Exodus 21

So, here is the standard entry I will post each day - five days a week. That should get us to the end of Exodus by the next time we meet. Doing a little daily will give us a chance to notice things that we should discuss in greater depth.

Exodus 21 – Now we get into some of the details of the Mosaic Law, details that my Jerusalem Bible called the “Book of the Covenant” and notes come from the “Elohistic” tradition. This division of Old Testament texts into Jahwist, Elohist, Priestly and Deuteronomist traditions was very well established in the 20^th century, but more recent biblical study seems to have left it a bit undermined. Modern scholars seem to think the process of bringing these traditions together was more gradual and redacted than previously thought.

The chapter goes into much greater detail on a variety of things modern Quakers will likely find disturbing: rules concerning slaves, women who are sold into marriage and the treatment of those who break the commandment on killing. Like most modern “states,” the community here does not feel that the Mosaic commandment against killing applies to them. The death penalty is freely exercised in a multitude of cases: intentional murders, cases against those who strike at their father or mother or even curse their father or mother. The author goes through a whole array of case types that seem very “common law” -- based on specific cases that must have come before the judges of the community. The approach seems very similar to the Code of Hammurabi, which dates back to the 18^th c. BCE. The famous principle “eye for eye” appears in 21:23-25:

“. . .if harm should occur, then you are to give life in place of life—eye in place of eye, tooth in place of tooth, hand in place of hand, foot in place of foot, burnt-scar in place of burnt-scar, wound in place of wound, bruise in place of bruise.”

If the eye put out belongs to a serf, however, the penalty will be his freedom.  The law also deals with mischief done by animals - mischief done by animals not properly contained. Irresponsibility to the community is punishable, and many misdeeds are to be penalized by money fines.  

WMM Bible Study: Exodus 1-20

Yesterday, we met and discussed the first 20 chapters of Exodus!! A lot, but the book is so important and the story so interesting, I think it went well. I am posting today the notes I have on these chapters and starting tomorrow will begin to post chapter by chapter in hopes that it might help everyone reading the book to feel part of something going on daily. If anyone wants to comment on anything or pose questions we might look into, that would be great. So here's what we went over yesterday.

Introduction: We turn here from the origins of the earth’s peoples—nations, races and clans—to the origins of the Jewish people religiously and politically.  While we have no “outside”—extra-biblical—sources to weigh historical information against, the [historically/culturally] experiential impact of the exodus memory/story is impossible to set aside. 

The memory/story, which is recounted here, is not only reality-orienting for the Jewish people, it is the basis of all they were to become—their corporate sense of commitment, their sense of themselves as a people—their culture, outlook and direction.  Schocken editors point out a number of words and ideas that find their origins here:

·          Service (servitude, serving gods, serving God)

·          God’s glory and power

·          Knowing God by his actions in history and His deep knowledge of us—our sufferings and needs

·          Seeing

·          Being distinct and separate

·          Rebellion against rightful leadership and against God

·          Covenant

·          Modes of God’s presence—in fire, cloud, manna, law

·          Desert experience/travel as purifying

·          Purification generally

·          The journey from slavery to freedom

·          An ordered, law-oriented freedom

Moses’ childhood experiences foreshadow those of the entire people.

Exodus 1 – The family of Jacob is recounted, the number coming into Egypt at the time of the famine in Canaan is said to have been 70 (a number expressing perfection). Over time, however, the numbers increase dramatically. They are located, to the east of the Nile, in an area that must have caused concern to the Egyptians. Egypt was a nation protected from invasion pretty much on all sides: the Mediterranean Sea to their north and deserts and mountains to their west, east and south. It seems to make sense that the Pharaoh would have some concern that an unfriendly “foreign” people to his east might be lured into alliance with some invading force. “The Egyptians came to fear the Israelites and made their lives miserable by forcing them into cruel slavery. They made them work on their building projects and in their fields, and they had no pity on them” (1:13-16).

Pharaoh tries to enlist the aid of midwives who worked among the Hebrews to kill off some of their young – the boys. But the midwives are “God-fearing” (attracted by the religion of the Hebrews), and refuse to obey this order. Finally the Pharaoh sends out an order to “all his people,” saying “Take very newborn Hebrew boy and throw him into the Nile, but let all the girls live” (1:22).

Exodus 2 - Moses’ mother puts him in a “little ark of papyrus” (the ark as symbol of salvation is here introduced), and puts it in the reeds (foreshadowing Moses’ later passage), stationing Moses’ sister near enough to observe it.  One of pharaoh’s daughters finds it and takes pity on him, sending her maid to find a nurse—Miriam steps out and suggests her own mother. He is returned to pharaoh’s daughter when he is weaned and grows up in the court. Brilliant strategy!

He knows he is a Hebrew and when he is grown, he feels for their burdens.  He even kills an Egyptian man he sees mistreating a Hebrew man (2:11).  The next day he again goes out and tries to break up a fight between two Hebrew men and learns that they know what he has done; they also berate him for his interference: “Who has appointed you ruler and judge over us?” (2:14 - a lot of irony there).  So Moses has to flee.  He goes to Midian and like his ancestors before him meets his wife-to-be by a well.  She is the daughter of a priest of Midian, Jethro/Reuel (depends on the account), and this has given rise to theories that maybe Moses learned aspects of the religion practiced by him. Reuel’s daughter’s name is Zipporah.  They have a son, Gershom. God hears the cry of his people in Egypt.

Exodus 3 – Moses notices a bush burning with a flame that does not consume it and turns aside to see it.  God speaks to him “out of the midst of the bush” (3:4), calling his name and telling him he is standing on holy ground.  God tells him he, YHWH has “seen the affliction of my people. . .their cry I have heard. . [and] indeed, I have known their sufferings! So I have come down to rescue it. . .” (Schocken Bible – 3:7-8).  I like the way that this is translated.  He says He is sending Moses to bring them out, but Moses questions God’s plan. “Who am I that I should go to Pharaoh. . .?” (3:11)  Moses asks God what name he should call YHWH, and he is told “Ehyeh Asher Ehyeh” [I will be-there howsoever I will be-there is how Schocken translates it, saying the syntax is difficult] The English simply says, “I am who am.”

Exodus Introduction and Questions for April 22nd Bible Study

Introduction: We turn here from the origins of the earth’s peoples—nations, races and clans—to the origins of the Jewish people religiously and politically.  While we have no “outside”—extra-biblical—sources to weigh historical information against, the [historically/culturally/experiential] impact of the exodus memory or story is impossible to set aside. 

The memory/narrative, which is recounted here, is not only reality-orienting for the Jewish people, it is the basis of all they were to become—their corporate sense of commitment, their sense of themselves as a people—their culture, outlook and direction.  Schocken editors point out a long list of words and ideas that find their origins in the exodus narrative:

·          Service (servitude, serving gods, serving God)

·          God’s glory and power

·          Knowing God by his actions in history and His deep knowledge of our sufferings and needs

·          Seeing

·          Being distinct and separate

·          Rebellion against rightful leadership and against God

·          Covenant

·          Modes of God’s presence—in fire, cloud, manna, law

·          Desert experience/travel as purifying

·          Purification generally

·          The journey from slavery to freedom

·          An ordered, law-oriented freedom

Moses’ childhood experiences foreshadow those of the entire people.

Questions to Ponder:

Exodus 1

·          How might the location of the Hebrew people in the Egyptian Empire have factored in to the pharaoh’s paranoia about their increasing numbers?

Exodus 2

·          Moses’ mother has a great strategy to save him. What are the details of her plan?

·          Moses has identity issues. How does Moses’ personal history make him the perfect man for God to use in the history of “His” people?

·          Where is Midian and how does Moses life become entangled with that place?

Exodus 3

·          What details of Moses’ call stand out for you?

·          What are your reflections on the “name” of God in the story?

·          What is the message Moses brings to pharaoh?

Exodus 4

·          What are the problems Moses faces in trying to do what God has called him to do? How does it help him to have Aaron as his brother? What other assets or resources does Moses find to help him?

·          Be on the look-out for little “types” and “figures” in the story – any things in the story that pop up in the story of Jesus history or birth?

·          Why does God try to “kill” Moses in 4:24?

Exodus 5

·          How does the pharaoh respond to Moses’ message? And how do the Hebrew people respond to Moses too?

·          What is Moses’ response to what happens?

Exodus 6

·          Keep track of Moses’ relative Korah. He was important in some way to George Fox. Who was Korah to Moses?

·          Why do the people have trouble fully believing in their liberator?

·          Moses gets a little into God’s “face” here – why?

Exodus 7

·          What do you make of the analogy made here between the relationships of God and Moses and Aaron and Moses?

·          What do you make of the ages given for Moses and Aaron – 80 and 83?

·          What disasters strike starting in chapter 7?

Exodus 8

·          What disasters come in this chapter, and how does the Pharaoh respond to them?

Exodus 9

·          What are the “plagues” told of here?

Exodus 10

·          How does God justify the obstinacy of the pharaoh, which he claims as His work?

·          What plagues come in this chapter, and what change do we see in our pharaoh?

Exodus 11

·          What is the last plague? It’s importance?

Exodus 12

·          What details of the Passover do you find interesting and important?

·          What reason or justification is given for the “rites” associated with Passover?

·          How long were the Jews in Egypt?

Exodus 13

·          How is the memory of the “exodus” to be maintained among the people?

·          Why do the take “the long way around” to the Promised Land?

Exodus 14

·          Why does Pharaoh decide to pursue the Hebrews and how does Moses deal with the pursuit as their leader?

·          Any more “types” and “figures”?

Exodus 15

·          This hymn is “Miriam’s song” – what is Miriam’s role in the deliverance story?

      The argument between Moses and Pharaoh can be seen as an argument for a change in how we understand “who” – what ruler or power – is “sovereign” in our lives. How does the Exodus story impact this argument?

The wilderness narratives follow – they represent the process by which spiritual maturity is to be arrived at (Schocken).  There are three desert themes: grumbling/rebellion; the hostility of the surrounding nations; and working out a scheme of government and law.  The process cannot be achieved in a single generation.  He points out that here again as in the Abraham narrative, despite the promise of much fertility there is not a single birth story recorded in the wilderness—the process here is one of preparation for entry into the promised land where child-bearing, planting and productivity will be central.

Exodus 16

·          If you have trouble following the trail the people are taking in this story, you can check out the map at this site: http://www.wall-maps.com/bible/232783-over.htm

·          The people start grumbling on their journey. What is the importance of their grumbling?

Exodus 17

·          What is the importance of the rock at Mt. Horeb?

·          What is the impact of the hardships and conflicts they run into on their journey?

Exodus 18

·          The Schocken Bible points out in a note that there are six stations or stops between Egypt and Sinai and ten six more stops from Sinai to the Promised Land. They are right at the midpoint here. What important things happen here at the halfway point?

·          What good advice does Jethro give to his son-in-law here?

Exodus 19

·          What is the importance of the mountain in this chapter? The only other important biblical event that happens on Mt. Sinai is Elijah’s encounter in 1 Kings 19.

·          Apparently the Midrash compares the events on Mt. Sinai with the concluding of a marriage ceremony. Do you see this as interesting or important?

·          The third covenant God has made with human beings is entered into in this chapter. The first was with Noah (Genesis 9) and the second with Abraham (Genesis 15 and 17). What is different here?

Exodus 20

·          Moses receives from God the Ten Commandments or “Words.” Check how the order of the commandments or words differs among Jews, Catholics and Protestants.

·          Why don’t the people seen to want a personal relationship with this God?

Getting Ready for March 25th - Genesis 37 through 50

Here are some questions that you might think about as you read through the last thirteen chapters of Genesis. The last part deals with the story of Joseph and his brothers and the movement of the clan down to Egypt during a time of famine in the region.

Genesis 37 -  What are the reasons Joseph has such poor relations with his brothers? Note the way that both Reuben and Judah are presented in the story, beginning here but continuing on. What do they finally do with Joseph?

Genesis 38 - Some interesting stuff here – what seems interesting or important to you?

Genesis 39 -  What are the key parts of Joseph’s story in Egypt?

·         Genesis 40 -  Dreams are important in Joseph’s story from the beginning – just notice.

·         Genesis 41 - What are the key parts of the story told here?

·         Genesis 42 - What brings about the reunion of Joseph with his brothers – how does he deal with his anger towards them?

·         Genesis 43 - In the Yahwist source, Judah is the key brother in bringing about reconciliation. What does he do here?

·     Genesis 44 -  Joseph manages to take one last revenge on his brothers. What does he do? Which brother plays the most important role?

·         Genesis 45 - How does Joseph see the story of what happened to him? Why does Jacob go to Egypt? Genesis 46 - Jacob has a vision at Beer-sheba. What is its importance?

·         Genesis 47 - Where do Joseph’s brothers settle in Egypt? Any significance to the location? What does Jacob make his son Joseph promise him?

·         Genesis 48 - How is God’s promise to Jacob passed on to Joseph? What similarities are there in this story and the story of Jacob and Esau as young men?   I love the blessing Jacob/Israel gives to Joseph – just notice it.

·         Genesis 49 -  Jacob prophesies over his sons at his end. Which are interesting? Who else is buried where he asks his sons to bury him?

Genesis 50 - Why do the brothers again begin to fear that Joseph might treat them harshly? How do they deal with this fear? This whole story that began with Abraham centered around a promise God made to him. Remember what that promise was – what land do they own in the “promised land”?

What I think is most important is what the story says to you and what premises it sets for the biblical narrative. It is the start of a very long story. Looking at it as literature, we need to ask about the story elements: the setting, the characters (also called "figures" or "types" by later readers), the fundamental "conflict" that makes the plot engaging as we go along. Next month, we will do Exodus.

There were four of us at yesterday's Bible Study. Sorry about thinking it was actually a 4th Sunday. It was the 5th Sunday in January.  We took up from where we left off in Genesis, and we talked about trying to follow a more personal daily reading schedule, so when we got together again - hopefully sometime a little different in February - we would be able to cover a little more territory. I think there was a sense that we would try it, though it is clearly difficult to find time daily to read scripture.  Anyway, here is a shortened version of what we read and discussed:

Genesis 31 - Interesting to note is Jacob’s position here at the start — he is caught between two VERY angry men - at least he feels he is.  On the one side is his brother Esau, angry about the deception Jacob practiced on him to get the blessing.  On the other is Laban, angry because of the deception Jacob is alleged to have perpetrated against him. 

Jacob realizes he MUST leave Laban’s lands and go back to his own lands, where he fears his brother Esau will be waiting to kill him for having “stolen” their father Isaac’s blessing years earlier.  When they leave, Rachel takes the household idols and hides them in her things.  Laban catches up with Jacob and tries to make him feel guilty, telling him he would have sent him off royally, had he only known they were leaving; but his anger is tapped over the household idols, which they do not find; compare later the story of Benjamin being caught with the silver goblet (44:2) that Joseph plants in his bag. 

We talked about the rather confusing state of the monotheism Abraham sought to introduce here. Jacob clearly is not upset by the fact that one of his wives still gives some "weight" to the household gods worshipped in Haran and environs. We also spent some time talking about the rather good outcome there is for all the anger in Jacob and Laban and Esau, especially Esau.

Genesis 32 - On the way home, Jacob’s anxiety grows greater and greater.  He camps in a place called Mahanaim (meaning Double-Camp according to Schocken) where he sends messengers ahead and learns that his brother Esau is coming to meet him with 400 men.  He is afraid for his children, especially for his favorite child and wife, so he divides his family and his possessions into two.

At Yabbok Crossing (on the east side of the Jordan) he wrestles with “some man.”  Jacob recognizes the match as having been with God; Peniel, the name he gives to the place where the encounter occurred means “face of God."  He carries a wound away—a hip socket that is injured.  He wakes with a more humble attitude.  He says he is “too small . . .for all the faithfulness and trust you [God] have shown your servant."  He sends on part of his wealth as a peace offering to Esau.

Genesis 33 - Jacob divides his family in a protective way for Rachel, putting her last in the line of migrants approaching the feared brother, Esau.  But in the end he finds Esau not angry but forgiving.  Esau tries to refuse the gifts sent ahead, and it is interesting what Jacob says to him: “please accept this gift . . .since to come into your presence is for me like coming into the presence of God, now that you have received me so kindly.”   What he intended as gifts to assuage Esau’s wrath, he desires now to give as gifts of thanksgiving.  Esau’s face is like the face of God because it is the face of love and forgiveness.

Jacob passes back over into Canaan and buys land in Shechem from the children of Hamor.

Genesis 34 - The first story we have after this tale of love and forgiveness is a story of violence and sexual depravity—the land of Canaan is always associated with these vices. Dinah is raped by a man named Schechem, son of the chief of the region called Shechem—Hamor.  Hamor tries to rectify the situation by arranging for the marriage of the offending son to Dinah, but Jacob’s children—especially Simeon and Levi (the angry ones) plan revenge and not only revenge but revenge taken in the process of Hamor’s men accepting the rite of circumcision.  Jacob reacts weakly, but the act is really bad in his mind.

Genesis 35 - Jacob is led by God to go to Bethel to build and altar and get rid of household idols he has permitted to be carried by his family.  Bethel is south in Shechem (half way to Jerusalem)—the place where Jacob had his dream on his way to Haran.   Earrings worn as amulets associated with the worship of these idols are also gotten rid of. On the way to Ephrath (Bethlehem), Rachel dies in giving birth to Benjamin.  There is some confusion in places here because Rachel’s tomb is in Ramah, just north of Jerusalem and Ephrath is to the south.

Reuben offends his father by sleeping with Rachel’s maid (mother of Reuben’s half brothers Dan and Naphtali).  They end up in Kiriath-arba (Hebron-Mamre) where Jacob grew up.  Jacob dies at 180.

We noticed that most of the next two chapters seemed to be genealogical, so we skipped over it. We will pick up next time with the Joseph narrative beginning at chapter 37 - note to me. Hopefully, if we keep to the reading schedule, we should be able to discuss and read what we loved through Chapter 46. 

Sunday November 27th - Gen. 23-26

Continuing with the narrative of Isaac and Rebecca, we noticed the important place the women in the story have - more important than we're sometimes led to believe the Bible could reflect. Sarah who played a critical role in the birth of Ishmael and the eventual promise God makes to Hagar and the becomes the one anchor the Hebrews have in the Promised Land. Her small tomb is Isaac's only possession there at the time of his death. Similarly Jacob's wife will play a critical role in the evolving family tale that will follow.
Gen. 23 - Sarah dies at age 127 and is buried at Machpelah (Hebron). The owner of the site tries hard to give it to Abraham, but he finally tells Abraham that it is worth 400 shekels and Abraham pays that amount. The spot is the first land Abraham takes possession of in “the promised land.” It is interesting to me that the promise - the promised heir and the first land right - comes concretely through Sarah — despite the fact that she is depicted as far from perfect in her relationship to God. The faithfulness comes from Abraham.
Gen. 24 - The matter of finding a wife for Isaac occupies this chapter. Abraham sends his steward back to his family’s kinsmen at Haran in Upper Mesopotamia. He finds Abraham’s nephew’s daughter, Rebecca (Rivka) at the well there. Finding that she is indeed of the family of Abraham – she is the daughter of Bethuel who is a son of Abraham’s brother Nahor and his wife Milcah [1st cousin once removed of Isaac]. They show the servant of Abraham great hospitality and the family agrees to the marriage of Rebecca to Isaac; they only ask that she remain with them for ten days. At the end of the ten days, she goes with a “nurse” back to Abraham’s territory with the steward. Rebecca’s brother, who is introduced to us here as well, is named Laban (Lavan).
Gen. 25 - Abraham marries again (Keturah) and has another 6 sons – a strange ending to the story of this man who is said to be 100 when son Isaac was born. He must be nearly 120 at this point. All of the progeny of this period are sent to the east. Abraham dies at 175 and is buried with Sarah. Isaac makes his home near the well of Lahai-roi (well of the Living One who sees me).
Ishmael’s 12 sons are listed in verses 11-18 (northern Arabian tribes), and then the story returns to Rebecca and Isaac. Rebecca is barren. Her pregnancy comes as a result of Isaac’s prayer—the twins struggle even within her—Esau, the hunter and Jacob, the quiet one, his mother’s favorite. They are who they are but they also represent two rival nations—Israel and Edom (the land south of Moab, a land marked by the prominence of a reddish sandstone). Esau is more like his father’s half-brother—Ishmael. He is like Ishmael the first-born, but he is not the promise bearer. Jacob, the quiet man, his mother’s favorite is that. Yaakov also means “heel-holder” or even “heel-sneak” according to the Schocken Bible. The name he will get in the future (Israel-Yisrael) means “God-fighter.”
Gen. 26 - We find another echo-story to the Abraham/Sarah story in Egypt. Here it is Isaac and Rebecca, though, who go into the kingdom of Abimelech in Gerar (see chapter 20). Here in 26, the Lord renews the promise to Isaac, and Isaac and Abimelech “cut a covenant” together too. The NAB says this is the Yahwist version of the story the Elohist writer told in 20.

Genesis 20 Through 22 - Abraham's Son is Born

We looked at a few of the most important stories in the Old Testament - the birth of Abraham's son, Isaac and the later offering of that son up in sacrifice, a sacrifice that God interrupts by providing an alternative sacrifice:

Gen. 20 - A doublet of 12:10, but involving not the king of Egypt but the King of Gerar, a kingdom south of Gaza, Abimelech. Abraham, now age 100 approximately - he will be 100 at the birth of his son Isaac in the next chapter - goes with Sarah to Abimelech's kingdom and presents Sarah as his sister. We are also told here that Sarah is indeed Abraham's half-sister (same father, different mother), so Abraham wasn't lying completely. After Abimelech sends for Sarah and "had [her] taken" God comes to Abimelech and tells him he must die because Sarah was Abraham's wife. Abimelech confronts Abraham over the deception and they a peace is arranged between them.

We talked about a couple of things in connection with this story: 1) the obvious repetition of this little anecdote and why it carried such importance, 2) the really blatant non-realism of the story [their extreme age and unlikelihood of Sarah being any kind of a temptation to the king]. Eileen pointed out that the extreme ages of Old Testament figures might have to do with uncertainties regarding their ages, discrepancies in the various sources, etc. But we also discussed the fact that unrealistic details in the story could be seen as a way of forcing the reader to "see" the reality of the story on a spiritual level rather than a strictly factual level. St. Augustine reminds us in one of his homilies that we should "not go looking with your eyes for what can only be observed with the mind" (Homily 13 of John's gospel).

Gen. 21 - Abraham, now 100, finally has his son Isaac (meaning ‘God smiled,’ or laughed). Sarah is also very old. Ishmael who, by Chapter 16 reckoning would be 15 years old here is pictured as still a child (14)—on his mother’s shoulder. At Sarah’s request, they are banished (again?). God promises Abraham to look after them and make a nation of Ishmael as well. This is a kind of an echo or shadow of the promise to Abraham. In the desert Hagar is reassured personally by an angel. They go to the wilderness of Paran (on the Sinai Peninsula south of the Negev,) and there Hagar gets a wife for her son from Egypt -- remember Hagar might be Egyptian as well.
Abimelech and Abraham make a covenant and settle a dispute over a well at Beersheba, just east of Gerar.

Gen. 22 - God puts Abraham to the test at Moriah (said to be where Jerusalem would later be built). Told to offer up his son, his only son, as a sacrifice, Abraham obeys. He has Isaac carry the wood on which he will be offered up - so many "types" and "figures" here that early Christian writers will see as shadows of Christ's crucifixion. On the way, Abraham says “God himself will provide the lamb. . .” (a prophecy of Christ?), and of course he does—not only ultimately but here proximately. God is looking only for Abraham’s willingness to obey and his recognition that the son he has is also a gift, something that the Lord has provided, not anything really belonging to him. What strikes me here is that having been asked to renounce the past (his ancient clan, the traditions and lands of his father in Ur), he is now asked to renounce the future (or at least any personal goal he might have for the future). He is to live in the relationship of faith only, not in any notion of what faith may get him.
Verse 20 traces the genealogy of Abraham’s brother Nahor to trace the relationship of Rebecca to Isaac. One of Nahor’s sons, Bethuel is Rebecca’s father, so Isaac and Rebecca will be cousins. The offspring of Nahor’s relationship with a concubine—Reumah—are also introduced.