YHWH & His People: A Response to R.W.L. Moberly

In Exodus 32:7-10, God announces to Moses that he is going to “consume” the people of Israel because of their idolatry (just prior to this account Aaron and the people build and worship a golden calf). In v. 7, he tells Moses, “Go down; for your people, whom you brought up out of the land of Egypt, have corrupted themselves….” With this, YHWH disowns Israel and completely denies all association with them.

However, in v. 11, Moses faithfully reminds YHWH that the people of Israel are his (YHWH’s) chosen people. He responds, “…why does your wrath burn hot against your people, whom you brought forth out of the land of Egypt with great power and with a might hand?” The passage closes with YHWH’s relenting “of the disaster which he thought to do to his people,” indicating, as Moberly writes, “Yahweh’s acceptance of Moses’ plea. Yahweh accepts that Israel is his people and so not to be destroyed or cast off” (Moberly, 50).

As has been stated in previous posts, YHWH allowed for this change of mind by making his judgment dependent upon Moses’ response. In 32:10, YHWH makes a promise to Moses that is almost identical to his promise with Abraham in Genesis 12:3. Yet again, Moses hears and faithfully responds by recalling YHWH’s covenant with Israel (notice he uses the name “Israel” rather than “Jacob”). Moberly writes, “Yahweh’s faithfulness to his promise, to which Moses appeals in v. 13, becomes the reason why Yahweh spares the people…” (50). Furthermore, “It is God’s faithfulness alone which is the basis for forgiveness; and yet this faithfulness is only revealed and made actual when Moses’ bold intercession calls it forth” (51). Therefore, it is both Moses and YHWH together who act as the responsible agents for the future of Israel as YHWH’s people.

Throughout history, God has chosen, at times, to act alone; however, more commonly, as Scripture reveals, God chooses to act in the world through human beings. From the beginning of creation with Adam and Eve to the establishment of God’s covenant with Abraham to the deliverance of God’s people out of slavery in Egypt through Moses to the warnings of judgment and unveiling of mercy through the prophets to YHWH entering the world in the life of a man, God chooses to act, revealing his kingdom and his will to all of creation, through the life of his people. This revelation continues today through the joining of YHWH’s perfect faithfulness alongside the faithful response of YHWH’s people, the church. May the church continue to reveal the faithfulness of YWHW through its faithful response to his kingdom, his will, and his calling into relationship.

• Moberly, R.W.L. At the Mountain of God: Story and Theology in Exodus 32-34. England: JSOT Press, 1983.

Grace to you,
Matt

From Creation to Re-Creation in Exodus

Continuing with the water motif in Exodus 1-15...

Some have claimed that the plagues are representative of YHWH showing his power over the gods of Egypt (though I think this is a stretch for some of them!). My OT professor, Dr. Shipp, makes the case that the plagues are actually an overturning of creation as YHWH does cosmic battle with Pharaoh (who claims to be a god himself). I think he makes a convincing argument. There are references throughout the first 15 chapters not only to water but back to Genesis and back to creation and chaos. As Dr. Shipp says, "This is what happens when God is at war!"

If it is the case - and I think it is - that the plague narratives are an overturning of creation because of the cosmic battle between YHWH and Pharaoh, then the water motif, culminating at the event of the sea, deals the final crushing blow. It is at the sea where the evil oppressor (represented as Egypt) is swallowed up while God's chosen people (Israel) are delivered and redeemed. The plagues serve as an overturning of creation, culminating in the return to and destruction of "evil" in the waters of chaos. Following YHWH's victory at the final scene of the Exodus, he then restores creation through the redeemed of Israel, culminating in the establishment of the Temple, the meeting place (coming together) of Heaven and Earth.

Looking at the events of the cross, we see a similar pattern. The great theophany takes place as God battles evil one final time, facing death head on. Through the death and resurrection of Christ, he deals the final crushing blow, gaining victory over evil and redeeming his people. Through the redemption of his people in the resurrection of his son, YHWH is restoring all of creation which will culminate in the final coming together of the new heaven and new earth and the swallowing up of evil (see Rev. 21) . This overcoming of evil, restoration of creation, and coming together of the new heaven and earth has already begun and is taking place in the life of the church today.

Grace to you,
Matt

Water in Exodus 1-15

In the early chapters of Exodus, there is this ongoing "water motif."

· Pharaoh orders the killing of all male Hebrew babies in the Nile (Exodus 1)

· Moses is placed in an ark and hidden in reeds in the Nile (Exodus 2)

· Hebrew form of “Moses” (Moshe) means “drawn out” (of the water)

· Water from the Nile will turn to blood as a sign (Exodus 4)

· Nile is turned to blood as one of the plagues (Exodus 7)

· Israelites are rescued through the sea (Exodus 14)

· Egyptians army is swallowed up by the sea (Exodus 14)

In ancient times, water is associated with chaos (see Genesis 1:2; Genesis 7). Ironically, every time water is linked with the Israelites, it is also linked with redemption (Moses saved in the Nile; name of Moses; Israelites rescued through the sea). When water is connected with the Egyptians, it becomes associated with death (Killing male babies in Nile; Nile to blood plague; Egyptian army drowned in the sea).

This becomes important pastorally: through chaos, God brings redemption to his people; in chaos, God's enemies are swallowed up.

Grace to you,

Matt

God’s Holiness, God’s Mercy

When the people of Israel create and worship an idol at the foot of Sinai while waiting for Moses to return, God announces to Moses that he has had enough. He states, “…let me alone, that my wrath may burn hot against them and I may consume them.” However, Moses does not leave him alone. Rather, Moses responds appropriately in faithful reverence recalling God’s great power and mighty hand in delivering his people out of Egypt. Furthermore, he remembers the original covenant made with the patriarchs of faith. Thus, God relented of the disaster he was going to bring upon the people.

Throughout scripture it appears that when one recognizes and responds in faithful reverence to God’s holiness, God responds in mercy (see Isaiah 6, Ezekiel 1 & 2, Matthew 8:5-13, Matthew 9:27-31, Luke 23:39-43, Revelation 1). How could this be displayed in the life, and more specifically in the assembly, of the church today?

Grace to you,

Matt

Divine Evil?: More on Exodus 32:14

The RSV translates Exodus 32:14 “And the Lord repented of the evil which he thought to do to his people.” We have already addressed “divine repentance,” stating that a more proper English translation of NHM is “to relent” or “to change one’s mind,” but what are we to do with the word “evil” (Hebrew – ra’; Greek – kakias)? Though there is no need for God to repent, was there a need for him to “change his mind” about the evil he was going to bring upon the Hebrew people?

Perhaps “evil” is a harsh translation for today’s common use of this term. While kakias can be translated “evil; wickedness” (1 Cor. 5:8; 14:20; Acts 8:22), when associated with God it is better translated “a difficult circumstance; trouble” or even “harm.” It appears that earlier English translations (RSV, ASV, KJV) prefer to use “evil,” perhaps due to a dual understanding of the term. Thus, when read in such translations, one should not associate “evil” with “moral evil” as is the common understanding today, but rather, it should be understood, as more recent translations (ESV, NIV, NRSV, etc.) prefer, as “trouble” or “disaster.”

A different form of the same word is used in Exodus 5:22 when Moses asks, “Lord, why have you brought ekakosas (trouble or evil?) on this people?” after Pharaoh forced the people to find their own straw for making bricks while continuing to produce the same amount. Yet again, it appears that earlier translations prefer to use “evil” while later translations prefer “trouble.” Following in 5:23, Moses speaks of the “trouble” or “harm” that Pharaoh has brought on the people. Contextually, “trouble” is the preferable translation in both cases.

In conclusion, to provide a better understanding for the church today, a more recent translation is preferred in Exodus 32:14. God did not “repent of the evil which he thought to do to his people;” rather, he “relented of the disaster he was going to bring upon his people.” Through God’s unchanging faithfulness and Moses’ faithful response, God’s mercy was revealed.

• Danker, Frederick W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3d ed. Chicago: University of Chicago Press, 2000.

The Reality of Ministry

Ministry sounds romantic. It’s like an ongoing mission trip—seems wonderful! However, when dealing with real people facing real life head-on, one begins to relate to the response of those like Moses (“Who am I?”), Jeremiah (“I’m too young.”), and Isaiah (“Woe is me! I am ruined!”). I sometimes wonder at what point reality hit the apostles; when did the cost of the great victory that had been promised come to a complete realization? Do you suppose at times they reflected upon Jesus’ words, “Take up your cross,” and thought that it would’ve been nice to have understood the full meaning of this much sooner! After all, in being called to discipleship, one is being called to “Come and die.” Still, with this knowledge, together they went out with a greater understanding that evil had been defeated, and they continued to overcome it with good.

Ministry is a daunting task, and, yet, day after day, God continues to choose to work through the lives of humans for the sake of humans (and all of his kingdom!). May we not give up on one another but continue in the way of sacrificial love, serving one another that we may better serve him. And may we faithfully and courageously answer the call to come and die—“Here I am. Send me.”

Grace to you,
Matt

Divine Relenting: Decree vs. Announcement

In Robert Chisholm’s article “Does God ‘Change His Mind’?” the author addresses the function of the Hebrew verb necham (NHM) as found in Exodus 32:14. Though often translated “to repent” (i.e. RSV, ASV), a more appropriate translation in this context is “to relent or change one’s mind.” Frequently, particularly among evangelical thinking, it is believed that because of God’s “unchanging” quality, he also does not change his mind. To say this, however, is to also believe that God never allows human decision to alter the course of things. When viewed scripturally, this theory is proven invalid. As is shown with God’s relenting in Exodus 32 (along with many other passages, including Amos 7, passages in Jeremiah, Joel and Jonah), at times, God chooses to not exercise meticulous control over the universe.

The criterion that must be considered when evaluating God’s response is whether God’s stated action is a decree or an announcement. Chisholm describes a decree as an “unconditional declaration.” Most often, an oath has been made that a particular course of action will be taken (see Numbers 23, 1 Samuel 15, Psalm 110; also keep in mind God’s covenants with his people). On the other hand, an announcement is conditional, allowing for interaction and a response from the recipient. In the case of Exodus 32, God had not declared that he was going to destroy Israel for their idolatrous behavior; rather, he announced his anger with the people to Moses and stated that, if Moses did not intervene, he would consume them in his wrath. However, in faith, Moses did not “leave him alone” as he recalled the faith of the patriarchs and God’s covenant with them. Through God’s unchanging faithfulness and Moses’ faithful response, God relented.

• Chisholm, Robert, "Does God 'Change His Mind'?" Bibliotheca Sacra 152 (October-December 1995) 387-99