The Firstborn of Egypt
A few weeks ago, an article appeared in the New York Times in which the author, Shalom Auslander, criticized God for the events surrounding the first Passover. Dennis Prager, a well-known Jewish writer and radio talk show host, wrote a response to it, which was published online. He was appalled at the audacity of someone calling himself a Jew but mocking God.
The point of contention is the tenth and final plague that God brought upon the Egyptians—the death of the firstborn. Auslander argues that God is immoral for slaying the firstborn of Egypt. He writes mockingly of God and the way that He brought about the deliverance of the Israelites from Egyptian bondage.
Prager points out that, although various Jewish writings express compassion for the suffering of the Egyptians, none of them go so far as to indict God Himself for immorality. The plagues were the means by which God delivered the Israelites from Egyptian bondage. Without those events, there would be no Israel, no Jews—including Auslander.
In fact, the Talmud actually laments the suffering of the Egyptians. The Talmud is not itself inspired, but Prager considers it “the holiest Jewish work after the Hebrew Bible.” As most people know, the Israelites crossed the Red Sea on dry ground, but when the Egyptian army pursued them, God allowed the wall of water to collapse, and the Egyptians drowned in the midst of the sea. According to the Talmud, the angels were rejoicing in song over the turn of events, but God admonished them, saying, “My handiwork is drowning in the sea and you are singing before me?!”
Well, we said the Talmud was not inspired. If God had not wanted to kill them, He could have prohibited them from entering the sea. However, the point is that the Talmud expresses compassion on the Egyptians. Prager points out: “Every Jew who attends yeshiva is taught that. Every.” This idea simply does not square with the teaching about Egyptian mothers.
Auslander is so lifted up with pride that he actually indicts God as something of a war criminal. He writes:
If he [sic] were mortal, the God of Jews, Christians, and Muslims would be dragged to the Hague. And yet we praise him. We emulate him. We implore our children to be like him…. Perhaps now is a good time to teach our children to pass over God—to be as unlike him as possible.
Located in the Hague is an intergovernmental organization called the International Criminal Court, which may be what Auslander refers to. Well, slander is part of his name. “What is his problem with God and the Passover?” one wonders. The death of the firstborn was not only the tenth plague of Egypt, but it was a wondrous event. Below are some reasons why it and the crossing of the Red Sea are notable. These events say a great deal about God and His power; it is thoroughly proper that the Passover honors them.
In showing His power over life and death, Jehovah demonstrated His supremacy over any and all Egyptian deities.
Only the firstborn of the Egyptians died; God passed over the Israelites who had put blood on the doorposts and lentil. This discrimination between the two peoples proved that the deaths of the Egyptians were not just accidental; God had the power to destroy them while leaving His people unharmed.
What occurred was foretold by Moses. The death of the Egyptians was a fulfilled prophecy.
The Egyptians were a great military power; yet they were defeated by God Who was greater and mightier than they were. The Israelites did not fight a single battle to procure their release; God did it all.
This event meant freedom for the Israelites. They had been enslaved and treated cruelly. God freed them from their cruel taskmasters. Furthermore, they would now have the liberty to worship God as He required and desired.
Other nations would be impressed by their total deliverance from the Egyptians. Forty years later, Rahab would acknowledge that everyone knew about the deliverance of Israel out of Egypt—how that God dried up the waters of the Red Sea for them (Joshua 2:10).
Thus, the Passover served to remind all future generations that God’s power cannot be matched and that He can deliver His people no matter how unlikely conditions at the moment may seem.
Beyond Criticism
Auslander’s goal is that children will grow up wanting to be as unlike God as possible. He longs for the day that children will hear about Biblical events and yell, “Boo!” He wants children to actually jeer when they hear of these matters. How ironic that he frets about the evil Egyptians being punished but devoutly wishes for those who believe in God to be jeered! Shades of Isaiah 5:20!
If children are taught to be unlike God, then they would undoubtedly wish that the Israelites would have remained enslaved and never received the land that God promised them, thus making God a liar and unable to keep His word. Do we want children to be cruel to others and not keep their word? One thing is certain—they who would do so would be unlike God.
Conclusions
Prager thinks the New York Times agrees with Auslander’s desire that everyone boo God. Whether they do or not is anybody’s guess, but they do not champion Biblical morality regarding abortion, homosexuality, or other similar issues.
Second, Prager wonders where are the New York Times’ articles mocking Allah, Muhammad, Islam, or Ramadan. Yes, there was one reference to the God of Muslims in the article (which was surprising), but nothing resembling a prolonged attack. There are disaffected Muslims just as there are disaffected Jews.
Prager thinks that the reason is that the Times is “deathly afraid of incurring Muslims’ wrath, but it has no fear of incurring the wrath of Jews or Christians. For good reason.” Of course, that charge is somewhat speculation, but it is not without evidence.
What we marvel at is the antagonism that some have toward Judaism and especially Christianity. Why is a religion that teaches love for God and for mankind thought to be detrimental to the world? It must be as Jesus said—that “men loved darkness rather than the light, because their deeds are evil” (John 3:19).