Exodus 1:8 – 2: 10 as Sacred Story.

An Introduction and précis of a sermon prepared by the Rev Dr Barry Brown at Saint Margaret’s

Uniting Church, Mooroolbark, 27 August 2023, Pentecost 13.

Since June 11th  the Lectionary readings from the Hebrew Bible (Old Testament), for
12 weeks, have been from the Book of Genesis (beginnings) with a focus upon the
families of the patriarchs Abraham, Isaac, Jacob (aka, Israel) and of Joseph. The
readings last week concluded with Joseph and his extended family in Egypt.
Exodus continues the story for nine weeks, commencing today. Exodus includes the
Sacred Stories of the Hebrew people; and these are shared by Christians. The notion
of God being the Deliverer – Saviour in these Sacred Stories is foundational to our
Christian faith in Jesus as Saviour and Lord. These Sacred Stories are therefore
important to tell over and over again. Today we shall consider the Sacred Story of the
infant Moses being rescued and raised for divine purposes. Next week’s reading is
about Moses and the Burning Bush, and God’s self-disclosure (I AM who I AM) and
God’s call to Moses to deliver the Hebrew people from slavery to freedom. Then
follows the Passover; the Crossing the Sea; Manna and Quail provided for food in the
Wilderness; Water struck from the Rock; The Ten Commandments; the Golden Calf;
and finally, the Holy Presence of God – ‘The Glory of the Lord’.
The date of the actual Exodus events is difficult to pin down as scholars differ in their
calculations; some even doubting that the events actually happened. However, it is
reasonable to assume the Sacred Stories are at least based upon distant events that
happened, say, around 1250-1300 BCE. The form in which we receive these Sacred
Stories is most probably shaped by the experience of the Exile, around 600-700 years
later, when Hebrew scribes gathered them together and recorded them in a way
intended to speak to a new situation being experienced. These stories include a
strong interpretive function.
Sacred Stories are a special type of remembering – not unlike the sacred stories of
many indigenous peoples. Often sacred stories are passed on orally – by word of
mouth, in song and dance, and in rituals that reenact the story being told – in such a
way that enables the ‘hearers’ to actively ‘participate’ in the sacred story. For
Christians, this is reflected in the way we celebrate the Last Supper with Jesus as
Host. The Last Supper is closely linked with Sacred Stories found in the Book of
Exodus.
Today’s Sermon is based firmly upon the Exodus passage (Exodus 1:8 – 2:10), but will
also make reference to its wider connection in the Biblical witness.

‘Enter Moses’ – A Sacred Story

Most of you will be aware I have an abiding interest in the early history of
Methodism and the brothers John and Charles Wesley. You may not be
surprised that I have at least a fifteen books in my library specifically
concerning John Wesley’s life and ministry. One of these books has the title A
Brand from the Burning – The Life of John Wesley, by Roy Hattersley (2002).
The cover of this book includes an image of John Wesley, aged six, being
rescued from the 1709 fire that destroyed the Epworth Rectory. The reference
to “a brand plucked from the burning” comes from two Old Testament books,
Amos 4:11 and Zechariah 3:2. John Wesley’s parent, Samuel and Susanna, each
gave slightly different accounts of the events relating to the Rectory fire, and
later John provided his own account based upon his mother’s, but varying it to
included his own recollection. Both Samuel and Susanna included a strong
sense of thanksgiving for the ‘providential’ rescue of their entire family from
the fire. Later Susanna admitted to having giving particular attention to John
among her many children. As the Methodist movement advanced and John
Wesley’s fame grew, the story of John’s rescue morphed into an oft-repeated
and embellished tale concerning both a providential delivery and an
extraordinary destiny initiated by God. As a result, the tale of John Wesley’s
childhood rescue became legend in Methodist folk-law and appears in most
popular biographies in an embellished form.
The Exodus account of the birth and early life of Moses may also have some
‘embellished ’ or ‘tale’ status, having been told and retold for about 600-700
years before being recorded in the Book of Exodus familiar to us (but in
Hebrew). However, like all sacred stories, the importance is in meaning
discerned retrospectively. What is important is not the historical detail and
accuracy of the story, but the sacred truth that is conveyed by the telling of the
Sacred Story. As the native American story teller, Black Elk, would say – “I’m
not sure it actually happened this way, but I know it is true!”
The main character in the whole Exodus story in the LORD (Yahweh), Israel’s
God. However, that will be introduced in next week’s reading. In today’s
reading, in the generic form of the word, God is mentioned only in passing;
although it is nevertheless important. The Egyptian monarch is referred to as
both king and Pharaoh, but is not named. The only persons to be named are
the two Hebrew midwives, Shiphrah and Puah. And the story concerning the
birth, raising and naming of Moses is all about the women. The Hebrew
parents of Moses are not named, nor is the Pharaoh’s daughter. But it is the

role of women that feature in this part of the sacred story. It is an interesting
story that explains how the mother of Moses becomes his nanny and gets paid
for it by the Egyptian princess; and how then Moses is raised with leadership
potential in the royal family. The story is essentially about the providence of
God in providing Moses to lead God’s people to freedom. But the key role of
women in the Biblical story must never be overlooked. Indeed, it needs to be
celebrated.
In our next hymn, by John Bell and Graham Maule, we will sing – Inspired by
love and anger, disturbed by need and pain, informed of God’s own bias, we
ask him once again… These are powerful words and reflect a key theme in the
Exodus story – that God has a bias toward the vulnerable, the suffering and the
oppressed. This is also reflected in the New Testament and the teaching and
ministry of Jesus. I am comfortable with the word bias, but I am aware that
others might find this word a little off-putting. So let me offer another word –
inclined. The image this word brings to mind for me of someone sitting at table
with difficulty in hearing amid cacophony of voices sounds. So the person leans
over (inclines) in order to hear what would otherwise be drowned out my
competing noises. This is the story of Exodus, of the God who hears the cries of
the enslaved and provides the means for deliverance. This too, is the sacred
story of the Christian Gospel, of Jesus who hears the cries above the noises.
Today’s part of the story will become clearer in future readings from Exodus. In
the unfolding story, a Covenant relationship is established between the
Hebrew people (the Israelites) with their God – the LORD. And this will define
who and what they are called to be. Egypt, the mighty power that controlled
and abused the Hebrew people, becomes the motif of ‘Empire’ that will
repeatedly challenge the Israelites as Covenant people. Other empires, like
Assyria, Babylon, Persia, Greece and Rome, will later seek to conquer the
Israelites and test their identity and faithfulness. And it was the specific
identity and calling of the great prophets of Israel and Judah to recall God’s
people back to their peculiar Covenant relationship with God. Indeed, the
message of Jesus about the Rule-Kingdom of God is precisely about this.
Moses, is therefore the first of the great prophets of Israel.
It is worth pausing for a moment to think about ‘Empire’ in our own time.
Indeed, what world empires have done, and seem to be doing in our day,
continues to represent a major challenge to the peace and stability of the
world. As a people, and as people who live in a democratic country, we need to
keep a close eye upon how our leaders are acting in response to the threats

and inducements of the modern ‘super powers’ that today posture for power
and dominance.
Judaism continues to tell its sacred stories that feature the Exodus events.
They have been encouraged to do this from earliest days following the Exodus.
In the Book of Deuteronomy, where directions are given for Thanksgiving and
Remembrance events, there is a constant refrain – Remember you were slaves
in Egypt (Deuteronomy 5:15; 15.15; 24:18). This was, and is, both a call to
remember and a call to live and act with empathy toward others. And this is
our calling as Christians as well.
I mentioned before that Jesus is sometimes identified with Moses. This is
particularly so in Matthew’s Gospel. Indeed, the very structure of this Gospel is
shaped to mirror the Torah and its Five Books. Perhaps most telling, however,
is the story in Matthew chapter two of the infant Jesus being taken to Egypt for
safety and his return from Egypt to the safety of Galilee as a small child. In
Matthew’s Gospel, this is told in order to make the link with Moses and the
God of the Israelites who is Saviour-Deliver. It is in this God, manifested in
Jesus the Christ, that we are called to trust and obey. Amen.
Sermon Synopsis:
Sacred Stories are the vehicles of religious truth and do not rely upon historical
validation for their authority.
Faithful women play an import part in the sacred stories of the Hebrew people
and their relationship with God.
God is inclined (bias) toward the vulnerable and oppressed and responds to
their cries.
The Covenant relationship of the Hebrew people (and Christians) stands as an
alternative reality to that of Empire. This is at the heart of the message of the
Biblical prophets and Jesus’s proclamation of the Kingdom-Rule of God.
‘Remember you were slaves in Egypt’ (eg Deuteronomy 5:15; 15:5; 24:18) is a
crucial summons for the Hebrew people (and for Christians) and this involves
both ‘remembrance’ and intentional empathy in relation to others.
Matthew’s Gospel (which we follow this year) intentionally links Jesus with
Moses as a means of affirming Jesus as Messiah. This is at the heart of the
story of the holy family escaping to and returning from Egypt when Jesus was a
small child.