Hoffmeier furnishes a sophisticated fresh approach to the Biblical Exodus traditions filled with detailed Egyptological background, and utterly indispensable because of its basis in recent, and in many cases as yet unpublished, archaeological data. This is a virtual encyclopedia of the Exodus.
While the Passover narrative [in Exodus] energizes Israel's imagination toward justice, Israel's hard work of implementation of that imaginative scenario was done at Mt. Sinai. . . . Moses' difficult work at Sinai is to transform the narrative vision of the Exodus into a sustainable social practice that has institutional staying-power, credibility, and authority.
God is always waiting for us to come to Him, so we can be set free from anything that keeps us from becoming more like Him. To the children of Israel in bondage in Egypt, God said He saw their oppression, heard their cry, and knew their sorrows, so He came to deliver them (Exodus 3:7-8). Know that He will do the same for you.
Love looks to the eternal. Love is indeed "ecstasy," not in the sense of a moment of intoxication, but rather as a journey, an on-going exodus out of the closed inward-looking self toward its liberation through self-giving... toward authentic self-discovery and indeed the discovery of God...
Pope Benedict XVI
We don't ask why God chose as his prophet a stutterer with a public speaking phobia. But we should. The book of Exodus is short on explication, but its stories suggest that introversion plays yin to the yang of extroversion; that the medium is not always the message; and that people followed Moses because his words were thoughtful, not because he spoke them well.
Those who are wounded wound others. Moses was wounded profoundly when he lost his birth family, his heritage, and his history. In the years to come, he would come to know Jehovah-rophe, the Healer of life's sicknesses and sorrows. Exodus 15: 26b says, '... for I am the Lord, who heals you.' (from Under His Wings: Healing Truth for Adoptees of All Ages)
Beth Willis Miller
With all due respect for the wondrous ways people have invented to amuse themselves and one another on paved surfaces, I find that this exodus from the land makes me unspeakably sad. I think of the children who will never know, intuitively, that a flower is a plant's way of making love, or what silence sounds like, or that trees breathe out what we breathe in.
I thought about all the people who'd had to do this through history. The millions taking flight from disasters, fleeing tyrannical despots, making exodus from pogroms, escaping waring soldiers and pouring out of bombed cities. What had kept them going was the promise of safe haven, whether in some sprawling refugee camp or under the protection of a friendly army. We didn't have that.
God's careful instructions for building the tabernacle in Exodus 31 remind us that his perfection sets the standard for whatever we create in his name. Whatever we happen to make-not only in the visual arts, but in all the arts-we should make it as well as we can, offering God our very best.
Philip Graham Ryken
Supporting God's Scriptural ability to give or restrain man's desires, Jerry Bridges points to an amazing verse tucked away in Exodus 34:24. As Israel's people abandon their defense entirely to have a feast before Him three times per year, God says the surrounding peoples will be entirely devoid of even the logical desire to possess their land.
We can be reluctant to recognize how much of our culture was literary, particularly now that so many of the institutional purveyors of literature happily have joined in proclaiming its death. A substantial number of Americans who believe they worship God actually worship three major literary characters: the Yahweh of the J Writer (earliest author of Genesis, Exodus, Numbers), the Jesus of the Gospel of Mark, and Allah of the Koran.
We got through all of Genesis and part of Exodus before I left. One of the main things I was taught from this was not to begin a sentence with And. I pointed out that most sentences in the Bible began with And, but I was told that English had changed since the time of King James. In that case, I argued, why make us read the Bible? But it was in vain. Robert Graves was very keen on the symbolism and mysticism in the Bible at that time.
Through centuries of struggle, Jews across the world have been witnesses not only against the crimes of men, but for faith in God, and God alone. Theirs is a story of defiance in oppression and patience in tribulation - reaching back to the exodus and their exile into the diaspora. That story continued in the founding of the State of Israel. The story continues in the defense of the State of Israel.
George W. Bush
To make it really clear and simple, let's call this movement across history we see in passages like the ones we just looked at from Exodus and Deuteronomy clicks. What we see is God meeting people at the click they're at, and then drawing them forward.When they're at F, God calls them to G.When we're at L, God calls us to M.And if we're way back there at A, God meets us way back there at A and does what God always does: invites us forward to B.
For millenia migrating birds have filled the skies, heading south in search of warmer climes and richer pickings. Conversely, these days, droves of our fellow beings struggle northbound against all odds, seeking safety and a better life. The key difference ? This vast exodus of human traffic moves in one direction only. A testimony to failed foreign policy and disastrous military intervention that may have sown the seeds of European disintegration.
[The haggadah] was made to teach, and it will continue to teach. And it might teach a lot more than just the Exodus story." What do you mean?" Well, from what you've told me, the book has survived the same human disaster over and over again. Think about it. You've got a society where people tolerate difference, like Spain in the Convivencia, and everything's humming along: creative, prosperous. Then somehow this fear, this hate, this need to demonize 'the other' - it just sort of rears up and smashes the whole society. Inquisition, Nazis, extremist Serb nationalists... same old, same old. It seems to me that the book, at this point, bears witness to all that.
Throughout God's acts revealed in history, from creation to the exodus to the exile to redemption and on into the consummation, we discern a clear pattern: every good gift comes from the Father, in the Son, by the Spirit. The Father is the origin of the Son and the Spirit and therefore of all the works that they accomplish. The Father created and upholds the world in his Son (Jn 1:1 - 3; Col 1:15 - 17; Heb 1:1 - 4; Rev 19:13). The Spirit is at work within creation to bring about its appropriate response.
Michael S. Horton
Virtually throughout its history, and certainly in the 20th century, California has been known as the place to go for dynamism and growth. It did not become the richest, most populous, and most productive state solely because of its weather and natural resources. So it takes a lot to turn California around from growth to contraction, from people moving into the state to a net exodus from the state, from business moving into California to businesses leaving California. It takes some doing. And the Left has done it.
Repetition and familiarity work. What is repeated becomes familiar, and this becomes a part of us. Our own culture understands this, but alas, not always the church. Far too many equate ritual with spiritual dryness. True, ritual and liturgy can be dead-even using the terms can raise hackles-but only when the significance and power of those rituals are forgotten. Spiritual death is not a property of ritual itself. To the contrary, ritual has always been and will always be a means of securing for future generations the power and reality of the gospel." (Peter Enns, Exodus, page 262).
[T]he night terrors were no match for the glory of waking up to a new day in the Land of Israel. In every conscious moment, Yael was aware that she was living through times that would form the legends and myths of future generations. Just as her generation told and retold the story of the Exodus from Egypt-the event that changed the nature of Israel forever-so would her people hundreds of years from now tell of the end of the Great Exile and the return to this land. The wonder of it touched everything around her, casting a golden glow over even the most mundane events. Nothing seemed impossible, and nothing seemed entirely real.
The man she had loved as a father was a fraud. He kissed the back of her hands and advocated war; he had played with her on the carpet with toy soldiers, and all along he had been planning the extinction of an entire people. There would be no resettlement in the east. No carefully orchestrated exodus of Jews from Germany, no trains wending through the mountains, carrying Jews to another home in another country. There would be no peaceful expulsion. It was obvious now; Hitler had said it himself tonight. The internal purification of the Jewish spirit is not possible. She understood. In Hitler's Germany, the Jews would have no place at all.
Ecclesiastes names thee Almighty, the Maccabees name thee Creator, the Epistle to the Ephesians names thee Liberty, Baruch names thee Immensity, the Psalms name thee Wisdom and Truth, John names thee Light, the Book of Kings names thee Lord, Exodus names thee Providence, Leviticus Sanctity, Esdras Justice, creation names thee God, man names thee Father; but Solomon names thee Compassion, which is the most beautiful of all thy names.
The theory of exodus proposes that the most effective way of opposing capitalism and the liberal state is not through direct confrontation but by means of what Paolo Virno has called 'engaged withdrawal, 'mass defection by those wishing to create new forms of community. One need only glance at the historical record to confirm that most successful forms of popular resistance have taken precisely this form. They have not involved challenging power head on (this usually leads to being slaughtered, or if not, turning into some-often even uglier-variant of the very thing one first challenged) but from one or another strategy of slipping away from its grasp, from flight, desertion, the founding of new communities.
Together we learned why God has given us His name as "I AM" (Exodus 3:14). His grace always proved itself sufficient in the moment of need, but never before the necessary time, and rarely afterwards. As I anticipated suffering in my imagination and thought of what these cruel soldiers would do next, I quivered with fear. I broke out in a cold sweat of horror. As I heard them drive into our village, day or night, my mouth would go dry: my heart would miss a beat. Fear gripped me in an awful vice. But when the moment came for action, He gave me a quiet, cool exterior that He used to give others courage too: He filled me with a peace and an assurance about what to say or do that amazed me and often defeated the immediate tactics of the enemy.
God wills our liberation, our exodus from Egypt. God wills our reconciliation, our return from exile. God wills our enlightenment, our seeing. God wills our forgiveness, our release from sin and guilt. God wills that we see ourselves as God's beloved. God wills our resurrection, our passage from death to life. God wills for us food and drink that satisfy our hunger and thirst. God wills, comprehensively, our well-being-not just my well-being as an individual but the well-being of all of us and of the whole of creation. In short, God wills our salvation, our healing, here on earth. The Christian life is about participating in the salvation of God.
Marcus J. Borg
You can see the same immorality or amorality in the Christian view of guilt and punishment. There are only two texts, both of them extreme and mutually contradictory. The Old Testament injunction is the one to exact an eye for an eye and a tooth for a tooth (it occurs in a passage of perfectly demented detail about the exact rules governing mutual ox-goring; you should look it up in its context (Exodus 21). The second is from the Gospels and says that only those without sin should cast the first stone. The first is a moral basis for capital punishment and other barbarities; the second is so relativistic and "nonjudgmental" that it would not allow the prosecution of Charles Manson. Our few notions of justice have had to evolve despite these absurd codes of ultra vindictiveness and ultracompassion.
No attempt should be made to "reconcile" Yahweh's hardening of Pharaoh's heart (plagues 6, 8, 9, 10) with statements in the other plagues that Pharaoh hardened his own heart. The tension cannot be resolved in a facile manner by suggesting, for example, that Pharaoh has already demonstrated his recalcitrance, so Yahweh merely helps the process along, or that he is doing what Pharaoh would have done on his own anyway. Rather, 9:12 is a striking reminder of what God has been trying to teach Moses and Israel since the beginning of the Exodus episode: He is in complete control. However Pharaoh might have reacted is given the chance is not brought into the discussion. He is not even given that chance. Yahweh hardens his heart. It is best to allow the tension of the text to remain.
And those who will carefully study the so-called 'Mosaic code' contained in the books of Exodus, Leviticus, and Numbers, will see that, though Jahveh's prohibitions of certain forms of immorality are strict and sweeping, his wrath is quite as strongly kindled against infractions of ritual ordinances. Accidental homicide may go unpunished, and reparation may be made for wilful theft. On the other hand, Nadab and Abihu, who 'offered strange fire before Jahveh, which he had not commanded them, ' were swiftly devoured by Jahveh's fire; he who sacrificed anywhere except at the allotted place was to be 'cut off from his people'; so was he who ate blood; and the details of the upholstery of the Tabernacle, of the millinery of the priests' vestments, and of the cabinet work of the ark, can plead direct authority from Jahveh, no less than moral commands.
Thomas Henry Huxley
As to the ancient historians, from Herodotus to Tacitus, we credit them as far as they relate things probable and credible, and no further: for if we do, we must believe the two miracles which Tacitus relates were performed by Vespasian, that of curing a lame man, and a blind man, in just the same manner as the same things are told of Jesus Christ by his historians. We must also believe the miracles cited by Josephus, that of the sea of Pamphilia opening to let Alexander and his army pass, as is related of the Red Sea in Exodus. These miracles are quite as well authenticated as the Bible miracles, and yet we do not believe them; consequently the degree of evidence necessary to establish our belief of things naturally incredible, whether in the Bible or elsewhere, is far greater than that which obtains our belief to natural and probable things.
This has been the century of strangers, brown, yellow and white. This has been the century of the great immigrant experiment. It is only this late in the day that you can walk into a playground and find Isaac Leung by the fish pond, Danny Rahman in the football cage, Quang O'Rourke bouncing a basketball, and Irie Jones humming a tune. Children with first and last names on a direct collision course. Names that secrete within them mass exodus, cramped boats and planes, cold arrivals, medical checks. It is only this late in the day, and possibly only in Willesden, that you can find best friends Sita and Sharon, constantly mistaken for each other because Sita is white (her mother liked the name) and Sharon is Pakistani (her mother thought it best - less trouble).
Can we believe that the real God, if there is one, ever ordered a man to be killed simply for making hair oil, or ointment? We are told in the thirtieth chapter of Exodus, that the Lord commanded Moses to take myrrh, cinnamon, sweet calamus, cassia, and olive oil, and make a holy ointment for the purpose of anointing the tabernacle, tables, candlesticks and other utensils, as well as Aaron and his sons; saying, at the same time, that whosoever compounded any like it, or whoever put any of it on a stranger, should be put to death. In the same chapter, the Lord furnishes Moses with a recipe for making a perfume, saying, that whoever should make any which smelled like it, should be cut off from his people. This, to me, sounds so unreasonable that I cannot believe it. Why should an infinite God care whether mankind made ointments and perfumes like his or not? Why should the Creator of all things threaten to kill a priest who approached his altar without having washed his hands and feet? These commandments and these penalties would disgrace the vainest tyrant that ever sat, by chance, upon a throne.
Robert G. Ingersoll
Hamlet's Cat's Soliloquy "To go outside, and there perchance to stay Or to remain within: that is the question: Whether 'tis better for a cat to suffer The cuffs and buffets of inclement weather That Nature rains on those who roam abroad, Or take a nap upon a scrap of carpet, And so by dozing melt the solid hours That clog the clock's bright gears with sullen time And stall the dinner bell. To sit, to stare Outdoors, and by a stare to seem to state A wish to venture forth without delay, Then when the portal's opened up, to stand As if transfixed by doubt. To prowl; to sleep; To choose not knowing when we may once more Our readmittance gain: aye, there's the hairball; For if a paw were shaped to turn a knob, Or work a lock or slip a window-catch, And going out and coming in were made As simple as the breaking of a bowl, What cat would bear the houselhold's petty plagues, The cook's well-practiced kicks, the butler's broom, The infant's careless pokes, the tickled ears, The trampled tail, and all the daily shocks That fur is heir to, when, of his own will, He might his exodus or entrance make With a mere mitten? Who would spaniels fear, Or strays trespassing from a neighbor's yard, But that the dread of our unheeded cries And scraches at a barricaded door No claw can open up, dispels our nerve And makes us rather bear our humans' faults Than run away to unguessed miseries? Thus caution doth make house cats of us all; And thus the bristling hair of resolution Is softened up with the pale brush of thought, And since our choices hinge on weighty things, We pause upon the threshold of decision.
Henry N. Beard
The doctrine of Demetrius God has a plan for every period of time, believers of every age are not moving by any formal organizational truth, but rather by the leading of the holy-ghost. If the church has reached her final point we would have surely not need of any leading of the the holy-spirit. The children of israel in the desert were led by the pilar of cloud the day and the pilar of fire the night until they reached the promise land, each time the pilar moves , the peoples had to move at the same time, and when it stop people had to stop, so it is with the second exodus where God is dealing with the gentile church from the apostoles age , to the dark ages the great apostasy came upon the church and many manuscripts were burned by the Catholic church and many true Christian were killed by the church(RCC). Why is it that the Rcc killed the true believer? It is because they wanted to preserve their creeds and dogmas, preserve self from moving forward has alway been the game of the carnal church, once we got something we push God outside of His own church and we organized ourselves around some misinterpretation conception of what the messenger said we fight against whosoever is not following our religious trend, the carnal church can not act contrary that's her nature she is a conservative, need to preserve her organizational statut, her group, her letter doctrine and by this Christ cannot use her anymore because she praticing the doctrine of Demetrius, to preserve what we have as a group , as a people, refuse the transformation for social profits. A lot of our ministers today pratice the doctrine of Demetrius, they are trying to preserve themselves(the church) from the truth for social profits. Christ said my sheeps know my voice and a stranger they will not follow, today are you listening to God voice or you are listening to the doctrine of Demetrius?we all ought to have the holy ghost to lead us in all the truth. It is a must for you and I. Acts 19:24-27 KJV For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;  Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.  Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:  So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.