Walk Like An Egyptian: Setting Up Exodus

It is important for followers of Christ to know and understand the Israelite Exodus because it is the theological beginning of the Bible and forms the very thought world of Jesus; who was himself an Israelite—a descendant of Abraham, Isaac, and Jacob. So what happened? And what does this tell us about how God is working to redeem humanity today? An understanding of the events of the Israelite Exodus (as narrated in the book of Exodus) is inextricably linked to an understanding of the history and culture of Egypt. In this blog I will briefly sketch a history of Egypt in relation to Israel, highlighting the major political and religious factors contributing to the biblical narrative of the Exodus.

At the conclusion of the book of Genesis God saves the children of Israel by elevating Joseph and giving him charge over Egypt (second only to Pharaoh). Joseph relocates his family in the land of Goshen where they apparently stay for the next several hundred years. It has been observed that, although the Joseph cycle of Genesis reads like a novel, it does accurately depict the situation in Egypt during the Hyksos period when Egypt was ruled by “foreign chiefs.”

In 1522 the Hyksos were expelled and the New Kingdom period began in Egypt. Under the rulers of the 18th Dynasty, Egypt saw great expansion into Asia and Africa. With the riches carried back to Thebes from the conquered lands the Pharaoh’s initiated great building projects, constructing and expanding great temples, pyramids and cities.

Late in the 18th Dynasty Egypt experienced what has been called “the Amarna Revolution.” Pharaoh Amenhotep IV transforms the religious and political landscape of Egypt by replacing the god Amon, ruler of the Egyptian pantheon, with Aton – the sun disk (associated with Re). In doing this Amenhotep IV is attempting to move Egypt from a complicated polytheistic religion to a much simpler monotheism (generally centered on the cult of the Pharaoh). He then persecutes the influential priests of Amon and establishes a new capital city which he calls “Akhentaten” (the horizon of Aton). Finally, he changes his own name from Amenhotep (Amon is satisfied) to Akhenaten (the glory of Aton). While his religious reforms were ultimately unsuccessful, Akhenaten may have helped to shape the Israelite conception of Yahweh. Because Akhenaten was primarily concerned with his religious reforms, Egypt’s dominance in the surrounding regions was weakened.

The first rulers of the 19th Dynasty, Seti I and Rameses II, accomplished much to regain the ground Egypt had lost but their dominance did not last. Having reversed and erased Akhenaten’s heresy, setting things right with the gods, Egypt again ruled in Asia and Africa. But, during the reign of Rameses II a new threat loomed on the horizon – the Hittite Empire (based in modern day Turkey). After establishing a treaty of peace, marrying the daughter of the Hittite king in the Hittite capital city (something unheard of for a Pharaoh of Egypt), Rameses II enjoys a long and relatively peaceful reign.

The book of Exodus states that the Israelites were the slave labor force that built the supply city of Rameses – Pi-Rameses (Exodus 1:11), and that it was from this city that they departed on their journey to the promised land. Given the fact that Pi-Rameses was built by Rameses II, along with other evidence not examined in this work, it is likely that this is the period of the Exodus. While conflicting theories exist as to the exact dating, it is reasonable to place the Israelite Exodus near the year 1270 B.C., making Rameses II the Pharaoh who spoke with Moses.

In this period it is easy to see why the Pharaohs would be concerned about a growing Israelite population close to the heart of Egypt. In a weakened condition and losing ground to powerful enemies, national security is of great concern. This forms the backdrop for Pharaoh’s rationale in saying, “Come, we must deal shrewdly with them or they will become even more numerous and, if war breaks out, will join our enemies, fight against us and leave the country” (Exodus 1:10). From here the book of Exodus reveals how the Egyptians bitterly enslaved Israel and attempted to control their population through any means necessary.

When the cries of Israel are heard by Yahweh, the God of their fathers, he remembers his covenant with Abraham, Isaac, and Jacob and sets out to redeem Israel. The stage is now set for a cosmic showdown; to the ancient near eastern mind, it is only by defeating the gods of Egypt that Yahweh will be able to free his people.

In the Egyptian creation myth Atum becomes conscious in the “primordial waters” and gives birth to eight paired-deities representing the primordial waters, primordial space, primordial darkness, and primordial wind. Pharaoh himself is also considered divine; the name Rameses literally means Re (the Egyptian sun god) is born, making Rameses II the embodiment of Re. This is the cosmic force responsible for the mighty Egyptian empire, as well as the bitter enslavement of the Hebrews.

Yahweh sends a formal emissary to Pharaoh with this message: “Thus says Yahweh, the God of Israel, ‘Let My people go that they may celebrate a feast to Me in the wilderness’” (Exodus 5:1). To which Pharaoh, the embodiment of Re, responds, “Who is Yahweh that I should obey His voice to let Israel go? I do not know Yahweh, and besides, I will not let Israel go” (Exodus 5:2). From here, Yahweh proceeds to break the back of Egypt and deliver his people by force.

Yahweh decimates Egypt by waging war on their gods in a series of nine plagues – the first being on the primordial waters (the Nile), the last being on Re (the sun). He deals the final blow against the house of Pharaoh through the death of the firstborn of Egypt. The message was clear: the gods of Egypt are powerless against Yahweh. Worshiping them is futile.

Unable to stand against Yahweh, Pharaoh let his people go.