Confused Identities

Identities are confused in Exodus 32:7-14, the First Reading for the 14th Sunday after Pentecost in the Year of Luke.  It seems God is confused about whose people the Israelites actually are, and the Israelites are confused as to who their God actually is.  Moses seems to have it all straight, but what a spot to be in!  It's no wonder that in the next section, Moses, himself, is at his wit's end.  It might be fruitful for the preacher to mine the treasure of our identity in Christ, through this passage.

(The following questions are meant to help the preacher understand how the Word is functioning in the text, a crucial question for Law and Gospel preachers.  To learn more about Law and Gospel preaching, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  There is a definite word of Law in this text, as Yahweh's wrath "burns hot" against Israel.  Most fearsome is Yahweh's insistence that these idolaters who worship the golden calf they have made with their hands are not Yahweh's people, but Moses' people, whom Moses has brought out of Egypt.  The idea that God is capable of being so angry that we are dis-owned, if you will, is a fearsome thought indeed!

2.  How is the Word not functioning in the text?  There is little Gospel here.  Indeed it seems that only as Moses reminds Yahweh that promises have been made which must be kept, and Yahweh's name would be forever blemished if Yahweh were to destroy the people, is Yahweh's wrath cooled.  To think that a mediator must talk God out of destroying sinners is hardly a piece of good news.

3.  With whom are you identifying in the text?  This is a unique text in that the Word addresses first Moses and then Yahweh.  It's hard to identify with either.  Perhaps we should identify with those who have gone after other gods.  Perhaps we can see ourselves as those whom God is considering having mercy on, but also those who have deeply grieved the Lord.

4.  What, if any, call to obedience is there in this text?  This text is more a call to faith in the True God than a call to obedience.  The call to obedience always comes after the call to faith, and so we will have to wait for further instructions to find out what we are invited to as people of faith.

5.  What Law/Gospel couplet is suggested by this text?  The language in this text is helpful, even if the text itself is not a Law/Gospel text.  Some suggested couplets are:  under wrath/under mercy; estranged from God/embraced by God; condemned/pardoned.

6.  Exegetical work:  Terence Fretheim, in his commentary (Interpretation series, Exodus), says that "a key phrase for interpreting this passage is 'let me alone'.  [vs. 10]  For such a word to make sense, one must assume that, while God has decided to execute wrath (see v.14), the decision has not reached an irretrievable point; the will of God is not set on the matter." (pg. 283)  Fretheim goes on to say that it is God's relationship with Moses that is key here.  "God here recognizes the relationship with Moses over having an absolutely free decision in this matter." (Ibid., p. 284)  Fretheim concludes his commentary on this short passage by talking about what this reveals about God: "The God of Israel is revealed as one who is open to change.  God will move from decisions made, from courses charted, in view of the ongoing interaction with those affected.  God treats the relationship with the people with an integrity that is responsive to what they do and say." (Ibid., p. 287)  What Fretheim is suggesting is that there is good news here:  our God is One who regards our relationship with God as having such great value that even God's will is open to change.  In the words of Rob Bell, "love wins."  It is telling that the word used to describe God's change of heart in verse 14 is nacham, which means to be sorry, to rue, to suffer grief, to repent of one's doings. (BDB, p. 637a). This is a relationship word:  God did not merely change God's mind; God suffered grief over"the disaster he had planned to bring on his people."

7.  How does the Crossings Community model work with this text?  Bruce Martin has an interesting analysis of this text entitled, "Golden Cross, Bloody Cross."  Translating this story into our time Martin suggests that much religiosity is merely cloaked idolatry, even when done ostensibly in the name of Christ.  He calls us to remember that only "by God's own intercession are we saved."  This is an analysis worth pondering. Go to crossings.org/text-study to see the entire analysis, archived under the reference.

Blessings on your proclamation!