Enslaving Themselves

July 9, 2015September 1, 2019Lois Tverberg

by Lois Tverberg

Joseph said to Pharaoh’s court, My father made me swear an oath and said, “I am about to die; bury me in the tomb I dug for myself in the land of Canaan.” Now let me go up and bury my father; then I will return.’ So Joseph went up to bury his father. All Pharaoh’s officials accompanied him—the dignitaries of his court and all the dignitaries of Egypt—besides all the members of Joseph’s household and his brothers and those belonging to his father’s household. Chariots and horsemen also went up with him. – Genesis 50:4-9

The redemption of Israel is a foreshadowing of the redemption of the whole world through Christ. Subtle motifs in the story hint that Israel is the representative of the world. Their enslavement to the false gods of the Egyptians is a picture of all of our enslavement to the false gods of this world, from which only Christ can free us.

When and how did the family of Israel become enslaved? Obviously, the first member of the family who was enslaved was Joseph, when his brothers deliberately sold him into slavery. Four hundred years later they were all enslaved by the Egyptians.

Joseph before Pharaoh An interesting thing to note was that it seems that even though Joseph had great power in Egypt, he was still a slave even then and not free to leave. In the passage above, when Joseph wanted to travel to Canaan to bury his father, he had to ask permission. Scholars believe that the officials, chariots and horsemen who went with him were there partly to honor Jacob, but also to guard Joseph to make sure that he returned to Egypt.

If that is true, it yields an interesting insight – that from the moment that Joseph’s brothers sold him into slavery, someone from their family was trapped in bondage, unable to be released until God himself intervened 400 years later. True, God brought them down there to save their lives during the famine. But had they not sold Joseph into slavery, they wouldn’t have had the tie that brought them all down to Egypt, to the “house of bondage” as the Bible calls it.

Likewise, with the first sin, Adam and Eve were trapped in bondage, and the slavery to sin transferred itself to all their children, including us. Only through redemption in Christ can we be set free.

Longing for Moses

July 9, 2015September 1, 2019Lois Tverberg

by Lois Tverberg

Therefore when the people saw the sign which he had performed, [the feeding the five thousand] they said, “This is truly the Prophet who is to come into the world.” So Jesus, perceiving that they were intending to come and take him by force to make him king, withdrew again to the mountain by himself alone. – John 6:14-15

Moses The story of the exodus from Egypt was a defining event in the life of Israel, when God heard their cries and saved them from their enemies. In Jesus’ time, it took on a heightened significance because the people were suffering under severe oppression of a foreign government, and they saw themselves as reliving the afflictions of Egypt. They prayed for a Messiah to come as a second Moses who would free them from bondage to the pagan ruler, just as he did before.

One way to see how much the people resonated with the earlier story is to observe how many people in the Gospels were named for the characters in the Exodus story. For example:

Mary (Miriam, in Hebrew), named for Moses’ sister.
Joseph was Jacob’s son who was sold into slavery in Egypt, eventually to reign there.
Elizabeth is derived from Elisheva, the wife of Aaron, Moses’ brother.
Lazarus comes from Eleazar, Aaron’s son who became priest after him.
James was actually Ya’acov, Jacob, the father of the twelve tribes
Jesus (Yeshua, also a common first-century name) is a contracted form of Yehoshua, which means “God’s salvation” and is related to the name of Joshua, who lead the Israelites into the Promised Land.

Ancient texts indicate that names of characters in the Gospels were very common first-century Jewish names. This suggests that they were hoping that the Messiah would be born among them very soon, and that God was placing in them a longing for redemption. At the very same time he was preparing to fulfill his many promises and send someone to answer their prayers. The redeemer, this time, would not just save them physically from their enemies, but for eternity instead.

_{Photo cred: Luca Volpi (Golmund100)}

Exodus Hints at its Great Implications

July 9, 2015March 18, 2022Lois Tverberg

by Lois Tverberg

The descendants of Jacob numbered seventy in all; Joseph was already in Egypt. Now Joseph and all his brothers and all that generation died, but the Israelites were exceedingly fruitful; they multiplied greatly, increased in numbers and became so numerous that the land was filled with them. -Exodus 1:5-7

Ancient storytellers often wove recurring motifs into stories to hint at connections between them. If we know this and read Exodus with an eye to its subtle themes and language, we will see that in several places the text is hinting that the story has far-reaching implications.

In several places the wording of Exodus alludes back to the story of creation. The passage above hints back to Genesis 1:28, where God tells the first humans to be fruitful and increase in number and fill the earth. The word translated as “exceedingly numerous” is actually “swarmed” or “teemed,” like the fish that teemed in the sea in Genesis 1:21.

Another hint in this passage comes from the number of people in Jacob’s clan, which is seventy. In Genesis 10, all the descendants of Noah are listed who will give rise to the nations of the earth, and the number is seventy. It has been traditionally understood from this that the number seventy, a large, symbolically complete number, alludes to the nations in the world.

Later in Exodus, the story of Moses in the Nile in a basket will recall the story of Noah and the ark. The same rare word, tevah, is used to describe the basket as the ark that Noah built. Just as Noah was saved from destruction when others around them drowned in the flood, Moses will save his people when the Egyptians drown in the Red Sea. In both cases, they were being saved by God’s judgment while others perished.

By recognizing these hints in the text, we realize that the story of Israel’s redemption of Egypt is much greater than the history of one small nation. It is saying that through the redemption of this people, God was ultimately going to redeem the whole world.

_{Photocred: Bibleplaces.com}

Punished for Your Parents’ Sin?

July 8, 2015May 23, 2022Lois Tverberg

by Lois Tverberg

On Mt Sinai, God hides Moses in the cleft of a rock and passes by in all his glory. He then makes this fundamental declaration about his nature:

The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the fathers to the third and fourth generation. Exodus 34:6-7

This description of God, that He is “gracious and compassionate, slow to anger, abounding in lovingkindness…” is quoted nine times in the Old Testament. This description of God’s mercy comes up several times in the psalms (Psalm 86, 103, & 145 and others) and was probably part of many worship liturgies during Bible times.

Usually when this passage is quoted later in the Bible, the line about punishing children for the sins of the fathers is not included. This is satisfying to us, because we struggle with that line that seems quite unfair. There is actually a reason for it, if you look understand the culture and look closely at the text.

Tribal peoples like the Israelites saw their primary identity as being a part of a family or clan rather than as an individual. They worked together in everything and prospered or suffered together.

It was assumed that the group was responsible for the conduct of all of its members. If one sinned, especially the leader, they would all bear guilt and suffer misfortune for it. They saw themselves as a tightly-knit team. If one player fumbles the football, the whole team gets the penalty, of course. God’s statement about his justice extending to the third generation made complete sense in that world.

A New Idea in Ezekiel’s Time

In Ezekiel’s time, God pushes back on communal thinking that was pervasive in the ancient world. In Ezekiel 18, the people were quoting a proverb reflecting this kind of thought: ‘The fathers eat the sour grapes, but the children’s teeth are set on edge (Ezekiel 18:2). Surprisingly, God tells them not to quote this proverb anymore because he strenuously disagrees with punishing children for the sins of their parents!

This chapter in Ezekiel is actually one long argument against the idea that children should be punished for their parent’s sin. It sounds like the prophet has a hard time getting people to agree with him that an individual should be judged on his own terms, not in terms of the actions of his ancestors.

If a righteous man turns from his righteousness and commits sin, he will die for it; because of the sin he has committed he will die. But if a wicked man turns away from the wickedness he has committed and does what is just and right, he will save his life. Because he considers all the offenses he has committed and turns away from them, he will surely live; he will not die. (Ezekiel 18:25-27)

Therefore, O house of Israel, I will judge you, each one according to his ways, declares the Sovereign LORD. Repent! Turn away from all your offenses; then sin will not be your downfall. Rid yourselves of all the offenses you have committed, and get a new heart and a new spirit. Why will you die, O house of Israel? For I take no pleasure in the death of anyone, declares the Sovereign LORD. Repent and live! (Ezekiel 18:30-32)

So, we see that God himself sees that each person himself is accountable before him, and that it is unjust to condemn people for sins committed before their time.

Children who Carry on in Sin

How do we interpret Exodus 34:6-7 in the light of this passage? The picture of several generations being condemned for a sin may be describing the generational pattern of sin that we see in families. A father who abuses his wife often has sons who abuse their wives. Families do teach and reinforce patterns of sins (or righteousness) to their members that go on for generations. This is especially true in cultures which don’t send children to school, where children learn only from their parents and close relatives. Could it be that the children aren’t being punished for their parent’s guilt, but that the children have carried on in the family sins themselves?

The answer from Ezekiel is that the consequences of sin only extend to the generations that keep on in the sin of the ancestors. There is always hope, if the children will just repent and change their ways. God doesn’t take pleasure in the judgment of anyone, but bids us all to repent and live!

Photo: hannahpirnie and William Warby

To learn more about the communal style of thinking in the Bible, see chapter 7, “Reading the Bible as a ‘We'” in Reading the Bible with Rabbi Jesus (available in the En-Gedi Resource Center bookstore.)

Water Will Come Out

July 7, 2015September 19, 2019Bruce Okkema

by Bruce Okkema

The LORD answered Moses, “Walk on ahead of the people. Take with you some of the elders of Israel and take in your hand the staff with which you struck the Nile, and go. I will stand there before you by the rock at Sinai. Strike the rock, and water will come out of it for the people to drink.” So Moses did this in the sight of the elders of Israel. Exodus 17:5–6

En Gedi In this story we find the Israelites “grumbling” to Moses and Aaron about their present circumstances. The Hebrew meaning behind this translation conveys a much stronger picture, that of a riotous mob wanting to kill their leaders. I find myself quickly judging the Israelites, thinking that since they had just been brought out of the land of slavery, how could they be complaining already? After all, they had seen the mighty hand of God on the night of Passover, they had experienced the parting of the waters of the Red Sea, manna appeared with the dawn, quail fell from the sky, and they had benefited from many other miracles. How could they be so ungrateful as to be complaining about thirst?

Yes, they were wrong in “grumbling.” Yet, if you have ever experienced the harshness of the desert in this part of the world, you know how vital it is to have drinking water there. A person can literally die within hours without it, so perhaps we would have been desperate too. Also, imagine poor Moses standing in a leadership position over more than six hundred thousand people without water! Can you relate to his grief as he cries out to the Lord, “What am I to do with these people? They are almost ready to stone me!”

As you read the Bible, try to put yourself into the story and experience it as if you were there. The people in these stories are members of our covenant family, so in that sense, we really were. Also, learn to turn your eyes to the Lord in each situation to see how he will redeem it. You will see a God with amazing patience who loves us, walks with us, and provides water even when we complain!