Download - “Exodus” · considered to be troublesome Bedouins.3 Border problems are not just a modern problem they are at least as old as recorded history. At verse 11, the Pharaoh sets overseers

“Exodus”

FallSeries1Lesson2

“Exodus1:1-2:22”Objective:ToexaminetheaccountoftheexodusfromEgyptandtolearnasmuchaswecanaboutthenatureofGod,HismercyandwhatHedesiresforHiscreation.WewillseektodothisbyexaminingthehistoricalbackgroundoftheExodusaccount,theinterpretivehistoryofExodusamongstbothJewishandChristianscholars,wherehelpful.WewillseektounderstandthemessageofExodusforusasChristianslivinginthe21stcenturyAmericancontext.Materials:TheBible,Ancienttranslations,Commentaries,bothancientandmodern,Books,journalarticles,dictionaries,theinternet,andotherresourcesasmaybeappropriate.Procedures1. ToexplorethemessageGodofhopethattheoriginalaudience

willhaveunderstoodfromthistext.2. Tounderstandhowthistexthasinspired,challenged,and

educatedpeopledownthroughthecenturiesguidingthemnotonlyintheirpersonallives,butthedestiniesofgovernmentsandnations.

3. WewillseektoLindouthowthesebeliefshaveplayedaroleinthehistoryofChristianityandhowtheycontinuetoimpactourexistenceandservicetoJesusChristtoday.

4. Wewillprovideasheettotakehomeasareminderofwhathasbeenexaminedandtoprovideadditionalopportunitiesforconsiderationofthesetruthsandtheirapplicationinourdailylivingoutofoureternaldestinybeginningnow.Thissheetcanbeusedasadiscussionguideforsmallgroupdiscussion.Wehaveseveralgroupsusingthiseffectively.

PAGE OF FALL SERIES 1 - DURATION - 6 WEEKS1 26

AswecometothebeginningoftheBookofExodus,weare

immediatelygiventhenamesofthosethatwentdowntoEgypt:

Jacobandhistwelvesons.Verseseven,thenrelatesthatthese

seventysoulshadmultipliedgreatlyinEgypt.Thisinformation

relatesdirectlybacktothepromisethatGodgavetoAbrahamat

GenesisLifteen. AsExodusbegins,weseeGodworkinginthe1

peopleofIsrael,fulLillingthepromiseHemadelongagoto

Abraham.AnotherthingofnoteisthatExoduspicksupand

continuesthestorythatwasbegunintheBookofGenesis.

SpeakinginWesternterms,GenesisandExodusarenotstrictly

speakinghistoryinthewayweoftendeLinehistory.Thecentral

focusisnotonthehumancharactersandtheirlivesandnarrating

thathistoryinallofitsdetail,thefocusisuponhowthoselives

intersect,andarealteredintrajectorybytheirinteractionwith

God.Thisnarrativeisfocuseduponthepeople’sgrowingtrustin

God,asHecallsthemintoaloyalcommunitywithHimself.The

15:3AndAbramsaid,“Youhavegivenmenooffspring,andsoaslaveborninmyhouseisto1

bemyheir.”4ButthewordoftheLORDcametohim,“Thismanshallnotbeyourheir;noonebutyourveryownissueshallbeyourheir.”5Hebroughthimoutsideandsaid,“Looktowardheavenandcountthestars,ifyouareabletocountthem.”Thenhesaidtohim,“Soshallyourdescendantsbe.”6AndhebelievedtheLORD;andtheLORDreckonedittohimasrighteousness.NRSV.


emphasisisuponhowGodreachesouttoHispeopleandbuilds

communitywiththem.Godisacommunitybuilder.

AtExodus1:8,wearetoldofanewdevelopmentinEgypt;a

kingthatdidnot“know”Joseph.Herethewordyada(ידע)

indicatesthatthiskingwasnotacquaintedwithJoseph,therefore

hehadnoregardforhim.Asweindicatedearlierithasbeena

considerablelengthoftimesincetheIsraelites(morethan400

years)wentdowntoEgypt.Thisnewkingislikelynotjusthaving

thekingshippasseddowntohimasfromfathertoson,thisis

likelyawholenewera,aregimechange,akingstartinganentirely

newdynasty.ThisisindicatedbecauseheretheHebrewtextuses

thewordKom(קום)insteadoftheusualtermfor“reign.”This

newkingisnotmerelyunacquaintedwithJoseph,hedisassociates

himselffromJosephtosuchadegreethathedepersonalizeshim

andhisdescendants.

Thissamewordyada(ידע),willbeusedmorethantwenty

timesintheLirstfourteenchaptersofExodus. Itservesan2

importantfunctioninthissection.Itindicatesaprocessof

dehumanizationoftheIsraelitesbytheEgyptianking.Hewill

NahumM.Sarna,Exodus,intheJPSTorahCommentaryseries(PhiladelphiaPA:TheJewish2

PublicationSociety,1991),pp.4-5.


dehumanizethembeforeheinLlictsonthemterribletreatment,

anddisregardfortheirrightsashumanbeings.Itisfareasierto

treatwithindignitythosewhomwehavedefacedand

dehumanized.Itisstillthesameforustoday.Ifwecanmakethe

faceoftheonethatweconsidertobeanoutsider,oranenemy

thatofastrangeritisfareasierforustotreatthemwithless

dignityandrespectthanweshould.Wetoo,dehumanizethose

thatwillbecomevictimsofourprejudiceandpoliciesand

proceduresthatallowustodisassociatefromthehumanityofthe

person,orfromthesituation.

Fearstandsbehindthedriveofthiskingtoseektoharmthe

peopleofIsraelandhisdesiretooppressthem.Heseekstoputa

stoptotheirincreaseinnumbersbydealing“shrewdly”(חכם-to

bewise)withthem,becausehefearsthem.Inourowncountry

manypoliciesaresetinplacebecauseoffear.Wefearsomeone

willtakewhatwehave,orwhatwethinkwedeserve.Weliveina

worldthatfearsbecauseoftheprincipleof“limitedresources.”

WebelievethereareLiniteresourcesandwemustthenlimit

accesstothoseresourcessothatwewillhaveenoughfor

ourselvesandourpeople.AlargepartofwhatGodteachesthe


peopleofIsraelduringthetimeoftheexodusisthattheyshould

relyuponHimratherthanupontheirownpower,theirown

understandingandtheirownresources.

Aswemoveontoexaminetheconceptofwisdomweneed

torealizethatwisdomdoesnotalwaysimplybenevolentintent.

Wisdom,likeallofGod’sgiftscanbeusedforgood,orforevil.

Hereitisusedforevilintent.Thekingisnotonlyconcernedwith

thefactthattheIsraelitescouldjoinwiththeirenemies,butalso

thattherewouldbealossfortheeconomyandhispeopleifthe

IsraelitesdecidedtoleaveEgypt.ThroughoutthehistoryofEgypt,

thelushDeltaregionwasamagnettothepastoralnomadsofthe

SinaiandCanaan.AsearlyasEgypt’sDynastyI(approximately

31stto34thcenturyB.C.)thePharaohhadtodefendEgypt’s

bordersandcommercialinterestsintheSinaifromwhatthey

consideredtobetroublesomeBedouins. Borderproblemsare3

notjustamodernproblemtheyareatleastasoldasrecorded

history.

Atverse11,thePharaohsetsoverseers(שרי-alsothe

Hebrewwordforprince,orchieftain)offorcedlaboroverthe

JamesK.Hoffmeir,IsraelinEgypt(NewYorkNY:OxfordUniversityPress,1996),pp.53-54.3


Israelitesto“oppress”them.Theyarenotforcedintoprivate

domesticslavery,buttheyareconscriptedintounpaidforced

laboronpublicworksprojects.Whathappenstothedescendants

ofAbrahamhererefersbacktoGenesis15:13 whereGodinforms4

Abrahamthatsomethinglikethiswouldhappeninthefuture. 5

Thereisalsoawarningintheprophecyat15:14thatthenation

whooppressestheIsraelitesinthiswaywouldbebroughtunder

thejudgementofGod. Thisshouldalwaysbeheldinthemindsof6

tyrantswhowouldoppressothers,especiallythosewhowould

oppressGod’speople.Godseeswhatisdoneanditisnotsimply

whatisrightintheeyesofmenthatmatters,thisisnotthebasic

criterionofjustice.Whatisright,andjust,intheeyesofGodis

whatreallymatters.TheIsraelitesbuiltthecitiesofPithomand

Ramesesandasisoftenthecasewithancientcitiesthereisgreat

dealofuncertaintyastotheidentityoftheselocations.Names

changethroughthecenturiesandthesandsofEgypthaveburied

manyacity,andcastitintothehallsofobscurity.

ThentheLORDsaidtoAbram,“Knowthisforcertain,thatyouroffspringshallbealiensina4

landthatisnottheirs,andshallbeslavesthere,andtheyshallbeoppressedforfourhundredyears;….NRSV.

NahumM.Sarna,Exodus,intheJPSTorahCommentaryseries,p.6.5

14butIwillbringjudgmentonthenationthattheyserve,andafterwardtheyshallcomeout6

withgreatpossessions.NRSV.


Verses12-14indicatethatthe“wise”strategyofPharaoh

wasnotonlytotallyineffectiveitwascounterproductive;and

actuallybecauseofthehardshipandtheoppressiontheIsraelites

havebeenforcedtoenduretheirnumbersincreaseandthey

spreadevenmore.TheEgyptiansbegantohavea“sickening

dread”(ויקצו)oftheIsraelites.TheEgyptiansarefrustratedthat

theirwisdomdidnotwork.Theyarenowinthepositionof

LightingagainstGod.ThisfrustrationleadstotheEgyptians

increasingtheireffortsandbecomingevenmore“ruthless”(פר)

inthetasksgiventotheIsraelites.Theyseemtofailtorecognize

thatGodhaschangedthewaynormaldynamicsworkandthe

moretheyoppresstheIsraelitesthemoretheywillbefrustrated

intheirefforts,throughthepowerofGod.TheynowLind

themselvesintheunenviablepositionofLightingagainstGodand

theydonotevenknowityet.Iwonderhowmanytimeswedothe

sametoday?

Inverses15-16,wearetoldofanewplandevisedby

Pharaoh;itisaplanfortheslowgenocideoftheHebrewpeople.

HecallsuponthemidwivesShifraandPuahtokillthemale

childrenborntotheHebrewwomen.Thisstoryisoneofthegreat


moralstoriesofantiquityasthesetwowomenrefusetocomply

withtheorderofonewhowasboththeirkingandalsoconsidered

tobeoneoftheirdeities.Wearetoldinverse17thatthesetwo

women“fearedGod,”andbecauseofthisfeartheydidnotfollow

theordersoftheirking.Thequestionoftheidentityofthesetwo

heroicwomenhasbeenaquestionofspeculationdownthrough

thecenturies.Midrashictradition(earlyJewishtraditionswritten

downprimarilybetween300-1200A.D.)identiLiesthesetwo

midwivesasbeingYochevedandMiriam.ThetextoftheHebrew

Bibleusesterminologyhere(verse15העבריתלמילדת)thatcan

meaneither“theHebrewmidwives,”or“themidwivestothe

Hebrews.”Ifthesecondinterpretationisfollowedthenitmaybe

thecasethatthemidwivesarenotHebrewatall,butarepossibly

thenEgyptians. 7

Thequestionsstands,“CouldPharaohrealisticallyhave

expectedHebrewwomentomurdertheirownpeople’schildren?”

RabbiJonathanSacksbelievesthattheTorahisdeliberately

ambiguousatthispoint.Hesays,“Wedonotknowtowhich

peopleShifraandPuahbelongedbecausetheirparticularformof

RabbiJonathanSacks,Exodus:theBookofRedemption,intheCovenant&Conversationseries7

(Jerusalem:MaggidBooks&TheorthodoxUnion,2010),pp.21-22.


moralcouragetranscendsnationalityandrace.Inessence,they

werebeingaskedtocommita“crimeagainsthumanity,”andthey

refusedtodoso.” Theyrefusedtobecomeapartoftheevilof8

nationalism;theyrefusedtohaveapartinpromotingthe

economicprosperityofonegroupoveranother;andthewell-

beingofoneraceoverthatofanother.Theyrefusedtodeface,

humiliate,ortodestroy,humanbeingsmadeintheimageofGod.

ItisperhapseasyforustosidewithShifraandPuahdeclaring

themtoberighteousevenwhenperhapsourownactionsandthe

actionsofourownnationresemblewhatPharaohdid(suchhas

happenedinmanynationsoftheourmodernera).Hechoseto

protecthischosengroupofcitizensattheexpenseofothers

perceivedofasforeigners,andtreatedthemasoflessorvalue

thanhisownpeople.

“Therearemorallawshigherthanthoseofthestate.”The

mistreatmentofhumanbeingsarecrimesagainsthumanity.

Crimesthatarecommittedagainsthumanityremaincrimes,no

matterwhatthelawsofmenmaysay.ThelawsofGod,hismoral

laws,arehigherthanallthelawsofmen. Whenanation9

RabbiJonathanSacks,Exodus:theBookofRedemption,p.22.8



persecutesagroup,evenitislawfulunderthelawsofthatnation

theyneedtobeware,becauseGodcomestothedefenseofthe

weakandtheorphan. InTheCharteroftheInternational10

MilitaryTribunalsectionoftheCharterandJudgmentofthe

NürnbergTribunalweLindthisstatementthatseekstodeLine

crimesagainsthumanity:“Crimesagainsthumanity:Namely,

murder,extermination,enslavement,deportation,andother

inhumaneactscommittedagainstanycivilianpopulation,before

orduringthewar,orpersecutiononpolitical,racialorreligious

groundsinexecutionoforinconnexionwithanycrimewithinthe

jurisdictionoftheTribunal,whetherornotinviolationofthe

domesticlawofthecountrywhereperpetrated.” Suchthingsare11

inevenhumancourtsconsideredcrimesagainsthumanity.

Therearesomeinstructionsthatpeoplearemorallybound

todisobeynomatterwhoamongmengivesthoseorders;there

aretimeswhencivildisobedienceistheessentialresponse.When

Psalm82:0APsalmofAsaph.1Godhastakenhisplaceinthedivinecouncil;inthemidstof10

thegodsheholdsjudgment:2“Howlongwillyoujudgeunjustlyandshowpartialitytothewicked?Selah3Givejusticetotheweakandtheorphan;maintaintherightofthelowlyandthedestitute.4Rescuetheweakandtheneedy;deliverthemfromthehandofthewicked.”NRSV.

Document:-A/CN.4/5TheCharterandJudgmentoftheNürnbergTribunal–Historyand11

Analysis:MemorandumsubmittedbytheSecretary-General.http://legal.un.org/ilc/documentation/english/a_cn4_5.pdf


http://legal.un.org/ilc/documentation/english/a_cn4_5.pdf

http://legal.un.org/ilc/documentation/english/a_cn4_5.pdf

ahumanbeingbelievesthatthereisalawhigherthanthelawof

humanbeingsthisiscertainlythecase.Therearemorallimitsto

thepowerandauthorityofanyhumangovernment,orauthority.

Untilmoderntimes,rulersexercisedabsoluteauthority,withtheir

powerstemperedonlybyconcessionsthattheywereforcedto

maketootherpowerfulgroups.Itwasnotuntiltheseventeenth

centurythatmenlikeJohnLockebegantodeveloptheoriesof

liberty,socialcontract,andhumanrights.Upuntilthistime,most

religiousthoughtwasdirectedatjustifyingexistingstructuresof

power.Thiswasthefunctionofthemyththatwasknownasthe

“divinerightofkings.”Insuchsocietiesitwasunthinkabletoeven

considerchallengingthepowerofthemonarch.Exodusdisplays

teachingthatchallengessuchaviewthousandsofyearsaheadof

itstime. 12

Atverse20,wearetoldthatGod“dealtwell”(וייטב)with

themidwivesbygivingthemfamiliesandonceagainwearetold

that“thepeople(Israel)multipliedandbecamestrong.”The

messageconveyedinthisveryLirstchapterofExodusisthat“…

overeveryhumanpowerstandsthesovereigntyofGod,whoisthe

RabbiJonathanSacks,Exodus:theBookofRedemption,pp.22-23.12


defenderandguarantoroftherightsofhumankind. This13

messagewillhavesentshiversthroughtheancientworldasitso

oftenhaseventhroughthespinesoftyrantsinourmodernworld.

ThelawandsovereigntyofGodareoverthelawandsovereignty

ofmen,andhereitdeclaresthatthetyrannyofoneman,orone

groupoveranother,willfallunderthejudgementofGod.Because

themidwivesfearedGod(verse21)Godgivesthemfamilies,He

blessesthem.ThemessagehereisthatGodblessesthosewho

makeamoralstandwithHimagainstthetyrantsandtheevilof

thisworld.

AsmightbeanticipatedPharaohbecomesmoreintensein

Hiseffortsandmoreradicalorderingthatallof“hispeople”would

killeveryboythatisborntotheHebrews(verse22).Hemakes

onelastgenocidaldecree. NoticeherethatPharaohabandons14

anyoftheniceties,orsubtletiesthatmayhaveexistedearlierand

herehe“commanded”(ויצו)hispeopletoopenlykillthese

infants. Itisworthnotingthatthegirlchildrenaretobeleft15

living.IamnotcertainwhatthetotalsigniLicanceofthisis,butit



U.Cassuto,ACommentaryontheBookofExodus(SkokieIL:VardaBooks,2005),p.16.15


wouldnotbodewellfortheIsraelitestohavetheirmale

populationdecimated.Withsuchadestructionthefemale

populationwereevidentlynotconsideredathreattothesecurity

ofEgyptinPharaoh’seyesandyetitwillbethroughwomenthat

Godwillbeginbringingjusticeintothisgraveanddesperate

situation.ThroughtheirmoralLibercountlessmalechildrenwere

savedandthroughtheadventofwomen,asaviorwillbebornwho

willbeusedbyGodtofreeHispeoplefromthetyrannyof

Pharaoh.

Thenarrativecontinuesat2:1withamanfromthehouseof

LevigoingandmarryingaLevitewoman.Thiswomanthen

conceivedandboreason(2:2).Notethatitisthe“woman”who

sawthatthiswasa“Line”(טוב)babyandbecauseofthisshehid

thatbabyforthreemonths.TheHebrewwordusedherefor“Line”

mayalsomean“robust,”or“healthy.” Yochevedhavinghidden16

littleMosesforthreemonths,canhidehimnolonger(verse3)

andsoshecreatesapapyrus“ark”(תבת).Itislikelythecasethat

thisisanEgyptianloan-wordandsoitperhapscouldbeseenas

additionalevidenceoftheauthenticityoftheExodusaccount. 17


JamesK.Hoffmeir,IsraelinEgypt,p.138.17


Thisisalsothesamewordusedforthe“ark”(תבה)ofNoahin

Genesis7.Perhapshereoneistoseeaconnectionbetweenthese

receptaclesofsalvation.Thiswordfor“ark”occursinonlythese

twoplacesintheBibleandthisiscertainlynotamere

coincidence.Inbothinstancestheonewhoisworthytobesaved

anddestinedtobeapartofGod’ssalvationofothersisrescued

fromadeathofdrowning(intheoneinstanceNoahandinthe

otherMoses). 18

Thesister(thatweknowtobeMiriam)stoodatadistance

towatchwhatwouldhappentothearkwithherbabybrotherin

it.NoticeonceagainhowGoduseswomeninthisplanof

salvation.Theinvolvementofmeniseitherminor,ornegative,or

nonexistentatthebeginningofthisaccount.Pharaoh’sdaughter

comesdowntobatheandseesthe“ark”(Iamnotsurewhy

modernversionsinsistontranslatingthisasbasket,asthisstrips

awaytheconnectionwithNoah’sark),andshesendshermaidto

bringittoher.Whensheopensthebasket(verse6)sheseesthe

childandtakes“pity”onthe“crying”child.Thisistheonly

biblicalaccountrecordingababycrying.Theferociousand

U.Cassuto,ACommentaryontheBookofExodus(SkokieIL:VardaBooks,2005),pp.18-19.18


hatefuldesignsofthePharaoharethwartedbyhisowndaughter.

Theactionsofhiringanurseandtakingthischildtoraiseare

indicativeofthefreedomandindependenceenjoyedbywomenin

ancientEgypt,whichwasrelativelyhighascomparedwithmany

otherplaces. 19

ThemotherofMoseswillnotsimplyhavefedthechildshe

willalsohavenurturedhiminmindandcharacter. Itislikely20

thatMoseswasatleasttwoyearsold,perhapsolder,whenhewas

broughtbacktoPharaoh’sdaughter(verse10).Thelanguage

hereisvagueandnotspeciLic,merelyindicatingthathehad

grownup(יגדל).Weseeonceagaintheremarkablecharactershe

hadasshetakesthissontobeherownsonandshenameshim.

Shedidnothavemerelyamoment’scompassion,norhasthe

passageoftimedulledhercompassion;sheremainscommittedto

thewelfareofthechildandadoptshimasherownson.“Thisis

courageofthehighestorder.” Anothersurprisingdetailinthis21

verseisthatsheactuallynamesthechild.Thenamethathad





likelybeengiventohimbyhisparentsuptothispointisnoteven

mentioned.Shecallshim“Moses”(משה).

ThisnameisnotaHebrewwordandthoughthereisagreat

dealofspeculationregardingthemeaningofthenameitmay

simplybetheEgyptianwordfor“son”(Mōse).Othersspeculate

thatattherootofthisnameistheEgyptianwordmsi,whichwasa

verycommonelementintheophoricnames(namesofgods)such

asAmenmose,Thutmose,Ahmoses,Ptahmose,Ramose,and

Rameses.Someseetheoriginofthisnameasanotherindication

oftheauthenticityoftheExodusaccountasthiswouldLitaNew

Kingdomsetting. Itisthenpossiblethatthesoundofthis22

EgyptiannamesoundedliketheHebrewwordfor“todrawout.” 23

ItismerespeculationastowhetherPharaoh’sdaughterknew

Hebrew.Wesimplyhavethestraightforwardnarrativethat

indicatesifwetaketheHebrewword“ki”(כי)ascausative(verse

10),whichisnotthewaytheancientGreektranslation(the

Septuagint)understandsit(ithasδὲwhichisacoordinating

conjunction“and”ratherthanacausativeconjunction“because”).

TheGreekindicatesthatPharaoh’sdaughternameshimthis,as

JamesK.Hoffmeir,IsraelinEgypt,p.140.22

U.Cassuto,ACommentaryontheBookofExodus,pp.20-21.23


doestheHebrew,whichsaysheisgiventhisnamebecauseshe

says,“Idrewhimoutofthewater.”Certainlythereareaspectsto

thisthatwedonotunderstand,butthisistheclimaxofthispartof

thestorywiththenamingoftheonewhowillbeusedbyGodto

redeemHispeople.Thatoneisdrawnfromthewater.

Thestorythenshifts(verse11)towhenMoseshadgrown

andMosesgoesouttohispeople.Thesewordsformalinkwith

thepreviousparagraph. Moseshasnowbecomeayoungman.24

HeleaveshisplaceamongthepeopleofEgyptandgoesouttohis

ownpeopleandseesan“Egyptian”(מצריאיש)beatingaHebrew,

oneofhiskinsfolk.Helooksandseesnooneandkillsthe

Egyptianandhideshiminthesand.Thisthensetsupthenext

partofthestory(verse13),becauseonthenextdayhe(Moses)

onceagaingoesoutandthistimeseestwoHebrewsLightingand

hequestionsthemastowhytheyaredoingthis.Oneofthe

LightingHebrewschallengesMosesbyaskinghimwhoappointed

himasjudgeoverthem(theHebrews)?Hethenaskshimifhe

meanstokillhimashedidtheEgyptian.Mosesrealizesthathis

U.Cassuto,ACommentaryontheBookofExodus,p.21.24


actofkillingtheEgyptianhasbecomeknownandinverse15we

aretoldthatPharaohtoohearsaboutitandseekstokillMoses.

MosesthenLleesfromPharaohandsettlesinthelandof

Midian:AdomainoutsidetheauthorityofEgypt.Thereweare

introducedto“thepriestofMidian”(מדיןכהן)whohasseven

daughters.Thisisanarea(Midian)underthecontrolofone,or

more,oftheLivesemi-nomadictribesthatmakeuptheMidianite

confederation. Thispriesthassevendaughters,whocametoa25



welltodrawwaterandLilledthetroughstowatertheLlockof

theirfather(verse16).Some“shepherds”comealonganddrove

themaway,butMosesshowscourageandcomestotheirdefense.

HereweseeonceagainthatMoseshasapenchantforseeking

justiceasinthekillingoftheEgyptian,andinhisintervention

betweenthetwoHebrews.MosesthenwateredtheLlockofthe

women(verse17).

WhentheyreturnedtotheirfatherReuel(meansfriendof

God)hequestionsthefactthattheyhavereturnedearlierthan

usual.WeprimarilyknowthischaracterasJethro,butitmaybe

thecasethatthetermJethroismoreofanhonoriLictitlethanitis

anactualname,meaningsomethinglike“HisExcellency.” Asthe26

narrativemovesonitwouldseemtoindicatethatwhatthe

shepherdsdidindrivingthewomenfromthewaterwasaregular

occurrence(verse18).Theresponseofthedaughterstotheir

fatheristhatanEgyptianhelpedthem“againsttheshepherds”

andheisinformedthatheevendrewwatertowatertheLlocks.It

islikelythathisclothingwillhavecausedthemtoidentifyhimas

anEgyptian(verse19).Theirfather(Jethro),thenwantstoknow



wherethismanwhohelpedthemis;evidentlytheylefthim

behind(verse20).Hethentellsthemtoinvitehimtobreakbread.

MosesagreedtostaywithReuelandhegivesMoseshis

daughterZipporah(Thenamemeans“abird.”)inmarriage(verse

21).Sheboreason(verse22)andthesonisnamedGershom

theisnamethistoattachedIntimately.(Gershom-גרשם)

signiLicancethatthisstemisthesamewordusedof“todriveoff/

out”intheencounterwiththeshepherdsofverse17(גרשום-

Garshom).Gershomalsocarriesawider,nationalallusiveness,

sincelaterinthenarrativethissamestemisusedthreemore

timestounderscoretheabjecthumiliationofPharaoh,who

thoughstubborn,isultimatelyforcedtoreversehisrefusaltolet

Israelgo.Thistypeofwordplaywouldhavebeenreadilyseenby

theoriginalHebrewaudience,butitishiddenfromtheEnglish

reader.Theselittleconnectionsaddrichnessandtexturetothe

storymakingmemorytagsthatassistintheoraltransmissionand

intherecitingofthestories.

ThebeginningofthisaccountofthefreeingoftheIsraelites

fromtheslaveryofEgyptisLilledwithactsofmoralcourageon

thepartofwomenandofacharacter(Moses)whoseeksjustice


andpeacefortheweakandthedisenfranchised.Hedefendshis

fellowHebrewagainsttheEgyptian,seekstobringpeaceamong

twoHebrewsanddefendswomenagainstshepherdswhoexploit

theirstrengthinthefaceofthoselesspowerful.Inthiswebegin

toseemoreclearlythenatureofGod’sheartandarechallengedto

explorewhatbearingHisimagemeans.Inourmodernworld

therearemanycircumstancesthatforceustochoosebetween

doingwhatisrightintheeyesofGodanddoingwhatislawful

amongmen.GodcallsHispeopletobebeaconsofjusticeand

mercyasHeisabeaconofjusticeandmercy.Suchastandis

seldompopularamongmenandmayevenalienateonefrom

familyandfriends.ThequestioniswillwebeloyaltoGodevenin

thefacelosingallthatwehaveandallthatweare?Jesusdid.


Synopsis

AswebeginthenarrativeofExoduswecontinuethestory

ofGodenteringintorelationshipandcovenantwithpeople.This

timethatcovenantwillnotbewithindividualsasithasbeen

before;itwillbewithanentirepeoplegroupwhoGodwillform

intoanationofHisown.Thiswillbeaboutthebuildingofa

nationbasednotonethnicidentity,territoryorlanguage,but

baseduponloyaltyandtrust.

InthisnarrativeIsraelcomesundertheenslavementand

increasingpressurefromanewPharaoh.ThisPharaohfears

Israelandseekstoweaken,andultimatelytodestroy,themasa

peoplegroup.TheyhavelivedinEgyptformorethanfour

hundredyearsandyethemistruststheirloyaltyandallegiance.

TheseexactissueswillbecomewhatGodwillcallforthfromIsrael

inordertoformthemintoacohesivecommunitywhotrustinHim

astheirGod.Pharaohseekstodehumanizehisvictimsandto

defendhisabuseandmurderousintentagainstthemthroughhis

dehumanizingandostracizingofthem.Uptothispointthereisno

hintofdisloyaltyagainsttheking,orhispeople.


Inthisnarrative,despiteusing“wisdom”theplansof

Pharaoharethwartedbecausetheystandinoppositiontothe

plansofGod.ThemoreruthlessandcruelPharaohbecomesthe

moreGodcausestheIsraelitestoincreaseinnumberandthe

dreadofthemtoinfecttheheartsandmindsoftheEgyptians.

HerewearechallengedtorecognizethatthelawsofGodare

higherthanthelawsofmen.Whenwefailtofollowthelawsof

GodwecanquicklyLindourselvesopposingGod.Intheplanof

Pharaohheseemstodiscountwomenasbeingofnothreattohim

andpowerlessagainsthim.GoduseswomentoinitiateHisplan

forliftingtheoppressionofHispeople.

Mosesgrowstoadulthoodanddemonstratesapassionfor

justiceevenasayoungman.Heendsupgettingintotrouble

defendingaHebrewandhastoLleeEgypt,toMidian.HereGod

willintroducehimtoJethro,apriestwhowillgivehimoneofhis

daughtersinmarriageandwillsetthestageforMosesmeeting

Godandhisdestiny,whichwillbetoplayacriticalroleinthe

deliverancefromslaveryoftheIsraelites.Godwillfreeand

defendHispeople.


Questions

1. Whatdoyouthinkisthemostimportantpartofmakingapromise?Why?

2. Hassomeoneeverbrokenapromisetoyou?Howdiditmakeyoufeelaboutthatperson?

3. Hasanyoneeverkeptapromisethatyouthoughttheywouldnotkeep?Howdidthatmakeyoufeelaboutthatperson?

4. HowwouldyoudeLine“loyalty?”

5. Whoissomeonethatyouthinkofasbeing“wise?”Whydoyouthinkthatpersonis“wise?”

6. Haveyouevernothadatimewhenyoufearedrunningoutofresources?Why,orwhynot?

7. WhataresomewaysthatyouhavelearnedtorelyuponGod?

8. WhataresomewaysthatyouarechallengedtorelyuponGodinyourdailylife?

9. DoyouthinkGodholdspeopletoaccountfortheiractionsandtheirattitudestoday?Why,orwhynot?

10.WhataresomewaysthatyouarechallengedtolivedifferentlybecauseofyourtrustofGod?

11.WhataresomewaysthatthemoralcourageofChristiansshouldmakeadifferenceinourcommunity?

12.Whataresomewaysthat“nationalism”canbecontrarytofaithinGod?

13.Whataresomemoralimperativesthatyouareunwillingtocompromise?

14.HowwouldyoudeLinepersecution?


15.WhatdoyouthinkitmeanstoholdaviewthatseesGodastheabsoluteruler,judge,andarbiterofrightandwronginouruniverse?

16.WhatareyouwillingtosacriLiceinordertofollowGod?(TheIsraelitesleftbehindallthathadbeenfamiliartothem,andtheirhomefor400years).

17.Inwhatwaysmightwebecomeslavestoday?

18.Whoisapersonthatyourespectfortheirmoralcharacter?Whydoyourespectthatperson?

19.WhataresomewaysthatwecanLightforjusticetoday?

20.WhataresomewaysthatthesacriLiciallifeofJesuschallengesthewayyoulivelife?


ToTakeHomeWhatisImportanttoknow? ItisimportanttoknowthatGodhasexpectationsabouthowpeopleshouldtreatothers.TheseexpectationscomefromthenatureofGodandarenotarbitrary.WhenthelawsandpracticesofmenarecountertothelawsandpracticesofGodHispeoplearechallengedtobe“loyal”toHimandnottothemselves,ortotheirfellowcitizens.ItisimportanttoknowthatGodstandsasdefenderfortheweakandtheoppressed.WhataresomewaysthatyouthinkthechurchshouldbeavoiceforGodintheworldtoday?WhereisGodinthesewords? Godis,inthenarrativeofExodus,hearingHispeople,rememberingHispromises,andactingtosavethemfromtheoppressionofslaveryandtheinjusticeofatyrannicalregime.Godactsinthecontextofhumanhistoryanddoesnotstandassomedistantobserver.Inthetimeoftheexodusthiswouldhavebeenthesinglemostfar-reachinginvolvementofGodintheaffairsofmensincethetimeofNoah.WhataresomewaysthatyouseetheinvolvementofGodintheworldtoday?WhatdoesanyofthismeanforhowIlivemylife? SinceGodisrealandseeksrelationshipwithHiscreationthischangeseverythingaboutlife.Iam,asahumanbeing,notaloneintheuniverseandIamnotsimplytheproductofchancemoleculescombining.ThismeansthatIwascreatedwithapurposeandforsomething.IhaveresponsibilitiesandIbelongtothecommunityofGod.ImustseektounderstandwhatitmeanstobeapartofthiscommunityandwhatitmeanstofulLillmyplacewithinit.AsIunderstandmyplaceintheuniverseIunderstandthatGodcreatedmeforsomethingmorethanmysmallandself-centeredplans.Whataresomewaysthatthisunderstandingchangeshowyouliveyourlife?WhatisthewordofGodcallingustodo? ThewordofGodiscallingustorecognizethatHelovesusandexpectsustoloveothersasHelovesus.TheengagementofGodwithhumanitydemonstratestheheartandnatureofGod.We,whoaremadeinHisimage,arecalledtoliveasHisimage-bearers,demonstratingtotheworldHisloveandHisnature.ThechallengeforusistoseetheworldthroughtheeyesofGodandtoseeotherpeoplethroughHiseyes.Thiswillchallengemanyofourbeliefsandtendencies.WhataresomewaysthatthecallofGodonyourlifehaschangedwhoyouaredeepdowninyoursoul?


Download - “Exodus” · considered to be troublesome Bedouins.3 Border problems are not just a modern problem they are at least as old as recorded history. At verse 11, the Pharaoh sets overseers

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