Israel: a chosen nation consistently in exile sample essay
Moving. People from all walks of life do it in any given year. Some reluctantly relocate as forced by natural disasters. Some purposefully seek greener pastures in another land. Some leisurely choose to spend their retirement years in their dream paradise. And others move simply out of general restlessness. But to break away from the secure and to move into the unknown as prompted by God is a different story, and that’s the story of the Israel nation, the chosen people of God.
The vast bulk of the Bible revolves around Israel, specifically from Genesis 12 through Acts 8, then from Revelation 4 until the end of the Scriptures. Remarkably, the prophets Isaiah and Ezekiel pictured Israel as the center of the earth, “a blessing in the midst of the earth” (Ryrie Study Bible, Isaiah 19:24), and “at the center of the nations, with lands around her (Ezekiel 5:5). True enough, the maps will not lie that the tiny nation of Israel is the geographical center of the earth, where the three great continents of Europe, Asia, and Africa all meet together.
It is also the spiritual center of the world, not just for Christians, but for Islam and Judaism as well. Thus, the conflict, and the war continues. Indeed, one cannot understand the work of God, the Biblical prophesies and the future without understanding the nation of Israel. But the intriguing question still remains – if the Israelites are the chosen people, then why are they consistently facing exiles? God’s Covenant with the People of Israel
In the Old Testament the term covenant is used with particular reference to the relationship which God established with His chosen people; first through Abraham and the patriarchs, then renewed through Moses at Sinai, and later through the royal house of David and Solomon. The establishment of this covenant arrangement is cited as the third blessing which God has bestowed upon His chosen nation. For the purpose of this essay, it will focus on God’s covenant with Abraham. In Genesis 15, the narrative showed that God uses a familiar Chaldean covenant to convince Abraham that He would make good His promise.
Abraham understands the legal implications of the Lord’s actions. But what Abraham actually hears are prophesies involving God’s covenant people: Abraham’s children would be aliens and slaves (Genesis 15:13; Exodus 12:40); he will live to a good old age (Genesis 15:15); his children would be an instrument of divine judgment (Genesis 15: 16b); God would rescue his descendants (Genesis 15:17-18a; Exodus 13:21-22); and his children would be restored to the Promised Land – “to your descendants I have given this land.
From the river of Egypt as far as the great river, the river Euprhates […]” (Genesis 15:18b-21). Although the Israelites eventually lived in Canaan, they have never extended themselves to the borders God established. Part of God’s covenant with Abraham are still waiting for its fulfillment before a watching world. Historical Text vs. Biblical Narrative Biblical history is the history of Israel. It is different from all other histories. Secular scholars consider the movements of nations and armies to be the core of world history.
Church historians, on the other hand, consider the great ecclesiastical conferences and development of denominations and institutions to be at the heart of human history. A traditional reading of the Old Testament takes seriously the historical intention of the text. Theological implications rest on the reporting of actual events as fact, so that faith and history are inseparable. […]
The text of the Bible presents itself as the product of divine-human communication in history, capable of conveying “true truth” with respect to all that it claims (http://www. biblicalstudies. org. uk/article_history_reid. html).
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