Exodus Chapter 13

Summarrium

God commands that every firstborn male, human and animal, be set apart as holy to him to serve as a reminder of Gods sparing Israel whilst striking down Egypt. Moses reiterated the command to observe the feast of unlevavened bread introduced in an earlier chapter which is to serve as a memorial of the haste with which Israel left Egypt as an example of Gods deliverance.

Firstborn sons must be redeemed by sacrifice symbolic of Israels dependence on the grace of God. All this again to serve as a reminder of how God delivered Israel from slavery. Instead of taking a shorter path through the Philistine territory the Lord takes Israel on a longer journey to avoid the prospect of immediate war. Israelites leave Egypt fully argued and with the bones of Joseph in fulfilment of his request¹

Meditatio

It is interesting in this book the significance of memory. There are repeated calls to remember the saving acts of the Lord. There is clear instruction to also teach this to future generations. It is clearly indicative of the reality that human beings easily forget. Thinking about our own times the significance of remembrance Sunday which has continued to pale in memory. Whilst the ritual and solemnity still carry meaning will this be the same in 100 years? 1000?

Human beings leak. We forget things, they pass out of our focal awareness. This is perhaps why verse 9 talks about it being a sign on your hand and a memorial to your eyes. Our remembrance should alter both the work of our hands and our perceptions. The redemptive works of the Lord in our own lives are stories that require retelling time and again.

We also note here the consecration of the first born. Israel was to be the archetype. It was the fist born of promise which later through Christ we would see more 'born again' as new creations set apart for good works. Israel also here is not abandoned by the Lord. He does not simply free them and leave them to fend for themselves. Instead there is personal responsibility taken for leading them.

Exodus Chapter 12

Summarrium

The Lord instructs Moses to speak with the people and warn them of the pending action he will take against the Egyptians. He points out that if the people wish to be spared they must sacrifice a male lamb without blemish and consume this animal in accordance with his directions being ready to leave immediately. Moses and Aaron warn the people and they do so accordingly.

The next morning there is not a household in Egypt in which death has not visited. Pharaoh commands Moses to leave asking he bless him. So 430 years after their arrival Israel is brought out of Egypt by the Lord. The Lord then institutes the passover meal pointing out that no foreigner shall eat of it without submitting to the covenant and therefore circumcises his males.

Meditatio

This is a hard chapter to read. The judgement of the Lord is swift and decisive; those harrowing words in verse 30 'for there was not a house where someone was not dead'. Just imagine that for a moment. Every neighbour ever person in your town has a family member pass away. Now multiply that by every down in your district and finally your nation. This event transcends social and class divide it is a direct attack on the future of this nation.

Whilst it would be naive to conclude that all first born were children, indeed many likely would be adults, but certainly some were children. That is a hard and unpleasant reality to face. Indeed there is almost an echo of actions taken previously by Pharaoh in which he commanded the midwives to kill male children belonging to the Israelites.

Whilst death resultant from the barbaric acts of men are to a certain point intelligible (human beings are no strangers to doing evil to each other) this is nonetheless hard to swallow. The tension between Gods justice and the suffering it involves for those perceived as innocent is perhaps one of the most challenging aspects of Christianity. The central moral challenge being why does God take Life? Perhaps our perception of death as the end, and lives as the property of their owners taken without consent as unpalatable. Rather than acknowledging God as sovereign over life and death¹.

Other noteworthy points to raise include revisiting our view of the plagues as a direct assault on the Egyptian gods. Here the death of the first born is a direct assault on Osiris (god of life and death), Isis (protector of children) and Pharaoh himself; often seen as a god yet unable to protect his own son. The plundering of the Egyptians fulfills God’s earlier promise to Abraham (Genesis 15:14) and His declaration to Moses (Exodus 3:21–22)².

Memory is another important theme within scripture. The necessity to institute memorials as a means to not loose site of the Lords actions in our own lives. This begins with the passover and is once again echoed in the Lords supper which memorialises Christ's sacrifice.

Exodus Chapter 11

Summarrium

The Lord instructs Moses to speak once again to Pharaoh and warn him of a final plague. First he is to speak in the hearing of the people to let them know they will be leaving soon and to seek silver and gold from the Egyptians. The Lord gives them favour and the reputation of Moses aids them in securing these items.

Then Moses tells Pharaoh that the first born of every Egyptian will perish and that it will be Pharaoh's servants who honour Moses and tell the Israelites to leave. The Lord does this that his wonders may be multiplied in the land of Egypt. Yet nevertheless we see once again the Lord hardens Pharaoh's heart.

Meditatio

This final judgment of Pharaoh strikes at the heard of Egyptian ideology. Pharaoh was considered to be Ra's representative on earth and as such a 'god'. YHWHs challenge here is not only to the divinity of Pharaoh but to his future. Pharaoh's son, his heir, represents the future potential of Pharaoh and YHWH undermines this by essentially cutting off the future and demonstrating Pharaoh's humanity.

This no doubt is the reason why Moses and Pharaoh part in angry calling an end to these confrontations. Pharaoh has demonstrated his fickle nature in response to the earlier plagues and has invited the wrath of God upon himself. Now Pharaoh must fact the end to his dynasty. To his future.

One thing in particular that has struck me about these confrontations is the conclusion which is usually one of three lines

1. Pharaoh hardens his own heart
2. The Lord hardens Pharaoh’s heart
3. Pharaoh’s heart is hardened (passive voice)

For (1) this seems to emphasis the personal responsibility; the direct actions that Pharaoh takes in rejecting the commandments of God. It emphasises free well highlighting that Pharaoh is not a mere puppet but is a willing participant in Gods overall plan to free the Israelites.

For (2) we observe something of how the Lord utilises . God is not coercing Pharaoh into sin but rather a "giving him over" to his sinful nature¹. In this way His signs and wonders will increase that his name may be known throughout the earth. So hereby the hardening serves a greater redemptive purpose

For (3) we are not offered a perspective on if it is divine sovereignty, or human agency at play. We are instead left to draw our own conclusions. The tension between these two ideas is never satisfactorily resolved within scripture. The bible instead concludes humans are accountable for their actions AND God is in control of all things.

Exodus Chapter 10

Summarrium

Moses is instructed to warn Pharaoh about a pending plague of Locusts and points out this will decimate the country in a way never before seen. Pharaoh is encouraged to heed Moses warning given the current state of Egypt and conceding initially to the advice of his servant. However when Moses intent becomes clear (to remove all of the people of Israel and their belongings) he decides against this and refuses claiming only the men can go given this is what is really wanted.

Moses is then driven from Pharaoh's presence and the Lords judgment descends upon Egypt. Pharaoh asks Moses to pray again to remove this plague and he does on the basis that the people will be allowed to leave. Once again Pharaoh reneges on his promise. The next plague consists of a tangible darkness which does not affect the people of God who have 'light'. Pharaoh directs that Moses should leave and never return on pain of death. Moses confirms he will never see Pharaohs face again.

Meditatio

Pharaohs erratic behaviour here is indicative of an individual not used to not getting their own way pushed into a tight corner. Firstly there is the 'flip-flopping'; In leadership this describes the individual changing their mind dependent upon the situation rather than have a clear goal or intent.

Next we have Pharaoh stipulating the terms by which he will allow the will of the Lord to be enacted. Again failing to recognise his authority comes from the Lord and his establishment at the top of the social hierarchy is entirely due to the grace of God. Here we begin to capture something of the patience of the Lord in dealing with the Egyptians.

You would think that if the Egyptians were of no importance to the Lord (not being God's chosen people) that he would simply have them removed. The Lord is no stranger to humbling kings¹. But he doesn't and so this raises the question about why? If the Egyptians are an obstacle there are any number of ways in which the Lord directly and indirectly might have intervened for the benefit of all.

The Lord clearly has intent in his actions in brining Egypt (and perhaps also the Israelites) to the realisation of who he is. Once again there is this need to know and be known. It is not sufficient for Pharaoh to simply be removed as an obstacle. The Lord does not simply desire compliance or obedience he desires the heart²

We should also acknowledge the significance of the plagues for showing dominion over the gods of Egypt. The Gods targets with the locusts includes Senehem the god responsible for protecting crops and Osiris the god of Agriculture. Once again the Egyptian gods are seen to be powerless in the face of the Lords power.

The darkness however targets Ra the sun god one of the most important deities in the Egyptian religion; he symbolises light and order and so the darkness over the land represented the power of YHWH's sovereignty over the sun. Pharaoh was himself considered to be the earthly manifestation of Ra and as such the darkness demonstrated to his people that Pharaoh himself was unable to compete with the power of YHWH.

Exodus Chapter 9

Summarrium

Moses warns Pharaoh about a potential plague upon their livestock but once again Pharaoh hardened is heart and does not listen and the plague is realised. Next is a plague of boils on men women and animals and even upon the magicians of Egypt that sought to demonstrate their power. The seventh plague hail rains down with both Ice and fire upon the Egyptians.

It is this final plague that moves Pharaoh's heart to acknowledge for the firs time that he has sinned against the Lord. Moses once again prays and the plague is undone, but Pharaohs heart was hardened and once again he did not let the people of Israel go.

Meditatio

The pattern of Pharaoh's unbelief, relenting and subsequent discipline at the hand of the Lord has become a refrain for this portion of exodus. Here we see a warning for his inaction, a direct consequence that comes without warning followed by further warning.

Interestingly it is the hailstorm that brings Pharaoh to the point in which he has acknowledged his sin against the Lord. Yet he is unwilling to change. There are countless warnings, countless opportunities for Pharaoh to acknowledge his disobedience and to act in accordance with his expressed command. God here continues to distinguish between Egypt and Goshen once again sparing the Israelites and demonstrating their unique position in his overarching plan.

If we continue to follow the theme of YHWH's power over the Egyptian Gods this continues. Destruction of the Egyptian livestock is symbolic of Hathor, the Goddess of fertility often depicted as a cow. The boils symbolic of power over Sekhmet the Goddess of healing and disease and Imhotep a deified physician and god of medicine. Finally the hail is indicative of power over Nut the sky Goddess and Set the God of storms and chaos.

We continue to see the Lords sovereignty then over all powers, gods and dominions. We are warned repeatedly here about the dangers of pride and persistence of rebellion against the Lords expressed word. There is also comfort to be found here, the Lord is faithful to those he has set apart and called according to his purpose.

Exodus Chapter 8

Summarrium

God commands Moses to warn Pharaoh that if he refuses to let the Israelites leave he will send a plague of frogs. Pharaoh refuses and a plague of frogs is sent. Pharaoh asks Moses to pray for their removal agreeing to let the people go and Moses agrees but reneges on his promise once the frogs are gone. So without prior warning a plague of gnats is sent and the magicians cannot replicate this plague acknowledging a power beyond them.

Moses then warns Pharaoh of a pending plague of flies unless he lets the Israelites leave. This time making a distinction pointing out that Goshen where the Israelites live will be spared from this plague. Pharaoh once again relents asking Moses to pray but once the flies are gone Pharaohs heart is hardened and he reneges once again.

Meditatio

Pharaoh represents resistance to God’s will, while Moses symbolizes obedience and mediation. By stepping away, Moses distances himself from the stubbornness and rebellion of Pharaoh, positioning himself as the intermediary between God and Egypt. Indeed the refrain 'So Moses went out from Pharaoh and prayed to the Lord.' is a recurrent refrain (e.g., Exodus 8:12, 9:33).

Stylistically it appears to establishes a rhythm where Moses confronts Pharaoh, Pharaoh either resists or relents momentarily, and Moses then intercedes with God. The act of "going out" reinforces his role as a mediator that must liaise between parties. Yet there is some question as to if the Lord is of sufficient power to be worth of attention.

Nevertheless Each of the plagues targets a central aspects of Egyptian life and their Gods. Frogs represent the goddess Heget, associated with fertility and frequently depicted with a frogs head. This 'blessing' becomes a curse to the Egyptians as they are overrun and left with the stench of decaying amphibians.

The emergence of gnats from the dust of the ground evidences YHWHs power over the earth and over Geb, the god of the earth and soil. Finally here the plague of flies demonstrating YHWHs power over Khepri the god of creation and rebirth often depicted with a beetle or fly head; Khepri was unable to bring order to the disruption and chaos brought by the flies.

If anything this passage highlights the patience with which the Lord approaches a rebellious people, lead by a dishonest King. To think that the Lord will allow Pharaoh to relent and accept and relent and accept over time is incredulous. Yet...he is clear his purpose is "that you may know that I am the LORD" (Exodus 8:10, 8:22). So God’s ultimate purpose in the plagues: is that of revealing Himself as the true God, not just to Israel but to Egypt and the surrounding nations.

Exodus Chapter 7

Summarrium

The Lord outlines his plans to Moses pointing out the role that both he and Aaron will plan in the redemption of his people. Yet he highlights that Pharaoh will not heed Moses words and demand signs. The Lord gives them a sign which Moses and Aaron employ casting down Aaron staff which became a serpent. Yet the magicians of Egypt act similarly and Pharaoh is not impressed and will not listen.

The Lord then says that Moses will visit Pharaoh in the morning before he goes out on the water of the Nile and to warn him that the river will turn to blood as a consequence. Moses and Aaron do as the Lord commands and yet once again Pharaoh fails to take on board the Lords judgement and seemingly attempts to ignore what is happening.

Meditatio

Once again we are confronted by the growing resistance from Pharaoh with regards to the freeing of the Israelites. This is a thematic response from Pharaoh whom if we recall from Chapter 6 does not acknowledge or know the Lord. It is interesting as knowing is becoming a persistent theme of this book. The Lord reveals his name to be known by Israel (Exodus 3:13-15), his covenantal identity (Exodus 6:3), and desires not only to be known by Israel but also to those that oppose them (Exodus 7:5)

Here's a thought. Is perhaps the reason for Gods desire to know and be known because this forms the basis of relationship? Relationship is desirable for God because whilst he might know of all people (he is after all omniscient) there is a difference between this and knowing people directly in relationship. I God perhaps in some way incomplete without this relational knowledge?

In scripture knowing is an important concept. Adam knew his wife¹ and Jesus knew his sheep and his sheep know him² implying a reciprocal relationship. Scriptures maintain that God is omniscient—He knows everything, including every person, their thoughts, and their deeds³. He knows humans fully, more deeply than they know themselves.

Paradoxically however we observe Jesus clearly indicate there are some he does not know. Let's follow this logically. The Lord knows all things yet does not know some things. This doesn't make any sense. Well what if some forms of knowledge require more than just awareness of. What if instead they require participation with? Many people know my wife, however they do not enjoy the same close relationship with her afforded to me.

We might then consider does this view challenge the classical view of an omniscient God? He is still acquainted with every tiny detail of humanity, but there is a kind of knowledge that is only obtained through relationship. This kind of knowledge requires participation.

Relational knowing does not diminish His omniscience, but instead highlights the significance and importance of relationships. He does not impose Himself on others but invites humanity to respond freely. His knowing becomes relationally significant when humans willingly reciprocate.

That God desires to be known suggests a willingness to be vulnerable in the context of relationship. The Lord does not have tolerate our sin yet he chooses to open himself up to the possibility of our rejection and disobedience. I dread to think how many hateful acts I alone have perpetrated against him. A vulnerability well exemplified by taking on flesh and becoming fully known to humanity⁴.

Exodus Chapter 6

Summarrium

God reassures Moses that he will deliver the Israelites from Egypt by his hand. Pharaoh will not only let the Israelites go, he will drive them out of Egypt. The Lord reminds Moses of his covenant with Abraham, Isaac and Jacob pointing out that he intends to make good on his earlier promises and confirming that he has heard the suffering of his people.

Despite the Lords encouragement the Israelites do not listen because of their present suffering. The Lord tells Moses to speak again although Moses protests because of his 'uncircumcised lips' but the Lord reinforces his directive. A genealogy of Moses and Aaron is provided and Moses once again expresses doubt about his ability to change Pharaoh's mind.

Meditatio

There is a peculiar passage in verse 6 where the Lord states that 'I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by my name the LORD I did not make myself known to them.'. Here is one of those times where something interesting is going on in the original text. In this verse God identifies himself as having appeared to the patriarchs as 'El Shadddai' (God Almighty), whereas the name YHWH (often pronounced Yahweh) derived from the Hebrew verb hayah (will be)

This verse is perplexing because the Genesis accounts have the patriarchs using the covenantal name of God YHWH. What is going on then? Some have argued that this was an aspect of the Lord yet to be revealed; his covenantal relationship which is only promised to the patriarchs but finally realised in the agreement between the people of God and Moses. So whilst the patriachs would know him as a promise-maker this would be consumated in his role as promise-keeper to through the Exodus.

So we are seeing a paradigmatic shift in the way that the Lord will be perceived. Formerly the patriarchs understood him as all powerful and sufficient, whereas the Israelites will come to know him as one faithful to his covenant promises. In this way God intends to reveal more about his character to his people. It is not sufficient for them to only know him as God Almighty. There is a need for first hand experience of this reality.

With the PhD and other bits and pieces I'm engaged in I am finding myself coming back to the point that an important part of knowing is obtained through participation. If the intent (as I suspect) of the Lord is that individuals come to know him, there is a need for active participation. It is not sufficient to merely have propositional knowledge about him.

Exodus Chapter 5

Summarrium

Moses and Aaron travel to meet with Pharaoh and Moses does relay the message required to Pharaoh. His response is decisive; he does not knowthe Lord and he will not let Israel go. Moses and Aaron then ask for three days to take the people into the wilderness to sacrifice to God. Pharaoh responds by claiming the Israelites have too much time on their hands and Moses seeks to give them rest from their burdens.

Pharaoh then proceeds to demand the same number of bricks produced by the Israelites as they have so far been producing but they will need to find their own straw. Israel fail to meet their quotas and the foremen are beaten and the Egyptians indicate this is because the people are idle and that this is the real motivation for sacrificing to God. The foremen raise a complaint to Moses and Aaron and Moses complains to the Lord pointing out how only evil has befallen the people of Israel since Moses did what he commanded.

Meditatio

Another entirely relatable passage. It is not an uncommon experience to feel God prompting us to act or to say something, only to find we make the situation much worse than it originally was. Indeed prevailing wisdom indicates we should not 'poke a sleeping dragon', 'wake a sleeping lion', 'tempt fate' or even 'ask a question we are not prepared to deal with the answer'.

It would be tempting to view the situation, as Moses appears to, as a failure. We set out with a particular task and were unsuccessful so now it's all over and it would have just been better if we never said anything. Nothing has changed right?...right?

No indeed much has changed. Moses and Aaron have found the means to secure an audience with Pharaoh. They have demonstrated obedience to the task set before them and given Pharaoh an opportunity to respond. This is all that was required of them. They have forgotten that the Lord pointed out his intend to harden Pharaohs heart. Indeed they were not responsible at all for Pharaohs response; only their obedience.

Pharaohs response is clearly punitive and harsh. It seeks to increase the pressures on the Israelites rather than securing their freedom. It seeks to undermine Moses and Aaron's position by causing the people to question if they have truly come from God to make things better. Their response begins with 'the Lord look on you and judge...' because they cannot.

Moses speaks frankly with the Lord. "Why did you ever send me? 23 For since I came to Pharaoh to speak in your name, he has done evil to this people, and you have not delivered your people at all.". Here Moses points out the unintelligibility of the situation. If you want your people delivered why are you making things worse for them? Indeed all we've done so far is make things worse.

A psychologist once told me sometimes things have got to get worse before they get better. This is the unpleasant reality of genuine resolution. Much of my work these days is dealing with challenging inter-personal issues. Two people that have an issue with each other and need to talk it through yet fail to do so or speak to almost everyone else in the world aside from each other. For healing to come to a wound sometimes you have to remove a foreign body and this can be pretty damn painful.

Exodus 5 is a painful reminder that it sometimes it has to get worse first before it gets better.

Exodus Chapter 4

Summarrium

Continuing the dialogue from Chapter 3 Moses points out that the people will not believe him and the Lord provides two signs the staff to serpent and the leprous hand. The Lord also tells Moses that if he pour water from the Nile onto the ground it will turn into blood. Moses then complains that he isn't a particularly eloquent speaker and the Lord points out that he made the mouth of men and will teach Moses what to speak. Moses then beseeches God to send someone else and the Lords anger is kindled against him but he nonetheless agrees for Aaron to be his 'mouth'.

Moses then seeks Jethro's leave to return to egypt to his people and he is granted permission. The Lord instructs Moses to point out that the Lord will take Pharaoh's firstborn if he does not return the Israelites to to him. The Lord meets Moses on the way and attempts to take his life until Zipporah (his wife) circumcises their son. Moses relates all he has been told to Aaron, and is brought to the people where he again demonstrates the Lords power and the people Worship the Lord.

Meditatio

This chapter contains one of the most human statements in all of scripture: “Oh, my Lord, please send someone else.” (see Verse 13). What is a significant encouragement is that we see here Moses wrestling with the reality of his calling. He is trying to find reasons not to do what he has been asked. Indeed there is good reason for him to not do what he is being asked.

We should recall that Moses had occupied a position of power in Egypt historically (the household of Pharaohs daughter) until he killed a man and was effectively all but exiled. Now the Lord wishes him to return to raise a complaint against the most powerful man in one of the most powerful Empires and threaten the life of his successor if he does not comply.

An equivalent might be to travel to North Korea to tell Kim Jong Un that his son will die unless he allow his work force to leave the country unopposed. We might ourselves equally be daunted by such a task. But imagine being an exile from that same country; a known and wanted man. I can only acknowledge the number of times I have wanted to say 'Lord please send someone else.'

There is also an enigmatic portion of this passage found in verses 24-26 where after instructing him to go that the Lord meets him on the way and attempts to put him to death. Now there is much that is unclear about this passage. In context it would seem that the Lord met Moses and attempted to end his life. Some believe 'him' that the Lord attempted to kill in this context actually means Gershom Moses son.

From a narrative perspective it makes little sense to instruct someone to do something that places their life at risk (which undoubtedly threatening Pharaoh's son's life would have been) and then on the way there attempting to kill them. But this could well point to Moses own shortcoming and failure to uphold the covenant. Here the Lord is passing judgment and sentance but blood is sufficient to atone for his sin.

This of course will become thematic throughout scripture with the blood of the lamb at passover and ultimately what this will come to foreshadow; namely the crucifixion of Christ. Blood becomes the mechanism by which the wrath of God is averted and Justice is satisfied. Yet this passage seems somewhat out of place. Perhaps the Lord felt that before Moses could be in a position to pass judgement over another mans son he must first ensure his own was right with God.

Exodus Chapter 3

Summarrium

Moses is tending the flock of his father in law when he observes a bush burning. God calls to Moses from the bush and Moses presents himself. God advises Moses that he has heard the cry of the Israelites and will bring them out of Egypt through Moses. Moses objects noting that he is a nobody, and the Lord advises he will be with him. Moses enquires who he should say has sent him and God answers 'I will be what I will be'.

Moses is advised to go and reassured by the Lord that he will be heeded by the elders who will listen to him and seek permission from the king to go three days journey into the wilderness to sacrifice to him. The Lord acknowledges that Pharaoh will not agree to this and as such the Lord will be force to act against him. The lord points out that he will give the Israelites favour with the Egyptians and they will leave with gold and other foolery.

Meditatio

Traditionally verse 14 has be translated "I am who I am" which emphasises the static, consistent and eternal nature of God. Yet this is not the only way to translate this passage. The Hebrew verb "ehyeh" (אֶהְיֶה) is the first-person singular imperfect form of the verb "hayah" (הָיָה), which means "to be" or "to become.". In biblical Hebrew, the imperfect tense often conveys an action that is ongoing, incomplete, or in the future. Thus, "ehyeh" can mean:

• "I am" (present tense).
• "I will be" (future tense).
• "I am becoming" (ongoing process).

According to AI the Septuagint (the Greek translation of the Hebrew Bible) rendered "Ehyeh Asher Ehyeh" as "Ego eimi ho on" (ἐγώ εἰμι ὁ ὤν), which means "I am the one who is. As such the popularity of "I am" has persisted and influenced the way we think about the Lord. Yet another possible translation has always struck me as more contextually fitting; "I will be what I will be"". This reflects how we exist in process.

Reflecting upon my own journey as a believer it is interesting how dependant I was on certainty. I wanted to know things precisely, exactly, completely. Failing to recognise this isn't actually how knowledge works, or indeed something the Lord permits. People spoke about relationships with the Lord and being 'led' by the spirit and I would immediately ask for examples or practical explanations how.

What I was wrestling with here Paul addresses in first Corinthians when he makes the point that we only see in part¹. Whilst here he is specifically speaking about living a life of love there is an acknowledgement here that we do not get to have the definitive answer. Our knowledge is always provisional always inconclusive.

We are not permitted to know in the ways we would like. Indeed the words we use exist in process. A continual revision of terms. Nietzsche had something very different in mind when naming one of his books the 'gay' science to how we might consider such a title today. As such it is error to believe that we can fully define or constrain the Lord by human categories. The Lord will instead reveal Himself through His actions and engagement with individuals.

Exodus Chapter 2

Summarrium

A man from the house of Levi married a Levite woman, she conceived and a baby boy was born. The Levite woman attempts to conceal the baby but is unable to continue to do so. Taking him to the river she creates a basket for him and floats him down the river where he is rescued by Pharaohs daughter and returned to his birth family who will be paid for his care.

Moses grows up observes the oppression of his people and taking matters into his own hand attempt to enact justice resulting in the death of an Egyptian. When Pharaoh discovers Moses actions he sought to kill Moses who flees to Midian where he meets Reuel and marries Zipporah and his first born son Gershom is born.

Meditatio

It is interesting how the role of the parent here is to create a framework within which the child can exist. Here the mother is aware of the destructive force that seeks to kill and destroy her son. Pharaohs represents an existential threat to her son, the best that she can do for him is not to remove him from the situation. Instead she constructs a physical framework around him and trusts in what she has done for him and places him on the very river that should have been his final destination.

Instead of a source of death the Nile becomes the vehicle by which he is saved. By none other than Pharaohs daughter. As such even the progeny of that which seeks to destroy is instrumental and utilised by the Lord in the salvation of the people of Israel.

Moses flight to Midian is preceded by an example of what happens when we seek to right injustices in our own efforts. Here Moses brings only death, suspicion, and is ultimately removed from Egypt until such a time as he is ready to allow the Lord to take the lead in addressing the concerns of the people of God.

The conclusion of this passage (verse 25) makes use of some verbs that stood out to me. Israel groans, their cry is heard and God remembers his covenant sees the people of Israel and knew. The word knew here being the same term used for Adam knowing Eve, and even oddly Noah knowing the water¹. This suggests an intimate knowledge that goes beyond just being aware of information but intimately acquainted with Israel and their context.

Exodus Chapter 1

Summarrium

Joseph and his family move to Egypt where they live and the people of Israel are fruitful and multiply greatly in number from that initial 70 persons. A new King of Israel arrives who does not know Israel and makes an enemy of him setting taskmasters and heavy burdens before the people. Yet the people of Israel continue to be fruitful and multiply

The King directs the Hebrew midwives Shiphrah and Puah to kill the offspring of the Hebrew women in the event they father a son. However daughters are permitted to be spared. The midwives however are not complicit in this ethnic cleansing and as such God dealt well with the midwives. The King therefore decrees to all the people that sons must be cast into the Nile but every daughter will be permitted to live.

Meditatio

The last verse in this chapter contains great religious and spiritual significance. Pharaoh considered his decree a political strategy to deal with the growing population of Hebrews that presented an existential threat to Egyptians. Targeting male infants would weaken the Hebrew capacity to resit the tyranny of Egyptian rule and ensure their subjugation.

There is also a sense of religious irony in the method of execution. The Nile is typically a symbol of life and sustenance in Egyptian culture with Hapi being seen as the androgynous god of fertility. This is inverted with the Nile transformed into an instrument of death. Perhaps it was believed that through the sacrificial offering of infants to Sobek the Egyptians might secure protection from the existential threat posed by the Hebrews.

In any event this decree foreshadows the first plague in which the Nile turns to blood¹. Perhaps an act of divine judgement that reclaims the Nile from it's misuse by Pharaoh and the Egyptians revealing the sovereignty of God over Egyptian gods. Interestingly enough there is a further irony that this same river of death would become the vehicle by which Israel would be saved, thereby subverting Pharaoh's intent. Highlighting how the Lord is able to take something that has been corrupted and utilise it for good.

This is a reassuring point to anyone like me that has become increasingly aware of their own corruption and darkness. Indeed it is a hopeful message that God can take something once used for evil and use it for good. The redemption of my person is a relief and good news for this life. The gospel of the Kingdom is one in which a hopeful message is presented by Christ for the redemption by means of the invasion of heaven into earth. I have much I wish to see in myself redeemed and have much to be thankful for.

Romans Chapter 14

Summarrium

Paul pleads with the Romans to welcome those weak in faith and not to quarrel over opinions. Paul anticipates that where two or more are gathered in my name there will be difference of opinion. So act loving towards each other not introducing stumbling blocks towards one another, nor 'despising' each other in the name of difference. Paul reminds us that we will all bow to the Father and confess to God, giving an account for our lives.

We are instead called to defer judgement to the one true judge, knowing that in the Lord nothing is unclean, but instead it is unclean if ones conscious is not clear on the matter. This is because the Lord desires the obedience that comes from faith not fear. Let us therefore avoid causing others to stumble and instead keep our faith between ourselves and the Lord.

Meditatio

There is much going on in this passage that needs inspection for us to grasp what is actually being said. Firstly we should acknowledge the context of the passage which is Paul addressing the tension within the Roman church between "weak" believers (who adhere to stricter practices) and "strong" believers (who acknowledge their freedom in Christ and see no need for such restrictions).

This tension is present in two specific issues discussed within the passage; dietary restrictions and the observance of 'holy' days. Paul here is highlighting the potential for disharmony over what effectively amount to actual matters of 'taste', simply opinions. Paul here is committed to the unity of the believers acknowledging that only by standing together in Christ can we stand at all, weak or strong.

The next thing this reveals to us is that freedom and responsibility are two distinct things. As aforementioned in my last post, I am free to consume what I like. This does not mean that consuming everything I like is a responsible course of action to take. Indeed it is likely to cause further health complications and contribute towards ill health. We may well go as far to say this is unwise.

Verse 14 in this chapter may well seem that Paul is giving licence to engage in any unwise practices we so desire. He is not. He is pointing out the freedom we now enjoy in Christ because of his life, death and resurrection. His pointing out that if we live we do so in his name, if we die likewise highlights we belong to him. We are free now to make the choice to act responsibly or irresponsibly with this freedom. Paul is encouraging us to act in a way that builds each other up not tearing each other down.

There is an interesting point raised here. Paul points out that it is a blessed thing not to feel condemned by ones own actions, but the absence of condemnation is a poor reason to exercise this freedom. Instead faith in the God who hears, listens, responds and acts is central to the exercise of freedom.

The notion of 'strong' and 'weak' believers has the hallmarks of judgement making. Paul may here inadvertently introduce another area of difference, those who in faith abide in this freedom and those who do not. His purpose is not to sow division, but to avoid it. Conscience may well allow us to act where others do not but our first duty is to live for the Lord and to love each other well.

Romans Chapter 13

Summarrium

Paul points out that all authorities are established by Christ to perpetuate good and therefore opposition to authority is wrong. We must be subject to the authorities that the Lord institutes over us, and give all what they are due. Indeed we are encouraged not to owe anyone anything except love for each other. Paul points out that the fulfillment of the commandments is love. That is to say love for neighbour as self does no wrong to a neighbour and is the fulfillment of what God has called each of us to.

He reminds us that we need to recognise that salvation is close at hand and to live life free to love is available to us. Salvation from the darkness within is close at hand to we should cast off the works of darkness and walk properly. It is necessary to 'put on the Lord Jesus Christ' to make no provision for the gratification of the desires of the flesh.

Meditatio

Interestingly today's passage resonated with me significantly. We also had a similar message shared at the church we attend. This notion of concession to the flesh is something that resonates with me. I very much enjoy good food and drink and this time of year it becomes increasingly difficult to moderate. This is problematic given weight causes a number of health issues for me personally. As such I have becoming even more conscious of my difficulties in this area.

It is far more satisfying to reach for some good food in the evening than it is to reach for the bread of life. Feeding the flesh, the old man within, only makes that part of us stronger. To starve and instead pursue that which leads to spiritual growth and formation is to feed and make stronger the part of me that pursues Christ. Don't feed the old man is a mantra we would all do well to live by. It also highlights the significance of the disciplines, or practices, for the Christian life.

It is easy to forget that salvation from darkness is so close at hand. That we do not have to be caught continually in the perpetual struggle. That we can make 'no provision' for the gratification of the flesh. What might this mean? For me it means offering no opportunity, giving no space for, not dwelling on. But it also means not giving cognitive bandwidth to. At times it is enough to just give that part of me attention to draw me into consumptive patterns of behaviour.

Don't get me wrong, we should definitely pay attention to our sin. There are times that it may reveal spiritual needs for which we should turn to Christ. For I'm aware these consumptive patterns are part of my insatiable desire to consume. It takes many forms. Food, drink, media, literature, entertainment etc. Anything in fact that will offer sufficient pleasure and enjoyment from the act of consumption.

It is liberating to know that 'no' remains a possibility. There are times my flesh aches for food, I get irritated and grumpy when we have nothing in the house, and indeed many of my interactions with others revolve around what is going into our mouth be it food and drink. There is nothing inherently harmful about enjoying the provision of God. There is something harmful about not keeping such desires in check.