Exodus 1:8-14, 22
#389 Weekday Year I Context (Monday of the 15th Week in Ordinary Time)
A new king, who knew nothing of Joseph, came to power in Egypt.
He said to his subjects, "Look how numerous and powerful
the people of the children of Israel are growing, more so than we ourselves!
Come, let us deal shrewdly with them to stop their increase;
otherwise, in time of war they too may join our enemies
to fight against us, and so leave our country."
Accordingly, taskmasters were set over the children of Israel
to oppress them with forced labor.
Thus they had to build for Pharaoh
the supply cities of Pithom and Raamses.
Yet the more they were oppressed,
the more they multiplied and spread.
The Egyptians, then, dreaded the children of Israel
and reduced them to cruel slavery,
making life bitter for them with hard work in mortar and brick
and all kinds of field work—the whole cruel fate of slaves.
Pharaoh then commanded all his subjects,
"Throw into the river every boy that is born to the Hebrews,
but you may let all the girls live."
------------------------------------------------------------------------------------------
Commentary on Ex 1:8-14, 22
The Book of Exodus takes up the story of Joseph and his descendants in Egypt continued from the Genesis account. In this passage, we hear how the “children of Israel” fell into slavery through concerns over their numbers and foreign residence status. "God, with loving concern contemplating, and making preparation for, the salvation of the whole human race, in a singular undertaking chose for himself a people to whom he would entrust his promises" (Vatican II, "Del Verbum", 14). This account also describes pharaoh’s (probably Rameses II who ruled in the 13th century B.C.) attempt to cull their numbers through infanticide, setting the stage for the rise of Moses.
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Exodus 2:1-15a
#390 Weekday Year I Context (Tuesday of the 15th Week in Ordinary Time)
A certain man of the house of Levi married a Levite woman,
who conceived and bore a son.
Seeing that he was a goodly child, she hid him for three months.
When she could hide him no longer, she took a papyrus basket,
daubed it with bitumen and pitch,
and putting the child in it,
placed it among the reeds on the river bank.
His sister stationed herself at a distance
to find out what would happen to him.
Pharaoh's daughter came down to the river to bathe,
while her maids walked along the river bank.
Noticing the basket among the reeds, she sent her handmaid to fetch it.
On opening it, she looked, and lo, there was a baby boy, crying!
She was moved with pity for him and said,
"It is one of the Hebrews' children."
Then his sister asked Pharaoh's daughter,
"Shall I go and call one of the Hebrew women
to nurse the child for you?"
"Yes, do so," she answered.
So the maiden went and called the child's own mother.
Pharaoh's daughter said to her,
"Take this child and nurse it for me, and I will repay you."
The woman therefore took the child and nursed it.
When the child grew, she brought him to Pharaoh's daughter,
who adopted him as her son and called him Moses;
for she said, "I drew him out of the water."
On one occasion, after Moses had grown up,
when he visited his kinsmen and witnessed their forced labor,
he saw an Egyptian striking a Hebrew, one of his own kinsmen.
Looking about and seeing no one,
he slew the Egyptian and hid him in the sand.
The next day he went out again, and now two Hebrews were fighting!
So he asked the culprit,
"Why are you striking your fellow Hebrew?"
But the culprit replied,
"Who has appointed you ruler and judge over us?
Are you thinking of killing me as you killed the Egyptian?"
Then Moses became afraid and thought,
"The affair must certainly be known."
Pharaoh, too, heard of the affair and sought to put Moses to death.
But Moses fled from him and stayed in the land of Midian.
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Commentary on Ex 2:1-15a
In response to Pharaoh’s order to have all Hebrew newborn male babies killed, Moses' mother places him in a basket and hides him in the river. There discovered by the daughter of Pharaoh, he is ultimately adopted by her. The passage compresses the timeline of his story moving from infancy to saying simply: “On one occasion, after Moses had grown up” It is clear that the adult Moses knows of his birthright as he sides with the Hebrews against the Egyptians. The passage concludes with Moses hiding from Pharaoh in Midian.
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Exodus 3:1-6, 9-12
#391 Weekday Year I Context (Wednesday of the 15th Week in Ordinary Time)
#857 Mass for Various Needs Context (I. For the Holy Church, 8. For Vocations to Holy Orders or Religious Life, 2.)
Moses was tending the flock of his father-in-law Jethro, the priest of Midian.
Leading the flock across the desert, he came to Horeb,
the mountain of God.
There an angel of the LORD appeared to him in fire
flaming out of a bush.
As he looked on, he was surprised to see that the bush,
though on fire, was not consumed.
So Moses decided,
"I must go over to look at this remarkable sight,
and see why the bush is not burned."
When the LORD saw him coming over to look at it more closely,
God called out to him from the bush, "Moses! Moses!"
He answered, "Here I am."
God said, "Come no nearer!
Remove the sandals from your feet,
for the place where you stand is holy ground.
I am the God of your father," he continued,
"the God of Abraham, the God of Isaac, the God of Jacob.
The cry of the children of Israel has reached me,
and I have truly noted that the Egyptians are oppressing them.
Come, now! I will send you to Pharaoh to lead my people,
the children of Israel, out of Egypt."
But Moses said to God,
"Who am I that I should go to Pharaoh
and lead the children of Israel out of Egypt?"
He answered, "I will be with you;
and this shall be your proof that it is I who have sent you:
when you bring my people out of Egypt,
you will worship God on this very mountain."
------------------------------------------------------------------------------------------
Commentary on Ex 3:1-6, 9-12
Moses learns of God’s will for him. This passage describes his call from God on Mount Horeb. The image of the burning bush attracted him, and God calls the reluctant servant to return to Egypt as his instrument. The purpose, Moses is told, is to lead the “children of Israel out of Egypt.” Moses’ response demonstrates the humility generally associated with God’s chosen servants.
#389 Weekday Year I Context (Monday of the 15th Week in Ordinary Time)
A new king, who knew nothing of Joseph, came to power in Egypt.
He said to his subjects, "Look how numerous and powerful
the people of the children of Israel are growing, more so than we ourselves!
Come, let us deal shrewdly with them to stop their increase;
otherwise, in time of war they too may join our enemies
to fight against us, and so leave our country."
Accordingly, taskmasters were set over the children of Israel
to oppress them with forced labor.
Thus they had to build for Pharaoh
the supply cities of Pithom and Raamses.
Yet the more they were oppressed,
the more they multiplied and spread.
The Egyptians, then, dreaded the children of Israel
and reduced them to cruel slavery,
making life bitter for them with hard work in mortar and brick
and all kinds of field work—the whole cruel fate of slaves.
Pharaoh then commanded all his subjects,
"Throw into the river every boy that is born to the Hebrews,
but you may let all the girls live."
------------------------------------------------------------------------------------------
Commentary on Ex 1:8-14, 22
The Book of Exodus takes up the story of Joseph and his descendants in Egypt continued from the Genesis account. In this passage, we hear how the “children of Israel” fell into slavery through concerns over their numbers and foreign residence status. "God, with loving concern contemplating, and making preparation for, the salvation of the whole human race, in a singular undertaking chose for himself a people to whom he would entrust his promises" (Vatican II, "Del Verbum", 14). This account also describes pharaoh’s (probably Rameses II who ruled in the 13th century B.C.) attempt to cull their numbers through infanticide, setting the stage for the rise of Moses.
------------------------------------------------------------------------------------------
Exodus 2:1-15a
#390 Weekday Year I Context (Tuesday of the 15th Week in Ordinary Time)
A certain man of the house of Levi married a Levite woman,
who conceived and bore a son.
Seeing that he was a goodly child, she hid him for three months.
When she could hide him no longer, she took a papyrus basket,
daubed it with bitumen and pitch,
and putting the child in it,
placed it among the reeds on the river bank.
His sister stationed herself at a distance
to find out what would happen to him.
Pharaoh's daughter came down to the river to bathe,
while her maids walked along the river bank.
Noticing the basket among the reeds, she sent her handmaid to fetch it.
On opening it, she looked, and lo, there was a baby boy, crying!
She was moved with pity for him and said,
"It is one of the Hebrews' children."
Then his sister asked Pharaoh's daughter,
"Shall I go and call one of the Hebrew women
to nurse the child for you?"
"Yes, do so," she answered.
So the maiden went and called the child's own mother.
Pharaoh's daughter said to her,
"Take this child and nurse it for me, and I will repay you."
The woman therefore took the child and nursed it.
When the child grew, she brought him to Pharaoh's daughter,
who adopted him as her son and called him Moses;
for she said, "I drew him out of the water."
On one occasion, after Moses had grown up,
when he visited his kinsmen and witnessed their forced labor,
he saw an Egyptian striking a Hebrew, one of his own kinsmen.
Looking about and seeing no one,
he slew the Egyptian and hid him in the sand.
The next day he went out again, and now two Hebrews were fighting!
So he asked the culprit,
"Why are you striking your fellow Hebrew?"
But the culprit replied,
"Who has appointed you ruler and judge over us?
Are you thinking of killing me as you killed the Egyptian?"
Then Moses became afraid and thought,
"The affair must certainly be known."
Pharaoh, too, heard of the affair and sought to put Moses to death.
But Moses fled from him and stayed in the land of Midian.
------------------------------------------------------------------------------------------
Commentary on Ex 2:1-15a
In response to Pharaoh’s order to have all Hebrew newborn male babies killed, Moses' mother places him in a basket and hides him in the river. There discovered by the daughter of Pharaoh, he is ultimately adopted by her. The passage compresses the timeline of his story moving from infancy to saying simply: “On one occasion, after Moses had grown up” It is clear that the adult Moses knows of his birthright as he sides with the Hebrews against the Egyptians. The passage concludes with Moses hiding from Pharaoh in Midian.
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Exodus 3:1-6, 9-12
#391 Weekday Year I Context (Wednesday of the 15th Week in Ordinary Time)
#857 Mass for Various Needs Context (I. For the Holy Church, 8. For Vocations to Holy Orders or Religious Life, 2.)
Moses was tending the flock of his father-in-law Jethro, the priest of Midian.
Leading the flock across the desert, he came to Horeb,
the mountain of God.
There an angel of the LORD appeared to him in fire
flaming out of a bush.
As he looked on, he was surprised to see that the bush,
though on fire, was not consumed.
So Moses decided,
"I must go over to look at this remarkable sight,
and see why the bush is not burned."
When the LORD saw him coming over to look at it more closely,
God called out to him from the bush, "Moses! Moses!"
He answered, "Here I am."
God said, "Come no nearer!
Remove the sandals from your feet,
for the place where you stand is holy ground.
I am the God of your father," he continued,
"the God of Abraham, the God of Isaac, the God of Jacob.
The cry of the children of Israel has reached me,
and I have truly noted that the Egyptians are oppressing them.
Come, now! I will send you to Pharaoh to lead my people,
the children of Israel, out of Egypt."
But Moses said to God,
"Who am I that I should go to Pharaoh
and lead the children of Israel out of Egypt?"
He answered, "I will be with you;
and this shall be your proof that it is I who have sent you:
when you bring my people out of Egypt,
you will worship God on this very mountain."
------------------------------------------------------------------------------------------
Commentary on Ex 3:1-6, 9-12
Moses learns of God’s will for him. This passage describes his call from God on Mount Horeb. The image of the burning bush attracted him, and God calls the reluctant servant to return to Egypt as his instrument. The purpose, Moses is told, is to lead the “children of Israel out of Egypt.” Moses’ response demonstrates the humility generally associated with God’s chosen servants.
"In
the dialogue between God and Moses after the theophany of the burning bush (vv.
1-10), the Lord endows Moses with all the gifts he needs to carry out his
mission: he promises him help and protection (vv. 11-12), he makes his name
known to him (vv. 13-22), he gives him the power to work wonders (4:1-9), and he designates his
brother Aaron as his aide, who will be his spokesman (4:10-17)." [11]
CCC: Ex 3:1-10 2575; Ex 3:5-6 208; Ex 3:5 2777; Ex 3:6 205, 207; Ex 3:7-10 1867
-------------------------------------------------------------------------------
Exodus 3:1-8a, 13-15
#30C Solemnities C Context (3rd Sunday of Lent C)
Moses was tending the flock of his father-in-law Jethro,
the priest of Midian.
Leading the flock across the desert, he came to Horeb,
the mountain of God.
There an angel of the LORD appeared to Moses in fire
flaming out of a bush.
As he looked on, he was surprised to see that the bush,
though on fire, was not consumed.
So Moses decided,
“I must go over to look at this remarkable sight,
and see why the bush is not burned.”
When the LORD saw him coming over to look at it more closely,
God called out to him from the bush, Moses! Moses!”
He answered, “Here I am.”
God said, “Come no nearer!
Remove the sandals from your feet,
for the place where you stand is holy ground.
I am the God of your fathers, “ he continued,
“the God of Abraham, the God of Isaac, the God of Jacob.”
Moses hid his face, for he was afraid to look at God.
But the LORD said,
“I have witnessed the affliction of my people in Egypt
and have heard their cry of complaint against their slave drivers,
so I know well what they are suffering.
Therefore I have come down to rescue them
from the hands of the Egyptians
and lead them out of that land into a good and spacious land,
a land flowing with milk and honey.”
Moses said to God, “But when I go to the Israelites
and say to them, ‘The God of your fathers has sent me to you,’
if they ask me, ‘What is his name?’ what am I to tell them?”
God replied, “I am who am.”
Then he added, “This is what you shall tell the Israelites:
I AM sent me to you.”
God spoke further to Moses, “Thus shall you say to the Israelites:
The LORD, the God of your fathers,
the God of Abraham, the God of Isaac, the God of Jacob,
has sent me to you.
“This is my name forever;
thus am I to be remembered through all generations.”
-------------------------------------------------------------------------------
Commentary on Ex 3:1-8a, 13-15
The passage from Exodus is the story of God’s call of Moses from the burning bush. The Lord indicates that he has “come down,” indicating that he will intervene in the plight of the Israelites. He has seen their trials and heard their prayer. Through Moses, God's redemption will be fulfilled in the land he gives them, "a land flowing with milk and honey."
There is concern from Moses that he must be able to tell the Israelites the name of God in whose name he comes. The Lord names himself “I am who am,” giving no name that can be used to have dominion over him as ancient Samarian tradition suggests (see Genesis 1:28, Genesis 2:20 ff – man names the animals as a sign that he has been given dominion over them). This is the origin of the term “Yahweh” used to name God in some English translations. It is transliterated Hebrew shortened from “Yahweh asher yahweh,” or “He causes to be what comes into existence.” As an interesting side note, the use of the term “Jehovah” was a German misreading of the Hebrew pointed text.
God goes further, instructing Moses to tell those in bondage in Egypt that he is the God of their fathers, the God of Abraham, the God of Isaac, the God of Jacob. This identification was cited by Jesus in Matthew 22:31-32 and by early Christians as proof of the resurrection, since the patriarchs live on in God who is the God of the living.
CCC: Ex 3:1-10 2575; Ex 3:5-6 208; Ex 3:5 2777; Ex 3:6 205, 207; Ex 3:7-10 1867; Ex 3:13-15 205; Ex 3:14 446, 2666, 2810
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+++
Exodus 3:1-8
#19O-I BVM Context (Holy Mary, Mother of the Lord, Ordinary Time, 19)
Moses was tending the flock of his father-in-law Jethro,
the priest of Midian.
Leading the flock across the desert, he came to Horeb,
the mountain of God.
There an angel of the LORD appeared to Moses in fire
flaming out of a bush.
As he looked on, he was surprised to see that the bush,
though on fire, was not consumed.
So Moses decided,
“I must go over to look at this remarkable sight,
and see why the bush is not burned.”
When the LORD saw him coming over to look at it more closely,
God called out to him from the bush, Moses! Moses!”
He answered, “Here I am.”
God said, “Come no nearer!
Remove the sandals from your feet,
for the place where you stand is holy ground.
I am the God of your fathers, “ he continued,
“the God of Abraham, the God of Isaac, the God of Jacob.”
Moses hid his face, for he was afraid to look at God.
But the LORD said,
“I have witnessed the affliction of my people in Egypt
and have heard their cry of complaint against their slave drivers,
so I know well what they are suffering.
Therefore I have come down to rescue them
from the hands of the Egyptians
and lead them out of that land into a good and spacious land,
a land flowing with milk and honey.”
-------------------------------------------------------------------------------
Commentary on Ex 3:1-8
The passage from Exodus is the story of God’s call of Moses from the burning bush. The Lord indicates that he has “come down” indicating that He will intervene in the plight of the Israelites. He has seen their trials and heard their prayer. Through Moses, his redemption will be fulfilled in the land he gives them, "a land flowing with milk and honey."
There is concern from Moses that he must be able to tell the Israelites the name of God in whose name he comes. The Lord names himself “I am who am.” Giving no name that can be used to have dominion over him as ancient Samarian tradition suggests (see Genesis – man names the animals as a sign that he has been given dominion over them). This is the origin of the term “Yahweh” used to name God in some English translations. It is transliterated Hebrew shortened from “Yahweh asher yahweh” or “He causes to be what comes into existence”. As an interesting side note, the use of the term “Jehovah” was a misreading of the Hebrew pointed text.
CCC: Ex 3:1-10 2575; Ex 3:5-6 208; Ex 3:5 2777; Ex 3:6 205, 207; Ex 3:7-10 1867
-------------------------------------------------------------------------------
Exodus 3:11-15
#983 Votive Mass Context (The Most Holy Name of Jesus, 1.)
Moses, hearing the voice of the Lord from the burning bush, said to him,
"Who am I that I should go to Pharaoh
and lead the children of Israel out of Egypt?"
He answered, "I will be with you;
and this shall be your proof that it is I who have sent you:
when you bring my people out of Egypt,
you will worship God on this very mountain."
Moses said to God, "But when I go to the children of Israel
and say to them, 'The God of your fathers has sent me to you,'
if they ask me, 'What is his name?' what am I to tell them?"
God replied, "I am who am."
Then he added, "This is what you shall tell the children of Israel:
I AM sent me to you."
God spoke further to Moses, "Thus shall you say to the children of Israel:
The LORD, the God of your fathers,
the God of Abraham, the God of Isaac, the God of Jacob,
has sent me to you.
"This is my name forever;
this is my title for all generations."
-------------------------------------------------------------------------------
Commentary on Ex 3:11-15
Moses learns of God’s will for him. This passage describes his call from God on Mount Horeb. The image of the burning bush attracted him and God calls the reluctant servant to return to Egypt as his instrument. The purpose, Moses is told, is to lead the “Children of Israel out of Egypt”. Moses’ response demonstrates the humility generally associated with God’s chosen servants.
There is concern from Moses that he must be able to tell the Israelites the name of God in whose name he comes. The Lord names himself “I am who am.” Giving no name that can be used to have dominion over him as ancient Samarian tradition suggests (see Genesis – man names the animals as a sign that he has been given dominion over them). This is the origin of the term “Yahweh” used to name God in some English translations.
The Lord goes further, instructing Moses to tell those in bondage in Egypt that he is the God of their fathers, the God of Abraham, the God of Isaac, the God of Jacob. This identification was cited by early Christians as proof of the resurrection, since the patriarchs live on in God who is the God of the living.
CCC: Ex 3:13-15 205; Ex 3:14 446, 2666, 2810
-------------------------------------------------------------------------------
Exodus 3:13-20
#392 Weekday Year I Context (Thursday of the 15th Week in Ordinary Time)
Moses, hearing the voice of the Lord from the burning bush, said to him,
“When I go to the children of Israel and say to them,
‘The God of your fathers has sent me to you,’
if they ask me, ‘What is his name?’ what am I to tell them?”
God replied, “I am who am.”
Then he added, “This is what you shall tell the children of Israel:
I AM sent me to you.”
God spoke further to Moses, “Thus shall you say to the children of Israel:
The Lord, the God of your fathers,
the God of Abraham, the God of Isaac, the God of Jacob,
has sent me to you.
“This is my name forever;
this my title for all generations.
“Go and assemble the elders of Israel, and tell them:
The Lord, the God of your fathers,
the God of Abraham, Isaac, and Jacob,
has appeared to me and said:
I am concerned about you
and about the way you are being treated in Egypt;
so I have decided to lead you up out of the misery of Egypt
into the land of the Canaanites, Hittites, Amorites,
Perizzites, Hivites, and Jebusites,
a land flowing with milk and honey.
“Thus they will heed your message.
Then you and the elders of Israel
shall go to the king of Egypt and say to him:
“The Lord, the God of the Hebrews, has sent us word.
Permit us, then, to go a three-days’ journey in the desert,
that we may offer sacrifice to the Lord, our God.
“Yet I know that the king of Egypt will not allow you to go
unless he is forced.
I will stretch out my hand, therefore,
and smite Egypt by doing all kinds of wondrous deeds there.
After that he will send you away.”
--------------------------------------------------------------------------------
Commentary on Ex 3:13-20
This passage continues Moses' interview with God at the burning bush on Mount Horeb. Moses first tries to get God to give a name that he can use to tell the leaders of the people of Israel who it is that sent him. God’s response is a non-response: “I am who am.” Existing without a proper name, God is beyond control of mankind.
He continues his instruction telling Moses that the king of Egypt (Pharaoh) will not simply allow the people of Israel to leave. He prophetically promises to smite Egypt and in response the people will be sent away.
CCC: Ex 3:13-15 205; Ex 3:14 446, 2666, 2810
--------------------------------------------------------------------------------
Exodus 11:10—12:14
#393 Weekday Year I Context (Friday of the 15th Week in Ordinary Time)
Although Moses and Aaron performed various wonders
in Pharaoh's presence,
the LORD made Pharaoh obstinate,
and he would not let the children of Israel leave his land.
The LORD said to Moses and Aaron in the land of Egypt,
"This month shall stand at the head of your calendar;
you shall reckon it the first month of the year.
Tell the whole community of Israel: On the tenth of this month
every one of your families must procure for itself a lamb,
one apiece for each household.
If a family is too small for a whole lamb,
it shall join the nearest household in procuring one
and shall share in the lamb
in proportion to the number of persons who partake of it.
The lamb must be a year-old male and without blemish.
You may take it from either the sheep or the goats.
You shall keep it until the fourteenth day of this month, and then,
with the whole assembly of Israel present,
it shall be slaughtered during the evening twilight.
They shall take some of its blood
and apply it to the two doorposts and the lintel
of every house in which they partake of the lamb.
That same night they shall eat its roasted flesh
with unleavened bread and bitter herbs.
It shall not be eaten raw or boiled, but roasted whole,
with its head and shanks and inner organs.
None of it must be kept beyond the next morning;
whatever is left over in the morning shall be burned up.
"This is how you are to eat it:
with your loins girt, sandals on your feet and your staff in hand,
you shall eat like those who are in flight.
It is the Passover of the LORD.
For on this same night I will go through Egypt,
striking down every first born of the land, both man and beast,
and executing judgment on all the gods of Egypt—I, the LORD!
But the blood will mark the houses where you are.
Seeing the blood, I will pass over you;
thus, when I strike the land of Egypt,
no destructive blow will come upon you.
"This day shall be a memorial feast for you,
which all your generations shall celebrate
with pilgrimage to the LORD, as a perpetual institution."
------------------------------------------------------------------------------------------
Commentary on Ex 11:10—12:14
In this reading from Exodus we have jumped forward to the end of Moses’ contest of wills with Pharaoh. The first nine plagues have been visited upon Egypt, and still the Pharaoh will not allow the people of Israel to leave. Now God gives instructions to Moses and Aaron about what later will be called the Passover Feast. This is done in preparation for the repercussions from the slaughter of the firstborn of Egypt.
CCC: Ex 3:1-10 2575; Ex 3:5-6 208; Ex 3:5 2777; Ex 3:6 205, 207; Ex 3:7-10 1867
-------------------------------------------------------------------------------
Exodus 3:1-8a, 13-15
#30C Solemnities C Context (3rd Sunday of Lent C)
Moses was tending the flock of his father-in-law Jethro,
the priest of Midian.
Leading the flock across the desert, he came to Horeb,
the mountain of God.
There an angel of the LORD appeared to Moses in fire
flaming out of a bush.
As he looked on, he was surprised to see that the bush,
though on fire, was not consumed.
So Moses decided,
“I must go over to look at this remarkable sight,
and see why the bush is not burned.”
When the LORD saw him coming over to look at it more closely,
God called out to him from the bush, Moses! Moses!”
He answered, “Here I am.”
God said, “Come no nearer!
Remove the sandals from your feet,
for the place where you stand is holy ground.
I am the God of your fathers, “ he continued,
“the God of Abraham, the God of Isaac, the God of Jacob.”
Moses hid his face, for he was afraid to look at God.
But the LORD said,
“I have witnessed the affliction of my people in Egypt
and have heard their cry of complaint against their slave drivers,
so I know well what they are suffering.
Therefore I have come down to rescue them
from the hands of the Egyptians
and lead them out of that land into a good and spacious land,
a land flowing with milk and honey.”
Moses said to God, “But when I go to the Israelites
and say to them, ‘The God of your fathers has sent me to you,’
if they ask me, ‘What is his name?’ what am I to tell them?”
God replied, “I am who am.”
Then he added, “This is what you shall tell the Israelites:
I AM sent me to you.”
God spoke further to Moses, “Thus shall you say to the Israelites:
The LORD, the God of your fathers,
the God of Abraham, the God of Isaac, the God of Jacob,
has sent me to you.
“This is my name forever;
thus am I to be remembered through all generations.”
-------------------------------------------------------------------------------
Commentary on Ex 3:1-8a, 13-15
The passage from Exodus is the story of God’s call of Moses from the burning bush. The Lord indicates that he has “come down,” indicating that he will intervene in the plight of the Israelites. He has seen their trials and heard their prayer. Through Moses, God's redemption will be fulfilled in the land he gives them, "a land flowing with milk and honey."
There is concern from Moses that he must be able to tell the Israelites the name of God in whose name he comes. The Lord names himself “I am who am,” giving no name that can be used to have dominion over him as ancient Samarian tradition suggests (see Genesis 1:28, Genesis 2:20 ff – man names the animals as a sign that he has been given dominion over them). This is the origin of the term “Yahweh” used to name God in some English translations. It is transliterated Hebrew shortened from “Yahweh asher yahweh,” or “He causes to be what comes into existence.” As an interesting side note, the use of the term “Jehovah” was a German misreading of the Hebrew pointed text.
God goes further, instructing Moses to tell those in bondage in Egypt that he is the God of their fathers, the God of Abraham, the God of Isaac, the God of Jacob. This identification was cited by Jesus in Matthew 22:31-32 and by early Christians as proof of the resurrection, since the patriarchs live on in God who is the God of the living.
CCC: Ex 3:1-10 2575; Ex 3:5-6 208; Ex 3:5 2777; Ex 3:6 205, 207; Ex 3:7-10 1867; Ex 3:13-15 205; Ex 3:14 446, 2666, 2810
-------------------------------------------------------------------------------
Exodus 3:1-8
#19O-I BVM Context (Holy Mary, Mother of the Lord, Ordinary Time, 19)
Moses was tending the flock of his father-in-law Jethro,
the priest of Midian.
Leading the flock across the desert, he came to Horeb,
the mountain of God.
There an angel of the LORD appeared to Moses in fire
flaming out of a bush.
As he looked on, he was surprised to see that the bush,
though on fire, was not consumed.
So Moses decided,
“I must go over to look at this remarkable sight,
and see why the bush is not burned.”
When the LORD saw him coming over to look at it more closely,
God called out to him from the bush, Moses! Moses!”
He answered, “Here I am.”
God said, “Come no nearer!
Remove the sandals from your feet,
for the place where you stand is holy ground.
I am the God of your fathers, “ he continued,
“the God of Abraham, the God of Isaac, the God of Jacob.”
Moses hid his face, for he was afraid to look at God.
But the LORD said,
“I have witnessed the affliction of my people in Egypt
and have heard their cry of complaint against their slave drivers,
so I know well what they are suffering.
Therefore I have come down to rescue them
from the hands of the Egyptians
and lead them out of that land into a good and spacious land,
a land flowing with milk and honey.”
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Commentary on Ex 3:1-8
The passage from Exodus is the story of God’s call of Moses from the burning bush. The Lord indicates that he has “come down” indicating that He will intervene in the plight of the Israelites. He has seen their trials and heard their prayer. Through Moses, his redemption will be fulfilled in the land he gives them, "a land flowing with milk and honey."
There is concern from Moses that he must be able to tell the Israelites the name of God in whose name he comes. The Lord names himself “I am who am.” Giving no name that can be used to have dominion over him as ancient Samarian tradition suggests (see Genesis – man names the animals as a sign that he has been given dominion over them). This is the origin of the term “Yahweh” used to name God in some English translations. It is transliterated Hebrew shortened from “Yahweh asher yahweh” or “He causes to be what comes into existence”. As an interesting side note, the use of the term “Jehovah” was a misreading of the Hebrew pointed text.
CCC: Ex 3:1-10 2575; Ex 3:5-6 208; Ex 3:5 2777; Ex 3:6 205, 207; Ex 3:7-10 1867
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Exodus 3:11-15
#983 Votive Mass Context (The Most Holy Name of Jesus, 1.)
Moses, hearing the voice of the Lord from the burning bush, said to him,
"Who am I that I should go to Pharaoh
and lead the children of Israel out of Egypt?"
He answered, "I will be with you;
and this shall be your proof that it is I who have sent you:
when you bring my people out of Egypt,
you will worship God on this very mountain."
Moses said to God, "But when I go to the children of Israel
and say to them, 'The God of your fathers has sent me to you,'
if they ask me, 'What is his name?' what am I to tell them?"
God replied, "I am who am."
Then he added, "This is what you shall tell the children of Israel:
I AM sent me to you."
God spoke further to Moses, "Thus shall you say to the children of Israel:
The LORD, the God of your fathers,
the God of Abraham, the God of Isaac, the God of Jacob,
has sent me to you.
"This is my name forever;
this is my title for all generations."
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Commentary on Ex 3:11-15
Moses learns of God’s will for him. This passage describes his call from God on Mount Horeb. The image of the burning bush attracted him and God calls the reluctant servant to return to Egypt as his instrument. The purpose, Moses is told, is to lead the “Children of Israel out of Egypt”. Moses’ response demonstrates the humility generally associated with God’s chosen servants.
There is concern from Moses that he must be able to tell the Israelites the name of God in whose name he comes. The Lord names himself “I am who am.” Giving no name that can be used to have dominion over him as ancient Samarian tradition suggests (see Genesis – man names the animals as a sign that he has been given dominion over them). This is the origin of the term “Yahweh” used to name God in some English translations.
The Lord goes further, instructing Moses to tell those in bondage in Egypt that he is the God of their fathers, the God of Abraham, the God of Isaac, the God of Jacob. This identification was cited by early Christians as proof of the resurrection, since the patriarchs live on in God who is the God of the living.
CCC: Ex 3:13-15 205; Ex 3:14 446, 2666, 2810
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Exodus 3:13-20
#392 Weekday Year I Context (Thursday of the 15th Week in Ordinary Time)
Moses, hearing the voice of the Lord from the burning bush, said to him,
“When I go to the children of Israel and say to them,
‘The God of your fathers has sent me to you,’
if they ask me, ‘What is his name?’ what am I to tell them?”
God replied, “I am who am.”
Then he added, “This is what you shall tell the children of Israel:
I AM sent me to you.”
God spoke further to Moses, “Thus shall you say to the children of Israel:
The Lord, the God of your fathers,
the God of Abraham, the God of Isaac, the God of Jacob,
has sent me to you.
“This is my name forever;
this my title for all generations.
“Go and assemble the elders of Israel, and tell them:
The Lord, the God of your fathers,
the God of Abraham, Isaac, and Jacob,
has appeared to me and said:
I am concerned about you
and about the way you are being treated in Egypt;
so I have decided to lead you up out of the misery of Egypt
into the land of the Canaanites, Hittites, Amorites,
Perizzites, Hivites, and Jebusites,
a land flowing with milk and honey.
“Thus they will heed your message.
Then you and the elders of Israel
shall go to the king of Egypt and say to him:
“The Lord, the God of the Hebrews, has sent us word.
Permit us, then, to go a three-days’ journey in the desert,
that we may offer sacrifice to the Lord, our God.
“Yet I know that the king of Egypt will not allow you to go
unless he is forced.
I will stretch out my hand, therefore,
and smite Egypt by doing all kinds of wondrous deeds there.
After that he will send you away.”
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Commentary on Ex 3:13-20
This passage continues Moses' interview with God at the burning bush on Mount Horeb. Moses first tries to get God to give a name that he can use to tell the leaders of the people of Israel who it is that sent him. God’s response is a non-response: “I am who am.” Existing without a proper name, God is beyond control of mankind.
He continues his instruction telling Moses that the king of Egypt (Pharaoh) will not simply allow the people of Israel to leave. He prophetically promises to smite Egypt and in response the people will be sent away.
CCC: Ex 3:13-15 205; Ex 3:14 446, 2666, 2810
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Exodus 11:10—12:14
#393 Weekday Year I Context (Friday of the 15th Week in Ordinary Time)
Although Moses and Aaron performed various wonders
in Pharaoh's presence,
the LORD made Pharaoh obstinate,
and he would not let the children of Israel leave his land.
The LORD said to Moses and Aaron in the land of Egypt,
"This month shall stand at the head of your calendar;
you shall reckon it the first month of the year.
Tell the whole community of Israel: On the tenth of this month
every one of your families must procure for itself a lamb,
one apiece for each household.
If a family is too small for a whole lamb,
it shall join the nearest household in procuring one
and shall share in the lamb
in proportion to the number of persons who partake of it.
The lamb must be a year-old male and without blemish.
You may take it from either the sheep or the goats.
You shall keep it until the fourteenth day of this month, and then,
with the whole assembly of Israel present,
it shall be slaughtered during the evening twilight.
They shall take some of its blood
and apply it to the two doorposts and the lintel
of every house in which they partake of the lamb.
That same night they shall eat its roasted flesh
with unleavened bread and bitter herbs.
It shall not be eaten raw or boiled, but roasted whole,
with its head and shanks and inner organs.
None of it must be kept beyond the next morning;
whatever is left over in the morning shall be burned up.
"This is how you are to eat it:
with your loins girt, sandals on your feet and your staff in hand,
you shall eat like those who are in flight.
It is the Passover of the LORD.
For on this same night I will go through Egypt,
striking down every first born of the land, both man and beast,
and executing judgment on all the gods of Egypt—I, the LORD!
But the blood will mark the houses where you are.
Seeing the blood, I will pass over you;
thus, when I strike the land of Egypt,
no destructive blow will come upon you.
"This day shall be a memorial feast for you,
which all your generations shall celebrate
with pilgrimage to the LORD, as a perpetual institution."
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Commentary on Ex 11:10—12:14
In this reading from Exodus we have jumped forward to the end of Moses’ contest of wills with Pharaoh. The first nine plagues have been visited upon Egypt, and still the Pharaoh will not allow the people of Israel to leave. Now God gives instructions to Moses and Aaron about what later will be called the Passover Feast. This is done in preparation for the repercussions from the slaughter of the firstborn of Egypt.
Our Lord chose the context of the Passover Supper to institute the
Eucharist: "By celebrating the Last Supper with his apostles in the course
of the Passover meal, Jesus gave the Jewish Passover its definitive meaning.
Jesus' passing over to his Father by his death and Resurrection, the new
Passover, is anticipated in the Supper and celebrated in the Eucharist, which
fulfills the Jewish Passover and anticipates the final Passover of the Church
in the glory of the kingdom" (CCC,
1340).
CCC: Ex 12:3-14 608
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Exodus 12:1-8, 11-14
#39ABC SolemnitiesABC Context (Evening Mass of the Lord's Supper [Holy Thursday])
#969 Votive Mass Context (Mystery of the Holy Cross, 1.)
The LORD said to Moses and Aaron in the land of Egypt,
"This month shall stand at the head of your calendar;
you shall reckon it the first month of the year.
Tell the whole community of Israel:
On the tenth of this month every one of your families
must procure for itself a lamb, one apiece for each household.
If a family is too small for a whole lamb,
it shall join the nearest household in procuring one
and shall share in the lamb
in proportion to the number of persons who partake of it.
The lamb must be a year-old male and without blemish.
You may take it from either the sheep or the goats.
You shall keep it until the fourteenth day of this month,
and then, with the whole assembly of Israel present,
it shall be slaughtered during the evening twilight.
They shall take some of its blood
and apply it to the two doorposts and the lintel
of every house in which they partake of the lamb.
That same night they shall eat its roasted flesh
with unleavened bread and bitter herbs.
"This is how you are to eat it:
with your loins girt, sandals on your feet and your staff in hand,
you shall eat like those who are in flight.
It is the Passover of the LORD.
For on this same night I will go through Egypt,
striking down every firstborn of the land, both man and beast,
and executing judgment on all the gods of Egypt—I, the LORD!
But the blood will mark the houses where you are.
Seeing the blood, I will pass over you;
thus, when I strike the land of Egypt,
no destructive blow will come upon you.
"This day shall be a memorial feast for you,
which all your generations shall celebrate
with pilgrimage to the LORD, as a perpetual institution."
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Commentary on Ex 12:1-8, 11-14
This passage from Exodus established the Feast of Passover for Jewish people. It is the feast Jesus was celebrating in the upper room, at the "Last Supper." We are told of the tenth and final plague to strike Egypt, as God struck down the firstborn and caused the pharaoh to release the people from bondage. The image of the “lamb” is reminiscent of the “Lamb of God,” who is also without blemish, whose blood consecrates those who believe in him. The passage concludes with the ritual invocation establishing the sacrifice and the pilgrimage (“to the LORD”: a reference to the temple in Jerusalem where, in the Ark of the Covenant, the Lord’s presence was established).
CCC: Ex 12:3-14 608
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Exodus 12:21-27
#976 Votive Mass Context (The Most Holy Eucharist, 2.)
#989 Votive Mass Context (The Most Precious Blood of Our Lord Jesus Christ, 1.)
Moses called all the elders of the children of Israel and said to them,
"Go and procure Iambs for your families,
and slaughter them as Passover victims.
Then take a bunch of hyssop,
and dipping it in the blood that is in the basin,
sprinkle the lintel and the two doorposts with this blood.
But none of you shall go outdoors until morning.
For the LORD will go by, striking down the Egyptians.
Seeing the blood on the lintel and the two doorposts,
the LORD will pass over that door
and not let the destroyer come into your houses to strike you down.
"You shall observe this as a perpetual ordinance
for yourselves and your descendants.
Thus, you must also observe this rite
when you have entered the land which the LORD will give you
as he promised.
When your children ask you,
'What does this rite of yours mean?' you shall reply,
'This is the Passover sacrifice of the LORD,
who passed over the houses of the children of Israel in Egypt;
when he struck down the Egyptians, he spared our houses.'"
Then the people bowed down in worship.
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Commentary on Ex 12:21-27
This passage from Exodus is part of the establishment of the Feast of Passover for Jewish people. This passage is very similar to Exodus 12:1-14 (above), however, it omits some rituals and adds some details (e.g. Hyssop, the basin for holding the blood, and the instruction that no one is to leave the house). Seeing this ritual from the Christian tradition, we recall that Jesus offered the Blessing Cup (Matthew 26:27-28; Luke 22:17-18; Mark 14:23-25) with which he at once reaffirmed the Passover ritual and established a new covenant; a new testament of God's love. In his actions we see the blood of the lamb being poured out for the salvation of all God's people.
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Exodus 12:37-42
#394 Weekday Year I Context (Saturday of the 15th Week in Ordinary Time)
The children of Israel set out from Rameses for Succoth,
about six hundred thousand men on foot,
not counting the little ones.
A crowd of mixed ancestry also went up with them,
besides their livestock, very numerous flocks and herds.
Since the dough they had brought out of Egypt was not leavened,
they baked it into unleavened loaves.
They had rushed out of Egypt and had no opportunity
even to prepare food for the journey.
The time the children of Israel had stayed in Egypt
was four hundred and thirty years.
At the end of four hundred and thirty years,
all the hosts of the LORD left the land of Egypt on this very date.
This was a night of vigil for the LORD,
as he led them out of the land of Egypt;
so on this same night
all the children of Israel must keep a vigil for the LORD
throughout their generations.
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Commentary on Ex 12:37-42
Following the tenth plague visited upon the Egyptians in the story of the Exodus, Pharaoh has released the people of Israel, and, in this passage, they are leaving Egypt under Moses’ leadership. As they were instructed in the rules for Passover, the bread is unleavened and their parting is hurried.
The numbers referenced in the passage may have been symbolic of a very large number (as is seen in other parts of the Old Testament, cf. Numbers 1:46; 26:51). The event is remembered by the Church today as it is captured in the Exultet, proclaimed at the Easter Vigil Mass:
"This is the night, when once you led our forebears, Israel's children, from slavery in Egypt
and made them pass dry-shod through the Red Sea. This is the night that with a pillar of fire banished the darkness of sin. This is the night that even now, throughout the world, sets Christian believers apart from worldly vices and from the gloom of sin, leading them to grace and joining them to his holy ones." [8]
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*Exodus 13:21-22
#746 Ritual Mass Context (I. For the Conferral of Christian Initiation, 1. Catechumenate and Christian Initiation of Adults, Second Scrutiny [Option])
The LORD preceded the people,
in the daytime by means of a column of cloud to show them the way,
and at night by means of a column of fire to give them light.
Thus they could travel both day and night.
Neither the column of cloud by day
nor the column of fire by night
ever left its place in front of the people.
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Commentary on Ex 13:21-22
This passage follows the release of the Israelites from bondage by Pharaoh. They are walking through the wilderness, headed for the Red Sea. God leads them with a unique phenomena; pillars of cloud by day and fire by night. "The cloud and the fire are the sign that shows God is with them. The sacred writer gives all these details to make it clear that the entire people see with their eyes that God himself had brought them out of Egypt, was leading them, was protecting them, and was making himself manifest to them."[4]
CCC: 13:22 659
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Exodus 14:5-18
#395 Weekday Year I Context (Monday of the 16th Week in Ordinary Time)
When it was reported to the king of Egypt
that the people had fled,
Pharaoh and his servants changed their minds about them.
They exclaimed, "What have we done!
Why, we have released Israel from our service!"
So Pharaoh made his chariots ready and mustered his soldiers
six hundred first-class chariots
and all the other chariots of Egypt, with warriors on them all.
So obstinate had the LORD made Pharaoh
that he pursued the children of Israel
even while they were marching away in triumph.
The Egyptians, then, pursued them;
Pharaoh’s whole army, his horses, chariots and charioteers,
caught up with them as they lay encamped by the sea,
at Pi-hahiroth, in front of Baal-zephon.
Pharaoh was already near when the children of Israel looked up
and saw that the Egyptians were on the march in pursuit of them.
In great fright they cried out to the LORD.
And they complained to Moses,
"Were there no burial places in Egypt
that you had to bring us out here to die in the desert?
Why did you do this to us?
Why did you bring us out of Egypt?
Did we not tell you this in Egypt, when we said,
'Leave us alone. Let us serve the Egyptians’?
Far better for us to be the slaves of the Egyptians
than to die in the desert."
But Moses answered the people,
"Fear not! Stand your ground,
and you will see the victory the LORD will win for you today.
These Egyptians whom you see today you will never see again.
The LORD himself will fight for you; you have only to keep still."
Then the LORD said to Moses, "Why are you crying out to me?
Tell the children of Israel to go forward.
And you, lift up your staff and, with hand outstretched over the sea,
split the sea in two,
that the children of Israel may pass through it on dry land.
But I will make the Egyptians so obstinate
that they will go in after them.
Then I will receive glory through Pharaoh and all his army,
his chariots and charioteers.
The Egyptians shall know that I am the LORD,
when I receive glory through Pharaoh
and his chariots and charioteers."
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Commentary on Ex 14:5-18
The great exodus of the children of Israel from Egypt is complicated as Pharaoh has a change of heart and sends his armies to bring them back to servitude. Seeing their hopeless fate and lacking faith in God, the Hebrews cry out against Moses. God prepares a mighty sign for both the people of Israel and the Egyptians as he asks Moses to lift his staff and part the waters of the sea so the people can walk through.
"You, too, if you distance yourself from the Egyptians and flee far from the power of demons, will see what great helps will be provided to you each day and what great protection is available to you. All that is asked of you is that you stand firm in the faith and do not let yourself be terrified by either the Egyptian cavalry or the noise of their chariots" (Origen "Homiliae in Exodum", 5, 4).
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Exodus 14:15—15:1
#41ABC Solemnities ABC Context (Easter Vigil in the Holy Night of Easter)
The LORD said to Moses, "Why are you crying out to me?
Tell the Israelites to go forward.
And you, lift up your staff and, with hand outstretched over the sea,
split the sea in two,
that the Israelites may pass through it on dry land.
But I will make the Egyptians so obstinate
that they will go in after them.
Then I will receive glory through Pharaoh and all his army,
his chariots and charioteers.
The Egyptians shall know that I am the LORD,
when I receive glory through Pharaoh
and his chariots and charioteers."
The angel of God, who had been leading Israel's camp,
now moved and went around behind them.
The column of cloud also, leaving the front,
took up its place behind them,
so that it came between the camp of the Egyptians
and that of Israel.
But the cloud now became dark, and thus the night passed
without the rival camps coming any closer together
all night long.
Then Moses stretched out his hand over the sea,
and the LORD swept the sea
with a strong east wind throughout the night
and so turned it into dry land.
When the water was thus divided,
the Israelites marched into the midst of the sea on dry land,
with the water like a wall to their right and to their left.
The Egyptians followed in pursuit;
all Pharaoh's horses and chariots and charioteers went after them
right into the midst of the sea.
In the night watch just before dawn
the LORD cast through the column of the fiery cloud
upon the Egyptian force a glance that threw it into a panic;
and he so clogged their chariot wheels
that they could hardly drive.
With that the Egyptians sounded the retreat before Israel,
because the LORD was fighting for them against the Egyptians.
Then the LORD told Moses, “Stretch out your hand over the sea,
that the water may flow back upon the Egyptians,
upon their chariots and their charioteers."
So Moses stretched out his hand over the sea,
and at dawn the sea flowed back to its normal depth.
The Egyptians were fleeing head on toward the sea,
when the LORD hurled them into its midst.
As the water flowed back,
it covered the chariots and the charioteers of Pharaoh's whole army
which had followed the Israelites into the sea.
Not a single one of them escaped.
But the Israelites had marched on dry land
through the midst of the sea,
with the water like a wall to their right and to their left.
Thus the LORD saved Israel on that day
from the power of the Egyptians.
When Israel saw the Egyptians lying dead on the seashore
and beheld the great power that the LORD
had shown against the Egyptians,
they feared the LORD and believed in him and in his servant Moses.
Then Moses and the Israelites sang this song to the LORD:
I will sing to the LORD, for he is gloriously triumphant;
horse and chariot he has cast into the sea.
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Commentary on Ex 14:15—15:1
This selection of Exodus is the crossing of the Red (Reed) Sea and the destruction of the Egyptian army following them. While this event is at the beginning of the Exodus story, it is the most spectacular intervention by God in their journey and, coupled with the striking of the firstborn of Egypt, the most forceful act, freeing the Hebrews from further retribution and harassment on the part of pharaoh and the Egyptians. The concluding canticle, "Song at the Sea" (15:1-26), is used frequently in Christian liturgy celebrating God’s salvation (see notes on Exodus 15:1-2, 3-4, 5-6, 17-18 below).
CCC: Ex 15:1 2810
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Exodus 14:21—15:1
#396 Weekday Year I Context (Tuesday of the 16th Week in Ordinary Time)
Moses stretched out his hand over the sea,
and the LORD swept the sea
with a strong east wind throughout the night
and so turned it into dry land.
When the water was thus divided,
the children of Israel marched into the midst of the sea on dry land,
with the water like a wall to their right and to their left.
The Egyptians followed in pursuit;
all Pharaoh's horses and chariots and charioteers went after them
right into the midst of the sea.
In the night watch just before dawn
the LORD cast through the column of the fiery cloud
upon the Egyptian force a glance that threw it into a panic;
and he so clogged their chariot wheels
that they could hardly drive.
With that the Egyptians sounded the retreat before Israel,
because the LORD was fighting for them against the Egyptians.
Then the LORD told Moses, "Stretch out your hand over the sea,
that the water may flow back upon the Egyptians,
upon their chariots and their charioteers."
So Moses stretched out his hand over the sea,
and at dawn the sea flowed back to its normal depth.
The Egyptians were fleeing head on toward the sea,
when the LORD hurled them into its midst.
As the water flowed back,
it covered the chariots and the charioteers of Pharaoh's whole army
that had followed the children of Israel into the sea.
Not a single one of them escaped.
But the children of Israel had marched on dry land
through the midst of the sea,
with the water like a wall to their right and to their left.
Thus the LORD saved Israel on that day
from the power of the Egyptians.
When Israel saw the Egyptians lying dead on the seashore
and beheld the great power that the LORD
had shown against the Egyptians,
they feared the LORD and believed in him and in his servant Moses.
Then Moses and the children of Israel sang this song to the LORD:
I will sing to the LORD, for he is gloriously triumphant;
horse and chariot he has cast into the sea.
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Commentary on Ex 14:21—15:1
This passage continues the Exodus story with Moses opening a way through the sea for the Israelites. When the Egyptians try to follow, God delays them, using the same column (pillar of fire) that had been leading the Israelites, to confuse and panic the armies in pursuit. In the end Moses closes the way through the sea while Pharaoh’s army is still in the midst of the sea and no one survives. This wonder strengthens the faith of the Israelites in God and in Moses. "See the goodness of God the Creator: if you submit to his will and follow his Law, he will see to it that created things cooperate with you, against their own nature if necessary" (Origen "Homiliae In Exodum", 5,5).
CCC: Ex 15:1 2810
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Exodus 15:1-2, 3-4, 5-6, 17-18
#41ABC Solemnities ABC Context (Easter Vigil in the Holy Night of Easter)
R. (1b) Let us sing to the Lord; he has covered himself in glory.
I will sing to the LORD, for he is gloriously triumphant;
horse and chariot he has cast into the sea.
My strength and my courage is the LORD,
and he has been my savior.
He is my God, I praise him;
the God of my father, I extol him.
R. Let us sing to the Lord; he has covered himself in glory.
The LORD is a warrior,
LORD is his name!
Pharaoh's chariots and army he hurled into the sea;
the elite of his officers were submerged in the Red Sea.
R. Let us sing to the Lord; he has covered himself in glory.
The flood waters covered them,
they sank into the depths like a stone.
Your right hand, O LORD, magnificent in power,
your right hand, O LORD, has shattered the enemy.
R. Let us sing to the Lord; he has covered himself in glory.
You brought in the people you redeemed
and planted them on the mountain of your inheritance
the place where you made your seat, O LORD,
the sanctuary, LORD, which your hands established.
The LORD shall reign forever and ever.
R. Let us sing to the Lord; he has covered himself in glory.
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Commentary on Ex 15:1-2, 3-4, 5-6, 17-18
"The Song at the Sea, a victory chant commemorating Israel's deliverance and Egypt's destruction. Even more, it is a hymn of praise to Yahweh, who is hailed as Savior (15:2), Warrior (15:3), Redeemer (15:13), and King (15:18). The song adopts a dual perspective: the first part looks back on the Exodus event (15:1-12) and the second part looks forward to Israel's future occupation of Canaan (15:13-18). A similar dual perspective shapes the Song of Moses in Deuteronomy 32:1-43."[6] This hymn is another account of the saving event that ended the threat of the Egyptians. This canticle was frequently used in early Christian liturgy to celebrate God’s saving power.
CCC: Ex 15:1 2810
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Exodus 15:1bc-2, 3-4, 5-6
#395 Weekday Year I Context (Monday of the 16th Week in Ordinary Time)
R. (1b) Let us sing to the Lord; he has covered himself in glory.
I will sing to the LORD, for he is gloriously triumphant;
horse and chariot he has cast into the sea.
My strength and my courage is the LORD,
and he has been my savior.
He is my God, I praise him;
the God of my father, I extol him.
R. Let us sing to the Lord; he has covered himself in glory.
The LORD is a warrior,
LORD is his name!
Pharaoh’s chariots and army he hurled into the sea;
the elite of his officers were submerged in the Red Sea.
R. Let us sing to the Lord; he has covered himself in glory.
The flood waters covered them,
they sank into the depths like a stone.
Your right hand, O LORD, magnificent in power,
your right hand, O LORD, has shattered the enemy.
R. Let us sing to the Lord; he has covered himself in glory.
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Commentary on Ex 15:1bc-2, 3-4, 5-6
This selection from the poem from Exodus celebrates God’s wondrous act of salvation as it recalls the passage of the people of Israel through the depths of the sea, and the destruction of Pharaoh’s army following them.
“Red Sea: the traditional translation of the Hebrew yam suph, which actually means ‘Sea of Reeds’ or ‘reedy sea.’ The location is uncertain, though in view of the route taken by the Israelites from Egypt to Sinai, it could not have been the Red Sea, which is too far south. It was probably a smaller body of water south of the Gulf of Suez. The term occurs also in Exodus at 10:19; 13:18; and 23:31.” [9]
CCC: Ex 15:1 2810
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Exodus 15:8-9, 10 and 12, 17
#396 Weekday Year I Context (Tuesday of the 16th Week in Ordinary Time)
R. (1b) Let us sing to the Lord; he has covered himself in glory.
At the breath of your anger the waters piled up,
the flowing waters stood like a mound,
the flood waters congealed in the midst of the sea.
The enemy boasted, "I will pursue and overtake them;
I will divide the spoils and have my fill of them;
I will draw my sword; my hand shall despoil them!"
R. Let us sing to the Lord; he has covered himself in glory.
When your wind blew, the sea covered them;
like lead they sank in the mighty waters.
When you stretched out your right hand, the earth swallowed them!
R. Let us sing to the Lord; he has covered himself in glory.
And you brought them in and planted them on the mountain of your inheritance—
the place where you made your seat, O LORD,
the sanctuary, O LORD, which your hands established.
R. Let us sing to the Lord; he has covered himself in glory.
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Commentary on Ex 15:8-9, 10 and 12, 17
The canticle is a victory anthem and continues the prayer of Moses. It gives thanks for the favor God has shown to the people and marvels at his great power. "It is a hymn of praise and thanksgiving which the three stages of the deliverance of Israel are remembered--the prodigies of the Red Sea (vv. 4-10), [followed later by] the triumphal pilgrimage in the desert (vv. 4-16) and the taking possession of the land of Canaan (vv. 17-18)." [10]
Exodus 16:1-5, 9-15
#397 Weekday Year I Context (Wednesday of the 16th Week in Ordinary Time)
The children of Israel set out from Elim,
and came into the desert of Sin,
which is between Elim and Sinai,
on the fifteenth day of the second month
after their departure from the land of Egypt.
Here in the desert the whole assembly of the children of Israel
grumbled against Moses and Aaron.
The children of Israel said to them,
"Would that we had died at the LORD's hand in the land of Egypt,
as we sat by our fleshpots and ate our fill of bread!
But you had to lead us into this desert
to make the whole community die of famine!"
Then the LORD said to Moses,
"I will now rain down bread from heaven for you.
Each day the people are to go out and gather their daily portion;
thus will I test them,
to see whether they follow my instructions or not.
On the sixth day, however, when they prepare what they bring in,
let it be twice as much as they gather on the other days."
Then Moses said to Aaron, "Tell the whole congregation
of the children of Israel:
Present yourselves before the LORD,
for he has heard your grumbling."
When Aaron announced this to the whole assembly of the children of Israel,
they turned toward the desert, and lo,
the glory of the LORD appeared in the cloud!
The LORD spoke to Moses and said,
"I have heard the grumbling of the children of Israel.
Tell them: In the evening twilight you shall eat flesh,
and in the morning you shall have your fill of bread,
so that you may know that I, the LORD, am your God."
In the evening quail came up and covered the camp.
In the morning a dew lay all about the camp,
and when the dew evaporated, there on the surface of the desert
were fine flakes like hoarfrost on the ground.
On seeing it, the children of Israel asked one another, "What is this?"
for they did not know what it was.
But Moses told them,
"This is the bread which the LORD has given you to eat."
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Commentary on Ex 16:1-5, 9-15
Having successfully escaped from Egypt and Pharaoh’s army, the Israelites now find themselves in difficult surroundings with little food. In response to their plight, God provides for them through the auspices of Moses by sending manna to sustain them. This “bread from heaven” is seen as a gift from God; the manna is said to come down from the sky (see also Psalm 78:25; Wisdom 16:20). Manna is also later compared by Christ to the Eucharist he offers (see John 6: 31ff).
Israel’s grumbling thus becomes occasion for a response of Yahweh that gives further proof of his Presence. But the report of the grumbling and the anticipation of Yahweh’s response points both to and beyond the provision of food to the provision of Yahweh’s supreme revelation of himself in the entire OT. [12]
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Exodus 16:2-4, 12-15
#113B Solemnities B Context (18th Sunday in Ordinary Time B)
#785 Ritual Mass Context (IV. For the Conferral of Ministries, 2. Institution of Acolytes, 2.)
#976 Votive Mass Context (The Most Holy Eucharist, 3.)
The whole Israelite community grumbled against Moses and Aaron.
The Israelites said to them,
“Would that we had died at the LORD’s hand in the land of Egypt,
as we sat by our fleshpots and ate our fill of bread!
But you had to lead us into this desert
to make the whole community die of famine!”
Then the LORD said to Moses,
“I will now rain down bread from heaven for you.
Each day the people are to go out and gather their daily portion;
thus will I test them,
to see whether they follow my instructions or not.
“I have heard the grumbling of the Israelites.
Tell them: In the evening twilight you shall eat flesh,
and in the morning you shall have your fill of bread,
so that you may know that I, the LORD, am your God.”
In the evening quail came up and covered the camp.
In the morning a dew lay all about the camp,
and when the dew evaporated, there on the surface of the desert
were fine flakes like hoarfrost on the ground.
On seeing it, the Israelites asked one another, “What is this?”
for they did not know what it was.
But Moses told them,
“This is the bread that the LORD has given you to eat.”
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Commentary on Ex 16:2-4, 12-15
Having successfully escaped from Egypt and Pharaoh’s army, the Israelites now find themselves in difficult surroundings with little food. God's initial anger at the ungrateful people is turned to mercy. In response to their plight, God feeds them through the auspices of Moses, by providing manna to sustain them. This “bread from heaven” is seen as a gift from God; the manna is said to come down from the sky.(see also Psalm 78:25; Wisdom 16:20). This manna is later compared by Christ to the Eucharist he offers (see John 6: 31ff). This selection is a contraction of a longer dialogue between God, Moses, and the Hebrews being led out of Egypt. Even after the miracle of manna, they are still not satisfied and in later verses they complain about manna as well, asking for meat to eat. Once again, God's initial indignation at the greed of the people gives way to compassion and he sends quail for them to eat. (See also Numbers 11:1-35.)
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Exodus 17:1-7
#236 Weekday Years I & II Context (OPTIONAL Weekday 3rd Week of Lent)
From the desert of Sin the whole congregation of the children of Israel
journeyed by stages, as the LORD directed,
and encamped at Rephidim.
There was no water for the people to drink.
They quarreled, therefore, with Moses and said,
"Give us water to drink."
Moses replied, "Why do you quarrel with me?
Why do you put the LORD to a test?"
Then, in their thirst for water,
the people grumbled against Moses,
saying, "Why did you ever make us leave Egypt?
Was it just to have us die here of thirst
with our children and our livestock?"
So Moses cried out to the LORD,
"What shall I do with this people?
A little more and they will stone me!"
The LORD answered Moses,
"Go over there in front of the people,
along with some of the elders of Israel,
holding in your hand, as you go,
the staff with which you struck the river.
I will be standing there in front of you on the rock in Horeb.
Strike the rock, and the water will flow from it
for the people to drink."
This Moses did, in the presence of the elders of Israel.
The place was called Massah and Meribah,
because the children of Israel quarreled there
and tested the LORD, saying,
"Is the LORD in our midst or not?"
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Commentary on Ex 17:1-7
This passage continues the journey of the Hebrews in the desert following their departure from Egypt. The reference to “the desert of Sin” is a proper place name as opposed to a metaphysical status of the people. Here they complain bitterly against Moses for having taken them to a land with no water and the hardship causes them to doubt that God is with them. In response to this challenge, God provides yet another miracle as he commands Moses to take his staff and strike the rock at Horeb reveling a spring of water. The place was later named Massah . . . Meribah: Hebrew words meaning respectively, "the (place of the) test," and, "the (place of the) quarreling."
CCC: Ex 17:1-6 694; Ex 17:2-7 2119
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Exodus 17:3-7
#28A Sundays A Contest (3rd Sunday of Lent A)
#756 Ritual Mass Context (I. For the Conferral of Christian Initiation, 2. Conferral of Infant Baptism, First Option)
In those days, in their thirst for water,
the people grumbled against Moses,
saying, “Why did you ever make us leave Egypt?
Was it just to have us die here of thirst
with our children and our livestock?”
So Moses cried out to the Lord,
“What shall I do with this people?
a little more and they will stone me!”
The Lord answered Moses,
“Go over there in front of the people,
along with some of the elders of Israel,
holding in your hand, as you go,
the staff with which you struck the river.
I will be standing there in front of you on the rock in Horeb.
Strike the rock, and the water will flow from it
for the people to drink.”
This Moses did, in the presence of the elders of Israel.
The place was called Massah and Meribah,
because the Israelites quarreled there
and tested the Lord, saying,
“Is the Lord in our midst or not?”
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Commentary on Ex 17:3-7
This passage continues the journey of the Hebrews in the desert following their departure from Egypt. They have already been fed by manna in the wilderness. Here they complain bitterly against Moses for having taken them to a land with no water, and the hardship causes them to doubt that God is with them. In response to this challenge, God provides yet another miracle as he commands Moses to take his staff and strike the rock at Horeb, revealing a spring of water. The place was later named Massah and Meribah: Hebrew words meaning respectively: "the (place of the) test" and "the (place of the) quarreling."
CCC: Ex 17:1-6 694; Ex 17:2-7 2119
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Exodus 17:8-13
#147C Solemnities C Context (29th Sunday in Ordinary Time C)
In those days, Amalek came and waged war against Israel.
Moses, therefore, said to Joshua,
"Pick out certain men,
and tomorrow go out and engage Amalek in battle.
I will be standing on top of the hill
with the staff of God in my hand."
So Joshua did as Moses told him:
he engaged Amalek in battle
after Moses had climbed to the top of the hill with Aaron and Hur.
As long as Moses kept his hands raised up,
Israel had the better of the fight,
but when he let his hands rest,
Amalek had the better of the fight.
Moses’ hands, however, grew tired;
so they put a rock in place for him to sit on.
Meanwhile Aaron and Hur supported his hands,
one on one side and one on the other,
so that his hands remained steady till sunset.
And Joshua mowed down Amalek and his people
with the edge of the sword.
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Commentary on Ex 17:8-13
The Israelites had just finished arguing (at the legendary Massah and Meribah) about whether the Lord was in their midst or not as they continue their trek out of Egypt. In this passage, God’s presence is made clearly known as Moses, raising the staff of God during battle, gives them a sign of his continued support (against Amalek, leader of the indigenous people of southern Palestine). This incident is also mentioned in Deuteronomy 25:17-19. It introduces Joshua as military commander and from this point forward his role is frequently mentioned. It is another example of Moses' intercessory prayer for the Hebrew people. (see also Exodus 32:11ff, Exodus 34:6-9; Numbers 12:11-14)
CCC: Ex 17:8-13 2577
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Exodus 19:1-2, 9-11, 16-20b
#398 Weekday Year I Context (Thursday of the 16th Week in Ordinary Time)
In the third month after their departure from the land of Egypt,
on its first day, the children of Israel came to the desert of Sinai.
After the journey from Rephidim to the desert of Sinai,
they pitched camp.
While Israel was encamped here in front of the mountain,
the LORD told Moses,
"I am coming to you in a dense cloud,
so that when the people hear me speaking with you,
they may always have faith in you also."
When Moses, then, had reported to the LORD the response of the people,
the LORD added, "Go to the people
and have them sanctify themselves today and tomorrow.
Make them wash their garments and be ready for the third day;
for on the third day the LORD will come down on Mount Sinai
before the eyes of all the people."
On the morning of the third day
there were peals of thunder and lightning,
and a heavy cloud over the mountain,
and a very loud trumpet blast,
so that all the people in the camp trembled.
But Moses led the people out of the camp to meet God,
and they stationed themselves at the foot of the mountain.
Mount Sinai was all wrapped in smoke,
for the LORD came down upon it in fire.
The smoke rose from it as though from a furnace,
and the whole mountain trembled violently.
The trumpet blast grew louder and louder, while Moses was speaking
and God answering him with thunder.
When the LORD came down to the top of Mount Sinai,
he summoned Moses to the top of the mountain.
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Commentary on Ex 19:1-2, 9-11, 16-20b
The story of Moses leading the people out of bondage in Egypt is continued in this passage. God tells Moses what signs he will perform for the people in order that they may be made holy and faithful followers. The imagery given: “I am coming to you in a dense cloud, so that when the people hear me speaking with you,” traditionally represents God coming down from the heavens.
The passage also describes a time of waiting for the Lord to come. “…be ready for the third day,” the same waiting period is used later as the Savior spends three days in the tomb before coming, as true God, to the people. Again the image of heavenly power is expressed in lightning and thunder, fire and smoke, and Moses is summoned the “high place” of Mount Sinai, a clear sign to the people that he goes to be in the presence of God. This episode establishes Moses as God’s emissary.
CCC: Ex 19 751, 2060; Ex 19:16-25 2085
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Exodus 19:2-6a
#91A Solemnities A Context (11th Sunday in Ordinary Time A)
In those days, the Israelites came to the desert of Sinai and pitched camp.
While Israel was encamped here in front of the mountain,
Moses went up the mountain to God.
Then the Lord called to him and said,
“Thus shall you say to the house of Jacob;
tell the Israelites:
You have seen for yourselves how I treated the Egyptians
and how I bore you up on eagle wings and brought you here to myself.
Therefore, if you hearken to my voice and keep my covenant,
you shall be my special possession,
dearer to me than all other people,
though all the earth is mine.
You shall be to me a kingdom of priests, a holy nation.”
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Commentary on Ex 19:2-6a
This passage marks the opening verses of God’s covenant with Israel following the flight from Egypt. Through Moses, God makes a divine offer (“if you hearken to my voice and keep my covenant, you shall be my special possession”). The offer includes the entire people of Israel, consecrated to God as “kingdom of priests.” When Christ was rejected by the Jewish leadership, the promise fell to the faithful Christians: a priestly people, guided liturgically by priests of the Aaronic tradition (like Melchizedek of old).
CCC: Ex 19-20 708; Ex 19 751, 2060; Ex 19:5-6 709, 762, 2810; Ex 19:6 63, 1539
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Exodus 19:3-8a, 16-20b
#62ABC Solemnities ABC Context (Pentecost Vigil)
Moses went up the mountain to God.
Then the LORD called to him and said,
"Thus shall you say to the house of Jacob;
tell the Israelites:
You have seen for yourselves how I treated the Egyptians
and how I bore you up on eagle wings
and brought you here to myself.
Therefore, if you hearken to my voice and keep my covenant,
you shall be my special possession,
dearer to me than all other people,
though all the earth is mine.
You shall be to me a kingdom of priests, a holy nation.
That is what you must tell the Israelites."
So Moses went and summoned the elders of the people.
When he set before them
all that the LORD had ordered him to tell them,
the people all answered together,
"Everything the LORD has said, we will do."
On the morning of the third day
there were peals of thunder and lightning,
and a heavy cloud over the mountain,
and a very loud trumpet blast,
so that all the people in the camp trembled.
But Moses led the people out of the camp to meet God,
and they stationed themselves at the foot of the mountain.
Mount Sinai was all wrapped in smoke,
for the LORD came down upon it in fire
The smoke rose from it as though from a furnace,
and the whole mountain trembled violently.
The trumpet blast grew louder and louder, while Moses was
speaking,
and God answering him with thunder.
When the LORD came down to the top of Mount Sinai,
he summoned Moses to the top of the mountain.
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Commentary on Ex 19:3-8a, 16-20b
This passage marks the opening verses of God’s covenant with Israel following the flight from Egypt. Through Moses, God makes a divine offer (“if you hearken to my voice and keep my covenant, you shall be my special possession”). The offer includes the entire people of Israel, consecrated to God a “kingdom of priests.” When Christ was rejected by the Jewish leadership, the promise fell to the faithful Christians, a priestly people, guided liturgically by priests of the Aaronic tradition (like Melchizedek of old). The pledge concludes with the promise of the people to uphold the covenant into which they have entered.
Again the image of heavenly power is expressed in lightning and thunder, fire and smoke and Moses is summoned to the “high place” of Mount Sinai, a clear sign to the people that he goes to be in the presence of God. This episode establishes Moses as God’s emissary.
CCC: Ex 19 751, 2060; Ex 19:5-6 709, 762, 2810; Ex 19:6 63, 1539; Ex 19:16-25 2085
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Exodus 19:3-8a
#9C BVM Context (Our Lady of Cana, Christmas 9)
Moses went up the mountain to God.
Then the LORD called to him and said,
"Thus shall you say to the house of Jacob;
tell the Israelites:
You have seen for yourselves how I treated the Egyptians
and how I bore you up on eagle wings
and brought you here to myself.
Therefore, if you hearken to my voice and keep my covenant,
you shall be my special possession,
dearer to me than all other people,
though all the earth is mine.
You shall be to me a kingdom of priests, a holy nation.
That is what you must tell the Israelites."
So Moses went and summoned the elders of the people.
When he set before them
all that the LORD had ordered him to tell them,
the people all answered together,
"Everything the LORD has said, we will do."
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Commentary on Ex 19:3-8a
This passage marks the opening verses of God’s covenant with Israel following the flight from Egypt. Through Moses, God makes a divine offer (“…if you hearken to my voice and keep my covenant, you shall be my special possession”). The offer includes the entire people of Israel, consecrated to God a “kingdom of priests”. When Christ was rejected by the Jewish leadership, the promise fell to the faithful Christians, a priestly people, guided liturgically by priests of the Aaronic tradition (like Melchizedek of old). The selection concludes with the promise of the people to uphold the covenant into which they have entered.
CCC: Ex 19-20 708; Ex 19 751, 2060; Ex 19:5-6 709, 762, 2810; Ex 19:6 63, 1539
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Exodus 20:1-17*
#29B Solemnities B Context (3rd Sunday of Lent B)
#399 Weekday Year I Context (Friday of the 16th Week in Ordinary Time)
In those days:
God delivered all these commandments:
"I, the LORD, am your God,
who brought you out of the land of Egypt, that place of slavery.
You shall not have other gods besides me.
You shall not carve idols for yourselves
in the shape of anything in the sky above
or on the earth below or in the waters beneath the earth;
you shall not bow down before them or worship them.
For I, the LORD, your God, am a jealous God,
inflicting punishment for their fathers' wickedness
on the children of those who hate me,
down to the third and fourth generation;
but bestowing mercy down to the thousandth generation
on the children of those who love me and keep my commandments.
"You shall not take the name of the LORD, your God, in vain.
For the LORD will not leave unpunished
him who takes his name in vain.
"Remember to keep holy the sabbath day.
Six days you may labor and do all your work,
but the seventh day is the sabbath of the LORD, your God.
No work may be done then either by you, or your son or daughter,
or your male or female slave, or your beast,
or by the alien who lives with you.
In six days the LORD made the heavens and the earth,
the sea and all that is in them;
but on the seventh day he rested.
That is why the LORD has blessed the sabbath day and made it holy.
"Honor your father and your mother,
that you may have a long life in the land
which the LORD, your God, is giving you.
"You shall not kill.
"You shall not commit adultery.
"You shall not steal.
"You shall not bear false witness against your neighbor.
"You shall not covet your neighbor's house.
You shall not covet your neighbor's wife,
nor his male or female slave, nor his ox or ass,
nor anything else that belongs to him."
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Commentary on Ex 20:1-17
In this reading we are given the Exodus version of the delivery of the Ten Commandments by Moses. The fact that the Decalogue is repeated here and in Deuteronomy indicates the importance of these statutes as a moral code for the people of God. While the division into Ten Commandments is somewhat uncertain, we believe that verses 1-6 constitute one commandment while verse 7 describes two (see also Deuteronomy 5:6-21).
“The chief discrepancies between Exodus and Deuteronomy consist in the humanitarian motivation added in the latter for the observance of the Sabbath precept, and in the reversal of order in Exodus 20:17 and Deuteronomy 5:21. In Exodus, ‘house’ is named first and then ‘wife.’”[3]
CCC: Ex 20:1-17 2056; Ex 20:2-5 2083; Ex 20:2 2061; Ex 20:7 2141; Ex 20:8-10 2167; Ex 20:11 2169; Ex 20:12 2196, 2200, 2214; Ex 20:13 2257; Ex 20:14 2330; Ex 20:15 2400; Ex 20:16 2463, 2504; Ex 20:17 1456, 2513, 2533
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Or: Exodus 20:1-3, 7-8, 12-17
Then God delivered all these commandments:
"I, the LORD am your God,
who brought you out of the land of Egypt, that place of slavery.
You shall not have other gods besides me.
"You shall not take the name of the LORD, your God, in vain.
For the LORD will not leave unpunished
the one who takes his name in vain.
"Remember to keep holy the sabbath day.
Honor your father and your mother,
that you may have a long life in the land
which the Lord, your God, is giving you.
You shall not kill.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
You shall not covet your neighbor's house.
You shall not covet your neighbor's wife,
nor his male or female slave, nor his ox or ass,
nor anything else that belongs to him."
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Commentary on Ex 20:1-3, 7-8, 12-17
This shorter version of the Ten Commandments by Moses omits more detailed explanations of the prohibition against idol worship and the intended extent of sabbath rest.
CCC: Ex 19-20 708; Ex 20:1-17 2056; Ex 20:2-5 2083; Ex 20:2 2061; Ex 20:7 2141; Ex 20:8-10 2167; Ex 20:12 2196, 2200, 2214; Ex 20:13 2257; Ex 20:14 2330; Ex 20:15 2400; Ex 20:16 2463, 2504; Ex 20:17 1456, 2513, 2533
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Exodus 22:20-26
#148A Solemnities A Context (30th Sunday in Ordinary Time A)
"You shall not molest or oppress an alien,
for you were once aliens yourselves in the land of Egypt.
You shall not wrong any widow or orphan.
If ever you wrong them and they cry out to me,
I will surely hear their cry.
My wrath will flare up, and I will kill you with the sword;
then your own wives will be widows, and your children orphans.
"If you lend money to one of your poor neighbors among my people,
you shall not act like an extortioner toward him
by demanding interest from him.
If you take your neighbor's cloak as a pledge,
you shall return it to him before sunset;
for this cloak of his is the only covering he has for his body.
What else has he to sleep in?
If he cries out to me, I will hear him; for I am compassionate."
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Commentary on Ex 22:20-26
This passage is taken from what is called “The Book of the Covenant” (see Exodus 24:7). This part of the “book” contains social laws dealing specifically with interaction of the faithful with aliens (residents living in the same region but of Gentile status). While the general rule was that the Israelites were to remain separate (segregated) from these populations, the covenant law clearly states that there should be peaceful cohabitation, reminding them that they too were once aliens in Egypt. The covenant goes on to cover treatment of widows and orphans, and the need for compassion when conducting business within the community of faith.
CCC: Ex 22:20-22 1867
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Exodus 23:20-23
#650 Proper of Saints Context (Memorial of Guardian Angels, Oct 2)
Thus says the LORD:
"See, I am sending an angel before you,
to guard you on the way and bring you to the place I have prepared.
Be attentive to him and heed his voice.
Do not rebel against him, for he will not forgive your sin.
My authority resides in him.
If you heed his voice and carry out all I tell you,
I will be an enemy to your enemies and a foe to your foes.
"My angel will go before you and bring you to the
Amorites, Hittites, Perizzites,
Canaanites, Hivites, and Jebusites;
and I will wipe them out."
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Commentary on Ex 23:20-23
Moses repeats God's promise following his presentation of the Law to the Hebrew peoples. In the oracle, this is the first of three times God promises to send his angel before the people if they follow the precepts of his Covenant. In this instance, God sends has angel before the people as his emissary since God’s authority resides with the angelic messenger.
CCC: Ex 23:20-23 332
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Exodus 24:3-8
#168B Solemnities B Context (The Solemnity of the Most Holy Body and Blood of Christ B)
#400 Weekday Year I Context (Saturday of the 16th Week in Ordinary Time)
#785 Ritual Mass Context (IV. For the Conferral of Ministries, 2. Institution of Acolytes, 3.)
#976 Votive Mass Context (The Most Holy Eucharist, 4.)
#989 Votive Mass Context (The Most Precious Blood of Our Lord Jesus Christ, 2.)
When Moses came to the people
and related all the words and ordinances of the Lord,
they all answered with one voice,
“We will do everything that the Lord has told us.”
Moses then wrote down all the words of the Lord and,
rising early the next day,
he erected at the foot of the mountain an altar
and twelve pillars for the twelve tribes of Israel.
Then, having sent certain young men of the children of Israel
to offer burnt offerings and sacrifice young bulls
as peace offerings to the Lord,
Moses took half of the blood and put it in large bowls;
the other half he splashed on the altar.
Taking the book of the covenant, he read it aloud to the people,
who answered, “All that the Lord has said, we will heed and do.”
Then he took the blood and sprinkled it on the people, saying,
“This is the blood of the covenant
that the Lord has made with you
in accordance with all these words of his.”
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Commentary on Ex 24:3-8
Following the presentation of the precepts of the Law, Moses gets consensus from all of the people whom God has brought out of bondage, the children of Israel (Jacob), that they will follow the law handed down to them. Moses erects pillars, one for each tribe, and makes a sacrifice to seal the covenant. He then sprinkles the people with the blood of the (old) covenant sacrifice. "References to this solemn ratification of the covenant with blood is also found in Zechariah 9:11 and Hebrews 9:18-20. Likewise was the New Covenant to be ratified in blood, i.e. Christ's blood (cf. Matthew 26:28; Mark 14:24; Luke 22:20; 1 Corinthians 11:25)" [7]
CCC: Ex 24 2060; Ex 24:7 2060; Ex 24:8 613
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Exodus 32:7-14
#247 Weekday Years I & II Context (Thursday of the 4th Week of Lent)
#719 Commons Context (Common of Pastors)
The LORD said to Moses,
“Go down at once to your people
whom you brought out of the land of Egypt,
for they have become depraved.
They have soon turned aside from the way I pointed out to them,
making for themselves a molten calf and worshiping it,
sacrificing to it and crying out,
‘This is your God, O Israel,
who brought you out of the land of Egypt!’
The LORD said to Moses,
“I see how stiff-necked this people is.
Let me alone, then,
that my wrath may blaze up against them to consume them.
Then I will make of you a great nation.”
But Moses implored the LORD, his God, saying,
“Why, O LORD, should your wrath blaze up against your own people,
whom you brought out of the land of Egypt
with such great power and with so strong a hand?
Why should the Egyptians say,
‘With evil intent he brought them out,
that he might kill them in the mountains
and exterminate them from the face of the earth’?
Let your blazing wrath die down;
relent in punishing your people.
Remember your servants Abraham, Isaac and Israel,
and how you swore to them by your own self, saying,
‘I will make your descendants as numerous as the stars in the sky;
and all this land that I promised,
I will give your descendants as their perpetual heritage.’“
So the LORD relented in the punishment
he had threatened to inflict on his people.
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Commentary on Ex 32:7-14
Setting the stage for the dialogue between God and Moses, the stiff-necked people God has brought out of Egypt and slavery have once more strayed from faith. Moses long absence from them has allowed them to turn to idolatry, and Aaron has set up a golden calf proclaiming: “These are your gods, Israel, who brought you up from the land of Egypt.” (Exodus 32:4b)
“Yahweh informs Moses of the people's sin; these verses must originate from a source other than that of v.18, where Moses appears ignorant of what is happening in the camp. Yahweh has divorced himself from this sinful people, for he refers to them as 'your people.' He intends to destroy the wicked and form a new nation. Moses now assumes the role of mediator and appeals to God's honor for his own name before the pagan nations as a motive to prevent the destruction of his people. As a second motive, Moses recalls the promises accorded to Abraham. We note, however, the subsequent conflicting elements of the punishments invoked by Moses (Exodus 32:20, 25-29) and the testimony of Yahweh (Exodus 32:34).”[1]
CCC: Ex 32 210; Ex 32:1-34:9 2577
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Exodus 32:7-11, 13-14
#132C Solemnities C Context (24th Sunday in Ordinary Time C)
The LORD said to Moses,
“Go down at once to your people,
whom you brought out of the land of Egypt,
for they have become depraved.
They have soon turned aside from the way I pointed out to them,
making for themselves a molten calf and worshiping it,
sacrificing to it and crying out,
‘This is your God, O Israel,
who brought you out of the land of Egypt!’
“I see how stiff-necked this people is, ” continued the Lord to Moses.
Let me alone, then,
that my wrath may blaze up against them to consume them.
Then I will make of you a great nation.”
But Moses implored the Lord, his God, saying,
“Why, O Lord, should your wrath blaze up against your own people,
whom you brought out of the land of Egypt
with such great power and with so strong a hand?
Remember your servants Abraham, Isaac, and Israel,
and how you swore to them by your own self, saying,
‘I will make your descendants as numerous as the stars in the sky;
and all this land that I promised,
I will give your descendants as their perpetual heritage.’”
So the Lord relented in the punishment
he had threatened to inflict on his people.
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Commentary on Ex 32:7-11, 13-14
Moses had gone up to Mount Sinai to receive the Law. When he did not come down quickly, the people became restless and implored Aaron to fashion for them a golden calf, that they might have an object for their worship. In the passage we hear today, God has seen what the children of Israel have done, and wishes to wipe them from the face of the earth. But Moses intercedes for them, and God relents, for his sake.
The dialogue between God and Moses contains the doctrinal basis of salvation history: covenant, sin, mercy. By creating a false idol, the people have violated the Lord’s Covenant (Deuteronomy 9:7-14), and God no longer refers to them as “my people,” but [to Moses] “your people,” indicating the separation of the sinful from God’s grace. Following the pattern of Abraham, who interceded for Sodom (Genesis 18:22ff), Moses intercedes on behalf of the people. He uses God’s promise to Abraham, Isaac, and Jacob, whose descendants these people are, to sway the Lord God. [This is his second argument – the first argument in v. 12 is omitted, wherein he tells God that the Egyptians would misconstrue God’s act of destruction.] He challenges the Lord in this case, implying that if God destroyed the people, he would be reneging on his promise to the patriarchs to whom he said he would create for them “descendants as numerous as the stars in the sky.”
In the end the Lord relents, and has mercy on the “stiff-necked” people, showing mercy for mercy’s sake, and out of his own generosity, with no merit being required on the part of the sinful people.
CCC: Ex 32 210; Ex 32:1-34:9 2577
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Exodus 32:15-24, 30-34
#401 Weekday Year I Context (Monday of the 17th Week in Ordinary Time)
Moses turned and came down the mountain
with the two tablets of the commandments in his hands,
tablets that were written on both sides, front and back;
tablets that were made by God,
having inscriptions on them that were engraved by God himself.
Now, when Joshua heard the noise of the people shouting,
he said to Moses, “That sounds like a battle in the camp.”
But Moses answered, “It does not sound like cries of victory,
nor does it sound like cries of defeat;
the sounds that I hear are cries of revelry.”
As he drew near the camp, he saw the calf and the dancing.
With that, Moses’ wrath flared up, so that he threw the tablets down
and broke them on the base of the mountain.
Taking the calf they had made, he fused it in the fire
and then ground it down to powder,
which he scattered on the water and made the children of Israel drink.
Moses asked Aaron, “What did this people ever do to you
that you should lead them into so grave a sin?”
Aaron replied, “Let not my lord be angry.
You know well enough how prone the people are to evil.
They said to me, 'Make us a god to be our leader;
as for the man Moses who brought us out of the land of Egypt,
we do not know what has happened to him.’
So I told them, 'Let anyone who has gold jewelry take it off.’
They gave it to me, and I threw it into the fire, and this calf came out.”
On the next day Moses said to the people,
“You have committed a grave sin.
I will go up to the LORD, then;
perhaps I may be able to make atonement for your sin.”
So Moses went back to the LORD and said,
“Ah, this people has indeed committed a grave sin
in making a god of gold for themselves!
If you would only forgive their sin!
If you will not, then strike me out of the book that you have written.”
The LORD answered, “Him only who has sinned against me
will I strike out of my book.
Now, go and lead the people to the place I have told you.
My angel will go before you.
When it is time for me to punish, I will punish them for their sin.”
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Commentary on Ex 32:15-24, 30-34
In this passage from Exodus, Moses has gone up Mt. Sinai and has been absent from the people for some time. In their ignorance, the people are afraid that they have no leadership in the wilderness and ask Aaron to make for them an image of God. (Most scholars agree that the calf was intended to be an image of God rather than a false god. Graven images of God were forbidden.) Moses smashing the tablets upon which the Law had been engraved by the hand of God was a symbol that the covenant between the people and God had been broken through their sinful actions.
Moses' actions in destroying the idol and then having it ground to powder, put in water and drunk by the people creates an ordeal by which the innocent would be spared and the guilty would be punished (see also Numbers 5:11-28). Note also the weak argument Aaron provides. In Exodus 32:4 he fashions the idol from gold, here he states he simply melted down the gold and the calf miraculously appeared.
God’s response to Moses' intercession is that those who committed the sin would be punished on the Day of Judgment. Moses offers his own life as an atonement saying: “If you will not, then strike me out of the book that you have written.” This statement presupposes God has a list of names, a book of life (see also Psalm 69:29) from which a name may be struck and that person shall die.
CCC: Ex 32 210; Ex 32:1-34:9 2577
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Exodus 33:7-11; 34:5b-9, 28
#402 Weekday Year I Context (Tuesday of the 17th Week in Ordinary Time)
The tent, which was called the meeting tent,
Moses used to pitch at some distance away, outside the camp.
Anyone who wished to consult the LORD
would go to this meeting tent outside the camp.
Whenever Moses went out to the tent, the people would all rise
and stand at the entrance of their own tents,
watching Moses until he entered the tent.
As Moses entered the tent, the column of cloud would come down
and stand at its entrance while the LORD spoke with Moses.
On seeing the column of cloud stand at the entrance of the tent,
all the people would rise and worship
at the entrance of their own tents.
The LORD used to speak to Moses face to face,
as one man speaks to another.
Moses would then return to the camp,
but his young assistant, Joshua, son of Nun,
would not move out of the tent.
Moses stood there with the LORD and proclaimed his name, “LORD.”
Thus the LORD passed before him and cried out,
“The LORD, the LORD, a merciful and gracious God,
slow to anger and rich in kindness and fidelity,
continuing his kindness for a thousand generations,
and forgiving wickedness and crime and sin;
yet not declaring the guilty guiltless,
but punishing children and grandchildren
to the third and fourth generation for their fathers’ wickedness!”
Moses at once bowed down to the ground in worship.
Then he said, “If I find favor with you, O LORD,
do come along in our company.
This is indeed a stiff-necked people;
yet pardon our wickedness and sins,
and receive us as your own.”
So Moses stayed there with the LORD for forty days and forty nights,
without eating any food or drinking any water,
and he wrote on the tablets the words of the covenant,
the ten commandments.
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Commentary on Ex 33:7-11; 34:5b-9, 28
The excerpts from the Book of Exodus paint a picture of Moses' relationship with God. It is clear from this and previous readings about Moses that he had a unique relationship with the Lord, and was able, as he did in this passage, to intercede on behalf of the people. The construction of the meeting tent described in this passage is taken up in later scripture. The Ten Commandments are restored to the people following their destruction in Exodus 32:19 as Moses fasts. We note the duration of his fast is of the same duration as Christ’s fast in the desert following his baptism by John.
CCC: Ex 33:9-10 697; Ex 33:11 2576; Ex 34:9 210; Ex 34:28 2056
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Exodus 34:4b-6, 8-9
#164A Solemnities A Context (The Solemnity of the Most Holy Trinity A)
#995 Votive Mass Context (The Most Sacred Heart of Jesus, 1.)
Early in the morning Moses went up Mount Sinai
as the Lord had commanded him,
taking along the two stone tablets.
Having come down in a cloud, the Lord stood with Moses there
and proclaimed his name, " Lord."
Thus the Lord passed before him and cried out,
"The Lord, the Lord, a merciful and gracious God,
slow to anger and rich in kindness and fidelity."
Moses at once bowed down to the ground in worship.
Then he said, "If I find favor with you, O Lord,
do come along in our company.
This is indeed a stiff-necked people; yet pardon our wickedness and sins,
and receive us as your own."
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Commentary on Ex 34:4b-6, 8-9
The events in this section of Exodus occurred after Moses came down the mountain with the initial tablets, found the people had fallen to idolatry, and had smashed tablets. This exchange, between God and Moses ("If I find favor with you, O Lord, do come along in our company. This is indeed a stiff-necked people; yet pardon our wickedness and sins, and receive us as your own.") demonstrates that the Covenant between God and the people is still intact.
CCC: Ex 34:5-6 210; Ex 34:6 214, 231, 2577; Ex 34:9 210
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Exodus 34:29-35
#403 Weekday Year I Context (Wednesday of the 17th Week in Ordinary Time)
As Moses came down from Mount Sinai
with the two tablets of the commandments in his hands,
he did not know that the skin of his face had become radiant
while he conversed with the LORD.
When Aaron, then, and the other children of Israel saw Moses
and noticed how radiant the skin of his face had become,
they were afraid to come near him.
Only after Moses called to them did Aaron
and all the rulers of the community come back to him.
Moses then spoke to them.
Later on, all the children of Israel came up to him,
and he enjoined on them all that the LORD
had told him on Mount Sinai.
When he finished speaking with them,
he put a veil over his face.
Whenever Moses entered the presence of the LORD to converse with him,
he removed the veil until he came out again.
On coming out, he would tell the children of Israel
all that had been commanded.
Then the children of Israel would see
that the skin of Moses’ face was radiant;
so he would again put the veil over his face
until he went in to converse with the LORD.
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Commentary on Ex 34:29-35
Moses returns a second time (see Exodus 32:19) bearing the tablets of the Law to his charges, the children of Israel whom he has led out of Egypt. The startling change in Moses' appearance (“the skin of Moses’ face was radiant”) will later be remembered as Jesus is transfigured in front of his disciples (Matthew 17:1-9, Luke 9:28b-36, and Mark 9:1-8). The episode concludes with Moses veiling his face. “St. Paul sees in this a symbol of the failure of the Jews to recognize Jesus as the promised Messiah: the true spiritual meaning of the writings of Moses and the prophets is still veiled from the unbelieving Jews. Cf 2 Corinthians 3:7-18.”[2]
CCC: Ex 34:29 2058
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Exodus 40:16-21, 34-38
#404 Weekdays Year I Context (Thursday of the 17th Week in Ordinary Time)
Moses did exactly as the LORD had commanded him.
On the first day of the first month of the second year
the Dwelling was erected.
It was Moses who erected the Dwelling.
He placed its pedestals, set up its boards, put in its bars,
and set up its columns.
He spread the tent over the Dwelling
and put the covering on top of the tent,
as the LORD had commanded him.
He took the commandments and put them in the ark;
he placed poles alongside the ark and set the propitiatory upon it.
He brought the ark into the Dwelling and hung the curtain veil,
thus screening off the ark of the commandments,
as the LORD had commanded him.
Then the cloud covered the meeting tent,
and the glory of the LORD filled the Dwelling.
Moses could not enter the meeting tent,
because the cloud settled down upon it
and the glory of the LORD filled the Dwelling.
Whenever the cloud rose from the Dwelling,
the children of Israel would set out on their journey.
But if the cloud did not lift, they would not go forward;
only when it lifted did they go forward.
In the daytime the cloud of the LORD was seen over the Dwelling;
whereas at night, fire was seen in the cloud
by the whole house of Israel
in all the stages of their journey.
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Commentary on Ex 40:16-21, 34-38
The conclusion of the Book of Exodus gives the details of the establishment of the meeting tent referred to earlier in the story of the journey of the Children of Israel. The Ark of the Commandments is placed in the tent, and the image of God's presence in the form of a cloud is established. This image will be used again in Numbers 9:15ff. The people will follow the will of God as symbolized by the cloud over the tent; they are guided on the path God has chosen for them.
"The Fathers also saw this cloud as a figure of Christ: 'He is the pillar who, keeping himself upright and strong, cures our infirmity. By night he sheds light, by day he becomes opaque, so that those who do not see are enabled to see and those who see become blind' (St. Isidore of Seville, Quaestiones in Exodum, 18, 1)" [5]
CCC: Ex 40:36-38 697
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* Note: this passage is not published in the Lectionary. It is placed here for reference since it is an option listed for the Second Scrutiny.
[1] Jerome Biblical Commentary, Prentice Hall, Inc.© 1968, 3:90, p. 65
[2] See NAB footnote on Exodus 34:33
[3 ]See Jerome Biblical Commentary, Prentice Hall, Inc., © 1968 on Exodus 20:1-17, §48
[4] The Navarre Bible: “Pentateuch”, Scepter Publishers, Princeton, NJ, © 2003, p. 297
[5] The Navarre Bible: “Pentateuch”, Scepter Publishers, Princeton, NJ, © 2003, p. 409
[6] Ignatius Catholic Study Bible, Exodus © 2012, Ignatius Press, San Francisco, CA. p. 36
[7] Jerome Biblical Commentary, Prentice Hall, Inc.© 1968, 3:68, p. 61
[8] Roman Missal, Catholic Book Publishing Corp., NJ © 2011, p. 207.
[9] NAB Footnote on Exodus 15:4.
[10] The Navarre Bible: “Pentateuch”, Scepter Publishers, Princeton, NJ, © 2003, p. 297
[11] The Navarre Bible: “Pentateuch”, Scepter Publishers, Princeton, NJ, © 2003, p. 254.
[12] John I. Durham, Exodus, vol. 3, Word Biblical Commentary (Dallas: Word, Incorporated, 1987), 221.
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