I call this Genesis 1 Round 2 because we encounter the process of Genesis 1 reemerge in Exodus at the Red Sea Crossing. To set the stage, Genesis 1 begins with the ruach of God hovering over the waters in the darkness. (Ruach is translated as Spirit, but it also means wind.) In the story of the Red Sea Crossing, we read that the Lord drove the sea back by a strong east wind all night. So again, we see the ruach moving over the waters in the darkness. Now in Genesis, here is the progression:
Day 1: separation of light from darkness
Day 2: waters are separated with sky in between
Day 3: appearance of dry land from water
Day 4: governing bodies introduced (sun, moon, stars)
Day 5: life below and life above; the tanniym are mentioned specifically
Day 6: mankind is created
Day 7: Sabbath
These stages map the process by which God brings about a new creation. It is appropriate that we find these stages in the story of the Red Sea Crossing, since that event marks the beginning of the Jewish nation as a free people. The first three stages are hinted at as follows:
In Exodus 14:19-20, the Angel of God moves between the Israelites and the Egyptians. We see here a separation of light and darkness (literally and metaphorically).
In Exodus 14:21, we see the waters are divided with sky in between.
In Exodus 14:21-22, we see the sea giving way to dry land.
The fourth stage of creation introduces governing bodies (ie. the sun, moon, and stars which govern the earth and its movement; they orient the earth to know its position; they rule over it in certain aspects). We find this theme occurring in the Exodus account as well, and right on schedule. In Exodus 14:31, we read: “When Israel saw the great work that Adonai did over the Egyptians, the people feared Adonai, and they believed in Adonai and in His servant Moses.” It’s like at this moment Moses is officially recognized as a governing body. We’re told that “Moses led Israel onward from the Sea of Reeds” (Ex. 15:22). Contrast this to earlier, when “God led the people to the Sea of Reeds” (Ex. 13:18). Clearly, something happens at the Sea of Reeds: Moses officially becomes a governing body. This is reminiscent of the story of creation: at first the light of God is the only light that exists, but then on Day 4, a physical vessel––the sun––takes on that role. Now here in Exodus, at first God leads the people to the Sea of Reeds, but then a physical vessel––Moses––leads them onward. The very next chapter, Exodus 15, begins: “Then Moses and the sons of Israel sang this song to Adonai...” If the parallel holds, Moses (and Miriam for that matter) come into play as governing bodies, paralleling that of the sun and moon on Day 4.
On Day 5 of creation, we see activity below (in the sea) and activity above (in the air). The refrain that begins and ends the song of the Sea is, “I will sing to Adonai, for He is highly exalted! (above) The horse and its rider He has thrown into the sea.” (below) Day 5 of creation specifically mentions a type of creature called the tanniym. Some translations translate tanniym as “great whales” or “great sea creatures.” Elsewhere in the Bible, it is translated as “dragons” or “monsters” or “serpents.” But significantly, the very next place the tanniym are mentioned is in Exodus 7, in the showdown between Moses and Pharaoh. Aaron throws his staff down and it becomes a tanniym. Pharaoh then commands his magicians to throw down their staffs, and they too become tanniym! And we all know what happens next: Aaron’s staff swallows up their staffs. The point is, the tanniym point to a battle between good and evil, a showdown in which good wins and evil loses. When we read through the Song of the Sea, this is exactly what we find! Good against evil, and the Lord triumphs over His adversaries.
After the Song of the Sea, we read about the bitter waters of Marah being made sweet. For a moment, though, skip this and jump over to the very next chapter, Exodus 16. Exodus 16 is the chapter about Sabbath! So sandwiched between the Song of the Sea and Sabbath, what do we find? A short description of a unique event, when the bitter waters of Marah were made sweet. If we’re lining this up with the process described in Genesis 1, the bitter waters of Marah would connect to the sixth stage of creation. The bitter waters of Marah would serve as a kind of commentary on Day 6.
In this portion of the story, the Israelites journey for three days before they come upon an oasis in the desert. This oasis is good, but there’s an issue. In its current state, the waters can’t be enjoyed completely. God responds by doing something which seems odd: He shows Moses a tree. Moses then puts this tree into the water. Once the tree is introduced to the water, the experience of the water becomes sweet. The people can then savor the water and enjoy it completely.
Man is symbolized by a tree. The Garden of Eden is symbolized by Marah; after all, the Garden of Eden was an oasis of nourishment and life in a vast area of dry land (dry land being made three days before Day 6). Following the parallel: when God places man in the Garden, the Garden becomes “sweet” to Him. As if to say, the Garden without man was missing something. Its chemistry needed something more from above. So God made man and put him in the Garden (Genesis 2:8). Once man was introduced to the mix, the oasis was made complete. God could enjoy it fully. What God then tells them in Exodus 15:26 parallels what God tells man on Day 6 (found in Genesis 2:16-17).
We then read: “Then they came to Elim, where there were twelve springs of water and seventy palm trees. So they camped there by the waters.” I like to think this is a picture of what humanity “came to.” As in, the 12 tribes of Israel / the 12 disciples of Jesus flowing outward and feeding the 70 nations. It’s like a wide lens view of the creation of man on Day 6.
Then of course you flip the page and encounter the chapter where God teaches the Israelites about Sabbath. Amazing! Definitely something to think about.
