Moses

What Else Will Distinguish Us?

I have had the privilege of helping Church and other youth-focused ministries develop long-term visions and plans. I always ask for the involvement of a cross-section of people connected to the ministry – staff, volunteer leaders, advisory board, key stakeholders, etc. To get the ball rolling, I lead the gathered group through a typical S.W.O.T. analysis (Strengths, Weaknesses, Opportunities, Threats). Something else I do that might not be as typical: I ask the group, “What distinguishes your ministry from other youth-serving organizations in the community?”

It’s not a question of what they do better, but what their ministry does differently. What are those distinguishing factors that differentiate their ministry from other organizations? That causes others to check them out/send kids their way, etc.? In other words, what is their unique place in the community? It has turned out to be one of the better questions that we address in the process.

Several years ago, when I was still in full-time Youth Ministry work, I, as the oldest among us, facilitated a monthly gathering of the Youth Ministers in our community. Each month I would ask a couple of questions to create some camaraderie and community – questions like, “What book are you presently reading? What’s your favorite TV series, etc?”

One month, keying off “distinguishers” thinking, I asked, “What do you think distinguishes Christians from others in our culture?” The answers mostly related to external, moralistic, and behavioral distinctions. I had been spending time in the Exodus story, so it was a bit of a loaded question, as you will see…

After God revealed sets of commands as to how the rescued Israelites were to relate to their King and to each other, we find an interesting account, probably unbeknownst to many of us. Moses would set up a tent outside the camp, some distance from the crowd. He called it the “tent of meeting,” where he would go and meet with God. It’s where “The Lord would speak to Moses face to face, as one speaks to a friend.” (See Exodus 33:7-11)

One of the times Moses met with God in the tent, he inquired of the Lord…

“¹² You have been telling me, ‘Lead these people,’ but you have not let me know whom you will send with me. You have said, ‘I know you by name and you have found favor with me.’ ¹³If you are pleased with me, teach me your ways so I may know you and continue to find favor with you. Remember that this nation is your people.”

Yahweh replied, “My Presence will go with you, and I will give you rest.”

¹⁵Then Moses said to him, “If your Presence does not go with us, do not send us up from here [to Canaan]. ¹⁶How will anyone know that you are pleased with me and with your people unless you go with us? What else will distinguish me and your people from all the other people on the face of the earth?” (Exodus 33:12-16)

What else will distinguish me and your people from all the other people on the face of the earth?

We must remember that the people rescued from a polytheistic culture were unfamiliar with the concept of a single, ever-present deity. Their cultural concept of a god was a deity tied to time and space, often represented by an idol in a temple. Worshipping these deities required the people to be in their presence. The people were not used to a deity who was present with them. (Could their cultural understanding of deities have been a reason why the people defaulted by making a golden calf?)

The people were discovering that Yahweh, the one true God and King of the universe, was very present. They witnessed his presence in the pillars of fire and cloud during the exodus from Egypt. And again during the 40-day theophany, while Moses communed with the Lord on Mount Sinai. They even experienced his presence as Moses talked with Him in the “tent of meeting.” ¹

What a distinguisher!

Here’s another distinguisher – the Egyptian deities of the ~13th Century BC no longer exist. They are extinct. When was the last time you recall anyone referring to the sun god, Ra? Or the god of the Nile, Hapi? Or of Isis? Or any of the other ~10 Egyptian gods? ²

Yahweh, the one true God and King, remains.

Yahweh, who is enthroned in the heavens, was ever-present with His people, watching over and caring for them! The concept of God’s presence with His people is a key theme seen throughout the scriptures. This is a deity worthy of worship. In contrast with contemporary deities, this is a God worth following.

The concept of God’s presence was not lost to the psalmists. They reference a God who was present, watching over them, protecting them. Consider Psalm 121…

I lift up my eyes to the mountains—
where does my help come from?
²My help comes from the Lord,
the Maker of heaven and earth.

³He will not let your foot slip—
he who watches over you will not slumber;
⁴indeed, he who watches over Israel
will neither slumber nor sleep.

⁵The Lord watches over you—
the Lord is your shade at your right hand;
⁶the sun will not harm you by day,
nor the moon by night.

⁷The Lord will keep you from all harm—
he will watch over your life;
⁸the Lord will watch over your coming and going
both now and forevermore.

In Psalm 121, the psalmist casts the ever-present God as a keeper or guardian. It is in the context of a journey. Yahweh guards his people, who face uncertain times while on the journey. Fifteen centuries later, I find great comfort in a God who continues to say…

My Presence will go with you.

¹ From Exodus 33, we read, “Whenever Moses went out to the tent, all the people rose and stood at the entrances to their tents, watching Moses until he entered the tent. ⁹As Moses went into the tent, the pillar of cloud would come down and stay at the entrance, while the Lord spoke with Moses. ¹⁰Whenever the people saw the pillar of cloud standing at the entrance to the tent, they all stood and worshiped, each at the entrance to their tent.”

² As I was researching the gods of ancient Egypt, I was reminded that scholars have correlated the ten plagues listed in Exodus to the various deities. For those among us who are interested in such detail, I have prepared a table in a separate blog post, The Ten Plagues.

Wilderness…

What comes to mind when you think of wilderness? More specifically, when “wilderness” pops up in scripture? Knowing the arid climate of the Middle East, I always pictured an Arizona-type wilderness with limited, brushy vegetation. That is until a few years ago when I saw the wilderness between Jerusalem and the Dead Sea in person. Nothing! Just hills of rocks and dirt – no vegetation.

The photo below is of the Wadi Qelt and the Monastery of St. George of Choziba. There is greenery in the wadi but nothing on the hills. Just rocks and dirt.

We last left the million or so newly freed Hebrew slaves in the Sinai Wilderness. I now imagine a different kind of wilderness than I used to envision. I wonder what the view looked like to this large group of people who, even though they were now freed, had left the Nile Valley for this? I think of my parents in their mid-20s. Wanting familial autonomy, they left the rich wheat-farming soil of the Red River Valley (the Lake Agassiz silt deposits) of Northeast North Dakota for the rock-infested sand, gravel, clay, and peat loam of Central Minnesota to become dairy farmers. Wrestling with some depression, I’m sure, my dad said he would end up at the far end of the farm periodically to lament the decision for several hours, then go back to work. (I suspect “lament” was a German farmer’s way of describing an afternoon crying session!)

The good news for these people who found themselves in the wilderness? They were free! But what next? God would use Moses to lead this mass of people about 250-300 miles (400-480 km), as the crow flies, to their ultimate destination, Canaan. It was a long trek, but even a crowd their size could possibly make the trip in about 40 days. Spoiler alert: It took 40 years! Why? There were a myriad of reasons, including some disobedience and stubbornness on the part of the people that delayed the trek. But 40 years? Seems a little extreme to us.

We should probably consider time from God’s perspective. We live in a culture where time is of the essence. We are usually more interested in the arrival than the journey. As I write this, my wife and I are in Arizona for three weeks. Our original intent was to drive the 1700 miles (2735 km) for a four-week stay. Some family stuff required us to shorten our trip by a week, so we decided flying was more prudent. We arrived quickly, but missed out on the journey across the prairies and the mountains and listening to a couple audiobooks. We don’t have to spend much time in the biblical narrative to discover that Yahweh is a God who is comfortable with lengthy processes. We don’t like that! We want to arrive – now!

Not so with God. Maybe not with Moses, either. For Moses, 40-year increments were apparently par for the course. According to Stephen in the sermon that led to his death (see Acts 7), it was after Moses had been an Egyptian Prince for 40 years that he decided to check in on his fellow Israelites, which led to a 40-year exile in Midian. At 80, God called him to help with the rescue of His people (Exodus 7:7). Apparently retirement isn’t a biblical concept 🙂. Forty years later, he died at 120 years old (Acts 7), having never personally entered Canaan. Moses is credited for a prayer included in the Psalter…

A thousand years in your sight
are like a day that has just gone by,
or like a watch in the night. (Psalm 90:5)

In God’s economy, time is not of the essence that we deem it should be! For Him, it seems that the process is as important (if not more) than the outcome.

As I mentioned in the last post, I wonder how well the rescued Hebrews knew Yahweh, the God who rescued them. Likely, there was some oral tradition about the God of Joseph, their first ancestor in Egypt. They knew about this God, but they didn’t seem to have first-hand experience with him. Keep in mind that Moses needed a primer regarding this God whose name he didn’t seem to know.

“Wilderness” is a powerful theme in the Bible – both literally and metaphorically. “The wilderness” often represented a place of testing, transformation, learning dependence on God, and/or preparation for a greater calling. Moses spent 40 years in Midian, in the Saudi Arabian desert, in “preparation” for leading the Israelites out of Egypt. Other wilderness examples found in scripture…

Elijah – Fled to the wilderness after confronting King Ahab and Queen Jezebel. He was fed by ravens at the Brook Cherith (1 Kings 17:2-6) and later encountered God at Mount Horeb after journeying through the wilderness for 40 days (1 Kings 19:4-8).
John the Baptist – Lived in the wilderness, clothed in camel’s hair and eating locusts and wild honey, preparing the way for Jesus and calling people to repentance (Matthew 3:1-4).
Jesus – Spent 40 days in the wilderness fasting, then being tempted by the satan before beginning His public ministry (Matthew 4:1-11, Luke 4:1-13).
The Apostle Paul – After his conversion, he spent time in the wilderness (Arabia) before beginning his ministry. I imagine he poured over the Hebrew Scriptures that he knew so well, rediscovering the God of Jesus (Galatians 1:15-17).

So why 40 years of trekking around the Sinai Peninsula and Arabia? Could it be that God needed to prepare the Hebrews for the upcoming years under His kingship? They had no experience with a benevolent king. It was out of God’s fidelity that Israel was delivered. But what did they know about God’s fidelity? They had no experience following, only being driven. This was all new territory for them (literally and figuratively). If Yahweh was going to be their God, they had to learn what it meant to be his people (Exodus 6:6-7a).

We can’t underestimate the value of the wilderness. In God’s economy, in his kingdom, the wilderness experiences/processes can be transformative. It’s something we must be careful not to circumvent.

Exodus…

At the end of the previous post, The Great Egress, the million or so Hebrew slaves were headed toward safety on the East side of the Red Sea (Sea of Reeds?). Pharaoh’s stubbornness had required “acts of God,” natural catastrophes to which he finally succumbed. He succumbed to the reality that Yahweh was sovereign and he, in fact, was not. His arrogance and stubbornness had a direct effect on his people, his subjects, to the point that they urged the Hebrews to leave as quickly as possible, taking booty with them (Exodus 12:33). As we read world history, we see time and again “sovereign” kings confused as to who exactly is sovereign. And their subjects bear the brunt of their misguided autocracy.

This rescue from Egypt is known as The Exodus, the primary event of the Hebrew Scriptures’ redemptive history. It was how God fulfilled his promise to the patriarchs (Abraham et al.) of their role in the world and his restoration project. They would become a great nation and a blessing to the rest of the world. It’s also the root of the annual Passover festival, a celebration of God’s justice and mercy (hesed).

As the Hebrews reached safety, they broke into song, praising Yahweh for the rescue. Typical of many Psalms, the song recapped the events of the rescue, praised God for his salvation and redemption from the Egyptians, and acknowledged God’s sovereignty as a faithful God and king (see Exodus 15). A particularly powerful acknowledgment can be found in the middle of the song…

Who among the gods
    is like you, Lord?
Who is like you—
    majestic in holiness,
awesome in glory,
    working wonders?

These are words of a kingdom people acknowledging the majesty of their (newfound?) king. These are words from a people who are grasping the significance that they are subjects of a King of kings. These are words of a people that God will involve in his restoration project. These are the words of a people who were beginning to understand the God who sent this message to them while they were still in captivity…

“I am the Lord [Yahweh], and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment. I will take you as my own people, and I will be your God.” (Exodus 6:6-7)

Their God, Yahweh, was with them.

How was he with them? God manifested himself as a cloud pillar during the day and a pillar of fire at night. It’s how God led them and comforted them with his presence. The pillars were visible expressions of an invisible God. We must not miss the significance that the great Jewish theologian turned Christian Apostle, Paul, used a similar reference in his letter to the Church of Colossae…

Now Christ is the visible expression of the invisible God. (Colossians 1:15, JB Phillips)

God’s presence with the people was a big deal. In the beginning, when things were “on earth as in heaven,” God walked with his created humanity. When the humans disobeyed God and desired to be like Him, the relationship with God was broken. This is why we say we live in a broken world.

Through Moses and the pillars, Yahweh was leading his people home – home being Canaan, the land where they lived before the Joseph debacle. Canaan was the land promised to the original people called to be kingdom ambassadors – Abraham and his descendants…

“I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you. The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God.” (Genesis 17:7-8)

These million or so freed slaves were descendants of Abraham. The covenant applied to them, though likely most didn’t know of Yahweh or the covenant. Keep in mind that when Moses conversed with God through the burning bush, he didn’t know Him or his name, either. It would be fair to assume he was unfamiliar with the Abrahamic covenant as well.

See where this is going? These former slaves, dependents of the people God chose to be “blessed to be a blessing,” were likely unaware of their calling. A million or so people. As mentioned above, regarding the song they sang, they were probably just starting to get a glimpse of this God that rescued them. They had trusted Him thus far, it seems, but that doesn’t mean they knew him. Likely, they were simply trusting the God of Moses (which is pretty significant trust, by the way). They were just beginning to know and trust the creator God.

Yahweh was their God, and they were his people. But they had yet to learn what that actually looked like!

The Great Egress…

In the late 1800s, Phineas Taylor (P.T.) Barnum, known for his flamboyant and often deceptive marketing, decided to create a “memorable” experience for his audience. He placed a sign at one of his shows that read “This Way to the Great Egress.” The sign was placed at an exit, but it was cleverly designed to confuse and disorient the audience. People, thinking they were being directed to something important or special, followed the sign, only to find themselves outside the venue.

It could be folklore, but it’s a great story anyway. Here’s a little-known fact. I’m related to P.T. Barnum. Yes, the greatest showman! I don’t know how I’m related, but I remember meeting an “Aunt Barnum” years ago.

We have been working our way through a “working document” I created for myself – created to help me understand, capsulate, and articulate the kingdom of God that was central to Jesus’ message. Two-thirds of Jesus’ parables were about the kingdom of God – what it’s like and how things work in the kingdom. Understanding the nature of the kingdom is critical to understanding who God is as the King.

Given interruptions related to the holidays, etc., I suppose a brief recap of the ground we’ve covered thus far is necessary. We started with the creation of the universe, God’s’ kingdom – the heavens and earth. Humans were given “say” over God’s earth as stewards and caretakers. At the time of creation, it wouldn’t be a leap to assume God’s will (reign) was on earth as in heaven. Then distraction! The humans, God’s image-bearers, became distracted by the satan’s lure for them to be like God. Adam and Eve lost sight of their calling and their action created fissures in the kingdom on Earth.

God embarked on a project of new creation. He desired to continue to use his created image-bearers to be stewards and workers in the restoration or new creation project. He selected Abram (who became Abraham) to father a people who would serve His purposes in the larger plan of restoration. They were chosen to be his kingdom people, to be a blessing to the rest of the world – ambassadors of sorts.

Abraham’s descendants got distracted, though (see Joseph, Thermuthis, and Moses as well as Moses), ending up in Egyptian captivity for 400 years as slaves. Abraham’s descendants, the kingdom people, found themselves working seven days a week under brutality and brutal conditions. Tyrannical kings don’t get to abuse image-bearers and get away with it. Yahweh, the Lord of lords and King of kings had enough and stepped in to rescue his people. He chose Moses to be the leader who would confront Pharaoh, his adoptive father, and lead the people to freedom.

We know the story. God sent Moses, accompanied by his brother Aaron, with a message for Pharaoh, the king of Egypt…

Yahweh, the God of the Hebrews, has sent me to say to you: Let my people go so that they may worship me in the wilderness.

Pharaoh was not about to lose his workforce, so he refused. The refusal led to a plague on the nation and its people. Pharaoh’s response to the plague? He dug in his heels (his heart was hardened) with more refusal, leading to more plagues – ten to be exact. In the final plague, God sent an angel of death to all firstborns (humans and animals alike), a judgment on Pharaoh, his people, and their gods.

On the night of the plague of the firstborn, God gave the Hebrews traveling instructions: Kill and roast a young lamb, smear some of its blood on the sides and tops of the doorframes of the houses where they gathered to eat the lamb; no time for the bread to rise, so no yeast. Eat the meal with sandals on and staff in hand, ready to move. Seeing the blood on the doors, the angel of death would “pass over” the house, sparing firstborns.

It was the Lord’s Passover (Exodus 12:11). Passover has been celebrated annually by people of Hebrew descent, Abraham’s descendants, ever since – approximately 3500 years.

Pharaoh ultimately let the kingdom people go, though he changed his mind, leading to the Red Sea fiasco that was the demise of his troops. The whole thing is known as the Exodus.

Exodus | ˈeksədəs |: a mass departure of people, especially emigrants

It was a great exodus, most central in the story of God.* I suppose it could also be called the great egress (the action of going out of or leaving a place), but I doubt it will catch on. Through the Exodus, God revealed that His project of renewal would continue its advancement toward “on earth as in heaven.” God’s kingdom people would remain commissioned to bring blessings and shine as a light to the world. The Exodus people were to be his…

Ambassadors!

* An example of the centrality of the Exodus story is the Psalms of Hallel (Psalms 113-118), also called the Egyptian Hallel, sung during the annual Passover meal (seder).

In a previous post, we were introduced to Moses, raised by the daughter of the king of Egypt, Pharaoh. She had rescued him as a three-month-old floating down the Nile River in an ark. His parents had placed him in the little ark instead of the alternative of being thrown into the Nile to die per an edict of Pharaoh. Moses’ biological mother was his wet nurse, unbeknownst to Pharaoh and his daughter. The beginning of his life was really quite ironic.

It was Pharaoh’s daughter who named him Moses, giving him a name with Egyptian roots. According to the Jewish historian Flavius Josephus, he was given the Egyptian name Mouses “for the Egyptians call water by the name of Mo, and such as are saved out of it, by the name of Uses: so by putting these two words together, they imposed this name upon him.”¹

Although he grew up as Egyptian royalty, Moses was apparently aware of his Hebrew heritage. As he grew older, he became increasingly troubled by the harsh treatment of the Israelite slaves. Given his adoption into the Egyptian royal family and his identification with the oppressed Hebrews, Moses grew up with a dual identity. Who else do we know with a dual identity?

When Moses was about 40 years old, he witnessed an Egyptian slave master beating an enslaved Hebrew. In a moment of righteous indignation, Moses killed the Egyptian and hid the body in the sand. The next day, he saw two Hebrews fighting and tried to intervene, but they rejected his help, asking if he intended to kill them as he did the Egyptian. Realizing that his act of violence was known, Moses feared for his life, and for good reason…

Pharaoh, hearing of the incident, sought to kill Moses.

Moses fled Egypt and escaped to the land of Midian, located in the desert region east of Egypt. In Midian, Moses met the seven daughters of Reuel (also called Jethro), who he defended from some harassing shepherds. In gratitude, Jethro invited Moses to stay with his family. Moses eventually married Zipporah, one of Jethro’s daughters, and they had a son named Gershom because he was a foreigner in a foreign land.

Moses spent the next 40 years in Midian, living as a shepherd.

While tending Jethro’s sheep in the wilderness near Mount Horeb, “the mountain of God,” an unusual burning bush caught Moses’ eye. It’s my understanding that burning bushes are common in arid climates. What made this one unusual was the appearance of an angel in the bush. Oh, and the bush wasn’t consumed. I guess that might qualify as unusual. So Moses thought what any of us might have thought…

I will go over and see this strange sight—why the bush does not burn up. (Exodus 3:3)

As he approached, God garnered Moses’ attention by calling his name from within the burning bush – another uncommon occurrence. God provided further identification (as if a non-consumed burning bush with an angel and God’s voice wasn’t enough!). God revealed Himself as the God of his ancestry – the God of Abraham, the God of Isaac, and the God of Jacob. God had Moses’ attention.

God proceeded to share with Moses His plan to deliver the Israelites from Egyptian slavery and oppression. He chose Moses to be the leader who would confront Pharaoh, his adoptive father, and lead the people to freedom. Moses did not feel up to the task, questioning his ability to fulfill this mission. He had concerns. And questions. For example, Moses said to God…

Suppose I go to the Israelites and say to them, “The God of your fathers has sent me to you,” and they ask me, “What is his name?” then what shall I tell them? (Exodus 3:13)

God responded with the well-known statement: I AM WHO I AM. This is what you are to say to the Israelites: “I AM has sent me to you.” (Exodus 3:14)

In this blog series, an exhaustive discussion of this powerful exchange is beyond the scope of our journey to understand the kingdom of God that Jesus proclaimed. A couple of things are worthy of consideration, however. First, God did not respond to Moses’ question with a scolding theological reply. “Which god are you” was a fair question, given that the Hebrew slaves had lived 400 years in a polytheistic culture of gods and temples associated with different aspects of life, nature, or the cosmos (i.e., sun gods, rain gods, etc.). I always find it fascinating that God met Moses and the Hebrews at their point of theological understanding.

Capturing the essence of the statement I AM WHO I AM could consume an entire book. Essentially, it declares God’s eternal, self-sufficient, and unchanging nature, showing that He is independent of all creation, beyond human comprehension, and the ultimate foundation of all existence. Yahweh is derivative of the I AM statement. See why a book might be required?

Theologically, Moses is referred to as an archetype of Jesus. In short, in the kingdom of God narrative, an archetype is a person who serves as a model pointing to a greater fulfillment in God’s redemptive plan. Both Moses and King David are seen as archetypes of Jesus the Messiah, foreshadowing His role as the ultimate deliverer, king, and mediator.

While pondering Moses’ story, it occurred to me that his dual identity as Egyptian royalty with the roots of the common people is an archetype of Jesus. Thus, the question, “Who else do we know with a dual identity?” This is Advent season when we consider the significance of Royalty taking on the form of commonness.

The King came near!!

¹Josephus, Flavius. The Works of Josephus: Complete and Unabridged (p. 491-2). http://www.DelmarvaPublications.com. Kindle Edition.

Joseph, Thermuthis, and Moses

If you have never watched Joseph and the Amazing Technicolor Dream Coat, you must. Tim Rice and Andrew Lloyd Webber musically tell the story of how the Israelites ended up in Egypt instead of Canaan, the land provided for Abraham and his descendants. It is brilliantly and humorously done and guaranteed to help one remember the story.

We know the story pretty well. Jacob (renamed Israel – see Distracted) had twelve sons. Joesph, the eleventh son, was by far his favorite. Joseph seemed aware of his place in his father’s eye and tended to push his older brothers’ buttons (if you have a younger brother, you might know of what I speak). He had dreams of them one day bowing down to him. It’s one thing to have such dreams. It’s quite another to tell one’s older brothers about them. Oh, and apparently, he had an ornate coat that his brothers envied.

One day, Joseph was tasked by his dad to check on his nomadic sheep-herding brothers, which he did while wearing his special, ornate coat. Envy and jealousy reared their ugly heads, and murder by brothers was imminent. The prudence of the oldest brother, Ruben, prevailed and Joseph’s life was spared. However, the other ten brothers sold him to slave traders headed to Egypt. How do you explain a missing favorite son? Smear his ornate coat with a slaughtered goat’s blood to convince Jacob that some ferocious animal must have devoured Joseph.

If you are thinking that things are not “on earth as in heaven,” you would be right.

Fast forward a lot of years. We find Joseph, aided by his God-given ability to interpret dreams, high in Pharaoh’s administration as the Secretary of Agriculture, overseeing preparation for and wheat distribution during a seven-year famine. The drought reached as far east as Canaan, forcing the brothers to grovel before Joseph, unbeknownst, for sustenance. With identities revealed and forgiveness granted, the entire clan of Jacob relocated to Egypt, settling on land provided by Pharaoh.¹ (If you prefer more detail, read all this in Genesis 37-47.)

It might have now seemed like “on earth as in heaven,” but nope…

A couple hundred years after their relocation to Egypt, the tide shifted. A new king (a Pharaoh) “to whom Joseph meant nothing” came to power, recognized a potential threat the foreigners could pose, and acted swiftly and shrewdly. He enslaved them. Oppressive slave masters worked them ruthlessly, I assume seven days a week. They worked in the fields, in brick manufacturing, and as laborers for Pharaoh’s building projects.

Interestingly, the more the Israelites were oppressed, the more they multiplied. Pharaoh feared the expanding population of slaves might rebel and join Egypt’s enemies should war break out. So he acted with murderous shrewdness. He demanded that midwives kill baby boys at birth. The midwives feared God (and presumably not Pharaoh) and refused. When asked why the refusal, the midwives explained that the vigorous Hebrew women popped the babies out before they could arrive to assist.

Pharaoh ratcheted up his determination to control the population of the foreigners. He demanded that all baby boys immediately be cast into the Nile (there is no indication in scripture as to how this was accomplished).

Enter Moses into God’s redemption project

As you might recall, the baby Moses was hidden from the authorities for three months. When he became too active to conceal, his parents crafted a plan to spare his life as long as possible. This is how Jewish historian Flavius Josephus described the plan…

They made an ark of bulrushes, after the manner of a cradle, and of a bigness sufficient for an infant to be laid in without being too straitened: they then daubed it over with slime, which would naturally keep out the water from entering between the bulrushes, and put the infant into it, and setting it afloat upon the river, they left its preservation to God; so the river received the child, and carried him along.²

Scripture indicates that Moses’ sister followed her little brother as the ark floated along the Nile to see what might happen to him. Pharaoh’s daughter (Thermuthis, according to Josephus) found the baby boy while bathing in the Nile. She recognized the crying baby as a Hebrew child in need of a meal. The infant’s watching sister offered to get a Hebrew wet nurse to feed the child. The wet nurse was, of course, his very own mother. Scripture indicates that he became the son of Pharaoh’s daughter…

When the child grew older, she [Moses’ mother] took him to Pharaoh’s daughter and he became her son. She named him Moses, saying, “I drew him out of the water” (Moses sounds like the Hebrew for draw out). Exodus 2:10, NIV.

Josephus, the ever-embellisher, tells the story this way…

Hereupon it was that Thermuthis imposed this name Mouses upon him, from what had happened when he was put into the river; for the Egyptians call water by the name of Mo, and such as are saved out of it, by the name of Uses: so by putting these two words together, they imposed this name upon him. And he was, by the confession of all, according to God’s prediction, as well for his greatness of mind as for his contempt of difficulties, the best of all the Hebrews, for Abraham was his ancestor of the seventh generation.²

Through scripture and the historian Josephus, we see God’s hand in the continuation of his redemption / new creation project, though not without a fair amount of messiness. I suppose that should be expected, given his desire to continue to use flawed image-bearers to carry out his purposes. The descendants of Abraham, God’s kingdom people, were still called to be his ambassadors to the nations.

So the story continues…

¹It should be noted that Jacob’s clan (Israel) and the Egyptians had a shared ancestry in Noah (see the reference to Ham in Psalm 105:23). Shared origins remind us that Israel was chosen from among their related clans. They were no better or righteous. God simply chose them for a particular task.

²Josephus, Flavius. The Works of Josephus: Complete and Unabridged (p. 491-2). http://www.DelmarvaPublications.com. Kindle Edition.

Theophany

I have always been fascinated by thunderstorms and their lighting displays. I remember laying in bed as a kid estimating how far away the actual lighting bolt might have been. I was always intrigued when a very bright flash turned out to be 5-6 miles away. It gave me a sense of the magnitude and power of a lighting bolt – typically 300 million volts! (Bear in mind that the largest cross-country transmission lines you may see are only 345,000 – 500,000 volts.)

When our two oldest children were around two and four years old, we lived in Oklahoma for a couple of years. Oklahoma knows how to do thunderstorms! Our upper-midwest lighting shows pale in comparison. Our house had a vaulted living room with about 15 feet of window on the vaulted end. I would sit with my kids watching the amazing lightning displays together. We were in awe of the splendor.

Once I was flying from MSP to Houston, sitting next to a young astronaut that had recently returned from her maiden space shuttle voyage as the deployment officer. I was fascinated as she recounted her experience. She equated it to going to summer camp. Her “bed” was adjacent to a window which she said she stared out of when she should have been sleeping. She wanted to take in the splendor of the Earth God had created.

As we neared Houston, we found ourselves surrounded by thunderstorms as the pilots navigated a path of least resistance. We both watched in awe at the height of the thunderheads and the continuous flashes within the clouds. The young astronaut told me about dazzling thunderstorms she had seen from space. Unbeknownst to her (and me!), lighting bolts extend out of the thunderheads upwards toward space in a most glorious display. I can only imagine!

Hebrew thought and literature are laced with theophany language and examples. Though unseen, the one true God chose to manifest himself to his people in a variety of ways. Theophanies were a visible expression of an invisible God, denoting his presence with His people.

Theophany. Though not an everyday word for us, it begins to touch on the magnitude of a thunderstorm. By definition, a theophany is a visible manifestation of a god to humanity. Etymologically, theophany stems from ancient Greek theophaneia, meaning “appearance of a deity” and was part of Greek mythology. Homer’s Illiad was one of the oldest writings to describe theophaneia. My limited knowledge of Greek mythology recalls Zeus as the sender of thunder and lightning.

Examples of theophanies we might be aware of are related to Moses, beginning with the familiar burning bush event (Exodus 3), which captured Moses’ attention given that the shrub was not consumed. From the bush, God revealed his name (Yahweh) and then unveiled Moses’ mission to be instrumental in delivering His people out of captivity in Egypt.

The entire Exodus story is laced with theophanies. After the multitude escaped Egypt under Moses’ leadership, a visible expression of God appeared in the form of a “pillar of cloud by day” and a “pillar of fire by night” (Exodus 13:21-22). But the BIG theophany took place a couple months later at Mount Sinai when God met with His people…

There was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast. Everyone in the camp trembled. Then Moses led the people out of the camp to meet with God, and they stood at the foot of the mountain. Mount Sinai was covered with smoke, because the Lord descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountaintrembled violently (Exodus 19:16-18).

A Theophany!

Another theological term describing what the Hebrews experienced that day was the witness of God’s Shekinah Glory. The word shekinah is a Hebrew name meaning “dwelling” or “one who dwells.” Shekinah Glory then means “He caused to dwell,” referring to the divine presence of God. Not found in scripture, the etymology of shekinah is from the Hebrew word shākan, which means“to reside or permanently stay.”

The rabbis used the term Shekinah to remind the people of Yahweh’s presence with them, a key distinguisher for the Hebrews. Moses once asked God who was going to help him lead these people (a good question since they tended to be a bit unruly!). God basically said, “Me” – “My Presence will go with you…” to which Moses basically said, “Whew” and followed up with, “What else will distinguish me and your people from all the other people on the face of the earth?” (Exodus 33:12-16).

A more preponderant theophany took place upon the completion of Solomon’s temple almost 500 years later. The theophany occurred after a lengthy prayer of dedication by Solomon (2 Chronicles 6:12-42*). God’s Shekinah Glory filled the Temple…

Fire came down from heaven… and the glory of the Lord filled the temple. ²The priests could not enter the temple of the Lord because the glory of the Lord filled it. ³When all the Israelites saw the fire coming down and the glory of the Lord above the temple, they knelt on the pavement with their faces to the ground, and they worshiped and gave thanks to the Lord, saying, “He is good; his love endures forever” (2 Chronicles 7:1-3).

God took up residence in the Temple, among his people. He dwelled with them. Shekinah. The people were very aware of his presence, which distinguished them from all the other people on the face of the earth.

Fast forward about ten centuries. The Apostle John was composing his Gospel, the good news of Jesus, the sign of God’s continued presence among the people. One would assume John was well-versed in the Hebrew Scriptures. I would assume he was familiar with Solomon’s prayer…

But will God really dwell on earth with humans? The heavens, even the highest heavens, cannot contain you. How much less this temple I have built! (2 Chronicles 6:18)

…when he wrote the introduction to his Gospel: The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth (John 1:14).

Jesus, the visible expression of the invisible God (Colossians 1:15). God built a new Temple and took up residence with his Shekinah Glory.

A Theophany of sorts!

* I encourage you to take the time to read Solomon’s Prayer of Dedication.