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NIV Reader’s Bible: For Readers or Not?

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Paul charged the church in Thessalonica to “have this letter read to all the brothers and sisters” (1 Thess 5:27, NIV). When was the last time your church read one of Paul’s letters in full during a worship service? He expected his letters to be read and taught in this way, but we’ve grown accustomed to dealing with only a few verses at a time.

Now I’m not saying it’s wrong to read or teach the Bible a few verses at a time. But I would suggest this practice shapes us to think of the Bible only a few verses at a time. And we should at least be aware this is not the only (nor perhaps the best) way to read.

Which is why the recent flood of reader’s Bibles is such a delightful turn of events. I recently received a review copy of the NIV Reader’s Bible from Zondervan in exchange for an honest review. How does it hold up?

What It Does Well

As with other reader’s Bibles, the NIV Reader’s Bible gets most of the man-made clutter off the page. There are no verse numbers, cross-references, study notes, or section headings. Chapter numbers are moved out of the text block and into the margin, in a discreet light blue font.

The text presents in a single column, just like the novels and books of poetry we’re used to reading. Scenes with dialogue give a new paragraph to each character that speaks, just like the other narratives we read in our day. This is quite welcome.

Line breaks are placed carefully, being sensitive to the literary flow of the text. This Bible’s editors laudably show no special concern for traditional chapter divisions. They put the line breaks where the text warrants them. For example, in reading Judges, we get a solid block of text from Judges 1:1 all the way to Judges 2:5. Along the way, we wave to an unobtrusive little “2” in the margin that marks the coming and going of Judges 2:1. But we don’t stop to make the acquaintance of that little 2. We drive right by it until we park where the text itself parks, at Judges 2:5. Then we calmly sip our tea, take a breath, and move to the next phase of the story, beginning with Judges 2:6. But we don’t really know it’s verse 6; all we know is that the next round of literary glory awaits us.

And so on, through poetry, prophecy, genealogy, inventory, and letter. This Bible does just fine presenting a clean text that expects to be read and not mutilated.

What Could Be Better

Unfortunately, a few features substantially distract the eager reader.

  1. The margins are too small. With 1/2″ margins all around, the page simply looks like it has too many words on it. There is no buffer, no rest for the eye. When I try to read this Bible for more than a few minutes, I just can’t do it without my eyes bugging out. And I usually have to use my finger to keep my place on the page.
  2. End notes. I do not understand why there are end notes in this Bible. The end note markers either tease or annoy, depending on the reader’s mindset. But either way, they distract from the simplicity of reading. The notes themselves are placed at the end of each Bible book, creating a feeling that you haven’t really read the book unless you’ve spent the time flipping pages back and forth to read them all.
  3. The book is fat and sharp. It has a shorter page height and a wider page width than some other reader’s Bibles. This both adds to the feel of too many words on a page and increases the page count, making the physical book quite fat. In addition, the corners of the spine are sharp, giving the book a distinct rectangular look when sitting on the table. Most books we read have rounded corners to the spine. The fatness and sharpness combine to make this book difficult to hold for extended periods of time. (In its favor, the book lays very flat on a table. But how often do you lose yourself in a book you’re reading on a table?)

Also, this Bible comes with a slip case made from card stock. It’s not really a case, but just a promotional carton for shipping. So if this Bible gets significant use, it will deteriorate quickly.

Conclusion

The NIV is a great translation for extended reading. But unfortunately, the NIV Reader’s Bible does more to distract from the reading experience than to encourage it. This one’s not for me.

Disclaimer: Amazon links are affiliate links. If you click them and buy stuff, this blog will receive a small commission at no extra cost to yourself. Thank you for supporting our Bible reading habits.

Another Way to Think About Application

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Matthew Harmon has a helpful article with help for Bible interpretation and application. Beginning with Jesus’ explanation of the two greatest commandments to love God and love neighbor (Matt 22:37-39), Harmon then uses these two commands to shape his advice for both interpretation and application.

Harmon gives four interpretation questions to ask of any Bible passage:

  1. What do I learn about God?
  2. What do I learn about people?
  3. What do I learn about relating to God?
  4. What do I learn about relating to others?

Then he gives four application questions:

  1. What does God want me to understand/think?
  2. What does God want me to believe?
  3. What does God want me to desire?
  4. What does God want me to do?

Unfortunately, in the realm of interpretation, I find Harmon’s list a bit reductionist. Though they are great questions that certainly come from the two great commandments, they may in fact lead you to read such questions back into the text and thus miss the author’s main point. You might end up with a list of glorious theological truths that are sub-points alongside the main thing the author intends to communicate. So as you interpret, don’t neglect the structure and train of thought so you can arrive at the author’s true main point (which may or may not be easily categorized into one of the two great commandments).

But in the realm of application, this categorization works marvelously. Since the two great commandments summarize all the obedience God wants from his people, these categories fit more naturally here. And Harmon does a great job showing that “application” has to do with much more than simply “doing” (though, of course, it includes “doing” as the fourth question).

Harmon’s four questions put in different words the model we propose here of head, heart, and hands. Those questions could gain a dimension by considering the two great commands (which we call the two “directions” for application). Thus, we can ask not only “What does God want me to understand/think?” but also “How can I help others to understand/think this truth as well?” And so on, into the application matrix.

So if you’d like a more visual approach, check out our application matrix. If you’d benefit more from a list of questions, Harmon’s article does a nice job explaining them.

Check it out!

CSB Reader’s Bible: A Good Ride

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There seems to be a growing movement among Bible publishers to recognize that the way they present the Scriptures will shape the way people read them. When verses are presented piecemeal on a page, interspersed with frequent interpretive sound bytes, it leads people to read the Bible as a series of disconnected aphorisms. But when they present a clean and unembellished text, they give us permission to take up and read. They communicate that we hold something worth reading. And this direction in Bible publishing is to be celebrated.

The CSB Reader’s Bible takes a noteworthy step in this welcome direction.

What It Does Well

The CSB Reader’s Bible contains the 66 books of the Old and New Testaments, typeset just like a novel or book of poetry. With just a single column of text and no chapter or verse numbers, it’s easy to get lost in here. And I mean that in the best possible way. With an edition like this, we’re likely to lose track of time, forget life’s busyness, and simply enjoy the ride.

The CSB Reader’s Bible does a great job helping us to navigate our way. Page footers show which chapters are present on each page, making it easy to find a particular spot. The text also signals new chapters (according to their traditional divisions) with a line break and a large blue first letter, which keeps the text from appearing too monotonous.

And with this volume, Holman Bible Publishers employ a few notable features I’ve not seen before in a Bible:

  1. Prose is not fully justified, but only left-justified. As I read, I find this prevents my eye from skipping lines.
  2. Lines of poetry are all indented the same. Most Bibles try to show the Hebrew parallelism by indenting the second line of each couplet further than the first line. But this often causes lines to wrap to the next line, which gets even more confusing. The CSB Reader’s Bible indents all the lines the same amount, and marks off stanzas with line breaks. As I read, I find it a little more difficult to notice the parallelism of each couplet, but easier to follow the flow of the stanza. This is not a bad thing.

The slipcase that comes with the CSB Reader’s Bible is the sturdiest I’ve seen. This thing will surely take a beating in my book bag and remain intact!

Finally, I must mention again that I am impressed by the CSB translation. It is clear and accurate, a delight to read. In my Sunday night family Bible reading, I have switched over to using the CSB Reader’s Bible, and I haven’t looked back.

What It Could Do Better

I could complain about how extremely thin the paper is, but there’s no other option for a publisher without breaking it out into multiple volumes. And Holman made a great choice in paper quality to make it easy to turn pages.

My biggest beef is simply that the CSB Reader’s Bible sticks with all the traditional chapter divisions. With the ingenuity of a reader’s version of the Bible (removing all verse and chapter numbers), a publisher has total freedom to typeset the text according to true literary divisions. So, for example, the first division in the Bible should come at Genesis 2:4 (“These are the records…”) and not Genesis 2:1 (“So the heavens and the earth…”), which is the conclusion of the story of creation in Genesis 1.

Now I’m sure this would have taken significant manpower to decide where the most natural section divisions should be. It must have been easier to simply stick with the traditional divisions, even though they can sometimes obstruct a good read.

But with that said, the beauty of a reader’s Bible is that you have permission to keep reading through any chapter divisions. Why stop at all? Just enjoy the ride and keep going.

Disclaimer: Amazon links are affiliate links, which will support the blog at no extra cost to yourself. Thank you for helping us to enjoy the ride and continue writing about Bible study!

Disclaimer 2: Holman Bible Publishers provided me with a free copy of the CSB Reader’s Bible in exchange for an honest review.

How to Be Teachable

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According to the book of Proverbs, the chief difference between wisdom and folly lies in how willing a person is to listen to God’s instruction. In other words, are you teachable and open to counsel from the lips of God? I blogged my way through the first 9 chapters of Proverbs a few years ago to show this is so.

On his blog, Kevin Halloran recently summarized, in a few key principles from Proverbs, how to be teachable:

  1. Be humble.
  2. Seek wisdom and instruction as though your life depends on it.
  3. Learn from the right teachers.
  4. Receive correction as a blessing.

Halloran lists specific proverbs for each point, along with many helpful suggestions and a closing prayer for teachability. He does a great job showing us how to apply these truths from Proverbs in personal and specific ways.

Check it out!

What it Means for the Word to Dwell Among Us

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And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John 1:14)

John saw fit to introduce his portrait of Jesus in this way, and you might be among those blessed for believing it, without having personally seen it (John 20:29). But do you know what this means? Do you? It means you are ceremonially pure and holy, without trace of defilement from your past choices. It means you were not irrevocably disqualified by the abuse you suffered. It means God remembers you daily and singles you out for particular affection. It means you shine with his glory, your nakedness has been adequately clothed, and your life is never really in question.

But how can this be so?

John’s Introduction of Moses’ Tabernacle

In the prologue to his Gospel, John clearly has two things in mind: the creation of the world and the tabernacle of Moses. I’ll come back to the creation in a bit, but let me list the evidence for my latter claim:

  • He mentions the giving of the law through Moses in John 1:17. And though Moses was given the Book of the Covenant (Ex 20-23) with its ethical instruction (Ex 24:7), the longer work of “law” he was handed on Mt. Sinai was the blueprint for the tabernacle (Ex 25-31, especially Ex 31:18).
  • “We have seen his glory” (John 1:14). Moses asked to see God’s glory (Ex 33:18), in between the tabernacle instructions (Ex 25-31) and the tabernacle construction (Ex 35-39).
  • “Grace and truth came through Jesus Christ” (John 1:17). “Grace and truth” summarizes the “name” God revealed to Moses on that mountain (Ex 34:6), again between the tabernacle instruction and construction.
  • “We have seen his glory” (John 1:14). “Glory” is what was visible on top of the mountain (Ex 24:17) and came to dwell within the tabernacle (Ex 40:34-35).
  • Greek scholars regularly note that the word for “dwelt” (John 1:14) is the verb form of the word for “tabernacle.” Some go as far as to translate John 1:14 as “and tabernacled among us.”

So John clearly has Moses’ tabernacle in mind from the start, at least in the paragraph of John 1:14-18.

John’s Development of Moses’ Tabernacle

John doesn’t stop alluding to the tabernacle after that intro paragraph. Not only does he make explicit reference to Jesus’ body as a new temple (John 2:19-21), but he also develops many themes from the tabernacle description in Exodus. I’ve been working through the book of Exodus with some sample Bible studies. Now that I’ve gotten to the end of the tabernacle instructions, it’s a good time to reflect on how John uses this material for his purposes.

Many have taken note of the seven “I am” statements throughout John’s Gospel. But have you ever noticed their connection to Moses’ tabernacle, at least for the first few?

  • I am the bread of life (John 6:35), like the bread of the Presence set on God’s tables regularly (Ex 25:30).
  • I am the light of the world (John 8:12), like the lamps that cast their light on the holy space (Ex 25:37) and must burn every evening (Ex 27:20-21).
  • I am the door (John 10:9), like the only entrance to the courtyard (Ex 27:16) or to the tent itself (Ex 26:36-37).
  • I am the good shepherd, who lays down his life for the sheep (John 10:11), a composite image showing Jesus to be both priest (Ex 28:31-35, 42-43) and sacrificial substitute (Ex 29:10-14).

Eric Golub (2012), Creative Commons

I confess the connection is either absent or much less clear with “the resurrection and the life” (John 11:25-26), “the way, the truth, and the life” (John 14:6) and “the true vine” (John 15:1). But the Exodus/tabernacle imagery never really goes away in the narrative.

  • Jesus speaks with an authority greater than that of Moses, speaking of God’s commandment, which is eternal life (John 12:49-50).
  • His presence with them leads him to give a new commandment (John 13:33-35).
  • Jesus prepares a place in his Father’s house, where there are many rooms (John 14:1).
  • Jesus acts like a high priest when he prays for his people (John 17).
  • Like Yahweh in the burning bush, Jesus terrifies people by speaking his name, “I AM” (John 18:5-6).
  • Jesus times the very hour of his conviction to the timing of the Passover festival (John 19:14).

And then, at the story’s climax, John paints a picture of a new Holy of Holies, with a new mercy seat—the place where Jesus’ body had lain—all decked out with two angels, one on one side, and one on the other (John 20:12). Don’t miss the allusion to the ark of the covenant! Full access has now been granted to God’s people. Not to a high priest on a high holy day, but to a woman who loved her lord (and to the rest of us who likewise love him). We have now truly seen his glory, full of grace and truth.

The Tabernacle and the Creation of the World

I write these things not to amaze you with elusive mysteries or secret knowledge. I do it simply because we’re usually not familiar enough with the tabernacle narratives to catch the allusions.

And let me take it one more step. Through my study of Exodus, I’ve been arguing that the tabernacle is pictured as a re-creation of the world, a starting over of God’s people in relationship with their Father. If we were already familiar with this idea from Exodus, we would quickly see John trace out the same connection.

John is concerned from chapter 1 with not only the tabernacle but also the creation.

  • He starts right where Genesis 1 starts: “In the beginning” (Gen 1:1, John 1:1).
  • He calls Jesus the Word, just as God “spoke” creation into existence (Gen 1:3, John 1:1).
  • He identifies Jesus as the Creator God (John 1:3).
  • Just as the creation in Genesis begins with light (Gen 1:3), leading to life (Gen 1:20, 21, 24, 25, 30, etc.), so also Jesus brings light and life in John (John 1:4-5).
  • In Genesis, God creates the heavens and the earth (Gen 1:1). In John Jesus comes from heaven to earth to reveal God (John 1:9, 3:31, 6:41, etc.).
  • Just as God creates the world in seven days (Gen 1:1-2:3), John now shows Jesus beginning his work over the course of seven days (John 1:28, 29, 35, 43; 2:1).

So when we reach the story’s climax, we have not only a new Holy of Holies (John 20:12), but also a new Man and a new Woman in a Garden, drawing near to God and preparing to rule and subdue the earth (John 20:15-18).

So What?

Please let these things motivate you when you hit the hard parts of the Bible, such as the tabernacle instructions. They’re here for a reason, and, if you have eyes to see, they will explain marvelous things about the person and work of Christ. When you read that the Word became flesh and dwelt among us, make sure to step back and get a clear handle on what it really means.

Look and Look and Look

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When I first learned how to study the Bible, I heard the story of Professor Agassiz, telling his student to look, look, and look again at a fish. The story tells of the wonder and amazement that comes from simply learning how to observe. And it shows how difficult it is to overcome our assumption of familiarity which prevents us from observing as we ought.

It’s a classic illustration, and John Piper tells it beautifully in this short video from Desiring God.

https://vimeo.com/208846470

Let this spur you to keep looking at the Scripture. You might think you already know it, but you’ll be amazed at how much more there is to see of the beauty and glory of Christ. Check it out!

HT: Andy Cimbala

Exodus 25-31: Re-creating Heaven on Earth

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Step Back

When our Bible study focuses intently on each passage, one after another, we may find it difficult to step back and see how they fit together. But we must remember the Bible is a work of literature. It was not written to be scrutinized in bites; it was written to be devoured in gobbles. We should remember to read the Bible as we’d read any other book: moving through it at a reasonable pace and recognizing ongoing themes, climax, resolution, and character development. When we hit milestones in the text, we should take the opportunity to survey where we’ve been and how it fits together.

So, now that we’ve heard all the Lord’s detailed instructions for his dwelling place among the Israelites, it’s a good time to catch our breath. From this point in Exodus, we’ll see what happens when a righteous God tries to live among a sinful people. But where have we been so far?

Review

Let me list the main points I’ve proposed for each passage in this section:

  • Exodus 25:1-40: For God to dwell with his people, mercy must cover the law, bread must be provided, and light must shine.
  • Exodus 26:1-37: When God dwells with his people, it’s a paradise better than Eden.
  • Exodus 27:1-19: The mountain where God meets his people—the place where heaven comes to earth—requires a place for sacrifice and has only one entrance.
  • Exodus 27:20-28:43: For God to dwell with his people, there must be an authorized person to perpetually represent these people before him.
  • Exodus 29:1-46: The price of a ticket to paradise is approved men in approved garments, eating approved food in an approved place.
  • Exodus 30:1-38: Yahweh provides every resource required to take his show on the road: purifying both people and priest, so he can be united with them day after day.
  • Exodus 31:1-18: For God’s new creation dwelling place with his people, the climax comes when the right people join the work and trust in the unique ability of God to get them through.

In addition, my overview of the whole book led me to this overall main point:

Who is Yahweh, and why should you obey him? He is the God who 1) demolishes the house of slavery (Ex 1-15), 2) prepares to rebuild (Ex 16-18), and 3) builds his house in the midst of his people (Ex 19-40).

The main idea of Act I (Ex 1:1-15:21) was that Yahweh demolishes the house of slavery. He does this in two parts:

  1. He trains up a qualified mediator to deliver (Ex 1:1-7:7).
  2. He delivers his people from their enemies into a frightful joy (Ex 7:8-15:21).

The main idea of Act II (Ex 15:22-18:27) was that Yahweh prepares the house of his people by showing them they need his law to know him.

And Part 1 (Ex 19:1-24:18) of this third act shows us God preparing the conditions for a perfect paradise with his people, where they can draw near to him through the blood of a substitute.

Pull It Together

Now what do these things show us about the flow of thought in chapters 25-31? We are in between the making of the covenant and the breaking of it. In giving the tabernacle instructions, how does God build his house?

  • Act I describes God’s deliverance of his people. Act II shows how God prepares them for a covenant relationship with him. Act III now constructs that covenant relationship.
  • Part 1: Exodus 19-24 open the gates of paradise by drawing the people close through the blood of a substitute and endowing them with a utopian vision.
  • Part 2: Exodus 25-31
    • Exodus 25:1-27:19 describes a place where God and people can live together, because it’s filled with mercy, life, light, and substitute judgment.
    • Exodus 27:20-29:46 promises authorized people who keep the peace between God and people.
    • Exodus 30:1-31:18 resources this project in both the short- and long-term.

These chapters are presented in a series of 7 speeches, linking the tabernacle instructions to the creation of the world. I’ll put the clearest connections in bold text.

  • Speech #1: Ex 25:1-30:10 – basic structure, furniture, and priests
  • Speech #2: Ex 30:11-16 – census ransom to pay for the people’s lives
  • Speech #3: Ex 30:17-21 – water basin for washing
  • Speech #4: Ex 30:22-33 – anointing oil to mark off special people and places
  • Speech #5: Ex 30:34-38 – incense
  • Speech #6: Ex 31:1-11 – Spirit-filled people to do the work
  • Speech #7: Ex 31:12-17 – Sabbath rest

In building this tabernacle, the Israelites will recreate the world in God’s image. It represents a fresh start, a new relationship. The closeness with God we’ve always wanted. And it all begins with these extensive words spoken from the mouth of Yahweh.

Jase Hill (2008), Creative Commons

We can flesh out our outline of the book a little further:

Act I: Yahweh demolishes the house of slavery (Ex 1-15).

Introduction: Nobody can prevent Yahweh from keeping his promises, but we’re not sure how he’ll do it (Ex 1).

Part 1: Yahweh appoints a mediator and ensures he is fully qualified and trained for the task of deliverance (Ex 2:1-7:7).

Part 2: Yahweh delivers a deserved destruction to his enemies and a frightful joy to his people (Ex 7:8-15:21).

Act II: Yahweh prepares to rebuild by exposing how deeply his people need his law to know him (Ex 16-18).

Act III: Yahweh builds his house in the midst of his people (Ex 19-40).

Part 1: God architects a perfect paradise for the community of his people, so he can bring them near through the blood of a substitute (Ex 19-24).

Part 2: God explains how his people can re-create this paradise on earth (Ex 25-31).

Gaze Upon Jesus

Of course, the main thing here is not the tabernacle itself, but what it represents. God wants to dwell with his people, and he will surely do it. Therefore Jesus, the Word, “became flesh and dwelt among us” (John 1:14). “They shall call his name Immanuel (which means, God with us)” (Matt 1:23). His parting word was “I am with you always, to the end of the age” (Matt 28:20). And we now live, not in a cloth tabernacle in the wilderness, but in the New Jerusalem. “Behold, the dwelling place of God is with man” (Rev 21:3).

John’s Gospel is saturated with showing us how Jesus is the full and final tabernacle of Yahweh. I will dedicate next week’s post to tracing this out.

Apply

Head: Don’t glaze over when you hit the detailed architectural stuff in Exodus. Consider how many pieces must fall into place for a righteous God to dwell among his sinful people!

Heart: Do you long for any other paradise, besides drawing near to the Father through Christ?

Hands: Be the tabernacle. As an individual, be a dwelling place for the Holy Spirit (1 Cor 6:15-20), with a pure heart, a good conscience, and a sincere faith (1 Tim 1:5). As a community of believers, be a special place for God, unlike any other place on earth (2 Cor 6:16-7:1).

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

One Week That Changed the World

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Every Wednesday, I encourage you to check out something on the web (not on this site) to show that we’re not the only ones talking about or employing the OIA Bible study method. In particular, I’m eager to show you that I didn’t invent this method, and that I’m not the only one using it with great profit.

This week I am delighted to refer you to the keynote messages from our recent DiscipleMakers Fall Conference. (DiscipleMakers is the campus ministry organization I serve with.)

In these messages, the main speakers walked through John’s account of the last few days of Jesus’ passion week. We aimed to observe the text, interpret what John meant to communicate, and apply it practically and specifically. These men have been some of the most influential teachers in my life, and I’m eager to commend their messages to you.

Mark Fodale on the arrest of Jesus:

Brian Parker on the trial of Jesus:

Rhys John on the crucifixion of Jesus:

And I closed the conference with the resurrection of Jesus. In this talk you’ll notice many themes from my recent studies in Exodus. John has much to say in applying tabernacle imagery to the work of Christ:

If you’d like to see more such teaching, getting more models of OIA Bible study in action, you can find our library on the DiscipleMakers website. Check it out!

Exodus 31: The Right People With the Right Attitude

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This week we complete the instructions for the tabernacle. Only two short speeches (out of seven total) remain.

Observation of Exodus 31:1-18

Most repeated words: all (8 times), Sabbath (6x), work (6), day (5), Lord (5), holy (4), people (4), son (4)

  • this list of words highlights the many connections between these speeches and the creation of the world in Genesis 1-2.

Speech #6: Spirit-filled men will create the tent complex according to Yahweh’s plan – Ex 31:1-11

  • correspondence to Day 6 of creation, where God breathes his Spirit into the first humans, so they can image him in ruling and filling the earth
  • the men and their Spirit-given abilities – Ex 31:1-6
  • catalogue of items to be created – Ex 31:7-11
    • tent structure
    • furniture (from inside to outside)
    • garments for priests
    • anointing oil and fragrant incense
      • the catalogue follows the same order as the instructions were given, except that the altar of incense is moved earlier to be with the other items located in the same room.
  • all is to be done just as Yahweh commanded – Ex 31:11

Puzzle Monkey (2014), Creative Commons

Speech #7: Keeping the Sabbath day of rest – Ex 31:12-17

  • correspondence to Day 7 of creation, where God rests and sets apart the Sabbath as a special day
  • this speech’s structure is a chiasm, where the second half is a mirror image of the first half
    • A  Keep my Sabbaths, a sign that Yahweh sanctifies you – Ex 31:13
      • B  Keep the Sabbath; it is holy – Ex 31:14a
        • C  Profaners shall be put to death; workers shall be cut off – Ex 31:14b
          • D  Work six days; rest one – Ex 31:15a
        • C’ Workers shall be put to death – Ex 31:15b
      • B’ Keep the Sabbath as a covenant forever – Ex 31:16
    • A’ It is a sign that Yahweh made heaven and earth in 6 days, resting on the 7th – Ex 31:17
  • The chiasm’s center (Ex 31:15a) defines what the Sabbath is and what makes it special.
  • The chiasm’s end (Ex 31:17) makes the link between the tabernacle construction and the creation of the world explicit.

Ex 31:18 is the conclusion to all the instructions of Ex 25-31

  • When Yahweh is finished speaking, he gives Moses two stone tablets, with the instructions written with his own finger

Interpretation of Exodus 31:1-18

Some possible questions:

  1. Why do the tabernacle instructions end with these topics for the final two speeches?
  2. Why is the penalty for Sabbath-breaking so severe?
  3. So what should we do with Sabbath-breakers today?

My answers (numbers correspond to the questions):

  1. These last two topics bring even greater to the connections between the tabernacle instructions and the creation of the world. This leads us to see the tabernacle as a new paradise in a new creation, an opportunity for the people of God to start over in close relationship with God.
  2. Yahweh explains what the Sabbath signifies: his unique role as both their sanctifier (Ex 31:13) and the creator of all things (Ex 31:17). Apparently the Lord takes these things very seriously. If the people building this tabernacle don’t take one day off each week, they are communicating that 1) Yahweh did not create everything, they did; and 2) Yahweh isn’t making them special, they are doing that for themselves. The Sabbath is all about resting in another and not ourselves.
  3. We’ve been given much more revelation from God about the Sabbath than the Israelites had. We understand the purpose of the Sabbath-keeping was to picture faith in and utter dependence on Christ (Heb 3:16-4:3). I’ll save any further application for another study on another passage.

Train of thought:

  • Get the right Spirit-filled people for the creative work.
  • Treat one day each week as a special day, to show your trust in Yahweh and not your own efforts for this project of mutual dwelling.

Main point: For God’s new creation dwelling place with his people, the climax comes when the right people join the work and demonstrate the unique ability of God to get them through. 

Connection to Christ: Jesus is the faithful Son, the builder of God’s house. He trusted his Father fully so we who tend to trust ourselves could become his family.

My Application of Exodus 31:1-18

When it’s time for me to get busy doing the work of God on behalf of the people of God (preaching, leading Bible studies, writing, discipling, parenting, etc.), it’s so easy for me to trust in my effort to carry the day. But this passage helps me to understand God’s glorious paradox: he appoints and uses me for his purposes, and I can trust him to do the heavy lifting. In other words, I work with all my strength, and I trust in God to make it happen. I can plant and water, but only God can cause the growth.

This paradox is at the heart of all faithful kingdom work. We work as though it were all up to us. Then we pray and trust as though it’s all up to him. In God’s universe, we shouldn’t choose one or the other. We do both.

“He who calls you is faithful; he will surely do it” (1 Thess 5:24).

Click here to see what I’m doing with this sample Bible study and why I’m doing it.