EXODUS REFLECTION - Week 1

It’s a little unorthodox, but I was so captured by these opening chapters of Exodus, that this reflection is actually going to be three separate reflections – each is slightly shorter, but covering very different biblical and theological topics. I’ll give you a contents list now so you can jump ahead to whichever you find most enticing, but they’re all interesting (I think, at least!) They just show how much is packed into even little bits of our story!

1)      Jesus as the new Moses

2)      God tries to kill Moses

3)      Documentary Hypothesis and the writing of Exodus

So here goes!

1) Jesus as the new Moses

This week, reading through the beginnings of the story of Moses’ life, I was reminded several times of the story of Jesus that we covered both across our series on discipleship and also at Christmas. This is no accident. The author of Matthew’s gospel, with their particular focus on Jesus’ lineage, fulfilment of prophecies and Jewishness, reflects lots of elements from the story of Moses – communicating to the readers that Jesus, like Moses, was coming to carry out God’s work of Salvation. Let’s compare and contrast;

•  Both Moses and Jesus were born and had to be protected by their parents (Exodus 2:1-3 and Matthew 2:13-15)

• They were protected because a king wanted to kill them (Exodus 1:16 and Matthew 2:1-18)

• Moses was born in Egypt, Mary and Joseph fled to Egypt for safety (Exodus 2 and Matthew 2:13-15)

• Moses mission was to leave Egypt with the people, Mary, Joseph and Jesus all left Egypt (Exodus 3:7-10 and Matthew 2:19-23)

• As the Israelites were leaving Egypt, they passed through the waters of the Sea of Reeds, and the first thing we see Jesus do after we’re told he comes back from Egypt is a story about his baptism (Exodus 14 and Matthew 3:13-17)

• Then after the waters, Moses goes into the wilderness. Jesus, after baptism, goes into the wilderness (Exodus 16 and Matthew 4:1-11)

• Then we’re told that Moses goes up a mountain to receive and declare God’s law. Jesus, when back from the wilderness, goes on the mount to give the Sermon on the mount – speaking on the law of Moses! (Exodus 19 and Matthew 5)

Some will say that these things were attributed to Jesus because there was a desire to create this connection to Moses that would have been incredibly obvious to Jewish people around the first century. Others will attest that this is no coincidence and that there is a special relationship between the Moses of our Old Testament and the Jesus of the New Testament. Regardless, this offers us an interesting insight into the story of Moses looking forward to Jesus. We can understand some of the significance with which Moses was revered through our own knowledge of how Jesus was received. As we keep reading through Exodus, keep the Jesus comparison in mind!

2) God tries to kill Moses

Now this is just an outright bizarre passage on the face of it. No matter how well you know your bible, or even the Exodus story more specifically, I’d be surprised if this little segment, found in Exodus 4, comes quickly to mind. Exodus 4:24-26 sits in the middle of God’s great plan being explained and acted on. Early in the chapter, God is telling Moses what’s going to happen, and then all of a sudden, God is going to kill Moses?! These two verses feel, to me, out of place and not in keeping with the surrounding passages. Nor is it ever referred to again – this brief incident stands alone. This has led to an understanding that this part of the story might have been added at a later date, and inserted to the wider narrative. Question is, why would they do this?

Well, while some of the details of the story seem odd, it is essentially a passage about the importance of circumcision for God’s people, as a symbol of the covenant that was made with Abraham. What these verses show us is that even Moses, the one chosen specifically by God to save the Israelites from slavery, is under the covenant and subject to judgement based on that. God is shown to be willing to kill Moses – again, just as he’s on his way to deliver the people – because his son hasn’t been circumcised. Maybe this shows us that Moses had drifted away from his identity as one of God’s people while in Midian or that he had followed more closely with local customs and traditions rather than the rituals of his own people. Either way, God is clearly taking the lack of circumcision very seriously. It remains a necessity for God’s people to circumcise their sons as an act of obedience, remembrance and identity - I think that is why someone might include this short story at this point of the story, to highlight it in the context of the most significant story in Israelite history.

Given that circumcision is the major point, it is probably more fun to leave some of the other weirdness of this story as unanswered questions. Certainly, biblical scholars aren’t claiming to offer definitive answers as to why Zipporah touched Moses’ feet with their son’s foreskin. I know some people will be aware, but I’ll leave to you to google what the Old Testament often means when it says feet and why that might make this story even more unusual to our reading.

All in all, thank goodness for Zipporah, the unsung hero of Exodus, without whom Moses might not have made it back to Egypt in the first place!

3)  The writing of Exodus
There is a hugely influential theory around the writing of the Pentateuch (or the first five books of the Bible), which has been significant in biblical scholarship. This theory, called Documentary Hypothesis, suggests that rather than a solitary scribe, it was a collaborative effort which created the narrative from Genesis through to Deuteronomy. Here’s a helpful description that I found exploring the four dominant voices that make up this writing, called JEPD in Biblical scholarship. Keep an eye out for these characteristics as you read through Exodus;

Firstly, J, the Yahwist, lends a distinct touch. Originating from the Southern Kingdom of Judah, J's narrative style exudes warmth and familiarity. Their portrayal of God is personal and approachable, with human-like qualities. The J source is characterized by its use of the divine name Yahweh (YHWH) for God and its emphasis on human-like portrayals of God, vivid storytelling, and anthropomorphic elements. Within Exodus, the J source is thought to contribute elements such as the narrative of the burning bush (Exodus 3) and aspects of the account of the plagues.

Next, E, the Elohist, brings a poetic elegance. Hailing from the Northern Kingdom of Israel, E's accounts are marked by linguistic finesse. In moments of divine revelation, E often presents angels as messengers, and their narrative style emphasizes dreams and visions. E is characterized by its use of the divine title Elohim for God and it often contains covenantal elements.

P, the Priestly writer, takes a meticulous approach. Likely emerging during the Babylonian exile, P contributes a wealth of detailed laws, genealogies, and ritualistic practices. Their focus on religious and ceremonial aspects imparts an authoritative tone, evident in the elaborate instructions for constructing the tabernacle.

Finally, D, the Deuteronomist, adds a moral and historical perspective. Associated with the reform movement during the reign of King Josiah, D's influence can be seen most clearly in the book of Deuteronomy. Their writings emphasize ethical principles, presenting a covenant-based theology and a reflective tone. Some scholars propose its influence in certain layers within Exodus, especially in passages emphasizing covenantal themes, laws, and ethical instructions.

Why buy into this hypothesis? Well, scholars point to intriguing patterns within the text. Inconsistencies, repetitions, and shifts in narrative style are like breadcrumbs leading to the JEDP sources. For instance, the duplication of stories, such as the two accounts of creation in Genesis, suggests a merger of distinct traditions.

Furthermore, linguistic nuances support the theory. Variations in the names used for God, such as Yahweh (J) and Elohim (E), align with the proposed authorship. Additionally, the differing perspectives on historical events and theological themes across Exodus indicate multiple hands at work.

So, as you navigate the pages of Exodus, consider it not just as a linear tale but as a collaborative masterpiece, where J, E, P, and D each contribute their unique brushstrokes, weaving a tapestry that has captivated minds for centuries.

So that’s a crash course in documentary hypothesis and biblical textual criticism, but do have a read up for more information and for others places this type of things might be happening in our bibles!