Bible

I find Motyer (paid link)'s proposed structure of Exodus 32-34 more convincing at some points than at others, but it definitely contains some useful observations about how the section as a whole is working:

A1      Moses doubted (32:1-6)
      B1      Covenant under threat. Moses’ intercession (32:7-14)
            C1      The broken tablets (32:15-19)

“It is most fitting that the Sabbath be the sign of this covenant. Israel, as we have noted, is a new creation. This is a new people of God, whom he intends to use to undo the work of the first man. Also, the tabernacle is a microcosm of the created order, a parcel of edenic splendour established amid the chaos of the world. The Sabbath is not just a reminder of the original creation in Genesis 1 and 2, but a reminder of God’s re-creation of the cosmos in the tabernacle.”

“To put it another way, the tabernacle is holy space. The Sabbath, by contrast, is holy time. By building the tabernacle and setting apart one day in seven, God is truly recreating heaven in space and time. Weekly Sabbath worship is on holy ground in holy time. There is no more holy spot on the face of the earth than the tabernacle on the Sabbath… By entering the tabernacle, Israel entered God’s house; by keeping the Sabbath, Israel entered God’s rest.” (Peter Enns (paid link), pages 544-546)

A bit of background information for those who are interested. This coming Sunday I will be preaching on Exodus 25-31. Desmond Alexander's book, From Paradise to the Promised Land (paid link) has some very helpful things to say. Below are some excerpts

The ten commandments are framed as negative statements. Does that mean that they are negative in purpose, and restrictive of freedom? Not at all:

“A negative command is far more liberating than a positive one, for a positive command restricts life to that one course of action, whereas a negative command leaves life open to every course of action except one.” (Motyer (paid link), page 215)

Looking at Exodus 19-24 for Sunday morning, I'm struck by the structure of the law there. It is anchored with back-references to the deliverance from Egypt in chapter 19 and 20:1-2, and the climax is a meal shared by 74 of the Israelites in the presence of God in chapter 24. They enter heaven, and they eat and drink without dying.

See Exodus 18.

I've long puzzled over Jethro's role in Exodus, and I think I'm making some progress at last.

Jethro features in Exodus 2 (as Reuel, where he welcomes Moses the refugee), in Exodus 4 (where he sends Moses back to Pharaoh in peace, although Moses hasn't been strictly honest about the nature of his mission), and in most detail in Exodus 18.

In the next week or two, The Well, the magazine that the church produces and distributes free of charge to all 5000 residents of our two parishes, will land on people's doormats.

As usual, page 4 has a letter from me:

Dear friends,

We’ve just come through the most unpredictable General Election for many years; people are talking not only of there being a new government but of a whole new way of doing politics. Time will tell what difference these changes will make, and whether they are great or small.

People sometimes worry that the 4 Gospels don't tell the resurrection story in exactly the same way. This is to worry needlessly. If the 4 Gospels told the resurrection story in contradictory ways, that would be a different matter. As it is, we simply have a difference in perspective. Look at the story from different angles, you include different details and stress different things. It couldn't be otherwise. The four Gospels are not an assortment of favourite deeds of Jesus, thrown together haphazardly.

A very striking observation from Alec Motyer (paid link) on James 3:13-14:

“James does not yet tell us anything that we must actually do, any course of conduct to follow. He offers us an ethic not of verbs (do this), nor of nouns (naming this or that item of good conduct), but of adverbs (about the sort of people we are to be whatever we do). Everything (his good life … his works) is to be done in the meekness of wisdom, or, to unwrap the phrase slightly, ‘in a wisdom which always bears the mark of meekness.’.” (Page 131)

We find Exodus chapters 7 to 10 quite hard to read. When we ask why this is, Motyer (paid link) is surely spot on.