Quotes About Exodus

At times, God's history seems to operate on an entirely different plane than ours...Exodus identifies by name the two Hebrew midwives who helped save Moses' life, but it does not bother to record the name of the Pharaoh ruling Egypt (an omission that has baffled scholars ever since).

Without remembering, wisdom is impossible (see comments on Exodus 10: 2). Wisdom is learning from our own lives and from the lives of others. Wisdom matters because good cannot be achieved without it. Good intentions without wisdom lead to either nothing or to actual evil. However much evil movements have appealed to the bad side of people's natures, almost every one of them, communism being the most obvious example, also appealed to people's good intentions.

There is work for us to do to be God's partner as it were and to continue. There is something for every one of you to do as a partner with God in this world. He has rested and as it were now, we take over. Later, God does not intervene quite as much as obviously as God did with the Exodus of Egypt.

The most shocking part of Exodus 4:24-26 is most useful to me. It forces me to ask if God is free to be who he is, or, do I try to make him my prisoner, subject to what I think he should be? A Christian must keep asking himself: Am I worshiping the God of the Bible or only God as I wish to think of him?

The short life of Jesus can hardly compare with the suffering of brave heretics who have been persecuted for criticizing Christianity, or with the agony of the "witches" who were burned, drowned and hanged by bible believers (quoting Exodus 22:18: "Thou shalt not suffer a witch to live"). Nor

We have to convince our youth that the nation does not need the white-collared class only. We have to find work for the rural young people in the village itself and stop the exodus to the cities.

What people in an exodus fear most immediately is that those in positions of authority will long since have fled, leaving us

Scripture references for Keepers of the Covenant: Ezra 7–10 Esther 1–10 Ruth 1–4 1 Samuel 15:1–35 Genesis 19:1–38; 36:1–12 Exodus 17:8–14; 28:1–42; 34:15–16 Numbers 1:47–53; 3:11–13; 8:5–26; 18:21; 25:1–15 Deuteronomy 25:5–10; 25:17–19 Joshua 2:1–22; 6:22–25 Judges 4–5 Matthew 1:5–6

More broadly, it is vital for leaders to work across international boundaries to minimize the number of people who feel the need to leave their home countries in the first place.

The true issue at stake in the exodus account is not the hostilities between Moses and Pharaoh, or between Moses and the Egyptian magicians, or between Israel and Egypt. What is most important is the contest and battle between Yahweh, the God of Israel, and the Egyptian deities, in particular Re and Pharaoh.

An escapists' life is summarized by one word; RUN.

No one can see God's face" (see Exodus 33:20). What do they mean when they say that no one can see God's face? They mean that we cannot see God as he is. We are not capable of this. We inevitably project our own fallenness onto God.

People leave for a reason. They tell you what it is. They offer the right of reply. They do not just leave. No, that is childish. That is the only absurd hypothesis.

In some ways, the whole point of the Exodus was Sabbath. Let my people go, became God's rallying cry, that they might worship me. At the heart of liberty—of being let go—is worship. But at the heart of worship is rest—a stopping from all work, all worry, all scheming, all fleeing—to stand amazed and thankful before God and his work. There can be no real worship without true rest.

They stayed away in droves.

The reality for leaders of the past and leaders in the future is that in the past very bright people would put up with disrespectful behavior, but in the future they will leave!

And this is the pure and unalloyed meaning of the First Commandment: We should deem ourselves to be nothing as regards our merit, but to have, receive, and find power to do everything only by His mercy and love, to His glory — mercy which He first promises by His Word and then also confirms afterward by a work which He does through us, as by a sign, just as here He cites the Exodus from Egypt and the destruction of the Canaanites.

I thought about all the people who'd had to do this through history. The millions taking flight from disasters, fleeing tyrannical despots, making exodus from pogroms, escaping warring soldiers and pouring out of bombed cities. What had kept them going was the promise of safe haven, whether in some sprawling refugee camp or under the protection of a friendly army. We didn't have that

The sack of Jerusalem in A.D. 70 and the destruction of the temple prompted a massive exodus of Jews from the Holy Land.

the Sinai Peninsula

W]henever the masses were let into the Church, the spiritual giants, the saints, fled to the desert.

We must see God, when we see God as agentic, as an uplifting force only, and abandon most if not all of God's other purported attributes. God is only where God is, not everywhere. God is only what God is, not everything. And God is only good, not bad. I see these as the true meaning of Ehyeh-Asher-Ehyeh, "I am that which I am" (Exodus 3:14).

To keep green, then, the memory of the Exodus was for the Israelite not only to keep his gratitude to his Divine Redeemer ever fresh, but to ratify again and again his covenant with his religion.

Unleavened Bread... the emblem of the Israelites' suffering in Egypt and the symbol of the haste—that is, the joyous eagerness—which marked their departure. When we eat the Unleavened Bread on the Festival we, in a sense, eat the bread of sorrow with our toiling, suffering ancestors, and for the moment share the sorrow itself.