How Long in Egypt?
Duane Garrett, in his commentary on Exodus, speaks of the new Pharaoh who did not acknowledge Joseph and who oppressed Israel, and says, “There is no indication of how long was the time between the death of Joseph and the ascension of this Pharaoh.”
Well, no indication in Exodus 1:8-10 itself. That’s true. But it’s not hard to ballpark it based on what the rest of Scripture tells us, right?
There were 430 years from Abraham to the Exodus (Gal 3:17), and 215 years from Abraham to the time when Jacob and his offspring went down to Egypt. Joseph was 39 or 40 when that happened, and he lived another 70 years, dying when he was 110. So that’s 285 years into the 430, leaving 145 left to go.
Moses was born 80 years before the Exodus, during the period when this Pharaoh’s oppression had reached the point where he was having all the baby boys killed.
When did this new Pharaoh come on the scene? Sometime between Joseph’s death and Moses’ birth, somewhere between 80 to 145 years before the Exodus.
Given that there had to be some time for Israel to fall from faithfulness and start worshiping other gods and for the Egyptians to apostatize and turn against Israel and no longer honor them as they had while Joseph was alive, it seems more likely that the new Pharaoh came on the scene a generation or so after Joseph died and about 100 years before the Exodus.
Garrett is correct that Scripture does not give an exact indication how long the time was between Joseph’s death and the rise of this Pharaoh. But we can make a pretty good guess and we can definitely pin down the range of possibilities.
Leap of Faith?
True pistis [faith-allegiance] is not an irrational launching into the void but a reasonable, action-oriented response grounded in the conviction that God’s invisible underlying realities are more certain than any apparent realities.
Stepping out in faith is not intrinsically good in and of itself, as if God is inherently more pleased with daring motorcycle riders than with automobile passengers who cautiously triple-check their seatbelt buckles; it is only good when it is an obedient response to God’s exercised sovereignty.
We are not to leap out in the dark at a whim, or simply to prove to ourselves, God, or others that we have “faith.” But the promise-keeping God might indeed call us to act on invisible realities of his heavenly kingdom.
If the call is genuine, we may indeed by bruised by the leap. Yet if it is genuine, in gathering the bruises from the hard landing, we can be certain that we will come to look more like the wounded Son, which is the final goal of redeemed humanity.
If the call is not genuine but an idolatrous response to a false god of our own making, we may jump into the emptiness only to find ourselves unable to gain secure footing or to reverse course.
True pistis is not an irrational leap in the dark but a carefully discerned response to God’s reign through Jesus over his kingdom and that kingdom’s frequently hidden growth — Matthew Bates, Salvation by Allegiance Alone, p. 20.
