Exodus 2 gives us a valuable character study into the life of the adult Moses. From three instances we learn that Moses has a special place in his heart for the oppressed. First, Moses stands up to an Egyptian oppressor. As Moses surveyed the scene, he did not notice Egyptian luxury, noble society, or a great empire; he saw forced labor. Even though Moses is of the high court, he still considers his Hebrew kinsmen. When he witnessed an Egyptian in the process of beating a Hebrew to death, he intervened and killed the Egyptian oppressor in the same way he was afflicting the Hebrew.
Second, Moses stands up to a Hebrew bully. The next day, he observes two Hebrews fighting so he addresses the guilty one and stops the fight. The guilty one is not happy and scolds Moses for assuming an authoritative role that he does not have. He also reveals that he knows that Moses has killed an Egyptian (perhaps he uses this knowledge as blackmail). When Pharaoh learns that Moses has killed an Egyptian he demands Moses' life, forcing Moses flees to Midian.
Finally, Moses stands up to belligerent shepherds. In Midian, Moses takes rest at a well. He witnesses local shepherds pushing aside the priest of Midians’ daughters. Again, Moses intervened and came to their rescue and watered their flocks.
From these three instances we learn that Moses is passionate for standing up for the oppressed. As chapter two comes to a close, we also learn that Israel is being oppressed and is in need of someone to stand up for them. Who might there be to stand up to the Egyptians?
Tuesday, November 11, 2008
Wednesday, November 5, 2008
The Irony of Moses' Rescue
When the Moses' mother could no longer hide him, she made a tevah (ark) and put him into it. This one of the only two occurrences of tevah in the OT (the other the Noah account). Moses' mother made an ark. Both Noah's ark and Moses' were means of salvation from water. The ark was placed in the reeds by the river bank so that it would not float away. Perhaps there is another element of symbolism in the reeds. Later Moses will lead Israel to the banks of the Sea of Reeds where he will part the waters.
Pharaoh's daughter comes to the river to bathe and finds the baby in the ark. She recognizes that he is a Hebrew. Will she kill the baby and finish the job as her father ordered? No, she has pity on the boy. She commits to the protection and care for the child. How ironic is it that the baby is rescued by the daughter of the very king who ordered his death.
Later, Pharaoh's daughter names the child Moses. Even though his name is Egyptian, she gives a Hebrew etymology. Moshe sounds like the Hebrew word "masha" (to draw out). He is called Moses, because he was "drawn out" of the waters. God said that creation "was good" and Moses' mother said he "was good." Moses was saved by an ark. Moses has already been to the reeds. Does Moses' rescue from the waters anticipate a larger rescue in the future?
Pharaoh's daughter comes to the river to bathe and finds the baby in the ark. She recognizes that he is a Hebrew. Will she kill the baby and finish the job as her father ordered? No, she has pity on the boy. She commits to the protection and care for the child. How ironic is it that the baby is rescued by the daughter of the very king who ordered his death.
Later, Pharaoh's daughter names the child Moses. Even though his name is Egyptian, she gives a Hebrew etymology. Moshe sounds like the Hebrew word "masha" (to draw out). He is called Moses, because he was "drawn out" of the waters. God said that creation "was good" and Moses' mother said he "was good." Moses was saved by an ark. Moses has already been to the reeds. Does Moses' rescue from the waters anticipate a larger rescue in the future?
Thursday, October 30, 2008
An Introduction to Moses
I wish to start a series of short insights into Moses. Let us start by examining why Israel went to Egpyt and the birth of Moses. When Israel’s existence came into jeopardy during the famine of the days of Jacob, Israel found protection and care in the land of their forsaken son Joseph. Israel became fertile in a fertile land (1:9-12). But there arose a new Pharaoh who did not know Joseph. He feared the multitude of the Israelite people and ordered the Hebrew midwives to kill all of the Hebrew boys. After the midwives failed their orders, Pharaoh commanded that all Hebrew boys be thrown into the river. The river that brought life to the land of Egypt is used to bring death Israelite males. But God preserved one of these boys because he had great plans for him.
Two Levites married and bore a son in spite of Pharaoh's efforts to stop Israelite growth. The mother saw that the child "was good." Most English translation comment on the beauty of the boy but this phrase has other significance. The is the same phrase God used to describe each of the six days of creation: "behold it was good." Could there be a connection between the two? Perhaps Moses is another beginning (genesis) and his birth is a new act of creation.
Two Levites married and bore a son in spite of Pharaoh's efforts to stop Israelite growth. The mother saw that the child "was good." Most English translation comment on the beauty of the boy but this phrase has other significance. The is the same phrase God used to describe each of the six days of creation: "behold it was good." Could there be a connection between the two? Perhaps Moses is another beginning (genesis) and his birth is a new act of creation.
Monday, October 20, 2008
Building a House
We learn from Proverbs that God has a special plan for families. Proverbs 24:3-4 gives three tools for housebuilding:
By wisdom a house is built, and by understanding it is established; and by knowledge its rooms are filled with all kinds of costly and pleasant possessions.
When these three tools are applied, there is order in the house. Men are commanded to control their anger. Wise women build a house while foolish women tear it down with their own hands (14:1). Children are to be obedient to their parents instruction (4:1).
The three tools used for housebuilding just happen to be the same 3 tools that God used in creation (3:19-20):
The LORD by wisdom founded the earth; by understanding he established the heavens; by his knowledge the deep [springs] burst open and the dew condenses from the sky.
This suggests that the house is a microcosm of the creative order. So just how important is the family to God? Very important: it is a model of creation!
By wisdom a house is built, and by understanding it is established; and by knowledge its rooms are filled with all kinds of costly and pleasant possessions.
When these three tools are applied, there is order in the house. Men are commanded to control their anger. Wise women build a house while foolish women tear it down with their own hands (14:1). Children are to be obedient to their parents instruction (4:1).
The three tools used for housebuilding just happen to be the same 3 tools that God used in creation (3:19-20):
The LORD by wisdom founded the earth; by understanding he established the heavens; by his knowledge the deep [springs] burst open and the dew condenses from the sky.
This suggests that the house is a microcosm of the creative order. So just how important is the family to God? Very important: it is a model of creation!
Thursday, October 9, 2008
Moses and Paul
Note these remarks by Moses and Paul:
For I know how rebellious and stiffnecked you are! Here, even while I am still alive with you today, you have rebelled against ADONAI; so how much more will you do so after my death? (Deut. 31:27).
Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling (Phil. 2:12)
Let's contrast and compare. Both Paul and Moses received divine commission from the Lord. Moses witnessed the Lord through the burning bush and Paul on the road to Damascus. Both are issuing these words shortly before their deaths. Yet, Moses says that Israel cannot escape the bonds of disobedience, while Paul says the new Israel cannot be contained by the bonds of disobedience. How can two of God's great leaders have such a diametrically opposed message?
What is it about the new Israel that is superior to the Old Israel? Are the nature of the two groups different? NO! Are people in Paul's day inherently better than people of old? NO! Is Paul a better leader than Moses? There is nothing to suggest so. Then what is the difference?
Might I suggest Rom. 1:16. Paul's era has something that gives them more strength. What is so "powerful" about the power of Rom. 1:16 can be seen when we compare the time of Paul with the time of Moses.
Moses experienced the burning bush. He and Israel experienced the 10 plagues and the parting of the Red Sea. The exodus event was such a memorable occassion that it is mentioned repetively in the OT as a reminder that God is devoted to Israel. However, Paul and fellow workers have something even more powerful than the exodus events; they have the Gospel message. Why are Paul's readers so faithful in contrast to Israel of old? They have the Gospel message that is the power unto salvation. It is hard to imagine that a message has more power than 10 plagues and the parting of a sea. And that is the power behind the power. Bu afterall, God's word spoke creation into being, and God's word keeps creation going!
For I know how rebellious and stiffnecked you are! Here, even while I am still alive with you today, you have rebelled against ADONAI; so how much more will you do so after my death? (Deut. 31:27).
Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling (Phil. 2:12)
Let's contrast and compare. Both Paul and Moses received divine commission from the Lord. Moses witnessed the Lord through the burning bush and Paul on the road to Damascus. Both are issuing these words shortly before their deaths. Yet, Moses says that Israel cannot escape the bonds of disobedience, while Paul says the new Israel cannot be contained by the bonds of disobedience. How can two of God's great leaders have such a diametrically opposed message?
What is it about the new Israel that is superior to the Old Israel? Are the nature of the two groups different? NO! Are people in Paul's day inherently better than people of old? NO! Is Paul a better leader than Moses? There is nothing to suggest so. Then what is the difference?
Might I suggest Rom. 1:16. Paul's era has something that gives them more strength. What is so "powerful" about the power of Rom. 1:16 can be seen when we compare the time of Paul with the time of Moses.
Moses experienced the burning bush. He and Israel experienced the 10 plagues and the parting of the Red Sea. The exodus event was such a memorable occassion that it is mentioned repetively in the OT as a reminder that God is devoted to Israel. However, Paul and fellow workers have something even more powerful than the exodus events; they have the Gospel message. Why are Paul's readers so faithful in contrast to Israel of old? They have the Gospel message that is the power unto salvation. It is hard to imagine that a message has more power than 10 plagues and the parting of a sea. And that is the power behind the power. Bu afterall, God's word spoke creation into being, and God's word keeps creation going!
Tuesday, September 30, 2008
Well!
Several OT men found their wives at wells.
Rebekah was found for Isaac at a well (Gen. 24).
Jacob found Rachel at the well as the shepherds customarily came together at a certain time of day to water their flocks (Gen. 29). Not only that, but Jacob also flexed his muscles for his future bride to be by lifting the stone off of the well by himself.
When Pharaoh was pursuing Moses, Moses fled to Midian and sat by a well (Ex. 2). Moses came to the rescue of the priest's seven daughters and it was there that he was given Zipporah as a wife.
Jesus was tired and wearied from his labors when he sat by a well in Samaria. There an unmarried woman was drawing water when Jesus asked her for a drink. He promised her a well that would always be full of water. The woman had been married several times, but was "without a husband" at the present time. Obviously, she had not been successful with marriage relationships. It was at the well that Jesus offered her a different kind of relationship.
It is interesting how the marriage relationship is a great metaphor to illustrate the kind of relationship God desires with man. In the instances shown above, think how marriage and wells are blended together. After this study, I will have a deeper appreciation for the message of the song "There's a fountain free." Jesus offered the Samaritan woman a free, always flowing fountain in the form of a relationship. Think how the marriage metaphor and the well motif illustrate the relationship that man can have with God.
For the final lesson. If you are single and still searching for that special someone, try loitering around a well. It worked for several people in the Bible!
Rebekah was found for Isaac at a well (Gen. 24).
Jacob found Rachel at the well as the shepherds customarily came together at a certain time of day to water their flocks (Gen. 29). Not only that, but Jacob also flexed his muscles for his future bride to be by lifting the stone off of the well by himself.
When Pharaoh was pursuing Moses, Moses fled to Midian and sat by a well (Ex. 2). Moses came to the rescue of the priest's seven daughters and it was there that he was given Zipporah as a wife.
Jesus was tired and wearied from his labors when he sat by a well in Samaria. There an unmarried woman was drawing water when Jesus asked her for a drink. He promised her a well that would always be full of water. The woman had been married several times, but was "without a husband" at the present time. Obviously, she had not been successful with marriage relationships. It was at the well that Jesus offered her a different kind of relationship.
It is interesting how the marriage relationship is a great metaphor to illustrate the kind of relationship God desires with man. In the instances shown above, think how marriage and wells are blended together. After this study, I will have a deeper appreciation for the message of the song "There's a fountain free." Jesus offered the Samaritan woman a free, always flowing fountain in the form of a relationship. Think how the marriage metaphor and the well motif illustrate the relationship that man can have with God.
For the final lesson. If you are single and still searching for that special someone, try loitering around a well. It worked for several people in the Bible!
Monday, September 22, 2008
Eglon and Ehud
One of my favorite stories in the OT is that of Ehud and Eglon. A deeper examination into Judges 3.17-29 will reveal that this is a very humorous narrative. As the Israelites once again did evil in the sight of the Lord, God allowed them to be oppressed by the Moabite king Eglon. King Eglon (name means "calf") is described as a very 'fat man' (Judges 3.17). The word for 'fat' is used several times in the OT to refer to a fattened calf or sheep. Later when he is stabbed, the sword was said to be stuck in his 'fat' (heleb); a word that is frequently used in the OT to describe the fat of sacrificed animals (perhaps the author is foreshadowing). The word 'fat' (heleb) is used with 'heart' in Psa. 119.70 and Psa. 73.7 to describe a person who is dull ('fat of mind/eyes'). The Moabite army is also described as being 'fat' (3.29). The author seems to be subtly describing the Moabites as nothing more than big, dumb animals. But what does this say of Israel? For they are even less, since they are subject to the Moabites at this time.
But again Israel cried out and the Lord gave them a deliverer: the left-handed Benjamite Ehud (ironic since Ben-jamin means 'son of the right hand'). Much debate has taken place to the meaning of 'left-handed.' Southpaws were usually considered handicapped in the ancient world (the Hbw word means 'bound in the left hand') but there were examples of left-handed special force soldiers (20.16; 1 Chron. 12.2). It is safe to conclude from the context that Ehud was certainly not handicapped. Under the oppression of the big, dumb Moabites rises a clever leader. He makes a double-edged sword and conceals to his right thigh (no one would check that side since left-handedness was not common). He presented a tribute to the 'fat king' and arranged for a private meeting with Eglon.
Ehud says, 'I have a secret message for you.' (3.19). The Hbw word 'dabar' can mean "word" or "thing." We as readers know exactly what 'secret thing' Ehud has for Eglon; it has two edges. However, dull Eglon does not know so he tells his attendants to be quiet and they left, leaving him even more vulnerable. Ehud reveals that his message is not only secret, it is also divine. As the king rose, Ehud thrust the sword into his belly where it becomes stuck. Ehud quickly escaped and led Israel to victory over the Moabites.
Two lessons emerge from this narrative. First, the 'left-handed son of the right hand' was not weak as we might expect a typical left-hander to be. Rather with the aid of God he was quite strong as his name suggests (Ehud= "strong, united"). Second, there is quite a bit of humor and symbolism in Eglon. When Israel sinned, God handed them over to Eglon, the obese king of Moab. As the narrative progresses he is portrayed as the 'fatted calf' aptly prepared for slaughter. Just as God gave Israel over to him, God also had him taken away. Could it be that he was the fatted calf slaughtered for Israel?
But again Israel cried out and the Lord gave them a deliverer: the left-handed Benjamite Ehud (ironic since Ben-jamin means 'son of the right hand'). Much debate has taken place to the meaning of 'left-handed.' Southpaws were usually considered handicapped in the ancient world (the Hbw word means 'bound in the left hand') but there were examples of left-handed special force soldiers (20.16; 1 Chron. 12.2). It is safe to conclude from the context that Ehud was certainly not handicapped. Under the oppression of the big, dumb Moabites rises a clever leader. He makes a double-edged sword and conceals to his right thigh (no one would check that side since left-handedness was not common). He presented a tribute to the 'fat king' and arranged for a private meeting with Eglon.
Ehud says, 'I have a secret message for you.' (3.19). The Hbw word 'dabar' can mean "word" or "thing." We as readers know exactly what 'secret thing' Ehud has for Eglon; it has two edges. However, dull Eglon does not know so he tells his attendants to be quiet and they left, leaving him even more vulnerable. Ehud reveals that his message is not only secret, it is also divine. As the king rose, Ehud thrust the sword into his belly where it becomes stuck. Ehud quickly escaped and led Israel to victory over the Moabites.
Two lessons emerge from this narrative. First, the 'left-handed son of the right hand' was not weak as we might expect a typical left-hander to be. Rather with the aid of God he was quite strong as his name suggests (Ehud= "strong, united"). Second, there is quite a bit of humor and symbolism in Eglon. When Israel sinned, God handed them over to Eglon, the obese king of Moab. As the narrative progresses he is portrayed as the 'fatted calf' aptly prepared for slaughter. Just as God gave Israel over to him, God also had him taken away. Could it be that he was the fatted calf slaughtered for Israel?
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