The Second Book of Moses

I am covering the beginning of the Book of Exodus this week from chapters 1-9. Here’s a summary of the main events.

The story starts with the Israelites living in Egypt after Joseph’s era. As their numbers increase, a new Pharaoh, who is unfamiliar with Joseph, becomes fearful of them and enslaves them. He instructs the Hebrew midwives to kill newborn Hebrew sons, but they refuse.

Moses was born during this time and was saved when his mother placed him in a basket on the Nile. The pharaoh’s daughter discovered him. As an adult, Moses fled Egypt after killing an Egyptian who was beating a Hebrew slave. He settled in Midian, married Zipporah, and became a shepherd.

God appears to Moses in a burning bush and commands him to lead the Israelites out of Egypt. Despite Moses’s reluctance due to his speaking ability, he accepted the quest; God appointed his brother Aaron to help him and gave Moses signs to prove his divine mission.

Moses and Aaron confront Pharaoh, demanding the release of the Israelites. Pharaoh refuses, and God sends a series of plagues (10):

1. Water turned to blood
2. Frogs
3. Lice
4. Flies
5. Death of Egyptian livestock
6. Boils
7. Hail mixed with fire

Throughout these plagues, Pharaoh either refuses to let the people go or promises to do so, only to harden his heart (I will discuss this later) and change his mind once each plague ends. The narrative emphasizes that God demonstrates His power over Egypt and its gods while protecting the Israelites, primarily in the Goshen region where they lived.

I’ve ended in the middle of another plague, with Pharaoh promising to let the people go after the devastating hail storm, though based on the pattern, another reversal is likely.

Continuing…. #

Reading through Exodus, I have many philosophical, theological, and ethical questions about divine nature, justice, and mercy. Exodus portrays a complex relationship between the divine justice and covenant. While the story includes severe punishment (such as the death after the golden calf incident), and it simultaneously emphasizes God’s mercy and faithfulness. The final chapters of Exodus emphasize God’s continued presence despite human failings.

The construction of the Tabernacle and God’s glory filling it symbolize reconciliation and continued relationship. From a modern ethical perspective, these passages raise challenging questions about divine justice, proportionality of punishment, and the nature of divine-human relationships. Ultimately, Exodus presents an intersting view of divine-human relationships, complicated and sometimes difficult, but eventually characterized by a persistent commitment to relationship and redemption.

My interpretation recognizes the complexity while avoiding simplistic condemnation or uncritical acceptance. It attempts to invite a more profound reflection on the nature of divine justice, human frailty, and the possibility of reconciliation.

The humanlike descriptive language (God’s “anger” and “disappointment”) makes the divine comprehensible to human understanding, revealing moral and relational dynamics rather than literal emotional states. This interpretive approach delves into more profound theological concepts of free will, accountability, and divine love rather than offering a literal depiction of a mutable deity.

My characterization of these divine responses as “petty human emotion” resonates with critiques from philosophers like Bertrand Russell, who argued that the biblical depiction of God often appears more like a “cosmic dictator” than a genuinely transcendent, compassionate being. While I relate more with Russell’s point of view, it detracts from my purpose for taking on this literary challenge.

I will need to return to this at some point for a deeper examination of religious narratives, challenging myself to look beyond literal interpretations and engage with the Book of Exodus as a complex cultural and psychological document that reveals more about human nature than divine reality.

Philosophical parallels so far between Exodus and Stoic philosophers like Marcus Aurelius and Seneca, mainly regarding leadership, suffering, and divine will.

Leadership and Duty: #

• Moses shows great reluctance to take on leadership

(“Who am I that I should go to Pharaoh?”),

similar to Marcus Aurelius:

“Be like the promontory against which the waves continually break, but it stands firm and tames the fury of the water around it.” (Meditations 4.49)

• Both emphasize the burden of responsibility and service to others over personal comfort
• The theme of duty despite personal cost appears in both traditions

Suffering and Adversity: #

• The Israelites’ endurance through slavery and hardship parallels Stoic teachings about facing adversity with fortitude.

“And the LORD said unto Moses…I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt.” (Exodus 7:3)

Marcus Aurelius wrote extensively about enduring suffering, similar to how Moses and the Israelites maintained faith through their trials.

“Whatever happens to you has been waiting to happen since the beginning of time.” (Marcus Aurelius Meditations 10.5)

• Both traditions frame suffering as potentially meaningful rather than purely negative

Divine Will and Human Agency: #

• The interplay between God’s plan and human free will (seen in Pharaoh’s “hardened heart”) echoes Stoic discussions of fate versus free will.

“And the LORD said unto Moses…I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt.” (Exodus 7:3)

• Both traditions wrestle with human responsibility in the face of divine/cosmic order.

“Whatever happens to you has been waiting to happen since the beginning of time.” (Marcus Aurelius Meditations 10.5)

• The idea of accepting what is beyond one’s control while acting virtuously within one’s sphere Personal Transformation:
• Moses’s transformation from prince to shepherd to leader parallels Stoic ideas about personal development through adversity
• Both emphasize character development through trials
• The concept of divine guidance in personal growth appears in both traditions

While there are these philosophical parallels, the theological frameworks and ultimate purposes of these teachings are quite different. Exodus narrative is fundamentally about God’s relationship with Israel, while Stoic philosophy focuses more on individual ethics and cosmic order.

Exodus 9:30-40:38: Summary #

The Final Plagues and Departure from Egypt (9:30-13:22) #

• Hail Plague: Destroyed crops of flax and barley but spared wheat and rye

“And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled. But the wheat and the rye were not smitten: for they were not grown up.” (9:31-32)

• Locust Plague: Consumed all vegetation that survived the hail

“For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.” (10:15)

• Darkness Plague: Three days of thick darkness over Egypt while Israelites had light

“And there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.” (10:22-23)

• Death of Firstborn Threat: Final plague would kill all Egyptian firstborn

“And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts.” (11:5)

• Passover Institution
• Detailed instructions for selecting, slaughtering, and eating the Passover lamb

“In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house.” (12:3)

• Blood to be placed on doorposts as a sign

“And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.” (12:7)

• Unleavened bread requirements established

“Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses.” (12:15)

• Specific instructions for future celebrations

“And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever.” (12:14)

• Firstborn of Egypt Die: Pharaoh finally surrenders, urging Israelites to leave immediately

“And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead.” (12:30)

• Departure from Egypt: After 430 years of captivity, approximately 600,000 men, women and children leave Egypt with flocks and “borrowed” Egyptian treasures

“And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.” (12:37) “Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.” (12:40)

Journey to Sinai (14:1-19:25) #

• Red Sea:
• Pharaoh pursues with his army

“But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea.” (14:9)

• God parts the sea through Moses

“And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.” (14:21)

• Israelites cross on dry land; Egyptian army drowns

“And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.” (14:28)

• Song of Moses and Miriam: Celebration of God’s victory over Egypt

“Then sang Moses and the children of Israel this song unto the LORD… And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.” (15:1, 15:20)

• Wilderness Journey Challenges:
• Bitter water at Marah made sweet

“And when they came to Marah, they could not drink of the waters of Marah, for they were bitter… and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet.” (15:23, 15:25)

• Provision of manna and quail for food

“I will rain bread from heaven for you… And it came to pass, that at even the quails came up, and covered the camp.” (16:4, 16:13)

• Water from the rock at Rephidim

“Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.” (17:6)

• Battle with the Amalekites, where Israel prevails when Moses’ hands are raised

“And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.” (17:11)

• Jethro’s Visit: Moses’ father-in-law advises him to delegate judicial responsibilities

“So Moses hearkened to the voice of his father in law, and did all that he had said. And Moses chose able men out of all Israel, and made them heads over the people.” (18:24-25)

• Arrival at Sinai: God proposes a covenant relationship; people agree to obey

“Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people… And all the people answered together, and said, All that the LORD hath spoken we will do.” (19:5, 19:8)

The Covenant at Sinai (20:1-24:18) #

• Ten Commandments: Given directly by God amid thunder, lightning, and smoke And God spake all these words, saying…

And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off." (20:1, 20:18)

• Additional Laws:
• Treatment of slaves and servants

“If thou buy an Hebrew servant, six years he shall serve: and in the seventh, he shall go out free for nothing.” (21:2)

• Personal injuries and property rights

“Eye for eye, tooth for tooth, hand for hand, foot for foot, Burning for burning, wound for wound, stripe for stripe.” (21:24-25)

“If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.” (22:1)

• Social responsibilities and justice Thou shalt neither vex a stranger nor oppress him: for ye were strangers in the land of Egypt. Ye shall not afflict any widow or fatherless child." (22:21-22)
• Religious obligations and festivals
• Covenant Confirmation:
• Moses recites all laws; people support “all that the LORD has said we will do.”

“And all the people answered with one voice, and said, All the words which the LORD hath said will we do.” (24:3)

• Blood of sacrifices sprinkled on the people

“And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.” (24:8)

• Moses, Aaron, Nadab, Abihu, and seventy elders see God and eat a covenant meal

“Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel… Also they saw God, and did eat and drink.” (24:9-11)

• Moses ascends the mountain for forty days to receive additional instructions

“And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.” (24:18)

The Tabernacle Instructions (25:1-31:18) #

• Offerings Requested: Materials for the tabernacle construction

“Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.” (25:2)

• Detailed Design Specifications for:
• The Ark of the Covenant with its mercy seat and cherubim

“And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof… And thou shalt make a mercy seat of pure gold… And thou shalt make two cherubims of gold.” (25:10, 25:17, 25:18)

• The table for showbread

“Thou shalt also make a table of shittim wood: two cubits shall be the length thereof.” (25:23)

• The golden lampstand

“And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made.” (25:31)

• The tabernacle structure with its coverings

“Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet.” (26:1)

• The bronze altar for sacrifices

“And thou shalt make an altar of shittim wood, five cubits long, and five cubits broad.” (27:1)

• The courtyard perimeters

“And thou shalt make the court of the tabernacle.” (27:9)

• Priestly Garments: Detailed instructions for Aaron and his sons

“And thou shalt make holy garments for Aaron thy brother for glory and for beauty.” (28:2)

• Consecration Rituals for priests and altar

“And this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priest’s office.” (29:1)

• Incense Altar and Laver specifications

“And thou shalt make an altar to burn incense upon… Thou shalt also make a laver of brass.” (30:1, 30:18)

• Anointing Oil and Incense formulas

“And thou shalt make it an oil of holy ointment… And thou shalt make it a perfume.” (30:25, 30:35)

• Craftsmen Appointed: Bezalel and Oholiab filled with God’s Spirit for the work

“See, I have called by name Bezaleel… And I, behold, I have given with him Aholiab.” (31:2, 31:6)

• Sabbath Regulations emphasized as a perpetual covenant sign

“Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations.” (31:13)

The Golden Calf and Covenant Renewal (32:1-34:35) #

• Golden Calf Incident:
• People pressure Aaron to make an idol while Moses is on the mountain

“And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us.” (32:1)

• God threatens to destroy Israel; Moses intervenes

“And Moses besought the LORD his God… Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.” (32:11-12)

• Moses breaks the covenant tablets upon seeing the idolatry

“And Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.” (32:19)

• Levites side with Moses and execute 3,000 people

“Then Moses stood in the gate of the camp, and said, Who is on the LORD’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him” (Exodus 32:26)

“And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men” (Exodus 32:28)

• Moses’ Intercession: Offers himself in place of the people

“And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written” (Exodus 32:31-32)

• Covenant Renewal:
• Moses sees God’s glory from a cleft in the rock

“And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock… and I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.” (33:21-23)

• New stone tablets created

“And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest” (Exodus 34:1)

• Covenant terms restated with warnings against idolatry

“Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves: For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God” (Exodus 34:12-14)

• Moses’ face shines after speaking with God, requiring a veil

“And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him” (Exodus 34:29) “And till Moses had done speaking with them, he put a vail on his face. But when Moses went in before the LORD to speak with him, he took the vail off, until he came out” (Exodus 34:33-34)

Tabernacle Construction and Completion (35:1-40:38) #

• Offerings Collected:

“And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free offerings every morning.” (Exodus 36:3-7)

• Skilled Workers:

“See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship… And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan” (Exodus 31:2-6)

• Detailed Construction Account for all tabernacle components:

“And of the blue, and purple, and scarlet, they made cloths of service, to do service in the holy place, and made the holy garments for Aaron; as the LORD commanded Moses.” (Exodus 39:1)

• The tabernacle structure and coverings

“Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the LORD commanded Moses, so did they.” (39:32)

• The priestly garments

“And of the blue, and purple, and scarlet, they made cloths of service, to do service in the holy place, and made the holy garments for Aaron; as the LORD commanded Moses.” (39:1)

• Tabernacle Assembly: On the first day of the first month of the second year

“Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the LORD commanded Moses, so did they.” (39:32)

• Divine Approval: The glory of the LORD fills the tabernacle

“Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.” (40:34-35)

• Divine Guidance: The cloud by day and fire by night lead Israel in all their journeys

“For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.” (40:38) The book concludes with God’s visible presence dwelling among the Israelites, fulfilling His promise to be their God and showing His faithfulness despite their failures.

Philosophical Parallels Between Exodus and Stoic Thought #

Divine Providence and Cosmic Order #

The divine guidance through the wilderness parallels the Stoic concept of a rationally ordered cosmos.

“And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light… He took not away the pillar of the cloud by day, nor the pillar of fire by night.” (Exodus 13:21-22)

Marcus Aurelius, in Meditations, writes about divine providence guiding all events:

“All that happens is as usual and familiar as the rose in spring and the crop in summer.”

Self-Control and Emotional Restraint #

“And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.” (Exodus 32:19-20) Seneca in “On Anger” (De Ira) argues that anger, though sometimes appearing justified, should be controlled:

“The greatest remedy for anger is delay.” While shown as righteous, Moses’ anger demonstrates the consequences of emotional intensity that Stoics would have counseled against.

Duty and Virtue #

Both emphasize proper behavior toward others as central to virtue. The Ten Commandments establish moral duties and virtues. (Exodus 20:1-17)

“Consider if you have hitherto behaved to all in such a way that you can say, ‘In no way have I done harm to anyone by thought or deed.’” (Marcus Aurelius in Meditations)

Acceptance of Divine Will #

“And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD… The LORD shall fight for you, and ye shall hold your peace.” (Exodus 14:13-14) Reflecting the Stoic concept of willing acceptance of divine plans. Seneca, in – “On Providence,” writes: “I do not obey God; I agree with Him. I go with Him whole-heartedly, not because I must.”

Leadership and Moral Responsibility #

Jethro advises Moses on leadership delegation and establishing a justice system. (Exodus 18:17-23) Seneca’s –

" On Clemency," written to Nero, emphasizes that those in power must exercise wisdom and justice: “No one can think of anything which would benefit that great sovereign more than clemency.” Both texts recognize the moral responsibility attached to leadership.

Material Simplicity vs. Excess #

Regarding manna:

“Every man gathered according to his eating… they that gathered much had nothing over, and they that gathered little had no lack.” (Exodus 16:16-18) In “On the Happy Life,” Seneca argues: “The man who adapts himself to what he has will be happy… wealth consists not in having great possessions, but in having few wants.” Both texts present models of sufficiency rather than excess.

Discipline and Daily Practice #

The Sabbath commandment establishes a rhythm of work and rest. (Exodus 20:8-11) Marcus Aurelius in Meditations:

“Men seek retreats for themselves… but such is the folly of men that they run away from quiet when it depends on themselves.”

For me these parallels illustrate how specific human concerns—moral duty, leadership ethics, emotional control, and the relationship between humans and the cosmic order—manifest in different philosophical and religious traditions throughout history, although expressed within unique conceptual frameworks.