Exodus

This is a continuation of last year’s study of Genesis. As such, we will continue along many of the same lines of inquiry, background material and depth of study. I will continue to look for opportunities to bring in other related materials including videos.

We start by stating some of the same questions as last year:1. What are your expectations for this Bible Study?2. What are some of the bigger questions you have about Exodus?

Recommendation: If your primary Biblical text is a paraphrase (Ex: The Living Bible or The Message) consider using another translation – RSV, NRSV, NIV, ESV, others.

As we begin we should note that the connection with the previous story is evident.There are movements in story, which need our attention. Among them:

1. Creation to Redemption and Re-creation2. Slavery to Worship3. Narrative history to Law

Chapter 1v. 1-5 Reminder of movement from Promised Land to Egypt. Think about why that happened? How one should regard Egypt? Remember the names that Joseph gave to his children?What is God’s role in this? When do we get the first reference to God? Is God active or passive? Is His action overt or hidden?v. 6-7 The passage of time. How much has passed? Remember Genesis 15:13? What does it tell us? Again, is God active or passive during this time?v. 8 This has been called one of the saddest verses in scripture. Why?What is the significant loss that takes place?v9-10Because of the loss, there comes a new attitude towards the Israelites. What is the prevailing attitude? What is xenophobia? How does this color our own attitudes today? Do we know enough history to understand the background of current events?v11-14 The introduction of slavery. Note again its roots. Should we talk about the different forms of slavery that have existed over time? What forms and how do they compare to slavery as practiced in the United States? v 15 We know the names of the midwives, Shiphrah and Puah.

What king of Egypt are we talking about?Also, they are Hebrew midwives. Why is pharaoh talking directly to slave women,

people of low estate?

Exodus

v 16 Why does Pharaoh put the destruction of the Israelites into the hands of Israelites? Later we will encounter the angel of death, but Pharaoh has already taken the role.

There is irony throughout this story as we think about the decisions and choices of pharaoh and how the results play out in the end.

Put simply, murder has become national, if not yet public policy. Does this bear any impact on our attitude toward abortion?

v 17 When it comes to fear, what should we fear? It tells us that the midwives feared God. The lives of baby boys are in the hands of these women. Here is the king of Egypt, some might consider the most powerful leaders in the world at the time, able to influence and bend a whole nation to his will, but these midwives act independently.v 18 “Why have you done this? Why have you let the boys live?”v 19 Several more questions that come up. Are their only 2 midwives for the whole people of Israel? Is it perhaps a trial program? Have only 2 have been asked to do this to prevent widespread rebellion against the policy?v20-21 God is active. He is kind to the midwives and to the Israelites. They continue to bear fruit and multiply. v 22 Finally the last verse of the chapter, the public proclamation. Judgment is pronounced upon all baby boys. What will be the long term impact? How will this impact the slave labor force? Think about child policy in China. How is that impacting the country? What is happening in terms of births and attitudes toward boys and girls.

Chapter 2 The Birth of MosesIn the last few years this has become for me one of the most important texts in the

Bible for understanding baptism. I believe it gives a powerful argument in favor of infant baptism at a time when some of the most active and growing churches in the U.S. practice believer’s baptism. v 1 Husband and wife are from the tribe of Levi. (no names given)v 2 She became pregnant and gave birth to a son. He was a fine child, (what mother would think otherwise) and hid him for three months. (How long can one hide a child?)v 3-4 She followed the letter of the law. He was cast into the Nile. But she had prepared a basket to serve as a boat so that he would not be drowned. The basket is placed among the reeds along the shore so that it is not easily seen. His sister is sent to watch, but one must wonder, how long could this go on? (basket same word as Gen 6:14 – Ark)v 5-6 Pharaoh’s daughter comes to bathe and finds the basket in the reeds. When she sees and hears the baby she knows what it is. “This is one of the Hebrew babies.” She does not follow the decree of her father. Instead she decides to keep the baby for herself. Whose baby is this? v 7 “Shall I go and get one of the Hebrew women to nurse the baby for you?”v 8-10 Yes, go and get a nurse. I will pay you for it.

Who names the baby? Whose child is it? Who raises it? Think of the connection of the name Moses, to baptism. This is a new birth and identity. What happens in adoption?

Exodus 2

Week 2Exodus 2 cont.Let talk more about Moses birth narrative. Where is God in this? Is there any mention of God leading or directing events? Does this simply happen by chance?Baptism: Do I make too big of a leap in trying to connect this to baptism?Does it contribute to the debate between infant baptism vs. believer’s baptism?Adoption: This child is no longer a child of a Hebrew woman but now a prince of Egypt.From “Born children of a fallen humanity” to “Reborn children of God”New Identity – do we choose our own identity?His birth still has a place in his life. She raises him, but let there be no mistake, this child belongs to the family of Pharaoh. His name is given by Pharaoh’s daughter. Is there significance of the name for this event?Let’s consider these events next to the Joseph narrative and the events in his life. Is this God acting in the same manner? Overt or hidden?

v 11 We quickly move to Moses as an adult. His life among the Israelites has certainly colored his attitude. With whom does he identify? “He went out to his people and looked on their burdens”v 12 God has a purpose for him, to redeem his people, but here he is acting on his own in a way that accomplishes nothing, except his own exile. One can plainly say at this point that he is a murderer. Whatever the Egyptian is doing, Moses kills. He is looking about, signs of guilt?v 13 The next day another encounter, but here it is between two Hebrews. Does he have an air of authority about him? v 14 “Who made you prince and judge? God has not yet called him. What rights as prince? They know what Moses has done.Guilt is immediate, and he is fearful.v 15 Pharaoh hears and seeks to kill him. Justice?Moses flees to Midian, where he sits down by a well.v 16-17 Here is another “Well” scene. Does it bring back memories from Genesis?What similarities? What differences?Moses’ character here is different. He is a fugitive, but acts with grace toward the women.v 18-22 Reuel, described as a priest of Midian. When the daughters come home, they describe events and Moses is called to come into their home. He is described as an Egyptian. Moses is content marrying Zipporah and living in this land.Significance given in naming of child, Gershom, “a sojourner in a foreign land”

God Hears Israel’s Groaningv 23-25 Change in leadership. King dies and Israel groans. God hears their cry.Here it talks of God remembering his promise to Abraham. Again, contrast with 1:8, where Pharaoh did not know, did not remember Joseph.

Exodus 3

Exodus 3 – The Burning Bushv 1 Moses working as a shepherd guiding the flock around ‘Horeb” which is described as “The Mountain of God” where does this come from? Any previous mention or connection? Later, 4:27, 18:5, 24:13, Numbers 10:33, 1 Kings 19:8, this will be common reference, but Moses does not know that here. It previews what is coming.v 2 The LORD appeared in a flame in the midst of a bush.

We note the image, “The bush was burning but was not consumed”v 3 Moses is amazed at this sight. His attention drawn, he goes there.v 4 As Moses comes, the voice of God calls outv 5 Holy Ground. Take off your sandals.v 6 God’s self identification begins with ancestors. “I Am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. We know this formula. Of special significance when used by Jesus. (See Matt 22:32, Mark 12:25, Luke 20:37)Now comes fear of the Holy. He was afraid to look at God. Think about Isaiah 6v 7-10 Here is the call of Moses. There are several important elements.

First: I have seen there affliction, know their suffering, and have heard their crySecond: I have come to deliver them.Third: I will bring them up to a good land, milk and honey.Fourth: It is an occupied land. Compare to Genesis 15:18-21Fifth: Moses is a means of God’s act of salvation,

I will send you, that you may bring my people, The Children of Israel, out of Egypt.

v 11-12 The beginning of Moses’ objections. Here it is mild. “Who am I that I should go to Pharaoh?” Does he have reason to fear this?

Disruption of his life on several levels. He has settled life with wife and family and a home. Now he is called back to the place from which he has left as a fugitive.

Does he expect that he will be killed as soon as he arrives home?How long has he been gone? The general assumption is 40 years Egypt, 40 in

the Sinai, and 40 years leading the Israelites. What is the basis for this? He is about 80 years old. Working back we know this because he dies at 120.

God responds with words of assurance. I will give you a sign!But what do we make of this sign? When will he see it?

“when you have brought them people out of Egypt, you shall serve God on this mountain.”When!? After the fact? How does this give confidence before it starts?Then again, remember what is taking place before him. He is having this conversation with a burning bush!v 13-15 Moses continues with his second objection. Who should I say has sent me here to do this? Remember the Israelites fighting, “Who made you prince and judge over us?” If he is coming back he wants an answer to that first question. But this request leads to a declaration about who God is, the nature and character of God. “I AM WHO I AM” How do we understand this? It is directly connected to our understanding of the Aseity of God.

Exodus 4

Week 3 The Call of MosesChapter 3 (cont) What’s in a name?vs. 14“I am what I am” or I will be what I will be”

“Say this to Israel, I AM has sent me to you.”This is the eternal name of God, the sacred name that was never to be spoken by the

Israelites. Thus ‘LORD’ was used in place of the sacred name. The technical term used is, The Tetragrammaton: YHWH, previously transliterated by many as Jehovah, but with modern scholarship, understood to sound like, ‘Yahweh.’ There is a significant issue about whether we should even attempt to pronounce the name, given the Jewish tradition that avoided its use.

LORD is distinguished from other forms of lord, such as ‘Adonai,’ this name has a more specific use as ‘king’ or ‘sovereign.’ It is also described as the plural name for God, related to an understanding of the royal, ‘we.’

It is important to note that the Septuagint translates this in Greek as, “ego, eimi” a double use of the Greek for ‘I am.’ It is this unique usage by Jesus, especially in the Gospel of John, that leads to significant discussion of the “I AM” statements of Jesus, which all have this double for of the Greek word for ‘to be.’ This leads to more significant philosophical discussion distinguishing between ‘being’ and ‘becoming.’ (Heraclitus flux – everything becoming and Parmenides whatever is, is).

Here then is the response, in terms of who it is that has sent Moses, “I AM has sent me to you.”

v. 15 Then it moves to make the connection with their ancestors.“The LORD, the God of your ancestors, the God of Abraham, the God of Isaac,

and the God of Jacob, has sent me to you.”“This is my name forever, and this my title for all generations.”

One last note – is there law in this history?v. 16 Go! Moses is sent to the elders of Israel, with this name, describing his relationship with the ancestors.

Then comes the reason, God has seen what is being done to the Israelites.v. 17 God’s declaration: I will bring you up from the affliction in Egypt to…

the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites.v 18 They will listen. You will go to the king of Egypt.

Let us go three days journey into the wilderness, That we may sacrifice to the LORD our God.

They do not say they will return, but bring immediate attention to worship. As stated at the beginning this moves from Slavery to Worship. That move is highlighted here.v 19 Here is what will happen. The King of Egypt will not let you go unless compelled.v 20 I will stretch out my hand and strike Egypt, and then he will let you go.v 21 I will give you favor in the sight of the Egyptians and you will not go out emptyv 22 Asking of neighbors, with giving of silver and gold and the plundering of Egypt.

They are not doing the fighting, but reap the rewards, the ‘booty’

Exodus 5

Exodus 4 – Moses Objectionsv. 1 Excuse #1 - Moses answers (the burning bush), three excuses:

1. They will not believe me2. They will not listen to my voice3. They will say, “The LORD did not appear to you.”

v. 2-5 Miracles, the first demonstrations of God’s power to convince Moses and Israelv. 2 Staff in hand, v. 3 Throw it on the ground, and it become a serpent, and Moses runs. (fear)v. 4 God directs him to grab tail, and when it was caught, it became a staff again.v. 5 Purpose of the miracle, in order that they may believe that the LORD, the God of their fathers, Abraham, Isaac, and Jacob has appeared to you.v. 6-7 Again, a second miracle. Put your hand in your cloak. Pull it out, and it became leprous. (fear again?) Put it back and after he took it out again it was restored. v. 8-9 It is about the building up of evidence. It is not based on one thing, but many things. If they do not believe you or listen to the first sign, they may believe the second. And if not the second, then there is more in store, the water of the Nile turning to blood.v. 10 Excuse #2 - Moses says, I am not eloquent of speech, but slow of speech and tonguev. 11-12 God answers again, who made your mouth? Who makes mute or deaf or seeing or blind? Now GO, and I will be your mouth and teach you what to speak.v. 13 Excuse #3 - Please send someone else!

What other prophets does this remind you of?v. 14-17 The Anger of the LORD was kindled!

Aaron your brother, the Levite, speaks well, and is coming out to meet you. When he sees you he will be glad. You will speak to him and ‘put’ the words into his mouth.

I will be with your mouth and his mouth, and teach you both what to do.v. 16 You shall be as God to him, and he will speak for you. “Aaron, Prophet of Moses”v. 17 Take the staff with which you shall do the signs. (Note: John always talks signs.)Moses Returns to Egyptv. 18 Dynamics of relationships. Moses asks Jethro for permission to return to Egypt.v. 19 God tells Moses, “all the men seeking your life are dead.” Overcomes another unstated objection.v. 20 Moses returns to Egypt along with his wife and family. Also, he takes his staff.v. 21 Gods instructions. “Do before Pharaoh all the miracles I have put in your power.”

BUT, I will harden his heart, so that he will not let the people go.What is our reaction to God ‘hardening’ Pharaoh’s heart? How do we talk about and

understand what is taking place here? On one side it is about the sovereignty of God. He is in control. The contest between God and Pharaoh is really no contest at all. What is Pharaoh compared to God? But, it is set up with Pharaoh’s own claims about himself, and these rulers expect people to worship them as gods. They claim the position, and now God comes to clearly demonstrate that they do not have the power.v. 22-23 Sets up and states to Pharaoh the stakes, “My firstborn Israel, for your firstborn.” Pharaoh claims Israel, and will lose his son for it.

Exodus 6

Week 4 – Exodus 4 (cont)v 24 On their way, God gets in the way. It says he sought to put Moses to death. What is this? He has just called him to a purpose! The issue is circumcision. Moses has been reminded of the covenant with Abraham, but has not circumcised his child. Has Moses been circumcised? v 25 You are a bridegroom of blood to me. Speaks to this as an unattractive ritual that is commanded for God’s people. There is much within Judaism and Christianity that is not attractive, yet as commanded by God it becomes the practice and ritual of the faith community.

Zipporah does the deed and confronts Moses with the skin that has been removed.v 26 Is this primitive and obscene? How would you describe it? How do we talk to our children about rituals like this? Is it difficult because it is a matter of faith, or because it seems a repulsive action.

Consider modern day attitudes toward circumcision. There are many people who seek legislative prohibition of this practice.v 27 God calls Aaron to go and meet Moses in the desert at the mountain.v 28 Moses conveys to Aaron all that God has said. Here is Moses working in the role of mediator, the priestly function.v 29 From the desert they travel to Egypt and meet with the elders of the Israelites.v 30 Now it is Aaron that speaks. It has been declared by God that Moses will be like God and Aaron as his prophet. Aaron speaks the words on behalf of God and Moses.v 31 The initial response is belief. When they heard that God had seen their affliction, they bowed their heads and worship.

Chapter 5 - Bricks without Strawv 1-2 The initial request. There is no plague here. Instead, Moses and Aaron go with the word of God, ‘Let my people go, that they may hold a feast to me in the wilderness.’

The initial response is about the God of Israel. Who is the LORD, that I should obey his voices? Who is this God? I have no reason to listen to him! I do not know the LORD, and I am not letting anyone go!v 3 They said, (Aaron on Moses behalf) ‘the God of the Hebrews has met with us. Please.’ (They are even courteous about it.) The request is for a three days journey into the wilderness, the intended site appears to be Mt. Horeb, the mountain of the Lord. He adds that there is a consequence or penalty for not worshiping God.v 4 Pharaoh’s response is annoyance, and complaint. Why do you take the people away from their work? So he adds a penalty for distracting the people.v 5-9 Pharaoh tells Moses, “You make them rest.” So Pharaoh calls in the taskmaster and foremen and tells them, “You shall no longer give them straw to make bricks.” The people are to produce the same amount of bricks, but have to gather their own straw to do it. So the work load is increased significantly.

Pharaoh says, ‘Moses, your request can only mean the slaves have to much time on their hands so we will give them more work to do.’ He gives them more work so they don’t have time to listen to Moses and his lying words.Exodus 7

v 10-11 The taskmasters go out from Pharaoh and institute the new policy. You must produce the same, but you have to do more work to accomplish the task. v 12 The people are scattered, (weakened) because they have to go and find straw to use.v 13 The taskmasters were urgent and complete the full allotment everyday. Long days!v 14 The foremen were beaten when they did not do enough in a day.v 15 The foremen complained to Pharaoh, “Why do you treat us this way?”

(Because I can?!)v 16 We are beaten, but it is not our fault. It is the fault of your people, because we get no straw.v 17-18 Pharaoh again pushes back, “It is because you are idle that you ask to go worship.” Go and do what I command.v 19 The foremen saw that they were in trouble. They could not produce the same number of bricks under these conditions. They recognized that they were in trouble!v 20-21 They confront Moses and Aaron. “The Lord judge between us! You have made us a stench before Pharaoh. You have put a sword in his hand to kill us!”v 22-23 Moses gets the complaint and turns back to God and starts complaining to him. “Why have you done evil to this people?” Moses came to do what told him to do, but the result only made things worse for the Israelites. He hasn’t had any more success than when he had tried to do it all on his own 40 years earlier.

Chapter 6 – God Promises Deliverancev 1 The LORD tells Moses that things are just getting started.

“Now you shall see what I will do. With a strong hand he will send them out, and even drive them out.”

v 2 Identity: I am the LORD.v 3 I appeared to Abraham, Isaac and Jacob as ‘God Almighty,’ that is ‘El Shaddai.’ I did not make my eternal name known to them. v 4 I established my covenant with them, to give them the land of Canaan, where they were but sojourners.v 5 Moreover, I have heard their groaning as they are held in slavery. “I know what is going on and I know my promises.” v 6 Go back to the Israelites and tell them this.

“I am the LORD, and I will bring you out from under the burdens of the Egyptians.”“I will deliver you with and outstretched arm and great acts of judgment.”

Judgment speaks of God executing justice. Egypt under Pharaoh does not listen and so they will suffered the just consequences.v 7 “I will take you to be my people” They have been Pharaoh’s people (slaves), but now they will be God’s people. (slaves, servants, or children?)

“I will be your God, and you shall know that I am the LORD your God, who has brought you out from under the burdens of the Egyptians.” v 8 “I will bring you to the land I promised to your ancestors.” “I am the LORD”v 9 Moses says all this to the Israelites, but they did not listen to Moses. They had a broken spirit under this harsh slavery. Exodus 8

Week 5 – Chapter 6 (cont) – Israel will not listen, so go to Pharaoh!v 10-11 How does this make sense? The slaves, the people of Israel aren’t listening to Moses, so God just tells him to go to Pharaoh, the one who has power and an army and doesn’t acknowledge God at all. Why would God think that Pharaoh will listen, when even the Israelites won’t?v 12-13 Moses gives voice to this sentiment. “For I am of uncircumcised lips?” But God spoke to Moses and Aaron and gave them a charge about the people of Israel,

“Bring them out.”

Genealogy: A dissident note; an unwanted interruptionBut it provides the historical setting for the characters involved, including birth

order for Aaron and Moses. What is the significance in that?Also, while the main focus is on the priestly line of Levi, the account follows earlier tradition with the order of the tribes, but only goes through Levi.v 14 The heads of each household, first Reubenv 15 The families of Simeonv 16-25 Here is Levi, with a much more detail description. There is importance here for later generations when it comes to the different roles assigned to different lines within the tribe.v 26-27 This sets the background of Aaron and Moses, the names of their parents that had been left out of the birth narrative of Moses.v 28-30 We have returned to the narrative. Repetitive, but it returns to the earlier scene with God telling Moses to go speak to Pharaoh, and Moses’ question.

Chapter 7 Moses and Aaron before Pharaohv 1 A restatement that Moses is like God to Pharaoh, with Aaron as his prophet.v 2 Moses is not to speak on his own, but what God gives him, to let the people go.v 3 Again, the hardening of Pharaoh’s heart so that the signs and wonders are multiplied.v 4 Pharaoh will not listen, until finally God will, ‘lay my hand on Egypt’ and they will be brought out by a great act of judgment.v 5 “The Egyptians shall know that I am the LORD.” v 6 Moses and Aaron did as God commanded.v 7 Moses is 80 and Aaron 83 as this takes place.v 8-9 God speaks again, with God preparing them like a lawyer preparing a witness for court. This is what will happen.

Prove yourselves! Do a miracle. Here will come a sign, the staff becomes a serpent.Note: this is not a plague yet.

v 10 They go and this is what happens. They thrown down the staff.v 11 Pharaoh has his own magicians. They do the same. A good magic trick!v 12 But then something different. Note that it says Aaron’s staff swallowed up theirs.v 13 But Pharaoh’s heart is hardened and he will not listen.

Exodus 9

The First Plague: Water Turned to Blood (Whose blood in the water?)v 14 The LORD says, Pharaoh’s heart is hardened; he refuses to let them gov 15 Go meet Pharaoh at the Nile in the morning with your staff.v 16 Say, “The LORD, the God of the Hebrews, sent me to you.

Let my people go, that they may worship me in the wilderness.You have not obeyed

v 17 By this you shall know that I am the LORD: With the staff I will strike the water and it will turn to blood.v 18 Here is the consequence: the fish shall die and the river will stinkv 19 The LORD said to Moses, “Say to Aaron, “Take your staff…’”

Stretch it out over the water of Egypt.Not only does the river turn to blood, but water in every vessel.

v 20 They did as the LORD commanded. In the sight of Pharaoh the Nile turned to blood.Who is the ‘he’ that strikes the water?

v 21 The fish died, the water smelled and they could not drink it. (Probably had lots of beer or wine available)v 22 The magicians then did the same by their magic.

What does this mean? What other water is there?Did the blood turn back to water after a short time, so then the Magicians struck the

water and this time is stayed blood? That would be ironic if their repetition to discount Moses power leads to great suffering for the people.

Pharaoh’s heart was hardened and he would not listenv 23 Pharaoh turned and went in his house. v 24 The Egyptians are digging and trying to find water they can use, and drink.v 25 Seven days pass after this plague before we move on to the next plague.

Chapter 8 The Second Plague: Frogsv 1 The LORD said to Moses, “Go into Pharaoh and say to him, ‘Thus says the LORD,

‘Let my people go that they may serve me.’”v 2 If you refuse, another plague, frogs over all the land.v 3 Frogs everywhere, into your house, bedroom, your bed, your servants’ homes and in your ovens and kneading bowls.v 4 They shall come on you, all your people and your servants.v 5 The LORD said to Moses, “Say to Aaron, ‘stretch out your hand with your staff…’”v 6 So Aaron did and frogs came and covered the land.v 7 But the magicians did the same. Again, did the frogs come and go, and then the magicians repeat the work that remains. Or do they double the number that have already come? What is happening here?V 8 Here for the first time Pharaoh pleads for relief and says,

“I will let the people go to sacrifice to the LORD.”v 9 Moses asks, When should I plead with the LORD that the frogs be cut off from you?V 10 Pharaoh’s answer is, “Tomorrow.” Moses responds, “It will be as you say,

so that you may know that there is no on like the LORD our God.Exodus 10

Week 6 - Chapter 8 (cont)v 11 The frogs gone from everywhere but the Nile. v 12 Moses and Aaron leave and call to God as agreed with Pharaoh.v 13 God listened, the frogs died.v 14 They gathered them in heaps and they stank!v 15 But with the respite Pharaoh hardened his heart as God had said.

The Third Plague – Gnatsv 16 God tells Moses to have Aaron stretch out the staff, strike the dust to become gnats.v 17 And they did so. Aaron stretched out his hand with the staff, and gnats everywhere.v 18 Magicians tried this but couldn’t do it. v 19 Magicians tell Pharaoh, “This is the finger of God.” But Pharaoh’s heart was hardened, and he would not listen.

When is there relief from this?

The Fourth Plague – Fliesv 20 Go to Pharaoh again, early in the morning, and say, “Let me people go that they may serve me.”v 21 If not, I will send swarms of flies, everywhere, on everything and everyone.v 22 The flies will not come on the land of Goshen.

“In order that you may know that I am the LORD in the midst of the earth.”v 23 A distinction between my people and your people. Tomorrow this will happen.v 24 The LORD did so. Flies came into the house of Pharaoh and throughout Egypt.v 25 Pharaoh calls Moses. “Go sacrifice to your God within the land.”v 26 Moses, “It would not be right. These sacrifices are an abomination to the Egyptians.”

Will they not stone us if they see this?v 27 We must go a three days journey into the wilderness as He tells us.v 28 I will let you go sacrifice to the LORD in the wilderness, only not far away.

Plead for me!v 29 Moses said, “I am going out and will plead for you. Only, let not Pharaoh cheat again by not letting the people go. v 30 So Moses went and prayed.v 31 The LORD did as Moses asked, and removed the flies.v 32 But Pharaoh hardened his heart and did not let them go.

Chapter 9 – The Fifth Plague – Egyptian Livestock Diev 1 Repeated theme: “Thus says the LORD, the God of the Hebrews, “Let my people go, that they may serve me.” v 2 If you refuse…v 3 The hand of the LORD will fall with a severe plague upon your livestock.v 4 Again the distinction is made between those of Egypt and those of Israel.v 5 The LORD set the time. Tomorrow the LORD will do this.v 6 The next day the LORD did it. All the Egyptian livestock died, Israel’s did not.Exodus 11

v 7 Pharaoh sent, checking things out. Not one Israelite animal dead.But the heart of Pharaoh is hardened and he did not let them go.

Again, there is no talk of relenting, they are simply dead.

The Sixth Plague – Boilsv 8 The LORD said to Moses and Aaron, “Take a handful of soot from the kiln and throw it in the air in the sight of Pharaoh.” (Moses is the one throwing it.)v 9 It will become fine dust and create boils on man and beast throughout the land.v 10 They did it, and it did become boils on man and beast.v 11 The mtagicians could not stand before Moses, because they were covered in boils.v 12 The LORD hardened Pharaoh’s heart, so he did not listen, according to the Word spoken by the LORD.

The Seventh Plague – Hailv 13 The LORD said to Moses, “Rise up early. Present yourself to Pharaoh. Say, ‘Thus says the LORD the God of the Hebrews, “Let my people go, that they may serve me.”’”v 14 This time the plagues will be on you and your servants and your people, so that you may know that there is none like me.v 15 For by now I could have done far worse to you. I could have struck you with pestilence and cut you off from the earth. (I could have killed you?)v 16 For this purpose I raised you up, to show you my power, so that my name may be proclaimed in all the earth.

This is a direct proclamation of God’s sovereignty and control over all that is happening.v 17 Pharaoh, you are still exalting yourself against my people and not letting them go.v 18 Tomorrow there will be a heavy hail, never seen before.v 19 Send whatever you have left into shelter for anything left out will be destroyed.v 20 Whoever feared the word of the LORD among the servants of Pharaoh hurried to get protection.v 21 Whoever did not heed God’s word left them in the fields.v 22 The LORD to Moses, “Stretch out your hand toward heaven, so that there may be hail in all the land of Egypt.” (Is this on Goshen, but with warning for protection? See v 26)v 23-25 These are descriptive verses, talking about the combination of hail and fire (lightning?) It destroys man and beast, plant and tree.v 26 Here is the distinction. In the land of Goshen there was not hail.v 27 Here comes confession. Pharaoh says to Moses and Aaron, “This time I have sinned; the LORD is in the right, and I and my people are in the wrong.” v 28 Plead with the LORD, for there is enough hail and thunder. I will let you go.v 29 Moses said, As soon as I leave the city, I will stretch out my hands and the thunder and hail will cease.

Again, the purpose behind all of this is stated, “That you may know the earth is the LORD’s”v 30 I know that you do not yet fear the LORD God!Exodus 12

Week 7 – Exodus 9 (cont)The Seventh Plague (cont)v 31 Here a more complete description of events. The flax and barley were struck down,v 32 but the wheat and emmer had not yet come up. v 33 Moses goes to do what he had promised. He stretched out his hands to God and the storm ceased.v 34 When the storm ceased, again Pharaoh hardened his heart and sinned yet again.v 35 He did not let the people go. This is what the LORD told Moses would happen.

Chapter 10 – The Eighth Plague: Locustsv 1 Go into Pharaoh, I have hardened his heart that I may show these signs.v 2 In order that you may tell to sons and grandsons, your children and grandchildren.

That you may know that I am the LORD.v 3 Moses went in to Pharaoh,

“Thus says the LORD, the God of the Hebrews, ‘How long will you refuse to humble yourself before me? Let my people go that they may serve me.’” (worship?)v 4 If you refuse, tomorrow there will come locusts.v 5 They will cover the land and consume whatever is left in the land.v 6 They will fill your houses, and those of your servants and all Egypt, as no one has seen before. Then Moses turned and went out.v 7 The servants say to Pharaoh, “How long will this man be a snare to us?”

“Let them go! Don’t you understand that Egypt has been ruined?”v 8 Pharaoh seems to relent. He calls back Moses and Aaron.

“Go and serve, but which ones are to go?”v 9 Everyone must go along with our flocks and herds. v 10 Pharaoh reacts in anger again. How do we hear this?

“The LORD be with you, if ever I let you and your little ones go!”“You have some evil purpose in mind” (what evil more than Pharaoh’s?)

v 11 The men only, and Moses was driven out from Pharaoh’s presence.v 12 The LORD says to Moses, “Stretch out your hand...” sp the locust may come.v 13 Moses stretched out his hand, and the locust came with the east wind.v 14 A dense swarm. v 15 They covered the whole land. (Does this include Goshen?)

They ate everything that was left. (Anything left from the hail)v 16 Pharaoh hastily called Moses and Aaron.

“I have sinned against the LORD” and against you.v 17 Forgiven my sin. Please, only this once plead with the LORD your God to remove this death from me. (Think about the penalty of sin. Remove this ‘death’)v 18 So Moses went out and pleaded with the LORDv 19 The LORD responded, turn the wind westward and lifted the locust into the Red Sea.v 20 Again, the LORD hardened Pharaoh’s heart and once more he does not let them go.

Exodus 13

The Ninth Plague: Darknessv 21 Here there is no going into Pharaoh to warn about the plague to come. God simply tells Moses to stretch out his hand that darkness may cover the land. The verse presents this as more than darkness like night, but rather, “a darkness to be felt.”v 22 Moses stretches out his hand and this darkness covers the land for three days.v 23 The distinction is noted. The people of Israel had light where they lived.v 24 Pharaoh calls Moses again. He still does not completely relent.

Do we assume that the darkness lifted after three days in order that they could go and get Moses?

Still Pharaoh insists that the flock and herds remain behind.v 25 We are going to offer sacrifices. How can we offer sacrifices without the animals going with us?v 26 We will not know which animals to sacrifice until we are out there in the wilderness.v 27 The LORD again hardened Pharaoh’s heart, and he would not let them go.v 28 Pharaoh in anger to Moses, “Get away from me; take care never to see my face again, for on the day you see my face you shall die.” Here is a death sentence – a declaration that will come back against Pharaohv 29 Moses affirms this, “I will not see your face again.”

Chapter 11 – The Final Plague Threatenedv 1 The LORD says to Moses, there is one more plague. Afterward he will let you go. In fact, then he will drive you out.v 2 Speak now in the hearing of the people. Ask your neighbors for silver and gold, their jewelry.v 3 The LORD gave the Israelites favor in the sight of the Egyptians. (Favor or fear?) Moses was very great in the land in the sight of everyone but Pharaoh.Now, who is Moses talking too? It seems to be all the people of Israel, but then it shifts and the following appears to be said to Pharaoh.v 4 Here is the preview of Passover. This is what will happen.

About midnight I will go out into Egyptv 5 Every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh to the firstborn of the slave girl and the firstborn of the cattle.v 6 There will be a great cry in Egypt, such as has never been heard before.v 7 Not a dog will growl against any of the people of Israel, either man or beast, that you may know that the LORD makes a distinction between Egypt and Israel.v 8 All your servants shall come to me saying, “Get out, you and all the people who follow you.” Then I will go.

Now he leaves the presence of Pharaoh in hot anger.v 9 The LORD says to Moses, Pharaoh will not listen to you, that my wonders may be multiplied in the land of Egypt.v 10 Moses and Aaron did these wonders in the sight of Pharaoh.

The LORD hardened Pharaoh’s heart.Pharaoh did not let the people of Israel go out of his land.

Exodus 14

Week 8 – Chapter 12 The Passover: Exodus 12:1-13:16Instructions from God to Moses and Aaron: Exodus 12:1-20v 1 The LORD said to Moses and Aaronv 2 “This month shall be for you the beginning of months. It shall be the first month of the year for you.”

This presents the story as a new creation, a new beginning, new Genesis. v 3 On the tenth day of the month every man shall take a lamb according to their ‘fathers’ house’, a lamb for every household. There may be parallelism here between ‘clan’ (father’s house) and ‘household.’ What are we talking about in terms of numbers, or does it very?v 4 If the household is too small, then he and his nearest neighbor shall take according to the numbers of persons. According to what each can eat. So there is a variation dependent upon the number of people and how much they eat.

When thinking about this number, remember that Jesus eats this meal with his twelve disciples. The emphasis is upon the family unit, but it is not exclusive to the family unit.v 5 Your lamb shall be without blemish, a male a year old.

Here is the important element about the animal. It is without blemish. What does that mean?

We come from this to our understanding of Jesus as “The Perfect Lamb of God.” It concludes with the thought that the animal can come from either the sheep or the goats.v 6 You shall keep it until the fourteenth day of the month, when the whole congregation of Israel shall kill their lambs at twilight.

Keep it where? It is separated from the flock, but kept where? Is it in the home, like a ‘pet’? Is this so one becomes a little more familiar with the animal before it is killed, or just so that we are ready and not rushing at the last minute to get ready?v 7 Then they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it.

Here is the covering. Remember in Genesis 9:4-5, “you shall not eat flesh with its life, that is its blood.” So the blood on the doorpost is the life of the animal marking the house.v 8 They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs.

There are many parts to this and we think about the meaning passed on even today in a modern seder meal. It is a meal, nourishment, one of the things that we need for life.

The unleavened bread has its own purpose. This is about being ready in a moment, not waiting around for the bread to rise.

Bitter herbs act as a reminder of the bitterness of slavery. It should be a reminder of the suffering of the Israelites, but also a warning against actions that make others suffer.v 9 Do not eat any of it raw or boiled in water, its head with its legs and its inner parts.v 10 And let none of it remain until morning; anything that remains you shall burn.

This goes back to the size of the gathering. You get enough for those who are present. There is an element of not wasting it. There is also the element of this being a

Exodus 15

special occasion, distinct from everyday life, habits and behaviors. There are no leftovers with this meal. Anything left is burned. v 11 In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the LORD’s Passover.

Whose Passover? Are there important things to learn from the language used? When we get to the Last Supper of Jesus with the disciples, we have the movement from Old Covenant, to New Covenant. This is the meal, yet it has a whole new and more profound meaning. What is in the language? Is it the LORD’s Supper, or the Eucharist? Where is the emphasis in the language, on our actions or God’s action? Here it is The Passover of the LORD. v 12 For I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments; I am the LORD.

Here is the declaration of the judgment. It is the death of every first born.v 13 The blood shall be a sign for you. When I see the blood I will pass over you.

There is a distinction here as in several of the previous plagues. But the Passover is not stated explicitly as distinguishing between the Egyptians and the Israelites. In essence it will, but the primary element of the distinction will be between those who have blood on the doorposts and those who do not. v 14 Here we are clearly into instruction for future observance. “This day shall be for you a memorial day, and you shall keep it as a feast to the LORD; throughout your generations, as a statute forever, you shall keep it as a feast.”

This is a statute forever. It is still celebrated by Jews. Does this word say anything to us as Christians? Does our celebration of the Lord’s Supper relate in some way to this statute and the feast that has no end?v 15 Seven days you shall eat unleavened bread. On the first day you shall remove leaven out of your houses, for if anyone eats what is leavened, from the first day to the seventh day, that person shall be cut off from Israel.

This is serious business. This is not just about the original Passover, but about keeping the Passover as a statute forever. This is a part of what it means to be a part of God’s covenant people. v 16 On the first day you shall hold a solemn assembly, and on the seventh day a holy assembly. No work shall be done on these days. You may prepare food for what everyone needs to eat. v 17 You shall observe the Feast of Unleavened Bread, for on this very day I brought your hosts our of the land of Egypt. Therefore you shall observe this day throughout your generations, as a statute forever.

We recall that in Chapter 1, it was Pharaoh who did not know Joseph. A new generation arose and the past was forgotten. Here is a festival to be celebrated every year, in order that it may be remembered. There will be much to discuss about the Israelite concept of remembrance that is associated with this festival. v 18 You will eat unleavened bread from the 14th day at evening to the 21st day at evening, a full week. Does this relate again to an understanding of a new creation?Exodus 16

Week 9 Chapter 12 (cont) The Passoverv 19 For seven days no leaven in the house, not just avoiding use.

There is a severe sanction here. If anyone eats what is leaven, that person will be cut off from the congregation of Israel.

We have come across this before. Why such a sever punishment for something that might seem to us so trivial? Also, this applies to the Israelite or the foreigner.v 20 Restated once more for emphasis. You shall eat unleavened bread.Here is the end of the basic instructions –Verses 21-28: Now Moses brings the message to the people.v 21 Moses calls the elders, “Go select your lambs, according to your clans and kill the Passover Lamb.”v 22 Dip hyssop in the blood, and touch the lintel and two doorposts with the blood in the basin. The blood from the lamb. Do not go out of the house until morning.v 23 The Lord will pass through to strike the Egyptians.It is specifically a judgment on Egypt, but includes the implication that any first born not in a house covered in blood will die. The Lord will Pass Over those covered with the blood.v 24 This is not about Passover in Egypt, but about the future. This rite is a statute for you and your sons forever.v 25 When you enter the land the LORD will give you, you shall keep this service.v 26 When your children say, “What do your mean by this service?” Here is the lead in to the instruction. Today the Seder still focuses on the four questions. This is the whole point of the Holy Day, to remember this event through the ritual, that, in its very actions tells the story of Israel’s salvation from slavery.v 27 You shall say, “It is the sacrifice of the LORD’s Passover, because he passed over the houses of the people of Israel in Egypt, when he struck the Egyptians but spared our houses.” And the people bowed their heads and worshiped.

The youngest person present is to ask the opening question.The modern version: “Why is this night different from all other nights?”The host or Seder leader responds with a question – the Jewish way!

It is not actually four questions, but rather four answers to the one question.1. On all other nights we eat bread or matza, while on this night we eat only matza.2. On all other nights we eat all kinds of vegetables and herbs, but on this night we have to eat bitter herbs.3. On all other nights we don’t dip our vegetables in salt water, but on this night we dip them twice.4. On all other nights we eat while sitting upright, but on this night we eat reclining.

We must note here that there is one significant change in this ritual. In ancient times the fourth response would have been about the sacrifice of the Paschal lamb. During the Temple Period that would have been at the temple itself. After the destruction of the temple, the shift was made to reclining during the meal. v 28 Then the people of Israel went and did so; as the LORD had commanded Moses and Aaron, so they did. (Would that they always did so!)

Exodus 17

The Tenth Plague: Death of the Firstborn (V 29-32)v 29 At midnight the LORD struck down all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of the livestock.

This is the basic description of what God did. v 30 Here we get Pharaoh’s response. He rose up in the night. Not just Pharaoh, but everyone in the land. There was a great cry in Egypt, for there was not a house where someone was not dead.

Can we imagine this kind of devastation and destruction? This would be far more significant than 9/11.v 31 Pharaoh summons Moses and Aaron in the middle of the night.

“Get up, go out, you and the people of Israel.”“Serve the LORD as you have said.”

v 32 “Take your flocks and your herds and be gone, and bless me also!”Is this the essence of ‘driving them out’? Here he is waking everyone in the

middle of the night to send the Israelites out of his country.

The Exodus (V 33-42)v 33 The Egyptians were urgent with the people to send them out of the land in haste.

“We shall all be dead!”v 34 The Israelites took their dough, their kneading bowls bound up in their cloaks on their shoulders.

Here is the picture of great haste, the need to be ready to go in a moment. When the word came, it was time to not just to go out the door for a moment and then look at what to take with. It would be like the house was on fire. Grab what you can, what is important to you, and go out of the house for the last time.v 35 Here it tells us that the people had done as Moses had told them. They had asked the Egyptians for gold and silver, and for clothing. They had much of value to take with them, amazing considering that they were slaves. One would think a slave should have next to nothing.v 36 Again it tells us that the LORD had given the people favor in the sight of the Egyptians, so that they let them have what they asked.

The end result is that they plundered Egypt just like a conquering army would do.v 37 The people traveled from Rameses to Succoth, a group of about 600,000 men besides women and children. So what do we estimate for a total number? 2 million?

And it reminds us that they are on foot.v 38 It is described as a ‘mixed multitude’. They have with the their livestock, both flocks and herds. How many Egyptians are included in this, from mixed marriages, or other foreigners?v 39 Here is a further description of their situation. They have bread with them, the unleavened bread that they baked for the meal. It is a picture of leaving in haste.Emphasized again that Pharaoh who had declared he would never release them is now driving them out.Exodus 18

Week 10 The Passover (cont)v 39 They had not prepared any provisions for themselves. This will become important, because without anything along, they are quickly hungry and thirsty. What did they think was going to happen? This is not the Boy Scouts, they are certainly not prepared for events. Is this intentional on God’s part, to reinforce the idea of their utter dependence upon God?v 40 430 years in Egyptv 41 At the end of 430 years, all the hosts of the LORD went out from the land.v 42 It was a night of watching by the LORD. So this night each year is a night of watching kept to the LORD. God watched them through the night, now they watch throughout the night remembering what God did for them.Institution of the Passover Meal – Restrictionsv 43 These are the regulations (statutes), of the Passover:

No foreigner may eat it.v 44 Any slave you have bought may eat it after being circumcised. How important is the ritual of inclusion into the community in terms of involvement in the life of the community?

Does this suggest that one should be baptized before receiving communion?v 45 A temporary resident or hired worker may not eat it. You have to be part of the family. What does this say about the slave in the house?v 46 It must be eaten inside the house. Take no meat outside.

Do not break any of the bones. What would this have meant to the Jews?What does it mean to us as Christians?

v 47 The whole community must celebrate it. This is a community event. You cannot just decide to opt out and do your own thing. What is your connection to the community as a whole?v 48 Here is the idea of the Proselyte. This is one who is not a Jew by birth, but chooses to become one. Within the Christian church we look at baptism as the entrance ritual. For Jews it was the circumcision of all the males in the household. This brings into focus the idea of faith and religion as a family enterprise. This is not something you do on your own.

In the New Testament there is mention of being ‘unequally yoked’. Is this related to that? It certainly matters in terms of raising children with shared values.

Also, it says this, “If this ritual has meaning for you and you want to participate in it, then you need to go all in. You must become a Jew. Then you can participate in it.”v 49 Equal justice under the law. This is not a concept that was new in the US Constitution. It is present here at the foundation of the nation of Israel.

This is significantly different from Islam!v 50 All the Israelites did just what the Lord had commanded Moses and Aaron.

They observe the Passover as they have been instructed to do.v 51 On that very day the LORD brought the Israelites our of Egypt by their divisions.

They came out in their family groups, or clans.

Exodus 19

Chapter 13 Consecration of the First Bornv 1 The LORD said to Moses,v 2 Consecrate to me every firstborn male. It says that whatever is the first to open the womb belongs to me, both man and beast. But in spite of this emphasis on the first to open the womb, it is just the male that belongs to God.

Is the idea of substitutionary atonement related to this? You have families participating in a ritual to sacrifice a animal in place of the first born male in order to reclaim the child from God. This is the ceremony that Jesus is brought to the temple for on the eighth day. It was both circumcision and the appropriate sacrifice.

The Feast of Unleavened Breadv 3 This is repetitive again, but emphasizing the importance of this day and its central place in the history of the people of Israel. It is the formative event for the nation. Here God turns a group of slaves into an independent nation and people.

Remember this day you came out of Egypt, out of slavery. The LORD brought you out with a mighty hand. Eat nothing containing yeast.

As you look at this, one reaction is, what does yeast have to do with the rest but it is made central to the whole event. v 4 Today in the month of Aviv you are leaving. (This is the name of the first month)v 5 When the LORD bring you into the land of those foreigners, the land he swore to your fathers, (the Patriarchs), a land flowing with milk and honey, you are to observe this ceremony in this month.

Here is a reminder that this whole event is about God keeping his promises made centuries earlier. The image of a land flowing with milk and honey speaks to the richness of the land. It is not barren. It has everything they will need for life.v 6 Seven days you shall eat unleavened bread. On the seventh day there shall be a feast to the LORD. “You shall.” This is command language. It is law.v 7 Unleavened bread shall be eaten for seven days; no unleavened bread shall be seen with you, and no leaven shall be seen with you in all your territory.

How difficult is this? This is demanding! It is not just taking it out of you house completely out of sight. Can you bury it outside so that it is ‘out of sight’?V 8 You shall tell your son on that day, ‘It is because of what the LORD did for me when I came out of Egypt.’ Again this is a command, directly related to the instruction of the next generation, to pass on this ritual and make sure this event is remembered perpetually. Forever!V 9 It will be to you like a sign on your hand and as a memorial between your eyes, that the law of the LORD may be in your mouth. We will hear this again later, especially in Deuteronomy.

I often hear people tell me that they let their action speak for them. They do not talk about their faith. But here there is an emphasis that it will be in everyones mouth. You shall talk about it. You will tell the story, that the LORD brought you out of Egypt.V 10 You will keep this ordinance (statute) at its appointed time year after year.

(we are still not done with Passover, continuing to verse 16)Exodus 20

Week 11 – Chapter 13 (cont)v 11 Looking ahead, “when the LORD bring you into the land, as he swore to do,v 12 You shall set apart to the LORD all that first opens the womb. All the firstborn of your animals that are males shall be the LORD’s.v 13 Every firstborn of a donkey you shall redeem with a lamb, or break its neck.

Every firstborn of man among your sons you shall redeem.v 14 Later when asked, “What does this mean?” (Where do you think Luther got this?)

“By a strong hand the LORD brought us out of Egypt, from the house of slavery,”v 15 “For when Pharaoh stubbornly refused to let us go, the LORD killed all the firstborn in the land of Egypt, both of man and animals. Therefore I sacrifice to the LORD all the males that first open the womb, but all the firstborn of my sons I redeem.”

When we think of the nativity story of Jesus, it is on the eighth day that Jesus is brought to the temple for circumcision, and this rite of redemption.v 16 It shall be as a mark on your hand or frontlets, for by a strong hand the LORD brought us out.

Pillars of Cloud and Firev 17 When Pharaoh let the people go, they did not go by the way of the land of the Philistines. For God said, “Lest the people change their minds when they see war and return to Egypt.” (Does this avoid the problem?)

Where does this fit with the promise that they would come to Mt. Sinai to worship? This does acknowledge that they are not taking the quickest route to the Promised Land. There are others things they need to do before entering the land. v 18 God led the people around by the way of the wilderness toward the Red Sea. The people went up from the land of Egypt equipped for battle. (What does this mean? What do they have with them?)v 19 Moses took the bones of Joseph with him, for Joseph had made the sons of Israel solemnly swear, saying, “Go will surely visit you and you shall carry up my bones with you from here. (We remember the great procession with Jacob’s bones. Joseph’s do not come when he dies, but hundreds of years later as a part of the fulfillment of God’s promise.)v 20 They moved from Succoth and encamped at Etham, on the edge of the wilderness.v 21 The LORD went before them by day in a pillar of cloud to lead them along the way, and by night in a pillar of fire to give them light, that they might travel by day and by night.v 22 The pillar of cloud and fire did not depart from before the people.

There will be much in Jesus’ conversation with the Jews in John 6 that refers to this period. For the Israelites, it is a sign of God’s care and provision, but Jesus turns it into a sign of judgment. John 6:42, “Your ancestors ate the manna in the wilderness, yet they died.” The pillars point out the visible presence of God among the people throughout this period, but they died in the wilderness because they did not listen or obey.

Chapter 14 – Crossing the Red Seav 1 The LORD said to Moses,v 2 “Tell the people of Israel to turn back…

Exodus 21

v 3 Pharaoh will say of the people of Israel, “They are wandering in the land; the wilderness has shut them in.”v 4 I will harden Pharaoh’s heart and he will pursue them and I will gain glory over Pharaoh and all his host, or army. The Egyptians will know that I am the LORD.

So the Israelites did this.v 5 When the king was told that the people had fled, the mind of Pharaoh and his servants was changed toward the people. They said, “What is this we have done, that we have let Israel go from serving us?”v 6 He made ready his chariot and took his army.v 7 He took six hundred chosen chariots and all the other chariots, with officers.v 8 The LORD hardened the heart of Pharaoh king of Egypt, and he pursued the people of Israel while the people of Israel were going out defiantly (or boldly). v 9 The Egyptians pursued them, all Pharaoh’s horses and chariots, and his horsemen, and his army, and overtook them encamped at the sea, by Pi-hahiroth, in front of Baal-zephon.v 10 When Pharaoh drew near, the people lifted their eyes, they were terrified and cried out to the LORD.v 11 They said, “Was it because there were no graves in Egypt that you brought us out to the desert to die? What have you done to us in bringing us out of Egypt?

We begin to think about what they have witnessed over the last few weeks or months, and wonder how they can be so cynical after witnessing so many miracles and signs that demonstrate the power of God.v 12 Didn’t we say to you in Egypt: “Leave us alone that we may serve the Egyptians?” It would have been better for us to serve the Egyptians than to die in the wilderness.

This presents a people with no hope. Is slavery better than taking risks to get out from under it? v 13 Moses said to the people, “Fear not, stand firm, and see the salvation of the LORD, which he will work for you today. For the Egyptians whom you see today, you shall never see again. v 14 The LORD will fight for you, and you have only to be silent.v 15 The LORD said to Moses, “Why do you cry to me?” Tell the people of Israel to go forward.v 16 Lift up your staff and stretch out your hand over the sea and divide it, that the people of Israel may go through the sea on dry ground.

(Who is holding it now, Moses or Aaron? Does it matter?)v 17 I will harden the hearts of the Egyptians so that they shall go in after them, and I will get glory over Pharaoh and all his host, his chariots, and his horsemen.V 18 The Egyptians shall know that I am the LORD, when I gain glory through Pharaoh, his chariots, and his horsemen.v 19 Then the angel of the God who had been traveling in front of Israel’s army, withdrew and went behind them. The pillar of cloud also moved from in front and stood behind them,v 20 Coming between the armies of Egypt and Israel, separating the peoples.Exodus 22

Week 12 – Chapter 14 (Cont); Crossing the Red Seav 21 Moses stretched out his hand over the sea, and the LORD drove the sea back and turned it to dry land. This lasted all night. The waters were divided.

Is there any question whether it was Moses or Aaron holding up his hand?v 22 The Israelites went through on dry ground, with a wall of water on their right and on their left.v 23 The Egyptians pursued them. All of Pharaoh’s horses and chariots followed them into the sea. What were they thinking? How many times must they see God’s power displayed before they recognize the danger of their position?v 24 At the end of the night, God also throws the Egyptian army into confusion.

It says God looks down from the pillar or cloud and fire. Where is God?v 25 He jammed the wheels of their chariots. (clogging, binding or removing)Whichever problem, they had difficulty driving, or they drove ‘heavily.’The Egyptians said, “Let us get away from the Israelites! The LORD is fighting for them.”v 26 The LORD said to Moses, “Stretch out your hand over the sea so the waters return and come upon the Egyptians, their chariots, and horsemen.”v 27 Moses stretched out his hand, and at daybreak the sea returned to its place. The LORD swept them into the sea as they fled.v 28 The water returned and covered all the host of Pharaoh that had followed into the sea. Not one of them remained.v 29 The Israelites went through the sea on dry ground, with the wall of water to their right and to their left.v 30 That day the LORD saved Israel from the hand of the Egyptians. (note here: from the Egyptians, not Pharaoh specifically.)v 31 When the Israelites saw the mighty hand of the LORD displayed against the Egyptians, the people feared the LORD and put their trust in him and Moses.

Chapter 15 The Songs of Moses and Miriamv 1 Moses and the Israelites sang this song to the LORD

“I will sing to the LORD for he is highly exalted. Both horse and driver he has hurled (thrown) into the sea.”v 2 The LORD is my strength and my defense (song); he has become my salvation.He is my God and I will praise him, my father’s God, and I will exalt him.

This is a hymn of praise, acknowledging God’s work past and present.v 3 The LORD is a warrior; the LORD is his name.v 4 Pharaoh’s chariots and his army he has cast into the sea. The best of his officers are drowned in the Red Sea.

This is a reminder of the nature of the event, that Great and Terrible Day.There is rejoicing at the defeat of an enemy.v 5 The deep waters (floods) have covered them; they sank to the depths as stone.v 6 Your right hand, O LORD, glorious in power,

Your right hand, O LORD, shatters (shattered; past and present) the enemy.

Exodus 23

v 7 In the greatness of your majesty you threw down those who opposed you. You unleashed your fury; it consumed them like stubble. (Again past and present)v 8 By the blast of your nostrils the waters piled up, the floods stood like a wall;The deeps congealed in the heart of the sea.v 9 The enemy boasted (said?), ‘I will pursue, I will overtake them. I will divide the spoils; I will gorge myself on them. I will draw my sword and my hand will destroy them.’v 10 But, you blew with your breath, and the sea covered them.

They sank like lead in the mighty waters.v 11 Who among the gods is like you, LORD? Who is like you – majestic in holiness, awesome in glory, working wonders? (Asking who? What form of speech?)v 12 You stretched out your right hand, the earth swallowed them.v 13 You have led in your steadfast love (unfailing) the people whom you have redeemed.In your strength you will guide them to your holy dwelling. (future hope)v 14 The nations will hear and tremble; anguish will grip the Philistines.v 15 The chiefs of Edom will be terrified, the leaders of Moab, will be seized with trembling, the people of Canaan will melt away;v 16 Terror and dread will fall on them. By the power of your arm they will be as still as a stone – until your people pass by, LORD, until the people your brought pass by.v 17 You will bring them in and plant them on your own mountain, the place you made for your abode, the sanctuary, O Lord, your hands established.v 18 “The LORD reigns for ever and ever.”v 19 When the horses, chariots and horsemen of Pharaoh went into the sea, the LORD brought back the waters of the sea upon them, but the Israelites walked on dry ground in the midst of the sea.v 20 Then Miriam the prophetess, Aaron’s sister took a timbrel (tambourine) in her hand, and all the women went out after her with timbrels and dancing.v 21 Miriam sang to them, “Sing to the LORD, for he has triumphed gloriously; the horse and his rider he has thrown into the sea.”

The waters of Marah and Elimv 22 Then Moses led Israel from the Red Sea and they went into the Desert of Shur. For three days they traveled in the desert without finding water. v 23 When they came to Marah, they could not drink its water because it was bitter; therefore it was named Marah. (Marah means bitterness)v 24 So the people grumbled against Moses saying, “What are we to drink?”

How long has it been? Did they bring any water with them? v 25 Then Moses cried out to the LORD, and the LORD showed him a piece of wood. He threw it into the water, and the water became fit to drink.

There the LORD issued a ruling and instruction for them and put them to the test.v 26 “If you will diligently listen to the voice of the LORD your God, and do what is right in his eyes, and give ear to his commandments and keep all his statutes, I will put none of the diseases on yuou that I put on the Egyptians, for I am the LORD, your healer.”v 27 Then they came to Elim and encamped by the water and palm trees.Exodus 24

Week 13 Chapter 16 Bread from Heavenv 1 They set out from Elim and all came to the wilderness of Sin, between Elim and Sinai. There is a Chronology included here. They arrived on the fifteenth day of the second month after departing Egypt.v 2 They grumbled against Moses and Aaron v 3 Would that we had died by the hand of the LORD in Egypt, when we sat by the meat pots and ate bread to the full, for you have brought us out into this wilderness to die of hunger. Is their complaint that they are actually starving, or that they miss the good food of Goshen?v 4 The LORD said to Moses, “I am about to rain bread from heaven for you, and the people shall go out and gather a day’s portion every day.” This is a test, whether they walk in my law or not. Here is a major point right at the beginning of the wilderness wanderings; Are these people any better than the Egyptians? What are their hearts like?v 5 On the sixth day they are to bring in twice as much as they daily gather.v 6 So Moses and Aaron said to all Israel, “At evening you shall know that it was the LORD who brought you out of the land of Egyptv 7 In the morning you shall see the glory of the LORD because he has heard your grumbling against the LORD. For what are we, that you grumble against us?v 8 Moses said, “When the LORD gives you in the evening meat to eat and in the morning bread to the full, because the LORD has heard your grumbling that you grumble against him – what are we?

Moses is making the point that while they bring their complaints to Moses, it is really God that they are complaining about, and that God hears and knows their complaints as well.

Your grumbling is not against us but against the LORD.v 9 Then Moses said to Aaron, “Say to the whole congregation of the people of Israel, ‘Come near before the LORD, for he has heard your grumbling.’”

Would you want to come near to the LORD now???v 10 As soon as Aaron spoke to the people, behold, the glory of the LORD appeared in the cloud.v 11 The LORD said to Moses,v 12 I have heard the grumbling of the people of Israel. Say to them, ‘at twilight you shall eat meat, and in the morning you shall be filled with bread. Then you shall know that I am the LORD your God.

We do recognize the problem. This is a wilderness. What is growing here? Very little! How do you feed this many people for this long in a land where next to nothing grows? v 13 in the evening quail came up and covered the camp, and in the morning dew lay around the camp.v 14 When the dew had gone up, there was on the face of the wilderness a fine, flake-like thing, fine as frost on the ground.

Exodus 25

v 15 when the Israelites saw it they said to each other, “What is it?” They did not know what it was. Moses told them, “It is the bread that the LORD has given you to eat.”v 16 This is what the LORD commanded: ‘Gather of it, each of you, as much as he can eat. You shall each take an omer, according to the number in your tent.’

What is an omer? (An “omer” was about 2 quarts or 2 liters)This is all about obedience. This is what you are to do and how you are to do it.

What about freedom?v 17 The people of Israel did so. They gathered, some more, some less.v 18 When the measured it with an omer, whoever gathered much had nothings left over, and whoever gathered little had no lack. Each of them gathered as much as he could eat.

What is this saying? How much did you need?v 19 Moses said to them, “Let no one leave any of it over till the morning.”

So it was intentional about getting just enough for the one day. This is not about leftovers – there will be no leftovers.

v 20 They did not listen to Moses. Some left part of it till the morning, and it bred worms and stank. And Moses was angry with them.

The whole point again, can you listen to instructions? To whose benefit is it for you to listen to the instructions from God?v 21 Morning by morning they gather it, each as much as he could eat; but when the sun grew hot, it melted. This was the regular routine for the people for the next forty years. Would you get tired of this?v 22 On the sixth day they gathered twice as much bread, two omers each. And when all the leaders of the congregation came and told Moses,v 23 He said to them, “This is what the LORD has commanded: ‘Tomorrow is a day of solemn rest, a holy Sabbath to the LORD; bake what you will bake and boil what you will boil, and all that is left over lay aside to be kept till the morning.””v 24 So they laid it aside till the morning, as Moses commanded them, and it did not stink, and there were no worms in it.

God is in control. Everything happens exactly as God says it will happen. Listen and live according to the instructions, or suffer the consequences. (Stench and worms)v 25 Moses said, “Eat it today, for today is a Sabbath to the LORD; today you will not find it in the field.v 26 Six days you shall gather it, but on the seventh day, which is a Sabbath, there will be none. How important is the Sabbath day? How much does this emphasize a proper observance?v 27 On the seventh day some of the people went out to gather, but they found none.

(Are we surprised?)v 28 The LORD said to Moses, “How long will you refuse to keep my commandments and my laws?” Think about this question. They have not yet reach Mt Sinai. They have not yet received the law. At this point it is just a few instruction for their daily living and survival, but even this little bit they cannot obey. v 29 See! The LORD has given you the Sabbath; on the sixth day he gives you two days.. V v 30 They are to rest on the Sabbath. Don’t Work! Don’t go out! REST! Exodus 26

Week 14 Chapter 16 (cont) Mannav 31 The house of Israel called its name manna. (What is it?)It was like coriander seed, white, and the taste of it was like wafers made with honey.v 32 Moses said, “This is what the LORD has commanded: ‘Let an omer of it be kept throughout your generations, so that they may see the bread with which I fed you in the wilderness, when I brought you out of the land of Egypt.’”v 33 Moses said to Aaron, “Take a jar, and put an omer of manna in it, and place it before the LORD to be kept throughout your generations.”v 34 As the LORD commanded Moses, so Aaron placed it before the testimony to be kept.(The testimony would appear to be the Ark of the Covenant, so this presumes an item that will be made once they get to Mt Sinai.)v 35 The people of Israel ate the manna for forty years, till they came to a habitable land. They ate the manna till they came to the border of the land of Canaan. v 36 (An omer is the tenth part of an ephah.) That helps doesn’t it?

Chapter 17 Water from the Rockv 1 All the congregation of the people of Israel moved on from the wilderness of Sin by stages, according to the commandment of the LORD, and camped at Rephidim, but there was no water for the people to drink.

We are contingent people. What are the things that we need for life? Food, water…v 2 Therefore the people quarreled with Moses and said, “Give us water to drink.” And Moses said, “Why do you quarrel with me? Why do you test the LORD?”

There is the ongoing emphasis here that what is necessary for life is God. v 3 The people were thirsty, and grumbled. “Why did you bring us up out of Egypt to make us and our children and livestock die of thirst?” Is this sounding familiar yet? (See 14:11, 16:3)v 4 What am I to do with this people? They are almost ready to stone me!v 5 The LORD said to Moses, “Go in front of the people with some of the elders and take your staff in your hand. v 6 I will stand before you there on the rock at Horeb and you shall strike the rock and water will come out.”Notice where they are – at Horeb.v 7 He called the place Massah and Meribah because the Israelites quarreled and they tested the LORD saying, “Is the LORD with us or not?

(Is the LORD with us??? What about that pillar of cloud and fire?)

Israel defeats the Amalekitesv 8 The Amalekites attacked Israel at Rephidim. v 9 Moses said to Joshua, “Choose some of our men and go out to fight the Amalekites. Tomorrow I will stand on top of the hill with the staff of God in my hands.” v 10 So Joshua fought as Moses ordered, and Moses, Aaron and Hur went to the top of the hill.

Exodus 27

v 11 When Moses held his hands up, Israel prevailed, when lowered, Amalekites won.v 12 When his hands grew tired, they took a stone and he sat on it. Aaron and Hur held his hands up, one on each side, until sunset.v 13 Joshua overcame the Amalekites with the sword.v 14 The LORD said to Moses, “Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven.”

(There is much scholarly material about the Torah originating with ‘oral tradition,’ but here in the text is a specific reference to writing in a book.)v 15 Moses built an altar and called the name of it, The LORD is My Banner.v 16 Saying, “A hand upon the throne (might be ‘upon the banner’) of the LORD! The LORD will have war with Amalek from generation to generation.”

Chapter 18 Jethro’s Advicev 1 Jethro (Reuel 2:18), the priest of Midian, Moses’ father-in-law, heard all that God had done for Moses and Israel, how He had brought them out of Egypt.v 2 Zipporah had been taken in by Jethro, when Moses sent her home.v 3 …along with her two sons, Gershon (I have been a sojourner in a foreign land.)v 4 The name of the other, Eliezer (The God of my father was my help and delivered me from the sword of Pharaoh.)v 5 Jethro came out to Moses in the wilderness, with his sons and wife when they were encamped at the mountain of God.v 6 He sent word, “I, your father-in-law Jethro, am coming out to you with your wife and her two sons with her.v 7 Moses went to meet his father-in-law and bowed down and kissed him. And they asked after each other of their welfare and went into the tent. (Subservience from Moses to his father-in-law?)v 8 Moses told Jethro all that God had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardship that had come upon them and how the LORD had delivered them.v 9 Jethro rejoiced for all the good the LORD had done to Israel, in delivering them out of the hand of the Egyptians.v 10 Jethro said, “Blessed be the LORD, who has delivered you out of the hand of the Egyptians and our of the hand of Pharaoh and has delivered the people from under the hand of the Egyptians.v 11 Now I know that the LORD is greater than all gods, because in this affair they dealt arrogantly with the people. (What does this mean?)v 12 Jethro brought a burnt offering and sacrifices to God; and Aaron came with all the elders of Israel to eat bread with Moses’ father-in-law before God.

There is much to contemplate in this passage. Many of these activities appear to be what one might do to be incorporated into the community of faith, yet at the end Jethro departs and goes home. There is a confession of faith, ‘the LORD is greater than all other gods,’ and Jethro identifies with Moses’ understanding. Has Moses witness established the exodus faith in a non-Israelite community? At the heart of it all is the good news of what God has done. It will be reported “throughout all the earth,” in the years to come.Exodus 28

Week 15 Chapter 18 (cont) Jethro’s Advicev 13 The next day Moses sat to judge the people, and they stood around all day.v 14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this you are doing for the people? Why do you sit alone, and all the people stand around you from morning till evening?”v 15 Moses said, “Because the people come to me to inquire of God;”v 16 “When they have a dispute, they come to me and I decide between one person and another, and I make them know the statutes of God and his laws.”v 17 Moses’ father-in-law said to him, “What you are doing is not good.”

Think about this: Why does it continue to refer to Jethro as ‘father-in-law’? Is this to emphasize Jethro having some authority over Moses?v 18 You and the people with you will certainly wear yourselves out, for the thing is too heavy for you. You are not able to do it alone.v 19 Now obey my voice; I will give you advice, and God be with you!

You shall represent the people before God and bring their cases to Godv 20 You shall warn them about the statutes and the laws, and make them know the way in which they must walk and what they must do.

This seems preliminary. Much of this will happen after Moses has gone up the mountain and brought down the law from God. But it acknowledges the need for sharing leadership is an issue from the very beginning. With an estimated 2 million people there does need to be more than one leader to serve as judge over the people.v 21 Look for able men from all the people, men who fear God, who are trustworthy and hate a bribe, and place such men over the people as chiefs of 1000s, 100s, 50s and 10s.v 22 Let them judge the people at all times. Every great matter they shall bring to you, but any small matter they shall decide themselves. (A hierarchy in the court system)v 23 If you do this, God will direct you, you will be able to endure, and all this people also will go to their place in peace.v 24 Moses listened to his father-in-law and did all that he had said.v 25 Moses chose able men out of all Israel and made them heads over the people.v 26 They judged the people at all times. Any hard cases they brought to Moses, but any small matter they decided themselves.v 27 Then Moses let his father-in-law depart, and he went away to his own country.

Chapter 19 Israel at Mount Sinai – The Giving of the Lawv 1 On the third new moon after the people had gone out from the land of Egypt, on that day they came into the wilderness of Sinai. v 2 They set out from Rephidim and came into the wilderness of Sinai, and they encamped in the wilderness. There Israel encamped before the mountain,v 3 … while Moses went up to God. The LORD called to him out of the mountain, saying, “Thus you shall say to the house of Jacob, and tell the people of Israel: v 4 You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself.

Exodus 29

v 5 Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine;v 6 You shall be to me a kingdom of priests and a holy nation. These are the words that you shall speak to the people of Israel.”

This is the Old Testament designation of the people of Israel being a kingdom of priests. In 1 Peter 2:9, we have the New Testament parallel of the “Priesthood of All Believers.” This begins will the declaration that the whole earth belongs to God. It speaks directly to God’s purpose in calling Abraham and his descendants after him, to be a people set apart for God’s purpose.

In verse 6, the call is divided into 2 parts. 1) a kingdom of priests; 2) a holy nation. These two callings present Israel with a difficulty. In order to be a priest, that is an intercessor or ‘go-between’, one must have interaction with both parties. They are in this moment interacting with God. But on the other side of that it means interaction with other nations, gentiles or non-Jews, who come to be viewed as unclean.

The second part of this, the call to be a holy nation is to be understood to be a nation set apart by God for his special purpose. A part of that has to do with maintaining cleanliness and purity in order to be worthy to walk in the presence of God.

The challenge in this comes when they interact with other people. Within the law there will be great emphasis upon things clean and unclean. The people are also at times clean and unclean. Wherever there is contact between the clean and unclean, it is the clean that is corrupted and made to be unclean for a period of time.

This is another pivotal chapter to Israel’s self-understanding and identity. It is also critically important to our own sense of identity. We struggle throughout our lives in that tension between living as a holy people and the call to interact with unbelievers as an intercessor.v 7 So Moses came and called the elders of the people and set before them all these words that the LORD had commanded him. v 8 All the people answered together and said, “All that the LORD has spoken we will do.” And Moses reported the words of the people to the LORD. (Why does he report it to the LORD? Certainly they have all understood that God hears all that is taking place.)v 9 The LORD said to Moses, “Behold, I am coming to you in a thick cloud, that the people may hear when I speak to you, and may also believe you forever.”

This is an important piece. Moses goes up into the cloud on the mountain, but the voice of God will be heard by all!

The end of the verse repeats the end of verse 8. Moses told the words of the people to the LORD.v 10 The LORD said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their garments.”v 11 “Be ready for the third day. For on the third day the LORD will come down on Mount Sinai in the sight of all the people.v 12 And you shall set limits for the people all around, saying, “Take care not to go up into the mountain or touch the edge of it. Whoever touches the mountain shall be put to death.

(This is when the people are happy to have a priest!)Exodus 30

Week 16 Chapter 19 (cont) The LORD Comes to the Mountainv 13 This continues the prohibition against touching the mountain. The penalty is death. But no one is to touch the person. Stone or shot him with arrow. This applies to man or beast. Great fear about touching the mountain, but also the call here to come near to the mountain. Also, the trumpet sounds a long blast.v 14 So Moses went down from the mountain to the people and consecrated the people. They washed their garments. There is an emphasis here on cleanliness and purity, preparing to enter into the presence of God.v 15 Moses told the people to get ready for the third day; with the added note, “Do not go near a woman.” Sexual prohibition in preparation for coming before God.v 16 On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a loud trumpet blast, so that all the people in the camp trembled. Think about the trumpet. See Matthew 24:31, 1 Corinthians 15:52, 1 Thessalonians 4:16, Hebrews 12:19 (18-24 is specific reference to this), Revelation 4:1, 8:2, 8:6-13. 9:1, 9:13-14, 10:7, 11:15 A repeated theme, with the question, “Who sounds the trumpet”v 17 Moses bring the people out of the camp to meet God, and they took their stand at the foot of the mountain.v 18 Now Mount Sinai was wrapped in smoke because the LORD had descended on it in fire. The smoke of it went up like the smoke of a kiln, and the whole mountain trembled.v 19 As the sound of the trumpet grew louder and louder, Moses spoke and God answered him in thunder.v 20 The LORD came down on Mount Sinai, to the top of the mountain. And the LORD called Moses to the top of the mountain, and Moses went up.v 21 The LORD said to Moses, “Go down and warn the people, lest they break through to the LORD to look and many of them perish.”v 22 Let the priests who come near to the LORD consecrate themselves, lest the LORD break out in them.v 23 Moses said to the LORD, “The people cannot come up to Mount Sinai, for you yourself warned us, saying, ’Set limits around the mountain and consecrate it.’”v 24 The LORD said to him, “Go down, and come up bringing Aaron with you. But do not let the priests and the people break through to come up to the LORD, lest he break out against them.” Think about this wording. What does it mean that the LORD will break out against them? (see 2 Samuel 6:8)v 25 So Moses went down to the people and told them. (Remember Moses went up v3)

Chapter 20 The Ten Commandmentsv 1 And God spoke all these words saying, v 2 It begins with the introduction: I am the LORD your God, who brought your out of the land of Egypt, out of the house of slavery.v 3 You shall have no other gods before me. (or beside me)

Exodus 31

v 4 You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.v 5 You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generation of those who hate me.

While many protestants include graven images as the second commandment and combine all the coveting into one, here is a long section that the catholic and Lutheran traditions include under the 1st commandment. All of this is about ‘other gods’ things we make or images that one might bow down to and worship.

Another part of this that many struggle with is God’s justice. Here it is stated, ‘visiting the iniquities of the fathers upon the children.’ Many question this and question the justice of God that is presented in the Bible. Even the Israelites in the Old Testament question God’s punishment of the children, complaining at one point that they are suffering for the sins of previous generations. God’s response is that everyone suffers for their own sin. How do we read and understand this.

Also, this piece begins with the description of God as ‘jealous.’ What does the text mean by this? Eventually this is connected to the idea of God taking Israel as his bride and expecting faithfulness from his people. The prophet Hosea’s life is wrapped up in this image of God trying to deal with an unfaithful spouse. God is angry because his bride has become a prostitute, and yet there is forgiveness and bringing the wife back even after this great sin. There is mercy in God’s actions, but there is also judgment and wrath.v 6 Here is the other side, God’s mercy, “showing steadfast love to thousands of those who love me and keep my commandments.”v 7 Finally, what we number as the second commandment: You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain. We need to pay attention here to the fact that this commandment involves the name of God, not other words that are often thought of a vulgar but make no reference to God.v 8 Remember the Sabbath day, to keep it holy.v 9 Six days you shall labor, and do all your workv 10 but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you, or your son, or your daughter, your make servant, or your female servant, or your livestock or the sojourner who is within your gates.

This is spoken of very comprehensively. This verse emphasizes the rest element, and not doing work. But it starts with the words, “a Sabbath to the LORD.” In Luther’s catechism, the explanation of this commandment gives little attention to the work aspect focusing instead on our attention toward God, “so that we do not neglect his word or the preaching of it, but regard it as holy and gladly hear and learn it.” One might suggest that in some traditions, the practice of worship in the morning, which took the whole morning and then returning to worship again in the evening would leave little time for work. In our time there appears to be little regard for either aspect among many Christians as they do not worship and go about business as on any other day. v 11 For in six days the LORD made heaven and earth. This is a creation ordinance!Exodus 32

Week 17 Chapter 20 (cont) The Ten Commandmentsv 11 Therefore the LORD blessed the Sabbath Day and made it holy.

Again, this is a creation ordinance, and even in the Ten Commandments there is an emphasis on its basis in creation.v 12 Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you.

Here there is emphasis on a promise, longevity in the land when honoring or giving proper respect and obedience to parents.v 13 You shall not murder. We usually think ‘kill,’ but it should be noted that the Hebrew word covers a number of circumstances, from intentional murder to causing death through carelessness or negligence.v 14 You shall not commit adultery. What is adultery? What is included?Basic definition: Adultery refers to sexual acts between a married person and someone who is not that person’s spouse.

Any constraint on any other sexual acts outside of marriage?v 15 You shall not steal.v 16 You shall not bear false witness against your neighbor.v 17 You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox , or his donkey, or anything that is your neighbor’s.

What does it mean to covet? To want or desire very much something that belongs to another. (culpably) Note that in this reading, coveting is all covered under one verse. In the reformed numbering of the commandments, it is all in one commandment. In the Lutheran numbering there is a separation between coveting the neighbor’s house (9) and coveting your neighbor’s wife, and other things(10). v 18 When all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood far off. The thunder and lightning and smoke remind us of the Shekinah (Shechinah) glory of God, (His holy presence)v 19 The people said to Moses, “You speak to us, and we will listen; but do not let God speak to us, lest we die.”

Moses functions here as the priest, an intercessor between God and the people. The priest is desired by the people. They fear the LORD.v 20 Moses said to the people, “Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin.”v 21 The people stood far off, while Moses drew near to the thick darkness where God was. There is true fear of God exhibited by the people.Laws of Altarsv 22 The LORD said to Moses, “Thus you shall say to the people of Israel: ‘You have seen for yourselves that I have talked with you from heaven.’” The text emphasizes the way in which the people have seen (and heard) the presence of God and his word from heaven.

Exodus 33

v 23 You shall not make gods of silver to be with me, nor shall you make for yourselves gods of gold. Reemphasis on commandments already given.v 24 An altar of earth you shall make for me and sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen. In every place where I cause my name to be remembered I will come to you and bless you.

‘An altar of the earth.’ Would they make it like they make bricks?v 25 If you make me an altar of stone, you shall not build it of hewn stones, for if you wield your tool on it you profane it.

The altar will not be a cut or hewn stone. It will be a stone that is found to be of the right size and shape for the purpose without any alteration. (This will become important much later when the concept of the foundation stone comes to occupy the Holy of Holies. Remember what is now known as the ‘Dome of the Rock.’)v 26 You shall not go up by steps to my altar, that your nakedness be not exposed on it.When we think of holiness, do we regard every aspect that regards our worship of God?

Chapter 21 Laws About SlavesHere is a very controversial part of the law. When we think about the period leading up to the civil war, there are many who say the theologians promoting the right to own slaves in the south had a more persuasive argument than those from the north, in particular because of some of these passages from scripture. How do we regard this today?v 1 Now these are the rules that you shall set before them.v 2 When you buy a Hebrew slave, he shall serve six years, and in the seventh he shall go out free, for nothing. The Hebrew word here ebed, designates a range of social and economic roles. It is often translated as servant, but the implication of ownership here brings it within the category we usually associate with slaves.v 3 If he comes in single, he shall go out single; if he comes in married, then his wife shall go out with him.v 4 If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master’s, and he shall go out alone. v 5 But if the slave plainly says, ‘I love my master, my wife, and my children; I will not go free,’v 6 then his master shall bring him to God, and he shall bring him to the door or the doorpost. And his master shall bore his ear through with an awl, and he shall be his slave forever. Interesting that the pierced ear would be a sign for slavery. Do people make any connection with that in our time?v 7 When a man sells his daughter as a slave, she shall not go out as the male slaves do.

This initial verse seems shocking on its face. Who would sell a daughter into slavery? But a closer examination suggests that she is designated as a servant, sold for marriage. As we go through the subsequent verses, it is directed at protection for the woman, if the terms of the marriage are not fulfilled, it is a breach of contract and the purchaser must allow the girl to be redeemed, or be freed without payment. v 8 If she does not please her master, who has designated her for himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people.Exodus 34

Week 18 Chapter 21 (cont) Laws about Slavesv 8 (cont) he has broken faith with her.

While there is ownership, there is also responsibility.v 9 If he designates her for his son, he shall deal with her as with a daughter.

This section is about slavery, but this discussion describes family relationships and responsibilities.v 10 If he takes another wife to himself, he shall not diminish her food, her clothing, or her marital rights. (see 1 Corinthians 7:5)

What are the marital rights? This presents us with a view of marriage that is much more contractual in nature (covenant). What part does love play in this? It is difficult for us to read, and make sense, of in an age where marriage is a personal choice, but in many if not most cultures through history it has been much more a contractual obligation. Think about even rulers, kings and queens whose marriages were arranged for political and strategic reasons. What does this do to our view of marriage?v 11 If he does not do these three things for her, she shall go out for nothing, without payment of money.

Again, this section is about slavery and while southern arguments leading to the civil war emphasized these parts as legitimizing slavery, it also put significant limitations on the practices for the faith community. This describes a practice far different that African slavery as known in the early years of the United Stares.

Other lawsv 12 Whoever strikes a man so that he dies shall be put to death.The death penalty is a significant reality of Old Testament law. Within much of modern Christianity there is significant opposition to any death penalty. Why the difference? See Genesis 9:6. What does this say about the rationale and purpose for the death penalty?What does justice require? If there is no justice, what happens to the community?v 13 If he did not lie in wait for him, but God let him fall into his hand, then I will appoint for you a place to which he may flee.

This introduces the idea of the sanctuary city. We must recognize that the close relatives or family of victims often executed justice. There is a saying that the world is governed by the aggressive use of force. Here we might question a system that benefits the powerful. But what is the role of the larger community?v 14 If a man willfully attacks another to kill him by cunning, you shall take him from my altar, that he may die.

There is recognition of different degrees of guilt. We think about first, second or third degree, and other distinctions. There are limits on what justice requires.v 15 Whoever strikes his father or his mother shall be put to death. We recognize a connection with the fourth commandment, but this may seem severe to us. It certainly adds strength to the commandment.v 16 Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death. How is one supposed to know what you are buying?

Exodus 35

This verse would be a great hindrance to a slave market. How do you know the legitimacy of what you are buying? v 17 Whoever curses his father or his mother shall be put to death.

Think again about the 4th commandmentv 18 When men quarrel and one strikes the other with a stone or with his fist and the man does not die but takes to his bed.

Here we look at consequences of injuring someone so they are not able to work.v 19 then if the man rises again and walks outdoors with his staff, he who struck him shall be clear; only he shall pay for the loss of his time, and shall have him thoroughly healed.

When you injure someone you are responsible for their wellbeing and helping them with their needs.v 20 When a man strikes his slave, male or female, with a rod and the slave dies under his hand, he shall be avenged.

In a world where a master could treat a slave as he pleased this limitation was unprecedented. The master was liable to capital punishment for striking to kill. v 21 If the slave survives a day or two, he is not to be avenged, for the slave is his money.Here the benefit of the doubt is given to the master, that the true intention was punishment. Discipline was seen as necessary. The slave is not simply at the mercy of the master, but the power of the master over the slave is restricted.v 22 When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman’s husband shall impose on him, and he shall pay as the judges determine.

This is a case of assault, a protection for the woman and child. One must assume the punishment must correspond to the damage done. One cannot try to get rich quick off such situations.v 23 But if there is harm, then you shall pay life for life,

The punishment is to match the crime, but remember that if this is not intention, then there is permission to substitute a ransom. When it is intentional, no ransom is allowed.v 24-25 eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe.

This is a continuation of the proportionality principle. It is a curb against vengeance, a civil use of the law to curb retribution. Jesus in The Sermon on the Mount (Matthew 5:38), refers to this code of law. Jesus says to turn the other cheek. Is this a change in God’s law and justice, or a part of progressive revelation, such that we have to understand justice before we can begin to appreciate mercy and forgiveness?v 26-27 When a man strikes the eye of his slave, male or female, and destroys it, he shall let the slave go free because of his eye. If he knocks out the tooth of his slave, the slave shall go free because of the tooth.If the owner inflicts permanent injury the slave goes free. How well does this recognize the worth and value of human life???Exodus 36

Week #19 Chapter 21 (cont) Laws About Slavesv 28 When an ox gores someone to death, the ox is stoned but not eaten, and the owner not held liable.

An ox is a large and potentially dangerous animal. Everyone should know this. The first time it gores someone, it is considered an accident, but if it does that, the owner is well advised to dispose of the animal, (kill it) before anyone else is hurt by it. If he does that right away, he can still benefit from the animal, (food), but will no longer have it available for work.v 29 But if the ox has been accustomed to goring, then it is no longer an accident. At this point it becomes murder, and not only is the animal put to death, but the owner as well.

This seems particularly harsh, but it is stating the fact that this can no longer be considered an accident. The animal has acted this way before, and the owner has been reckless.

Think about how this might apply to dog ownership (dog bites), or even more important, drunk driving, or even distracted driving. The first time it is an accident, but after that how should the justice system consider the accused?v 30 If a ransom is imposed on him, then he shall give for the redemption of his life whatever is imposed. It appears here that circumstances might be considered in deciding the penalty. But one might immediately ask, does this provide a different justice for the rich? A poor man would not be able to pay ransom.v 31 If it gores a man’s son or daughter he shall be dealt with according to this same rule. Here it is implied that minors are of the same value as adults.v 32 If the ox gores a slave, male or female, the owner shall give to their master thirty shekels of silver, and the ox shall be stoned.

Is this still about an ox who has gored someone in the past?

Laws About Restitutionv 33-34 When a man opens a pit, or when a man digs a pit and does not cover it, and an ox or donkey falls into it, the owner of the pit shall make restoration. He shall give money to its owner and the dead beast shall be his. (Think about wording here. What is the intent of the law.)v 35 When one man’s ox butts another’s so that it dies, then they shall sell the live ox and share its price, and the dead beast they shall also share. (Animal competition? Supremacy?)v 36 Or, if it is known that the ox has been accustomed to gore in the past, and its owner has not kept it is, he shall repay ox for ox, and the dead beast shall be his.

Chapter 22v 1 If a man steals an ox or a sheep, and kills it or sells it, he shall repay five oxen for an ox and four sheep for a sheep. (Think King David and Nathan here)v 2 If a thief is found breaking in and is struck so that he dies, there shall be no bloodguilt for him

Exodus 37

v 3 but if the sun has risen on him, there shall be bloodguilt for him. He shall surely pay. If he has nothing, he shall be sold for his theft. (Think about where slavery originates. Here is an instance where slavery is the punishment for crime.)

In these verses, there is a distinction made between home invasion that takes place at night, and that which takes place during the day. The homeowner is guiltless in the death of the intruder at night. If it happens in the daylight, then there is the potential for witnesses and considering the intentions of the intruder. The homeowner might be guilty of murder for overreacting. At night it is always justifiable homicide, but not in the daylight. v 4 If the stolen beast is found alive in his possession, whether it is an ox or a donkey or a sheep, he shall pay double.v 5 If a man causes a field or vineyard to be grazed over, or lets his beast loose and it feeds in another man’s field, he shall make restitution from the best in his own field or vineyard. This is about restitution or restoration. He must forfeit is best!v 6 If fire breaks out and catches in thorns so that the stacked grain or the standing grain or the field is consumed, he who started the fire shall make full restitution.v 7 If a man gives to his neighbor money or goods to keep safe, and it is stolen from the man’s house, then, if the thief is found, he shall pay double. v 8 It the thief is not found, the owner of the house shall come near to God to show whether or not he has put his hand to his neighbor’s property.

Who is responsible? Has trust been broken? v 9 For every breach of trust, whether it is for an ox, for a donkey, for a sheep, for a cloak, or for any kind of lost thing, of which one says, ‘This is it,” the case of both parties shall come before God. The one whom God condemns shall pay double to his neighbor.

It is unclear how God condemns, but the person brought before the LORD would have to swear and oath before the presence of God that he is not responsible.v 10 If a man gives to his neighbor a donkey or an ox or a sheep or any beast to keep safe, and it dies or is injured or is driven away, without anyone seeing it,v 11 an oath by the LORD shall be between them both to see whether or not he has put his hand to his neighbor’s property. The owner shall accept the oath, and he shall not make restitution.v 12 But if it is stolen from him, he shall make restitution to its owner.v 13 If it is torn by beasts, let him bring it as evidence. He shall not make restitution for what has been torn.v 14 If a man borrows anything of his neighbor, and it is injured or dies, the owner not being with it, he shall make full restitution.v 15 If the owner was with it, he shall not make restitution; if it was hired, it came for its hiring fee.Laws About Social Justicev 16 If a man seduces a virgin who is not betrothed and lies with her, he shall give the bride-price for her and make her his wife.v 17 If her father utterly refuses to give her to him, he shall pay money equal to the bride-price for virgins.Exodus 38

Week 20 Chapter 22 (cont) Laws About Social Justicev 18 You shall not permit a sorceress to live.v 19 Whoever lies with an animal shall be put to death.v 20 Whoever sacrifices to any god, other than the LORD alone, shall be devoted to destruction.

These opening three have to do with specific actions, behaviors that are banned.v 21 You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt.

No we are talking about relationships. How to we view and treat other people. How do we define or understand the sojourner, or foreigner in your midst. In our time this is related to immigration issues. Does this speak to whether or not you allow foreigners into your land, or just how you treat them once they are in your land. In this time, walled cities were everywhere. What was the point of all the walled cities?v 22 You shall not mistreat any widow or fatherless child.v 23 If you do mistreat them and they cry out to me, I will surely hear their cry,v 24 and my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children fatherless.

Here the emphasis is upon those who have special hardships. Throughout the Old Testament and even in the New Testament there is note of God’s special concern for the widow, the orphan and the stranger in your midst. The punishment is severe. This cannot happen!v 25 This gets into some of the important issues of economics and within the modern world the kind of financial transactions that are essential to commerce.“If your lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact interest from him.”This introduce the idea that loans for interest are against God’s command, but at least in this verse, the prohibition is about loans to those who are poor. Is that a special category?(See Leviticus 25:35-37)v 26 If ever you take your neighbor’s cloak in pledge, you shall return it to him before the sun goes down,v 27 for that is his only covering, and it is his cloak for his body; in what else shall he sleep? And if he cries to me, I will hear, for I am compassionate.

There is specific concern here for those who are struggling. It is not about why, whether it is self inflicted or the result of some calamity outside their control. They are is need and are to be treated with special care, not see as an opportunity to take advantage of their distress.v 28 You shall not revile God, nor curse a ruler of your people. Think here of King David and his relationship with King Saul. Even as Saul was trying to kill him, what was David’s attitude toward the LORD’s anointed?v 29 You shall not delay to offer from the fullness of your harvest and from the outflow of your presses. The firstborn of your sons you shall give to me.

How are these two commands related? Do we recognize the origin of the firstborn rule in the event of Passover?Exodus 39

v 30 You shall do the same with your oxen and with your sheep: seven days it shall be with its mother; on the eighth day you shall give it to me. This is about animal sacrifice. The firstborn belongs to the LORD. Do this in faith, trusting the first will not be the last and that the LORD will provide for your needs.v 31 You shall be consecrated to me. Therefore you shall not eat any flesh that is torn by beasts in the field; you shall throw it to the dogs. No roadkill? :)

Chapter 23 (Laws About Justice in Social Interactions, cont.)v 1 You shall not spread a false report. You shall not join hands with a wicked man to be a malicious witness. v 2 You shall not fall in with the many to do evil, nor shall you bear witness in a lawsuit, siding with the many, so as to pervert justice,v 3 nor shall you be partial to a poor man in his lawsuit. (See Leviticus 19:15)

In matters of justice, there is to be righteous judgments, not bias.v 4 If you meet your enemy’s ox or his donkey going astray, you shall bring it back to him. (It is talking about your enemy. It does not ask if it has gone astray because he didn’t tie it up or did not fix his fence. It simply says that if it is astray, you shall bring it back.)v 5 If you see the donkey of one who hates you lying down under its burden, you shall refrain from leaving him with it; you shall rescue it with him. v 6 You shall not pervert the justice due to your poor in his lawsuit.Do not pervert. That means do what is right, give honest testimony. Justice is right.v 7 Keep far from a false charge, and do not kill the innocent and righteous, for I will not acquit the wicked.v 8 And you shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right.

There is a continued emphasis on doing justice. Justice is not blind, but impartial!v 9 You shall not oppress a sojourner. You know the heart of a sojourner, for you were sojourners in the land of Egypt.Laws about Sabbath and Festivalsv 10 For six years you shall sow your land and gather in its yield,v 11 but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave the beasts of the field may eat. You shall do likewise with your vineyard, and with your olive orchard.

How do we think about the land resting? Here it is so that whatever does grow on its own is available to the poor in the community. This is the welfare system of Old Testament Israel. In order to survive, things were not simply given to you, but you still had to go out and do the work of harvest. v 12 Six days you shall do your work, but on the seventh day you shall rest; that your ox and your donkey may have rest, and the son of your servant woman, and the alien, may be refreshedv 13 Pay attention to all that I have said to you, and make no mention of the names of other gods, nor let it be heard on your lips.v 14 Three times in the year you shall keep a feast to me. (Passover, Weeks and Booths)Exodus 40

Week 21 Chapter 23 (cont) Laws About Sabbath and Festivalsv 15 The Feast of Unleavened Bread. 7days, in the month of Abib, when you left Egypt.None shall appear before me empty-handed. What does this mean?v 16 You shall keep the Feast of Harvest, of the first fruit of your labor.You shall keep the Feast of Ingathering at the end of the year, when you gather the fruit of your labor.v 17 Three times in the year shall your males appear before the Lord GOD. Eventually all three will be connected to specific historical events. Two are connected to everyday life in God’s creation, celebrating God as creatorv 18 No blood with anything leavened, or letting fat remain until morning.v 19 The best of the firstfruits you shall bring into the house of the LORD.

Conquest of Canaan Promisedv 20 I send an angel before you to guard you on the way and to bring you to the place that I have prepared.v 21 Pay careful attention to him and obey his voice; do not rebel against him, for he will not pardon your transgression, for my name is in him.

*Will not pardon your sin?v 22 Obey and do all I say, and I will be an enemy to your enemy, against your adversary.v 23 When my angel goes before you and brings you to the Amorites, Hittities, Perizzites, Canaanites, Hivites, and Jebusites, and I blot them out,v 24 you shall not bow down to their gods nor serve them, nor do as they do, but you shall utterly overthrown them and break their pillars in pieces.v 25 You shall serve the LORD your God, and he will bless your bread and your water, and I will take sickness away from among you. (some have ‘I’ will bless…)v 26 None shall miscarry or be barren in your land; I will fulfill the number of your days.v 27 I will send my terror before you and will throw into confusion all the people against whom you shall come, and I will make you enemies turn their backs to you. v 28 I will send hornets before you, which shall drive out the Hivites, Canaanites, and Hitties from before you.v 29 I will not drive them our from before you in one year, lest the land become desolate and the wild beasts multiply against you.There is tension between Judges and Joshua over the conquest, much about the failure to remove them and taking on their practices. v 30 Little by little I will drive them out from before you, until you have increased and possess the land.v 31 I will set your border from the Red Sea to the Sea of the Philistines, and from the wilderness to the Euphrates for I will give the inhabitants of the land into your hand, and you shall drive them out before you.v 32 Make no covenant with them and their gods.v 33 They shall not dwell in your land, lest they make you sin against me; for if you serve their gods, it will surely be a snare to you.

Exodus 41

Chapter 24 The Covenant Confirmedv 1 Then He said to Moses, “Come up to the LORD, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from afar.v 2 Moses alone shall come near to the LORD, but the others shall not come near, and the people shall not come up with him.”v 3 Moses came and told the people all the words of the LORD and all the rules. (just decrees). All the people answered with one voice and said, “All the words that the LORD has spoken we will do.”v 4 Moses wrote down all the words of the LORD. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel.

Here is a place we think more about the modern explanation for the content of the Torah. We know of the documentary hypothesis, in contrast to the tradition, that on Mt. Sinai, God gave it to Moses. How much of it is “The Book of the Covenant?”v 5 He sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. v 6 Moses took half of the blood and put it in basins, and half of the blood he threw against the altar.v 7 Then he took the Book of the Covenant and read it in the hearing of the people. And they said, “All that the LORD has spoken we will do, and we will be obedient.” (How long?)v 8 Moses took the blood and threw it on the people and said, “Behold the blood of the covenant that the LORD has made with you in accordance with all these words.” Note that a blood sacrifice is an essential part of this covenant ceremony. We remember the sacrifices that were part of the Abrahamic Covenant as well. As we think about New Covenant, it is also centered on the blood sacrifice made to ratify the covenant.V 9 Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel went up,v 10 and they saw the God of Israel. There was under his feet as it were a pavement of sapphire stone, like the very heaven for clearness. v 11 He did not lay his hand one the chief men of the people of Israel; they beheld God, and ate and drank.(What does this mean? Could they see God? How does this fit with the later story when Moses asked to see God face to face?)There seem to be two aspects of this ceremony. 1) atonement for the people and 2) the people commissioned for a task. Loyalty is necessary of God’s purposes for the creation would be fulfilled through Israel. There is a special presence of the LORD, not fearful, but anticipates the intimate presence of God with the people in the tabernacle. Also, this includes a meal, (the climax of the ceremony?) and is a part of our understanding of the importance of the Lord’s Supper and the importance of The Real Presence.v 12 The LORD said to Moses, “Come up to me on the mountain and wait there, that I may give you the tablets of stone, with the law and the commandment, which I have written for their instruction.” Here it is God who is writing on the tablets.v 13 Moses rose with his assistant Joshua and went up into the mountain of God.

Exodus 42

Week 22 Chapter 24 (cont) The Covenant Confirmedv 14 Moses said to the elders, “wait here for us until we return to you. And behold, Aaron and Hur are with you. Whoever has a dispute, let him go to them.

These are provisions for Moses’ absence, leadership while he is away.v 15 Moses went up on the mountain, and the cloud covered the mountain.v 16 The glory of the LORD dwelt on Mt. Sinai, and the cloud covered it six days. On the seventh day he called Moses out of the midst of the cloud. v 17 Now the appearance of the glory of the LORD was like a devouring fire on the top of the mountain in the sight of the people of Israel. v 18 Moses entered the cloud and went up on the mountain. Moses was on the mountain forty days and forty nights.

Chapter 25 Contributions for the Sanctuaryv 1 The LORD said to Moses,v 2 “Speak to the people of Israel, take a contribution. From everyone (man) whose heart is moved receive a contribution for me.”

This is voluntary. It is not a prescribed tithe, but a free-will offering.v 3 Receive this contribution: gold, silver, and bronze.v 4 blue and purple and scarlet yarns and fine twined linen, goats’ hairv 5 tanned rams’ skins, goatskins, acacia wood,v 6 oil for the lamps, spices for the anointing oil and for the fragrant incense,v 7 onyx stones, and stones for setting, for the ephod and for the breastpiece.v 8 Let them make me a sanctuary, that I may dwell in their midst.v 9 Exactly as I show you concerning the pattern of the tabernacle, and of all its furniture, so you shall make it.The Ark of the Covenantv 10 They shall make an ark of acacia wood. Two cubits and a half shall be its length, a cubit and a half its breadth, and a cubit and a half its height.v 11 You shall overlay it with pure good, inside and outside shall you overlay it, and you shall make on it a molding of gold around it.

Think about the offerings just given. Where did this gold and silver and bronze come from? What is it primary purpose?v 12 You shall cast four rings of gold for it and put them on its four feet, two rings on the one side and two rings on the other side.v 13 You shall make poles of acacia wood and overlay them with gold.v 14 You shall put the poles into the rings on the sides of the ark to carry the ark by them.v 15 The poles shall remain in the rings of the ark; they shall not be taken from it.v 16 You shall put into the ark the testimony that I shall give you.v 17 “You shall make a mercy seat of pure gold. Two cubits and a half shall be its length, and a cubit and a half its breath.v 18 You shall make two cherubim of gold; of hammered work shall you make them, on the two ends of the mercy seat.

Exodus 43

What is the whole premise here? How does this relate to God? v 19 Make one cherub on the one end and one cherub on the other end. Of one piece with the mercy seat shall you make the cherubim on its two ends.v 20 The cherubim shall spread out their wings above, overshadowing the mercy seat with their wings, their faces one to another; toward the mercy seat shall the faces of the cherubim be.v 21 You shall put the mercy seat on the top of the ark, and in the ark you shall put the testimony that I shall give you.v 22 There I will meet with you, and from above the mercy seat, from between the two cherubim that are on the ark of the testimony, I will speak with you about all that I will give you in commandment for the people of Israel.

The Table for Breadv 23 You shall make a table of acacia wood. Two cubits long, a cubit wide and a cubit and a half high.v 24 Overlay it with pure gold and make a molding of gold around it.v 25 You shall make a rim around it a handbreath wide, and a molding of gold around the rim.v 26 You shall make for it four rings of gold and fasten the rings to the four corners at its four legs.v 27 Close to the frame the rings shall lie, as holders for the poles to carry the table.v 28 You shall make the poles of acacia wood, and overlay them with gold, and the table shall be carried with these.v 29 You shall make its plates and dishes for incense, and it flagons and bowls with which to pour drink offerings; you shall make them of pure gold.v 30 You shall set the bread of the Presence on the table before me regularly.The Golden Lampstandv 31 You shall make a lampstand of pure gold. The lampstand shall be made of hammered work: its base, stem, cups, calyxes, and flowers shall be of one pice with itv 32 There shall be six branches going out of its sides, three branches of the lampstand out of one side of it and three branches of the lampstand out of the other side; v 33 3 cups made like almond blossoms, each with calyx and flower, on one branch and 3 cups made like almond blossoms, each with calyx and flower on the other – 6 branches

Exodus 44

Week #23 Chapter 25 (Cont) The Golden Lampstandv 34-36 Four cups, like almond blossoms, with calyxes and flowers, one piece calyx under each pair of six branches going out from the lampstand. It is all one piece, a hammered work of pure gold.v 37-40 Make seven lamps for it, set up to give light in front of it. The tongs and trays are all of pure gold. It shall be made out of a talent of pure gold. Make them after the pattern, which is being shown you on the mountain.

Chapter 26 The Tabernaclev 1 You shall make the tabernacle with ten curtains of fine twined linen and blue, purple and scarlet yarns; you shall make them with cherubim skillfully worked into them.Ten curtains about 42 feet long and six feet wide, sewn together in two sets of five.v 2-6 After putting together the five sectioned curtains, two curtains were coupled with fifty loops on each side. They were then joined by fifty golden clasps or hooks. v 7-13 Eleven ‘curtains of goat hair’ with six in one portion and five in the other. Again, fifty loops on one side were joined to fifty clasps on the other. Goat hair in the eastern world is probably black. Since the tent curtains were larger than the curtains of the tabernacle, there would be material left on the end and on either side to hand down the rear and over the sides, overlapping the curtains to cover the tabernacle.v 14 Over this inner covering, the first of two outer coverings is made from tanned rams’ skinsv 15-25 The command to make upright frames introduces three elements that make up the walls. There is a question about ‘boards’ or ‘pillars’. Were there solid walls, which would hide the linen work, or a trellis like structure over which the curtains were draped.

Each frame was to be fifteen feet long by 2 and a quarter feet wide. The framework of the tabernacle consisted of twenty boards each on the north and south sides, with six on the western end with a post at each of the two corners. The ‘two projections’ are probably the two tenons at the bottom of each frame to be inserted into the bases. The frames were fitted into a foundation of “forty silver bases” or sockets on each side. Israel contributed 100 talents of silver for these bases, which we described as atonement money. Thus it may be said that the foundation of the tabernacle rested on a ransom or redemption, just as the church was “bought with his own blood.” (From Expositor’s Bible Commentary vol 2, p460).v 26-29 Fifteen crossbars were to be fitted on the outside of the structure to strengthen the trellis framework: five on each of the two sides and five on the back (west). One of the five was full length down the middle of the wall, the other four extended only half the length of the wall, making three rows of bars on the outside of the frame. The golden rings were to serve as holders for the bars.v 30 There is typological nature to this material. Think of this next to God’s instructions to Noah on building the ark. Hebrews 8:5 comments that the tabernacle was to be a copy and shadow of what is in heaven. “Make everything according to the pattern.” Think about the contrast between this detailed description from God, and the golden calf.

Exodus 45

v 31-35 The inner veil, which was to separate the Most Holy Place from the Holy Place, was to be made of the same material and design as the inner curtain and supported in four gold-covered acacia wood pillars. The veil is called the ‘veil of covering’ or “shielding curtain” and the “curtain that is in front of the Testimony.” (Ex 27:21) The Ark of the Covenant with the mercy seat on top is placed behind this curtain, in the Most Holy Place.

At the death of Jesus, this inner curtain of the temple was torn in two, thereby giving the believer permanent access to the presence of God. (Matt27:51, Mark 15:38, Luke 23:45, Heb 6:19, 9:3, 10:19-22).v 36-37 The entrance curtain was like the curtain dividing the two inner rooms of the tabernacle and the inner curtain. The same Hebrew word (måsåk) is used for the curtain at the entrance to the courtyard as the screen for the entrance to the tent.

Since this curtain went to the outside and to the corners of the wall, it had five posts instead of just four. (v32)

Chapter 27 Altar of Burnt Offering (The Bronze Altar)v 1-2 This altar is called the altar of burnt offering. (Leviticus 4:7, 10, 18) It was made of acacia wood and measured seven and one-half feet square by four and one-half feet high. It was overlaid with bronze. There was only one altar. (One way of salvation – though this is challenged by John the Baptist. How do we understand that?) The horns at the four corners were projections of the four corner posts but of one piece with the altar. They symbolized power, help and sanctuary. The reason the horns symbolized the atoning power of the altar was that in the atonement ritual some of the blood was put on the horns before the rest was poured out at the base of the altar.v 3 The pots were to hold the fat-soaked ashes when they were removed from the hearth by the shovels. The sprinkling bowls were to catch the blood of the animals slain beside the altar to be sprinkled on the altar’s base later on. The meat forks were three-pronged forks for arranging the sacrifice or retracting the priests’ portion. The fire pans (censers) were for carrying fire from the altar of incense inside the Holy Place.v 4-8 A grating was placed midway between the top and the bottom of the boxlike structure. This grating divided the altar into a lower and an upper part, a division necessitated by the sprinkling of the blood. Since any fire built inside the upper half would have eventually destroyed the altar from the intense heat, most conjecture that the altar box was designed to be filled with earth when it was in use; but the text does not mention this. A bronze ring at each of the four corners was attached to the bronze grating through which the acacia wood staves were placed when the altar had to be moved. The ledge was a projection or collar around the altar halfway up its side.Court of the Tabernaclev 9-11 The courtyard for the tabernacle was a perfect oblong, twice as long as its breadth: 150 ft long by 75 ft wide. It had a fourfold purpose: 1) it was barrier to prevent unlawful approach; 2) it was a protection, keeping out wild animals; 3) it was a positive demarcation between the world and the holy presence of God; and 4) with its single gate, it was the one way of approaching God. It was to be guarded by curtains, high enough to block all view.Exodus 46

Week #24 Chapter 27 (Cont) The Court of the Tabernacle (cont)v 12-19 The courtyard was divided in half. The tabernacle occupied the central position in the west half, and the altar and laver were somewhat centered in the east half. The entrance was ‘invitingly wide.’ It mark a division between the world and the dwelling place of God.v 20-21 The “clear oil of pressed olives’ was extracted from unripened olives that were beaten and pounded in a mortar rather than crushed in a mill. The pulpy mass was then placed in a basket and the oil, without any mixture of other parts, dripped through the basket, giving a clear pure oil that burned with little or no smoke. The oil was brought continuously, burning from evening to morning so there would never be darkness in the dwelling place of God. Josephus contends that three lamps were kept burning throughout the day.

Chapter 28 The Priests’ Garmentsv 1 Aaron and his four sons served as priests. They were to stand before the Lord “to offer gifts and sacrifices for sins” and “to deal gently with those who are ignorant and are going astray”. They were to teach the people and serve as intercessors for them.v 2-5 The garments were to give the High Priest “dignity and honor” to exalt the office and function of the High Priest as well as beautify the worship of God. “The skilled men” were to make the eight garments mentioned, four inner garments worn by all priests and four over garments especially for Aaron as High Priest.v 6-14 The ephod was a high priestly waistcoast woven of the colored yarns. It was hung from the shoulders by straps with a onyx stone on each side, each engraved with the names of six of the sons of Israel. The Septuagint makes the onyx “emeralds’, while Josephus “sardonyx”, the best variety of onyx. The purpose of the names was to symbolize that the high priest represented all Israel. A “waistband” made of the same material as the ephod held the front and back of the ephod to the priest’s body.v 15-30 The “Breastpiece of Judgment” was a square piece of cloth made the same way as the ephod, folded in half upward to form a sort of pouch. The two rings at the inside lower corners attached the breastpiece to the rings of the ephod with a blue cord. Two golden rings at the top fastened it to the shoulder pieces of the ephod with two golden chains. Twelve stones, one for each tribe, were set in four rows of three stones, the name of each son of Jacob engraved on its respective stone in the proper birth order. Thus the nation was doubly represented before the Lord. The stone served as a reminder of the value God set on each individual made in his image, particularly the sons of Israel.

The “Urim and the Thummim” often were used in times of crisis to determine the will of God, but just how they worked and what the looked like we do not know. They might have symbolized special revelation open to the high priest rather than being a necessary means of achieving that information.v 31-35 Under the ephod was a long sleeveless blue robe, woven without a seam, which reached a little below the knees. Along the hem were golden bells. The bells which

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jingled as the high priest served in the tabernacle, assured all who listened that he had not died in the Holy Place and that he continued to minister on their behalf.v 36-39 The most conspicuous and important feature of the turban was the golden plate with the engraving “HOLY TO THE LORD”. The golden plate stretched over the forehead from ear to ear and was attached with a blue band going through two holes at the ends of the plate and then over the top of the head to a hole in the center of the golden plate. The tunic of fine linen referred to a long white coat worn over the linen breeches which, according to Josephus reached down to the ankles and close-fitted to the body as were the sleeves.v 40-43 The attire for the ordinary priests is described next. Its purpose was to give ‘dignity and honor’ to them in their office.

Chapter 29 Consecration of the Priestsv 1-9 Aaron and his sons were installed as high priest and ministering priests in a service of consecration that uniquely marked them for the service of the tabernacle. The sacrifices were ‘without defect’ and “without yeast’. Aaron and his sons were washed, and the investiture of the high priest involved nine acts, while just three for the ordinary priests. Washing with water symbolized the removal of uncleaness resulting from sin.v 10-12 A bull was brought as a sin offering to atone for Aaron and his sons’ past sins. This was accomplished in symbol by laying their hands on the bull’s head, in effect transferring their sins to the sin bearer with a clear parallel to the Day of Atonement. The bull was then slaughtered in the presence of the Lord as a act of appeasement. Applying the blood to the horns and base of the altar sanctified the offering place as well as the offering.v 13-14 Next, the choicest parts of the sacrifice were burned on the altar, the enveloping fat adding fuel to the fire. The flesh and its hide and offal (internal organs) were thought of as permeated with sin and were thus burned outside the camp. (Christ our sacrifice was offered outside the camp.)v 15-18 As with the bull, Aaron and his sons were to identify with one of the rams by laying on of hands. This ram was completely offered to the Lord. This constituted the pleasing aroma to the Lord.v 19-21 The second ram was also identified with, but now used to consecrate Aaron and his sons. After the slaughter, they were to take the blood and touch the lobes of their right ear, the organ that hears the word of God. Next it was applied to the thumbs of their right hands, organ by which their mediatorial work was performed for the people. Then they applied it to the big toes of their right feet, so that the sanctified walk of the priests might be an example to the people. Finally, some of the blood was mixed with the anointing oil and sprinkled on Aaron and his sons and their clothes to represent the full consecration of the priests.v 22-28 The second ram, the ram for ordination, became the wave offering, waved toward the altar as a sacrifice given to God and then received back by the priest for their own use. Everything except the breast and thigh of the ram was then burned. These part were then given to the priests for their use.Exodus 48

Week #25 Chapter 29 (Cont) Consecration of the Priestsv 29-34 The ordination garments were passed down for future ordinations. They were worn for seven days, probably related to the completeness of his consecration. The breast and thigh were to be cooked in a ‘sacred place’, that is, in the tabernacle courtyard. The priests were to partake of the various foodstuffs in a type of communion meal. This was a ‘closed communion’ (v33) and all leftovers were to be burned.v 35-37 Obedience is emphasized. The full consecration of the altar required the sacrifice of a bull each day for seven days in a row. After those seven days, the altar would be ‘most holy,’ meaning that whatever touched it would likewise be made holy.v 38-41 Moses was then instructed on the nature of the daily offerings. Two yearling lambs a day were to be sacrificed, one in the morning and the other at evening, for the morning burnt offering and the evening cereal offering. A mixture of two quarts flour and one-quarter hin of olive oil and a drink offering of a quart of wine accompanied the morning and the evening sacrifices. Moses was reminded that the offering was a pleasing aroma to the Lord.v 42-43 The Lord promised to meet with the priests and Israel as regularly as the sacrifices were made. There is a question whether it is the place that is sanctified, or the people of Israel who would be sanctified since fellowship was based on atonement.v 44-46 Once the priests and worship items are consecrated, the Lord will dwell with the Israelites and be their God. The real significance of the tabernacle theology was explicitly stated as God ‘tabernacling’ or ‘dwelling’ among the people so that they could recognize that He indeed was God.

Chapter 30 The Altar of IncenseThe Altar of Incense stood in the Holy Place. It was overlaid with gold and had perpetual incense on it to symbolize continual intercession to God.v 1-6 This altar was also made of acacia wood. It was square with horns on each corner but considerably smaller than the bronze altar. It was overlaid with gold and had rings for transporting poles. It was to be located directly in front of the curtain that shielded the Ark.v 7-10 These operating instructions detailed the incense that was to be burned every morning and evening symbolizing the prayers of the people and communion with God. (See LBW service of evening prayer) Also detailed were those things not to be used, which would desecrate the altar. Once a year the altar would be cleansed by the blood of the atoning offering placed on the horns.v 11-16 Census Tax The reason or occasion for a census is not given. The idea of a ransom for all Israelites extends the idea of ransom for the firstborn. Because of the association with mustering troops, this was dangerous (see 2 Sam 24). When done under the proper circumstances, those numbered would be under divine protection. The tax was paid by those of military age, the same amount for everyone. The proceeds went to the Levites for use in their service of the Lord.

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v 17-38 Bronze basin, anointing oil and incense This was made from the bronze mirrors of the women given as a freewill offering. (see 38:8) There was a separate stand for it. It was vital for the priests to wash their hands and feet whenever they entered the Tent of Meeting, for entering into this service in a state of ritual impurity risked death.

The spices and anointing oils served to consecrate the carious furniture and serving items to the Lord’s service. (see 25:6) The ‘sacred anointing oil’ was to be unique in both its makeup and use. No duplicating or using it for any other purpose.

Chapter 31 The Appointment of Craftsmen; Oholiab and Bezalelv 1-11 Bezalel means ‘in the shadow of God’s protection’. He was a descendant of Caleb. His skills as a craftsman were gifts of the Holy Spirit. Oholiab was from the tribe of Dan. His name means ‘tent of the Father’ or ‘the Father is my tent.’ These two were responsible for the construction of all that pertained to the tabernacle and its service, though they themselves probably only supervised the work.v 12-17 The Sabbath Rest Even though the construction was sacred work, they were not to overlook the Sabbath. “You must observe my Sabbath” is emphatic. To violate this, even in the work of these sacred things, would result in death. As God’s covenant people, the Israelites were to carefully observe the sign of the covenant. The Sabbath was a sign of ‘a lasting covenant’ or ‘perpetual covenant’ as were the rainbow, circumcision, and the table of the bread of Presence. The Sabbath was thus a gift to Israel signifying that they were a separate people.v 18 This verse is transitional to the golden calf story. The forty days are over and the ‘two tablets of the Testimony’ contained the Ten Commandments.

Chapter 32 The Golden Calfv 1 The people’s cry, “Come make us gods who will go before us,” revealed the lack of faith in a time of waiting. Aaron is persuaded to act against God’s command. The work of redemption, bringing them out of Egypt is relegated to that of a mere mortal.v 2-4 Aaron instructed the people to take off their gold earrings, and likely applied gold leaf to a wooden form. The idol was a calf, the symbol of virile power. On completion Aaron and his sons had the audacity to proclaim, “These are your gods,” a direct violation of the second commandment. Jeroboam borrowed this statement when he installed the two golden calves at the division of the kingdom in 931. (see 1 Kings 12:28)v 5 What is Aaron’s reaction all about? Is he now fearful of the LORD and thus builds an altar to God? It seems built to honor the true God in a service of syncretistic confusion.v 6 After an attempt to honor the LORD with their offerings the people satisfied their own desires and proceeded to ‘indulge in revelry.’ The Hebrew word here signifies drunken, immoral orgies and sexual play. (see Gen 39:14, 17)v 7-10 In response to the behavior of this people, God charged Moses, “Your people, whom you brought up… have become corrupt.” We note the change from possessive pronoun, thereby indicating that God was disowning Israel. They have gone to ruin and destruction, (similar to Gen 6:12). This stiff-necked people would not bow to God’s rule.

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Week #26 Chapter 32 (cont) The Golden Calfv 11-14 Moses appealed to the Lord. He reminded the Lord of the special covenantal relationship manifested in the Exodus. He then appealed to God’s need to keep His name holy and trustworthy. Finally, he referred to the great patriarchal promises.

The Lord relented. God’s repentance or ‘relenting’ is an anthropomorphism (a description of God in human form) that aims to show that He can and does change His actions and emotions to men when given proper grounds for doing so, without changing His basic integrity or character. There are three grounds for God repenting: 1) intercession (Amos 7:1-6); 2) repentance of the people (Jeremiah 18:3-11); 3) compassion (Deut 32:36, Judges 2:18, 2 Samuel 24:16). v 15-16 Here we have the two tablets of the Testimony inscribed on both sides. They were the work of God, inscribed by the finger of God (31:18), but later (34:28) we are told Moses wrote on the tablets the words of the covenant – the Ten Commandments.v 17-18 In 24:13, Joshua had ascended with Moses, perhaps halfway. Joshua mistook the noise from the camp as war cries. The phrase ‘sound of ’ is literally ‘the sound of answering’, a play on the word ‘answer’ used in two senses; it was not the ‘shout’ of the victor, but the antiphonal song of singers, the responsive song. v 19-20 The wickedness of the people Moses had just pleaded with God to save angered him, when he saw the calf and the dancing. The stone tablets were broken, but Moses also quickly broke up the calf and the festivities, ending their ‘covenant with carnality’ burning, grounding to powder, scattering it in the water and making them drink it. Similar will happen later (2Kings 23:15).v 21-24 Who is responsible? Aaron does some quick prevaricating, with four basic excuses: 1) these people are prone to evil; 2) they said to me; 3) We don’t know what has happened to Moses; and 4) out came this calf! Was Aaron claiming a miracle?v 25-26 The people had cast off all restraint (Proverbs 29:18) and were running wild. In decisive action, Moses challenged the people, “Whoever is for the Lord come to me.” To say ‘all’ the Levites is not literal, as Deuteronomy 33:9 implies some of their number were also slain. v 27-29 The Levites who chose to follow God were commanded to arm themselves and go back and forth killing. There is significant bloodshed, and denying one’s own family and being cut off from them is a necessary part of consecration to obedience to the Lord. v 30-35 The people repented but atonement for sin was still needed. Moses is in essence offering a substitute – himself as he returns up the mountain. He intercedes on behalf of the people again, and his devotion is seen in his request, ‘blot me out.’

There is personal responsibility, whoever has sinned will be blotted out. Whereas God had led previous and Moses was his servant, now Moses and an angel will lead the people. When God comes to visit, that will be the time of punishment. This may begin the prophetic tradition and warnings regarding “The Day of the LORD.”

Chapter 33 The Command to Leave Sinaiv 1-3 The Lord commands them to move on. The withdrawal of the divine presence is connected to the presence of sin.Exodus 51

v 4-6 The people would rather risk divine chastisement than be deprived of God’s presence. They are reminded of their stubbornness, and told to take off ornaments as a sign of their repentance. The Tent of Meetingv 7-11 The tent outside the camp was different from the tabernacle. Moses erected this tent and visited whenever he desired a meeting with God, an indication of God’s communication with Moses. When Moses entered, the pillar of cloud would come down as if Moses and the Lord were speaking together.v 12-14 As the time comes for Moses to lead the people, he is concerned about this new circumstance, and what companion might replace God. Moses asks for a demonstration of His love, so that he might know and serve Him better. The Lord’s response promises ‘My Presence,’ a reinstatement of the angel of His presence in whom He invested his ‘Name’ as a leader to Canaan. Is this then another ‘christophany’?v 15-18 Moses beseeched the Lord not to send the people out without His ‘Presence.’ Moses knew that God’s presence was essential to Israel’s testimony before the world. Without it they would be indistinguishable from the rest of the world. That was the response the Lord was waiting for; so He told Moses that it would be as he requested. Moses also requested to see God’s ‘glory’.v 19-20 God tells Moses that He will cause all His goodness to pass before Moses, including the invocation of His name, The LORD. Moses would not be permitted to see God’s face since, “no one may see me and live.” v 21-23 Moses is placed in the cleft of the rock, covered by the Lord’s hand, which is then removed to give a glimpse of God’s back. These are of course anthropomorphisms.

Chapter 34 Moses Makes New Tabletsv 1-9 Since the former tablets were broken, it is time to chisel out new stones. Moses followed the Lord’s directions and early the next morning returned to the top of Mt. Sinai. The Lord’s self-disclosure is prefaced by the repetition of the eternal name, perhaps to emphasize the unchangeableness of God. With this comes a statement regarding God’s character and attributes, including His love and mercy, but also the other side, which is His justice and righteousness. This revelation humbled Moses and caused him to once more plead for grace necessary given the stiff-necked character and wickedness of Israel.v 10-16 This a not a new covenant, but a restatement of the Sinai Covenant already given, but necessary because of the events of Chapter 32-33. God emphasizes wonders, those already done and pointing at more to come. For Israel to benefit from this miraculous display, they must be obedient. They are warned about unholy alliances, and the importance of removing pagan religious objects, to remove temptation towards the worship of other gods or syncretism. There are many snares of which to be wary.v 17-26 The prohibition against ‘cast idols’ is most relevant given the golden calf. The way of obedience balances prohibitions with admonitions. There is a special promise for the pilgrim to the three annual feasts, from the ungodly neighbor while the pilgrim was absent. v 27-28 Moses is to write all this down, which took another 40 days and nights.

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Week #27 Chapter 34 (cont) The Shining Face of Mosesv 29-35 Whether it was the extended time in God’s presence or the direct effect of seeing God’s glory, when Moses comes down from the mountain, ‘his face was radiant.’ This struck fear in the Israelites, but a word from Moses encouraged Aaron and the leaders to approach him as he delivered the word of the Lord to them. Moses radiance was only visible to the people when he acted as the Lord’s oracle. At other times he kept his face veiled. (consider 2 Cor 3:7-18)

Chapter 35 Sabbath Regulations and Building the Tabernaclev 1-3 Another emphasis on the Sabbathv 4-19 Almost every item in 25:1-30:10 is repeated in 35:4-40:38. The main difference is a shift from future tense to past tense. v 20-29 After Moses instructions, the people departed to set about their tasks. men and women alike to avoid misunderstanding ‘everyone’ might exclude women. v 30-35 Bezalel is gifted not only to do the work but to teach the other artisans.

Chapter 36 Building the Tabernacle (cont)This chapter break is unfortunate. v 1-38 This is a continuation of the building progress.

Chapter 37 Making the Arkv 1-9 The Arkv 10-16 The Tablev 17-24 The Lampstandv 25-29 The Altar of Incense

Chapter 38 Making the Altar of Burnt Offering and Bronze Basinv 1-8 Making the Bronze Altar and Bronze Basinv 9-20 Making the Courtv 21-31 Materials for the Tabernacle

Chapter 39 Making the Priestly Garmentsv 1-31 The priestly garmentsv 32-43 The Work completed and Moses blessed them

Chapter 40 The Tabernacle Erectedv 1-33 The tabernacle is erected

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v 34-38 The Glory of the LORD – The cloud covered the tent of meeting and the glory

of the LORD filled the tabernacle.

Exodus 54