Preached at Billtown Baptist Church, January 15, 2023.

The Israelites, a people descending from a man named Abraham, came to live in a land called Egypt due to God working mysteriously and powerfully in the life of Abraham’s great-grandson, Joseph. Joseph was sold into slavery by his jealous brothers, but what they meant for harm, God meant for good, it says, and through these tragic circumstances, God uses Joseph, raising him up to second in command in the nation, and saves Egypt from seven years of famine. In doing so, he is able to provide for his family, who come to live there. Hundreds of years go by, and a Pharaoh arises who knows nothing of what the Israelite hero, Joseph, did, and he decides to enslave the people of Israel, making them work, making mud bricks. He is so threatened by how numerous they are he orders the destruction of newly born boys. One boy, however, is hidden by his mother and sister in a basket, a basket in the water that Pharaoh’s own daughter finds and raises Moses as her own. When Moses grows up and learns of his true heritage, he murders, in his rage, an Egyptian taskmaster and flees in Exile to Midian.

There it seems, he consigns himself to a modest life. He makes peace with the injustices he cannot change. He gets married. He tends sheep. But one day, he sees a spectacle: a burning bush, the divine presence appearing to him. And this divine presence speaks and reveals the name of God, “The I am who I am.” This God, who made promises to Abraham, Isaac, and Jacob long ago, has heard the cries of the oppressed. This living God commissions Moses¾against his choice at first¾to go and tell Pharaoh to let God’s people be God.

Moses goes and talks to Pharaoh. He tells him God is ordering him to release the Hebrew people. Pharaoh’s response? “Who is this God that I should listen to him?”

And so, Moses warns that ten plagues will come upon Egypt, each showing God’s sovereignty over the gods of Egypt, each stripping Pharaoh of his credibility and, with it, the Egyptian resolve.

Finally, after the most formidable of plagues, the death of the firstborn, Pharaoh, relents. The people assemble to leave, and they march out into the wilderness. And this is where our scripture reading for today picks up. I am going to read the whole chapter, Chapter 14, and the first part of 15:

14 Then the Lord said to Moses, ² “Tell the Israelites to turn back and camp in front of Pi-hahiroth, between Migdol and the sea, in front of Baal-zephon; you shall camp opposite it, by the sea. ³ Pharaoh will say of the Israelites, ‘They are wandering aimlessly in the land; the wilderness has closed in on them.’ ⁴ I will harden Pharaoh’s heart, and he will pursue them, so that I will gain glory for myself over Pharaoh and all his army, and the Egyptians shall know that I am the Lord.” And they did so.

⁵ When the king of Egypt was told that the people had fled, the minds of Pharaoh and his officials were changed toward the people, and they said, “What have we done, letting Israel leave our service?” ⁶ So he had his chariot made ready and took his army with him; ⁷ he took six hundred elite chariots and all the other chariots of Egypt with officers over all of them. ⁸ The Lord hardened the heart of Pharaoh king of Egypt, and he pursued the Israelites, who were going out boldly. ⁹ The Egyptians pursued them, all Pharaoh’s horses and chariots, his chariot drivers and his army; they overtook them camped by the sea, by Pi-hahiroth, in front of Baal-zephon.

¹⁰ As Pharaoh drew near, the Israelites looked back, and there were the Egyptians advancing on them. In great fear the Israelites cried out to the Lord. ¹¹ They said to Moses, “Was it because there were no graves in Egypt that you have taken us away to die in the wilderness? What have you done to us, bringing us out of Egypt? ¹² Is this not the very thing we told you in Egypt, ‘Let us alone so that we can serve the Egyptians’? For it would have been better for us to serve the Egyptians than to die in the wilderness.” ¹³ But Moses said to the people, “Do not be afraid, stand firm, and see the deliverance that the Lord will accomplish for you today, for the Egyptians whom you see today you shall never see again. ¹⁴ The Lord will fight for you, and you have only to keep still.”

¹⁵ Then the Lord said to Moses, “Why do you cry out to me? Tell the Israelites to go forward. ¹⁶ But you lift up your staff and stretch out your hand over the sea and divide it, that the Israelites may go into the sea on dry ground. ¹⁷ Then I will harden the hearts of the Egyptians so that they will go in after them, and so I will gain glory for myself over Pharaoh and all his army, his chariots, and his chariot drivers. ¹⁸ Then the Egyptians shall know that I am the Lord, when I have gained glory for myself over Pharaoh, his chariots, and his chariot drivers.”

¹⁹ The angel of God who was going before the Israelite army moved and went behind them, and the pillar of cloud moved from in front of them and took its place behind them. ²⁰ It came between the army of Egypt and the army of Israel. And so the cloud was there with the darkness, and it lit up the night; one did not come near the other all night.

²¹ Then Moses stretched out his hand over the sea. The Lord drove the sea back by a strong east wind all night and turned the sea into dry land, and the waters were divided. ²² The Israelites went into the sea on dry ground, the waters forming a wall for them on their right and on their left. ²³ The Egyptians pursued and went into the sea after them, all of Pharaoh’s horses, chariots, and chariot drivers. ²⁴ At the morning watch the Lord, in the pillar of fire and cloud, looked down on the Egyptian army and threw the Egyptian army into a panic. ²⁵ He clogged their chariot wheels so that they turned with difficulty. The Egyptians said, “Let us flee from the Israelites, for the Lord is fighting for them against Egypt.”

²⁶ Then the Lord said to Moses, “Stretch out your hand over the sea, so that the water may come back upon the Egyptians, upon their chariots and chariot drivers.” ²⁷ So Moses stretched out his hand over the sea, and at dawn the sea returned to its normal depth. As the Egyptians fled before it, the Lord tossed the Egyptians into the sea. ²⁸ The waters returned and covered the chariots and the chariot drivers, the entire army of Pharaoh that had followed them into the sea; not one of them remained. ²⁹ But the Israelites walked on dry ground through the sea, the waters forming a wall for them on their right and on their left.

³⁰ Thus the Lord saved Israel that day from the Egyptians, and Israel saw the Egyptians dead on the seashore. ³¹ Israel saw the great work that the Lord did against the Egyptians. So the people feared the Lord and believed in the Lord and in his servant Moses.

15 Then Moses and the Israelites sang this song to the Lord

“I will sing to the Lord, for he has triumphed gloriously;
    horse and rider he has thrown into the sea.
² The Lord is my strength and my might,^[a]
    and he has become my salvation;
this is my God, and I will praise him;
    my father’s God, and I will exalt him.
³ The Lord is a warrior;
    the Lord is his name.

Exodus 14:1-15:3 NRSV

We can see in history moments of liberation, moments that seem exodus-like: where those things that we see as truly oppressive to people get dismantled or a higher moment of dignity for people is achieved.

In 1945, the allied forces finally overpowered the German forces. Germany surrendered with the tyrant Hitler dead and Berlin surrounded, ending perhaps the most brutal conflict in modern history. War was finally over. People did not need to be afraid anymore. The troops could come home. The nations Germany had taken over were free. News of the victory caused people to dance in the streets.

In 1965, Martin Luther King Jr crossed the bridge at Selma, peacefully confronting a small army of police who had brutalized the protesters days earlier. Walking prayerfully in a line, the protestors were resolute, and in a moment that came to be described as divine providence, the police relented. The protestors continued their march to Montgomery to advocate for voting rights for African Americans. The people on the march sang and praised God. What began as a few protestors swelled to tens of thousands, joining in the work of justice. Within several months they achieved what they were seeking.

In 1989, the Berlin wall was torn down: A wall set up by the Soviet Union to control their chuck of Germany after World War 2, separating families overnight for years. Finally, the wall came down. Many in North America watched their television screens as one segment smashed through, and the people on the other side stuck their hands through. Family members could see each other, touch each other, and, as the segments came down, were reunited in moments of pure joy.

There are many other events that we might describe as exodus-like: like the abolition of slavery, the day women got the right to vote, a country gaining independence, or, most recently for us, the day a vaccine was discovered. If you remember that day, the day you got tangible hope finally that the pandemic would end. These are moments of hope.

Just a few weeks ago, I read in the news that the hole in the O-Zone Layer is shrinking due to the global reduction of the chemicals that caused the hole. It will still take several more decades for the hole to be repaired fully, but with all the bad news on global warming, it was just so encouraging to hear about this little victory.  

Each of these moments, no matter how small or even how secular, are pin-pricks of light showing through the shroud that enfolds us, glimmers of what God desires in human history: God wants to establish his kingdom on earth. God wants his will, as the Lord’s prayer says, to be done on earth as it is in heaven. God wants his goodness to heal every facet of this world, setting all that has gone wrong right again without remainder.

That is what this story in Exodus is pointing to. Martin Luther King correctly describes this story when he said this:

“The meaning of this story is not found in the drowning of Egyptian soldiers, for no one should rejoice at the death or defeat of a human being. Rather, this story symbolizes the death of evil and of inhuman oppression and of unjust exploitation” (King, Strength to Love, 78).

Martin Luther King went on to say, “The arc of the moral universe is long, but it bends towards justice.”

It is so easy to forget this when we look out at the world we live in. It is so easy to be disenchanted with the notion that God wills the hope of liberation for our world when we are inundated with messages of the world growing darker.

History does not feel like it is bending toward God’s justice. It feels more like one step forward and two steps back (or, in some cases, three or four or even a leap back).

I felt it in 2020 when we were scared in our homes from a pandemic that would come to claim more than 3.3 million people. The globalized world we live in all of a sudden felt so precarious.

At the same time, we in Nova Scotia witnessed a stand-off between indigenous fishermen and settler fishermen in St. Mary’s bay, a stand-off sparked by decades of neglect by the federal government to properly regulate, a clash fuelled by underlying resentment that explored into a racial conflict. And we say the pictures of violent mobs and fires. And I remember saying to myself: “We haven’t come as far as we think we have.” The injustices of the past linger in the present. As soon as people feel their livelihood threatened, good folk turn back to old hate.

We inhabit a world warped by a colonialist past and a present that still has so much exploitation and inequity in it. So many of our luxuries as Canadians, sold in our stores to us, which we thoughtlessly buy, are products made from exploited work or exploited resources from other countries.

When we think about it, we feel caught in this system of the world that simply is not the way things ought to be, and we don’t know what to do about that.

While these systems of greed and exploitation have afforded us westerners comforts that most of the rest of the world can only dream of having, we feel a strange sense that we are powerless in our own way. We feel enslaved to these economic and cultural forces (the “powers and principalities,” as Paul called them) that say to us: “You can’t do anything about this; this is just the way the world works. Get used to it. There is no changing it.”

When we know God’s will is goodness, truth, beauty, life and hope, then we look at the world and see that it has radical, systemic, and cosmic evil: that the world is not as it should be. We feel powerless against this. We feel trapped.

Why can’t we humans get our act together?

When we say there is something wrong with the world out there, scriptures push us to turn our attention from the evil out there to the evil in here, in our hearts. The inexcusable evil we do.

Otherwise, we do something sometimes even more terrible: we convince ourselves we are the righteous few, better than everyone else, the pure ones, God’s favourites among the damnable masses. When we delude ourselves into that kind of self-righteousness, we see history scared with those that felt they could take God’s wrath into their own hands rather than let God fight for us.

It is an old saying that when we point fingers, we have three fingers pointing right back at us.

Society has made advances and progress in many wonderful ways. Yet, it still has not changed the human heart: the same evil capacities remain in human beings that in light of all our education and knowledge, all our collective wisdom and arts and religion, and all our power and technology, we will still choose the path of annihilation, knowing full-well what it is.

When we know the vast waste and depravity of violence, we still go to war.

When we know that more is accomplished in unity, we still choose division, petty feuds and tribalism.

When we know the benefits of facing hard realities, we still choose to cling to our delusions and our comforts.

In this story of Israel and Egypt, if we are really honest, we must realize that we are more often Egypt than Israel. We are God’s people, and yet we live all too happy as people of Pharaoh.

We, as Christians, know that while our faith pushes us to love more and pursue truth more and justice more, we also are aware that our hearts can also contort our religion into instruments of apathy and self-righteousness.

We do this when we offer prayers that we don’t intend to act on.

We do this when we know the beauty of the Gospel and don’t share it.

We do this when we talk about salvation as a way of escaping all our problems rather than confronting them, a strictly spiritual reality that never offends, confronts, or transforms.

We do this every time we settle for an anemic, easy gospel that refuses to look at all the ways sin has its grip on us and, more tragically, all the ways we ignore the offer of eternal life, the fullness of life, the invitation into God’s kingdom because we are content with so much less.

We look out at the world, and we condemn its evil; we look at our country, and we realize we are living in a modern-day Egypt. And then we look at ourselves, and we have to realize we are no better.

We choose our chains.

C. S. Lewis once said it is our perennial tendency to be content playing in filth when God has shown us the path to the most beautiful beach right around the corner.

One ongoing detail of the Book of Exodus is just how much the people gripe and complain. Moses comes and says that God has sent him to rescue them from oppression, and the people don’t believe it. God literally shows them the answer to their prayers, and they shrink back and say they don’t want it. God ransoms them out of Egypt, and they immediately turn, wanting to go back rather than step out in faith, trusting where God is leading them.

It is here in the story that they find themselves pinned against the sea, with nowhere to go, and so they finally resort to calling on God because they have nothing left to do.

They always had nothing from God, but it is finally here that we realize it.

Corrie Ten Boom once said that so often, we treat God as our spare tire rather than our steering wheel.

Despite all the progress of history, there is a problem in the human heart: We resist God’s new way and so often only call on him when we have exhausted all our own strength.  

And yet, God, in his mercy, delivers them. Because, says Paul, even if we are faithless, he is faithful, for he cannot deny himself.  

God delivered them not because they were worthy but because God has made promises based on his character of love and mercy that he will see done, despite empires and armies, despite sin and death, and despite our stubbornness too.

And so, the exodus story points to something greater than itself: a final and definitive exodus, a moment when sin, death, disobedience, despair, and the devil are shown to be finally defeated.  

In the New Testament, Jesus comes, God’s own son, God Immanuel, the True Moses. Jesus comes and heals and helps people. He preaches the coming kingdom of God imminent to us. He enters Jerusalem, and it seems people are ready for him to be king. And on the night of the Passover, celebrating the Exodus, Jesus says that through him is a new covenant. Through his body and blood, we will have a new relationship with God, a definitive display of salvation from our sins: a new and true exodus.

As the Gospels show, Jesus’ promises are met with some of the worst displays of human faithlessness. This is important because for the exodus story to apply to us, we need to place ourselves in the seats of the disciples. And what did the disciples do? They failed just as we failed. The Gospels show the full extent of our enslavement to sin.

Judas betrayed. Peter denied. The others fled in fear, afraid of soldiers such that they deserted the one that could raise the dead. The law of God was manipulated to execute their own deliverer. The people of God were complicit in the murder of their messiah. Jesus was handed over to the Roman legions to be executed on a Roman execution cross.

And in these dark moments of the very worse of human unfaithfulness, Jesus shows us the true Exodus.

Jesus prays in the midst of all this for us: “Father, forgive them. They know not what they do.” His body, which we broke, was broken for us. The blood the people of God shed, he counted as a sacrifice for their sins. By his wounds, we are healed.

No vast sea was split the day Jesus was nailed on the cross, but the veil was torn, and a greater cosmic event occurred: The gulf between God and the sinner was bridged. God embraced death so that we could have life. God chose to suffer as one cursed so that all who cry out forsaken would know God is on their side.

And as the Gospels say, here the Scripture was fulfilled. To read Exodus through the cross is to know that Jesus died for Pharaoh just as much as Moses. Just as Jesus died for Peter, who denied him, he died for you and me, that failed to follow him.

To read this narrative of Pharaoh being thrown into the sea with his soldiers through Christ is to realize that Jesus fulfilled this by accepting that punishment for evil on himself, not visiting it back on those that deserve it, ending the spiral vortex of hate and violence we so often get trapped in.

To read Exodus through the cross is to know that God’s way of dealing with evil is not by bringing disaster on the perpetrators but by bringing healing, with waters not of the Red Sea’s destruction but of baptism’s cleansing. God’s way is not repaying evil with evil but overcoming evil with good.

To read the Exodus Passover through Jesus shows us a God that does not want to kill his enemies, but rather a God who loves his enemies and overcomes them not with force but with forgiveness.

At the cross, the great evils of this world that nailed Jesus to a Roman execution pike did not prevent our Savior from being fully obedient to the Father and fully willing to forgive us. That is how evil was defeated.

And three days later, the Father raised Jesus from the dead, overturning history’s judgment and injustice.

The resurrection was the overturning of death itself. Death, all the drives towards death that sin causes, whether hate, greed, idolatry, deception, or cowardliness – death in all its forms was overcome that day. Humanity’s deepest slavery, the slavery within our very hearts, in the very being of things, was defeated.  

“Both horse and driver / he has hurled into the sea,” the text says.

Or, as the early church prayed, “Hell reigns, but not forever.”

Oppression still exists, but its days are numbered.

Death reigns, but it realizes now it is the one that is mortal.

Sin still inflects us, you might say, but there is a vaccine.

“The arc of the moral universe is long, but it bends towards justice.”

So, as Moses says, “Do not be afraid, stand firm, and see the deliverance that the Lord will accomplish for you today.”

The question for us today is what will it take for us to fully trust God’s Exodus in our lives?

What will it take for us to open all the windows of our souls to let God’s resurrection light in?

What will it take for us to finally say, “I’m done living in Egypt. I am done living Pharaoh’s way here in Canada. I am done with the status quo, this system of slavery that does not work. I am ready to walk with God to his promised land”?

Let’s pray…

God of Exodus hope and liberation.

We look out at our world, and we see that it does not reflect your kingdom. We see such inequality. We see wars and famines and poverty and cruelty. God, it is so overwhelming to think about. So often, we just go along with it out of a sense of defeat and hopelessness.

God, forgiveness our own complicity in the injustices of this world. Wake us up to all the ways we are privileged at the expense of others. Convict us of all the ways to choose the slavery we are in. God forgive us and deliver us.

God, heal our hearts of sin. Renew us with your Spirit so that we will have the freedom to break free from the cycles of sin we are caught in. Empower your church to be a glimpse of your coming kingdom, where hate is overcome with understanding, where anger is overcome with peace and forgiveness, and where pride and privilege are overcome with service and humility. God, show us the liberation of your love.

We long for what your word promises: the restoration of all things. We long for your kingdom to come; your will be done on earth as it is in heaven. We long for a place where righteousness is at home. God gives us the courage to embrace these realities today, to step into the Exodus of new creation now.

These things we pray, amen.