“The radical break of Moses and Israel from the imperial reality is a two-dimensional break from the both the religion of static triumphalism and the politics of oppression and exploitation. Moses dismantled the religion of static triumphalism by exposing the gods and showing that in fact they had no power and were not gods. Thus, the mythical legitimacy of Pharaoh’s social world is destroyed, for it is shown that such a regime appeals to sanctions that in fact do not exist. The mythic claims of the empire are ended by the disclosure of the alternative religion of the freedom of God. In place of the gods of Egypt, creatures of imperial consciousness, Moses discloses that Yahweh, the sovereign one who acts in his lordly freedom, is extrapolated from no social reality and is captive to no social perception but acts from his own person toward his own purposes.
At the same time, Moses dismantles the politics of oppression and exploitation by countering with a politics of justice and compassion. The reality emerging out of the Exodus is not just a new religion or a new religious idea or a vision of freedom but the emergence of a new social community in history, a community that has a historical body, that had to devise laws. patterns of governance and order, norms of right and wrong, and sanctions of accountability. The participants in the Exodus found themselves undoubtedly surprisingly to them, involved in the intentional formation of a new social community to match the vision of God’s freedom.” (pg. 6-7)