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Pete Enns & The Bible for Normal People

Episode 169: Pete & Jared – “The Bible & the “Problem of History”

What do you do when you notice something in the Bible that doesn’t pass the muster of historical research? In this episode of The Bible for Normal People Podcast,  Pete and Jared discuss the problem of history in the Bible as they explore the following questions: 

  • Why is the problem of history in the Bible a uniquely modern problem? 
  • When did the consciousness of history begin to impact matters of Christian life and faith?
  • What is historical consciousness?
  • How did archeology and science drive the rise of critical biblical scholarship?
  • Why can’t we go to the Bible to solve the historical problem?
  • How did modern consciousness place a wedge between history and theology?
  • Why do modern scholars examine the relationship between text and event? 
  • Why is Pete putting chicks in the oven?
  • How do we determine what it means to be a Christian in relationship to history?
  • Does the problem of history have to be solved in order to be a Christian?
  • How does the problem of history present an opportunity to question core assumptions of faith?
  • But seriously, why is Pete putting chicks in the oven? 

Tweetables

Pithy, shareable, less-than-280-character statements from Pete & Jared you can share. 

  • “Critical, I mean, that [word] gets a bad rap, but really, all critical means is digging into the past to the original context rather than assuming that your own context is normative.” @peteenns
  • “It’s important for us as modern people to parse out the difference between history and theology, between past and present. Both of those distinctions were not important distinctions to make in the ancient world. Those were just not even categories to think about.” @jbyas
  • “The Bible has its own problems just reading it on a surface level, but now when people start digging literally and figuratively into the past, it raises more questions than it answers.” @peteenns
  • “To have integrity with scholarship, you don’t get to pretend that we haven’t made all these advancements that do problematize the Bible, ignore all that, and then still make credible claims about history and the Bible.” @jybas
  • “You can’t sidestep historical questions in either testament, nor can you steer clear of it affecting fundamental things about our understanding of the nature of Christian faith or the Bible. It’s not going anywhere, and we don’t have to solve it in order to be Christian.” @peteenns
  • “I like the literary [and theological] value of the Bible and I struggle with the history of it. If you felt that, you are well within a long tradition of Christians who have wrestled with it and Christianity didn’t just go away because we couldn’t solve the problem.”  @jbyas

Mentioned in This Episode

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Read the transcript

0:00

Pete: You’re listening to The Bible for Normal People, the only God-ordained podcast on the internet. I’m Pete Enns.

Jared: And I’m Jared Byas.

[Jaunty intro music]

Pete: Well, welcome everyone to this episode and our topic for today is the Bible and the “Problem of History.”

Jared: Yeah.

Pete: That’s our topic man, and it’s a pretty cool topic.

Jared: I think so. It is a bit of a heavy topic. There’s a lot of concepts that might be new for people and just a reminder if you’re looking for some people to interact with about this, ask questions, have more conversation, we have this Slack group. So, you can go to https://www.patreon.com/thebiblefornormalpeople and learn more about it, but it can be helpful not to have to look over your shoulder at the coffee shop and see if you’re gonna be accused of being a heretic for having these conversations.

Pete: [Laughter]

Yeah.

Jared: It’s a group of people who are already asking these questions.

Pete: Supportive, you know? And Jared and I, we had experiences in seminary, where after class you can go out and hang out with people, maybe go to a pub or something and talk about this stuff. That’s, sometimes you have topics where you just need to go back and forth a little bit. And I think this is one of them because this really hits at the heart of what causes a little bit of distress sometimes for people or just like I don’t really know what to do with this anymore. And that is the “problem of history”. So…

Jared: Yeah. Well, let’s start with what do we mean by the problem of history? Why is this a problem?

Pete: What do we mean by that, Jared?

[Laughs at himself]

Jared: Well, it’s recognizing in our Bible, which I think a lot of listeners, it’s why they listen. It’s why we go through these faith shifts is we start to notice things in our Bible that aren’t passing the muster of historical research. Like, what the historians say about events that happened aren’t lining up with our Bible.

Pete: Right. And sometimes just, it’s even simpler than that. It’s just paying attention and seeing how, you know, again, we always talk about this, there are four Gospels. They tell the story of Jesus differently. You don’t have to be a scholar to see that. You just read it and say –

Jared: That’s right.

Pete: “How come it says this in Matthew and this in Luke and John doesn’t even care?” You know, so, why does that happen? Even just on the level of reading the Bible like a normal person, you’re going to be confronted with the problem of history in the Bible. And the Old Testament version of that, of course, is the two histories of Israel. The first one is basically in the books of Samuel and Kings and the other one is in the books of First and Second Chronicles.

Jared: And if you get, if you’re just a little bit closer of a reader, we get it from the very beginning with the two creation accounts in –

Pete: Yeah!

Jared: Genesis 1-2 and then 2-3. We have these, if we’re paying attention, we can see these.

Pete: Right. And you see the two stories of creation and, you know, assuming that those are even historical, then you have that problem, like, well how did that happen? But there you even have the added problem, you know, that people in our time are probably a little more conscious of than maybe from centuries past, but you know, is this really six days? Or a garden with two magic trees in the middle and then a snake that talks? So, what do we do with history? It raises the issues of things like myth, which we may or may not get into today.

Jared: So, the historical problem is our Bible bumps up against a few things is what I’m hearing you say. It bumps up against our close reading, meaning our own logic says if Luke has Jesus giving this same sermon on a plain and Matthew has it on a mount, well, they couldn’t have both been true. So, we were bumping up against our own logic. We’re also bumping up against science and we’re bumping up against archaeology…

Pete: Yeah.

Jared: …and that’s what we’re talking about.

Pete: But even if you know, Luke and Matthew’s sermons of Jesus, even if they could be both historically true, it’s the very fact that we’re asking the question, right? It’s our sensibilities make us ask those kinds of questions. So, another way of putting it is that the Bible doesn’t make it easy for us when it comes to, “oh, this is history.” Or what is history? It asks a lot of us and for some people this isn’t a problem, but for many others, it’s like, it makes you stop in your tracks – things like miracles. Not to say that miracles can’t happen, but we ask the question. We talk about it. People rise from the dead; this is not a common experience that we have. So, on different levels, Jared, there is a problem of history just from reading the Bible sort of on our own without any supervision. It just sort of happens.

Jared: Right. Right. Well, let’s talk about why this is a problem because you were hinting at it there for a minute about the, well, what I want to use is historical consciousness.

Pete: Go ahead then.

4:49

Jared: It’s understanding there was a world 600-700 years ago and before and then there’s a world 600-700 years ago and after. And there’s this really significant dividing point that scholars and theologians talk about in the modern period that makes this more of a problem. If you would have asked a medieval monk how they handled the historical problem of the Bible, they would likely have no idea what you’re talking about. So, what is it that led it to being a problem in the first place? Because it is a problem for us –

Pete: Right.

Jared: In a way that it was not a problem for the ancients.

Pete: Yeah.

Jared: They just didn’t think about it. We don’t see in our Bible people wrestling with the historical problem. We don’t see theologians for hundreds of years, or anyone really, for hundreds of years wrestling with this, “well wait a minute, the text says this, what do we do with the historical account? Is this historically accurate? And why does that matter?”

Pete: Mm hmm.

Jared: These are very modern questions.

Pete: Right. Right. And, you know, I think the last thing we want to do is present a simplistic picture even if we want to present a simple picture, not simplistic. So, even that question, Jared, like where is that dividing line? When did things sort of begin and get rolling? That’s not an easy question to answer in and of itself, but we do have something that people have heard of which is the Renaissance and this movement of back to the sources. In other words, don’t just rely on the way things are, go back and dig into the past to really find out where things begin and therefore what things mean.

Jared: Right. Well, and all studies during, before the Renaissance, we have maybe, again we don’t want to be simplistic, but we call it the medieval period, and during that time all the authority for what’s true is really an ecclesial, it’s a church authority. The Pope is really determining what’s true and that comes through received tradition. Everything is received tradition. So, that’s why, I just say that because we might think, well, of course you go back to the sources. But we have several hundred years before the Renaissance where people aren’t going back to the sources. They’re saying, “No, no, no, we don’t need to go back to the sources. Why would you go back to the sources when we’ve built on the sources in this authoritative way, and that’s called tradition –

Pete: Right. Right.

Jared: And tradition is the truth.”

Pete: Yeah.

Jared: It’s only when people started questioning those traditions and said “wait a minute…”

You know, I think of Erasmus, who tried to be a good Catholic, it’s kind of like Martin Luther. They tried to be good Catholics and it doesn’t always turn out well for them. But, he says, like, “Wait a minute. What if the tradition got it wrong?”

Pete: Yeah.

Jared: “I’d like to…”

Pete: About the Bible itself.

Jared: Right. Well, and also during this time period we can’t separate that from the fact that we were just now finding the original sources.

Pete: Um hmm.

Jared: So, people were finding ancient Greek manuscripts and they were saying, “oh, yeah!” There’s sort of like lightbulbs going off. “Oh, I guess there were sources behind all this tradition.”

Pete: Yeah.

Jared: What do they actually say?

Pete: And how far back do they go? And what’s the original in questions like that?

Jared: Right.

Pete: So, that’s not a question that would’ve bothered someone in the 7th century.

Jared: Right.

Pete: But these are things that just happened. Why did they happen? Great question. People write a lot of books about that, but we can’t answer that. All we know is that it did, right? And this desire to, even simple things, again simple from maybe our point of view, but like, you really ought to learn Greek and Hebrew, right? That wasn’t invented during the Renaissance period, but it sort of got some legs there but it lasted and kept going. And that’s very much a part of our consciousness now when you go to seminary and you’re usually expected to pick up some Greek and Hebrew because it’s important to understand “originals,” even though that’s a complicated thing. What are originals? But leaving that to the side for a second you know, you have that consciousness of history that is beginning to invade, is that the right word Jared? Invade matters of Christian life and faith.

Jared: Right.

Pete: You know, invading is a negative way of putting it. It’s not a bad thing, but it just happened.

Jared: At first, maybe it wasn’t invasive until the implications started to come out.

Pete: Yeah.

Jared: Then it felt like an invasion.

Pete: Yeah.

Jared: But I just wanted to back up because the word historical consciousness can be very abstract, so again, not to be, this probably is simplistic, but people started around, we’re talking about the 1500s.

Pete: Yeah.

Jared: The 1600’s, the 1700’s, people started asking the question, “well, what really happened?”

Pete: Mm hmm.

Jared: And when someone said, “Well, why would you want to know that?” They said, “just because.”

Pete: Yeah.

Jared: Because we want to know what really happened. That’s historical consciousness and that wasn’t, those weren’t sustained questions before that.

Pete: Yeah, that question has its own value.

Jared: Yeah, in and of itself.

Pete: In and of itself. Like, I think of myself. I have historical curiosity. Like, why do you study this stuff and dig into it? I just, I’m interested. I just want to know what happened. You know?

Jared: Um hmm.

9:59

Pete: And again, that’s a question that is fueled not by the medieval period, not by the biblical period, it’s fueled by events and movements and philosophies of the past few hundred years. And living in the modern world, it’s very, very hard to escape that. I mean, just to jump ahead a little bit, even if you’re really conservative and you think everything in the Bible happens exactly the way it says it happened, you’re still historically conscious because you’re talking about it.

Jared: Right.

Pete: Right? You’re defending it and you have arguments for it. This is not like a liberal/conservative kind of thing. It’s just everyone has this historical consciousness and the Bible itself raises certain questions that if you have a historical consciousness the way we do, we’re going to say, “Wait a minute! There are four Gospels that don’t agree.”

Jared: Right. And there are conservative ways of handling that.

Pete: Right.

Jared: But noticing it is a uniquely modern thing to do.

Pete: And feeling the need to handle it.

Jared: Right.

Pete: Right? I mean, so, there’s not really a good guy/bad guy here.

Jared: Right. Right.

Pete: That’s not the point of this. The point of this is just that there is a historical problem for us as readers with respect to the Bible that has biblical roots, in a sense, but the matters have gotten a lot more complicated and a lot more, just baked into the whole idea of Bible, the historical consciousness. And that really, you know, Jared, that blossomed then, you know, the Reformation was, it didn’t help, right?

Jared: [Light laughter]

Pete: The Reformation didn’t help because when you have, again, not to be, I keep saying this but we’re really conscious of not being simplistic, but with the Reformation, the Bible was elevated to a particular kind of authority that many people think wasn’t really at work before the time of people like Martin Luther and some precursors and then John Calvin, those are the two big names. So, there was a shift, so to speak, in what you expect from the Bible. If the authority by which you live your life is no longer, let’s say the Church authority of the Roman Catholic Church, but it’s the Bible alone, well, you need really clear information from the Bible and you can’t have it messing around with history. You need to able to find a way to reconcile Gospels or reconcile the histories of Israel in the Old Testament. Not that they were like modern people, necessarily, this was like a bridge, almost, from medieval to modern, the influence of the Reformation.

Jared: Right.

Pete: It elevates the Bible to a status that eventually, again, this is a connection people make and it’s really important, but there are a lot of nuances we’re not getting into, but the connection between, you know, the Renaissance and then the Reformation Period and then what eventually happens in Europe where the Bible becomes an object of historical study. When in the Reformation, when you have people like Martin Luther saying, “Hey Catholic Church, you can’t tell me what to do. I don’t recognize your spiritual authority. I’m just going to read the Bible and get my authority from that,” that sounds great. The next step is well, we don’t recognize the spiritual authority of the Bible either, because have you read it? Look at all the stuff that happens. You know? It’s a weird book. It’s contradictory. Historically, it makes no sense, this and the other thing. And that gave rise to the study of the Bible in modern universities all around this notion of a historical consciousness. You know the criticisms about the Bible were like, this couldn’t have happened, for whatever reason, they’re just saying x, y, and z could not have happened. It makes no sense. That rises from a historical consciousness.

Jared: Well, and the way I would say it, maybe, is during this Reformation time where we’re starting to ask questions of history on its own terms, I feel like there was an assumed authority within the Bible for that. There was an assumption that once we started asking these questions, the Bible fit squarely with what we would say is history. What the Bible says happened is what happened. Then we started doing things like science. And so, we started creating these processes whereby we can say, well, “when we filter this through these sets of questions and create hypotheses and all that, we’re coming out with some conclusions that actually aren’t lining up with the Bible.” Yikes.

14:48

And then we had this split between people who, this is where we start to think of, well, are we going to follow the scientific process or are we going to continue to assume that the Bible just is historically accurate and everything else has to flow from that. And that’s when we get, you know, what you’re talking about I would call, people call a critical study of the Bible.

Pete: Right.

Jared: We’re taking these critical tools that we’re learning from historians and scientists and now we’re starting to apply them to the Bible.

Pete: And critical, I mean that gets a bad rap, but really, all critical means is digging into the past to the original context rather than assuming that your own context is normative. So, trying to dig into the past and that’s exactly what biblical scholars did. And it was aided by things like, well for example, just a bunch of Germans sitting around with nothing better to do just really noticing things. I mean, legitimately noticing that there are anachronisms in the Bible, there are things that must have come from a later point in time. They could not have been written, like, by a Moses for example. Moses probably didn’t write about his own death. That’s an anachronism. Somebody else had to have done that. There are lists of these sorts of things. But that’s paying attention to the historical quality and raising to a certain level of prominence some of these historical problems. But maybe even more so is the study of archaeology, it really began in the 19th century, that’s when the “science” of biblical archaeology, doing it systematically, not just raiding tombs but actually mapping out what you’re digging and where you’re digging and what you’re finding and where deep down you’re finding it so you can date things. It’s all very interesting and fascinating, but it’s archaeology that unearthed things like creation stories from the ancient Assyrians or Babylonians or a bunch of other people, Egyptians, that look an awful lot like the biblical creation stories. They’re not the same, but man oh man, they’re breathing the same air. And that raises questions, it has raised questions about well, we don’t think these other things are historical. On what basis do we think now the Bible is historical since they share certain kinds of world views. And that’s not a small thing. And throw it, Jared you mentioned science, but it’s the rising of geology in the 18th century that led people to say, you know, the earth is not a few thousand years old, and theories began and they have different opinions and now we’re what, up to 4.5 billion or something like that? Whatever. But it’s very, very old. And in fact, you really can’t defend a global flood geologically. I know there are some who think they can, but no geologist I think that works outside of a very conservative Christian mindset would ever conclude you have a global flood and geological evidence for it. So, but the point is that people are debating it, right? Because there’s a science of geology that raises the question and the very presence of a debate makes the point we’re trying to make – there’s a historical consciousness. And then Darwin shows up in the 19th century and working off of what other people had already started and he’s got this theory of common descent and biological evolution and there you have it. So, all those things sort of come together. The science angle and the archeological angle, they all come together to raise to yet another level of almost urgency for people. I wouldn’t say almost, it was urgency for many people, the problem of history. Like, to what extent is the Bible historical? How do we know? What does it matter? The Bible has its own problems just reading it on a surface level, but now when people start digging literally and also figuratively into the past, it raises more questions than it answers.

Jared: I just want to make it clear that one of the reasons this is so difficult is because this isn’t a problem inherent in the Bible.

Pete: Right.

Jared: So, we started by saying, well, if we read the Bible closely, but what we have to make sure we mention is when we say that we’re saying we –

Pete: We.

Jared: In the last three hundred years.

Pete: With a historical consciousness.

Jared: When we read the Bible that’s a problem.

Pete: Right.

Jared: For the original readers of the Bible that we’re talking about, this wasn’t a problem.

Pete: Um hmm.

Jared: And I think that’s really important to recognize because –

Pete: They weren’t dumb.

Jared: Yeah. Right.

Pete: It’s just, I mean we would be no different, Jared and I, if we were living in this, we’d probably be killed or something for heresy.

Jared: [Laughter]

It’s true.

19:55

Pete: But anyway, you know the thing is, it’s not a matter of smart or dumb, it’s a matter of just, the historical context of the reader, right?

Jared: Mm hmm.

Pete: That’s just, we’re just saying this is the reality that we deal with, and this is why people talk about it.

Jared: I think it also limits though what we can expect from our Bible, which I think is really important. It highlights what we talk about on a Sunday morning anytime when the pastor says, “what do we do with social media today and how much we should be on our phones,” and we go back to the Bible as though the Bible is going to tell us that. This is like a grander version of that. Where it’s, we can’t go to the Bible to solve the historical problem because it wasn’t a problem for the people who wrote the Bible.

Pete: Right. What makes it extra tricky is that along with that the Bible does have a historical impulse.

Jared: Right.

Pete: It is telling a historical narrative.

Jared: Yes.

Pete: And I don’t deny, no one can really deny that. You’ve got a story of Israel that has movement and direction over time and the same thing with the rise of the church in the New Testament. That’s what makes it so difficult. There is a historical impulse, but not written by people with a historical consciousness that we have today. That’s, if the Bible said, “okay this isn’t history go read it and have fun,” we wouldn’t be talking about this.

Jared: Right.

Pete: But there is this historical assumption. Even though you have contradictory historical stories, that doesn’t matter. You can interpret history differently. Different people can interpret that history differently, but the very, again, you have these historical moments, not even moments. You have the structure of the Bible is so historical you can’t escape that, but the philosophy behind it, if that’s the right word, Jared, is different today than it was back then.

Jared: Well, I’m going try to, I’ll say it this way, you can tell me if I’m completely off because I’m processing out loud here. But I think the difference is it’s important for us as modern people to parse out the difference between history and theology between past and present. Both of those distinctions were not important distinctions to make in the ancient world.

Pete: Um hmm.

Jared: That wasn’t, so we’re weaving, we’re not just weaving, those were just not even categories to think about.

Pete: Right.

Jared: So, they’re doing history and, if you said “Is this historical or is this theological?” They would say, “Yes.”

Pete: Right.

Jared: “What do you, is this about the past or the present?”

“Yes.”

Pete: Yes.

Jared: These are all the same things.

Pete: Right.

Jared: So, that’s how I’m thinking. The modern consciousness put a wedge for us between history and theology. It put a wedge between past and present.

Pete: Um hmm.

Jared: In a way that wasn’t wedged before that.

Pete: Right. For any of us who’ve ever asked in reading the Bible, “yeah, but what actually happened,” or “did this actually happen,” that’s in a nutshell the historical consciousness.

Jared: That’s the fishbowl we swim in and can’t get out of.

Pete: Right. And we are in it, and we can’t get out of it. So, you have, for example, we just mentioned the Old Testament and what happened in the rise of critical biblical scholarship, what really drove it is things like archaeology and science and the New Testament as well. You know, the New Testament does not escape this. The more we’ve come to know, especially since the Dead Sea Scrolls, not to get into that topic and we won’t, but we’ve learned a lot about Judaism during the time of Jesus and Paul and before their time and how reading the biblical stories in light of that Jewish context actually affects, it actually leads us to ask questions of “Did this happen the way the Bible says it?” And then on top of that the Greco-Roman context as well that also raises kinds of questions for us.

Can I, one quick example, you know, there is a Roman inscription that was dated to, I don’t know, I think around the year 6 or 7 and the name of it doesn’t matter, but, and it talks about the birth of Caesar Augustus and about how his birth is of divine origin and he is the one who has come to save his people and he’s called the savior and his birth is to be celebrated for that reason and he, and what he brings is good news for all the people. And all you need to do is sort of compare this to Luke’s birth narrative and there are similarities between that.

24:57

Before that inscription is found and read, you’d never think to sort of ask, at least not in the same way you wouldn’t ask, “Well, what is it about the biblical birth story that’s historical if it seems to be so close to the story of Cesar’s birth?”

Or, you know, Moses escaping the threat of death and being put into a basket to float down a river until he’s picked up by someone else. You know, we know the story of Sargon who lived before the year 2000 and there’s a story very similar to that in the story of Sargon’s birth. We would not have even thought to ask the question, “It looks like the birth story of Moses, boy this looks a lot like that.” Right? So, it’s discovering those things, it’s archaeology, really, that has unearthed these stories and it forces us with the historical consciousness that we already have, it forces us to sort of ask the question – what is historical? How much of it is historical? And it’s just so hard to, Jared, to avoid those questions. You almost have to turn off a part of your brain to say, “I don’t care.” And actually, that’s fine. I shouldn’t have put it that way. I think some people just aren’t interested in that.

Jared: Right.

Pete: And that’s fine. Honestly, you don’t have to, we’re not trying to make our problem your problem.

Jared: Right, we’re not trying to create problems for people.

Pete: We’re just trying to lay out what the problem actually is. We do have a problem of history when reading the Bible and some people are just not interested in it and they don’t have to be.

Jared: Right.

Pete: That’s not what this is about.

Jared: But to have, maybe I’ll put it this strongly, to have integrity with scholarship, you don’t get to say I’m not interested about all that and then speak into history.

Pete: Right. And then make claims that the Bible is historically accurate here.

Jared: Make claims and conclusions. Right. You can’t ignore the scholarship and pretend that we haven’t made all these advancements that does problematize the Bible, ignore all that, and then still make credible claims about history and the Bible.

Pete: Right. I mean things like, “I don’t care about all that; all I know is what the Bible says.” Right? That’s not really a caricature, right? I mean, this is a very common way of saying it. That simply bypasses the reality of the historical problem that other people really find inescapable and the more one becomes attuned to that historical problem, the more you realize how that kind of a claim – it simply won’t support very much for very long.

Jared: It won’t be compelling.

Pete: It won’t be compelling. To others and maybe not even to yourself after a while.

Jared: [Laughter]

Right.

Pete: No, seriously.

Jared: Right.

Pete: I mean, you watch a special on cable tv or something about the Bible it’s like, oh my goodness gracious. I never knew any of this stuff.

Jared: Yeah. Well, let’s talk, let’s shift gears a little bit because there is, again, in scholarship with the rise of all this and this split between theology and history, and what do we do, there’s another problem that comes up and it’s the problem between the text and the event.

Pete: Right.

Jared: Because if we’re saying, “Okay, maybe the Bible as it portrays an event isn’t actually what happened,” now you have scholars who say, “Well, what I’m really interested in is what really happened.” So, now the Bible is maybe one piece of evidence, but it has to be placed alongside all this other evidence and I’m not privileging the Bible. If it comes out that this is what actually happened and the Bible got it wrong, so be it. I’m interested in historical study.

Pete: There are other standards by which the Bible should be judged and that’s the “historical standard.”

Jared: Right. So, we have those scholars who are more interested in that question. That’s the way they’re going to go. And then there are scholars who say, “Well, yeah, but for the last two thousand years our theology, our belief systems, our tradition isn’t based on what actually happened, it’s based on the text.”

Pete: Right.

Jared: And that is what needs to be normative for us is the text itself. So, we want to dig into the literary aspects, maybe, or the theological aspects of the text. And so there becomes this, would you, I don’t know, rift may be too strong of a word –

Pete: Well, debate. That’s for sure.

Jared: Yeah. Between text and event and which one is primary and what are we basing our belief system on? Is it the event? Are we going the historical route? Or is it the text? Are we going this theological route?

Pete: Well, I mean the, what we’re talking about is the relationship between text and event. And that is really another way of stating what we’re talking about when we say the problem of history when it comes to the Bible is what’s the relationship between what the text says and what actually happened. And, basically, modern scholars very much just work with the idea that they’re not the same thing, but what’s the relationship between them.

29:54

And some, you know this is, people really try to work this stuff out in the 20th century, sort of the middle of the 20th century, the biblical theology movement is what it was called, but there was a little bit of a debate there between, well, what’s normative, what really matters is what God did – the acts of God. And there’s a Harvard scholar, G. Ernest Wright, who wrote a book the The God Who Acts and this is sort of like a go-to kind of book to sort of see what this view was, but the Old Testament, what it does, the Old Testament is interpreting God’s acts but really the heart of it is what God did. It’s on the level of event. Well, how do you know what happened? Archaeology, right? That’s what comes in to sort of prove or disprove whatever happened.

Jared: It becomes your methodology.

Pete: It becomes your methodology, becomes your standard. And I love archaeology; I don’t know if it can do all of that for us, but that’s the idea. But then there were others, another German theologian, there won’t be a test on this, don’t worry, Gerhard von Rad who said, “Yeah, I get that, but you know what? The Old Testament is really the only significant axis we have to these events.” Right? So, what actually happened? Well, we really just have the Old Testament. So, it’s really on the level of the text that we sort of put all our cards, you know, put  our chicks in the oven, whatever the expression is-

Jared: [In a tone that betrays his bewilderment]

Chicks in the oven?

Pete: I know. That was a deranged Freudian thing.

Jared: Man, you just got dark!

[Laughter from both]

Pete: What am I trying to say?

Jared: You got eggs in a basket!

Pete: Eggs in a basket!

Jared: And you got chicks in an oven.

[Laughter]

Pete: I knew it was related to chickens somehow!

Jared: [Continued laughter]

Pete: Anyway. I don’t know if we’ll cut that out, but I hope not because –

Jared: No, we got to keep that in.

Pete: We got to keep it in.

Jared: We got to keep it real here.

Pete: Because I’m an idiot, so yeah.

Jared: Because you like to put live baby chicks in ovens apparently.

[Laughter]

Pete: I know. Apparently. That happened. That did get dark real quick.

Jared: Of course, this is why we’re talking – so I, yeah –

Pete: You know what made me think of that? Probably because I stepped on ants the other day on purpose and I don’t like doing that.

Jared: Oooh.

Pete: Like little, tiny ants that were in my house, and I just got sick of them, and I just stepped on them and as soon as I did that I said, “that was just so bad.” And I mean that. I actually don’t like killing animals. Anyway, can we get back to the topic here?

Jared: Yeah.

Pete: Where were we? Oh yeah, text and event?

Jared: Yes, text and event.

Pete: And von Rad, the German and –

Jared: Well, this is a good point, because I want to stop you for a second –

Pete: Okay.

Jared: Because you said the question is the relationship between text and event, but then you said something like normative. And I don’t think it’s the relationship between the text and the event, because that’s a very abstract scholarly endeavor.

Pete: Okay…

Jared: The relationship between text and event. The question is those who want to still be Christian, where do we put our emphasis?

Pete: Mm hmm.

Jared: Where is the value? And that’s a different question than hey, are we trying to – what’s the relationship between text and event? It’s an abstract question. I think it gets weight, so as a researcher as a scientist, that’s a question that I’m interested in and I could spend a whole career learning about and stuff, but it doesn’t really matter to me.

Pete: Mm hmm.

Jared: But as a Christian, it does matter.

Pete: Right.

Jared: And so, I just want to put a little more emphasis on it.

Pete: Right. So, let me put it this way. Okay, umm, as a Christian, it’s the text of the Bible that is the thing that it’s not trying to figure out what happened. It’s the text of the Bible. I actually support that. I think that’s not a, by any means, a ridiculous or naïve notion. Provided that you also realize there is a historical problem, right?

Jared: Right.

Pete: And you’re willing to look at that squarely and face it and say, you know, what happened on Mount Sinai or what happened in Egypt in the Book of Exodus, there are historical problems with the way the Bible puts it, but for me, it’s the text, it’s the story, it’s the theology of the biblical writer that is really important for me. Let’s say it’s normative for me. It’s what drives me. But then you can’t say, “and then I simply believe this is what happened.”

Jared: Right.

Pete: Right?

Jared: Yes.

Pete: Without acknowledging the fact that there is a historical problem here, right?

Jared: Right.

Pete: Now, others say again, “well, I guess the text is okay, but I really just want to know what God did,” right? And they might say, “well listen, I need to go there.” The thing is that, I mean, I may be wrong on this, but my sense is that emphasizing the event let’s say over the text is probably not nearly as popular as the text over the event. Right?

34:44

Jared: Yes, yeah. Well, because to emphasize the event over the text means you’re conversant with things like archaeology and it’s not as easily accessible to talk about events once you separate the biblical account of that from these other studies and research methods.

Pete: Right. The Bible, in other words, the text of the Bible doesn’t simply give us events.

Jared: Right.

Pete: There’s a, I don’t want to use the word gap or ditch, that’s really not a constructive way of talking about it, but there is some distance –

Jared: An interpretive layer. There’s a layer, maybe, maybe a layer is a word-

Pete: I don’t know. Layer, to me, is too nice.

Jared: [Laughter]

Pete: I would say there is an interpretive distance between event and the way people talk, as there is any time, right? I mean all human beings have the same problem here. This is why the problem of history is much broader than the Bible, right?

Jared: Right.

Pete: Like how you recount past events is part of how we interpret the past too. So, in the Bible we have the interpretation of events and on one level, we may not be able to get much past that. Or maybe, maybe we can, I don’t know. But it seems like you have to hold those things together. So now text is very important, but text doesn’t give us event. But the event is not really accessible fully at all and the main axis we have to it is through the text, which is interpreting the event, and then there’s other stuff we know from science and archaeology that throws a wrench into all this stuff because it really cast into some doubt whether some things happened at all, right?

Jared: Um hmm.

Pete: That’s the historical consciousness conversation that we have in one level or not when we scratch our head at places in the Bible saying this just doesn’t seem like it’s something that actually happened, right?

Jared: Right.

Pete: And it’s hard to avoid that.

Jared: And as Christians, I can just say for me personally, I’ve definitely been divided on this. I’ve wrestled with these things. Because on the one hand, it’s very easy for me to say something like, we’ll take Jonah for example because that’s something that always comes to mind for me. It’s very easy for me to say the Bible is extremely important and matters a lot to me in the book of Jonah because it speaks to me as a story. There are some theological truths that I take from it. There are some moral truths that I take from it. These are very important things for me and I can kind of say that. And then someone will say, “Yeah, but does it matter if Jesus was raised from the dead? Does it matter if there really was an Exodus? What does that matter?” And then things start getting really murky for me.

Pete: Um hmm.

Jared: Because of this problem, the historical problem. And I just think we’re in a moment where I think a lot of Christians are trying to wrestle with what does it mean to be Christian and answering that question in relationship to history.

Pete: Um hmm. Right.

Jared: I think that’s a difficult question to answer that a lot of people are wrestling with.

Pete: That’s the big picture way of putting it. Right. I mean with Jonah, if, the historical problem is less of a problem if we have come to the conclusion, well, it seems to be a story. Right?

Jared: Right.

Pete: But the other parts of the Bible that don’t seem to be presented as a story or parable, they seem to be talking about kings-

Jared: Like Samuel, Kings, and yeah.

Pete: Exactly. Or, you know, the Exodus story with all the historical problems with it, it’s still presented as some event that was foundational to Israel’s existence, you know? And the New Testament too. Jesus’s birth and what he did and what he said, and you know resurrection, crucifixion, resurrection, ascension, all those things. Those are historical kinds of things.

Jared: Right.

Pete: That’s how the New Testament writers talk about those things, as historical events. Um, you know, so you can’t escape, you can’t really sidestep this question in either testament, nor can you steer clear of it affecting even fundamental things about just our understanding of the nature of the Christian faith or the nature of the Bible. And I guess that’s sort of a concluding point we could come to, Jared, that um, this problem is not invented by The Bible for Normal People. We don’t sit around saying – “How can we screw people up real fast?” We’re more trying to articulate something that is there that I’m sure many, if not most, of our listeners have experienced on some level.

Jared: Yeah.

Pete: And it’s not going anywhere, and we don’t have to solve it in order to be Christian. That’s to me the big point and you can’t solve it. You can live with the tension. It’s part of, as a matter of fact, just channeling something Tripp Fuller said in a previous episode, dealing with the historical problem is part of doing theology.

39:56

Jared: It reminds me of the problem of evil.

Pete: It does? Explain please.

[Light laughter]

Jared: Yeah, sorry. My synapsis always making weird connections.

Pete: Like chicks in an oven?

[Laughter]

Jared: Exactly. That is the problem with evil. Pete, you are the problem of evil.

Pete: I’ve heard that before.

Jared: No, it’s a problem that we can’t solve. Why do good things happen to bad people and why do bad things happen to good people? If you had to solve that problem before you could be a Christian-

Pete: Right. Or believe in God or something, right.

Jared: Or believe in God, that would be a challenge. But the problem is still there, there’s still not a great answer to that question.

Pete: Right.

Jared: This is the same thing. I think we, again, because I grew up in a fundamentalist tradition that basically said to be a Christian is to not have doubt and not have tension and not have question. I grew up in a system that taught me anything that was ambiguous or hard to understand or a tension or anything had to be resolved if you’re really going to be a Christian. And so, then they, and of course, they would also have the answer. There were simplistic answers that you just sort of took at whole value and I think that’s a really, really important place to end on for us and it’s why I brought up the idea that, for me, I’ve wrestled with, well, I like the literary value of the Bible and it has a lot of theological import and I struggle with the history of it. If you felt that, you are well within a long tradition of several hundred years for the last five hundred years of Christians who have wrestled with it and Christianity didn’t just go away because we couldn’t solve the problem. I just think, I agree, I think it’s a really important point to make.

Pete: Yeah, and to think that the problem of history has to be solved so you can get on with the matter of faith is a highly, it’s an intellectualized version of Christianity, which is always, trust me, it’s always going to get you to some sort of deep water. So, if we remember, again something we’ve heard on this podcast before and I’m going back to things Richard Rohr said a couple of times that he’s been on, how our experience is really something that we need to value as being very authentic connection with God. If that is what drives us rather than clearing up all these deep intellectual issues which people, serious people, ponder for their whole lives, if solving those things is not the foundation of faith, but if our experience, our existential experience, with the Spirit of God is, then you can say, “yeah, thinking about history is part of what I do as a person of faith, it’s not the thing I have to solve in order to have faith.”

Jared: Well, it’s thinking of faith as a process and a series of conversations and debates and tensions and struggles and triumphs and, you know, sometimes we win those and sometimes we don’t and that’s part of the process of faith, rather than I said a prayer once and now the way to keep that locked away is to not have questions and every time I have a question that’s called into question, my faith is. My salvation is. Whatever you want to say. So, I think it’s this reevaluating how we even think of faith.

Pete: Right.

Jared: And so, thinking about the problem of history as an opportunity to maybe question some of these core assumptions about what faith is and how we do it might be a good next step for us.

Pete: Right.

Jared: So, it can be a teacher.

Pete: Yeah.

Jared: It can be a teacher in our faith journey.

Pete: The historical problem can be not just a problem.

Jared: Right. Good. Well, the last thing I want to say is maybe it’s worthwhile, Pete, for us to do –

Pete: Are we, are you going to give an altar call?

Jared: Yes. With every head bowed and every eye closed…

Pete: Do you renounce the tyranny of historicity?

Jared: [Laughter]

No, I think, we said many times throughout this episode, we said we didn’t want to be simplistic, but we did want to simplify it. And really, what that meant for me was a shortcut way of saying we don’t want to namedrop this three-hundred year history of things. So, I think maybe we might want to put an afterword up on Patreon for this episode. We only usually do that with guests, but I think it might be worthwhile to do another seven to ten minutes where we can just talk openly –

Pete: Okay.

Jared: Name drop, do what we’re going to do –

Pete: Okay.

Jared: Just dive in a little bit. So, if you’re interested in that, just go to https://www.patreon.com/thebiblefornormalpeople, you can check it out a little more because it can be a little nuanced and it can be complicated.

Pete: Right.

Jared: Alright. Well, thanks everyone. We hope this was a helpful episode and we hope you continue on the journey of faith even when you bump into these problems and challenges, it’s all part of the process.

Pete: See you folks.

[Music begins]

Megan: Alright everyone, that’s it for this episode. Thank you so much for listening and supporting our show, we hope you enjoyed this episode. A big shout out to our Producer’s Group who support us over on Patreon. They’re the reason we’re able to keep bringing podcasts and other content to you. If you would like to help support the podcast, head over to patreon.com/thebiblefornormalpeople, where for as little as $3 a month you can receive bonus material, be a part of an online community, get course discounts, and much more. We couldn’t do what we do without your support.

45:10

Dave: Thanks as always to our team: Producer, Stephanie Speight; Audio Engineer, Dave Gerhart; Creative Director, Tessa Stultz; Community Champion, Ashley Ward; and Web Developer, Nick Striegel. For Pete, Jared, and the entire Bible for Normal People Team, thanks for listening.

[Beep]

Pete: I’m trying to, channeling language here from Tripp Fuller, who we had on a while back. Uh, actually, let me pause here David. Is this coming after?

Jared: Yes.

Pete: Okay. Okay, weave this together somehow, will you, David?

Jared: Just start the whole Tripp section over.

Pete: Yeah.

[Beep]

Jared: So, if you’re interested in that, just go to thebiblefornormalpeople.com, fr-, sorry David, don’t say that. So, if you’re interested in that, just go to patreon.com…

[Beep]

Pete: What actually happened? Well, we really just have the Old Testament. So, it’s really on the level of the text that we sort of put all our cards, you know, put our chicks in the oven, whatever the expression is.

Jared: [In a tone that betrays his bewilderment]

Chicks in the oven?

Pete: I know. That was a deranged Freudian thing.

Jared: Man, you just got dark!

[Laughter from both]

Pete: What am I trying to say?

Jared: You got eggs in a basket!

Pete: Eggs in a basket!

Jared: And you got chicks in an oven.

[Laughter]

Pete: I knew it was related to chickens somehow!

Jared: [Continued laughter]

Pete: Anyway. I don’t know if we’ll cut that out, but I hope not because –

Jared: No, we got to keep that in.

Pete: We got to keep it in.

Jared: We got to keep it real here.

Pete: Because I’m an idiot, so yeah.

Jared: Because you like to put live baby chicks in ovens apparently.

[Laughter]

Pete: I know. Apparently. That happened. That did get dark real quick.

Jared: Of course, this is why we’re talking – so I, yeah –

Pete: You know what made me think of that? Probably because I stepped on ants the other day on purpose and I don’t like doing that.

Jared: Oooh.

Pete: Like little, tiny ants that were in my house, and I just got sick of them, and I just stepped on them and as soon as I did that I said, “that was just so bad.” And I mean that. I actually don’t like killing animals. Anyway, can we get back to the topic here?

Jared: Yeah.

Pete: Where were we?

[End of recorded material]

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Pete Ruins Exodus Part 2

Pete Ruins Exodus (Part 2)

May 7, 2019

Pete continues his series in Exodus chapters 3 and 4. God reveals his plan to use Moses to deliver the Israelites from Egypt and Moses does everything he can think of to get out of it. He finally gets on board with the program, but not without a last-minute bizarre twist and a close call.

Mentioned in this episode

Read the transcript

00:00

Pete:  You’re listening to the Bible for Normal People, the only God-ordained podcast on the internet.  Serious talk about the sacred book.  I’m Pete Enns.

Jared:  And I’m Jared Byas.

[Jaunty Intro Music]

Pete:  Hey everybody.  Welcome to another episode of the Bible for Normal People.  And we’re back.  Pete Ruins Exodus Series.  This is Part 2.  We’re gonna hit Chapters 3 and 4.  Remember last time, we looked at Chapters 1 and 2 and I said it’s gonna take us a little bit more time to go through the first few chapters, because a lot of the theology of the book is set up in the first four chapters.  So we did Chapters 1 and 2 last time, where we met Moses and he ran away from Egypt.

And now, we get to the real meaty part of the introduction.  This sets up a lot of stuff that’s gonna come afterwards.  So, we’re gonna, again, take a little bit of time doing this.  The subsequent episodes are not going to be dealing with a couple chapters at a time, because we’d be here for a 20-part series, which ain’t gonna happen, folks, as much as I like it.  As much as I love talking about this book and thinking about it, it’s not going to happen. 

Listen, in these three chapters, what I do—I always do this when I think about presenting or teaching on topics—I try to break it down from a 30,000-foot view level and I’ve come up with three basic parts, three sections to these two chapters.

The first is that God reveals a plan to Moses.  This is the whole Mount Sinai and burning bush thing.  That’s the first few verses of Chapter 3.

Then the bulk of this is Moses having heard the plan, he tries everything he can to get out of it.  That takes us from the middle of Chapter 3 to the middle of Chapter 4.

The last part is Moses finally gets on board with the program, but he’s really still not super happy about it.  It doesn’t go off without a hitch.  There’s something very, very weird that happens in this part of the book.  It’s hard to explain actually.

But those are the three.  We’ll take each of those and, like last time, and like we’re gonna do for the rest of the series, I’ll break it down the way I see it, the big picture and then drop down in each of these sections and talk about a few things that I think are important or interesting or valuable for a number of reasons to talk about.

Hope that sounds okay.

So first—the first part is that Moses meets God and God reveals His plan to Moses.  The first thing we see there is the location.  They’re at this Mountain of God and that mountain, of course, is Mount (I bet you were going to say Sinai, huh?)—well, it’s not Mount Sinai.  It’s Mount Horeb.  It’s not called Mount Sinai until much later in the book, like Chapter 16.  Mount Sinai is the more common term, but it’s not here.  It’s called something else.  It’s called Horeb.

Also, if you notice, the very first verse, the name of Moses’ father-in-law is Jethro, but we met him already in Chapter 2.  There his name is Reuel.  So what the heck?  You got two names of the mountains.  You’ve got two names of his father-in-law.  Actually, there’s a third name for Moses’ father-in-law, that Hobab, that comes up in the book of Numbers, which obviously we won’t get to. 

But the question is why is this?  Some people might explain it as like, “Okay, listen.  Just alternate names for the same place.  It doesn’t really matter.  It’s not a big deal.”  In a way, they’re right.  It doesn’t really matter.  It’s not that big of a deal.  But it’s still curious that you’ve got these different names for the Mountain of God and the different names for Moses’ father-in-law.

The way this is typically explained in the world of biblical scholarship is that what we have here are two different traditions of the Exodus story, two different ancient versions, maybe oral, maybe written down.  Who knows?  The editor of the book of Exodus as we have it, which probably happened after the return from exile in Babylon, which happened after 539.  This editor brought these together and compiled them, because he is interested in preserving traditions, not eliminating them.  So he puts these traditions side-by-side.

There’s a lot more into this to really explain this, at least the way a lot of scholars look at it.  If you are interested, we have a podcast episode from Season 2, by a scholar from the University of Chicago, Jeffrey Stackert, who talked about the composition of the Pentateuch (the Pentateuch’s the first five books of the Bible, Exodus being the second one) and how the books might have come together and how you can see this sort of thing, these differences, maybe tensions in the text and this is one of them.  You have two names for Mount Sinai, two names for Moses’ father-in-law.  That’s just worth noticing.

04:48

The second thing that I find really interesting with this mountain is its location.  Now if you read the beginning of chapter 3, Moses is tending the sheep of his father-in-law, Jethro.

By the way, side issue here.  The rabbis have said that tending sheep is job-training for Moses, because he’s going to be tending sheep, meaning Israel, for a long time.  Even as Psalm 77, the very end verse 20, there Moses is described as the shepherd of Israel.  And David is a shepherd.  He’s a shepherd first.  He’s shepherds the people. God is a shepherd in the Old Testament.  There’s something about shepherding and leading people—that analogy is very nice for ancient people. 

Of course, the New Testament, Jesus is the Good Shepherd.

Here you have Moses tending the sheep.  Now remember where he is.  He is in Midian.  He takes them from Midian to find a place for them to graze, or whatever sheep do.  I’m from the suburbs.  I’ve got cats and dogs.  I have no idea.  They might sit down with a fork and knife, for all I know, but who knows?

He’s taken them out to take care of them.  He’s doing what shepherds do.  If you look at—Google it—or look in any good Bible that has maps in the back and locate where Midian is, it’s on the far-right side of the Sinai Peninsula.  It’s pretty much up there, pretty north up there on the other side of this little sea that—the Gulf of Akaba, it’s sometimes called.

Midian is way up there.  If you look at the location of Mount Sinai, the traditional location is in that Sinai Peninsula, but way south.  You can look at the scales that they give in study Bibles and it’s about 100 miles or so. 

The idea that Moses was shepherding the sheep of his father-in-law, Jethro, the Midianite, and he took them way down there is a really strange credulity.  Most people who read this say, “Listen, it’s—Mount Sinai’s not down there.”  That’s really a Christian legend.  It’s the site of St. Catherine’s Monastery and sort of a tourist trap, I guess.  Here’s Mount Sinai. 

Nobody really knows where that mountain is, but it doesn’t seem to be way down there.  It’s probably not that far south, which, again, is like 100 miles away.

Mount Sinai is probably up in the Midian area and that is in what Paul calls Arabia.  In Galatians 4:25, he refers to Mount Sinai as being in Arabia.  That’s much more consistent with it being in Midian than with it being way down south in the Sinai Peninsula.

That’s just a matter of—I think it’s—I’d even say it’s common sense a bit.  You’re not going to take the sheep way down into a dessert.  You want to keep them alive, not kill them.

So the location of the mountain is probably very different than what we’re used to.  Where it is makes sense, because there is actually a road, an ancient road, that runs from Egypt round the Nile Delta.  Again, if you have a map, look at it.  The Nile Delta, which is very northern part of Egypt where the Nile River pours into the Mediterranean Sea.  There is a road that you can take from there to way up north where Midian is, probably a trade route of some sort.

That might be the route that the Israelites take later.  That may be what’s understood there. 

All this makes sense.  But if you put Mount Sinai way the heck down there, it’s like, “What are we doing down here?”

That’s for the Mountain of God.

The burning bush itself is sort of a weird thing.  The burning bush is first of all—the angel of the Lord appears to him and later, it’s God speaking.  So this angel of the Lord and God are somewhat equated and, people spill a lot of ink trying to decide who is this figure?  Who is this angel of the Lord?  Some say, “Well, is it Jesus in the Old Testament?”

Probably not, because Jesus isn’t an angel.  That’s not really a logical conclusion to come to.

It is a figure that pops up an awful lot, as you may know, in the Old Testament.  Who this character is, is just—we don’t really know other than he is a messenger of Yahweh and so closely connected to Yahweh that the two are almost like equated.  To speak to the angel of the Lord is to speak to Yahweh Himself.

It’s hard to speak to Yahweh directly in the Old Testament.  That’s probably what it means.  When you see angel of the Lord, I think it’s oftentimes fine just to equate that with God or His divine name, Yahweh, which is going to happen really quickly in this story anyway.

It’s hard to identify who this character is. 

The question people have asked is “why a bush?”  Well, the Hebrew for bush is “sneh,” which is very, very similar to Sinai and it maybe that the name Sinai has influenced how this story has been told, if you follow me.  The location of Sinai came first and then because it’s a place in Sinai, a bush becomes part of this story.  That’s a possibility.  Of course, I’m just conjecturing.  We don’t know.

It could be the other way around.   There’s a bush, a wonderful bush, and people called it “bush,” “bushland,” “bushtown,” or something. 

More important, though, why fire?  Fire is common language in the Old Testament for the appearance of God.  The technical term is a “theophany,” when a god appears.  Fire is something that accompanies that.  You see that, for example, way back in Genesis 15, when God makes a covenant with Abraham and He’s depicted as this “fiery pot,” a “flaming pot.”

Later, you know the Exodus story, we’re gonna come to the Red Sea and there we have a pillar of fire and a pillar of cloud.  But again, a pillar of fire is a way in which God is represented in the Old Testament.  That makes some sense. 

What doesn’t make sense is why doesn’t it burn up.  Why isn’t it consumed?  That’s what Moses sees.  He sees this bush and he’s curious about it because it’s burning, but it’s not being consumed. 

Again, it’s interesting.  The text doesn’t actually explain a lot of these questions that we have.  But some have suggested that it already anticipates the plague stories, where natural properties are suspended.  So here we have natural properties are suspended.  Something is not being consumed.  Others have thought throughout history that it’s just a metaphor of some sort.  It’s symbolic, for example, of Israel not being consumed under the pressure being in Egyptian slavery.

Who knows?  I’m just throwing out options here, but there isn’t much to go on.

I think it’s more than simply, “Wow!  What a miracle!  What a random, wonderful thing to see!”  Whatever it is, it’s not random.  It has meaning.  It has theological meaning.  We just don’t know what it is.  At least, I don’t.  Maybe you do.  If you do, message me.  I’d love to hear it.

12:23

When Moses approaches this bush, he’s told, “Stay back.”  God says, “Stay where you are and remove your sandals.  You can’t just walk over here like this.”  There is a reverence to being in God’s presence.  Here’s the thing that I find so intriguing about this.  I’m not making any of this stuff up.  In Jewish theology, ancient Jewish theology, Mount Sinai is seen as the template for the temple itself later on.

What I mean by that is this.  Any Israelite can be at the foot of the mountain.  Part of the way up, it’s elders can go there.  All the way up, it’s only Moses, because that’s the most holy place.  That’s like the temple.  The outer court, pretty much anybody can be there.  You go the Holy Place.  You’re restricted.  Only some can go in there.  Then the Most Holy Place, the Holy of Holies, only the high priest can go.

What we’re seeing here is already, again, a preview of what’s going to be a rather significant thing later on in Exodus when the tabernacle is built, which is the movable version of the temple that’s built later under Solomon. 

You can’t just walk over here.  Take your shoes off.  Show some respect.  This isn’t a normal thing.  You’ve got to do something different.  Like taking your shoes off, which is still, as you know, a sign of respect in some cultures.  I even go into people’s houses.  Sometimes, I see them taking off their shoes, so I take mine off too, just to follow along with the custom.  That’s not exactly the same thing, but it’s still the idea of some sort of reverence or respect.

Moses in a different place.  His curiosity is already turning into some sort of fear.  He puts his head down.  He isn’t curious anymore.  Curiosity is beginning to turn into fear.  Especially when God relays the plan to Moses directly.

He begins—we’re all here in that first section here, around verse 8 or 9.  God says to Moses, “Listen, we already know each other, but you don’t know it.”  What do you mean by that?  He says, “I’m the God of your father, the God of Abraham, Isaac and Jacob.  I’m the God of your father,” which means—typically it’s “god of your fathers,” like the “god of your ancestors,” but in this case, it says, the “God of your father, Moses,” meaning “I know you were raised in Egypt in Pharaoh’s household, but you need to know that you’re dealing with the god of your parents, and the god maybe of your parents before that.  This is a family thing.  You’re actually deeply connected to me.  I know you.  And you’re gonna get to know Me.  We know each other.”

Second thing.  “Moses, you may be wondering why you’re up here talking to Me.  I’m coming to deliver my people from suffering and to bring them to a paradise-like land, a land flowing with milk and honey.”

“That’s great.  Thanks for telling me. What’s in this for me?”  Moses doesn’t say that, but, “Great, why are you telling me this? Why are you telling me what you’re going to do?”  That is when God—the other shoe drops.  That’s the next verse.

This is verse 10, where Moses tries to get out of it, because God says to him, “I’m gonna send you to do it.”  This is Moses’ first try to get out of what God is telling him to do.  “I’m gonna send you to do it.  I’m gonna send you, Moses.”  That’s the thing that generates the discussion that goes in Section 2 of these chapters, where Moses does everything he can to try to get out of it.

We have here is the first of no fewer than five complaints on Moses’ part to get out of it.  “All right, Moses.  I’ve heard the cries of my people.  I’m gonna come deliver them, which of course, I mean, you’re going to do it.”  So the first complaint is “Excuse me, what?”

Moses doubts his ability to do this.  “Who am I?”  I want to encourage you not to think of it as a lack of faith or something.  Of course, he’s gonna say that.  Who wouldn’t say that?   “Who am I to do this?  I just ran away from Egypt and guess what, the Egyptians are mad at me, because I killed one of theirs.  Even my own people, the Israelites, don’t trust me very much because I tried to break up a fight between two of them and they got all testy with me.  Just leave me alone here.  I’m having a good time just being a shepherd.  I was just curious about this bush.  Now, all of a sudden, you’ve got me doing this thing.  Who am I to do this?”

God’s response is, “I will be with you.”  This is a theme that’s going to continue in this chapter.  The theme is this:  Moses says, “Who am I?  I can’t do this.  I can’t do this.”  God responds, “I will be with you.  I’m going to be your mouth.  I’m going to do this with you.  You’re not alone.”  It’s really a battle of the “I’s” here in this section of Exodus.


In Hebrew, it’s very pronounced.  There’s a word that really emphasizes this first-person pronoun, “I”, that you don’t normally see.  Who’s going to be in charge of this?  Is it Moses?  “I’m not just sending you off on your own, pal.  I’m going to be with you.  I’m going to help you.  In fact, to let you know that I’m with you, I’m going to give you a sign.”

The problem is here is the sign that God gives him.  “When you’ve brought your people out of Egypt, you shall worship God on this mountain.”  You see that.  That’s not much of a sign if you ask me. 

“Here’s the sign.  Here’s the sign that I’ve sent you and you’re going to be successful.  When you get back here, you’re gonna worship Me on the mountain.”  “That’s not a lot of help.  What I need is a sign right now that’s gonna give me—give me a sign.  That’s not a sign.  That’s nothing.  I want to know right now what’s gonna happen and whether this is gonna work or not.   A bolt of lightning.  A rainstorm.  An earthquake.  Something to let me know right now.  That’s the kind of sign I want.”

That’s not what Moses gets.  This happens elsewhere in the Bible too.  The sign is something like—“I need a sign now, not later”—but maybe that’s the sound of God laughing.  I don’t know.  Maybe just pushing Moses in the logic of the story—pushing Moses to—“you’ve got to trust Me.  I’m not just going to give you a sign.  Because if I give you that, you’ll want something else.  The sign is I’m with you and you’ll know it when it’s over.”

Moses responds the way any of us would.  He complains again because he’s not really getting the answer that he wants.

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The next complaint is the longest one of this section.  Basically, he says, “They’re not going to believe me when I go back there and I tell the people that I’m the deliverer.  I’m going to bring them out of Egypt.  I sort of have a reputation back there that not everybody thinks the best of me.  Plus, after all this time has gone by.”

Let’s think about that for a second.  How much time has gone by?  It maybe that he’s about 80 years old right now.  Actually, he is about 80 in the logic of the story.  If you look at Exodus 7:7 when he confronts Pharaoh, it says that he’s 80 and Aaron is 83, his brother.

He’s 80 and he dies at 120.  They say that at the end of the book of Deuteronomy.  What tradition has said—Jewish tradition has held that he left Egypt at the age of 40.  He’s been in Midian now for 40 years.  He spent the first 40 years in Egypt.  He flees at the age of 40.  He’s in Midian for another 40 years.  At the age of 80, he leaves to deliver the Israelites.  He delivers them and 40 years later, at the end of the wilderness period, he’s 120 and he dies.

In fact, the book of Acts, the New Testament, the book of Acts Chapter 7 says that he’s 40 when he leaves Egypt.  Exodus doesn’t say that.  But Jewish tradition does.  The book of Acts reflects that older Jewish tradition.  They’re not just making that number up.  It’s not a Biblical number.  But it’s the number of Jewish tradition.  It seems like Moses’ life goes into three nice phases.  I think that’s pretty cool.

We don’t know that—but that’s what the text says.  Actually, that’s what tradition says.

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Anyway, the point here is that Moses is not at all sure that this is going to work.  He says, “I need a name.  They’re going to ask me, ‘Moses, who sent you?  Tell us who it is.’”  Maybe it’s a little bit insulting for Moses to ask God, “I need a name here.  They’re going to ask me a name.”  It’s like asking a famous person that everyone else knows—you meet him at a dinner party and you say, “What is your name?  I need to tell people what’s going on here.  What’s your name?”

They go, “Paul McCartney” or “LeBron James” or “Beyonce.”  It’s a little bit insulting, “What’s your name?”  God’s answer to Moses—God’s famous answer to Moses is, “I am who I am.”  He says, “Just tell them I AM sent you.  They’ll know who that is.” 

This is the part of Chapter 3 that it seems that the gospel of John takes and uses to describe Jesus, when Jesus says, “I am the Vine” Or “I am the Good Shepherd” in John’s gospel.  There are seven “I am” sayings and most think that this is John connecting Jesus to this moment on Mount Sinai where God says, “I AM” and that’s all there is to it.

It’s interesting here whether—it’s not really an answer to a question because Moses doesn’t know the name.  I don’t know.  Would Moses not know who this is?  Maybe he doesn’t.  Well, why wouldn’t he know?  He’s Jewish.  Well, he was raised Egyptian, so he doesn’t know.

I don’t think it’s the people who don’t know the name.  I think it’s Moses who doesn’t know it, in the logic of the story.  We’re not talking about history necessarily here.  Just in the logic of the story.  It’s Moses who doesn’t know the name.  Right after that, the Lord says to him basically, “All right.  Just tell them the Lord sent you.”

That word, “Lord” in the Bible, when it’s spelled with a capital L and then the “ord” likewise in capital letters, but smaller letters, that word Lord is the way, in English Bibles, you represent the divine name, Yahweh.

It gets a little bit confusing, but that divine name is typically not printed out in any Bible that I know.  That goes back to Jewish tradition.  The reverence of the divine name, not wanting to the pronounce it, so the best way to pronounce it is not even to put it in the text.  You put another word there, “Lord.” 

That’s His name.  Yahweh.  He’s announcing to Moses what His divine name is.  Yahweh.  Here’s the thing:  the word, Yahweh, nobody knows where that really comes from.  But in this story, the word Yahweh is connected with the Hebrew verb, “to be.”  They’re spelled very, very similarly, which is why when Moses asks Him for His name, He says—He uses the verb “to be.”  “I am Who I am.  Tell them ‘I AM’ sent you.  Listen, Moses.   Just tell them it’s me, Yahweh.”

But this biblical writer, he’s connecting that name, Yahweh.  He’s explaining to us where the term Yahweh came from.  It came from this Hebrew word, the most common word in the Hebrew language, in any language, “to be.”

I’m just dwelling on that a bit, because this has been an important element in the history of biblical scholarship.  Maybe God’s name is being announced here for the first time.  I’m not so sure that’s the case.  I could be wrong about that.  I just think it’s Moses—it’s not being announced for the first time.  It’s just being announced to Moses, who doesn’t know it.

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The historical background for this name for this name, Yahweh, like a lot of things, when you compare them to the Bible’s presentation, it might be a little bit more involved historically and complicated.  That’s a podcast on its own.  We’re not going to do that now.

Here you have God telling Moses, “Tell them Yahweh sent you.  I’m the God of your ancestors. Not just you Moses, but all the people.  The God of Abraham, Isaac and Jacob.  This is my ancient name.  This is my name forever.  They’ll know who it is.  Okay, Moses.  You’ve got the credentials.”

God continues.  He gives further direction to Moses.  This starts around verse 16.  He says, “First of all, you’re gonna reveal the plan to the elders.  You need to get the elders together.  Reveal the plan to them.  Then, you’re all gonna go to Pharaoh.”

Interesting enough, in the book of Exodus, the elders don’t go anywhere.  It’s really just Moses and Aaron.  Even after a while, Aaron drops out of the picture.  Moses takes over.  At least here, it says, “You guys go and tell Pharaoh this.  Tell him, ‘Hey Pharaoh, our God Yahweh told us that you have to let us go so we can take three days’ journey into the wilderness to sacrifice to Him.  We’re not going to do it here.  Our God—you can’t deny what our God wants.  Our God wants us to go into the wilderness on a three-day’s journey to sacrifice to Him.’”

Which raises a whole lot of questions.  A three-day journey.  Are they gonna just go out for three days far away from Egypt, sacrifice and then come back?  Is this the implication of what they’re saying?  In other words, is this like a little lie they’re telling to Pharaoh to let them go?

Which is not the first lie we’ve seen in Exodus.  Remember the midwives.  They tell Pharaoh, “Hey, the reason we’re not killing the kids is because when they’re born, the Hebrew women are too vigorous and by the time we get there, they’ve already given birth.  We can’t do anything.”

It could be another example here of—just tell them, “All we want to do is go away on a three days’ journey.  We’ll come back.  We just want to sacrifice.”  But Pharaoh won’t even want to do that.

Actually, what three days’ journey probably means (I’m like 85% on board with this)—but it probably doesn’t mean literally “we’re gonna go for three days.”  A three-day journey is just a way of saying, “We’re getting out of here.  We going to go on a long journey and we’re going to sacrifice to God in the wilderness.”

Still, there’s nothing here about, “We’re gonna be free of you and free of this place.”  When you think of ultimate purpose of the exodus to bring them freedom from Egyptian slavery, this is actually a pretty modest request to Pharaoh.  Alas, God continues.  He says, “It’s not going to work, unless I show him my power,” which is the plagues.  “He’s not going to let you go unless I stretch out my arm and I show him my mighty hand.”  That’s biblical rhetoric for God’s might.

Here it refers to the plagues.  I’m just throwing this in for free, because I love stuff like this.  In verse 19, God says, “God is going to stretch out His arm,” and the Hebrew word there is “shalach.”  He’s going to “stretch out His arm.”  As a result, Pharaoh’s going to send out the people.  The Hebrew word for send out is also “shalach.”  So God is going to “shalach,” “stretch out His arm,” and force Pharaoh to “shalach” the people. 

I love this stuff.  This is why I went to seminary.  Ignore that.  If it’s not fun for you, it’s fun for me.  And it’s my podcast.

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Here’s the point.  “I’m gonna have to strong-arm Pharaoh,” God says, “with the plagues, and then he’ll give in.”  In other words, the purpose—I’m dwelling on this for a reason, folks—the reason why God is gonna send these 10 plagues is because Pharaoh’s gonna need to convincing in order to let the people go.  “And then He’ll give in.  And you’ll leave.”

“In fact, you gonna make out in the deal, folks.  You’re gonna plunder the Egyptians when you leave.  You’re gonna take their jewelry, silver, gold, clothing and in fact, the women are gonna be the ones plundering.  Not warriors.  Not the men.  But the women are gonna do it because Egypt will be so meek and so beaten down that the women are just gonna ask.  The people will be positively disposed toward them and they’re going to give them their stuff.”

30:46. BREAK FOR PRODUCER’S GROUP

32:19

“So Moses, is that enough for you?”

Nope.  Moses isn’t done yet.  He’s got three more complaints he’s gotta get through. 

So the third complaint—now we’re in Chapter 4—done with Chapter 3.

Moses isn’t done complaining because listen, “What if they still don’t believe me?  I’m gonna tell them all this stuff about your name and then I’m gonna tell them your plan, but there’s no guarantee that they’re gonna listen to me, so how are they gonna know that you appeared to me?”

You have to almost be looking at the text for this, but in Chapter 4, verse 1, Moses says, “Suppose they do not believe me or listen to me, but say, ‘The Lord did not appear to you’?”  I think it’s important to remember that the “they” here is not Pharaoh or the Egyptians.  He’s not even talking about them yet.  The “they” here is the elders.  It’s not about convincing Egypt yet.  It’s first about convincing the elders because again, Moses didn’t leave on the best of terms even with his own people.

One of the themes that we hit in the Exodus story and throughout the life of Moses, throughout the rest of the books of the Pentateuch or of the Torah, is this theme of the people complaining or grumbling against Moses’ leadership.  Here we’re seeing this theme already anticipated.  Moses is anticipating it, saying, “Listen.  They’re not going to believe me.  I’m going to have a tough time convincing them.”

God says, “Fine.  How about some signs now? I’ll give you some signs.  You wanted signs before.  Here they are.  First of all, take your staff.  Throw it to the ground.  It becomes a snake.  Pick it up by the end, its tail, and then it turns into a staff again.”

That’s one sign.  It’s not just a random sign because the power symbol of the Egyptians (well, not the only one) is a cobra.  If you know some of the headdresses that the Pharaohs wear looks like a cobra’s little neck things opening up, fanning out like little wings.  That’s what the headdress looks like. 

The stick turning a snake then turning back into a staff again is symbolic of the control over the Egyptian power source, the Pharaoh.  That comes into play later when this is one of the signs that’s performed before the magicians of Pharaoh.  As you recall, Aaron throws the staff down.  It becomes a snake.  The magicians of Pharaoh throw down their staffs.  They become a snake.  But then what happens?  The staff of Moses swallows up the others, which is a sign of where this is going.  Egypt’s power will be swallowed.  It’s a symbolic sign.  It’s not just a random—hey, let’s do something weird—let’s turn this staff into a snake.  It means something theologically and in the logic of the story.

The next sign is turning Moses’ hand into—making it leprous.  Leprosy is some kind of skin disease.  It’s not like leprosy of today.  Every Bible says that.  Every footnote says that.  It’s very careful.  It’s not the kind of leprosy that we think of today.  It’s like any sort of a skin disease. 

The question is what does this mean?  What’s the symbolic value of this, turning it leprous and then Moses puts his hand back in his cloak and he takes it out and it’s going to be clean again?  Some have suggested this is another example of God’s control over the properties of nature, which you’re going to see in the plagues, which to me, is not that satisfying an answer.  It might also be something like this is symbolic of God purifying the nation for entering into the land of Canaan. 

That’s one of the problems with the Canaanites.  They’re not a pure people.  They’re a very unclean people.  They have to leave the land so the Israelites can come in, but they have to be purified themselves in order to enter it.  It could be something like that.  I’m not grasping for straws.  I’m just channeling what other people have said.  But there’s no explanation in the text, so people are bound to ask themselves, “What the heck’s going on here?”

Then he says, “Okay.  Listen, if those don’t work, here’s something else you can do.”  It’s not called a sign.  He says, “He can turn the Nile to blood.”  What’s weird about that is these signs—let’s call all three of them signs just for convenience’s sake—they’re clearly, I think, meant for the elders.  It’s the topic of discussion here.  Then you see at the end of Chapter 4 in verse 29, that’s what happens.  Moses performs all the signs God showed him before the elders to convince them.

Yet the staff is also a sign to Pharaoh and the turning the water of the Nile into blood is the first plague.  A couple of these hang over as something that are just given to Pharaoh and not just the elders.  It’s not really a problem.  I just find it interesting.  Two of these things are used in the plagues and two of them are signs for Israel, the elders, to convince them.  Don’t lose sleep over it.  I won’t.

It’s just these little irritating, odd details in these texts once you start reading them closely just makes you stop and think. 

We’re moving to the end, but he’s not done.  He’s got a fourth complaint.  This is in Chapter 4, verses 10-12.  It basically amounts to, “I’m not cut out for public speaking.”  The text says something like, “I’m heavy or dull or slow of mouth and of tongue.”  I’ve heard this explained that maybe Moses has a stuttering problem.  I don’t think that’s what’s happening here.  He might just be saying, “I get tongue-tied.  I’m not good at speaking.  I’m ineloquent.  I don’t really want to do this.” 

God answers him.  It’s again the battle of the “I’s” I mentioned before.  Moses says, “How can I do this?  I can’t talk.  I’m not eloquent.”  God responds, “I’m the one who gives speech to mortals.  I do it.  You don’t do it.  I’m going to be with you.  You don’t have to worry.  I.  I.  I.  I.”

Which “I” is doing this?  I don’t want to get too Sunday Schoolish here, but I think one of the issues that’s happening is that Moses hasn’t yet learned to trust God for this future endeavor.  I think he’s—I can’t blame the guy—who wouldn’t do this?  But he’s thinking, “You’ve asked me to do something.  I’m not equipped.”  The answer by God is pretty much, “I’m equipped and I am with you.” 

The fourth complaint ends like that.  Then you have the fifth complaint.  This is how this section ends.  It’s goes down to verse 17.  We have an honest moment finally from Moses.  He says, “Listen.  I just don’t want to do it.  Can you just send somebody else please?”  This is the first time God becomes angry with Moses.  His anger is kindled against Moses.  I’d frankly like to think God is exhibiting remarkable patience in this story for somebody who just—listen, the burning bush thing—“I’m talking to you and you’re arguing with me? What the heck’s going on with that?  Don’t do that.” 

God finally gives in.  He’s says, “Fine, Moses.  Fine.  Aaron will do the talking.  I’ll tell you what to say and then you tell Aaron what to say.  In other words, you don’t have to talk.  Aaron will be your mouth.  Aaron will do the talking for you.  You’re going to tell him what to say.”

In other words, Moses is playing—hear me out when I say this—Moses is playing a god-like role to Aaron.  He is the one who’s now going to speak on God’s behalf to Aaron.  Aaron becomes Moses, takes his role and Moses takes God’s role.  It even says this in this section.  It says that, “You will serve as God to Aaron.”

The only problem is that in Hebrew, it doesn’t say, “You will serve as God.  You’ll be like God.”  It says actually—it’s quite direct—he says, “You, Moses, will become God for Aaron.  You’ll become God.”

I don’t think Moses here is getting zapped with divinity or anything like that.  I don’t think he’s becoming God ontologically, in a theological sense or a philosophical sense.  I think this is just common of prophetic rhetoric the way prophets—when prophets talk, they rarely say, “God said this” and then “God said that” and then “God said that.”  They speak of God is the first person.  Thus saith the Lord, “I… blah blah blah.” 

The prophets are taking on the role of God, mediating God to the people.  I think that’s what’s happening here.  Moses is taking on this God-role for the people.  That happens again later on in Chapter 7, we’ll read that Moses likewise becomes God to Pharaoh.  He’s confronting Pharaoh like a god.  Not like a god.  I shouldn’t say that.  As God.

Remember when we talked in the first week how the two main characters of this book are not Moses and Pharaoh.  It’s Yahweh and Pharaoh.  Because Pharaoh is representative of the gods of Egypt. He’s the one who mediates the gods to the people.  Moses is mediating Yahweh to Aaron and to the people and to Pharaoh. 

The issue really here is the struggles between Yahweh and the gods of Egypt and their two representatives, which are Pharaoh and Moses.  Although Moses—hey pal, bad career-move here—you’re saying, “I don’t want this honor.  Can somebody else do the talking?”  God’s exasperated.  You want to do something nice for your kid and they just don’t realize it and they throw it back in your face.  “Fine!”  That’s how I’m reading this.  Moses is not doing something that should be something that he’d be very honored to do.

God says, “Fine.  I’ll give it to your brother, Aaron.  But I’m not giving up on you.  You’re going to be God to him.  Moses, I have something big planned for you.” 

This long back-and-forth between God and Moses, these five complaints, it’s finally over.  Now finally, Moses gets with the program.  This is the last section.  Section Three of these two chapters. 

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It begins in verse 18 by approaching his father-in-law, Jethro, and it seems like he’s basically lying to him, because he wants to go.  He basically says, “Listen.  I want to see how my kindred are doing, how my brothers are doing.  I’d like to go back and check how everyone is.”  Why doesn’t he just say, “Jethro, you might want to be sitting down here, but I’ve met Yahweh and he told me to do something.  I’ve got to go do it.”

Instead, he says—he makes up a little story, another lie, in the book of Exodus, and we’re only in Chapter 4.  Is he afraid of what Jethro will say?  Does Moses have self-doubt?  Is this one of those awkward in-law moments?  “You married my daughter and you give me one or two grandchildren at this point and you’re leaving to do what?  To deliver the Israelites from Egyptian slavery.  Dude, you’re crazy?”

He basically just tells him a story.  Here’s the thing too.  The last time Moses went out to see his brothers was back in Chapter 2, verse 11 and couple of verses after that.  This is where Moses goes out to see—to be among his brothers—to see them.  That’s when he sees an Egyptian beating on one of his brothers.  What does he do to the Egyptian?  He kills him.  That’s what started this whole thing spiraling downward. 

But now, it’s this beautiful reversal.  “I’m gonna go back now.  I’m going to see what my brothers are doing, but this time, it’s not that mini-deliverance where I kill that one Egyptian, which is probably me going off half-cocked and being temperamental.  But now, I’m being sent by God Himself and I’m going to confront the Egyptians en masse, now a second time.  Now things are going to go down.”

Verse 19.  This is one of those weird parts of Exodus that makes people think, “We’ve got different traditions that are just being edited together by somebody, because he just got done telling Jethro, ‘I want to go back and see how my brothers are doing.’”  Jethro said to Moses, “Go in peace.” 

Then verse 19.  Then the Lord, Yahweh, said to Moses in Midian, “Go back to Egypt, for all those seeking your life are dead.”  Moses took his wife and sons, put them on a donkey and went back to the land of Egypt.  Moses carried the staff of God in his hand.

We already know that Moses is going back to Egypt because that’s what the whole, long section was about.  But now, it seems to be as if—it’s a rather abrupt and choppy thing to throw in there.  This is what some scholars say.  In verse 19 and some of the stuff in this chapter comes from a different tradition that had a different way of telling the story, but this is a good way of bringing them all together, or at least bringing them both together.  There may only be two at this point.  Bringing these traditions together and honoring them and not forgetting them.

You basically have Moses told twice to go back to Egypt.  More interesting to me is the fact that the reason he’s allowed to go back is because “those who are seeking your life are dead.”  “What are you saying?  It’s okay to go back now? What about all these wonders and powers, these plagues?  I couldn’t go back until somebody died?”  It seems like a very un-godlike move, a different kind of way that God is presented than what we saw in the verses before.

“Here’s what you’re going to do.  You’re going to go.  You’re going to show all these powers and signs.  You’re gonna convince Pharaoh with my mighty hand and my outstretched arm and things are going to go down.  The Egyptians are going to be sorry about all this.”

But now it’s, “Hey.  Go back.  You know what?  Those guys who are trying to kill you?  They’re dead.”

It’s one of these things that requires an explanation and people have given their explanations.  They’ve tried.  Why not?

Maybe even more interesting than that is how this very verse, “all those who are seeking your life are dead”—that very verse is quoted virtually verbatim in the book of Matthew Chapter 2.  This is when the Holy Family is down in Egypt and Joseph is told by God in a dream, “It’s okay to go back home because all those who are seeking your life are dead.”  Of course, this is referring to Herod and the edict, “kill the male children” (actually just to kill the babies, the infants three years or younger, whatever it was). 

What Matthew seems to be doing here—it’s one of Matthew’s things to present Jesus in a way that reverberates these Old Testament stories, especially David and especially Moses.  Matthew says, “Jesus coming out of Egypt to go back home with his family, that’s like Moses going back to his home which happens to be Egypt, because the threat is over.”  Matthew is playing on this verse, this very odd verse in Exodus to say something about Jesus’ Jewishness and his Moses-like activities. 

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I do think that’s very interesting.  I like when the Bible does that.  It’s very literarily connected. 

Another way of looking at this is that it’s not so much—I’m just throwing interpretation possibilities out there—it’s not so much, “It’s okay now.  It’s safe to go back.”   It’s more like, “Now’s the time to go back, because our oppressors are dying.  Our exodus has begun.  Now go back and finish it.” 

This is a previewing in a sense what’s going to happen.  “Your oppressors are going to meet with an untimely end.  They’re dying.  Now you’re going to go back and finish the job.”

I think that’s an interesting possibility for interpretation.  Again, I’m not going to bet the farm on that if I had a farm, but it’s at least—these stories—they talk like this and they don’t explain themselves.  This book doesn’t come with footnotes.  We just have to try to figure things out.

We’re coming to the end here, folks.  Two or three more points.

In verse 21—we’re in this last section here of these chapters—in verse 21, God reminds Moses, “Perform the wonders before Pharaoh,” which will be the plagues.  But then God says something that frankly seems to contradict something He just said before—He says, “Perform the wonders before Pharaoh, but I will harden his heart so that he will not let the people go.”

In Chapter 3, verse 19, “the plagues will be necessary in order to convince Pharaoh.”  But now, it’s like, “perform the wonders, but here’s what I’m going to do.  I’m going to harden his heart so that he won’t let the people go.”

“Which is it?  Are the plagues going to work to convince him to let them go?  Then you’re just going to step in and harden his heart so he doesn’t let them go?  That doesn’t seem to be fair.”

This is played out in the plague story.  The plagues themselves both happen after Pharaoh gives in.  This is especially the last three plagues.  After Pharaoh gives in, God hardens his heart to send more plagues.  I compare this to a cat playing with a mouse to show whose boss, just toying with it.  You carry it around.  You bat it around with your paws.  Then you let it revive itself and you then you bat it again.  God is playing with Pharaoh here.  He’s hardening his heart.  “I’m not done yet.  I’ve convinced you by my mighty hand and outstretched arm that you need to let the people go.  I know you’re ready.  But I’m not.”

It sounds cruel and stuff, but it’s the story.  I’m not sure if I would make final determinations about the nature of God from this verse.  There you have it.  These two things contradict each other in a strict sense, but I think in the context of the book of Exodus as a whole, it’s simply saying, “The plagues are going to do the job, but only when I say so.  I want ten plagues, not six or five.  To keep things going, even after you’re ready to go, I have to harden your heart, Pharaoh, so that you’re not going to let the people go, even after you said you will.”

Because guess what?  Remember what we said before.  This all has to get to the tenth plague.  What’s the tenth plague?  That’s the death of the firstborn of Egypt by this destroyer, so-called angel of death.  That’s not a right translation of the Hebrew.  That’s the tenth plague.

This is what he gets into in verse 22.  Israel is called God’s first-born son.  Remember, God’s first-born son, Israel, is oppressed by the Egyptians and in fact, the sons, plural—the Israelite’s sons—thrown into the Nile by an edict by Pharaoh back in Chapter 1. 

There’s no true payback for how God treated his son, Israel, generally, and the boys specifically.  There’s no true payback until the tenth plague.  This is really the principle of an “eye-for-an-eye, and tooth-for-a-tooth.”  You do this and this is what will happen to you.  It’s retribution.  It’s justice by retribution.

Also, this first-born son—Israel being God’s first-born son—this is son of God language which in the Old Testament is more often than not the language of royalty.  Kings in the ancient world—not just in Israel—were thought of as the offspring of the gods.  The son of god.  Certainly, the Old Testament too.  If you look at Psalm 2.  The king is God’s son, for example. 

That’s when he becomes king, when he’s coronated, so-to-speak, at that point, he’s “begotten by God.”  He’s “born of God.”  It’s often a royal term, but here it seems to be more like familial and “this is my first-born son.  I’m the dad of Israel and this is my first-born son.”  They have pride of place.  I care for them.  They’re special to me.

That might put a spin even on the son of God language in the New Testament.  Because there, Jesus is God’s Son.  In one sense, that means that’s royal language.  David is a son of God for being king.  Jesus, as Messiah, is son of God.  But he also may be son of God in fulfilling not just royal destiny, but Israel’s destiny.  Jesus fulfills Israel’s role as a mediator of the covenant of God to the nations.  We’ll see that later in the book of Exodus.  Israel’s role as a kingdom of priests, it says.

Jesus as son of God—that’s language that you already see here in the book of Exodus, Chapter 4, where Israel is God’s Son and Jesus embodies Israel’s role, so-to-speak.

One more point.  This is a doozy.  This is how this chapter basically ends.  It’s just plain weird.  It’s verses 24-26. 

Here’s what’s happening.  God just told Moses, even though Moses was reluctant–he finally caved and God convinced him to go to Egypt to deliver the Israelites from slavery. 

All-of-a-sudden, without warning, in verse 24, “on the way at a place where they might spend the night, the Lord met him and tried to kill him.”  Apparently, the reason for that is that their son wasn’t circumcised.  Zipporah, his wife—this is one of the daughters of Midian that he marries—she steps in with a flint knife and circumcises her son and then with the foreskin, she touches Moses’ feet, which is almost certainly a euphemism for his genitals. 

She touches Moses’ feet with the foreskin.  She says, “Truly,” to Moses, “you are a bridegroom of blood to me.” 

What?  Exactly.

Don’t preach on this in church because I think it’s just too difficult.  This is a very ambiguous passage.  It’s grammatically ambiguous in Hebrew.  There are a lot of pronouns.  Like “He, He, Him” that are thrown around.  You’re not always sure if the “he” is Moses or if the “he” is the son.  It’s a tough one to understand, but regardless of all that, this is a pretty serious about-face.

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You don’t expect to turn on anybody for any reason at this point.  After all they went through just with these speeches and the burning bush, why try to kill him?

The bottom line is that this is a big puzzle.  The best answer I have is one that I’ve heard.  I don’t make this up.  This episode is somehow connected to the Passover episode that comes later in the book.  Think of it this way.  The shedding of blood in the Passover and also here in the circumcision—it designated the insiders.  Who are the insiders?  Who are the people of God?  Who’s Israel? 

It protects the first-born.  Moses has two sons at this point, but there’s only one here.  Some have said, “How can he have one son when he had two?  Did one of them die?”   No. 

Probably, the only important son is the first-born son who isn’t circumcised.  That’s what I think it is.  I could be wrong.  That’s how I’ve put these pieces together.  Here is a son who is not circumcised.  Here, in order to protect him, and anybody from getting killed, is to circumcise him.

Here his son is circumcised just like later on in the Passover episode, what’s going to happen, but the first-born of Israel is not going to die by this plague of death, because of the blood of the lamb.  The lamb is slaughtered and the blood is painted on the doors. 

It’s still weird.  Granted.  It’s a really odd way of ending this chapter.  A lot of people have said, “It’s just seems to be stuck here.  It’s almost like a separate folk-loric element that meant something to people back then.”  What does it mean that you were a “bridegroom of blood to me”?

It’s really hard to know.  People have taken some good stabs and I don’t want to spend time doing that here.  It’s one of these explanations—to do it right would take 20 minutes.  I don’t want to do that. 

I think at the end of the day, we still wouldn’t know.  It’s sort of weird.

One thing that’s not as weird is here we have another woman hero in the book of Exodus.  It was Moses’ sister.  Then Pharaoh’s daughter bringing Moses to safety as a child.  It was the women who would help the Israelite women give birth to women.  Now, here we have another woman who comes to the rescue, who sees the problem and she takes the matter into her own hands, literally, and circumcises his son.

That’s a very valid observation.  Another valid observation—this may not be the whole point of the story, but there’s a parallel between another famous divine confrontation, this one involving Jacob wrestling with God back in Genesis. 

Important stuff is going down.  Jacob is renamed Israel and it’s the beginning of something new and fresh.  Here we have another divine confrontation with the human deliverer, this time Moses.

There are probably really good reasons why this is here.  It’s just hard to see them.  At the end of the day, couldn’t God have simply have told Moses all this earlier?  Like why wait?  “By the way, forgot to tell you.  Somebody’s not circumcised.  You’re going to die.”  You could have said that earlier and it would have avoided these problems.

Which means it’s so weird and so out of place.  There’s probably a reason for it we don’t see.

He connects with Aaron just as God had promised.  He connects with Aaron in the wilderness.  Did Aaron just walk out of Egypt?

It’s one of these moments in this story that just isn’t explained.  Aaron’s a slave, right?  He’s an Israelite.  He can’t just walk out.

They meet in the wilderness and they both re-enter Egypt like nobody’s watching.  I’m not going to try to explain it.  It’s just there.  When you read the text carefully, these things jump out at you.

Of course, he meets with the elders.  He performs the signs.  They believe and they worship.  Now, it’s all about to go down.  Now Moses is back.  He’s been accepted by the people as the deliver.  They’re not going to grumble against him too much.  One time in this book.  But after that, not for quite a while.  At least a few chapters. 

Poor Moses.  He’s grumbled against a lot.  At this point, everybody’s on board.

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Okay, folks, that brings us to the end of Chapter 4 and the end of this podcast on Part 2 of Pete Ruins Exodus.  Hope you’ve enjoyed it.  I’ll be back in a few weeks with the next installment where we’re going to cover a bit more ground.  I plan to get through all the plagues.

Again, from 30,000 feet.  But there’s a lot happening there.  A lot of theological significance.

Again, as always, thanks for downloading and listening.  It means a lot to me.  It means a lot to Jared and the work we’re trying to do.  Thanks for being a part of this.  See you next time. 

Bye-bye.