‹ Back

 

What is the theological significance of Exodus 2:24?

 

Introduction:

            In the previous blog, I already provided the meaning of Exodus 2:24 by connecting the promise of the LORD to Abram in Genesis 15. In this blog, I’m going to answer what is the theological significance of the faithfulness of the LORD; that the source of the LORD’s faithfulness is His covenant with Abram. The LORD’s faithfulness to Abram is the reason why the sons of Israel will be saved from slavery through Moses.

When was the prediction and fulfillment happened?  

Scholars have the consensus when it comes to the historicity of the patriarchal narratives that the patriarchal narratives situated in the Middle Bronze I (ca. 2000-1900 BC).[1] If the assumption that the LORD’s promise and prediction to Abram in Genesis 15 happened in 2000 BC, then the conclusion that Israel’s slavery in Egypt happened in 1600 BC., starting from Abram (Abraham) to Joseph.

How does the author of Exodus portray the LORD in His covenant to Abram?

The author of Exodus portrayed the LORD as the faithful God to Abram to save the Israelites from slavery. The faithfulness of the LORD to Abram manifested in His covenant. What is the reason why the LORD was faithful to Abram through His covenant? In order for us to understand the word “בְּרִיתוֹ” (bərîṯōw), we must need to understand the meaning of בְּרִית (berith) in the ancient near east context.

1. Bilateral covenant

            The possible meanings of בְּרִית are, ‘covenant’, ‘treaty’, or ‘promise’. In the ancient near east, a “covenant’ is normally bilateral agreement of two persons.[2] Kings of different countries make treaty to other kings. A good example here was Solomon and Hiram made a treaty (וַיִּכְרְת֥וּ) with each other (1 Kgs 5:12). In what sense do they make a treaty? King Hiram was a king of Tyre who loved the 2^nd king of Israel, David. Solomon was asking for help to Hiram to participate in building the Temple of the LORD in Jerusalem (1 Kgs 5:6-11). Solomon made a covenant that the servants of Hiram will be compensated according to the compensation that Hiram pays to his servants (1 Kgs 5:6). Hiram agreed to the proposal of Solomon to cut the cedars of Lebanon and the participation of Hiram’s servant in building the Temple, in exchange of food as a compensation (1 Kgs 5:9-11).

2. Unilateral covenant

            As I have mentioned that a ‘covenant’ is normally ‘bilateral’, in Genesis 15, it is the LORD who made a covenant with Abram; therefore, this covenant in Genesis 15 can also be ‘unilateral’.[3] Abram did not participate in the rites of passing through the slaughtered sacrifices, as a symbol that they will fulfill their agreement. If we will read the story carefully, Abram was only asking for a confirmation how can a childless old man living in Canaan would have a son that would possess Canaan (Gen 15:8). Abram provided an animal to cut it into two, but he did not walk through these dead animals because he fell into a deep sleep (Gen 15:12).

            After the deep sleep of Abram and the prediction of the LORD through this dream about the fate of his descendants, Abram saw a smoking firepot (תַנּוּר עָשָׁן) and a burning torch (לַפִּיד אֵשׁ) passed through the dead animals (Gen 15:17). These imply the LORD (theophany) passing through the slaughtered animals, making himself bound to fulfill what He promised to Abram.

How did two people have a covenant in the ancient near east?

How did people make a covenant in the ancient near east? Two persons or nations would create an alliance, they will kill an animal (e.g., donkey, camel, or any animal) for covenant rites. The animals who were slaughtered will be cut into two, and two parties who made an agreement will walk through these slaughtered animals. The blood of animals that were spilled was a symbol of confirmation that the two parties must fulfill the covenant. Violators of the covenant will be treated as dead animals that were slaughtered (Jer 34:18-20).[4] 

What are the evidences of the LORD’s faithfulness to Abram?

            From 2000 B.C. to 1600 B.C., the LORD has never forgotten what He has promised to Abram. The LORD has promised that a childless old man will possess Canaan with his offspring (Gen 12:7; 13:14-17; 15:1-13). Before Abram’s offspring will inherit the land of Canaan, they will be enslaved first by Pharaoh, and after delivered by the LORD, which was predicted and fulfilled.  

            The faithfulness of the LORD to Abram will be shown when the LORD prepared Moses for a mission; to save the sons of Israel from slavery. The faithfulness of the LORD was manifested when the author of Exodus wrote that the LORD remembered (וַיִּזְכֹּר) His covenant (אֶת־בְּרִיתוֹ) with Abraham (אֶת־אַבְרָהָם), Isaac (אֶת־יִצְחָק), and Jacob (וְאֶת־יַעֲקֹב). The LORD remembered His promise 400 years ago that He will execute judgement the nation (הַגּוֹי) who enslaved the sons of Israel.

In the Old Testament, we can see the faithfulness of the LORD to Abram. The LORD will give a land to Abram and to his sons (Gen 13:15), and this will be their forever land. There was a time that the Nation was expelled from the land, temporarily because of their sins against God. But the LORD promised a restoration, if they will repent because He remembers His covenant with the patriarchs (Lev 26:40-45; Deut 30:1-10).

Summary

            The LORD is described in the Bible as the faithful God because He fulfilled all of His promises to the patriarchs without the participation of Abram in the covenant. Four hundred years have passed and God did not forget what He has promised to the patriarchs. God fulfilled his words that Abram will have descendants, and the fate of Abram's descendants in Egypt that they will become slaves and oppressed by the Egyptians. In Exodus 2, the LORD will now fulfill His promise to Abram 400 years ago that He will save the Israelites from slavery, and oppression, through Moses.

BIBLIOGRAPHY

Beale, G.K., Benjamin Gladd, and Andrew David Naselli, eds. “Covenant,” See on Perlego. Grand Rapids, MI: Baker Academic, 2023.

Reid, Garnett. “Old Testament Chronology.” In Old Testament Survey, 1–4. Part I. Wheaton, IL: Evangelical Training Association, 2009.

Walton, John H., Victor H. Matthews, and Mark W. Chavalas. The IVP Bible Background Commentary: Old Testament (IVP Bible Background Commentary Set). Downers Grove, IL: IVP Academic, 2000.