Children of Abraham 1

Children of Abraham

Children of Abraham

INT 244

Collaborative Learning Community

Frank Felker, Jeannie L. Hardman, Lorenzo Harris, Veronica Johnson

Grand Canyon University

Professor Brian Alston

March 27, 2011

Children of Abraham 2

Children of Abraham

The purpose of this essay is to discuss ways in which the Exodus experience has been an

historical, social, and spiritual metaphor for Judaism through the ages. Also discussed will be the

ways that the Exodus experience might be said to parallel the salvation, conversion, and

sanctification experience in Christianity. Thirdly, we will discuss ways in which Islam views the

Exodus experience in a significantly different way than Judaism or Christianity. It is clear that

the Exodus event laid an important foundation for the plan of God to redeem humanity. This is

clearly recognized by all three of these major religions.

The history of Judaism not only discloses the purpose of God for his chosen people; it was

also a manifestation of man’s inability to live in accordance to God’s plan. Even though, the

children of Israel were God’s chosen nation, they continually failed in their obligation to serve

the one true God. This inability has continued to be an influence in each successive generation.

Baron states that the teachings of Judaism are often centered on ethical or ethical-historical

monotheism. Professing Jews of various backgrounds believe in the one and only God of Israel,

adhering to sectarian opinion (Baron, 2011).

The Exodus has been an interesting study of God’s plan for centuries. The Biblical

account records the prophecy of a deliverer to lead the Israelites out of captivity. When God

spoke to Abraham about the bondage of Israel in Egypt, He declared that there would be relief

from servitude after a time. Through various symbols, such as the great darkness and the

smoking furnace, God let Abraham know that Israel would be in Egypt in bondage for four

hundred years. Genesis 15:14 says that when the time comes, “they shall come out with great

substance.” Of course, there would be great struggles with Pharaoh’s empire; yet, the Israelites

would eventually prevail (The Exodus, 2010).

Children of Abraham 3

Some of the social experiences began early when Israel celebrated the crossing of the Red

Sea. Through his servant Moses, God gave commands that parted a body of water to let the

people know that he controlled their destiny. Once in the midst of the journey, Pharaoh changed

his mind, came into the sea behind them, only to be destroyed as the wall of water caved in. It

was a time of celebration and social awareness of God’s love for Israel. The tribes traveled in a

certain order, as an army, according to God’s plan. A cloud led the Israelites by day and a pillar

of fire led by night. God communed with the Israelites in various ways throughout the journey;

and, while water was not always readily available, a rock that was always near their camps

yielded spiritual waters. I Cor. 10:1-4, tell of what one should remember, that it was under the

cloud that all passed through the sea, and how everyone drank from a spiritual rock that was

following them (Holy Bible, King James Version).

When Israel faithfully followed the Lord, they had no lack; food and water were made

available. Manna, a high-energy food and gift from God, was consumed daily for 40 years.

When one thinks of Manna today, it is our spiritual food, the word of God, that if read daily is

food for the soul. (Deem, 2008).

As God was leading the Israelites out of their wilderness, he gave new hope and

understanding, beginning with the Ten Commandments given to Moses at Mount Sinai. God

also showed them their own limits by testing them daily in a harsh and unforgiving environment.

The wilderness experience was a historical journey that showed how much God wanted freedom

for his chosen people. Socially, the journey of escape brought unity among the tribes. The

spiritual journey was one of accepting the challenge to turn to God for strength in every part of

their lives. It was recognized by the prophets that God provided everything for His people (Neh.

9:14, 15).

Children of Abraham 4

The Exodus not only provided a historical, social, and spiritual metaphor, but also

became the foundation for many metaphors portraying the salvation, conversion, and

sanctification experience in Christianity. The Exodus from Egypt provides one of the most

fascinating parallels of the Bible. The Old Testament story of redemption provides the material

for the New Testament metaphor of spiritual deliverance to be fulfilled, through the atoning

work of Christ (Ryken, Wilhoit, Longman III, 1998). The Exodus from Egypt records the

journey of the Israelites from bondage in Egypt, to freedom and a new life in the Promised Land.

This event provided a foundation for the writing of the Pentateuch, and the connecting piece

between the Old and New Testament concepts, regarding God’s special relationship with His

people, His atoning grace, and deliverance (Ryken, 1998). Scholars define the Exodus as the

period from the bondage in Egypt through the forty years of wandering, and the preparation of

the Israelites to enter the Promised Land (Ryken, 1998).

The central theme of the book of Exodus is deliverance or salvation. A simple focus on

the events of the exodus itself will reveal many metaphors in these events when compared to the

life and work of Christ. Isaiah carries the motif a step farther in his eschatology of the second

return of the Messiah to redeem His people. As we analyze the Passover supper, the use of an

unblemished lamb is symbolic of the sacrifice needed for sin. The blood of the lamb was spread

on the doorpost resulting in the sparing of the firstborn son. Jesus was introduced by John the

Baptist as the Lamb of God (Jn. 1:29). Paul also states that the Passover Lamb is Christ (1 Cor.

5:7) Jesus was the perfect sacrifice to redeem the world from sin as pictured in the metaphor of

the Passover experience. God used this event to foreshadow a future salvation through Jesus.

Secondly, the crossing of the Red Sea has long been recognized by Israel, as symbolic of

the baptism of the nation of Israel (Ryken, 1998). The people were technically immersed as they

Children of Abraham 5

crossed the Red Sea, surrounded by a wall of water and covered by the cloud (1 Cor. 10:12)

(Jackson, 2011). The baptism and wilderness ministry of John the Baptist, was reminiscent of the

Exodus and Israel’s birth as a nation, and solemn covenant to be God’s people. John recreated

the baptism experience to symbolize a new encounter with God (Jackson, 2011). Christian

baptism today signifies a conversion to faith in Christ and a public declaration of commitment to

Him (Acts 2:21, 38, 22:16).

The Exodus is an important event in all of the three major religions, Islam, Judaism, and

Christianity. It is common knowledge among Jews and Christians that our views on the Exodus

of the Israelites out of Egypt are one, and the same, as both religions rely on the second book of

Moses for our information. What is not common knowledge, at least among Christians, is that

the Qur’an version of the Exodus is very similar. Just as the three faiths have their similarities,

they also have their differences. The best place to find these comparisons is in the Pentateuch

(first five books of the Old Testament) and the Qur’an. In the Bible, the story of the Jewish

escape is contained in one entire book, with 40 chapters (Scofield Study Bible, NKJV, 2002). In

the Islamic tale, the story is scattered throughout the holy book.

Both the Bible and the Qur’an recount Moses claim, that Pharaoh was the oppressor of

Israel. The Qur’an states: “Remember the favor of God to you when He delivered you from

Pharaoh’s folk who imposed upon you a dreadful torment, slaughtered your sons and spared your

women.” (Sura 14, verse 6). Neither the Bible nor the Qur’an gives us the name of the oppressor

of Jews in Egypt. In both, he is merely called the Pharaoh. All we do know is that courtier of

Pharaoh, called Haman, is named six times in the Qur’an (suras 28:6, 8, 38 and 29:24, 36, 39,

40).

Children of Abraham 6

In the beginning of the saga, Moses is left by the side of the Nile River (sura 28 and suras

39-40), and he is taken to Pharaoh’s family. Muslim tradition has Pharaoh’s wife caring for him,

but the Qur’an says they were household members. This seems a trifle odd, considering that

Pharaoh had a dream about a Hebrew infant, who would grow to adulthood and destroy

Pharaoh’s kingdom (Religion Facts, 2004). It was for this reason that Pharaoh ordered the death

of all male, Hebrew infants (Religion Facts, 2004). Moses survived however, and his youth, stay

in Midian, and marriage are recorded in sura 28, and the story of the burning bush in suras 20

and 28.

Moses and his brother, Aaron, did return to cast plagues on the Egyptians. The Qur’an

does not list the plagues as the Bible does. It simply mentions five plagues in sura 7, flooding,

lice, locust, frogs, and blood (sura 7, verse 133). The Qur’an also tells of the flight from Egypt,

but neglects the geographical detail that is in the Bible. The pursuit of the Hebrews is described

in the Qur’an in sura, verse 78; “Pharaoh pursued them with his hosts and the sea covered them.”

There is a significant difference in the fate of the Pharaoh between the two books. In the Book of

Exodus, he drowns and is never found, but in sura 10: 90-92 of the Qur’an, Pharaoh calls on God

and recognizes Him as God. Essentially, God replies, “After all you have done? It is too late, but

I am going to preserve your body.” God fulfills this promise as recorded in sura 11, where it

states that Pharaoh would lead his followers to fire on Resurrection Day (The Exodus, 2010).

The Qur’an contains other minor differences, but in general, the stories are comparable in the

Bible and the Qur’an.

The Exodus, the escape of the Israelites from oppression by Egypt, has made a

tremendous impact on all three of the world’s major religions. The Jews revere Moses and Aaron

above all other mortal men. During the trek, the Jews received their laws and the very framework

Children of Abraham 7

of their society, the Pentateuch. Christians attach any number of “types” of Christ portrayed

throughout the journey. Almost all civil, moral, and criminal law arises and take presence during

the Exodus. Islam reveres Moses above all men, excepting Muhammad (Mulsim.org, 2004).

When comparison is made of the world’s three largest and most influential religions, similarities

will be found. All three faiths share common histories, backgrounds, and people. Christianity has

sprung from Judaism and they still retain close ties with one another. Unfortunately the

differences with Islam have come so far, as to outweigh their similarities. Political and cultural

disagreements, the disparities in religious ideology, and territorial disputes seem to have made

irreparable damage between Islam and the Judeo/Christian ethic.

Children of Abraham 8

References

Baron, S. (2011). The History of Judaism retrieved March 16, 2011 from

http://history-world.org/history_of_judaism.htm.

Bible, Scofield Study System, NKJV, (2002), Nashville, TN: Thomas Nelson Publishers.

Deem, R. (2008). Evidence for God, retrieved March 16, 2011 from

http://www.godandscience.org/apologetics/christianity_is_too_old-fashioned.html

Jackson, W. (2011), Israel’s Exodus from Egypt, retrieved March 21, 2011 from

http://www.christiancourier.com/articles/577-exodus-3-22-the-israelites-leave-egypt.

The Exodus, (2010), The Hebrew Exodus and Islam, retrieved, March 20, 2011, from

http://home.swipnet.se/islam/books/.../23exodus.htm.

The Holy Bible, King James Version. (1982). Nashville, TN: Thomas Nelson, Inc.

Religion Facts, (2004), Fast Facts on Islam, retrieved March 18, 2011 from

http://www.religionfacts.com/islam/

Ryken, L., Wilhoit, J., and Longman III, T. (ed.’s), (1998), Dictionary of Biblical Imagery, USA:

Intervarsity Press.

Muslim.org, (2004), Journey to Believing Islam, retrieved, March 18, 2011, from

http://www.muslim.org/islam/.