Both stories, it turns out, have at their root a protest against unjust domination systems--and God's desire for justice for his people. This passion for justice is perhaps the single most important biblical theme. It is also the driving force for those who derive their political philosophy from the Bible.
The intertwining of religion and politics, after all, is not just about prayer in public schools, but about a larger relationship. Should religion be used to legitimate domination systems? Or does it leave domination systems uncriticized, by making religious life individual and private?
Or, maybe, God's passion for justice is the basis for standing against domination systems, and for the vision of the Kingdom of God.
This conflict goes back to Israel's origin. The story of the exodus from Egypt is her "primal" narrative in two senses of the word: her story of origins, and her most important story.
The Egypt of Moses' time was a classic example of a "domination system," the most common form of ancient society. In these societies, religion and politics were intertwined. They were oppressive, ruled by elites. Ordinary people had no voice. Economically, they were exploitative. The elites (1% to 2% of the population) managed to acquire half to two-thirds of their society's annual production of wealth, most of it produced by peasants. The consequences for peasant life were devastating.
Religion's role in the ancient domination system was legitimation. According to the theology of the elites, the king was God's representative on earth. He was often spoken of as "Son of God," "Lord," and even as divine. Thus, for royal theology, the social order reflected the will of God.
This is the world of Pharaoh and Egypt. The story of the exodus is the story of protest against and liberation from the domination system of Egypt. In the name of God, Moses confronted Pharaoh: "Let my people go." The exodus is an event of political, economic, and religious liberation. Its central affirmation: God is Lord, and Pharaoh is not. Religion, then, is the basis for criticizing domination systems.
Exodus is also the story of an alternative social vision grounded in God's compassion. For about two centuries after the exodus, Israel was, by ancient standards, a remarkably egalitarian society: universal land ownership, no monarchy, and no established ruling class. But soon we see the conflict between the lordship of Pharaoh and the lordship of God within Israel itself. Around the year 1000 B.C.E., a monarchy emerged in Israel. By the time of Solomon, Israel's third king, the domination system had been re-established.
