Day 42: Moral Laws

 Today's readings: Exodus 24, Leviticus 17-18, and Psalm 78.

I. In Exodus chapter 24, we find that God and Israel are spiritually bonded together, with the latter consecrated to service for the former, renouncing all other gods. It ends with Moses going up Mt. Sinai to commune with God, where he remained for "forty days and forty nights" (24:18).

II. In Leviticus chapter 17, we have laws on the proper handling of animal blood. As the Ignatius Bible notes:

Sacrificial animals processed for food (oxen, sheep, goats) may not be slaughtered outside the Tabernacle; they must be offered to the Lord, and their blood applied to the altar, before any meat can be eaten (17:1-9). Wild animals hunted as game (deer, gazelle, quails) can be eaten as food so long as their blood is first poured on the ground and covered (17:10-16). These precepts are enjoined not only on Israelites but also on sojourners - people of other ethnic backgrounds who dwell among the covenant people... (p. 205)

Black pudding, like the British or Irish enjoy eating, would have horrified the Israelites and been against what God commanded of them (17:10-12).

In Leviticus chapter 18, it begins with God telling Moses that Israel will not live as they do in Egypt and Canaan, but will instead follow His commands on proper behavior. This starts with a list of prohibitions against sexual immorality, from family relations to women who are not one's wife, to homosexual activities. Probably one of the best on this list, not a sexual perversion in itself as I see it, is a command to not sacrifice one's child to the demon god Molech (18:21). How anyone could do that with their child boggles the mind.

We find different types of laws in the Old Testament, some of which we see foreshadowings of future things under Christ, and others which are still binding upon us today. As the BIY Companion, Vol 1, notes:

There are three kinds of laws in the Old Testament: laws that govern society, particularly the kingdom of Israel; laws regarding proper worship; and laws regarding morality. Since neither the kingdom of Israel (as constituted in the Old Testament) nor the Temple exist any longer, the first two types of laws are no longer necessary. The moral law, however, retains its force. (p. 92)

III.  Psalm 78 is one of remembrance. As the Ignatius Bible notes:

It reviews biblical history from the Exodus to the election of David, highlighting a recurring pattern: (1) the Lord performs "glorious deeds" for his people (78:4); (2) his people prove faithless (78:22...) and rebellious (78:8...); (3) the Lord's anger is provoked (78:21...); and yest (4) the Lord forgives and offers his people another chance for blessing (78:38). Readers are challenged to learn from the mistakes of past generations, lest they forget the works of God and forsake his covenant (78:7-8...). The psalm follows the canonical story of the Pentateuch and Historical Books and at several points echoes the Song of Moses in Deut 32:1-43. (p. 896)

You know, with some changes to the details, this psalm and the notes here sound a lot like Christian history...

That's it for today!

Day 41: The Day of Atonement

Today's readings: Exodus 23, Leviticus 16, and Psalm 77.

I. Toda's reading in Genesis begins with laws concerning justice, prohibiting bearing false witness, bribes against the poor, refusing help to enemies in times of need, favoring the poor solely because they are poor, accepting bribes, and oppressing strangers (23:1-9). 

Seems rather odd, but farmland is to be given a sabbatical year after 6 years of growing crops, and of course, all persons and animals must rest on the Sabbath Day each week. Finally, no other god should ever be mentioned (23:10-13). The second and third are part of the Ten Commandments, while the first, I understand, makes sense from an agricultural point of view. I'm not a farmer, but I've heard that they leave their fields fallow for a period to avoid overusing the soil.

Next, three annual feasts are listed: Unleavened Bread, First Fruits (later Pentecost), and Ingathering (later Booths or Tabernacles) (23:14-19).

Finally, the Israelites are promised the conquest of Canaan if they will listen to Him, and they are warned not to befriend them or worship their false gods (23:20-33).

II. In Leviticus chapter 16, the holiest day of the year for Jews is explained, the Day of Atonement or Yom Kippur. As the Ignatius Bible notes:

It is the holiest day of the liturgical year - a day of cleansing for the sanctuary, purging it of all the uncleanness accumulated throughout the year (16:16, 19), and a day of cleansing for the people, removing from the camp all the sins committed throughout the year (16:22, 30).

[...] According to the NT, the ministries of Yom Kippur foreshadow the atoning work of Christ: Jesus is the heavenly high priest (Heb 5:1-6); he entered the heavenly sanctuary signified by the Tabernacle (Heb 8:1-5); he offered his own blood for atonement rather than the blood of bulls and goats (Heb 9:6-14); his sacrifice, made once for all rather than once every year, is sufficient to take away all the sins of the world committed throughout history (Heb 9:24-26; 10:12-14) (CCC 614, 1540). (pp. 202-203)

III. Psalm 77 is one of lament. It goes from grief (77:1-10) to remembrance of God's past mighty deeds (77:11-20), so possible hope from the Psalmist?

That's all for today - Have a good Palm Sunday!!!

Day 40: Laws of Justice

 Today's readings: Exodus 22, Leviticus 15, and Psalm 76.

I. Today's reading in Genesis begins with laws of restitution, a sensible thing in any community for justice and to avoid bloodfeuds (22:1-17). As the Ignatius Bible notes:

Compensation must be made for property that is stolen (animals), destroyed (crops), or lost (borrowed goods), and for persons that are violated (unmarried virgins). (p. 153)

The restitution for unmarried virgins, I'm sure, would be objectionable to many today, but for the time was actually quite just. 

For crimes like sorcery, bestiality, and idolatry, the penalty was death (22:18-20). All three of these were abominations to God, and those who committed such offenses were not shown mercy.

Those who are most helpless in society and the stranger are protected in the next verses, with promises of divine vengeance on anyone who oppresses them (22:21-27).

Cursing God or those who are "a ruler of your people" is forbidden (22:28).

Finally, "Israel must consecrate to Yahweh all first-born sons" (p. 154; 22:29-30) and refrain from eating meat that had been "torn by beasts in the fields," which is unclean (22:31).

II. In Leviticus chapter 15, covers bodily discharges from men and also women, including menstrual cycles or other bloody discharges. Rather detailed and exacting for mostly private matters by today's standards, at least.

The BIY Companion, Vol 1, comments:

Leviticus 15 speaks of bodily emissions. There are rules about these emissions because the body is sacred, and some of these particular emissions refer to life and relationships. Though we are no longer bound by the ritual laws of the Old Covenant, we still need to treat these things with respect. In these rules, God shows his just heart. He reveals that he is a just God who seeks to form a just people. Sacred things must be treated as sacred. (p. 88)

III. Psalm 76 is a song of Zion. Certainly one that is filled with joy and praise for God, and all that He has done for Israel. As the Ignatius Bible notes:

It is a victory hymn in which God is hailed as the Awesome One of Jerusalem (76:7, 12), the Warrior who triumphs over all foes (76:3-6), and the Savior who rescues the oppressed (76:7-9). The historical backdrop may be David's conquest of Zion, followed by his transfer of the Ark of the Covenant there (2 Sam 5-6). (p. 894)

That's all for today!

Day 39: Slavery in the Old Testament

 Today's readings: Exodus 21, Leviticus 14, and Psalm 75.

I. In today's reading from Exodus, we are presented with commandments on slavery (21:1-11), perhaps one of the gravest evils mankind has committed against their fellow man. As a 21st century American, I want to shout at the evils of slavery, and our national experience with it, but this was written for a culture vastly different than any I know of some 4,000 years ago. The sad truth is that slavery was seen as "normal" then and something everyone practiced. They had no labor-saving machines like we have today, and everything took hard physical labor to do, from sowing the field to grow crops, cooking daily food, washing clothes manually, etc. Seems like a poor excuse to us now, but this was part of their thinking back then. The Ignatius Bible notes:

Slavery was tolerated, but closely regulated in ancient Israel. Laws are given by Yahweh to guard the rights of slaves, to protect them from abusive treatment, and to limit the time of their service. Israel's humane regard for slaves stands in glaring contrast to the wider Near East, where slaves were little more than despised and disposable property. The pressure of slave laws in the Bible does not at all mean that slavery was accepted as an ideal moral standard; rather, its regulation by God was the first step in a prolonged effort to rescue Israel from the unenlightened barbarism of the ancient world. (p. 152)

Next, we are given laws concerning violence and harm, both to humans and animals (21:12-35). This is where we get the well-known "eye for eye, tooth for tooth..." from (21:24-25). It sounds harsh, but these are all actually laws to limit the violence endemic among people back then, what we'd consider to be a breakdown of law and order today, and a violent, failed society. Vengeance in the form of personal retribution was the norm for real or perceived harm then, and they sought to mitigate it. Later, Jesus would temper even these laws with calls for mercy (Mt 5:38-42).

Slavery and violence were both prevalent in the Ancient World. I recall reading Ancient Greek plays about the dangers of endless cycles of retribution being a threat to social order (Orestes? I forget now). It's difficult to remember that what we see in Scripture here is, as noted above, the "first step" in bringing change to all that, for Israel at least at the moment. 

Or, as the BIY Companion, Vol 1, puts it:

Here, God is speaking to a community that does not yet know there are restrictions on what can and cannot be done to other people. Slavery is seen as normal to them because they themselves were in slavery for four hundred years. God has to start somewhere. He has to come down to their level. They do not yet know that human beings have been created in his image and likeness. They have to be taught how to treat other people with justice.  Eventually, God begins to call his people to choose mercy over justice - but they first must learn what justice is. God starts with setting parameters on how the Israelites can treat their slaves. He teaches them that they are not allowed to do whatever they want with them - that slaves are not truly their property. (p. 86)

II. In Leviticus chapter 14, there is a long and detailed outline on the "ritual cleansing for a leper whose health has been restored" (p. 199) as well as the cleansing of leprous houses.

III. Psalm 75 is one of thanksgiving to God. As the Ignatius Bible notes:

It affirms Israel's faith in God as the Judge of the world who brings down the mighty and lifts up the lowly (75:7). His justice, exercised at the time he appoints (75:2), is good news that brings forth praise from his people (75:9). (p. 893)

That's all for today! 

Day 38: The Ten Commandments

 Today's readings: Exodus 19-20, Leviticus 13, and Psalm 74.

I. The Israelites with Moses reach Mt. Sinai, witness God's power, and are given a covenant by Him to be His people with a special mission to all the nations (19:1-15). After 3 days, "there was thunder and lightning, and a thick cloud upon the mountain," before which the people assembled and God summoned Moses with Aaron to ascend, while the people were warned not to (19:16-25). God spoke to Moses the Ten Commandments, which, as the Ignatius Bible notes:

The Decalogue is an expression of universal law that is binding upon all people at all times, regardless of age, sex, status, or circumstance (20:1-17). It reiterates the precepts of the natural law engraved on the heart (Rom 2:14-15; CCC 2070-72). (p. 150)

 All of this terrified the people witnessing the divine power, but Moses reassured them and was told by God that He would honor the sacrifices they made to Him, but the Israelites should "not make gods of silver to be with me, nor shall you make for yourselves gods of gold" (20:21-26).

II. In Leviticus chapter 13, there is a quite detailed telling of diagnosing leprosy, which is said to make one ritually unclean, as well as the garments that come into contact with such. To be honest, this seems a bit monotonous, but given the lack of modern medicines and doctors to do all of this, I find it actually comforting to know that God set something up for the ancient Israelites on this.

III. Psalm 74 is one of lament and national humiliation. As the Ignatius Bible notes:

Its background is the Babylonian conquest of Judah in 586 B.C. The Psalmist is writing in the middle of the sixth century while the Jerusalem Temple lies in ruins and the Jewish people are living in exile in Babylon. He is puzzled and growing impatient in God's inaction in the face of these calamities (74:1, 10-11), and so pleads for the Lord to remember his suffering people (74:2, 19, 21), to read himself for action (74:22), and to repay the enemy as their evil deserves (74:23). (p. 892)

I cannot imagine the pain and suffering the Israelites endured. They lost everything, and what they valued, especially the Temple, was either stolen or destroyed. Their nation was in ruins, and their people held captive by their enemy. The grief and desperation in this psalm are very clear, and it's difficult not to feel sympathy for the Psalmist and the Israelites for what they underwent.

That's it for today!

Day 37: The Mystical Works of God

 Today's readings: Exodus 17-18, Leviticus 12, and Psalm 73.

I. In a scene which is almost comical (I know that it's not meant to be), the Israelites complain again to Moses, this time about the lack of water to which he replies, "Why do you find fault with me? Why do you put the Lord to the test?" (17:1-2). To me, this is almost comical because it shows how exasperated Moses is becoming with his people over their constant bellyaching. Moses asks the Lord for help, He grants a miracle at Horeb, and the problem is resolved (17:3-6). I like how Scripture records though, what the place came to be called and why (17:7). From that day forward, their behavior would be recorded and remembered in the place called "testing" and "contention."

The Amalekites attack the Israelite refugees, who, with God's favor and Joshua leading them into battle, are defeated. God promised that in time He would "blot out remembrance of Amalek from under heaven" (17:8-15).

Jethro went to Moses with the latter's wife and two sons. When they met again, they greeted each other warmly, discussed what had happened in Egypt, shared a meal, and offered a burnt offering to God (18:1-12). The next day, Moses "sat to judge the people," but after he had done so "from morning till evening," Jethro gave him some good advice: delegate. That is, he said Moses should organize the Israelites and choose trustworthy men to decide smaller matters, leaving only the larger ones to Moses, or he would wear himself out. Moses wisely decided to take his father-in-law's advice, who then left to return to his home (18:13-27).

II. In Leviticus chapter 12, the purification of women is outlined, for they are unique in their times of ritual uncleanliness, from their monthly period to the blood of childbirth.

III. Psalm 73 is a wisdom one. As the Ignatius Bible notes:

The speaker relates a personal struggle that challenged his faith but resulted in a stronger commitment to God. Initially, he was jealous of sinners (Ps 73:3) because they enjoyed the best things in life despite being prideful, boastful, malicious, and dismissive of God (73:4-12). This made him wonder if religious devotion was worth the effort (73:13). But after praying in the Temple, he came to understand "their end" (73:17), i.e., the divine judgment that awaits evildoers (73:18-20). The psalm contrasts the wicked, who are "far" from God (73:27), and the righteous, who are "near" to God (73:28). (p. 891)

Is this the voice of King David? Whomever the speaker is, I can relate at times to what he expresses here, especially when I was younger.

That's all for today!  

Day 36: Manna From Heaven

 Today's readings: Exodus 15-16, Leviticus 11, and Psalm 71.

I. Moses, "the sons of Israel", and even the women sing a victory song, praising God for saving them and defeating their Egyptian enemy (15:1-21). After this, we get one of the first problems that causes people to complain: undrinkable, bitter water in Marah. Through Moses, God resolved this problem miraculously, telling them to "diligently listen to the voice of the Lord your God" (15:22-27). Then, troubles came up again with hunger, and people murmured against Moses. God told him that He would provide and test the people. He gave the Israelites manna or bread from heaven, which tasted "like wafers made with honey," but the people still struggled with learning to follow God (16:1-34).

As the Ignatius Bible notes:

The Lord provided a daily ration to feed the children of Israel until they reached Canaan (Josh 5:12). With the supply always abundant, no one went hungry and there was no need to hoard (16:18). Manna is known in Scriptura as the "bread of heaven" and the "bread of the angels" (Ps 78:24-25; cf Wis 16:20). Recalling this provision in the desert, Jesus declares himself to be the true manna that descends from heaven in the Eucharist (Jn 6:30-59). Paul gives this sacramental interpretation as well (1 Cor 10:1-6). (p. 146)

II. In Leviticus chapter 11, kosher food, essentially, was established. That is, creatures on the land, in the sea, and even insects, that are considered to be clean (kosher) or unclean (non-kosher). The carcass of any unclean creature that is touched by someone makes them ritually unclean until evening. The details are surprisingly elaborate, with things like pork, rabbit, crab, lobster, and shrimp being what I'd probably struggle the most with! Thank the Lord for the New Covenant (e.g., Acts 10:9-16). I'll still refrain from cuy though, with only half-hearted apologies to my Ecuadorean friends!

III. Psalm 71 is a plea to God for protection and help. From the wording of the psalm, I'm curious if this was written by King David as an old man? As the Ignatius Bible notes:

The speaker is a man with "gray hairs" (71:18) who is struggling with failing health (71:20) and the taunts of those who claim that God has abandoned him (71:11). He cleaves to the Lor with firm hope (71:5, 14), trusting that just as God was his help in youth, so he will come to his rescue in old age (71:17-18). When the time is right, God will "revive" him (71:20) and "comfort" him (71:21); then he will witness to the Lord's goodness (71:15-18) and sing praise to his name (71:22-24). (p. 889)

That's it for today! 

Day 35: Crossing the Red Sea

 Today's readings: Exodus 13-14, Leviticus 10, and Psalm 53.

I. Moses told the Israelites that on this day they were leaving Egypt, they would keep remembrance of it in the Feast of the Unleavened Bread afterward (13:3-10). Also, the final plague that the Egyptians suffered would be remembered by the consecration of all firstborn males, both human and animal (13:11-16). God led the Israelites out of Egypt, not by the direct route to Canaan but further south into Sinai to avoid the Philistines. He did this by means of a miraculous pillar of cloud by day, and a pillar of fire by night (13:17-22).

That must have been an extraordinary and frightening sight.

You'd think at this point, Pharaoh would just let them leave. He and his people had suffered 10 plagues for his stubbornness, the final one particularly painful.

No. Of course not.

Pharaoh's heart hardened again, and he missed having the Israelites do the dirty work in Egypt. So "all Pharaoh's horses and chariots and his horsemen and his army" went off after them, overtaking them while encamped at the Red Sea (14:1-9).

Seeing Pharaoh's army charging towards them, the Israelites were understandably terrified and cried out to Moses, who reassured them that God would save them (14:10-14). Moses called out to God, who told him to miraculously part the Red Sea and cross it. The Israelites did with Pharaoh's army in hot pursuit (14:15-25).

That must have been an even more amazing sight to behold, and the terror the Israelites felt during all this would have been indescribable.

When the last Israelite had successfully crossed the Red Sea, and the Egyptians in pursuit were all in the passway that had been created, God told Moses to close the gap and let the waters flow back and drown them. So he did, and thus God had saved them (14:26-31).

The Ignatius Bible notes that this miraculous event was seen in even deeper lights by early Christians:

Paul interprets the sea crossing as a type of Baptism, which brings salvation anew through water and the power of God (1 Cor 10:1-2) (CCC 1221). Allegorically, the sea is a type of Baptism, for just as it caused the demise of Pharaoh, so our washing is the end of the devil's tyranny. In the sea the enemy is slain, and in Baptism our enmity with God lies dead. From the sea the people emerged unharmed, and from the water we step forth saved by the grace of the One who called us (St. Basil, On the Holy Spirit 15, 31). (p. 144)

II. In Leviticus chapter 10, a sad incident occurs where Aaron's sons Nadab and Abihu are consumed them both for acting against what he had commanded for worship (10:1-2). 

Aaron must have been on the verge of freaking out, as any father would in this case, but he was calmed by what Moses told him from the Lord and "held his peace" (10:3).

At this point, God spoke of other instances where going against His commands for proper worship will result in death, I guess to reiterate that He wasn't kidding (10:4-11).

Aaron is still shaken by the death of his sons, as can be seen at the end of the chapter. Moses gets angry that he doesn't eat the sin offering, but was "content" once Aaron explained his fear (10:16-20).

III. Psalm 53 is one of lament. As the Ignatius Bible notes:

The speaker is distressed by the corruption that surrounds him (53:1-2), but he is confident that God will bring inners to judgment (53:5) and will restore the fortunes of Israel (53:6). (p. 874)

The opening line of this psalm is powerful, not only against atheism but also against a slack attitude as if following God's will isn't important in our lives:

 The fool says in his heart,

“There is no God.” (53:1)

That's all for today!

Day 34: The Passover Instituted

 Today's readings: Exodus 12, Leviticus 9, and Psalm 114.

I. God establishes perhaps one of the most sacred days for Israel to remember every year: Passover and the Feast of the Unleavened Bread. These are also heavily significant for Christians too, as they foreshadow the sacrifice of Christ and the Eucharist. As the Ignatius Bible notes:

The feast of Passover is charged with typological significance: the lamb offered in sacrifice prefigures Christ as the unblemished lamb slain for our redemption (Jn 1:29; 1 Cor 5:7; 1 Pet 1:19), and the lamb eaten in the meal looks ahead to our communion with Christ in the Eucharist (Jn 6:52-58; 1 Cor 10:16). both ideas are present at the Last Supper, where Jesus transforms the Jewish Passover into the memorial meal of a new exodus from sin (Mt 26:17-29) (CCC 608, 1340). (p. 140)

He outlines how the Israelites are to all gather together with their families in their houses, with no one left outside, and sprinkle a lamb's blood on the "doorposts and lintel" of their houses, how they are to eat (lamb, unleavened bread, and bitter herbs), and that they must eat all of it; how they are to be fully clothed with their sandals on, ready to travel; that they must keep this service every years in remembrance of their exodus from Egypt (12:1-28).

The final and most terrible of the Plagues then struck: the death of all Egypt's first-born. God said that "on all the gods of Egypt I will execute judgments..." (12:12), and for this last plague, Osiris, their false god of life and patron of Pharaoh, was the main target. As for the death of the first-borns, that's of all Egyptians, high and low, as well as their cattle (12:29). There was a great cry, Pharaoh summoned Moses and Aaron, and finally told them that they should all leave, with their flocks (12:30-32). Fearing all of them would be killed, the Egyptian people rushed the Israelites along, and the latter were "thrust out of Egypt and could not tarry" (12:33-42). Lastly, God gave a command to Moses and Aaron that no foreigner or uncircumcized male was to eat of the Passover meal (12:43-50).

II. In Leviticus chapter 9, the inauguration of Aaron's priesthood and "the beginning of public worship at the Tabernacle" commence. Interestingly, the Ignatius Bible notes:

[T]he initial sin offerings prescribed for Aaron and the people are connected with specific sins of idolatry. (1) Aaron sacrifices a calf for himself because of his leadership role in the golden calf apostasy. (2) Aaron sacrifices a goat for the people because the tribes worshiped goat idols in the wilderness during the encampment at Sinai. The lesson implied: worship of the true God (the Lord) entails a cultic renunciation of false gods (idols). (p. 192)

III.  Psalm 114 is a short one of historical remembrance. The wonders of God during the Exodus from Egypt are expounded, with poetic language employed that personifies nature "fleeing in fear from the Lord's presence" and the divine establishment of their homeland in Canaan (p. 931).

That's it for today!

Day 33: Locusts, Darkness, and Death of the First Born

 Today's readings: Exodus 10 & 11,  Leviticus 8, and Psalm 50.

I. Moses goes again to Pharaoh to give him God's demand that he let the Israelites go (10:1-6). Pharaoh agrees only to let the Israelite men go, but not the rest, for in his mind, if he doesn't hold the women and children essentially as hostages, the Israelites will "have some evil purpose in mind" (10:7-11).

Big mistake.

The Eighth Plague is unleashed: a huge swarm of locusts over all the land (10:12-15). 

Again, Pharaoh begged Moses to intervene and stop this plague, but once more he reneged and "did not let the children of Israel go" (10:16-20). This plague could also be seen as an attack on the false Egyptian god Senehem.

The Ninth Plague is unleashed: darkness over all of Egypt, except for where the Israelites lived. Pharaoh tries again to get Moses to intercede for him, saying that only the flocks and herds of the Israelites must stay behind. Moses says they are needed for sacrifice to God, but Pharaoh responds angrily, "Get away from me," and says that Moses will die if his face is ever seen again. Moses leaves his sight (10:21-29). Interestingly, the text doesn't say if the Ninth Plague ended or not.

Regardless, God gives Moses a warning of the Final Plague: "all the first-born in the land of Egypt shall die" (11:1-10).

The BIY Companion, Vol 1, has some good commentary on this:

Through the plagues, God not only inflicts punishment on Pharaoh for refusing to free his people from slavery and not only demonstrates his power over Egypt's false gods, but he is also seeking to reach the hearts of the Israelites. The Israelites had been enslaved in Egypt for four hundred years, so they have been affected by its culture and religious practices. Through the plagues, God is releasing his people from the influence of the Egyptian gods. (p. 74)

II. In Leviticus chapter 8, a detailed description of Moses ordaining Aaron and his sons as priests, the first being the high priest, and consecrating all the vestments, objects, furniture, and tent as commanded by God.

III. Psalm 50 is one of prophetic exhortation. As the Ignatius Bible notes:

It announces that God is coming in judgment because his people have become lax in keeping the covenant. Two problems are noted: (1) some wrongly think that sacrifice is something God depends on, rather than an expression of Israel's dependence on God (50:9-15), and (2) some recite God's commandments with their lips but fail to observe them in their relationships with others (50:16-20). What truly "honors" the Lord and leads to "salvation" is a sacrifice of thanksgiving and a life of obedience (50:23). (p. 872)

 That's all for today!

Day 32: Cattle, Boils, and Hail

 Today's readings: Exodus 9, Leviticus 7, and Psalm 49.

I. The next Fifth Plague strikes Egypt: "all the cattle of the Egyptians died," but not those of the Israelites (9:1-7). You'd think that Pharaoh would have been moved by this, but what must have seemed like an attack on his false god of Apis, made sure that he wasn't, and "he did not let the people go."

With the Sixth Plague, "boils breaking out in sores on man and beast throughout all the land of Egypt," this did nothing to shake the pigheadedness of Pharaoh (9:8-12). I suppose he was too enthralled with the false goddess Sekhmet.

Moses then went to Pharaoh and gave him God's message that He could have wiped out all Egyptians through pestilence, but He did not; Pharaoh was still "exalting yourself against my people and would not let them go" (9:13-17). He was warned that a great hailstorm "shall come down upon every man and beast that is in the field and is not brought home, and they shall die" (9:18-19). No hail fell upon where the Israelites lived, of course, and Pharaoh was moved briefly to sue for peace with Moses (9:20-33).

So all was good then, and everyone lived happily ever after, right?

No.

Spoiler alert: Pharaoh reneged yet again. You'd think that after the last couple of times, he would have learned his lesson. Nope. Not at all, and "the heart of Pharaoh was hardened, and he did not let the sons of Israel go" (9:34-35). You could say the false goddess Nut smiled at his persistent stubbornness.

The BIY Companion, Vol 1, has some good commentary on this:

When the Bible says that God hardened Pharaoh's heart, this does not mean that God removed Pharaoh's free will or caused his heart to harden. God is like the sun. In the heat of the sun, wax melts but clay hardens. If our hearts are like wax, they will soften in God's presence, but if they are like clay, they will harden. (p. 72)

II. In Leviticus chapter 7, more specific laws are given for the guilt and peace offerings. Most significantly, for Jewish dietary restrictions, animal fat and blood are strictly prohibited (7:22-27).

III. Psalm 49 is a wisdom psalm. As the Ignatius Bible notes:

It is a call to attention for all people (49:1-2) to gain wise instruction about life and the laws that govern it (49:3). At issue is whether God or wealth is the most secure basis for our trust. Since death robs men of riches (49:16-17), and God alone can ransom from death (49:15), fear of the wealthy is rejected (49:16) and trust in worldly belongings is exposed as "foolish confidence" (49:13). Death comes to all, wise and foolish, rich and poor (49:10). (p. 871)

All this on wisdom reminds me of some of Job and Proverbs that I've been recently reading.

 That's it for today!

Day 31: Frogs, Gnats, and Flies

 Today's readings:  Exodus 8, Leviticus 6, and Psalm 48.

I. Moses went to Pharaoh again and, through Aaron, gave him God's demand to "let my people go" (8:1), which he would not do, so the Second Plague struck: frogs infested the land of Egypt, which the court magicians again did the same "by their secret arts" (8:2-7). Pharaoh agreed to release the Hebrews if the frogs would be destroyed, which Moses called upon God to do, but then reneged when "there was a respite, he hardened his heart, and would not listen to them" (8:8-15). 

A truly stubborn cuss, who might have been annoyed that this second plague could also be seen as an attack on the Egyptian false goddess Heket.

Interestingly, the Ignatius Bible notes this:

Ironically, the sorcerers [court magicians] worsen the frog plague and compound the hardships pressing upon Egypt. The frog goddess, Heket, was supposed to control the frog population of Egypt by protecting the crocodiles that ate them. (p. 135)

Pharaoh's stubbornness brought on the Third Plague: gnats "throughout all the land of Egypt" (8:16-17). The court magicians again tried their tricks, but couldn't replicate this plague, yet "Pharaoh's heart was hardened, and he would not listen to them" (8:18-19).

Thus, the Fourth Plague was unleashed: swarms of flies "in all the land of Egypt [and] the land was ruined by reason of the flies" (8:20-24). Again, Pharaoh asked Moses to intercede and destroy what plagued Egypt, but then "hardened his heart this time also, and did not let the people go" once the flies departed (8:25-32). 

What an obdurate man, who would cause Egypt to suffer even more. This fourth plague was also likely an attack on their false goddess Uatchit.

I do like the BIY Companion, Vol 1, link's Pharaoh's stubbornness to all of us:

Today in Exodus, Moses tells Pharaoh that he can stop the plague of frogs whenever he says the word. Pharaoh responds, "Tomorrow" (Exodus 8:10). Here, Scripture acts like a mirror. Sometimes, when God tells us he can deliver us from something harmful or help us start something good, we respond, "Tomorrow." (p. 70)

II. This one from Leviticus (6:1-7) seems needed and just. As the Ignatius Bible notes:

Property that is stolen, withheld, or confiscated must be restored to its rightful owner, along with a fine of 20 percent, and a guilt offering must be brought to the sanctuary. These scenarios require a guilt offering because the offender swore falsely, i.e., he lied under oath and thus profaned the Lord's holy name (Ex 20:7; Ps 24:4; Jer 5:2). (p. 186)

So, no benefit from such underhandedness and deceit, or a simple apology. Nope, restitution to the one you wronged, a penalty, and a guilt offering required. I like that. 

Specific details on the law of offerings are outlined in verses 6:8-30.

III. Psalm 48 is a praise to God for Zion, a celebration of the glory and strength of Jerusalem, which He gave to them.

That's all for today!

Day 30: Nile Turned to Blood

 Today's readings: Exodus 6-7, Leviticus 5, and Psalm 47.

I. God reassures Moses that He will free the Hebrews from slavery in Egypt, make them His people, and that they will be given "the land which I swore to give to Abraham, to Isaac, and to Jacob" (6:1-9). Moses told them, but they didn't believe him, "because of their broken spirit and their cruel bondage" (6:9). Bypassing further reassurance it seems, God commanded Moses to go to Pharaoh and tell him to "let the people of Israel go out of his land" (6:10-11). 

Oddly enough, we then get a genealogical digression detailing the ancestry of Moses and Aaron, brothers from the Levi clan (6:14-27). It seems out of place in this part of the story, interrupting the flow of the narrative. At the beginning of the tale would seem to me to have been better, but I'm sure it served a sort of cultural purpose for them at the time unknown to me.

The story continues with God telling He will speak to Moses and that Aaron will speak for him to Pharaoh, who will not listen and then be chastised by divine power. Interestingly, both are quite old: Moses is 80 and Aaron 83 (7:1-7). It's not those the world considers strong and of prime age that God always chooses to do His will; many times, He surprises us by doing the opposite of our expectations. So the brothers do as God commanded, with Aaron throwing his staff down to miraculously turn into a serpent, as a sign to Pharaoh. His court magicians somehow do likewise, but Aaron's ends up swallowing them up, but "Pharaoh's heart was hardened and he would not listen to them" (7:8-13). I've always been curious if what the magicians did was some kind of illusion trick or perhaps demonic power. Regardless, Pharaoh's poor choice brings the first of the Ten Plagues: the water of the Nile is turned to blood (7:14-24). Given the importance and sacredness of the Nile River to Egyptian pagans, this must have seemed like quite the blow. As shall be seen, each of the Ten Plagues will also be an attack on the Egyptian false gods and goddesses, as can be seen in the Ignatius Bible, p. 134. Hapi, their Nile god, was the first target.

Yet even this first plague didn't faze Pharaoh, for his court magicians again pulled some trick to imitate this, so "Pharaoh's heart remained hardened and he would not listen to them" (7:22).

I do like how the BIY Companion, Vol 1, comments on the repeated reminders to Moses here:

We can have short-term memory regarding God. We can easily forget what he has done for us due to our anxiety about the present or future. We study Scripture to be reminded of who God is, so he can reveal himself to us and we can know him even more deeply. (p. 68)

II. Leviticus continues listing offenses that require a sin offering. As the Ignatius Bible notes:

Three offenses requiring a sin offering. The first is a sin of omission: a witness who declines to testify in court despite having knowledge relevant to the administration of justice (5:1). The second and third offenses are sins discovered after the fact: a person who touches uncleanness is liable for the offense as soon as he learns of it (5:2-3), as is the person who comes to learn that he has violated a careless oath (5:4). (p. 185)

As this doesn't apply to us today, it can seem boring, which is why many readers tend to get bogged down in Leviticus while trying to read Scripture from the beginning to the end. Nevertheless, I did find it interesting that even in this list, God thinks of the poor in 5:7-13. 

The BIY Companion, Vol 1, comments on this:

In Leviticus, regarding the sin offering to be presented, God is merciful. If someone cannot afford a lamb or a goat, he can offer two pigeons or turtledoves. If he cannot afford even that, he can offer fine flour. God does not want anything to get in the way to stop people from receiving his mercy. (p.68)

III. Psalm 47 is a royal celebratory one. Even the way it begins speaks of this praise:

Clap your hands, all peoples!

Shout to God with loud songs of joy!

For the Lord, the Most High, is terrible,

    a great king over all the earth. (47:1-2)

That's all for today! 

Day 29: Moses Returns to Egypt

 Today's readings: Exodus 4-5, Leviticus 4, and Psalm 46.

I. Moses protests to God that he is not a good choice, saying that the Hebrews "will not believe me or listen to my voice" and even after being shown miracles by God, saying that he was "slow of speech and of tongue" (4:1-10). Basically, giving every excuse he could think of not to do what God wanted him to do. God persisted, telling Moses that He "will be with your mouth and teach you what you shall speak," but of course the latter pleaded with Him to "send, I pray, some other person" (4:11-13).

It's quite understandable that Scripture next tells us that "the anger of the Lord was kindled against Moses." God tells Moses that He will speak to him and he will speak to Aaron, his brother, who will then speak to the people (4:14-17).

'Tis a good thing that Scripture says God is "slow to anger" (34:6-7), but clearly Moses was pushing it.

Moses stops his protesting, gathers up his kin, and heads off back to Egypt. God tells him what he is to say to Pharaoh, but warns him that the latter will not believe him even under divine threats (4:18-23).

Then an odd episode occurs "at a lodging place on the way" where God "sought to kill him" (4:24-26). The Ignatius Bible explains:

Original meaning obscure. Moses may have followed the Midianite custom of waiting to circumcise boys until just before marriage. If so, he neglected the Abrahamic covenant, which required newborn males to be circumcised on the eighth day after birth (Gen 17:9-13). Failure to observe this rite meant being "cut off" from the covenant people (Gen 17:14)... (p. 131)

Moses and Aaron meet, then convince the Hebrew people in Egypt of what God had commanded (4:27-31). They next meet with Pharaoh and deliver God's command to "let my people go," but he refuses (5:1-5). Angrily, he increases the burdens on the Hebrews, who react negatively to Moses and Aaron, who themselves turn to God, asking Him, "Why have you done this evil to the people?" (5:6-23). 

As readers, we know how this will all turn out, but for Moses, Aaron, and the Hebrew people, it was happening in real life, with the future uncertain.

II. The first three offerings were voluntary, but this fourth, for sin, is not. A listing of sins for which this mandatory sin offering must be given is outlined, requiring a bull, goat, or lamb (4:1-35). The Ignatius Bible comments on this:

The sin offering, which cleanses the worshipper of impurity, moral (4:20; 16:30), as well as ritual (12:6-7; 14:19), since both defile the Lord's sanctuary (16:33; 20:3). For this reason, it is sometimes called the purification offering. The law differs according to the offender's position and level of responsibility: a bull is offered for the high priest or the congregation (4:1-21), a goat for a tribal ruler (4:22-26), a female lamb or goat for a common citizen (4:27-35), and a pair of birds or a patch of flour for the poor (5:7-13)... (p. 184)

Given the detailed description of how these animals are to be offered, even down to "the fat that covers the entrails and all the fat that is on the entrails, and the two kidneys with the fat that is on them at the loins, and the appendage of the liver" (4:8-9) gives an idea of how serious God considers sin to be. It's as if these details are meant to disgust the sinner for what they have done and the cost for their sin, though this could probably be more the reaction of a modern person to an ancient practice. After all, most ancient religions I'm aware of practice animal, and sometimes human, sacrifices to their gods. Though I'm not sure many of the pagan ones went to such detail in their sacrifices as outlined in Leviticus.

III. Psalm 46 is one of praise for His defense of Jerusalem and the people of Israel, as can be seen in is deliverance of them time and time again.

"Be still, and know that I am God.

    I am exalted among the nations,

    I am exalted in the earth!"

The Lord of hosts is with us;

    the God of Jacob is our refuge. (46:10-11)

That's all for today! 

Day 28: The Burning Bush

 Today's reading: Exodus 3, Leviticus 2-3; and Psalm 45.

I. While tending "the flock of his father-in-law" (3:1), he received a miraculous theophany in a burning bush that was not consumed by the fire (3:2-6). God says to Moses that He knows of the suffering of the Hebrews in Egypt, and calls on him to lead them out to "a land flowing with milk and honey" (3:7-9). He reveals His Name to Moses and promises to be with Moses as he confronts Pharaoh for this (3:10-22). The revelation of the Name of God to Moses, or perhaps God’s own explanation of His divine name, is interesting as to what this tells us about Who God Is, as the Ignatius Bible notes:

I AM WHO I AM: The personal name of God, which is also a revelation of his nature. Traditionally, the name is said to express a philosophical truth: God is infinite Being, the One whose essence is to exist, without beginning or end, independently of all other things that exist... This aspect of the mystery may be seen in the burning bush, where the fire of divine presence burns undiminished without need of created realities to generate or sustain itself. The name can also be said to express a historical truth: God is sovereign over all ages of time, for he is the First and the Last, who is present and active in history from its inception to its consummation... (p. 128)

Moses' hesitation in 3:11 is probably to be expected when faced with a theophany such as this. We are weak, finite beings after all. The man was undoubtedly awestruck by the encounter and afraid.

II. In Leviticus chapters 2 & 3, cereal offerings and peace offerings are described, and as to how the Hebrews shall give them to the Lord. This all seems odd to us today, but the right way to worship God was outlined for them at that time, and it all foreshadowed what would come with Christ (Heb 10:1). I do like how the Ignatius Bible explains these offerings:

The cereal offering, which is a gift of "tribute" presented to the Lord as Israel's covenant King... The peace offering, which promotes "peace" between partners joined together in a covenant... (p. 182)

That explanation was helpful for understanding these offerings more.

III. Psalm 45 celebrates a royal wedding. I'm curious if this was for an actual royal wedding (whose?) or if the psalmist was taking some poetic license here. Interestingly, there are lines in it which are messianic, such as "Your divine throne endures for ever and ever" (45:6; Heb 1:8-9).

That's all for today!