Blogging raises a number of issues for me. Does it hinder my put out in terms of permanent writing? Does it keep me from getting work or family responsibilities done? I've tried to argue to myself that what I do here helps me with my writing and thinking.
Certainly I have written a number of things on this blog that are now in print and wouldn't have otherwise existed. But I'd also have to admit that a number of projects seem stymied and blogging takes away from them. Even working through a book like Dunn's takes hours that I might otherwise spend writing and only dipping into books as appropriate.
So I need to spend more blog time writing things I'm writing. It actually helps me write. Just the thought that someone out there might be reading along helps motivate me in a way sitting in front of a silent screen of Microsoft Word doesn't. It even seems to flow better.
So I'm setting aside Mondays for the foreseeable future toward the writing of my stymied Hebrews book. Today we join chapter 3 in progress, "Hebrews and Monotheism," on page 17, second paragraph:
The earliest example—although the specific word worship does not appear—is the seating of Moses on God’s heavenly throne in the Exagōgē of Ezekiel the Tragedian. Ezekiel’s Exagōgē dates to around 200BC. In it, God hands over his scepter to Moses, withdraws from his heavenly throne and has Moses mount it, then hands him the crown (74-75). Then a multitude of stars bow down before him (79-80).
Bauckham is quite keen to show that “[w]hat the dream means is something other than what it says.” The throne dream is meant to explain Exodus 7:1, where God says he will make Moses “god” to Pharaoh. It figuratively portrays the role that Moses will play as ruler of Israel and was never meant to imply that Moses literally would ever take God’s heavenly throne.
Certainly Bauckham is correct in the bulk of his understanding of the Exagōgē. Where we might accuse him of over-reading the text is when he finds great significance in the fact that God vacates his throne before Moses sits on it. For Bauckham, this is a point of great importance. Part of the unique monotheism of Judaism for Bauckham is the implication that only God can sit on the divine throne. For someone else to sit there, God would have to remove himself. Further, the fact that Moses realizes this fact contributes to the terror he experiences when he awakes from the dream.
None of these claims are necessitated by the text itself. They have an air of plausibility, but they seem to fill in gaps in the text itself on the basis of conclusions Bauckham has drawn from outside the Exagōgē, such as his sense of what all Jews of the period might have considered appropriate in relation to God’s throne. On the other hand, if Artapanas and Aristeas are any indication, Egyptian Judaism at this time was apparently far less scrupulous about the contours of monotheism than Jews at other times in other contexts. In short, Bauckham and other interpreters likely have more of a problem with Moses sitting on God’s throne than Egyptian Jews at the time might have.
 Jesus and the God of Israel, 167.
 Jesus and the God of Israel, 168-69.