Exodus
Introduction: We turn here from the origins of the
earth’s peoples—nations, races and clans—to the origins of the Jewish people
religiously and politically. While we
have no “outside”—extra-biblical—sources to weigh historical information
against, the [historically/culturally] experiential impact of the exodus
memory/story is impossible to set aside.
The
memory/story, which is recounted here, is not only reality-orienting for the
Jewish people, it is the basis of all they were to become—their corporate sense
of commitment, their sense of themselves as a people—their culture, outlook and
direction. Schocken editors point out a number of words and ideas that find their
origins here: Service to God, God’s glory and power, seeing God in the
events of history, God’s great knowledge and concern for our suffering and
needs, setting oneself apart for God’s service, consequences of rebellion
against God, covenants, the different modes of God’s presence – in fire, cloud,
manna and law, the desert experience of the faithful, purification, the journey
from slavery to freedom and the idea of an ordered, law-oriented freedom. All of these concepts are critical in the
development of our religious “culture” and even our secular culture.
Moses’
childhood experiences foreshadow those of his entire people.
Exodus 1 – The family of Jacob is recounted, the
number coming into Egypt at the time of the famine in Canaan is said to have been
70, a number that expressed perfection for them. Over time, however, “their
descendants, the Israelites, had many children and grandchildren. In fact, they
multiplied so greatly that they become extremely powerful and filled the land”
(1:7).
They are located, to the
east of the Nile, in an area that must have caused concern to the Egyptians. Egypt was a
nation protected from invasion pretty much on all sides: the Mediterranean Sea
to their north and deserts and mountains to their west, east and south. It
seems to make sense that the Pharaoh would have some concern that an unfriendly
“foreign” people to his east might be lured into alliance with some invading
force.
“Eventually, a
new king came to power in Egypt who knew nothing about Joseph or what he had
done” (1:8). The Egyptians came to fear
the Israelites and made their lives miserable by forcing them into cruel
slavery. They made them work on their building projects and in their
fields, and they had no pity on
them” (1:13-16).
Pharaoh tries to enlist the aid of
midwives who worked among the Hebrews to kill off some of their young – the
boys. But the midwives
are “God-fearing” (attracted by the religion of the Hebrews), and refuse to
obey this order. Finally the Pharaoh sends out an order to “all his people,”
saying, “Take every newborn Hebrew boy and throw him into the Nile, but let all
the girls live” (1:22).
Exodus 2 – “About this time, a man and woman from
the tribe of Levi got married. The woman became pregnant and gave birth to a
son. She saw that he was a special baby and kept him hidden for three months”
(2:2), but when she could hide him no longer, she put him in a “little ark of
papyrus” - the ark as symbol of salvation is here
introduced - and put the ark in the reeds, stationing Moses’ sister near
enough to observe what happens.
One of
Pharaoh’s daughters finds the baby and takes pity on him; she sends her maid to
find a nurse—Miriam steps out and suggests her own mother. Brilliant strategy! He is taken home to his mother and is nursed for probably more than a
year. When he is weaned he is returned to Pharaoh’s daughter and grows up
with her in Pharaoh’s court.
So this Hebrew boy is raised
in the court of Egypt’s Pharaoh; he does not suffer the debilitating life of
slavery and oppression, but he knows he is a Hebrew. He feels a sense of
identity with them and perhaps guilt that he does not suffer what they suffer.
I remember teaching this story to middle-school-age kids and realizing it as I
taught it how logical Moses’ development was from a modern psychological
perspective.
When he was
grown, “he went out to visit his own people . . . and he saw how hard they were
forced to work. . . . [H]e saw an Egyptian beating one of his fellow Hebrews.
After looking in all directions to make sure no one was watching, Moses killed
the Egyptian and hid the body in the sand” (2:11-12).
The next day,
he again goes out and this time he comes across two Hebrew men fighting with
each other. He tries to break up a fight between two Hebrew men and learns that they know what he did the day
before. One of the men says to him, “’Who has appointed you ruler and judge
over us? Are you going to kill me as you killed the Egyptian yesterday?’”
(2:14). There
seems to be so much irony in this response to Moses. He is clearly NOT seen by
them as one of theirs. They just see him as someone trying to interfere with
what is happening among them.
So Moses has to flee.
He goes to Midian, and like his ancestors before him, meets his
wife-to-be by a well. She is the
daughter of a priest of Midian, Jethro/Reuel (depends on the account, the
source). Moses sojourn among the Midianites has given
rise to theories that maybe Moses learned aspects of the religion practiced by
him while he was here. His wife’s father was, after all, a priest. The
Midianites are said in Genesis 25:2 to be descended from Abraham. So one theory is that the Midianites might have re-introduced Moses
to the Abrahamic traditions of the Hebrew people. Reuel’s daughter’s name is
Zipporah. They have a son, Gershom.
“Years passed, and the king of Egypt
died. But the Israelites continued to groan under their burden of slavery. They cried out for help, and their cry
rose up to God. God heard their
groaning, and he remembered his covenant promise to Abraham, Isaac, and Jacob. He
looked down on the people of Israel and knew it was time to act” (2:23-25).
Ignatius
to Polycarp
Introduction:
Ignatius wrote this personal letter to the
bishop of Smyrna in addition to the one he wrote to the community there.
Ignatius was much older than Polycarp.
1 – Ignatius praises the
“godly qualities of [Polycarp’s] mind” (109) and urges his to “press on even more strenuously in your
course . . . and to call all your people to salvation” (109).
“Give thought especially to unity, for there is
nothing more important than this” (109).
He urges him also to be “watchful and unsleeping in spirit” and to
address himself “to people personally, as is the way of God Himself, and carry
the infirmities of them all on your own shoulders, as a good champion of Christ
ought to do. The heavier the labor, the richer the reward”(109). Can’t help but think of the new Pope, re-reading
these words. Francis seems to have some of these qualities – simple, dedicated
to the lowly in a very personal way.
2 – “There
is no credit in spending all your affection on the cream of your pupils. Try
rather to bring the more troublesome ones to order, by using gentleness” (109).
As a long-time high school teacher I love the first
line of this section.
You must pray for insight into the “invisible” (spiritual)
world so you need to pray for insight into this world. The
editor acknowledges that the text here is not very clear and different
translators have used different words. Ignatius mentions that “critical
times” require “helmsmen” and havens to go to; he seems to be comparing the
church with a ship at sea.
[B]e
strict with yourself, like a good athlete of God.
The prize, as well you know, is immortality and eternal life. I am offering
myself, and these chains you cherished so affectionately, as a humble sacrifice
on your behalf” (109).
