites are to be calm and silent. They are to be witnesses, rather than participants in the battle. Their salvation will come from YHWH, who without assistance will overthrow the Egyptian army, ensuring that the glory for the victory will be God’s alone.
יְשׁוּעָה (yĕšûʿâ). n. fem. salvation, deliverance, victory, help. Refers to salvation from danger.
This noun is related to the verb יָשַׁע (yāšaʿ, “to save”). It primarily refers to salvation from danger or trouble, especially from enemies. It is used of Yahweh’s deliverance (yĕšûʿâ) of Israel from Egypt at the Red Sea (e.g., Exod 14:13). In 1 Samuel 2:1, Hannah identifies the birth of Samuel, according to God’s promise to her, as salvation (yĕšûʿâ) from God; while she is not being saved from military enemies, she is being saved from trouble and from the ridicule of her husband’s other wife. Psalm 20:6 uses yĕšûʿâ to refer to military victory.
One might have expected that the miracle was for the benefit of Israel. But the point here is not that Egypt will be converted and have faith. Rather, it is that they will have to bow in defeat and admit to YHWH’s supremacy.