- The book ends not with the Israelites receiving what was promised, but with them wandering off into the desert. Last Sunday I discussed this in relation to Hebrews 11. People who have faith in God often have no earthly home. They wander about on earth, frequently facing suffering. This is to be expected, since Christ calls us to take up our crosses, deny ourselves, and follow Him. But: is this what we expect out of life? What do we consider "normal": blessing, or hardship? If we are in the desert, as the Israelites were, do we expect that something has gone wrong, or that God has let us down? Or do we accept it, looking instead for the heavenly city? Exodus can teach us a lot about the life of faith.
- Where is Jesus in this book? Paul taught that Jesus died and rose "according to the Scriptures"--and he means the Old Testament, the only Scriptures available to Christians at the time (1 Cor. 15:3). Jesus Himself revealed to the apostles that He was the true fulfillment of the Old Testament (Luke 24:45-49). The apostles then used this as the interpretive key for all proclamation of the Gospel. Read the book of Acts to see how all of their testimony about Jesus was founded on the Old Testament. Do we seriously expect to find Jesus when we read a book like Exodus? Is the Old Testament truly "Good News", or is it merely a long, boring prologue to the real story? If we have treated it as the latter, how can we read differently?
- Speaking of Acts, to conclude this series, I am preaching on the martyrdom of Stephen (Acts 6:8-7:60). Notice how much of Stephen's speech is built upon Exodus. Both Stephen and his opponents receive Exodus as God's Word. However, it has a far different effect upon the lives of each. Stephen is a witness to the truth who remains faithful even at the cost of his life. His opponents fly into a rage and actually take his life. This echoes the story of Exodus itself: all have the Law and the Covenant, but only some are faithful. Some, even while claiming to serve God, reject God through disobedience, and thus face punishment. This theme is a continual warning to us. The people who receive God's blessings are not simply those who have the Scriptures, participate in worship, etc.: it is those who take a stand of faithfulness, against opposition. Will we stand?
Thursday, November 4, 2010
Concluding Thoughts
I have been lax in posting over the last few weeks. However, I would like to offer a few thoughts as I conclude this sermon series:
Thursday, October 7, 2010
Thoughts on the Golden Calf
This week's reading is Exodus 32, the story of the Golden Calf.
32:1 After waiting at the foot of the mountain for a long time, the people apparently concluded that Moses wasn't coming back. Since Moses was their connection to the Lord, they now decided that they needed a new religious system, and they called upon Aaron to provide it for them. How it isn't clear exactly what they were requesting of Aaron. The request could be interpreted either "make us gods..." or "make us a god". Had the people given up on the Lord, deciding to create new gods to worship? Or did they simply want a tangible representation of the Lord to help them worship? The latter seems more likely: after making the calf Aaron proclaimed that it "had brought you out of the land of Egypt" and declared a "feast to the Lord." The people probably did not intend to stop worshiping the God of Israel; they just wanted to do it their own way.
32:2-5 Up on the mountain, Moses was being instructed that Aaron would be the high priest, the spiritual leader of the people. At the same time, Aaron was already taking this role--but he was not distinguishing himself. When the people requested an idol, he immediately complied. Aaron and the people should have known better, since Moses had already given them the Ten Commandments in oral form.
32:6 After making the calf, the people celebrated a feast to the Lord. However, their human-created worship stands in stark contrast to the pattern for worship given to Moses on the mountain. It devolves into drunken revelry.
32:7-14 In response to what Israel has done, the Lord threatens to destroy them. But Moses intercedes on Israel's behalf, causing God to relent. This passage causes lots of theological debate: did God really change His mind? But doesn't God know everything that's going to happen? Isn't God in control of everything? How, then, could God change His mind? This is something to think about, anyway.
32:19-35 The punishment for what Israel did is both strange and harsh. Moses breaks the stone tablets, seemingly indicating that the Covenant is broken. The Golden Calf is ground up, and the Israelites must drink it (huh?). And many people are killed.
32:1 After waiting at the foot of the mountain for a long time, the people apparently concluded that Moses wasn't coming back. Since Moses was their connection to the Lord, they now decided that they needed a new religious system, and they called upon Aaron to provide it for them. How it isn't clear exactly what they were requesting of Aaron. The request could be interpreted either "make us gods..." or "make us a god". Had the people given up on the Lord, deciding to create new gods to worship? Or did they simply want a tangible representation of the Lord to help them worship? The latter seems more likely: after making the calf Aaron proclaimed that it "had brought you out of the land of Egypt" and declared a "feast to the Lord." The people probably did not intend to stop worshiping the God of Israel; they just wanted to do it their own way.
32:2-5 Up on the mountain, Moses was being instructed that Aaron would be the high priest, the spiritual leader of the people. At the same time, Aaron was already taking this role--but he was not distinguishing himself. When the people requested an idol, he immediately complied. Aaron and the people should have known better, since Moses had already given them the Ten Commandments in oral form.
32:6 After making the calf, the people celebrated a feast to the Lord. However, their human-created worship stands in stark contrast to the pattern for worship given to Moses on the mountain. It devolves into drunken revelry.
32:7-14 In response to what Israel has done, the Lord threatens to destroy them. But Moses intercedes on Israel's behalf, causing God to relent. This passage causes lots of theological debate: did God really change His mind? But doesn't God know everything that's going to happen? Isn't God in control of everything? How, then, could God change His mind? This is something to think about, anyway.
32:19-35 The punishment for what Israel did is both strange and harsh. Moses breaks the stone tablets, seemingly indicating that the Covenant is broken. The Golden Calf is ground up, and the Israelites must drink it (huh?). And many people are killed.
32:22-25 Aaron does not come out well in this story at all. First, he gave in to the will of the people. Second, when questioned by Moses, he gave one of the classic denials of responsiblity of all time: "they gave me the gold, and I threw it into the fire, and out came this calf!"
32:32-25 What the Israelites did was clearly a violation of the Covenant. Easily, their status as God's people could have been lost. But, in spite of it all, the Lord chose to continue with them. There will be punishment, but God still chooses to be graciously present with them.
About this and other Old Testament stories, Paul wrote:
These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come. So, if you think you are standing firm, be careful that you don't fall! No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.What lessons might we take from this story?
Wednesday, September 29, 2010
Thoughts on the Priesthood
This week's reading is Exodus 28-31. After instructing Moses regarding the Tabernacle, God continued by defining the priesthood. The priests were those who had the special role of appearing before the presence of God on behalf of the people. They did not so much lead the people in worship (as pastors are in the church). Rather, they performed the worship of Israel. Most Israelites personally came to worship only very infrequently. The rituals for purification were too time-consuming to be done regularly; and, after the land was settled, most people lived too far away to attend the temple frequently. However, the priests maintained Israel's worship, interceding on behalf of the whole nation.
28:1-2 Throughout Exodus, Moses has been the primary representative of the people before God. He was the one who constantly communicated with God, interceded on behalf of the people, and made sacrifices (24:4-8). However, somewhat surprisingly, the priesthood is given to Aaron and his descendants, rather than Moses.
28:2-43 As was the case with the Tabernacle, the garments of the priests are described in great detail. These sacred garments are full of meaning:
28:1-2 Throughout Exodus, Moses has been the primary representative of the people before God. He was the one who constantly communicated with God, interceded on behalf of the people, and made sacrifices (24:4-8). However, somewhat surprisingly, the priesthood is given to Aaron and his descendants, rather than Moses.
28:2-43 As was the case with the Tabernacle, the garments of the priests are described in great detail. These sacred garments are full of meaning:
- They "give [the priests] dignity and honor" (2).
- A breastpiece (15-29) bears twelve stones engraved with the names of the tribes of Israel. Thus, the priest symbolically carries Israel into God's presence.
- The priest wears a plate that states "Holy to the Lord." This is a symbol of the priest's consecration to God: being set apart for Holy purposes.
- The garments also prevent the priests from dying (35, 43)! In the Old Testament, what we would call symbolism is often more than symbolic. The "symbol" actually takes on the meaning of what it represents. So the clothing is not merely a symbol of the priestly role; it is a necessary part of the office. A priest without his linen undergarments is not really a priest
28:30 In the breastpiece are the Urim and Thummim. These are called "the means of making decisions for the Israelites". No one knows for sure what they were. However, it seems they were a way of seeking the Lord's will. The Israelites believed that God's will could be communicated through an apparently random activity like casting lots. For example, see 1 Samuel 14:36-41. Perhaps the Urim and Thummim were objects that allowed for this--some form of dice, flat coin-like objects, etc. This sort of divination seems awfully superstitious to us. However, it is worth noting that even in the New Testament the apostles cast lots. To choose a successor to Judas. When I worked for a Christian company, we decided who to pray for each morning by randomly selecting an index card with someone's name written on it. Not infrequently, the choice turned out to be timely. This sort of thing may well be an appropriate way of submitting to God's will in certain situations (provided your heart is in the right place, all of the options before you are good, it is not used to try to manipulate God or determine the future, etc.).
29:1-44 The priests are consecrated (set apart as holy) and ordained (called and placed in service) through an elaborate series of sacrifices. The shedding of blood is for purification and forgiveness of sins. The priests need this most of all, because they will be in such dangerous proximity to the presence of God. The priests intercede on behalf of the sins of the Israelites, yet they themselves are sinful as well, and need forgiveness before they can minister. To close, consider the reflection in Hebrews on this fact:
The former regulation is set aside because it was weak and useless (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.
And it was not without an oath! Others became priests without any oath, but he became a priest with an oath when God said to him:
"The Lord has sworn and will not change his mind:
'You are a priest forever.' "
Because of this oath, Jesus has become the guarantee of a better covenant.
Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.
Such a high priest meets our need—one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.
Monday, September 20, 2010
Thoughts on the Tabernacle
The reading for this week is Exodus 25-27. These chapters are a detailed prescription for building the Tabernacle, a portable house of worship. We may be inclined to skip over this seemingly endless list of measurements and descriptions--this simply doesn't seem very important. However, even if it isn't important to us, this material is quite important in the Book of Exodus. The same number of chapters is devoted to the Tabernacle and the priestly garments as was given to the entirety of the Law. Not only that, all of this material is repeated later on in chapters 35-40, when the Israelites actually build the Tabernacle! Apparently, this description of the Tabernacle was critically important. Our question should be: why? What does this material communicate? This is what I hope to focus on in my sermon this week. But for now, a few notes:
Because the Tabernacle is described in so much detail, it is possible to create a pretty accurate reconstruction of what it looked like. This website contains pictures of a full-size replica. Also, here is a computer model of it, and here is a floor plan.
The Tabernacle consisted of a courtyard with a tent in the middle (the Holy Place). One end of the tent was separated from the rest by a curtain and designated the Most Holy Place. Inside was the Ark of the Covenant, an elaborate box that contained the tablets of the Ten Commandments. It was there that God promised to meet with His people.
This basic design was replicated in the Temple; it has also influenced Jewish Synagogue construction.
It must have been quite an operation to disassemble, move, and reassemble this elaborate tent. Couldn't God have instituted a simpler form of worship? Yet, the emphasis that was placed on the Israelites' house of worship showed that they were God's precious possession--and that God's presence with them was their most precious possession.
Because the Tabernacle is described in so much detail, it is possible to create a pretty accurate reconstruction of what it looked like. This website contains pictures of a full-size replica. Also, here is a computer model of it, and here is a floor plan.
The Tabernacle consisted of a courtyard with a tent in the middle (the Holy Place). One end of the tent was separated from the rest by a curtain and designated the Most Holy Place. Inside was the Ark of the Covenant, an elaborate box that contained the tablets of the Ten Commandments. It was there that God promised to meet with His people.
This basic design was replicated in the Temple; it has also influenced Jewish Synagogue construction.
It must have been quite an operation to disassemble, move, and reassemble this elaborate tent. Couldn't God have instituted a simpler form of worship? Yet, the emphasis that was placed on the Israelites' house of worship showed that they were God's precious possession--and that God's presence with them was their most precious possession.
Tuesday, September 14, 2010
Thoughts on the Covenant
Oops--I forgot to blog last week. We will continue on this week's reading, Exodus 24. This is one of many reiterations of the covenant between God and His people. While we have seen this theme quite often, this case is particularly important because it accompanies the giving of the Law. God has saved the Israelites and promised blessings. Now, in the law, He has given them their side of the agreement.
24:1 You may be wondering about the sudden appearance of Nadab and Abihu. Who were they? Actually, they were Aaron's sons. They were mentioned quite briefly back in chapter 6, and we haven't heard about them since until now. They will become significant members of the priesthood later in the story, however.
24:2 Different groups of people are allowed to approach to different distances from God. Only the seventy elders are allowed to come near the top; only Moses can go to the very top. This arrangement is similar to the Tabernacle and Temple, in which only the high priest could enter the most holy place, only priests could enter the room outside that, etc. The Holy God can only be approached by those who have specially purified themselves and have been chosen by Him to come.
24:3-8 The covenant is ratified in a ceremony involving sacrifices and sprinkled blood.
24:9-11 In one of the most mysterious passages in Exodus, it is reported that the elders saw God. And yet, they were not harmed by the sight
24:12-14 Only after the people agreed to the Lord's commands are the stone tablets written. I find this interesting. This makes it appear that the covenant is not simply a one-way command from God to His people. Instead, it is a mutual agreement between God and Israel. Both parties must agree to it; it is a two-way relationship. We tend to think of an intimate relationship between God and humanity as beginning with Jesus, but this was also true in Old Testament times.
24:15-18 The scene of smoke and fire recalls the beginning of the Sinai passage. This suggests that Exodus 19-24 form a complete unit.
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24:1 You may be wondering about the sudden appearance of Nadab and Abihu. Who were they? Actually, they were Aaron's sons. They were mentioned quite briefly back in chapter 6, and we haven't heard about them since until now. They will become significant members of the priesthood later in the story, however.
24:2 Different groups of people are allowed to approach to different distances from God. Only the seventy elders are allowed to come near the top; only Moses can go to the very top. This arrangement is similar to the Tabernacle and Temple, in which only the high priest could enter the most holy place, only priests could enter the room outside that, etc. The Holy God can only be approached by those who have specially purified themselves and have been chosen by Him to come.
24:3-8 The covenant is ratified in a ceremony involving sacrifices and sprinkled blood.
24:9-11 In one of the most mysterious passages in Exodus, it is reported that the elders saw God. And yet, they were not harmed by the sight
24:12-14 Only after the people agreed to the Lord's commands are the stone tablets written. I find this interesting. This makes it appear that the covenant is not simply a one-way command from God to His people. Instead, it is a mutual agreement between God and Israel. Both parties must agree to it; it is a two-way relationship. We tend to think of an intimate relationship between God and humanity as beginning with Jesus, but this was also true in Old Testament times.
24:15-18 The scene of smoke and fire recalls the beginning of the Sinai passage. This suggests that Exodus 19-24 form a complete unit.
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Wednesday, September 1, 2010
Thoughts on the Ten Commandments
This week's reading is Exodus 20. In this, one of the best-known passages in the Bible, God gives the Ten Commandments to Moses.
Interestingly enough, while everyone agrees that there are ten commandments, it is not actually clear from the text how to break it up into sections. As a result, there are at least four different lists of ten commandments. See Wikipedia's description for more information. From here on I will refer to the standard Protestant division of the Commandments.
In introducing the commandments, God announced, "I am the Lord your God, who brought you out of Egypt, out of the land of slavery." Once again we see that the law is a response to God's salvation. Some people contrast the law to the Gospel by saying that the law was about earning salvation by works, while in the Gospel salvation is a gift of grace. However, the law, properly understood, was always about responding to God's grace. God had already saved his people out of Egypt, and the people were asked to obey Him in response. Even in the Old Testament, there is never a sense that the people earned their salvation. It seems that some people did begin to see the law as a way to earn salvation. Jesus criticized some Pharisees for this, and Paul looked back on his own life as a Jew as an attempt to earn righteousness. However, these were misunderstandings of the true meaning of the law.
The Commandments are not ten unrelated items; they have a logical structure. Commandments 1-4 involve the people's relationship to God, while 5-10 concern people's relationships with each other. The first commandment of each section serves as a summary:
Interestingly enough, while everyone agrees that there are ten commandments, it is not actually clear from the text how to break it up into sections. As a result, there are at least four different lists of ten commandments. See Wikipedia's description for more information. From here on I will refer to the standard Protestant division of the Commandments.
In introducing the commandments, God announced, "I am the Lord your God, who brought you out of Egypt, out of the land of slavery." Once again we see that the law is a response to God's salvation. Some people contrast the law to the Gospel by saying that the law was about earning salvation by works, while in the Gospel salvation is a gift of grace. However, the law, properly understood, was always about responding to God's grace. God had already saved his people out of Egypt, and the people were asked to obey Him in response. Even in the Old Testament, there is never a sense that the people earned their salvation. It seems that some people did begin to see the law as a way to earn salvation. Jesus criticized some Pharisees for this, and Paul looked back on his own life as a Jew as an attempt to earn righteousness. However, these were misunderstandings of the true meaning of the law.
The Commandments are not ten unrelated items; they have a logical structure. Commandments 1-4 involve the people's relationship to God, while 5-10 concern people's relationships with each other. The first commandment of each section serves as a summary:
- Have no other Gods before me
- Do not make idols.
- Do not take the Lord's name in vain.
- Keep the Sabbath.
- Honor your father and mother.
- Do not murder.
- Do not commit adultery.
- Do not steal.
- Do not give false witness.
- Do not covet.
So, the first section is all about how to "have no other Gods." The second section is all about how to "honor your father and mother", i. e. how to live in right relationship with your kin. "Kin" is broad enough to include all of Israel, since the whole nation found its identity (and name) in being descendants of Jacob (Israel).
Historically, the Ten Commandments have been very important in Christian understanding of morality. This continued to be true in Protestant churches. The Protestant emphasis on grace and being freed from the Law was not seen as conflicting with this. In John Calvin's day (and for many years following Calvin) the Reformed churches read the Commandments in unison during each Sunday service. John Burgess, one of my seminary professors, taught us how Protestant theologians made three moves that expanded the meaning of the Commandments to cover pretty much all moral behavior:
- A specific command was broadened into a category. For example, "Do not give false witness" was seen as a prohibition of any deceptive behavior, even that which didn't involve outright lying. This move can be taken directly from the teaching of Jesus. In Matthew 5:21-22, Jesus expands the command "Do not murder" to cover any hateful action toward a brother. Even one who hurls an insult has violated the command not to murder.
- An external command was internalized to involve attitudes of the heart. Once again, this comes directly from Jesus. In Matthew 5:27-28, Jesus explains that thinking lustful thoughts is effectively committing adultery in one's heart.
- A negative command is inverted to become a positive command (and vice versa). The command, "do not steal" is also taken to mean, "you shall do everything you can to promote life." "Do not lie" also means that one should do everything possible to proclaim the truth. "Do not make idols" is also an imperative to properly worship the true God. "Do not steal" and "Do not covet" in reverse would lead us to give away generously. I can't think of a time when Jesus applied this move specifically to a commandment, but the whole of His teaching implies it.
When the Commandments are read in this way, they are no longer a legalistic list to check off; nor are they a catalog of the "big sins" that are easy to avoid. Instead, they become an all-encompassing standard for life according to God's will.
Tuesday, August 24, 2010
Thoughts on Mount Sinai
This week we are reading Exodus 19. We begin to look at Moses' encounter with God on Mount Sinai, the spiritual, literary, and geographical high point of Exodus. Where is Mount Sinai? The short answer is: everywhere. No one knows for sure, and as a result, dozens of mountains have been proposed as the possible site. Most of these are located in the Sinai Peninsula, part of modern-day Egypt, but locations in Saudia Arabia and just south of Israel have also been suggested.
One of the earliest traditional locations is Mount Sinai in the southern Sinai Peninsula. A Christian Monastery has been located at this site for over 1500 years. A bush in the monastery is supposedly the original burning bush that Moses saw. All who enter the chapel on this site are required to remove their shoes, just as Moses did.
19:3-6 As Moses first met God on the mountain, God once again reiterated His covenant with the people. If they obeyed Him, then they would be his "treasured possession." The basis for their obedience was that they had seen for themselves what God did for them.
19:9 God came to the people "in a dense cloud." This is symbolic of the fact that God is so far beyond us as to be unapproachable and unknowable. Furthermore, in biblical tradition anyone who sees God's face will immediately die. The cloud protected the people from this.
19:10-15 The extensive preparations that the people must make, as well as the precautions they must observe, highlight God's holiness and the seriousness of approaching Him. We have been made holy by Jesus Christ, and therefore we can "approach the throne of grace with confidence" (Hebrews 4:16). Nevertheless, this doesn't at all take away from the seriousness of entering into God's presence. Do we take this seriously enough? Do we adequately prepare ourselves? Or, do we take it far too lightly and casually?
19:16-25 The presence of God was a scary thing. The imagery of the scene, with its thunder, lightning, earthquakes, fire, and trumpets, highlights this. The people needed to be warned against the dangers of seeing God; even the priests need to adequately prepare, lest the Lord "break out against them." Do we truly understand the meaning and consequences of God's holiness?
Hebrews 12:18-29 references this chapter of Exodus extensively. The author contrasts the Old Covenant of the law with the New Covenant founded upon Christ. What are some differences between the two? What continuity is there?
One of the earliest traditional locations is Mount Sinai in the southern Sinai Peninsula. A Christian Monastery has been located at this site for over 1500 years. A bush in the monastery is supposedly the original burning bush that Moses saw. All who enter the chapel on this site are required to remove their shoes, just as Moses did.
19:3-6 As Moses first met God on the mountain, God once again reiterated His covenant with the people. If they obeyed Him, then they would be his "treasured possession." The basis for their obedience was that they had seen for themselves what God did for them.
19:9 God came to the people "in a dense cloud." This is symbolic of the fact that God is so far beyond us as to be unapproachable and unknowable. Furthermore, in biblical tradition anyone who sees God's face will immediately die. The cloud protected the people from this.
19:10-15 The extensive preparations that the people must make, as well as the precautions they must observe, highlight God's holiness and the seriousness of approaching Him. We have been made holy by Jesus Christ, and therefore we can "approach the throne of grace with confidence" (Hebrews 4:16). Nevertheless, this doesn't at all take away from the seriousness of entering into God's presence. Do we take this seriously enough? Do we adequately prepare ourselves? Or, do we take it far too lightly and casually?
19:16-25 The presence of God was a scary thing. The imagery of the scene, with its thunder, lightning, earthquakes, fire, and trumpets, highlights this. The people needed to be warned against the dangers of seeing God; even the priests need to adequately prepare, lest the Lord "break out against them." Do we truly understand the meaning and consequences of God's holiness?
Hebrews 12:18-29 references this chapter of Exodus extensively. The author contrasts the Old Covenant of the law with the New Covenant founded upon Christ. What are some differences between the two? What continuity is there?
Tuesday, August 17, 2010
Thoughts on Jethro
The reading for this week is Exodus 18. We are approaching the climactic events on Mount Sinai. This chapter is almost like an interlude, a lull in the action before we get there. It is concerned with some details about Moses' family and Israel's administration.
18:1-5 Way back in the beginning of the book, when Moses fled Egypt, he escaped to the land of Midian. There he was taken into the household of Jethro, a priest of Midian. Moses married one of Jethro's daughters and settled down to have a family. His peaceful life in exile was interrupted, however, when he encountered the Lord in a burning bush on top of a mountain. God ordered Moses to go lead His people out of Egypt. The Lord promised to Moses, "When you have brought the people out of Egypt, you will worship God on this mountain."
In other words, the mountain of the burning bush is the same as Mount Sinai. Returning to our present story in chapter 18, the Israelites were now approaching Mount Sinai. It is no surprise, then that Moses' father-in-law and family appeared at this point, because the Israelites were right in their neighborhood.
18:8-12 As a priest of Midian, Jethro did not serve the Lord. He probably worshiped many gods, including local gods and perhaps Egyptian ones. However, when Moses told him of all the things that God did, Jethro proclaimed, "Now I know that the Lord is greater than all other gods." He apparently was converted, offering sacrifices to God. The Lord showed his power not only for the Hebrews, but also so that all people and nations would acknowledge Him. This was seen in the Egyptians' begrudging recognition that the Hebrews' God was in control. It is seen again in Jethro's conversion.
18:13-27 This part is just about Moses' delegation of leadership among the people. It is pretty boring--OR IS IT??? Come Sunday to find out.
18:1-5 Way back in the beginning of the book, when Moses fled Egypt, he escaped to the land of Midian. There he was taken into the household of Jethro, a priest of Midian. Moses married one of Jethro's daughters and settled down to have a family. His peaceful life in exile was interrupted, however, when he encountered the Lord in a burning bush on top of a mountain. God ordered Moses to go lead His people out of Egypt. The Lord promised to Moses, "When you have brought the people out of Egypt, you will worship God on this mountain."
In other words, the mountain of the burning bush is the same as Mount Sinai. Returning to our present story in chapter 18, the Israelites were now approaching Mount Sinai. It is no surprise, then that Moses' father-in-law and family appeared at this point, because the Israelites were right in their neighborhood.
18:8-12 As a priest of Midian, Jethro did not serve the Lord. He probably worshiped many gods, including local gods and perhaps Egyptian ones. However, when Moses told him of all the things that God did, Jethro proclaimed, "Now I know that the Lord is greater than all other gods." He apparently was converted, offering sacrifices to God. The Lord showed his power not only for the Hebrews, but also so that all people and nations would acknowledge Him. This was seen in the Egyptians' begrudging recognition that the Hebrews' God was in control. It is seen again in Jethro's conversion.
18:13-27 This part is just about Moses' delegation of leadership among the people. It is pretty boring--OR IS IT??? Come Sunday to find out.
Monday, August 9, 2010
Thoughts on Battling with the Amalekites
In this week's reading (Exodus 17:8-16), we find the Israelites attacked by the Amalekites. This is the only time in Exodus that the Israelites do battle. However, in later books there are many battles as God's people journey to the Promised Land and conquer it.
17:8 This story is also the first time that Moses' assistant Joshua is mentioned. Joshua led the Israelites into the fight. Later on, Joshua would succeed Moses as leader of the people. It was under his leadership that God's people entered into the land of Israel. Interestingly, Joshua and Jesus both had the same name: Yehoshua, meaning "Yahweh saves."
17:11 As we might expect, given the character of Exodus so far, this battle has a supernatural element. Whenever Moses held his hands up, the Israelites began to win the fight; whenever he lowered his hands, the Israelites started to lose. This leads to the powerful image of Aaron and Hur holding up Moses' arms when he became tired.
What was the significance of this miracle? We can be sure that it was the Lord who caused them to prevail, but why did this happen only when Moses' hands were raised? Was it simply to show what a powerful guy Moses was?
17:16 Here we get a clue of the meaning. Moses himself interpreted his action as "hands...lifted up to the throne of the Lord." This suggests that Moses raised his hands as an act of prayer, asking God for victory. Whenever Moses prayed, God honored his prayer by causing the Israelites to prevail. As the leader of the people, Moses had the special role of interceding for them. This foreshadowed the way in which Jesus would intercede on our behalf.
17:8 This story is also the first time that Moses' assistant Joshua is mentioned. Joshua led the Israelites into the fight. Later on, Joshua would succeed Moses as leader of the people. It was under his leadership that God's people entered into the land of Israel. Interestingly, Joshua and Jesus both had the same name: Yehoshua, meaning "Yahweh saves."
17:11 As we might expect, given the character of Exodus so far, this battle has a supernatural element. Whenever Moses held his hands up, the Israelites began to win the fight; whenever he lowered his hands, the Israelites started to lose. This leads to the powerful image of Aaron and Hur holding up Moses' arms when he became tired.
What was the significance of this miracle? We can be sure that it was the Lord who caused them to prevail, but why did this happen only when Moses' hands were raised? Was it simply to show what a powerful guy Moses was?
17:16 Here we get a clue of the meaning. Moses himself interpreted his action as "hands...lifted up to the throne of the Lord." This suggests that Moses raised his hands as an act of prayer, asking God for victory. Whenever Moses prayed, God honored his prayer by causing the Israelites to prevail. As the leader of the people, Moses had the special role of interceding for them. This foreshadowed the way in which Jesus would intercede on our behalf.
Monday, July 26, 2010
Thought on the Manna
This week's reading is Exodus 16. Tom will be preaching this Sunday, as I will be on vacation.
The story of the manna (and the quail) is one of the better-known episodes of Exodus. It is also found in Numbers 11:4-35. And, as we find in the Gospel accounts of Jesus, there are interesting differences between the two versions of the story. In Exodus, the Lord seems to give the manna and the quail at the same time, while in Numbers the manna is given first, but the Israelites want meat as well, so the Lord sends the quail. In Numbers, the Lord also sends a plague upon those who "craved other food." In Exodus, on the other hand, the special instructions are given about gathering and storage of the manna, especially pertaining to the Sabbath.
What are we to make of these differences? While we believe that the Bible relates events that really happened, it is not a work of history in the modern sense. The goal of the authors was not to create a historical record; instead, they wanted to make a theological point, and they told stories with this in mind. Details that did not fit with the point they were trying to make were left out, even things that we would consider essential to a true historical account of the situation.
The stories in Exodus and Numbers use the manna episode to make different points. Exodus seems concerned with the people following the law, especially the Sabbath. Numbers tells a story of the people not being satisfied with what the Lord gave them--and the consequences of this dissatisfaction. It is easy to imagine how the actual event could have combined elements from both of these stories.
16:3 - Once again the Hebrew people are grumbling, and once again they long to return to Egypt. Their remembrance of what Egypt was like seems much rosier than the reality of their slavery. They remember not that they were beaten and forced to work at hard labor day after day but that they "sat around pots of meat and ate all the food we wanted." We long to return to Egypt when we desire earthly pleasures rather than the things of God. It is easy to forget what life apart from God is like.
16:4 - Just as we saw last week, this is a test.
16:7-8 -When the people of Israel grumble against Moses and Aaron, they say, "Who are we, that you should grumble against us...You are not grumbling against us, but against the Lord." In other words, "Don't blame us, blame God!" Whenever things go well, the Israelites worshiped God. However, when things went poorly, they tended to blame Moses rather than God. Why is this? Perhaps they lost faith in God during difficult times. Or perhaps they realized the folly of accusing God of wrongdoing, so they shifted their blame to easier targets. Who do we blame when things go wrong, and why?
16:15 - The Old Testament is full of puns, which are lost in translation to English. When the people see the manna, they ask "What is it?", a question that sounds like the word manna.
One last note: Exodus 15:22-17:7 seem to be one large story with three related episodes. Note the similarities between them. The story of manna is sandwiched between two stories of God providing water. In each case, the people complain. In each story, there is testing. In the first two stories, God tests the Israelites. In the last story, however, the people test God--a dangerous proposition. What might we discover by reading this whole section as one long narrative, rather than three unrelated events?
The story of the manna (and the quail) is one of the better-known episodes of Exodus. It is also found in Numbers 11:4-35. And, as we find in the Gospel accounts of Jesus, there are interesting differences between the two versions of the story. In Exodus, the Lord seems to give the manna and the quail at the same time, while in Numbers the manna is given first, but the Israelites want meat as well, so the Lord sends the quail. In Numbers, the Lord also sends a plague upon those who "craved other food." In Exodus, on the other hand, the special instructions are given about gathering and storage of the manna, especially pertaining to the Sabbath.
What are we to make of these differences? While we believe that the Bible relates events that really happened, it is not a work of history in the modern sense. The goal of the authors was not to create a historical record; instead, they wanted to make a theological point, and they told stories with this in mind. Details that did not fit with the point they were trying to make were left out, even things that we would consider essential to a true historical account of the situation.
The stories in Exodus and Numbers use the manna episode to make different points. Exodus seems concerned with the people following the law, especially the Sabbath. Numbers tells a story of the people not being satisfied with what the Lord gave them--and the consequences of this dissatisfaction. It is easy to imagine how the actual event could have combined elements from both of these stories.
16:3 - Once again the Hebrew people are grumbling, and once again they long to return to Egypt. Their remembrance of what Egypt was like seems much rosier than the reality of their slavery. They remember not that they were beaten and forced to work at hard labor day after day but that they "sat around pots of meat and ate all the food we wanted." We long to return to Egypt when we desire earthly pleasures rather than the things of God. It is easy to forget what life apart from God is like.
16:4 - Just as we saw last week, this is a test.
16:7-8 -When the people of Israel grumble against Moses and Aaron, they say, "Who are we, that you should grumble against us...You are not grumbling against us, but against the Lord." In other words, "Don't blame us, blame God!" Whenever things go well, the Israelites worshiped God. However, when things went poorly, they tended to blame Moses rather than God. Why is this? Perhaps they lost faith in God during difficult times. Or perhaps they realized the folly of accusing God of wrongdoing, so they shifted their blame to easier targets. Who do we blame when things go wrong, and why?
16:15 - The Old Testament is full of puns, which are lost in translation to English. When the people see the manna, they ask "What is it?", a question that sounds like the word manna.
One last note: Exodus 15:22-17:7 seem to be one large story with three related episodes. Note the similarities between them. The story of manna is sandwiched between two stories of God providing water. In each case, the people complain. In each story, there is testing. In the first two stories, God tests the Israelites. In the last story, however, the people test God--a dangerous proposition. What might we discover by reading this whole section as one long narrative, rather than three unrelated events?
Monday, July 19, 2010
Thoughts on the Bitter Water
The reading for this week is Exodus 15:19-27.
15:20-21 Miriam, the brother of Aaron (and also of Moses), is described as a prophetess. Most of the important religious roles in ancient Israels were assigned exclusively to men. All of the priests were men, and only men could enter into the inner areas of the tabernacle and temple. However, prophesying was an exception. There are several cases in the Old Testament of women being called prophetesses. Besides Miriam, Deborah and Huldah are notable examples.
Prophets had the important role of conveying God's message to his people. God spoke to them, often through dreams or visions, and they proclaimed what they saw to the people. Despite the fact that men held most positions of power, these prophetesses were granted great authority due to the way that God spoke through them. Deborah was a judge. Huldah was sought out and obeyed by king Josiah.
The way God used prophetesses to bring His word to the people might be seen as a foretaste of what would happen in the church, when women were proclaimed to be full participants in the Kingdom of God.
15:22-24 Once again, the people complain as soon as they face difficulty. This is already the third time they are recorded as complaining, and it is the first of three stories in a row in which they grumble. Of course, going three days without water is no small thing. However, one might expect them to remember the parting of the sea three days before, or God's power displayed in the plagues just a short time before that, and conclude that God would provide for them now. But instead, they grumbled. We, of course, are nothing like them. We never grumble about anything.
15:25 When Moses threw a piece of wood into the bitter water, it was made sweet. Here is an early Christian interpretation of this event, from Gregory of Nyssa, whom I referenced earlier:
In this verse, it also states that "there the Lord tested them". What exactly was the test? What do you think the purpose of the test was?
15:26 God promises that if His people obey Him, He will not inflict any plagues on them. This might be a seemingly positive statement that strikes us in a negative way: it may not have occurred to us that God's own people could be subject to plagues. However, merely being born an Israelite does not guarantee freedom from God's judgment. God will judge all sin equally, whether committed by His chosen people or by others. One must live a righteous life in order to receive God's blessings. This theme is intensified in the New Testament. Christ revealed that "those who believe are children of Abraham" (Gal. 3:7), regardless of there ancestry according to the flesh.
Incidentally, how do you think this will turn out in Exodus? Will the Israelites be faithful, or will they disobey God and be subject to plagues?
15:20-21 Miriam, the brother of Aaron (and also of Moses), is described as a prophetess. Most of the important religious roles in ancient Israels were assigned exclusively to men. All of the priests were men, and only men could enter into the inner areas of the tabernacle and temple. However, prophesying was an exception. There are several cases in the Old Testament of women being called prophetesses. Besides Miriam, Deborah and Huldah are notable examples.
Prophets had the important role of conveying God's message to his people. God spoke to them, often through dreams or visions, and they proclaimed what they saw to the people. Despite the fact that men held most positions of power, these prophetesses were granted great authority due to the way that God spoke through them. Deborah was a judge. Huldah was sought out and obeyed by king Josiah.
The way God used prophetesses to bring His word to the people might be seen as a foretaste of what would happen in the church, when women were proclaimed to be full participants in the Kingdom of God.
15:22-24 Once again, the people complain as soon as they face difficulty. This is already the third time they are recorded as complaining, and it is the first of three stories in a row in which they grumble. Of course, going three days without water is no small thing. However, one might expect them to remember the parting of the sea three days before, or God's power displayed in the plagues just a short time before that, and conclude that God would provide for them now. But instead, they grumbled. We, of course, are nothing like them. We never grumble about anything.
15:25 When Moses threw a piece of wood into the bitter water, it was made sweet. Here is an early Christian interpretation of this event, from Gregory of Nyssa, whom I referenced earlier:
After they had crossed the sea, a three days' march ensued, during which they made camp at a place where they found water so bitter that they could not at first drink it. But wood placed in the water made the drink agreeable to those who were thirsty.
The history agrees with what now happens: for to the one who has left behind the Egyptian pleasures which he served before crossing the sea, life removed from those pleasures seems at first difficult and disagreeable. But if the wood be thrown into the water, that is, if one receives the mystery of the resurrection which had its beginning in the wood (you of course understand the "cross" when you hear "wood"), then the virtuous life, being sweetened by the hope of things to come, becomes sweeter and more pleasant than all the sweetness that tickles the senses with pleasure.In short, it is the power of the cross that changes our lives from bitter to sweet.
In this verse, it also states that "there the Lord tested them". What exactly was the test? What do you think the purpose of the test was?
15:26 God promises that if His people obey Him, He will not inflict any plagues on them. This might be a seemingly positive statement that strikes us in a negative way: it may not have occurred to us that God's own people could be subject to plagues. However, merely being born an Israelite does not guarantee freedom from God's judgment. God will judge all sin equally, whether committed by His chosen people or by others. One must live a righteous life in order to receive God's blessings. This theme is intensified in the New Testament. Christ revealed that "those who believe are children of Abraham" (Gal. 3:7), regardless of there ancestry according to the flesh.
Incidentally, how do you think this will turn out in Exodus? Will the Israelites be faithful, or will they disobey God and be subject to plagues?
Monday, July 12, 2010
Thoughts on the Crossing of the Sea
This week's topic is a familiar one: the Israelites crossing the sea on dry ground. The specific passage to read is Exodus 14:1-15:21.
I found some pictures of the area to help visualize the story:
The Land of Goshen (where the Israelites lived in Egypt)
Ancient Ruins which many archaeologists believe to be Pithom
(one of the cities the enslaved Israelites built according to Exodus 1:11)
Desert East of the Red Sea
Possible site of Elim, springs visited after crossing the sea (15:27)
(The Red Sea is in the background)
The Wilderness where the Israelites wandered.
14:1-2 The beginning of this chapter finds the Israelites encamped "near Pi Hahiroth, between Migdol and the sea". This sea is traditionally identified with the Red Sea. Indeed the New International Version, in deference to tradition, translates it "Red Sea" (for example, in 13:18 and 15:4). However, the actual Hebrew text says "Sea of Reeds" rather than "Red Sea." ("Red Sea" is found in an ancient translation from Hebrew into Greek called the Septuagint). Most scholars believe the crossing took place at some other body of water in the area. There is no way to know for sure. Does this matter? The claim of the Bible is that God has shown His love for humanity by intervening in history. Thus, it is worthwhile to study the history of the Biblical events. In this case, it doesn't matter too much, though. Wherever it happened, Exodus presents a miraculous story of Israel passing through the waters.
14:3-4 Once again, the rebellion of Pharaoh is part of God's plan. In this case, God deliberately leads the Hebrews on a path that will provoke Pharaoh to attack them.
14:11-12 On Sunday, I discussed the importance of remembering what God has done in the past in order to have hope in the present. Here, it seems that the Israelites did not remember. When Pharaoh attacks, they accuse Moses of bringing them to the desert to die. After the way the Lord showed His power in setting them free, how could they not have faith that He would save them now? Let this be a warning to us of how easy it is to forget what God has done in our lives.
14:19-20 In a detail of the story that is not usually noticed, the angel of the Lord stands between Pharaoh's army and the Israelites, preventing Pharaoh from harming them. What a wonderful image of the way God protects us from those who would harm us.
14:21-30 In the familiar heart of the story, the Israelites pass through the sea, while the Egyptian army drowns.
14:31 Now the people put their trust in God--at least until they face the next hardship.
15:1-19 Now the entire story is retold in the form of a song. This is an example of ancient Hebrew poetry, similar to the Book of Psalms. When read in Hebrew, this poetry doesn't exactly rhyme, but it has a certain rhythm to it. Also, puns based on similar-sounding words are frequently used. These features are lost in the translation. One feature of Hebrew poetry that does come through in English is parallelism: two lines that repeat the same meaning in a slightly different way. For example:
He is my God, and I will praise him,
my father's God, and I will exalt him.
Or, here is another one:
Your right hand, O Lord, was majestic in power.
Your right hand, O Lord, shattered the enemy.
If you pay attention, you will find this kind of repetition all through the Psalms. When we use Psalms for calls to worship, often the Liturgist reads the first line and the people respond with the second.
It is interesting to compare the account of Exodus 14 to the poetic retelling in Exodus 15. What are some differences?
I found some pictures of the area to help visualize the story:
The Land of Goshen (where the Israelites lived in Egypt)
Ancient Ruins which many archaeologists believe to be Pithom
(one of the cities the enslaved Israelites built according to Exodus 1:11)
Desert East of the Red Sea
Possible site of Elim, springs visited after crossing the sea (15:27)
(The Red Sea is in the background)
The Wilderness where the Israelites wandered.
14:1-2 The beginning of this chapter finds the Israelites encamped "near Pi Hahiroth, between Migdol and the sea". This sea is traditionally identified with the Red Sea. Indeed the New International Version, in deference to tradition, translates it "Red Sea" (for example, in 13:18 and 15:4). However, the actual Hebrew text says "Sea of Reeds" rather than "Red Sea." ("Red Sea" is found in an ancient translation from Hebrew into Greek called the Septuagint). Most scholars believe the crossing took place at some other body of water in the area. There is no way to know for sure. Does this matter? The claim of the Bible is that God has shown His love for humanity by intervening in history. Thus, it is worthwhile to study the history of the Biblical events. In this case, it doesn't matter too much, though. Wherever it happened, Exodus presents a miraculous story of Israel passing through the waters.
14:3-4 Once again, the rebellion of Pharaoh is part of God's plan. In this case, God deliberately leads the Hebrews on a path that will provoke Pharaoh to attack them.
14:11-12 On Sunday, I discussed the importance of remembering what God has done in the past in order to have hope in the present. Here, it seems that the Israelites did not remember. When Pharaoh attacks, they accuse Moses of bringing them to the desert to die. After the way the Lord showed His power in setting them free, how could they not have faith that He would save them now? Let this be a warning to us of how easy it is to forget what God has done in our lives.
14:19-20 In a detail of the story that is not usually noticed, the angel of the Lord stands between Pharaoh's army and the Israelites, preventing Pharaoh from harming them. What a wonderful image of the way God protects us from those who would harm us.
14:21-30 In the familiar heart of the story, the Israelites pass through the sea, while the Egyptian army drowns.
14:31 Now the people put their trust in God--at least until they face the next hardship.
15:1-19 Now the entire story is retold in the form of a song. This is an example of ancient Hebrew poetry, similar to the Book of Psalms. When read in Hebrew, this poetry doesn't exactly rhyme, but it has a certain rhythm to it. Also, puns based on similar-sounding words are frequently used. These features are lost in the translation. One feature of Hebrew poetry that does come through in English is parallelism: two lines that repeat the same meaning in a slightly different way. For example:
He is my God, and I will praise him,
my father's God, and I will exalt him.
Or, here is another one:
Your right hand, O Lord, was majestic in power.
Your right hand, O Lord, shattered the enemy.
If you pay attention, you will find this kind of repetition all through the Psalms. When we use Psalms for calls to worship, often the Liturgist reads the first line and the people respond with the second.
It is interesting to compare the account of Exodus 14 to the poetic retelling in Exodus 15. What are some differences?
Wednesday, July 7, 2010
Thoughts on Exodus 12:33-13:22
12:33-36: At the end of the confrontation with Pharaoh, we see that things have been turned completely upside-down. Initially, it had seemed like Pharaoh held all the power; he was able to laugh off Moses' request by saying "Who is the Lord?". But by the end of the plagues, the Lord of the Hebrews is revealed to be the true ruler of Egypt, while Pharaoh is powerless. Pharaoh even asked Moses to bless him, a remarkable reversal of roles (12:31); and as the Hebrews leave, all of Egypt is theirs. They can take whatever they want with them.
12:43-51 More rules are given for the celebration of the Passover. This act of worship is carefully designed to remind the Hebrew people of what the Lord did for them. Remembering is always a big part of our worship. We are naturally forgetful. We get consumed by the problems and concerns of the present. But in worship, we are reminded of the big picture. We repeat the story of what God has done for us in the past, thereby giving us hope for the present and future. We remember the story not only by telling it with words and thinking about it in our minds; we also perform actions that tell the story. Communion and Baptism are chief among these for us.
13:1-16 God saved all of the firstborn of the Hebrew people, and in return He asks that they dedicate all firstborn male offspring to Him. In practice, this meant offering a sacrifice on the son's behalf. Luke 2:21-24 records Joseph and Mary keeping this commandment when Jesus was born. This ritual reminds us of the nature of true freedom. We often think of freedom as having no master or being one's own master. In the Bible, however, freedom is release from the dominion of evil so that one can serve God. We were created to have God as our master, and only in this state can we truly live as we were meant to live. When we serve ourselves, we may imagine that we are free from any constraint, but this is actually an illusion. In such a state, our rebellion against God is actually enslaving us. True freedom involves recognizing our proper limits. It also involves living in gratitude for God's salvation: "You are not your own; you were bought at a price. Therefore honor God with your body" (1 Cor. 6:19-20).
Paul talks about our freedom from sin, but he also calls us "slaves of Christ". Authentic freedom involves submitting to God's will in everything. This is never something that God forces us to do; we do it freely and joyfully.
13:17-18 God led the Israelites on a strange route. Instead of taking them through the Philistine country (the road that went directly to Israel), he took them far into the desert, where there was no food and no water. This probably didn't seem like a good plan to the Israelites; in fact, it probably seemed like a disaster. Indeed, in no time they will complaining about the trip and reminiscing about their good life in Egypt. God often leads us on strange paths as well. Will we lose hope, or will we trust that God knows what He is doing?
13:19 At the end of Genesis, the dying Joseph asked his descendants to bring his bones back to Israel. This was a sign that, though Joseph enjoyed great blessing in Egypt, he recognized that Egypt was not his true home. It was only a step on the way to the land that God had promised. 400 years later, Joseph's request was still remembered, so the Israelites brought his bones with them. Like Abraham, Isaac, Jacob, Joseph, and the Hebrews wandering in the desert, we know that we have not yet reached our home. Whatever blessings we enjoy in this world, it is only a stop on the way to the city that God has prepared for us. Let us, then, journey on, not getting too attached to the things of this world, not sitting down to rest for too long, but pressing on to the heavenly city.
12:43-51 More rules are given for the celebration of the Passover. This act of worship is carefully designed to remind the Hebrew people of what the Lord did for them. Remembering is always a big part of our worship. We are naturally forgetful. We get consumed by the problems and concerns of the present. But in worship, we are reminded of the big picture. We repeat the story of what God has done for us in the past, thereby giving us hope for the present and future. We remember the story not only by telling it with words and thinking about it in our minds; we also perform actions that tell the story. Communion and Baptism are chief among these for us.
13:1-16 God saved all of the firstborn of the Hebrew people, and in return He asks that they dedicate all firstborn male offspring to Him. In practice, this meant offering a sacrifice on the son's behalf. Luke 2:21-24 records Joseph and Mary keeping this commandment when Jesus was born. This ritual reminds us of the nature of true freedom. We often think of freedom as having no master or being one's own master. In the Bible, however, freedom is release from the dominion of evil so that one can serve God. We were created to have God as our master, and only in this state can we truly live as we were meant to live. When we serve ourselves, we may imagine that we are free from any constraint, but this is actually an illusion. In such a state, our rebellion against God is actually enslaving us. True freedom involves recognizing our proper limits. It also involves living in gratitude for God's salvation: "You are not your own; you were bought at a price. Therefore honor God with your body" (1 Cor. 6:19-20).
Paul talks about our freedom from sin, but he also calls us "slaves of Christ". Authentic freedom involves submitting to God's will in everything. This is never something that God forces us to do; we do it freely and joyfully.
13:17-18 God led the Israelites on a strange route. Instead of taking them through the Philistine country (the road that went directly to Israel), he took them far into the desert, where there was no food and no water. This probably didn't seem like a good plan to the Israelites; in fact, it probably seemed like a disaster. Indeed, in no time they will complaining about the trip and reminiscing about their good life in Egypt. God often leads us on strange paths as well. Will we lose hope, or will we trust that God knows what He is doing?
13:19 At the end of Genesis, the dying Joseph asked his descendants to bring his bones back to Israel. This was a sign that, though Joseph enjoyed great blessing in Egypt, he recognized that Egypt was not his true home. It was only a step on the way to the land that God had promised. 400 years later, Joseph's request was still remembered, so the Israelites brought his bones with them. Like Abraham, Isaac, Jacob, Joseph, and the Hebrews wandering in the desert, we know that we have not yet reached our home. Whatever blessings we enjoy in this world, it is only a stop on the way to the city that God has prepared for us. Let us, then, journey on, not getting too attached to the things of this world, not sitting down to rest for too long, but pressing on to the heavenly city.
Sunday, July 4, 2010
This Week's Reading
The reading for this week is Exodus 12:33-13:22. Finally the Hebrews are leaving Egypt. A few things to think about:
and you will be a blessing.
I will bless those who bless you,
and whoever curses you I will curse;
and all peoples on earth
will be blessed through you.
The blessing of other nations through Israel is seen sporadically in the Old Testament, such as in God's saving of Egypt from famine and Elijah's healing of the leper Naaman. This principle finds its ultimate fulfillment in Christ.
Thoughts on this week's reading will be posted by Wednesday.
- How is Exodus 13:1-16 related to the Passover? Given that we believe the Passover is fulfilled by Christ, how might this passage apply to us?
- What is the significance of Exodus 13:19? (You may want to read Genesis 50:22-26).
A final thought on the plagues: we may think it is not fair that God chose Israel to receive blessings, while He punished Egypt with the plagues. It seems that God only gave the Hebrews a chance to know Him, while everyone else was doomed from the start. However, if we remember the bigger picture, that is not the case. In Genesis 37-50, God brought Joseph to Egypt and used him to save all of Egypt from famine. At this point in the story, Egypt as well as Israel was greatly blessed by God. The later conflict of the plagues arose only because of "a new king, who did not know about Joseph" (Ex. 1:8) who persecuted the Hebrews.
Looking at the bigger picture, God's choice of the nation of Israel was never simply for themselves. God's purpose was that Israel would be an instrument of blessing for the entire world. We can see this in God's initial call of Abraham:
I will make you into a great nation
and I will bless you;
I will make your name great,and you will be a blessing.
I will bless those who bless you,
and whoever curses you I will curse;
and all peoples on earth
will be blessed through you.
The blessing of other nations through Israel is seen sporadically in the Old Testament, such as in God's saving of Egypt from famine and Elijah's healing of the leper Naaman. This principle finds its ultimate fulfillment in Christ.
Thoughts on this week's reading will be posted by Wednesday.
Monday, June 28, 2010
Thoughts on the Passover
This week's passage is Exodus 11:1-12:32. This is the most terrible plague, the death of the firstborn. It is also the institution of the Passover, one of the most important Jewish festivals. Passover commemorates God's freeing of His people from Egypt. Those who attended the Maundy Thursday service at Howe Memorial experienced a Christianized version of the Passover meal. Wikipedia has a good article on the Jewish holiday of Passover.
For Christians, the Passover reminds us of the Last Supper. The meal that Jesus shared with His disciples was a celebration of the meal we read about here in Exodus. It was on this night, the first night of Passover, that Jesus instituted communion. Thus, communion is closely related to Passover.
What I have said about the Last Supper is consistent with what we read about in Matthew, Mark, and Luke. However, John is a different story. In John, there is no Last Supper! Jesus and His disciples do share a meal, including the well-known scene of Jesus washing the disciples' feet. However, a close examination of the story reveals that this meal takes place the night before Passover, rather than the night of Passover as portrayed in the other Gospels. Furthermore, in John Jesus is crucified on Thursday, rather than Friday. This disagreement on a most basic element of the story may trouble us. However, John did this intentionally. He was writing 60-70 years after Jesus' death, and there is no doubt that he knew the chronology of Jesus' death and resurrection.
John intentionally altered the chronology of the story to make a theological point. By having Jesus die on Thursday, He dies on the night on which the passover lambs were slaughtered. Thus, John presents the death of Jesus as the true Passover and the fulfillment of the Old testament. This theme runs throughout John's Gospel. Way back in chapter one, when John the Baptist first sees Jesus, he cries out, "Behold, the lamb of God who takes away the sins of the world!"
Jesus is our Passover lamb who saves us from death. This is the way in which we read Exodus.
For Christians, the Passover reminds us of the Last Supper. The meal that Jesus shared with His disciples was a celebration of the meal we read about here in Exodus. It was on this night, the first night of Passover, that Jesus instituted communion. Thus, communion is closely related to Passover.
What I have said about the Last Supper is consistent with what we read about in Matthew, Mark, and Luke. However, John is a different story. In John, there is no Last Supper! Jesus and His disciples do share a meal, including the well-known scene of Jesus washing the disciples' feet. However, a close examination of the story reveals that this meal takes place the night before Passover, rather than the night of Passover as portrayed in the other Gospels. Furthermore, in John Jesus is crucified on Thursday, rather than Friday. This disagreement on a most basic element of the story may trouble us. However, John did this intentionally. He was writing 60-70 years after Jesus' death, and there is no doubt that he knew the chronology of Jesus' death and resurrection.
John intentionally altered the chronology of the story to make a theological point. By having Jesus die on Thursday, He dies on the night on which the passover lambs were slaughtered. Thus, John presents the death of Jesus as the true Passover and the fulfillment of the Old testament. This theme runs throughout John's Gospel. Way back in chapter one, when John the Baptist first sees Jesus, he cries out, "Behold, the lamb of God who takes away the sins of the world!"
Jesus is our Passover lamb who saves us from death. This is the way in which we read Exodus.
Wednesday, June 23, 2010
Thoughts on the Plagues
This week we will cover the first nine of the plagues (the tenth, the death of the firstborn, warrants its own week). This is a strange and not particularly pleasant part of Exodus. Nevertheless, I believe there is a lot here that is fruitful.
When Moses first appeared before Pharaoh, a showdown began between the god of Egypt (Pharaoh) and the God of Israel (the Lord). This conflict escalates on both sides throughout the story of the plagues:
When Moses first appeared before Pharaoh, a showdown began between the god of Egypt (Pharaoh) and the God of Israel (the Lord). This conflict escalates on both sides throughout the story of the plagues:
- The power that God shows increases continually. At first, Pharaoh casually dismisses Moses' request by saying, "who is the Lord?" (5:2). Later, God shows signs of His power, but Pharaoh's magicians can replicate the effect (the rod turned into a snake, the plague of blood, and the plague of frogs 7-8:15). However, beginning with the plague of gnats, the magicians are not able to duplicate what the Lord does. They admit to Pharaoh, "this is the finger of God" (8:19). Later, the magicians themselves are even stricken by the plague of boils, and they are unable to stand before Moses (9:11).
- Even as the Lord shows ever greater power, Pharaoh's heart is increasingly hardened. At first, it seemed logical for Pharaoh to reject Moses' request--he had little reason to believe that it was more than just words. As the plagues became worse, however, it was clear that the Lord was in complete control. It was clear that Pharaoh could not win. First the magicians warned him (8:19), then his advisers pleaded with him to relent (10:7), but Pharaoh became more and more stubborn. Eventually Pharaoh would not give in even when threatened with the death of every firstborn.
Pharaoh's rebellion against God is ultimately futile. In fact, Exodus portrays Pharoah's resistance as part of God's plan. God even tells Moses, "I will harden Pharaoh's heart" (7:3). This is troubling; was Pharaoh merely a slave of God's will? If so, how can Pharaoh be held responsible? Paul actually raises this question in Romans 9. I will discuss it further in the sermon. But for now, note that things aren't that simple. Throughout this passage, the state of Pharaoh's heart is sometimes attributed to God, but sometimes to Pharaoh. Pharaoh is clearly held responsible, but at other times it is said to be part of God's plan. Is this an outright contradiction?
What is clear is that God can use both faithfulness and rebellion to bring glory to Himself and to work good for His people.
Monday, June 21, 2010
Sunday, June 20, 2010
The Story Behind the Song
Last week, Terri and I sang "Before the Morning." There is a video online that explains the inspiration for the song. It is a powerful story, well worth watching. Click here to watch it.
If you have trouble viewing it online, I will be showing it after church on Sunday.
If you have trouble viewing it online, I will be showing it after church on Sunday.
Wednesday, June 16, 2010
Thoughts on Exodus 4:18-7:13
Last week we covered the Lord's call of Moses. Now Moses returns to Egypt, but things don't go very well.
4:24-26 As Moses and his family are on the way to Egypt, we encounter one of the oddest episodes in Exodus: the Lord tries to kill Moses. Why would God, who had just called Moses to lead the Israelites out of Egypt, now want to take his life? There is no easy explanation to this story. However, perhaps it should serve as a reminder that God is never "safe." We can fall into the trap of getting too comfortable with being in the presence of God and too assured of our own status before Him. We can all too easily begin to imagine that God is a harmless, benevolent, nonthreatening presence. But as the author of Hebrews says, "It is a fearful thing to fall into the hands of the living God" (Heb. 10:31). And Paul adds: "do not become proud, but fear. For if God did not spare the natural branches, neither will he spare you" (Rom. 11:20-21).
It is an awesome thing to enter into the presence of the holy God. We should never take it for granted but, rather, approach Him with fear, trembling, and acute awareness of our own shortcomings. We can only enter there by the blood of Christ. It was by the blood of Christ, too, that Moses was saved. The circumcision of his son, a mark of God's ownership which finds its ultimate fulfillment on the cross, spared Moses' life.
4:30-31 When Moses and Aaron bring the message of God's deliverance, the people believe, leading them to bow down and worship. However, this response will be short-lived.
5:1-3 Now Moses and Aaron bring their message to Pharaoh, with significantly worse results. Here we see an issue that first occurred in 3:16-19: The Lord had promised to free the Israelites permanently, which is made clear by the fact that He promised to give them the land of Canaan. Yet, Moses and Aaron only asked Pharaoh to let Israel leave for three days in order to worship (and this is exactly what the Lord had told them to say). What is going on here?
Did God intend to trick Pharaoh into letting them go? This is one way to read the story. Another reading is that this three day journey was a genuine possibility: if Pharaoh had been willing to acknowledge the Lord by letting the Israelites worship Him, then Pharaoh would not have lost the Israelites. However, God used the hardness of Pharaoh's heart and the plagues to escalate the situation until Israel was freed completely. Exodus 11:1 seems to support this reading.
In any case, even a three day journey to sacrifice to Yahweh was a grave threat to Pharaoh's power. Pharaoh claimed to be God; on this claim he based his rule. Allowing the worship of another God in his kingdom would undermine his authority.
6:14-25 The regularly scheduled programming is suddenly interrupted by a genealogy. This is a reminder that the Exodus event was the foundation of Israel's identity. Especially, the priesthood in Israel was founded by Moses' brother Aaron.
7:8-13 Moses uses the staff-into-snake trick which the Lord had given him. It doesn't impress Pharaoh, though. It might surprise us that Pharaoh's magicians were also able to duplicate the trick. However, it is the position of the entire Bible that evil supernatural powers exist in the world. These powers, though they may be worshiped as gods, are not truly gods, because they have no independent authority. They can only do what God allows them to do (think of the beginning of Job, in which Satan needs God's permission to test Job). Here, too, the ultimate authority is clearly shown: Aaron's snake devours the snakes of the magicians. Nevertheless, Pharaoh refuses to acknowledge the Lord, a pattern which will be repeated many times in the coming chapters.
4:24-26 As Moses and his family are on the way to Egypt, we encounter one of the oddest episodes in Exodus: the Lord tries to kill Moses. Why would God, who had just called Moses to lead the Israelites out of Egypt, now want to take his life? There is no easy explanation to this story. However, perhaps it should serve as a reminder that God is never "safe." We can fall into the trap of getting too comfortable with being in the presence of God and too assured of our own status before Him. We can all too easily begin to imagine that God is a harmless, benevolent, nonthreatening presence. But as the author of Hebrews says, "It is a fearful thing to fall into the hands of the living God" (Heb. 10:31). And Paul adds: "do not become proud, but fear. For if God did not spare the natural branches, neither will he spare you" (Rom. 11:20-21).
It is an awesome thing to enter into the presence of the holy God. We should never take it for granted but, rather, approach Him with fear, trembling, and acute awareness of our own shortcomings. We can only enter there by the blood of Christ. It was by the blood of Christ, too, that Moses was saved. The circumcision of his son, a mark of God's ownership which finds its ultimate fulfillment on the cross, spared Moses' life.
4:30-31 When Moses and Aaron bring the message of God's deliverance, the people believe, leading them to bow down and worship. However, this response will be short-lived.
5:1-3 Now Moses and Aaron bring their message to Pharaoh, with significantly worse results. Here we see an issue that first occurred in 3:16-19: The Lord had promised to free the Israelites permanently, which is made clear by the fact that He promised to give them the land of Canaan. Yet, Moses and Aaron only asked Pharaoh to let Israel leave for three days in order to worship (and this is exactly what the Lord had told them to say). What is going on here?
Did God intend to trick Pharaoh into letting them go? This is one way to read the story. Another reading is that this three day journey was a genuine possibility: if Pharaoh had been willing to acknowledge the Lord by letting the Israelites worship Him, then Pharaoh would not have lost the Israelites. However, God used the hardness of Pharaoh's heart and the plagues to escalate the situation until Israel was freed completely. Exodus 11:1 seems to support this reading.
In any case, even a three day journey to sacrifice to Yahweh was a grave threat to Pharaoh's power. Pharaoh claimed to be God; on this claim he based his rule. Allowing the worship of another God in his kingdom would undermine his authority.
6:14-25 The regularly scheduled programming is suddenly interrupted by a genealogy. This is a reminder that the Exodus event was the foundation of Israel's identity. Especially, the priesthood in Israel was founded by Moses' brother Aaron.
7:8-13 Moses uses the staff-into-snake trick which the Lord had given him. It doesn't impress Pharaoh, though. It might surprise us that Pharaoh's magicians were also able to duplicate the trick. However, it is the position of the entire Bible that evil supernatural powers exist in the world. These powers, though they may be worshiped as gods, are not truly gods, because they have no independent authority. They can only do what God allows them to do (think of the beginning of Job, in which Satan needs God's permission to test Job). Here, too, the ultimate authority is clearly shown: Aaron's snake devours the snakes of the magicians. Nevertheless, Pharaoh refuses to acknowledge the Lord, a pattern which will be repeated many times in the coming chapters.
Monday, June 14, 2010
This Week's Reading
For this week, please read Exodus 4:18-7:13. (Not all of this will be covered in church). More information will be posted on Wednesday.
Wednesday, June 9, 2010
Thoughts on Exodus 2:11-4:17
This week we look at Moses' flight from Egypt and his subsequent call by God and return.
2:11-17 From the first mention of Moses' adult life, we see that he had a concern for the plight of his people. This got me thinking about how God often calls us to the things that already touch our hearts. Moses didn't get anywhere by trying to act on his own, however. His killing of the abusive Egyptian only leads to trouble with both Pharaoh and the Hebrews. Later on, when he acts in obedience to God's call, the results will be vastly different. This reminds me of something I once heard a long-time missionary say: "You can't do what the Holy Spirit isn't doing." As we grow in faith, we realize that we can't make anything happen on our own. Only when we offer ourselves to God in obedience to His will can we accomplish great things for His kingdom.
3:1-12 The burning bush is a prime example of theophany. A theophany is an appearance of God in visual form. Another example would be the three men who visited Abraham. There is a strong tradition in the Old Testament that no human can see God and live. Therefore, what is seen is interpreted not to be actually God Himself but a representative form (Note that 3:2 says "an angel of the Lord," rather than the Lord Himself appeared to Him).
Christ was the ultimate appearance of God to humans in visible form. He was more than a theophany, because He actually was God become human. Christians have usually interpreted the Old Testament theophanies as foreshadowings of Christ, sometimes even Christ Himself. Gregory of Nyssa, an early interpreter of this passage, compares the burning bush to the incarnation: "the flame by which the soul of the prophet was illuminated was kindled from a thorny bush", and we likewise see God through Christ's humble appearance (The Life of Moses).
3:13-15 In this brief section, God reveals His name to Moses. In the Old Testament, the name of God is four Hebrew letters, represented in English as YHWH or Yahweh. However, there is a Jewish tradition that the name of God is so holy that it should never be pronounced. Most Old Testament translations follow this translation by substituting "The LORD" any time the Hebrew text has YHWH. This can make things confusing at times.
God tells Moses, "I am who I am. This is what you are to say to the Israelites: 'I AM has sent me to you.'" This is considered to be the meaning of YHWH. God is the one who is, the one who truly exists. I would like to close with quote from Gregory of Nyssa on this point. It is a little bit heavy-duty, but I think it is worthwhile:
I would love to hear your own thoughts, responses, or questions. Feel free to leave a comment below.
2:11-17 From the first mention of Moses' adult life, we see that he had a concern for the plight of his people. This got me thinking about how God often calls us to the things that already touch our hearts. Moses didn't get anywhere by trying to act on his own, however. His killing of the abusive Egyptian only leads to trouble with both Pharaoh and the Hebrews. Later on, when he acts in obedience to God's call, the results will be vastly different. This reminds me of something I once heard a long-time missionary say: "You can't do what the Holy Spirit isn't doing." As we grow in faith, we realize that we can't make anything happen on our own. Only when we offer ourselves to God in obedience to His will can we accomplish great things for His kingdom.
3:1-12 The burning bush is a prime example of theophany. A theophany is an appearance of God in visual form. Another example would be the three men who visited Abraham. There is a strong tradition in the Old Testament that no human can see God and live. Therefore, what is seen is interpreted not to be actually God Himself but a representative form (Note that 3:2 says "an angel of the Lord," rather than the Lord Himself appeared to Him).
Christ was the ultimate appearance of God to humans in visible form. He was more than a theophany, because He actually was God become human. Christians have usually interpreted the Old Testament theophanies as foreshadowings of Christ, sometimes even Christ Himself. Gregory of Nyssa, an early interpreter of this passage, compares the burning bush to the incarnation: "the flame by which the soul of the prophet was illuminated was kindled from a thorny bush", and we likewise see God through Christ's humble appearance (The Life of Moses).
3:13-15 In this brief section, God reveals His name to Moses. In the Old Testament, the name of God is four Hebrew letters, represented in English as YHWH or Yahweh. However, there is a Jewish tradition that the name of God is so holy that it should never be pronounced. Most Old Testament translations follow this translation by substituting "The LORD" any time the Hebrew text has YHWH. This can make things confusing at times.
God tells Moses, "I am who I am. This is what you are to say to the Israelites: 'I AM has sent me to you.'" This is considered to be the meaning of YHWH. God is the one who is, the one who truly exists. I would like to close with quote from Gregory of Nyssa on this point. It is a little bit heavy-duty, but I think it is worthwhile:
In my view the definition of truth is this: not to have a mistaken apprehension of Being. Falsehood is a kind of impression which arises in the understanding about nonbeing: as though what does not exist does, in fact, exist. But truth is the sure apprehension of real Being...
It seems to me that at the time the great Moses was instructed in the theophany he came to know that none of those things which are apprehended by sense perception and contemplated by the understanding really subsists, but that the transcendent essence and cause of the universe, on which everything depends, alone subsists (The Life of Moses).In other words, only God truly exists. Everything else that we see and understand only exists because God wills it to be so. Further, all truth flows out of proper recognition of God, the one who truly is. All falsehood flows out of failure to recognize God.
I would love to hear your own thoughts, responses, or questions. Feel free to leave a comment below.
Sunday, June 6, 2010
Welcome
Welcome to the sermon thoughts blog. I will be using this for the sermon series on Exodus. Each week I will post the Scripture passage for the upcoming Sunday. I will also post additional thoughts on the Scripture that may not fit in to the sermon.
If you have any thoughts or questions, you can also add a comment to any post. Just click on the small link below the post that says "comments" with a number in front of it. You will be given a form to enter your thoughts. When finished, click "post comment." Everyone who comes to this site will be able to see what you wrote. I will try to answer any questions that people leave here.
I hope this is a helpful way to enhance your experience of the sermons. Let me know if you have any thoughts or suggestions.
Scripture to Read This Week: Exodus 2:11-4:17
I will post some thoughts on this Scripture by Wednesday
If you have any thoughts or questions, you can also add a comment to any post. Just click on the small link below the post that says "comments" with a number in front of it. You will be given a form to enter your thoughts. When finished, click "post comment." Everyone who comes to this site will be able to see what you wrote. I will try to answer any questions that people leave here.
I hope this is a helpful way to enhance your experience of the sermons. Let me know if you have any thoughts or suggestions.
Scripture to Read This Week: Exodus 2:11-4:17
I will post some thoughts on this Scripture by Wednesday
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