Exodus C

14:21 -- "and the Lord drove the sea back..." it was God's deliverance of them (three versions of how) and they saw it as Moses had believed it would happen. God drove back the chains and bondage of death and fear death that binds and holds us and provides such a ready handle for the enemy to sway control over us –he parted, for Christ, as for Stephen, an opening into the heaven and Christ, and we enter in with him, as Stephen who followed -- setting free those behind, who "knew not what they did" -- not free from the en-mired results of their own actions, but rather, from the condemnation for doing it -- which would click into effect the moment they received through opened heart by his grace, the brokenness and contrition of heart to receive it.

14:24 -- how "discomfited" we do become when we see that the hand of the Lord is against us, as in the song, "oh sinner man, where you're going to run to... all on that day?" On the day we see for real we do see and are indeed discomfited -- oh freedom, oh freedom!

"For the Lord fights for them against [us] the Egyptians". What a terrible thing to be found in the hand of God... in that way -- discomfited -- you think that's bad -- the Egyptians were discomfited at stage I -- at the start of the deluge -- heck, they were discomfited at the stage when only their wheels were stuck -- but they were just starting to see for real the reality which was upon them and into which they had ridden -- discomfited a tad, yea I guess so! But heck, their feet weren't even wet! But their wheels were still moving (a tad heavily, no doubt) but still pressing on -- how stupid, how stupid can we be when blind to the reality around, and clogging beneath, we forge ahead in the ensuing rain determined to establish what we wrongly perceived as "our right" at all costs -- becoming, as the wheels bogged down and the forces around us mount up at an exponentially increasing rate, a tad discomfited to put it mildly.

It is amazing how far we will go and how stupid and blind we will be as we follow through on projects and activities laced and laden with death to all and destruction to ourselves -- you'd think we'd see! But no, we are indeed blinded by our fury -- till it's too late and the seeds we have sown bring a harvest of destruction and it's too late to manoeuvre or turn back -- too late for anything or perhaps an "I'm sorry" if we think of it.

So too those who, even after Christ's death, pursued him past the grave and carried out their stupid actions to ensure that he and what he stood for in liberation of God's people would be stamped out forever and leave them to their comfort of their own "grave" of life that is indeed death. So while the Centurion turned back early with his "surely this man was the son of God", others, like the Egyptians, persevered and "entered in" -- failed in their cause, and even pushed further, to their own personal loss. Maybe some, like Saul later, saw the light and realized what Christ "opened to the others on the road to Emmaus beginning from the first of the law and then onto the prophets", but from the record we see what happened to many -- they never did (and still haven't) figured it out and "lived on" in a deathlike existence of bondage to fear and death confusing and mislabelling it "life". But those who would, did -- they chose to see and enter it in and crossover to deliverance and claim the liberty that was given to all but claimed only by those who chose to pick it up. We are all of those people, and we get to choose our route and whom to fall -- yes Christ our righteousness and salvation.

14:24 -- "in the morning watch" -- so that's where the term comes from! -- the Lord looked down... and discomfited the Egyptians.

14:29 -- they walked on dry ground and the desert ahead and behind -- see interpreters Bible and other notes of mine on these fantastic images of the process of liberation.

14:29 -- cf. John 9:30-31 -- Moses and Elijah at the Transfiguration "spoke to him about his "Exodus"_____which he was to accomplish at Jerusalem -- oh! The imagery! Oh the reality!

-- but the people walk on dry ground to safety. Dry -- but solid.

14:30-31 -- result: Israel's conviction of God's might and Moses authority

-- so too with Christ -- we all (disciples at time) -- (of 500) gained great "fear of the Lord" and in his son Christ.

15:17 -- "people thou hast purchased" interesting concept of the cost of salvation/redemption and Moses (see earlier anger?) And of Christ who achieved the victory at the cost of his own life.

15:25 -- there's a kind of Barberry which will sweeten water -- Moses could well have learned of it in his desert days -- (i.e. his "plan B.")

15:25 -- tentative laws until the big one and a tentative "get them through the day" covenant till the big one -- like a step three before a step seven -- harks back to the plagues as a still vivid memory (but it fades)

-- the journey is now wilderness for the people -- the sanctification process where the corners are knocked off the group

"For I am the Lord your healer" what was going on out there? The reality of steppe life was hitting home -- this was freedom, folks! Redeemed and ransomed, yes, but sanctified? No!

16:3 -- the idealized past when the new troubles are worse than the memories of the old -- but there is no turning back now -- just murmuring in the hot sun. How true of us as we move into the new life and find the cost that Jesus spoke of -- we change slowly and it hurts a lot to "do our steps".

16:4 -- note the parallel in Jesus feeding 5000 in the wilderness (anything Moses can do, Jesus can do better!? -- or rather, in a new way.

Bread in the wilderness -- yes, it's there and we do indeed get fed along the purging wilderness tract. Christ is our source of supply, God's gift of life to us -- our today Moses -- leader in the grace portion of the journey home having ended the law portion of Moses and the prophets and is taking us on the final leg of the journey -- as the first fruits of all the brothers and sisters who in the end will stand before the throne with great praise to God for his inestimable gift of his son and all the others.

16:6 -- an object lesson from nature to people who need to have it repeated often that it is God that is behind their deliverance

-- "sugar for your coffee?" -- Mana is the excretion of plant lice crystallized in the dry desert air. (Three sugars plus pectin) -- Bedouins live for sweetness.

16:7-8 -- "for what are we that you murmur against us?" I.e. you are murmuring against God and he hears -- it's his responsibility to feed us. I learned that, and now you will too. "Your murmurings are not against us but against God"

-- cf. Christ later with the same theme -- "if you knew Abraham and Moses etc. you'd have known I come from the father -- you don't see God's Spirit bear nor right beneath your eyes."

16:12 -- 1 kg per day of sugary stuff would be a delight and quail in the evening for sustenance. (They blew inland in greater numbers than before -- easy to catch)

16:16 -- learning to trust in "daily bread" through the realities of food preservation problem out on the desert. The imagery in later and New Testament life cannot be missed. God provides -- seek first the kingdom and all the rest will be provided unto you.

16:23f -- giving a historical context for a predated custom (Sabbath). What an independent crew -- they must be "encouragers", they learned from experience, or teacher researchers who doubt much of what they hear and check it out! (Moses is not amused -- he is a perceiver, no doubt).

16:35 -- manna till the real food of the kingdom. A lot of people get by on such till the richness of the kingdom food feeds us -- or is it that we eat till then -- or is it that Christ was the food?

17:2 -- fault with me... Lord to test -- typical perceiver?! Note they are almost there (Sinai) and the type of happenings -- here thirst, despair, death on the trail, and the toughness of the new freedom-life, always "getting there".

17:8 -- Deuteronomy 25:18 – says Amelek was killing off the stragglers who were weak, faint, and weary -- Moses and Joshua combination was in defense of the weak and weary and the stragglers -- there was not a "survival of the fittest" mentality here -- and the slave-Army mowed down the tough desert troops -- was it inspired by "defense of their own" plus Moses inspirational leadership -- the holding up of the rod -- faith-based action on the people's part -- God fought for and ahead of them and they had only to live "out from" that reality -- like in sports, and how teams get spooked and are superstitious and can lose because they think they have and the others win because they think they have. How much life is governed by the internal life.

17:12 -- I remember dad's sermon on this one -- holding up the hands of the weary leadership so that readers can carry on supporting the people with reminders of God's ahead-of-us victory "out from" which we live

-- the symbol of the rod which was the instrument of deliverance when their backs were to the sea and of the cross where Christ's back was against the "Sea of death" and deliverance God wrought for the leaders of the people [cf. in Exodus he was to accomplish at Jerusalem] and thereby the people in both cases [i.e. all of us] walk on dry ground safety and life eternal -- holding up of the symbol down through the years, when, in the midst of people it evokes symbolic meaning, is potent beyond words. Cf. the story behind "in the cross of Christ in glory towering or the wrecks of time".

17:14 -- I wonder if Joshua was particularly affected by the event. Was it his people who'd been picked off and he was vengeful beyond scaring off the Amalekites (therefore recite this to Joshua, vengeance is mine, I'll get them, get on with your life). Or was that Joshua was first battle and victory and he had bloodlust (and therefore recite this to Joshua, battle and force are mine, don't get caught up in it and make it yours, life is not about that as such, I'll take care of them, get on with your life, vengeance is mine). Or was it that the memory of personal loss before/during battle was overwhelming -- i.e. "shell shock" (and therefore Moses was told to say this to Joshua, a young soldier with a great life of leadership ahead -- to get on with things and that God would erase that memory from among Joshua's family and generations and history itself -- not the memory but the sting -- for indeed it was written down -- it would take time, as these things do -- and its fulfillment might take place beyond the lifespan of Moses "the Lord will have war on Amalek"

17:15 -- regardless -- it's God who delivered, Moses got to watch and remind. (Perhaps and etiological myth regarding “Kadish”). Moses acted out what he saw as the key to their deliverance -- God. He built an altar. Not Moses, not Joshua, not circumstances, but God -- the Lord is my banner, my hand is on the banner of the Lord -- my victory is delivered not personal might. I live "out from" (ek in Greek) myself

-- it will happen for you, Joshua, when you remember the key -- "a hand on the banner of the Lord".

-- in the New Testament echoes and fulfillment of this are to be found in Jesus words regarding forgivingmess, letting go and leaving things to God. In later New Testament we hear the author saying that Christ's cross is the ultimate symbol of our deliverance not from the Egyptians but from the ultimate enslaver, death -- that deliverance reality is symbolized in the cross -- holding up the "death piece" as a flagrant flaunting of the enemy's "ultimate solution" which failed, due to God's deliverance -- inspires those who know the reality behind the symbol -- and they prevail again as they switch to "fulfilling the victory he has already delivered to us" (from struggling to take in a hopeless situation) and then Moses holds up the symbol as the key to carrying on with life after the battle, which can be as tough -- so do the New Testament writers and so, for us -- "a hand on the banner" is the key to life after our terrible experiences in life -- keep it grounded in our "higher power" who is mighty to save -- from generation to generation even in the long-term problems which don't easily go away.

Chapter 18: -- the displacement problem of Chapter 18 raises significant issues. All other traditions (____and Deuteronomy and this passage itself (verse five)) say that it took place at Sainai possibly/likely at the time Moses said to break camp. Logical enough -- proposed departure of father-in-law and relatives takes place then and this decision to come along as guides (they knew the territory) [Habab= Jethro]

-- order of events may be

ie -- the order in sequence may well be lost to exactness and may not be all that critical except that all events transpire in the package of events at Sainai. [with some clues as to sequence] and that these may vary in hermeneutic as Joe;’s statement about effects of coming of God's Spirit is cited as informing the quite different [in detail] effects of the coming of the Spirit in the book of acts.

Question -- but why did the editor choose to place the story here (out of context) -- to get Moses family back together earlier? To get Midianite priest out of the way prior to the Decalogue revelation? Because he did arrive earlier than departure time after an extended stay? That administration of the law did/does precede the giving of it (and it is a hollow form without the perceivers input)? That the events in reality were in fact far more intertwined than was later remembered? That sequences of events past are always interpreted in light of later understanding and reflect more theology than history? I don't know, but Chapter shuffling of so great a work at the Pentateuch let alone this portion of it, I am quite reluctant to do -- I stand before it at this position in time, not its before me (who am I to pass judgment on the Mona Lisa's smile?"

18:1 -- "heard all that God had done for Moses" including the Decalogue experience (?) And how the Lord had brought the people of Israel

18:11 -- now I know that the Lord is greater than all gods... was this Moses' new_____ to Kenite "Yawism” -- chosenness and deliverance etc.? Jethro being a Kenite priest of the old understanding as John was a prophet of the old understanding?

18:13ff -- Jethro the administrator to the rescue! Basis for jurisprudence set up.

18:23 -- "and God so commands you" is the safeguard -- borrow the better system (than the been Bedouin one I was using) plus get the green light from God about it, and things will be better all around -- an essential condition for all processes. We just borrow people's systems and processes and make other ones ourselves, but where does God fit into our procedural choices -- "and God so commands you" -- cf. James -- "if the Lord wills, we shall..."

Chapter 18 in general -- I wonder just how much of all this Moses wife and kids missed. What does that tell us about Jesus and also about us at tough times in ministry?

19:1f (cf. 3:7) -- the promise is fulfilled -- the sign comes after the obedience to confirm (like Jesus baptism spirit). You'll know after you obey what is a good, acceptable, and perfect will of God. Step out in faith and you will see (versus see it and then believe it). He arrived back on the mountain "serving God" and marveled at the whole event.

19:3-6 -- but this was all prelude -- resulting in the "gratitude motivator" to move into covenant -- "I love you now, and rescue you as you are, that's the way the world works and the universe works -- enter into me and me into you and "love as I have loved you". This is a key passage (and benefits) on the Old Testament and links directly to Christ -- note that the next choice in Jesus and Barnabas (God's way or rebellion)

19:6 -- "and you shall be to me a kingdom of priests" -- the great salvation strategy is here outlined -- Project Jesus preparation for the next 1500 years (growing the mycelium for the "popping up of the mushroom". Relationship in covenant -- light to the nations -- drawing all men to me, for "the Earth is mine". These words you'll speak to the children of Israel -- they are not at present clued out as to the larger scene -- but they'll grow into it. Covenants are made with the ordinary -- the selected not the already perfect and obedient. What God chooses to do with ordinary people is amazing. They are the "holy" or chosen nation -- set apart for the task, and are then brought increasingly into the quality of life that befits such a task -- motivated throughout on a personal and corporate level by gratitude for what God has done and continues to do to bring them life (and them into life) and out of bondage.

19:7 -- they heard the "rescue" part and such events bring gratitude to the hearts of any "rescued" people -- but what was about to transpire next seems to have gone beyond this -- "I'm going to reveal -- that they may believe you forever"

-- cf. that author who talks about this time here -- they heard (perhaps for the first recorded monitoring of this message -- "I love you and accept you as you are" from God -- really heard it -- and re-enacted the hearing of it annually for 400 years -- not so much the hearing of a bunch of "rules" -- rather the "rules" emerged in the wake of the "I love you" as obvious changes in approach to life more in keeping with the gracious gift of life and love from God -- and spreading out like ripples in a pond of love as he loved/loves them -- life lived in harmony with "love makes the universe go around".

19:9 -- love in a thick cloud -- its presence and effect are there, but it is about as discernible as a "thick cloud" cf. the story today as "God as an oblong blur"

19:4 -- on Eagle's wings -- like a mother eagle and her young ones cf. for detail in the poem in Deuteronomy 32:11-12 -- nice imagery!

19:5 -- obey my voice and keep my covenant -- a conditional relationship in terms of task not love -- and those that do "obey" and "keep" find themselves in the "best show in town" -- God's redeeming work -- watching him operate in the lives of ourselves and others around is astounding! "Ready instruments" as watchman Nee speaks of, are needed to do his bidding and the "body of Christ" as Christ's physical body for the spreading of God's redeeming Word and acts of love to a broken and sinful world that we are -- is the process -- having these gifts of grace, we should use them -- having presented ourselves to God in Christ (individually) we make the corporate sacrifice in our living out of his life in us (bogeying with God) -- our reasonable (it logically follows) service.

19:5 -- "the Earth is mine" -- implicit monotheism cf. the Decalogue

Note: Wayne bold sermon "Jubilee" here

19:6 -- equals Jeremiah 31:34 -- "and no longer shall each man teach his brother and neighbor for..." these passages "wire into" Paul's letter to the Philippians (?) ("A royal priesthood... etc.) in Christ "for you shall be to me a kingdom of priests and a holy nation. For priests role see Moses blessing of Levi in Deuteronomy 33:8-10 -- keeper of the law (Torah/teaching) -- custodians and ____.

19:9 -- a little proximity to give Moses what's needed in terms of cooperation from his more than reluctant escapees -- eternal credibility in their eyes arises from their perceiving God talking to Moses -- not on Moses being a big shot in himself.

19:10 -- cleanup time (lest the perishable fry!)

19:13 results in: 16, 19 -- different words for "trumpet" -- significant?

19:16 and 22 --J has them pressing forward, E has them trembling and reluctant -- interesting

19:27 -- unique situation -- not even priests to push them (through?) (word?)

19:25 -- original connection was to 20:18 from 19:25 with Decalogue and insert overview statement made by the editor. I.e. "the point" is made here before detail is encountered

20:1 -- and what is the point? "I am the Lord your God who delivered you (because I love you and you need it -- and you will be my instrument in the salvation of a fallen world -- in the long run!). (Not because you deserved it or needed to work for it -- you thought and grumbled all the way... how true of us all!)

20:2 -- I like the Jewish number system where this is number one commandment -- "believe in the existence of God" or as I would put it, following that later book on the Decalogue -- "I love you" -- that's where it all starts -- not just that I exist, but I am love in an active and intervening form -- believe it and all the rest follows... like of course you'll put God first. This "wires directly" to the story of Mary and the ointment according to watchman Nee's commentary -- those brought out of the land of bondage see God as deliverer and for what he is and he gets evaluated highly! [Verse three and four are then combined into one commandment.]

Whether preface to or part of the Decalogue it is basic -- God rescued and therefore... (etc.).

20:2ff -- Rowley feels that the Exodus 34:10-26 "ritual Decalogue" is Judah's version (via J) as received from Kenites by those tribes who did not go to Egypt, (less ethical) and the ethical tone is wrought in the desert heat! Ethics emerges under pressure of crisis and deliverance (i.e. --Yahwism to Israel via two channels -- one on a "higher ethical level".

20:3 --Wright -- whether there were a few men who believed "there were no other gods" between 13th and ninth century BC we don't know -- by 5th-century this verse was interpreted monotheistic laid but uncertain before that. It evolved and certainly the exile had a big part in its evolution -- but Yahweh was seen as the big one, and for Israel the only one to worship

20:4-6 -- second word -- no images. Deuteronomy 4:15 tells why -- "because you saw no form in that revelation "moment" at Horeb -- just felt his love and that blew you away (capital crime for leaders to lead astray Deuteronomy 13)

20:5f -- reverence and obedience are required here not just reverence -- and he gets nasty regarding both! Deuteronomic. This retribution is typical D stuff and is at opposite poles to Ezekiel 18 -- balanced in the book of Job discussions later than both of them.

20:7 -- use the name in vain -- to involve him in untruth type shenanigans -- a violation of his character. "Leave me out of that sort of stuff" you guys ate the Apple -- don't associate me and try to sanctify your schemes and plots and plans with my name. The real basis of pornography for me.

20:11 -- cf. motive in Deuteronomy 5:15 -- take a break and remember you were slaves once too versus take a break like God did it creation. Cf. Manna experience as well -- an old custom -- pumped up after exile with circumcision to result in a distinctive group and especially after 70 AD the temple destruction

20:12 -- this is the next battleground for our society -- euthanasia (i.e. after abortion) when the baby boom, now in his late 30s and early 40s hits senior citizen age (whenever that will be) especially dependent stage -- late stage senior citizen -- look out! They'll be popping them off like worn-out workhorses and have nobody to blame but themselves -- getting rid of inconvenient expensive people is basic philosophy of abortion.

20:12 -- "gives you" -- as individual and nation -- they are not separate aspects. Our family life and our national life are inextricably intertwined and the events of the "bedrooms of the nation" are indeed bound up with the events of the nation itself.

20:13, 14, 15 -- three pillars -- sanctity of life (not including capital punishment/war) marriage and property ownership. Jesus extends these in Matthew 5:21-6 etc.

20:17 -- you shall not "attempt to acquire" -- Mark 10:19 equals do not defraud

20:1-17 general -- Peake --

-- I like the love motive as a basis and see that basic to it all

20:24-6 -- altars of the simplest construction -- that is if you're into altars at all! -- loose stones let the blood flow to the ground. Where? Whenever I make a memorable contact, remember with the tangible part of life -- how different from our "cerebral-ness" and a version to the concrete (so to speak!) But KISS -- keep it simple stupid!)

20:24 -- many altars or Deuteronomy's one altar. I think they were different -- a remembrance and personal/tribal event place versus a central and community/world ritual center for a more systematic structure they got into and learned from it as well (i.e. under the car hood there's more than one item that is wired into the dashboard

Amphectionis had a central gathering place as well despite these other places and this was at least a precedent -- who needs precedents anyway (teacher researchers not perceivers!) God does do new things!

20:25 -- you -- anybody at this point -- not just priests. The learning process is at work here I sense -- to full priesthood and then that allows for learnings (?) Christ was to enliven to the people in a yet more profound way -- but a step here, nonetheless.

20:24 -- no cerial at this point -- burned all is burned to God (goes up)

20:24 -- letting God in on things at the celebration and thanksgiving and "peace among us brothers and sisters" -- burn his part so he can partake of food together and receive his honour from us -- together we all commune and have peace (shalom)

20:25 -- tools -- iron shortens life, altar prolongs it (i.e. weapons, swords are symbols of strife, alter a symbol of reconciliation and peace between God and man -- man and man) so skip the iron use in making a symbol of peace and reconciliation -- cf. Jesus refusal to use the sword in establishing/maintaining the symbolism of his being -- a symbol of peace -- reserving the "sword" image for the cleavage of word which he brings has on us!

20:26 -- decency of dress and what profane -- no steps due to no underwear -- note 28:42 when they invented underwear for that purpose!

21:1f -- case law (subset). Precedents and generalized to larger scene --Causistic (?) form.

21:6 -- the year as organ of all begins -- fascinating! "Sit Ubu sit"

21:13 -- a place to flee for non--deliberate death until things could be sorted out and tempers cool down -- how indeed -- cf. today's "Court delays"? And remand? And protective custody?

21:32 -- 30  pieces of silver for a slave killed by an animal -- likely his value on the open market -- all Judas got for Jesus as well -- but who was slave and who was master and who realized it and couldn't accept the money -- for he turned the master out into a field of oxen! (?)

22:9 -- "this is it" possession of stolen property alleged.

22:16 -- seduced virgins hard to marry off now, so parents had to be compensated to even up the economic balance that was part of the economic mix of the day

22:23 -- note swift recompense by God to oppressive to the helpless. He's not into oppression of them and won't tolerate it!

22:25 -- interest from the poor and within the community is forbidden, not normal business transactions and with foreigner (i.e. no oppression!) 22:28 -- "and if he cries out to me I will hear, for I am compassionate" -- i.e. the compassionate businessman's model

22:29 -- first fruits (not delayed) later said at a 10th -- a sign that the land and its produce was the Lord's

22:29 -- firstborn sons (like Jesus, like me) would have been slain if in Egypt and were spared -- they were God's -- a remembrance of such grace -- interesting

23:1f -- good legal attitudes of truth and impartiality. Especially note not partial to poverty as such! There are other ways of dealing with that (perceiver versus compassion gifts play here). (Maybe a confused word though -- see commentaries -- but I wonder)

23:4-5 -- very interesting -- social and moral responsibility rises above personal enmity -- an odd insert at this place... follows the attitude section! (Or rather in the midst of it!) Cf. Jesus sermon on the Mount.

23:6 -- i.e. your (the community's) poor!

23:7 -- God's justice is a larger context for man's justice -- the closing of the open eyes of the community. Officials people open eyes for us -- fascinating job description -- cf. Egyptian civil service code of capital offense for corruption.

23:9 -- you know -- you were there -- cf. Jesus he who is forgiven much loves much -- we do remember (and we do forget) this is a root verse of the Old Testament.

23:11 -- food for poor out of work in sabbatical year was spontaneous yield material.

23:23 and 25 -- my angel... serve. I will bless cf. 3:2 burning Bush angel. Obedience and so on.

24:29 -- not in one year "lest the land become desolate and full of attacking wild beasts --" I need to hear that -- Christ also found that reality -- the world changes slowly -- and that's not without its graces -- God works through all things to them that believe.

24:33 -- serving other gods is a snare to us -- yet how we mix and muddle things (downside of compassion person leadership -- and our followership)

25:9 -- pattern of ark etc. also from God (as were the laws)

25:15 -- leave the polls in you guys! I go with you -- don't leave the "contact place" in some other location

27:19 -- Ah! A tidy kitchen!

28:7 -- sounds as ambiguous as a lot of patterns!

28:29-30 (and 12) -- two roles for priest -- remind God of the people and deliver God's Uram And Thunim results. And Aaron shall bear the judgment (decisions) on his heart (in the bag) continually.

28:36-8 -- "holy to the Lord" indicates that Aaron was consecrated for the task and bears all the responsibility for ritual goof ups (and backfiring!) Regarding people's offerings.

29:10 -- ordain: "to place [some sacred symbol of office, today a Bible] in the hands of". In the care and keeping of? Entrusted to? I.e. this is all robes stuff so "in hands" in broader sense?

29:19ff -- consecrated ears (to hear God) hands (to do what's holy) and feet (to walk in holy ways) -- interesting

-- note (perhaps late) but parallel to a cleansed leper in Leviticus 14:14 and 25f!

29:29-30 -- this reminds me of initializing a computer accounting program for a company -- a lot of first-time things and some repeats.

29:35 -- ordination -- a seven day party!?

29:37 -- contagious Holiness -- touch the altar and you're at God's disposal -- even to death!

29:46 -- that I might dwell among them -- the purpose (restated) for the rescue.

30:6 -- maybe the "error" [from the late edition that led to Hebrew 9:4 putting altar inside the holy of holies] -- that breaks the definitive "grip" that the hermeneutic of the half ton truck has on people -- it's still faith-based and knowledge informed.

30:1 -- a little protection money? Insurance? (Not really)

31:1-11 -- God's gift to craftsmen (see Peake’s list of elsewhere as well)

31:12ff -- Sabbath key passage -- a witness to others (a sacrament in time) that a relationship between man and God exists (punchy stuff!)

32:1ff -- what a bunch! Like the change of ministers "stick your hand in a bucket of water and pull it out and that's how much you will be missed" -- the size of the hole -- always someone to "fill the breach" -- like me for______ at CBC and scabs on the picket line -- up pops Aaron -- a man on the way up -- just turn a guys caller around and "bang" you've got the politics of power -- all with a good cause of course "we don't know... so let's move on in ignorance"

32:4 -- and they said. Just like today's ____and _____ and all the _____ saying make God out in your own image or resurrect one of the old ones -- these are what saved you -- a fine line between spirituality and early understandings of it in the person and saying "that's all there is".

32:6 -- sat down to eat and drink and rose up to play -- some party!

32:10 -- yeah sure -- after all that Egypt caper, you're going to work on Moses only. But like maybe that's how much he depends on us.

32:11 -- interesting basis for debate -- God would look bad in Egyptian's eyes!

32:24 -- and out jumped a calf -- cf. Stevan's "childish glibness" comment -- Erin just didn't have it -- how many other "Aaron's" went before Moses came along? Now we see what 40 ("long work") years and the Pharaoh tricks are about – a sign "on this mountain you will worship and déjà vu of it was the miracle they got this far.

32:27 -- who is with the Lord (not with me)? And the rest chose to die -- ordained himself for the service of the Lord -- each at a cost of family that God might bless today. Tough times and tough troubles/the context for the ordination question regarding primary zeal is for the glory of God etc."

32:1ff -- Jeroboam's calves may have inspired the background issue to these chapters -- "what happens if the people let down their end of the bargain -- no answer given, just a lot of stories! Sounds ______in style!

32:32 -- willing to die in their stead

32:29 -- one path of ordination is faithfulness in the midst of apostasy (and follow through) (etiological myth here?).

33:3 -- when fire and stubble meet -- the stubble loses (cf. Wayne boldt -- perception of God and man meeting without Christ. I will not go up among you because you'll get fried.

33:4 -- "I was so upset I took off my earrings"!

33:23 etc. -- the pure in heart shall see God

34:10 -- all the miracles I will work will follow -- cf. New Testament Gospel wrap up on this theme to (John). Coloured by this? Brought to mind by this?

34:12 -- covenants as a snare

34:24b -- (?) Did people move in while they were gone? Did outsiders not attack while (so long as) they kept the feasts -- meaning?

34:29 -- the AA's "pink cloud" to put it mildly!

36:5ff -- nice problem -- they had to be stopped in bringing stuff! Like poor Sandy Lakers who contributed $10,000 to cancer run (Terry Fox), or was this from a wealthier age? CF Philippians and their pleading to give. (Teacher researchers gift is good but perhaps God works beyond what is reasonable and related to known experience!)

37:1ff -- nice to have his name remembered as the "guy who made this stuff" like the fellow who built mom's cupboards -- a craftsmen.

40:15 A. perpetual priesthood throughout the generations

40:34 -- like firing up a computer once it's all set up -- "we have lift off" and they were into a new era of life, and learning all that God wanted to teach them through experience -- and so Christ had something to fulfill as the years of learning trickled onward.

-- "and the cloud filled the tabernacle"

40:38 -- and arose/stayed as they were to journey -- cf. Holy Spirit leading Paul in Asia -- bidding and forbidding and watchman Nee "if God doesn't move we dare not move, and if he does, we'd best not tarry" -- "where I am there will my servant be also"

 -- 31st July/91