Israel

Blood on the Doorposts

Lois Tverberg

by Lois Tverberg

Tell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family, one for each household… Take care of them until the fourteenth day of the month, when all the people of the community of Israel must slaughter them at twilight. Then they are to take some of the blood and put it on the sides and tops of the doorframes of the houses where they eat the lambs… The blood will be a sign for you on the houses where you are; and when I see the blood, I will pass over you. No destructive plague will touch you when I strike Egypt. – Exodus 12:3-4, 6-7, 12

What was the significance of putting blood on the doorposts? One very important thing to realize is how it foreshadows the future shedding of blood of Christ, that protects us from judgment, just as the blood here protected the families from judgment.

But yet, the act of putting blood on the doorposts says other things as well. One is that it was a public commitment to the God of Israel in that hostile land, in which that kind of sacrifice was an abomination, which would lead to the person’s being stoned (Ex. 8:26). Only those that were convinced that God would triumph over the Egyptian gods would have done so because of fear of public execution.

Also, putting the blood on the doorposts was a mark of faith that apparently was not limited to Israelites, but anyone who placed his or her faith in God. The text says that many others left Egypt with the Israelites (Ex. 12:38) – perhaps they too had claimed this God by marking their homes. Even some of Pharaoh’s officials feared the Lord – could some of them have even done it? Interestingly, entire homes and families were saved, just as in the New Testament, entire families were baptized and saved (Acts 16:34). Even Rahab the harlot was able to save her family by marking her home with a scarlet cord! (Josh. 6:25) The Bible often talks about salvation in terms of families, while we think in terms of individuals.

Finally, it is amazing that God told people to make a sacrifice and put the blood on their homes. Normally sacrifices were made at an altar in a tabernacle or temple, and only the ceremonially clean could enter in. God’s great shekinah glory would be very present at the altar, apart from the rest of the people. Here, God was telling them to anoint their home as God’s altar, and publically place their faith in him. God’s presence came that night and to those who did not fear him, it lead to judgment. But to those who had faith, it would set them free.

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That You May Know

Lois Tverberg
Plague of the Firstborn

by Lois Tverberg

But Pharaoh said, “Who is the LORD that I should obey His voice to let Israel go? I do not know the LORD, and besides, I will not let Israel go.” Exodus 5:2

“For this time I will send all My plagues on you and your servants and your people, so that you may know that there is no one like Me in all the earth.” Exodus 9:14

A key theme in the book of Exodus is “knowing” who the Lord is. When God first appeared to Moses in the burning bush, Moses seemed to be asking who God was when he asked for his name. Then, when Moses went to Pharaoh, Pharaoh’s response was that he did not “know the LORD,” so why should he obey him?

Plague of the FirstbornIt is important to understand that in Hebrew, the word for “know,” yada, is more broad than in English, describing personal experience, not just intellectual knowledge. To “know” God in this sense is not just to have heard a name, but having awe for him from encountering his power directly. Pharaoh had no fear of this God because he had never experienced God’s power.

Many places throughout Exodus God says that he would send his plagues and free his people so that both Egypt and Israel would know him:

Ex. 6:7 `Then I will take you for My people, and I will be your God; and you shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians

Ex. 7:5 “The Egyptians shall know that I am the LORD, when I stretch out My hand on Egypt and bring out the sons of Israel from their midst.”

Ex. 14:4 “Thus I will harden Pharaoh’s heart, and he will chase after them; and I will be honored through Pharaoh and all his army, and the Egyptians will know that I am the LORD.” And they did so.

Ex. 16:6 So Moses and Aaron said to all the sons of Israel, “At evening you will know that the LORD has brought you out of the land of Egypt; When Moses first came to Pharaoh, Pharaoh had no idea who the God of Israel was, and he could only find out from his own personal experience of the power of this God.

Do you know who the LORD is, that you should obey his voice?

Photo: Lawrence Alma-Tadema

Time for a Change

Lois Tverberg

by Lois Tverberg

The LORD said to Moses and Aaron in Egypt, “This month is to be for you the first month, the first month of your year.” Exodus 12:1-2

Egyptian CalendarThe very first instruction that God gave the Israelites as they were leaving Egypt was to establish a new calendar that was utterly unlike the Egyptian calendar. This may not seem significant to us, but how we measure time is fundamental for how we look at life. Our calendars define the importance of the day to the entire culture, saying whether we should work, rest or worship, or think about some great event in our past.

This was especially critical as the Israelites left the powerful nation of Egypt, which had strongly influenced their thinking while they lived there. Egypt had a twelve-month solar calendar that was entirely organized around the veneration of their gods. Their year started in late June when the brightest star in the sky, Sirius, arose, about the time of the flooding of the Nile. They spent five days in feasting and worship beforehand, pleading with their gods for a good flood of the Nile and good harvest for that year. Each of the 36 ten-day weeks of the year was dedicated to a different god.

In contrast, God instructed Israel to mark time by remembering their redemption from Egypt. Their calendar no longer focused on idolatrous gods, but on permanently remembering the true God that loved them so much that he freed them from slavery. Every aspect of their calendar repeated this motif. The other major feast of the year, the feast of booths (Sukkot), also focused on reliving their time in the wilderness after God brought them out of Egypt. Even the seven-day week was founded on remembering how God had granted them rest from slavery:

You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out of there by a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to observe the sabbath day. Deut. 5:15

Exodus

Also, the law to celebrate the fiftieth year as a Year of Jubilee was also founded on the idea that they set free those who are in debt, just as God set them free.

If one of your countrymen becomes poor among you and sells himself to you, do not make him work as a slave. He is to be treated as a hired worker or a temporary resident among you; he is to work for you until the Year of Jubilee. Then he and his children are to be released. Because the Israelites are my servants, whom I brought out of Egypt, they must not be sold as slaves. Lev. 25:39-41

All of their worship and time focused on remembering how God saved them and took them to be their people. In the same way, we as Christians should continually remind ourselves of our redemption in Christ, the Passover Lamb, by his death for our sins. Every day of our lives should revolve around living out of this truth.

Photo: Hans Bernhard (Schnobby) and Edward Poynter

Plagues from the God of Nature

Lois Tverberg

by Lois Tverberg

Pray to the LORD, for we have had enough thunder and hail. I will let you go; you don’t have to stay any longer.” Moses replied, “When I have gone out of the city, I will spread out my hands in prayer to the LORD. The thunder will stop and there will be no more hail, so you may know that the earth is the LORD’s. – Exodus 9:28-29

HorusAs the passage above says, God unleashed the powerful forces of nature in the plague of hail to show that he was the true ruler over the earth, not the hundreds of “gods” that the Egyptians worshipped. It was clear that God was in control of other aspects of nature when locusts and diseases destroy the crops and livestock at Moses’ command.

It may surprise you that most of the plagues could be describing natural events that were known to occur in Egypt. The Nile turning to blood may describe the red tide, a type of algae that kills fish when it overgrows, or an excessive reddish silt washed down from the mountains during an abnormally strong annual flood. The frogs might have bred in the stagnant water left behind from the flooding.

Even the “darkness that can be felt” seems to be a description of a dusty sandstorm that comes from the hamsim, strong east winds that blow in from the Sahara Desert that blot out the sun, which can make it as dark as night. (The dust storms during the Dust Bowl in 1930’s were described this same way.)

The thought that the plagues could have had natural causes initially feels disturbing because we assume that God must show his supremacy by turning nature on its head. But what showed God’s power is not the unearthliness of the plagues, but God’s sovereignty over their timing and who they afflicted. They began exactly as Moses announced them, and some did not strike Goshen, where the Israelites lived. While they might have been events of nature, they clearly were controlled by God’s will.

Death of Firstborn

Even the last plague, the death of the firstborn may have had a semi-natural origin. During the Dust Bowl, many succumbed to “dust pneumonia” because inhaling large amounts of dust can cause severe lung inflammation and even death. But the fact that every firstborn succumbed to the illness all on the same night was profoundly supernatural. While God was working through nature, his timing showed that he was utterly in control.

When you think about it, God working through nature is really the most appropriate display of his power, because he is the creator and sustainer of all things. You can see this in that the point at which the magicians realized that their gods were defeated was a seemingly mild plague, that of the gnats. (Ex. 8:18-19) Why? Because God is the creator, not Satan. God’s creation of the tiny gnat was too much for Satan to imitate. It was the God of Israel who held the life of every creature in his hands.

Photocred: Bibleplaces.com

A Bridegroom of Blood

Lois Tverberg

by Lois Tverberg

But Zipporah took a flint knife, cut off her son’s foreskin and touched [Moses’] feet with it. “Surely you are a bridegroom of blood to me,” she said. So the LORD let him alone. (At that time she said “bridegroom of blood,” referring to circumcision.) – Exodus 4:25-26

One of the strangest stories in the Bible is when Moses and his wife and son return to Egypt after God told Moses to tell Pharaoh to let his people go. The original Hebrew text is difficult to interpret, and it is not clear whether Moses’ life or his son’s life was in danger, and who was touched with the blood. Commentators believe that this may have been part of a longer story handed down orally that the ancient audience was assumed to know.

A few keys can help us see the point of the story, though. Circumcision was the sign of the covenant that God had made with Abraham, the visible mark of the commitment between the people of Israel and God. God seems to require this sign before fulfilling covenantal promises. With Abraham, even though God appeared to him years before he was called to circumcise his family, it was only after he did so that Sarah became pregnant with Isaac, the promised son. Similarly, God had called Moses at the bush, but now before God can use him to fulfill his covenant, he must come under the covenant himself.

A new understanding of the word translated “bridegroom” also clarifies the passage. In Hebrew, the word hatan commonly means “bridegroom.” But in Akkadian and Arabic, two closely-related languages to Hebrew, the word means “protected” or “circumcised.” This passage may have been using a less common definition of hatan, so Zipporah would have said “You are protected by blood,” instead of “a bridegroom of blood.” (1)

The surrounding text also gives some insight. Immediately before this story are the words that God gave Moses for Pharaoh: “Israel is my firstborn son, and I told you, ‘Let my son go, so he may worship me.’ But you refused to let him go; so I will kill your firstborn son.” (Ex. 4:22-23) This is a prophecy of the coming of the plague of the death of the firstborn that will allow the Israelites to go free. The Israelites were protected from judgment by the blood of the lamb daubed on their doorposts. This story seems to be a foreshadowing of that event, showing that Moses’ own son was protected by blood as well. The word for “touched” is the same as that used for daubing the blood of the lambs on the doorposts, suggesting that this is the case.

All this points to the idea that in ancient ways of thinking, God was communicating that salvation from judgment only comes from being protected by blood. Through this strange story, we can see into the future, to the need for the shedding of the blood of Jesus as well.

(1) Sarna, N., The JPS Torah Commentary on Exodus, Jewish Publication Society, 1991, p. 26.

Getting to Know Moses

Lois Tverberg

by Lois Tverberg

One day, after Moses … saw an Egyptian beating a Hebrew, one of his own people. … he killed the Egyptian and hid him….The next day he went out and saw two Hebrews fighting. He asked the one in the wrong, “Why are you hitting your fellow Hebrew?” … When Pharaoh heard of this, he tried to kill Moses, but Moses fled from Pharaoh and went to live in Midian, where he sat down by a well. Now a priest of Midian had seven daughters, and they came to draw water and fill the troughs to water their father’s flock. Some shepherds came along and drove them away, but Moses got up and came to their rescue and watered their flock. Exodus 2:11-17

Modern novels often acquaint the reader with the main characters by giving an elaborate description of their personality and approach to life. In the Eastern culture of the Bible, this was often done through a different method, that of storytelling. Often the first story or stories about a person are deliberately chosen to describe the character’s personality to us. For instance, the first time we meet Saul, Israel’s first king who was foolish and disobedient, he had lost his donkeys and was wandering the countryside unable to find them – not a very flattering portrait (1 Sam 9:4). In contrast, early stories of King David are about his success against Goliath and his ability to kill a lion to defend his flocks.

In the first stories about Moses in Exodus, we can see many reasons why God chose Moses to lead his people. By growing up in the Egyptian court it appears that he was not discouraged by enslavement as the rest were, but yet he was loyal to his people and would even risk his life to defend them. He was so passionate in their defense that he would even murder – whether it was justified was not clear. He was also concerned with injustice between fellow Israelites, and attempted to arbitrate for the victim, showing his future leadership. Later, after he has left Egypt, he came to the defense of some foreign shepherd girls, and cares for their animals for them, showing his concern even for those outside his own people.

The theme that runs through these events is Moses’ loyalty to his people and compassion for the weak and passion to help them, no matter who they are. In other passages we learn about Moses extreme humility and feelings of unworthiness for being chosen for this task. We can see that God knew he would need someone with a servant’s heart, who would give his all to lead and care for his people, as Moses did.

Set Free to Serve

Lois Tverberg

by Lois Tverberg

They made their lives bitter with hard labor in brick and mortar and with all kinds of work in the fields; in all their hard labor the Egyptians used them ruthlessly. – Ex. 1:14

One of the central themes of the story of Exodus is that of avodah, which is translated work, labor, service, and slavery. In the passage above, the word is used four times in the Hebrew text. When God finally is moved to save his people, it is because of their avodah:

The Israelites groaned in their labors (avodah) and cried out, and their cry for help because of their labor (avodah) went up to God. Ex. 2:23

Crossing the Red SeaWhen God challenged Pharaoh, he challenged him on this very issue. He sends Moses to say, “Let my people go, that they may serve (avad) me in the wilderness” (Ex. 7:16). In this sentence the same word for labor and slavery is being used to describe worshipping God. The reason for this is that the same word, avad, can mean to serve or to worship.

God was challenging Pharaoh who had enslaved his people by saying that he must free them to serve him. Pharaoh was considered a god in ancient Egypt, so this was a direct challenge by the true God of Israel to the false “god” Pharaoh who demanded that they serve him instead.

God later commanded that his people worship no other gods, and this is also translated that they should “serve” no other gods. They were set free from them to serve and worship the true God alone.

Photo Cred: http://www.1st-art-gallery.com/Nicolas-Poussin/The-Crossing-Of-The-Red-Sea,-C.1634.html

Measure for Measure

Lois Tverberg

by Lois Tverberg

So when the Midianite merchants came by, his brothers pulled Joseph up out of the cistern and sold him for twenty shekels of silver to the Ishmaelites, who took him to Egypt. – Genesis 37:28

At the opening of the book of Exodus, we learn that four hundred years after the family of Jacob went down to Egypt to live, they have been enslaved. It is ironic that the brothers never would have moved their families to Egypt if they had not sold their brother Joseph into slavery there. In a strange way, when they sold one member into slavery, they were selling their own family into future slavery. Their fate is linked to their sin, somehow.

bronze scaleThe rabbis pointed out that this pattern of the punishment fitting the crime is a recurring theme throughout the Scriptures. Because Jacob deceived Isaac in his blindness into giving him the birthright, Jacob is fooled into marrying Leah when he is “blind” – when she is brought to him veiled, and in the night he doesn’t see his new wife. Or, because Pharaoh killed the Israelite boys by drowning them in the river, God defeated his army by drowning them too. Haman was hanged on the gallows that he prepared for Mordechai. The rabbis called this pattern “measure for measure” – midah keneged midah.

While this is the pattern for divine justice, God tells the people of Israel that they should use midah keneged midah in a different way. They are to show mercy on the aliens and foreigners, because they were once foreigners too, in the land of Egypt. Instead of remembering their suffering there in order to be cruel or vengeful, they should remember how it felt to be in a strange land and to be oppressed, and to have compassion on others because of it.

Jesus tells us the same thing — that when we remember how much we’ve been forgiven, it should make us desire to forgive others too. He says that with the measure that we use, it will be measured to us as well.

For more details on this concept, see the longer article, “The Logic of Measure for Measure.”

Photocred: Bibleplaces.com

Enslaving Themselves

Lois 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 PharaohAn 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.

Our Great Redemption

Lois Tverberg

by Lois Tverberg

Be careful that you do not forget the LORD your God…who brought you out of Egypt, out of the land of slavery. Deuteronomy 8:11, 14

Sphinx and Great PyramidsIn the next weeks En-Gedi’s Water from the Rock series will focus on Exodus, specifically God’s redemption of the Israelites from Egypt. Christians generally don’t see this story as especially significant. But for thousands of years, Jewish readers have considered it a defining point their history, when God reached down into world events in an unprecedented way. The story of redemption is also central to the rest of the Scriptures, as the foundation of God’s relationship with the people of Israel. We can see the story’s critical importance just by noticing the many references that are made to it throughout the Bible. Here are just a few:

The people answered [Joshua] and said, “Far be it from us that we should forsake the LORD to serve other gods; for the LORD our God is He who brought us and our fathers up out of the land of Egypt, from the house of bondage. Josh. 24:16-17
When the sons of Israel cried to the LORD on account of Midian, the LORD sent a prophet who said to them, “Thus says the LORD,… `It was I who brought you up from Egypt and brought you out from the house of slavery.'” Judg. 6:7-8

[David said,] “And what one nation on the earth is like Your people Israel, whom God went to redeem for Himself as a people and to make a name for Himself, and to do a great thing for You and awesome things for Your land, before Your people whom You have redeemed for Yourself from Egypt, from nations and their gods?” 2 Sam. 7:23

Thus says the LORD God of Israel, “I made a covenant with your forefathers in the day that I brought them out of the land of Egypt, from the house of bondage…”Jer. 34:13

But I am the LORD your God, who brought you out of Egypt. You shall acknowledge no God but me, no Savior except me. Hos. 13:4

In almost every book of the Old Testament, a reference is made to this great act of deliverance in Israel’s history. Why? Because it showed the power of God and his love for his people. Moreover, it reminded them of their great debt to this God who had done so much for them. God was showing his people that they could trust him now and forever more.

Photocred: Bibleplaces.com