Dr Paul Allen

Philip Ryken The Bible describes the exodus in careful detail. Nevertheless, it has often been challenged on historical grounds. One standard objection concerning information given in Exodus 12 is the size of the Exodus. It deserves a response. The text says, “The people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children. A mixed multitude also went up with them, and very much livestock, both flocks and herds” (vv. 37–38). This account gives the kind of who, what, when, where, and how information that a good historian is careful to include. But what about “How many?” Can we really believe that God brought so many Israelites out of Egypt? That’s a good question. There are three common answers to choose from. Answer #1: Inflated Statistics If there were 600,000 men, then there were perhaps 2 million Israelites in all, and this number presents difficulties. If there were so many Israelites, why aren’t they mentioned in the annal

A depiction of the Hebrews' bondage in Egypt, during which they were forced to make bricks without straw. (Photo credit: Wikipedia ) The Israelites Leaving Egypt (Photo credit: Wikipedia ) A "house altar" (c. 1350 BC) depicting Akhenaten, Nefertiti and three of their daughters. Note Nefertiti wears a crown similar to that depicted on the bust. (Photo credit: Wikipedia ) Small statue of Ahkenaten wearing the blue crown (Photo credit: Wikipedia ) The Exodus is so fundamental to us and our Jewish sources that it is embarrassing that there is no evidence outside of the Bible to support it. So we prefer not to talk about it and hate to be asked about it. For the account in the Torah is the basis of our people’s creation, it is the basis of our existence and it is the basis of our important Passover festival and the whole Haggada that we recite on the first evening of this festival of freedom. So that makes archaeologists reluctant to have to tell our brethren

Underlying the deliverance of the Israelites from slavery in Egypt is the motif of God making Himself known. He comes not merely to rescue His people, but more importantly to reveal something of His glorious nature to them. From beginning to end, Exodus describes how God reveals Himself through both powerful supernatural events and spoken words. In Exodus God moves from being perceived as a distant deity to becoming a God who dwells in the midst of His people.  The experience of the Israelites is contrasted with that of Pharaoh who refuses to know the Lord: “Who is the LORD, that I should obey His voice and let Israel go? I do not know the LORD and moreover, I will not let Israel go” (5:2). Yet, while the Israelites were given every reason to believe in God because of all that they witnessed in Egypt and in the wilderness, even they were rebellious.  Having covenanted to worship God exclusively, they soon committed apostasy by fashioning a golden calf. While they fully deserv

The book of Exodus is the story of God rescuing the children of Israel from Egypt and making them His people. Exodus is the second book of the Pentateuch  (the five books of Moses), and it’s where we find the stories of the Ten Plagues, the first Passover, the parting of the Red Sea, and the Ten Commandments. Exodus picks up where  Genesis  leaves off: the young nation of Israel is in Egypt (they were invited by Joseph, the one with the famous coat). A new Pharaoh notices the Israelites multiplying, and enslaves them. Afraid of an uprising, he orders that all Hebrew sons should be cast into the Nile at birth. But one son escapes this decree. Moses is hidden in a basket and set afloat in the Nile—where Pharaoh’s daughter discovers him. Moses is grows up as her son. When an adult Moses sees an Egyptian beating a Hebrew, he kills the Egyptian and leaves the country to escape capital punishment. Forty years later, God appears to Moses as a burning bush and sends him to deliver Isra

The Brazen Serpent, by Benjamin West; among the overthrown, an unmistakable reference to the Laocoön (Photo credit: Wikipedia ) I was making my way through Exodus, feeling a little jealous of my spiritual ancestors. It seemed they never had to wonder if God was there. They had only to follow pillars of cloud and fire, gathering up the manna served fresh daily from God's kitchen. At Sinai , Yahweh made his presence even harder to miss, clearing his throat with thunder, lightning, trumpet blasts, trembling mountains, and billowing smoke. I wondered why the present-day actions of the immutable God sometimes seem so muted in contrast to the God of Moses . I wouldn't mind a pillar of cloud or fire when I need direction, or some manna on my front lawn when I pray for provision. But 10 chapters into Leviticus , I sobered up to the dangerous side of God's proximity to the Israelites . They had just set up the tabernacle, and two of Moses' nephews had been recruited for t

HIGHER CRITICISM : DEBUNKING THE DOCUMENTARY HYPOTHESIS AUTHOR: EDWARD D. ANDREWS The higher critics tear it all apart—it being God’s Word! FOR ABOUT 3,500 years, Moses’ first five books have been the foundation of the Old Testament, which itself had paved the way for the writing of the New Testament. These five books were actually the first mini-canon by which all other Bible books could be compared. Many scholars have claimed, however, that Moses was not the writer of the first five books of the Bible. Their claim is known as the Documentary Hypothesis.  Moreover, this hypothesis also calls into question the writership of the books of Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings. Our entire discussion in this small book will be focused on the Documentary Hypothesis, which will be defined in section two below, and further explained and developed throughout the other sections in this book. First, I think it best that we set down the Jewish and the conservative Christian