|
by
Doug Ward |
Before embarking on their exodus from Egypt, the children of
Israel asked their Egyptian neighbors for silver and gold jewelry and clothing.
In accordance with God's will, their requests were granted. "Thus they
plundered the Egyptians," Exod 12:36 summarizes.
Though
it initially may strike us as a minor detail, Israel's departure with Egyptian
treasure is emphasized in the biblical narrative. Centuries earlier, God had
promised Abram that his descendants would leave the land of their oppressors
"with great possessions" (Gen 15:14). God repeats this promise to
Moses at the burning bush (Exod 3:21-22) and later
instructs him to have the Israelites solicit valuables from the Egyptians (Exod 11:2).
Beyond
the exodus itself, a "departure with payment/wealth" motif frequently
recurs in the Hebrew Scriptures. We see it first in events that foreshadow the
exodus. After Abram and Sarai take refuge in Egypt during a famine, they leave
with substantial assets (Gen 12:10-13:2). Two generations later, Jacob flees
Paddan-Aram with sizeable flocks and Laban's household gods (Gen 31:17-19).
This
motif is also evident in accounts that recall the exodus. When the Philistines
capture the ark of the covenant, they soon set it free with golden treasure (1
Sam 6:8,11). When Jews return to Judea from exile in
Babylon, King Cyrus gives them gold and silver vessels that Nebuchadnezzar had
taken from the Temple in Jerusalem (Ezra 1:7-11). Finally, the prophets
envision a future exodus from exile when those who afflict Israel "shall
become plunder for those who served them" (Zech
2:9).
|
Theological
Lessons |
Since the "plundering of Egypt" is the subject of so many
scriptural allusions, we can infer that it is a significant topic. Indeed, it
does convey a number of theological lessons.1
First, the "great possessions" (Gen 15:14) are part of the blessing
promised to Abraham and his descendants. When the Israelites receive these
possessions, God is shown to be faithful to his promise.
Second,
the plundering of Egypt is one of God's mighty works of the exodus. Along with
the plagues, it is a means by which God humbles the haughty Egyptians (Ps
105:26-38). The wonders of the exodus proclaim to the world that the God of
Israel is the one true God, ruler of all nations.
Third,
this transfer of wealth is a judgment on Egypt (Gen 15:14) and an example of
God's justice in action. By enslaving the Israelites, the pharaohs deprive them
of the fruits of their labors. The pharaohs are also guilty of robbing God, the
rightful master of Israel and the one entitled to Israel's service. The gifts
given to the Israelites at their departure reimburse them for their labor and
punish the crimes of Egypt.
God
later specifies in Deut 15:12-14 that Hebrew slaves
be set free after a set period of time (six years), generously furnished with
"startup funds" that will equip them to start a new life. By moving
the Egyptians to donate to their former slaves, God, in effect, has them obey
this commandment of the Torah.
Alternatively
we might view the plundering of Egypt as a restoration of the order of creation
by the God who is sovereign over all creation. When the Israelites arrived in
Egypt, they "were fruitful and increased greatly" (Exod 1:7), carrying out the directive of Gen 1:28. But the
Egyptians enslave the Israelites and try to reduce their population, setting
themselves in opposition to God's purpose. In the plagues and the Red Sea
miracle, creation itself stands in judgment of Egypt's sin and moves to set
things right. In this framework Egypt's payment to Israel helps restore a kind
of creational equilibrium.
|
A
Patristic Application |
Since the events of the exodus "took place as examples for
us" (1 Cor 10:6), it is also worthwhile to
consider applications of Exod 12:35-36 to the
Christian spiritual journey. The early church father Irenaeus (c. 130-c. 203)
offers valuable insight on this subject.
As
bishop of Lyons, Irenaeus faced the challenge of the Gnostic heresy. Gnostics
claimed that the God of the Hebrew Scriptures was different from, and morally
inferior to, the Father of Jesus. The Gnostics pointed to the plundering of
Egypt, which they viewed as theft, as an example of the moral deficiency of Israel's
God.
Irenaeus
forcefully counters this accusation in Book 4, Chapter 30 of
his book Against Heresies, using an
argument that he attributes to "the presbyter"-i.e., his mentor
Polycarp, who had been a disciple of the apostle John. Irenaeus notes that the
Egyptians owed their lives to the wise actions of Joseph, but they had then
betrayed the Israelites by enslaving them and trying to reduce their numbers.
The wealth that the Israelites obtained from the Egyptians, which they needed
for their wilderness journey, was only a fraction of what they deserved for
their years of unpaid labor.
Irenaeus
contrasts Israel's situation with that of Christians, who make a spiritual
exodus from the societies of this world. Rather than being brutally enslaved,
the Christians of his day lived in the relative peace and security of the Roman
Empire. Like other people, Christians engaged in some kind of business in order
to make a living, and these business activities were in no way morally superior
to the Israelites' transactions with the Egyptians. The Gnostics, therefore,
were in no position to condemn the plundering of Egypt.
Irenaeus
asserts that in fact, the plundering of Egypt provides an example of good
stewardship for Christians to follow. According to a tradition well known to
Jews and Christians in his day, the Israelites used Egypt's wealth to construct
the beautiful furnishings of the tabernacle, which was dedicated to the high
purpose of divine worship. Similarly, Christians can use "unrighteous
wealth" in ways that have eternal value (Luke 16:9). Irenaeus lists
feeding the hungry and clothing the needy as examples of the redemptive use of
wealth, citing Matt 25:35-36, Luke 3:11, and Matt 6:3.
Irenaeus
convincingly defends the character of God and the unity of Scripture in his
refutation of the Gnostics. Moreover, he challenges us to use the wealth
entrusted to us to advance God's purposes in the world.
1For
a good discussion, see Joel S. Allen, The
Despoliation of Egypt in Pre-Rabbinic, Rabbinic, and Patristic Traditions,
Brill, Leiden, 2008, pp. 5-8.
File
translated from TEX by TTH,
version 3.66.
On 26 Dec 2017, 12:19.
