WMM Bible Reading: Exodus 24

Exodus 24 – Moses goes up the mountain again, this time with Aaron, Nadab, Abihu (Aaron’s sons) and 70 elders, but only Moses is permitted to “come close” (24:2).  Moses writes down all that the Lord tells him and in the morning erects an altar and 12 pillars or stones at the foot of the mountain.  He sprinkles blood on the altar and puts half of it in large bowls. The people confirm their allegiance to the covenant and he sprinkles the blood from the bowls on them, saying “This is the blood of the covenant which the Lord has made with you . . .” (24:8). 

Then Moses and his companions go up and they behold the God of Israel.  Under his feet there appears to be a “pavement of sapphire as blue as the sky” (24:10). Schocken editors translate the phrase “(something) like the work of sapphire tiles, (something) like the substance of the heavens in purity . . . as clear as the sky itself.”  Then, Moses and Joshua, his companion and later successor as leader, go up further.  A cloud covers the mountain for six days.  He enters into the cloud and stays for forty days and forty nights.  But below the people see only a consuming [notice that this fire consumes whereas the fire Moses saw in the bush did not] fire on the mountaintop. The numbers throughout this chapter are all symbolic: 70, 12, 6, 40.

WMM Bible Reading: Exodus 23

Exodus 23 – The listing of wrongs continues: Do not spread false rumors; do not side with the majority to the perversion of justice; do NOT favor the poor in a lawsuit when the facts do not support their cause [this is an interesting one]; do not mistreat foreigners; do not accept bribes.  What to do if you find lost property; caring for animals—even if they belong to people who hate you and your help will indirectly help your enemy; do not deny the needy their rights; avoiding dishonesty of every kind; not condemning the innocent man to death; not sparing the guilty man.

Then readers are reminded about not tilling the soil each 7^th year so “that the poor among you may eat of it and the beast of the field may eat what the poor leave”; the Sabbath rest; celebration of the pilgrim feasts—Passover, Pentecost  (Shavu’ot or Weeks—wheat harvest and first fruits in early June) and booths (final grape harvest in late September or early October—called Sukkot or Huts); offerings; not boiling a kid in its mother’s milk.

God is sending his angel “to guard you. . . and bring you to the place I have prepared.  Be attentive to him and heed his voice.” The Lord promises his blessings on those who are faithful—fertility, health, fullness of life (23:25). The victory over those in the land will not be quick but little by little (23:30).

WMM Bible Reading: Exodus 22

Exodus 22 – More laws are presented that give us a perspective on how the Mosaic law dealt with morally complex cases: thefts of animals by those who can pay fines and by those who can’t; cattle that “wander” away from grazing lands and into crop-lands where they do damage to others; fires that are started for proper reasons but that get out of control; injuries to animals in the custody of people who are not their owners; seduction of virgin girls who are engaged to someone and those who are not engaged; sorcery practiced by women – especially worrisome, I guess; cases of bestiality; mistreatment of sojourners, widows, orphans; money lending; cursing leaders and speaking evil of God; etc. One of the crimes mentioned caught my interest – “If a thief is caught breaking into a house at night and is killed, the one who killed him is not guilty of murder. But if it happens during the day, he is guilty of murder” (22:4).

It reminded me of the Florida case in the early to mid-2000s where a man who shot an invader of his home was convicted of murder or manslaughter because the law at that time forbade people from using deadly force unless the invader had a weapon. I think the case angered people and had a role in passage of the now controversial “Stand Your Ground” law that is involved in the case of Trayvon Martin. I can’t find the case, but it deals with some of the very complicated legal situations that can arise – similar to the ones described in Exodus.

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.