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You are here: Home / Archives for Sample Bible Studies

4 Bible Studies for Lent

February 5, 2018 By Ryan Higginbottom

Rod Long (2017), public domain

The calendar just turned to 2018. We’ve barely cleared January. You’re probably not thinking of Easter.

But Lent will be upon us soon! Lent is the season of the church calendar that comes before Easter and, like Advent, it is a season of prepartion.

What is Lent?

Lent is more commonly observed in the Catholic and Orthodox churches, but all Christians can benefit from the season. Lent begins on Ash Wednesday (February 14 this year) and ends just before Easter Sunday (April 1).

Lent lasts approximately 40 days, mirroring the 40 days Jesus spent fasting in the desert before his temptation (Matthew 4:1–2). In this respect, Lent differs from Advent in its length. These two seasons also differ in emphasis.

While Advent is a season of excited anticipation, Lent is traditionally a season of contemplation and fasting. During Lent, Christians focus on the death and resurrection of Jesus, along with the sin that made this sacrifice necessary. As a result, Christians who observe Lent spend time in confession, mourning, prayer, and fasting. Some identify a pleasurable gift of God (like meat or chocolate or coffee) from which to abstain during Lent.

There is, of course, no Biblical command to observe Lent. But if you’d like to take advantage of this spot in the church calendar, you may see great spiritual gain.

Lenten Bible Study

If you decide to observe Lent you may want to adjust your devotional life accordingly. In this spirit, many reach for Lenten devotionals at this time of the year. These guides usually consist of daily Bible readings, some commentary, and a suggested prayer. These can be wonderful tools.

However, let me urge you not to rely on these devotionals. Feel free to use them, but don’t neglect the study of the Bible yourself.

When you read and study the Bible on your own, you hear the words of God directly. The interpretation and meaning of the text doesn’t come from a well-meaning author, it comes from the Holy Spirit working in you. And while we can benefit greatly from devotional writers, nothing should replace our personal communion with God through his word.

God has written his word to be read, studied, and understood by all of his children. You are smart enough to study the Bible on your own.

Four Bible Studies

As I did for Advent, I’m providing four Bible study plans for Lent. There is nothing earth-shattering in these suggestions, but some might find the structure and organization helpful. Pick one and go for it.

If you’re new to Bible study or you’d like a refresher, please see our overview of the OIA Bible study method as well as a more detailed explanation. We have some OIA worksheets too; you can find them on our Resources page.

You should also feel free to improvise! If you find a better division to these chapters than what I’ve listed, don’t hesitate to adjust your study.

I’ve planned each of these studies to take six and a half weeks, from Ash Wednesday through Easter Saturday. In each study I’ve focused on the last week of Jesus’s life, from his entry into Jerusalem through his resurrection.

A Study in Matthew

  • Week 0 (February 14 through February 17): Read Matthew 21–25.
  • Week 1 (February 18 through February 24): Study Matthew 26:1–29.
  • Week 2 (February 25 through March 3): Study Matthew 26:30–58.
  • Week 3 (March 4 through March 10): Study Matthew 26:59–27:14.
  • Week 4 (March 11 through March 17): Study Matthew 27:15–44.
  • Week 5 (March 18 through March 24): Study Matthew 27:45–66.
  • Week 6 (March 25 through March 31): Study Matthew 28:1–20.

A Study in Mark

  • Week 0 (February 14 through February 17): Read Mark 11–13.
  • Week 1 (February 18 through February 24): Study Mark 14:1–25.
  • Week 2 (February 25 through March 3): Study Mark 14:26–50.
  • Week 3 (March 4 through March 10): Study Mark 14:51–72.
  • Week 4 (March 11 through March 17): Study Mark 15:1–21.
  • Week 5 (March 18 through March 24): Study Mark 15:22–47.
  • Week 6 (March 25 through March 31): Study Mark 16:1–20.

A Study in Luke

  • Week 0 (February 14 through February 17): Read Luke 19:28–21:38.
  • Week 1 (February 18 through February 24): Study Luke 22:1–38.
  • Week 2 (February 25 through March 3): Study Luke 22:39–62.
  • Week 3 (March 4 through March 10): Study Luke 22:63–23:25.
  • Week 4 (March 11 through March 17): Study Luke 23:26–56.
  • Week 5 (March 18 through March 24): Study Luke 24:1–27.
  • Week 6 (March 25 through March 31): Study Luke 24:28–53.

A Study in John

  • Week 0 (February 14 through February 17): Read John 12–17.
  • Week 1 (February 18 through February 24): Study John 18:1–24.
  • Week 2 (February 25 through March 3): Study John 18:25–19:12.
  • Week 3 (March 4 through March 10): Study John 19:13–37.
  • Week 4 (March 11 through March 17): Study John 19:38–20:18.
  • Week 5 (March 18 through March 24): Study John 20:19–31.
  • Week 6 (March 25 through March 31): Study John 21:1–25.

Lent for Your Soul

Depending on the tradition in which you were raised, you might not be thrilled about Lent. The season may invoke for you gloominess, deprivation, and asceticism that doesn’t seem rooted in the Bible.

Instead, Lent can be glorious! During the whole of his ministry, Jesus was focused on the cross, and if you follow one of these study plans, you’ll have that same focus. You can witness Jesus’s devotion, his love for his people, his power, and the supernatural explosion of the resurrection. Lean in during Lent, and you’ll be ready for a jubilant Easter celebration!

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Filed Under: Sample Bible Studies Tagged With: Bible Study, Lent

Exodus 34:29-35: Is This Glory Here to Stay?

February 2, 2018 By Peter Krol

After the Israelites broke covenant with God, he refused to live with them any longer. But Moses mediated a new deal, with a new covenant, which would enable total restoration and a more intimate relationship than ever before. Moses has seen the glory of Yahweh’s new covenant identity (the one full of both grace and truth); will the Israelites be allowed to see such glory for themselves?

Observation of Exodus 34:29-35

Most repeated words: Moses (10 times), face (6x), came (5), all (4), Israel (4), people (4), skin (3), speak (3), veil (3), when (3)

  • This is the first narrative unit since chapter 1 where the name Yahweh (“LORD”) is not one of the top 10 repeated words. The long speeches given by God (Ex 20-23, 25-31) also do not repeat the name Yahweh much, but mostly because Yahweh is telling other people what to do. It’s noteworthy that this climactic episode, describing the people reunited to their God, names that God only twice. Moses goes in to speak with him (Ex 34:34) and then tells his commands to the people (Ex 34:32).
  • Our main character here seems to be not even Moses himself, but Moses’ face.

The setting: When Moses came down from the mountain with the two tablets of the testimony.

  • Moses’ descent from the mountain is not a part of the main plot line, but merely the backdrop for Moses’ ignorance of his shining face (Ex 34:29).
  • This shining takes place in the context of Moses’ role in shaping this glorious new covenant, having literally shaped the stone tablets with his own hands (Ex 34:1, 4).

The reason for Moses’ shining face: “he had been talking with God” (Ex 34:29).

  • This is the reason for the first shining, and it remains the reason for all subsequent shinings (Ex 34:34-35).

The response to Moses’ shining:

  • Aaron and all the people are afraid to come near (Ex 34:30). This is the same response to had to the unmediated glory of God on the mountain (Ex 20:18-21).

The aftermath of Moses’ shining:

  • Moses calls to them (Ex 34:31).
  • Aaron and the leaders return to him.
  • Moses talks with them.
  • The rest of the people come near (Ex 34:32).
  • Moses commands them all that Yahweh had spoken on the mountain.

The cycle of events from here on out:

  • Moses veils his face (Ex 34:33).
  • He removes the veil when he speaks further with God, presumably in the new tent of meeting, presumably no longer outside the camp (Ex 34:34).
  • When he comes out, he speaks God’s words, with his face still unveiled. “The people of Israel would see the face of Moses, that the skin of Moses’ face was shining” (Ex 34:35).
  • Then Moses replaces the veil until the next time he speaks with God.

    Fr Lawrence Lew (2009), Creative Commons

Interpretation of Exodus 34:29-35

Some possible questions:

  1. Why does Moses’ face shine only now, and not the first few times he descended from the mountain (Ex 19:14, 25; 24:3, 32:15-16)? The first tablets were written with the finger of God (Ex 31:18)! Why would there be no shining then?
  2. Why are the people afraid to come near, merely on account of a shining face?
  3. Why does Mose veil his face?
  4. So what does all this mean for the final New Covenant in Christ?

My answers (numbers correspond to the questions):

  1. Chapters 32 and 33 are remarkable in that they show Moses fully executing his mediatorial role between Yahweh and the people. According to the narrator, he persuades Yahweh both to relent from destroying the people and to move back in with the people. This special new role was pictured in Yahweh’s request for Moses to cut these new tablets himself (Ex 34:1). The flow of chapters 32-34 shows that this new covenant is far more glorious than the first covenant was, because Moses (a man) fully participates in shaping it and in beholding the glory of God, full of grace and truth (Ex 34:6-7). This greater glory now blossoms publicly through a brilliantly shining face.
  2. Clearly, the shining face is more than a makeover or pleasant countenance. This is the glory of Yahweh’s grace and truth, being reflected in the image of God’s appointed mediator. No-one can see God’s face and live (Ex 33:20), so even the reflection of this glory, as in a mirror dimly, is nearly as terrifying as the thing itself (Ex 20:18-21).
  3. Here is the narrative’s key idea, and one that is easy to miss. Moses does not veil his face to protect the people from the reflected glory. He covers his face to conceal the fading glory until he gets it recharged (Ex 34:34-35). When the glory recharges from speaking with Yahweh, Moses makes sure the people see his shining face again (Ex 34:35).
  4. Paul uses this episode from Exodus to make a profound point about the glory of the New Covenant in Christ (2 Cor 3:1-4:18). If we assume that Moses’ veil was covering the glory itself (when it was actually concealing the fact that the glory was fading), we miss Paul’s point. In the last year, I’ve read two otherwise excellent books by respected New Testament scholars that make this very mistake. Paul’s argument:
    • The people he ministers to are themselves the proof of Paul’s recommendation from Christ (2 Cor 3:1-3).
    • His sufficiency as a minister of the new covenant comes from Christ who makes him sufficient (2 Cor 3:4-6).
    • While Moses’ ministry had a blazing, terrifying glory, it was always a fading glory (“the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end” – 2 Cor 3:7-11).
    • Therefore, Paul is not like Moses, who tried to conceal the fact that his glory was fading (“Moses…put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end” – 2 Cor 3:12-13).
    • Even today, the Jews fail to see the temporary, fading nature of the Old Covenant when it’s read to them (2 Cor 3:14-15).
    • But when they turn to Christ, they finally see the Old Covenant for the fading and temporary thing it is. They behold the Lord’s face and become perpetually and increasingly glorious (2 Cor 3:16-18).
    • This is why the people, whose reflection of Christ’s glory never fades but always brightens, are themselves the proof of Paul’s qualification for ministering this superior covenant (2 Cor 3:1-3, 4:1-15).
    • This gives Paul tremendous courage to persevere when ministry is hard (2 Cor 4:16-18).

Train of thought:

  • The mediator of the new covenant brings with him a glory the world has never yet seen.
  • Yet this glory is anything but permanent. Something even better must still be on its way.

Main point: Yahweh’s new and repaired covenant is far more glorious than was the first covenant, before there was any need of repair—but only if it’s here to stay.

Connection to Christ: Jesus Christ brought the final new covenant, which is forever here to stay (Heb 7:15-17, 8:13). Knowing Jesus is eternal life (John 17:3). Participation in Jesus is participation in the unfading glory of God (2 Cor 3-4, John 1:14-18).

My Application of Exodus 34:29-35

Like Paul, I need not lose heart when I face a season of harsh criticism. Of course I’m a sinner. Of course I make loads of mistakes. But my sufficiency doesn’t come from any perceived perfection on my part; it comes from Christ. And Christ is at work, replicating his glory in the people he’s transforming by his Spirit. The proof, as they say, is in the puddin’. Trails of people, being united to God through Christ, and growing perpetually in the glory of increasing Christlikeness—these folks are my letter of recommendation from Christ.


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

Filed Under: Exodus Tagged With: Covenant, Exodus, Glory, Permanence

Exodus 34:1-28: The Glorious New Covenant

January 26, 2018 By Peter Krol

Moses has requested proof from Yahweh that he will, in fact, go up with his people into their new land. God will show up, and he will stay in relationship with these rebellious people. But how is that possible?

Observation of Exodus 34:1-28

Most repeated words: Lord (16 times), God/god (12x), no (6), tablets (6), covenant (5), days (5), make (5), not (5)

  • much emphasis on Yahweh, God, in contrast to the other gods of the nations
  • new tablets and the making of a covenant are also primary themes

The first paragraph (Ex 34:1-9) shows Yahweh keeping his promise (Ex 33:19-23) to show his glory to Moses.

  • First, Moses needs to cut new tablets to replace the ones he broke (Ex 34:1-4) and bring them to the top of the mountain.
  • Then Yahweh descends in the cloud to speak to Moses (Ex 34:5, compare with Ex 33:9).
  • Yahweh shows his glory to Moses by…declaring his name and its implications (Ex 34:6-7).
    • Yahweh is a God merciful and gracious, abounding in love [grace/mercy] and faithfulness [truth].
    • He keeps love and forgiveness for thousands.
    • He also will by no means clear the guilty. Sin has consequences for multiple generations.
  • Moses responds in worship, once again begging God to stay among his people (Ex 34:8-9).
    • He recognizes that this cannot happen unless God pardons their sin.

The rest of the section (Ex 34:10-28) is a speech by Yahweh in response to Moses’ pleading.

  • The topic statement of the speech is: “Behold, I am making a covenant” (Ex 34:10).
  • And, as though the burning bush and the plagues and the Passover and the exodus and the Red Sea and the manna and the water from the rock and the victory over Amalekites and the pillar of cloud and the fiery mountain—as though all these things weren’t enough, this new covenant will be something “awesome” unlike anything ever seen before (Ex 34:10).
  • This covenant involves a promise and a series of 8 laws all repeated from earlier in the book (Ex 34:11-28).
    • A promise to drive out the nations in the Promised Land (Ex 34:11, compare with Ex 23:23).
    • Don’t make covenants with the inhabitants of the land (Ex 34:12-16, cf. Ex 23:24, 32-33).
    • Don’t make gods of cast metal (Ex 34:17, cf. Ex 20:4-6, 20:23, 32:4).
    • Celebrate the Feast of Unleavened Bread and redeem the firstborn (Ex 34:18-20, cf. Ex 12:17, 13:1-16, 23:15).
    • Rest on the seventh day each week (Ex 34:21, cf. Ex 16:26-30, 20:8-11, 23:12).
    • Celebrate 3 festivals each year (Ex 34:22-24, cf. Ex 23:14-17).
    • Include no leaven in sacrifices, and allow no leftovers from feasts (Ex 34:25, cf. Ex 23:18).
    • Bring the best of the first fruits into Yahweh’s house (Ex 34:26, cf. Ex 23:19).
    • Don’t boil a young goat in its mother’s milk (Ex 34:26, cf. Ex 23:19).
  • Yahweh wants this new covenant (particularly the 10 Commandments) written on the new stone tablets. Moses take 40 more days (cf. Ex 24:18) to complete this work (Ex 34:27-28).

    Stephen Zucker (2012), Creative Commons

Interpretation of Exodus 34:1-28

Some possible questions:

  1. Why does Moses need new stone tablets?
  2. Why does Moses need to replace the stone tablets himself?
  3. Why is God’s glory wrapped up in his name?
  4. How is this new covenant any more awesome than what Yahweh has done before?
  5. Why does this new covenant simply repeat the promise and 8 laws from earlier in the book?

My answers (numbers correspond to the questions):

  1. He broke the first ones (Ex 34:1) when he saw the people worshipping the golden calf (Ex 32:19). He did this as a representative of Yahweh’s fierce anger (Ex 32:10, 19), signifying the covenant relationship broken seemingly beyond repair (Ex 33:3-5).
  2. The first ones were carved and written on by the finger of God himself (Ex 31:18, 32:16). But Moses has now demonstrated his full potential as mediator. When God repairs the covenant, part of what makes it more “awesome” than anything seen before is that it now includes a human mediator in the crafting of it. This foreshadows the significance of the last part of chapter 34, which I’ll cover next week.
  3. God’s decision to deliver these people was deeply rooted in the glory of his name (Ex 3:13-15). His plan to train Moses as a mediator was deeply rooted in the glory of his name (Ex 6:2-9). He toyed with Pharaoh so the whole earth would know the glory of his name (Ex 9:15-16). One of God’s foundational commands prohibits people from making light of his name (Ex 20:7). The whole book of Exodus has been concerned with the glory of Yahweh’s name. And now we learn the essence of the name, the essential identity of this God: he who is full of both grace and truth (Ex 34:6, John 1:14, 17-18). It was pictured early on in a bush that burned but was not consumed (Ex 3:2). Now we finally see the truth of his judgment on a sinful people combined with the grace of a new covenant to restore them to him.
  4. It is more awesome because it involves not only rescuing a needy people but even restoring and cohabiting with a blatantly rebellious people. It is not merely God’s plans for humans, but even his inclusion of them in his eternal purpose (e.g. requiring Moses to inscribe the new tablets). This is an awe-inspiring glory the world had never seen.
  5. Most of the repetition comes from chapter 23, the conclusion to the original Book of the Covenant. The repetition here highlights the fact that this covenant is still on. Though Yahweh threatened to destroy the people and start over (Ex 32:10), and though he refused to keep living among them (Ex 33:3-6), he has not followed through on those threats. He has restored their relationship in full to the way that it was before. In fact, there are even hints that it’s better than it was before (e.g. Moses’ shaping and writing the new tablets).

Train of thought:

  • Yahweh’s glory is revealed through the inclusion of a human mediator to shape the new covenant, and his fundamental identity of combining grace and truth.
  • The glorious new covenant involves not only a full and total restoration of the broken relationship between God and his people, but also a few hints of something more.

Main point: The glory of Yahweh’s new covenant lies in total restoration and a more intimate relationship than ever before.

Connection to Christ: Jesus, once again, is our true mediator. He forgives our sins and rescues us from slavery. These things are wonderful. But he also reunites us to God in a way superior to anything we would have had before sin entered the world. Jesus makes possible our full and final adoption as the sons of God.

My Application of Exodus 34:1-28

Head: I can trust that my God and Father is not grudgingly obligated to take care of me; no, he is ecstatic and delighted to have me for his son in Christ.

Heart: I cannot find such divine and eternal intimacy anywhere else. Nothing can satisfy my deepest longing for close relationships like what I have in Christ.

Hands: Stop sucking the life out of people. Don’t manipulate circumstances or conversations for my own security or self-fulfillment. I can take risks, speak the truth, extend the grace that has been extended to me. This will generate more patience with my children and greater eagerness for outreach.


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

Filed Under: Exodus Tagged With: Atonement, Covenant, Exodus, Name, Reconciliation

Exodus 33: Atonement = Forgiveness + Reconciliation

January 19, 2018 By Peter Krol

After the people commit a “great sin,” Moses offers to go back up Mt. Sinai. His hope? “Perhaps I can make atonement for your sin” (Ex 32:30). This work of atonement began with begging God’s forgiveness (Ex 32:31-32), but that clearly wasn’t enough (Ex 32:33-35). Full atonement requires something more.

Observation of Exodus 33

Most repeated words: people (14 times), Moses (12x), said (11), tent (11), Lord (9), up (9), go (8), not (8), face (5), favor (5), know (5), sight (5)

  • As Moses is trying to bring the Lord and the people back together, I’m not surprised to see repeated mention of these characters
  • But what role do the tent, and the favor of God’s face, play…?

In the first section (Ex 33:1-6), Yahweh assesses the situation as it stands.

  • Yahweh speaks to Moses
    • He will keep his oath to give them the land
    • But Moses must lead them (Ex 33:1)
    • Yahweh will send an angel to clear out the inhabitants (Ex 33:2)
    • But he himself will not go with them, lest he consume them on the way (Ex 33:3)
  • The people mourn at this “disastrous word” (Ex 33:4)
  • Yahweh’s speech is repeated (Ex 33:5)
    • There is real danger for these people if Yahweh were to be with them!
  • The people strip their ornaments (Ex 33:6)

In the second section (Ex 33:7-11), Yahweh speaks to Moses at the tent of meeting face-to-face.

In the third section (Ex 33:12-23), Moses pleads with Yahweh to alter this course of events.

  • Moses leverages the favor he’s already got with Yahweh (Ex 33:12).
  • He pleads for even more favor (Ex 33:13).
  • Yahweh then promises to go with them (Ex 33:14).
  • But Moses is not assured. He wants to make sure Yahweh will be with them (Ex 33:15-16).
  • Yahweh agrees to this very thing (Ex 33:17).
  • But Moses is still not assured. He requests proof that Yahweh will be with them. And the requested proof is that Yahweh will show Moses his glory (Ex 33:18).
  • Yahweh agrees, but with conditions to preserve Moses’ life (Ex 33:19-23).

    Julie Gibbons (2010), Creative Commons

Interpretation of Exodus 33

Some possible questions:

  1. If Yahweh has agreed to forgive their sin (and not wipe them all out to start over with Moses), why all this fuss? Why won’t he just go with them?
  2. What is going on with the tent of meeting in Ex 33:7-11? Why is this little anecdote stuck right here? Wouldn’t the story make more sense without it (if we read Ex 33:1-6 and then jumped to Ex 33:12-23)?
  3. Why won’t Moses take God at his word? Why does he request proof that God will be with them?

My answers (numbers correspond to the questions):

  1. Though Yahweh has forgiven (most of) the people and chosen not to destroy them for their sin, this passage shows us vividly that forgiveness alone is not enough to accomplish full atonement. Though the legal transaction of forgiveness has taken place, there is still the relational damage between Yahweh and the people that must be dealt with. Yahweh will keep his word to give these people the land of Canaan (Ex 33:1-2). But the relationship has been so damaged that, if Yahweh was with them, there could be more explosions (Ex 33:3).
  2. We must not read Ex 33:7-11 in a vacuum, divorced from the context. This has everything to do with the flow of the chapter! I’m honestly not sure why the ESV (along with NASB, NIV, and NRSV) add the “used to” to Ex 33:7, as an interpretation of the Hebrew’s shift in tense. But the CSB, NET, NKJV, and LEB all translate with a straightforward, “Now Moses took the tent and pitched it outside the camp,” which makes more sense in the context. Of course, the tabernacle hasn’t been pitched yet, but Moses set up a proto-tabernacle, a mini-mountain, where the glory cloud could descend and Yahweh could speak to Moses (Ex 33:9). But from God’s speech in Ex 33:1-3, Moses knows that God can no longer live with his people. The relationship is too damaged. So this tent must go outside the camp. When Moses goes to speak with Yahweh, all the people wait breathlessly at the doors of their own tents, hoping beyond hope that their God will move back into camp with them. Yahweh speaks to Moses as to a friend (Ex 33:11), but that is not good enough for Moses. Moses wants God to have this relationship with all his people. This causes Moses to plead for a change and to request proof that it will happen.
  3. Moses knows how high the stakes are. God has placed his favor on Moses in a special way, but Moses won’t back down until Yahweh sets such favor on all the people. According to Ex 33:15-16, “me” and “us” are a package deal. “You can’t take me up, Yahweh, without taking all of us!” So Moses asks God to put his money where his mouth is; he wants to see the ring on Israel’s finger to know the wedding is still on. “Please show me your glory!” And he gets more than he bargained for. Yahweh will make all his goodness pass by, and he will become a witness to Yahweh’s lavish grace and mercy (Ex 33:19) when he repairs the relationship between his people and himself.

Train of thought:

  • Forgiveness, on its own, clearly wasn’t enough to provide full atonement.
  • The relationship has broken to the point that Yahweh must move out.
  • The grace of true reconciliation is astoundingly glorious (and life-threatening).

Main point: Full atonement = forgiveness + reconciliation

Connection to Christ: When God, before the world began, set his affection on his beloved Son, Jesus Christ, he got us as a package deal. Jesus came to die for his people, that he might bring us to God. And God loves us, not because we are lovable or particularly noble, but because Jesus claimed us as his own. When Jesus worked to provide atonement, to cover our sins, he did what had to be done so we could be forgiven. But he didn’t stop there. He also brought us close to God, as an intimate part of his family.

My Application of Exodus 33

The world does not work this way. The world tries to forgive and forget. Most people walk on eggshells, hold grudges, or give in to backbiting when relationships go sour.
But it must not be so with me (or with our community). The more I delight in the full reconciliation Jesus has provided for me with God, the better equipped I will be to not only forgive but also reconcile with those around me.

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

Filed Under: Exodus Tagged With: Atonement, Exodus, Forgiveness, Immanuel, Mediator, Reconciliation

Exodus 32: Our Most Troubling Trouble

January 12, 2018 By Peter Krol

God has explained to Moses how to recreate heaven on earth by building a place for God to live with his people. Moses holds in his hands two tablets of stone inscribed with Yahweh’s testimony (Ex 31:18). Now it’s time to execute the Lord’s instructions. But what will happen when a uniquely righteous God tries to dwell among his sinful people?

Observation of Exodus 32:1-35

Most repeated words: said (21 times), people (20x), Moses (17), Lord (13), out (12), Aaron (9), brought (9), sin (9), up (9), made (8)

  • while these words summarize the main action of the story, I don’t see any further significance to their repetition (but I always start observing with repetition, as it’s easy to observe, and it often suggests a direction for inquiry).

The first section (Ex 32:1-20) describes parallel scenes at the top and bottom of the mountain

  • Bottom of the mountain (Ex 32:1-6): The story’s conflict/tension arises when the people get nervous at Moses’ delay and ask Aaron to make them gods for revelry.
    • Top of the mountain (Ex 32:7-10): Yahweh tells Moses what is happening at the bottom, and he prepares to consume the people (“your people,” not “my people.” Yikes!).
    • Top of the mountain (Ex 32:11-14): Moses implores Yahweh and persuades him to relent from consuming the people.
  • Bottom of the mountain (Ex 32:15-20): Moses delays no longer but descends and sees the gods and revelry.

The second section (Ex 32:21-24) shows Moses uncovering Aaron’s motive for leading the people into “such a great sin”

  • First, Aaron blames the people (Ex 32:22).
  • Second, Aaron blames his circumstances (Ex 32:24) – “It’s not my fault, Moses; out came this calf!”
  • In between Aaron’s two self-justifications, he reveals his presenting problem: the nervousness people felt at Moses’ delay (Ex 32:23).

The third section (Ex 32:25-35) narrates a quasi-resolution to the conflict between the people and God

  • The Levites prove to be on Yahweh’s side by executing their countrymen (Ex 32:25-29).
  • Moses will go back up the mountain; perhaps he can cover (“make atonement for”) their sin (Ex 32:30-32).
  • But to move forward, Yahweh must punish sin (Ex 32:33-35).

    Nicolas Poussin, public domain

Interpretation of Exodus 32

Some possible questions:

  1. Why does Moses’ delay make the people so nervous that they would resort to such wild idolatry and revelry?
  2. How is it possible for Moses to persuade God to relent from consuming the people?
  3. Does God truly relent, if he visits their sin on them and sends a plague (Ex 32:34-35)? Is he just a whiny, capricious god?
  4. So what is the point of these three resolutions in Ex 32:25-35? How do they help?

My answers (numbers correspond to the questions):

  1. We were told that Moses was on the mountain for 40 days (Ex 24:18), but the characters in the story were never told. All they knew was that they were to take care of any disputes while they waited for Moses to return (Ex 24:14). But Yahweh has heard the cries of these people before (Ex 3:7). They were to him as a son (Ex 4:22-23). They are now his treasured possession among all peoples (Ex 19:5). But now they forget who actually rescued them (compare Ex 20:2 with Ex 32:4) and who now leads them (Ex 32:1, where they want “gods who shall go before us”). In forgetting these things, they bring into question whose people they truly are (no longer “my people” but “your people, whom you brought up out of the land of Egypt” in Ex 32:7). Clearly, this is extremely unsettling for them.
  2. In this chapter, we finally see Moses settling into his appointed role as the mediator between God and his people. The main point of Ex 1:1-7:7 was to train him for this role. Clearly this was a part of Yahweh’s plan all along, and this incident of sin is no real surprise to him. It’s no accident that Moses appeal to the same promises (Ex 32:13) that motivated Yahweh to free these slaves in the first place (Ex 2:24-25). Thus, in speaking to Yahweh, Moses is acting like Yahweh. And when Moses goes to speak to the people, he still acts like Yahweh (compare Ex 32:9-10 with Ex 32:19). Here is just the mediator they need.
  3. Yahweh does not follow through on his threat to consume the people and re-create a nation through Moses (Ex 32:10). But he can’t just wave his hand and pretend the sin didn’t happen. He shows that payment must still be made for it (Ex 32:33-35).
  4. First, Yahweh blesses non-conformity to the fear and sin of the age (Ex 32:25-29). Second, there is hope that he just might cover (“atone for”) their sin (Ex 32:30-32). Third, this covering can only take place if payment is made (Ex 32:33-35).

Train of thought:

  • They get themselves into trouble when they forget who rescued them and now leads them.
  • This brings into question whose people they are.
  • The most troubling part is the potential severing of this covenant relationship and closeness to Yahweh!
  • Self-medicating the fear and anxiety with false assurance and pleasure does nothing to help.
  • But Yahweh’s mediator might make it right again by not conforming but covering the sin by paying for it.

Main point: God has a superior solution to our most troubling trouble. He can make a way to bring us back to him.

Connection to Christ: Moses couldn’t do it himself, but Jesus could. Jesus not only acts or speaks like Yahweh; he is Yahweh in the flesh. He never confirmed to the sinful pattern of this world. He shed his own blood to pay for our sin, such that his blood now covers those who trust him with their life.

My Application of Exodus 32

Head: I know the theology, that Jesus is the only savior. But when I feel anxious or afraid, I am still mostly inclined to self-medicate with pleasure, selfishness, blame-shifting, or anything else. When I face such temptation, I must remind myself of who alone can save me and lead me.

Heart: When I remember the Lord Jesus, I love him more than my false saviors.

Hands: I can close the browser window, set aside the video game, and choose not to attack my critic. Such things have never been able to save me in the past or lead me into paradise. Jesus is all in all, and being close to him is all that matters.


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

Filed Under: Exodus Tagged With: Exodus, Idolatry, Judgment, Mediator

4 Bible Studies for Advent

November 13, 2017 By Ryan Higginbottom

Rod Long (2017), public domain

Advent is right around the corner. It begins on December 3, and it will be here before you know it.

If you’ve thought of shifting your devotional life for the Christmas season, read on. Like many churches that put their sermon series aside, individual Christians can find great blessing in focusing on Jesus’s birth.

Bible Studies, Not Devotionals

There are no shortage of Advent devotional offerings, with scores of new volumes published each year. Some of these are excellent. (Some, of course are not.) But even good devotional books are no substitute for personal Bible study.

When you study the Bible on your own, you encounter God’s word directly. You’re not relying on an author or teacher to tell you what the Bible means; you’re reading and thinking and searching and praying yourself. Will that take longer? Of course! But wrestling with difficult and glorious truths on your own is worth it. The commands and promises and works of God will sink down more deeply into your soul—taking root both to form and strengthen you—if you uncover them yourself.

This is not a screed against devotional books, just a plea not to rely on them.

Four Bible Studies

If you’d like to mix up your Scripture study for Advent, I have four plans listed below. There’s nothing monumental in the plans themselves; I’ve simply listed some relevant sections of the Bible that could be covered in the listed time period.

If you’ve never studied the Bible before, let me suggest some resources before you begin. It’s our aim at Knowable Word to help ordinary people learn to study the Bible, so we’ve written much about the three primary areas of Bible study: Observation, Interpretation, and Application. Start here to see an overview of this OIA method, and read the details here. We’ve collected some worksheets that you may want to use on our Resources page.

I’ve planned each of these studies to take four weeks. (So even though Advent is not technically four weeks, these plans take you from November 27 through Christmas Eve.)

A Study in Matthew

Matthew gives two chapters to the birth and early days of Jesus.

  • Week 1 (November 27 through December 3): Matthew 1:1–17
  • Week 2 (December 4 through December 10): Matthew 1:18–25
  • Week 3 (December 11 through December 17): Matthew 2:1–12
  • Week 4 (December 18 through December 24): Matthew 2:13–23

A Study in Luke

This study takes you from the beginning of Luke’s gospel through the second chapter, when Jesus is twelve years old.

  • Week 1 (November 27 through December 3): Luke 1:1–38
  • Week 2 (December 4 through December 10): Luke 1:39–80
  • Week 3 (December 11 through December 17): Luke 2:1–24
  • Week 4 (December 18 through December 24): Luke 2:25–52

Compare the Gospels

Each gospel writer begins his book differently. Matthew and Luke include narrative about Jesus’s birth, but Mark and John do not. In this study, you’ll compare how each of the gospels begin.

  • Week 1 (November 27 through December 3): Matthew 1–2
  • Week 2 (December 4 through December 10): Mark 1
  • Week 3 (December 11 through December 17): Luke 1:1–2:20
  • Week 4 (December 18 through December 24): John 1

Read Isaiah and Luke

Here is an option to read long portions of the Bible instead of studying small portions. Isaiah is full of messages about how the coming king/servant/anointed one will redeem Israel and the world. Luke writes about how Jesus was rejected by Israel and is offered to the Gentiles. They make a great Advent pairing.

  • Week 1 (November 27 through December 3): Isaiah 1–17, Luke 1–6
  • Week 2 (December 4 through December 10): Isaiah 18–33, Luke 7–12
  • Week 3 (December 11 through December 17): Isaiah 34–50, Luke 13–18
  • Week 4 (December 18 through December 24): Isaiah 51–66, Luke 19–24

Behold, Jesus!

Whether or not you use one of these plans—whether or not you change your devotions for Advent at all—I hope your celebration of the Savior’s birth is full of joy and wonder. As you ponder the One who gave his life to bring sinners to God, give yourself to reading and studying the Bible. This is how we see the magnitude of our need and the fullness of God’s provision. This is how we fight against sin, how we repent and believe. This is the revelation of God, and this is life.

Filed Under: Sample Bible Studies Tagged With: Bible reading, Bible Study

What it Means for the Word to Dwell Among Us

November 10, 2017 By Peter Krol

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.

Filed Under: Exodus Tagged With: Exodus, Immanuel, Jesus Focus, John, Tabernacle

Exodus 25-31: Re-creating Heaven on Earth

November 3, 2017 By Peter Krol

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.

Filed Under: Exodus Tagged With: Exodus, Immanuel, Paradise, Tabernacle

Exodus 31: The Right People With the Right Attitude

October 27, 2017 By Peter Krol

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.

Filed Under: Exodus Tagged With: Exodus, Sabbath, Tabernacle

Exodus 30: Portable Purity, Covering, and Glory

October 20, 2017 By Peter Krol

We draw near the end of Yahweh’s first of seven speeches to Moses with instructions for his dwelling place amid the Israelites. We’ve had architectural instructions and ceremonial instructions. What remains to be done?

Observation of Exodus 30:1-38

Most repeated words: make (17 times), Lord (13x), offering (11), holy (10), not (8), when (8), give (7), incense (7), meet/meeting (7), shekel (7)

  • no clear patterns or categories stand out on the list this time

Yahweh’s first speech (begun in Ex 25:1) ends with the paragraph about the incense altar (Ex 30:1-10).

  • If I allow familiarity, or the sheer detail of Exodus 25-30, to glaze my eyes over, I’ll miss the crucial observation in Ex 30:11 (“Yahweh said to Moses”) that distinguishes the speeches.
  • The altar is made from wood covered in gold (Ex 30:1-3), a square shape if looking down from above.
  • Like the rest of the furniture, it has rings and wood poles covered in gold, to make it portable (Ex 30:4-5).
  • Its location will be “in front of the veil,” which is both “above the ark” and “in front of the mercy seat” (Ex 30:6).
  • Aaron is to burn incense on it every morning and evening (Ex 30:7-8).
  • The incense must be made from the authorized recipe. No animal, grain, or liquid offerings are to be burned here (Ex 30:9).
  • Aaron is to make atonement for this altar annually so it will be most holy to Yahweh (Ex 30:10).

The second speech covers the census tax (Ex 30:11-16).

  • Any numbering of the people must include payment of a ransom to avoid a plague (Ex 30:11-14).
  • The tax is no respecter of persons, and it provides atonement (Ex 30:15).
  • This atonement money supports the tabernacle’s activities and makes atonement for the populace (Ex 30:16).

Yahweh’s third speech describes the bronze washbasin (Ex 30:17-21).

  • It goes outside, so priests can wash their hands (Ex 30:17-19).
  • Twice, we’re told their washing will prevent their death (Ex 30:20-21).

Yahweh’s fourth speech describes the anointing oil (Ex 30:22-33).

  • Yahweh wants not just any oil, but a specific recipe (Ex 30:22-25).
  • This oil should be poured over both furniture (Ex 30:26-29) and priests (Ex 30:30).
  • This special oil must not be used on ordinary people nor for ordinary purposes (Ex 30:31-33).

Yahweh’s fifth speech describes the incense to be burned (Ex 30:34-38).

  • Another unique recipe, to be kept inside, “before the testimony,” presumably next to or near the incense altar (Ex 30:34-36).
  • As with the anointing oil, the incense must not be used for any other purpose but this “most holy” one (Ex 30:37-38).

Daniel Kedinger (2006), Creative Commons

Interpretation of Exodus 30:1-38

Some possible questions:

  1. Why do we return to another piece of furniture inside the tent?
  2. What does it mean for the incense altar (Ex 30:10) and the people’s lives (Ex 30:15-16) to have atonement?
  3. Why do the census tax, washbasin, anointing oil, and incense all have their own speeches?

My answers (numbers correspond to the questions):

  1. The first speech covered the structure and furniture (Ex 25:1-27:19) before turning to the priests and their duties (Ex 27:20-30:10). Concluding the speech with the incense altar puts the altar squarely in the priestly section. And the text supports this categorization, as the instructions focus not only on how to build this altar (Ex 30:1-6) but also on how the priests will use it (Ex 30:7-10). The “priestly” section of this long speech began with the priest’s duty to keep the lamps burning every evening (Ex 27:21); it now ends with the duty to burn incense both morning and evening—a task explicitly connected with the corresponding duty to light the lamps (Ex 30:8). I’ll note when we get to chapter 37 that, in the construction work, the incense altar is grouped with the other furniture pieces inside the tent. This shows us that the placement away from those items here—in chapter 30, not in chapter 25—has a purpose. And that purpose is to show how “priestly” this incense altar is. Burning incense produces smoke (which preserves the priest’s life by concealing the ark of the covenant from him on the Day of Atonement—Lev 16:13). This smoky cloud will be kept going both morning and evening, reminding us of another smoky cloud, burning day and night, when God meets with his people. Of course, I refer to the pillar of cloud representing the glory of Yahweh (Ex 13:21-22), which became the glory-cloud on the mountain top (Ex 19:16). The idea now, which concludes Yahweh’s first speech, is that a major role for the priests is to create a replica of Yahweh’s glory-cloud, inside the tent, which can go on the road with the people. This makes the inside of the tent a metaphorical mountain top.
  2. The word “atonement” is used in Exodus only in chapters 29, 30, and 32. In chapter 29, it referred to what resulted from the animal sacrifices during the priests’ ordination service. The blood was dumped all over the outside altar (Ex 29:12, 16) and then painted on the priests’ right ear lobes, thumbs, and big toes (Ex 29:20) before also being splashed onto the priests’ clothes (Ex 29:21). This ritual connects the priest to the altar, as both are now covered in the blood. All of this is called the “atonement made at their ordination and consecration” (Ex 29:33). So “atonement” has to do with purifying and inaugurating by means of covering. Coming back to chapter 30, then, we see that atonement is made for the incense altar when it is purified by being covered with blood (Ex 30:10)—we see this ritual in action in Leviticus 16:18-19. Similarly, then, the people are atoned for (purified through covering) when they pay the half-shekel ransom for their lives when a census is taken. Without such covering, there cannot be purity. Incidentally, this explains why it was so wrong for King David to number the people, and why a plague results from the numbering, in 2 Samuel 24 and 1 Chronicles 21. He never collected the half-shekel to ransom their lives and provide atonement for them. Joab even understands that the numbering causes guilt for Israel (1 Chr 21:3), for which they need something to cover them or take their place (1 Chr 21:26-30).
  3. The Lord clearly wants there to be seven speeches. The third one (washbasin that prevents death) connects with day 3 of creation (waters recede so land can produce life). The fourth speech (oil to inaugurate priestly rulers) corresponds to day 4 of creation (appointing sun, moon, and stars to rule over day and night). Beyond that, I won’t push any potential creation connections too far. We’ll see plenty more in the next chapter. This structure portrays the tabernacle as a new creation.

Train of thought:

  • Priests use incense altar to simulate Yahweh’s glory cloud every morning and evening.
    • To be purified, God’s people need to be covered by paying a tax.
      • Priests washed clean won’t die.
    • For the system to work, both furniture and priests need to have the right oil dumped on them.
  • Proper incense supplies the priestly duties to simulate the glory cloud.

Main point: 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.

Connection to Christ: Jesus purifies his people. He is the great high priest. He does all this by covering them (making atonement for them) with his own blood.

My Application of Exodus 30:1-38

I’ll do more involved application in a few weeks when I wrap up the section of tabernacle instructions. But for now, I am amazed at:

  1. God’s glory being made (somewhat) accessible.
  2. Provision of a pure priest.
  3. Provision of purity for me.
  4. Covering for all my sin.
  5. Inclusion and union with this same God through Jesus Christ.

My application is simply: Wow.


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

Filed Under: Exodus Tagged With: Atonement, Exodus, Glory, Incense, Tabernacle

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