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Exodus 15:22-17:7: What are You Made Of?

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This week I return to my study of Exodus. Yahweh has demolished the house of slavery by training Moses as a qualified mediator, and by leading his people into a frightful deliverance. We now enter Act II of Exodus, where God prepares to rebuild by first inspecting what he’s got to work with.

Observation of Exodus 15:22-17:7

Most repeated words: Lord (33 times), Moses (25x), people (23), say/said (23), Israel (16), day (14), gather (11), grumble (10), morning (10), out (10), there (10), water (10), when (10).

  • By far, names make up the most repeated words. This passage gets more personal and intimate as God and Israel work on their new relationship.
  • The tenfold repetition of “grumble” seems rather ominous.

The length of each episode strikes me:

  1. Bitter water sweetened – 6 verses
  2. Manna and quail – 36 verses
  3. Water from rock – 7 verses

These 3 episodes are all about God’s provision for the people, but the unbalanced length of the central section leads me to think that one warrants more attention.

I see a significant progression through the episodes, marked by contrast:

  1. First, Yahweh tests the people to see if they will listen to him (Ex 15:25-26).
  2. Second, Yahweh tests the people to see if they will obey him (Ex 16:4).
  3. Third, the people test Yahweh to see if he is truly among them or not (Ex 17:2, 7).

Another contrast shows a similar regression:

  1. First, the people grumble, wondering what they can drink (Ex 15:24).
  2. Second, the people grumble about their hunger, wishing they had died in Egypt, and they accuse Moses of trying to kill them (Ex 16:2-3).
  3. Third, the people quarrel, demanding water to drink (Ex 17:2) and accuse Moses of trying to kill them and their children and livestock (Ex 17:3). Then they try to kill Moses (Ex 17:4).

One more thing really strikes me. In Ex 3:15, God told Moses, “I am Yahweh your God.” He promised the same to the Israelites in Ex 6:7. But other than that, we’ve had many repetitions of the shortened phrase “I am Yahweh” (Ex 6:2, 6:6, 6:8, 6:29, 7:5, etc. – 11 times). Now, after their frightening deliverance, he is no long simply “Yahweh” but “Yahweh your God” (Ex 15:26, 16:12), even “Yahweh your healer” (Ex 15:26). The relationship is now in place.

Xander Matthew (2014), Creative Commons

Interpretation of Exodus 15:22-17:7

Some possible questions:

  1. Why does the testing progress in this way?
  2. Why is the second section so much longer than the first and third sections?
  3. Why would these people try to kill Moses? How can they possibly think Moses (or Yahweh) would bring them out here just to kill them in the desert?

My answers (numbers correspond to the questions):

  1. Two things are clear: 1) Yahweh tests his people to see what they are made of, and 2) they don’t do so well on the test. First, Yahweh tests to see if they will trust him; if so, he promises never to treat them the way he treated the Egyptians (Ex 15:25-26). The following two scenes clearly show they don’t trust Yahweh. Second, Yahweh tests them to see if they will obey his law (Ex 16:4). Of course, he hasn’t given his law yet! All he gives them is a basic set of instructions for gathering manna (Ex 16:16). At first, they obey (Ex 16:17-18). But it goes downhill after that (Ex 16:19-20, 23-29). Third, the people take matters in their own hands by turning things around to test Yahweh (Ex 17:7). Why this progression? To paint a picture of a community that fails to trust and obey God. To show the downward spiral and ugly consequences of refusing to trust and obey. To show how life-giving God’s law could be for them.
  2. The second section gets into the details of God’s provision (both bread and quail from heaven). It outlines the downward progression of disobedience (obedience to first instruction—Ex 16:17-18, failure to listen to second—Ex 16:20, flat refusal and God’s displeasure with the third—Ex 16:28-29). In addition, this episode with the manna leads us to anticipate the giving of the law (Ex 16:4) and to see what’s really at stake: the identity and glory of Yahweh their God (Ex 16:6-7, 10).
  3. If they trust Yahweh, he will not treat them like Egyptians (Ex 15:26). But in seeking to murder Moses, they are still acting like Egyptians (Ex 17:4, 2:15). These episodes of lack and provision show us that, while the people have come out of Egypt, Egypt has not yet come out of the people.

Train of thought: 

  • Will they trust Yahweh?
  • No. Nor will they obey his law.
  • How can Yahweh be their God when they are still Egyptian (worldly, acting like pagans) through and through?

Main point: Yahweh must give his law to expose how completely distrustful, disobedient—and thereby undeserving—his people are of his fatherly care.

Connection to Christ: In no way did Jesus lower God’s standards (Matt 5;17-20, 48; 6:1, etc.). Grace doesn’t oppose law but elevates it, because only those who have been crushed by a standard of perfection will turn from themselves to trust and obey the savior of the world. And since the law has no power to save (Gal 2:16), Christ broke its curse for our sake (Gal 3:13-14), by being struck with the rod of fury and spewing the water of life for the world (1 Cor 10:4).

My Application of Exodus 15:22-17:7

I love hearing and meditating on God as my provider and healer. But when he fails to heal or provide on my time-table, I must remember his fatherly love and discipline (Prov 3:11-12). He tests us to expose what’s going on in our hearts; his righteous law is the greatest test. I must not resent his good law or his impossible standards. Instead, I can cling more closely to Christ, my righteousness.

As I shepherd others, I need never apologize for God’s law, especially it produces an ugly mess in someone’s life. And though the pain of life provides a good opportunity to empathize and show care, it also provides an opportunity to help people see what’s going on in their hearts. That’s okay, and it makes Christ shine all the more brightly.

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

Four Reasons Why Jesus Rose From the Dead

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anonymous (2015), public domain

There’s hardly a more important question: Why did Jesus rise from the dead?

Over the past six weeks, we’ve studied this question in each of the Gospels. Each writer had an audience and a purpose in mind. In four separate articles, we’ve explored what each writer was trying to communicate.

Key Ingredients

We tried to observe the text carefully. We noticed the titles given to Jesus, the reactions of those who saw the empty tomb, the descriptions of those at the grave site, and even the time of day. All of these details are in the Bible intentionally, and they help direct us to the main point of the passage.

We leaned heavily on the context of each resurrection account. What was said about Jesus and what was done to Jesus in his trial and crucifixion matters when the writer turns to the resurrection. Even more, the writer’s purpose in penning the book drives the entire narrative. A book overview is crucial, even when studying a short passage near the end.

What Does the Resurrection Mean?

Though each gospel is slightly different, in all four passages this much is clear: the resurrection is massively important. It changed the women, it changed the disciples, and it should change us as well.

As we look back over the main point of each account of the resurrection, let’s do the hard work of application. I’ll pose some questions; let’s give ourselves to prayerful consideration, that we might be doers of the word and not merely hearers (James 1:22–25). Let’s pray that God would use the resurrection to change us, our churches, and our communities.

Matthew’s main point: The risen Jesus is the gracious king of the Jews, the Messiah.

  • Do you worship Jesus as the risen king (as the women did)? Or are you content with religious-looking activities?
  • How can you bring the message of the risen Jesus to comfort and restore others? How will you use the resurrection to remind yourself and others of the forgiveness God offers?
  • Do you know the grace of Jesus? Are you becoming a more gracious person as you follow this gracious king?

Mark’s main point: The King has come, but he is not here; so everything must change.

  • In your personal worship, do you tremble in God’s presence? In what ways have you turned away from a proper sense of awe?
  • Jesus is the king who rules the world—what are the implications for your work? How will this influence your attempts to get to know your neighbors? How does this affect your views on politics?
  • In what ways should you be seeking Jesus in his word? How can you help your closest friends trust in Jesus instead of wealth, pleasure, or safety?

Luke’s main point: Jesus is the innocent Son of Man, raised from the dead for the whole world.

  • How does Jesus’s innocence change the way you think about your sin?
  • Jesus was raised for the world—how does this affect your giving? How does this influence your church’s budget?
  • The message of Jesus’s resurrection is for everyone inside and outside of the church. How can you help your Christian friends remember Jesus’s work? How can you introduce your non-Christian friends to Jesus’s work?

John’s main point: Jesus truly is the Son of God, the Messiah who makes all things new, the source and essence of life. You can trust him with your life.

  • How are you listening to what Jesus says to you? How are you announcing this to those around you?
  • As Jesus makes all things new, what are the “old ways” that need to be replaced in your life? How is Jesus making your church community new?
  • What do you look to for life? What excites your church the most—is it the good news of Jesus, or the health of its programs, budget, attendance, building, or reputation?

God’s Rich Word

All four Gospel writers want us to know that Jesus rose from the dead. This is the revolutionary truth that changed the world.

But in the context of each Gospel, the resurrection points to a slightly different face of the diamond. We see Jesus the King, Jesus the innocent, Jesus the Messiah, Jesus the gracious.

God’s word is wonderfully rich. By studying carefully, we can learn what each inspired account has to say.

The Resurrection of Jesus According to John

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Phong Nguyen (2014), Creative Commons

Why did Jesus rise from the dead? Each Gospel author answers this question differently. In this post, I’ll unpack John’s account. I’ll start wide before zooming in on the passage.

The Book

John leaves no doubt about why he wrote his Gospel:

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (John 20:30-31)

John’s Gospel records numerous signs and their explanations. Many more signs could have been included, but John chose to report those that best fit his intentions: to show Jesus to be the Messiah (Hebrew for “Christ”), the Son of God, and to help people believe in Jesus and have life.

The Resurrection, Before Chapter 20

John narrates nine signs performed by Jesus that show his identity as the Messiah, the Son of God. He also recounts extended conversations surrounding the nine signs, where people consider whether they can trust what the sign means about Jesus’ identity. For a complete list of the nine signs and verse references to their role as “signs,” see my post on the feeding of the 5,000 according to John.

The point I’d like to make here is that the resurrection of Jesus is one of the most important signs in the book. John telegraphs it early, and he gives it much fanfare. Unfortunately, when commentators discuss the signs in John’s gospel, many don’t think to include his death or resurrection. Many speak only of the “seven” signs in John’s Gospel. For example, see Wikipedia and Bible.org.

But consider the following about the resurrection:

1. One of the first things John tells us about Jesus is that “in him was life” (John 1:4). And a quick look at a concordance shows that Jesus, as portrayed by John, cares deeply about life (John 3:15, 16, 36; 4:14, 36; 5:21, etc.—47 times); he is not a bringer of death (John 3:16-17, 12:47, etc.).

2. Right after performing his first sign, Jesus reboots the temple system. Let’s not separate those two events in chapter 2! His rampage through the temple courts is nothing short of turning ceremonial water into the wine of the kingdom. The sign of John 2:1-12 (changing water to wine) pictures the fundamental truth of John 2:13-25 (the new covenant has come in Christ, replacing the temple system). And the Jews ask Jesus to justify his behavior with a “sign” (John 2:18). What sign does he give?

“Destroy this temple, and in three days I will raise it up.” … But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken. (John 2:19-22)

In other words, Jesus’ resurrection would be the sign, or proof, that he was the one to usher in the new covenant, the best wine, the glory of God.

3. Jesus proclaims the purpose of his resurrection again in chapter 10:

For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father. (John 10:17-18)

According to the logic of verse 17, Jesus’ voluntary death and authoritative resurrection are the reasons why the Father loves him. Take careful note: Jesus was not willing to die and rise because he knew his Father loved him. No, the Father loved him because Jesus was willing to die and rise. This mission was the Father’s charge. Jesus’ willingness to obey that charge secured the Father’s love and his unique place as God’s Son. (Of course, there was a fundamental love between Father and Son from eternity past—see John 17:26. But there is an even fuller love, a completed love, a requited love that takes place when the Son obeys his Father’s will by dying and rising again.)

Putting these three reflections together, we see that Jesus’ resurrection shows Jesus as:

  1. The source of all life.
  2. The Messiah of the new covenant.
  3. The beloved Son of God.

In short, Jesus’ resurrection climactically bundles up everything John wants us to know about Jesus (John 20:31). We see this before we even get to the narrative of the resurrection’s discovery.

The Resurrection, In Chapter 20

The main character in John 20:1-18 is a woman named Mary Magdalene, who shows up in the Gospels only to support Jesus’ ministry (Luke 8:2) and to witness his death and resurrection. She comes to the tomb while it’s still dark (John 20:1), sees that the stone was taken away, and runs to tell Peter and the beloved disciple (John 20:2). Having returned to the tomb with the disciples, she waits there, weeping, after they leave (John 20:11), sees two angels at either side of the sepulchral bench (John 20:12), converses with the angels and with Jesus (John 20:13-17), and returns to the disciples to announce what she saw and what he said (John 20:18).

Mary pictures for us the response of faith John desires for all his readers:

  • Though she begins in the dark (John 20:1), she eventually sees the light (John 20:18).
  • She must tell others what she has seen and heard (John 20:2, 18).
  • She doggedly seeks her Lord (John 20:2, 11, 13, 14, 15, 17).
  • She finds her Teacher (John 20:16).
  • In finding the Son of God (“ascending to my Father”), she can proclaim good news to many sons of God (“and your Father”), making Jesus the firstborn among many brethren (“to my God and your God”)—John 20:17.
  • Like the disciples in the upper room (John 13:36-37, 14:5, 16:17-18), she fears Jesus’ being taken away (John 20:2, 13, 15) but must content herself with his imminent departure (John 20:17).

Mary is neither perfectly cheery nor spiritually sentimental. But she trusts her Lord. She asks, seeks, knocks—and she receives the kingdom. Would that we could all declare with confidence, “I have seen the Lord!” and announce the things he’s said to us.

Time will fail me before I could ever delve the depths of these 18 glorious verses. I could write about Peter’s preeminence in entering the holy place, as a first step to his restoration. I could write about Mary’s entrance into the new Holy of Holies, with mirrored angels overlooking the seat of atonement. I could write about the new man in the new garden, naming his woman and ushering in a new creation.

The Main Point

But I’ll have to settle for the main idea, which is no less wonderful than the colorful easter eggs set throughout this text. Through narrating Jesus’ resurrection, John wants you to know that Jesus truly is the Son of God, the Messiah who makes all things new, the source and essence of life. You can trust him with your life.

The Resurrection of Jesus According to Mark

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Milana (2013), Creative Commons

Why did Jesus rise from the dead? Each Gospel author answers this question differently. We’ve already looked at Matthew and Luke.  Today we turn to Mark.

Mark’s Big Idea

As I’ve written before, Mark’s Gospel is the simplest and most concise account of Jesus’ life. But this simple narrative poses a challenge to interpreters by rarely coming out and stating its points explicitly. Mark is the Gospel of showing, not telling. The Jesus portrayed by Mark wants us to investigate his remarkable deeds and pursue our own process of discovery.

And the result leads in one direction. At key points, Mark shows his cards. His book describes “the beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). From that first verse, Mark’s presentation of Jesus’ identity has two parts. After the book’s first half, Peter nails the first bit: “You are the Christ” (Mark 8:29). After the book’s second half, a Roman centurion can’t deny the second bit: “Truly this man was the Son of God!” (Mark 15:39). Together, these pieces drive to a singular conclusion: Jesus is the appointed King of heaven and earth. He is the Christ, the Messiah, the one anointed to take up God’s cause on earth. And he is God’s Son, the one in close fellowship with the Father, appointed to represent God’s interests in the well-being of his people.

Both titles, Messiah and Son of God, have to do with the kingship of Israel, mediating God’s blessing to all nations. “I have set my King on Zion, my holy hill…You are my Son…Now therefore, O kings, be wise…Serve the LORD with fear…Kiss the Son” (Psalm 2:1-12).

So Mark wants us to see Jesus as God’s reigning king. But how does the resurrection narrative advance this idea?

Anointing the Anointed One

In Mark alone, of all four Gospels, are we told that the women took spices to the tomb that morning “to anoint him” (Mark 16:1). In Matthew 28:1, they go to see the tomb. In Luke 24:1, they take spices, but we’re never told what they intended to do with said spices. In John 20:1, they merely come early and see that the stone was taken away. And though the women want to anoint Jesus, he had already been anointed, by his own account, by the woman who blew 300 denarii worth of ointment on his kingly pate (Mark 14:8).

When did they go to the tomb? Not just “while it was dark” (John 20:1), nor “toward dawn” (Matt 28:1, Luke 24:1), but “when the sun had risen” (Mark 16:2). This temporal setting signifies another day, an arrival, a new age.

On the way, they don’t contemplate how to roll the stone away, but who will roll it away. They need a patriarch like Jacob (Gen 29:2-3, 10), a judge like Samson (Judg 16:3), an emperor like Darius (Dan 6:17-19). They need someone with either strength, authority, or—preferably—both, because this stone is “very large” (Mark 16:4).

They enter the tomb only to find a young man sitting on the right side, dressed in a white robe. The right side, hmm? Isn’t that where the Lord’s ruler sits (Psalm 110:1)? Where Jesus himself will ascend to take his post (Mark 16:19)? Now this young man is not the King; he merely tells them of the king who is not here. Note that Mark’s sepulchral messenger is not an “angel” but a “young man” robed in white. Jesus’ resurrection, according to Mark, is not so much about heaven coming down to earth (à la Matthew) as it is about humanity being glorified and lifted up to God. Mark’s portrayal of Jesus is certainly divine, but with a clear focus on being a human king, glorified to God’s right hand.

Remember, the Greek word Christ = the Hebrew word Messiah = the English phrase Anointed One. Or more colloquially, the Chosen One. The king of the ages. The ruler of all nations. Jesus Christ = King Jesus.

Seeing and Serving Your King

“All hail King Jesus! All hail Emmanuel!”

“Hail Jesus, you’re my king.”

“Rejoice! The Lord is King!”

We celebrate Jesus’ kingship in our songs, as we ought to do. But have you ever actually entered the presence of royalty? Have you spoken with the Queen of England? Have you shaken the President’s hand? Have you visited the Principal’s office?

Such experiences expose our insecurities and raise fundamental questions about our worthiness. No wonder these women were alarmed (Mark 16:6)—though they need not be (Mark 16:7)—trembling, astonished, and seized with fear (Mark 16:8). If you can’t relate, you may need to revisit your understanding of Jesus’ kingship. When the true king is elevated on high to God’s right hand, everything changes. You can’t hide. You can’t mind your own business and be left alone. You can’t settle for the applause of men.

What’s the Main Point?

In recounting Jesus’ resurrection, Mark wants to communicate that the King has come, but he is not here; so everything must change. Seek him. Look for him. Tell others about him. Tremble. But…don’t be alarmed. All is just as he told you.

Excursus: The Difference Between Matthew and Mark

In Ryan’s excellent post on Matthew’s account of the resurrection, he offered the following main point: The risen Jesus is the gracious king of the Jews, the Messiah. How is my analysis of Mark any different? Or is it the same?

I propose the following. Though both Matthew and Mark focus on Jesus’ role as King, ushering in the promised Kingdom, they still present Jesus differently:

  • In Matthew, Jesus is primarily God, who has come to dwell with us (Matt 1:23). In Mark, Jesus is primarily human, though elevated to his rightful place at God’s right hand (Mark 16:19). Both perspectives are crucial to understanding the person of Jesus Christ.
  • In Matthew, Jesus’ kingship focuses on his authority to determine who is in the kingdom and who is outside of it. In Mark, Jesus’ kingship focuses on his authority to rule the world benevolently. Both perspectives are crucial to understanding the kingly office of Jesus Christ.

 

The Resurrection of Jesus According to Luke

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Why did Jesus rise from the dead? We’ve previously looked at Matthew’s account, and today we turn to Luke.

The Purpose of Luke

Luke’s purpose is evident from the first verses of his book (Luke 1:1–4). He is writing an “orderly account” for Theophilus, that he would “have certainty concerning the things [he had] been taught.” Luke writes as a historian.

Following Daniel Wallace, I take this as Luke’s theme: Jesus is the Son of Man, rejected by Israel, offered to the Gentiles.

(See also Peter’s look at Luke for a previous series.)

The Witnesses

Luke 24 opens with three women approaching Jesus’s tomb at dawn (Luke 24:1), expecting to anoint his body with spices they prepared (Luke 23:56). They had seen Jesus’s body laid in the tomb (Luke 23:55), so when they find the stone rolled away, they know where to look. They are “perplexed” to find no body.

As the angels tell the women that Jesus has risen, they emphasize Jesus’s own words.

Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise. (Luke 24:6–7)

The women then remember (Luke 24:8) and tell the apostles what they saw (Luke 24:9). But the apostles don’t believe them (Luke 24:11), so Peter checks it out himself. He leaves the tomb convinced (Luke 24:12).

Remember that Luke is a historian, so he presents his readers with evidence and testimony about this miraculous discovery. We have not one, but two heavenly witnesses declaring, “He is not here, but has risen” (Luke 24:6). All three women who saw the empty tomb are named (Luke 24:10), perhaps for the purpose of verification. The angels point to Jesus’s prophecy about himself (Luke 9:22) as more evidence.

Peter gives the final testimony. It is significant that Peter saw the linen wrappings (Luke 24:12) instead of an empty tomb. Grave robbers would have taken the body with the cloth; a resurrected Jesus would shed his wrappings.

Peter’s previous appearance in Luke did not end well. Jesus looked at Peter after the rooster crow marked Peter’s third denial (Luke 22:61). After being absent at the crucifixion, he was desperate for another chance to see the Lord. He had to see the evidence for himself, and we see it through him.

Who is this Risen Jesus?

Luke doesn’t just present the empty tomb. He teaches us about Jesus in the process.

Through the account of the crucifixion, Luke highlights Jesus’s innocence. Pilate proclaims Jesus innocent three times (Luke 23:4, 23:14, 23:22). Herod can find nothing in Jesus worthy of death (Luke 23:15). One of the crucified criminals recognizes Jesus has done nothing wrong (Luke 23:14). And after Jesus breathed his last, the centurion praised God, knowing Jesus was innocent (Luke 23:47).

In Luke’s gospel, the phrase “sinful men” (Luke 24:7) is unique to this passage. He uses it here as a contrast: Jesus was unlike the men that carried out his death. In his resurrection, Jesus was vindicated, declared righteous and innocent. (See also 1 Timothy 3:16.)

Secondly, in Luke 24:7 the angels refer to Jesus as the “Son of Man.” This was Jesus’s favorite title for himself; the angels confirmed that Jesus used the title rightly. So what does that title mean?

At first glance, the title “Son of Man” seems ordinary, as though Jesus just meant he was a human. But Luke has far more in view.

The title “Son of Man” comes from Daniel 7. In a vision, one “like a son of man” appears before the Ancient of Days and is given dominion, glory, and a kingdom. Strikingly, “all peoples, nations, and languages” will serve him and “his dominion [will be] an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (Daniel 7:13–14). Instead of an earthy, human title, “Son of Man” is heavenly and kingly, with worldwide consequences. (For more on Jesus as the Son of Man, see here or here.)

Beyond Israel

A few more details from the surrounding chapters will help us firm up the main point.

Jesus prayed that his Father would forgive those who crucified him (Luke 23:34). He promised one of the criminals that he would be with Jesus in paradise (Luke 23:43). Additionally, when the resurrected Jesus meets with his disciples, he says that “repentance for the forgiveness of sins should be proclaimed in [the Christ’s] name to all nations, beginning from Jerusalem” (Luke 24:47). Jesus came for Jews and Gentiles.

What’s the Main Point?

Here is Luke’s main point.

Believe this: Jesus is the innocent Son of Man, raised from the dead for the whole world.

In the resurrection passage, Luke aims for the head, so let’s focus our application there. Do you believe in Jesus’s resurrection? How does that affect your thinking about forgiveness, God’s power, and God’s promises?

Luke also wrote the book of Acts, and there we see that Jesus’s resurrection changed the apostles and turned the world upside down. Be careful, or it will have the same effect on you.

The Resurrection of Jesus According to Matthew

By

anonymous (2016), public domain

Why did Jesus rise from the dead? Each Gospel author answers this question differently. In this post we’ll look at Matthew’s account.

Context

To understand his account of the resurrection, we must understand Matthew’s purpose in writing. Peter has previously addressed this, but here’s a brief summary. Matthew wrote to convince his audience that Jesus was the king of the Jews. He spends much of his book explaining the kingdom of heaven and its subjects.

More immediately, we need to consider Matthew 27 if we’re to understand Matthew 28. Chapter 27 describes Jesus’s encounter with Pilate, his mockery by the soldiers, his crucifixion, and his death (among other events). Since Matthew is concerned with Jesus’s identity, let’s pay special attention to the titles Matthew uses.

Jesus is called “King of the Jews” or the “King of Israel” four times in this chapter (Matthew 27:11; 27:29; 27:37; 27:42). Pilate refers to “Jesus who is called Christ” twice (Matthew 27:17; 27:22). Finally, we read the title “Son of God” three times in this chapter—twice by mockers (Matthew 27:40; 27:43) and once by a now-convinced centurion (Matthew 27:54).

Though we don’t have the space to explore this thoroughly, these three titles are connected. Take a look at 2 Samuel 7:14 to see the relationship between the King of Israel and the Son of God, and read Psalm 2 to see the connection between the Anointed One (“Messiah” or “Christ”), the Son of God, and the King.

Matthew 27 describes the final rejection of Jesus as the King of Israel. The political leaders, religious leaders, and crowds delight in Jesus’s death. He will trouble them no more (so they think).

Jesus is the Risen King

As Matthew 28 begins, we see Mary Magdelene and “the other Mary” coming to look at Jesus’s grave. They were present when the stone was rolled in front of the tomb (Matthew 27:60–61) and, remembering Jesus’s promise to rise (Matthew 16:21), they came back. I imagine they were not prepared for what they saw.

An “angel of the Lord” had rolled the stone away, causing a “severe earthquake” (Matthew 28:2). The soldiers guarding the tomb also quaked, and they were as good as dead (Matthew 28:4). If you saw an angel like this (Matthew 28:3), you’d probably pass out too!

The angel comforted the women and answered their (unspoken) questions plainly: Jesus is not here, he is risen.

Note how the angel speaks about the resurrection to the women. He invites them to see the empty tomb. He also reminds them that Jesus had predicted this himself (Matthew 28:6). Given that Matthew highlights Jesus as the fulfillment of Old Testament prophecy, this is not a surprise.

The angel dispatches the women to announce the resurrection to the disciples, and Jesus meets the women on the road. His encounter with them is the key to this passage.

So they departed quickly from the tomb with fear and great joy, and ran to tell his disciples. And behold, Jesus met them and said, “Greetings!” And they came up and took hold of his feet and worshiped him. Then Jesus said to them, “Do not be afraid; go and tell my brothers to go to Galilee, and there they will see me.” (Matthew 28:8–10)

Notice their response upon meeting Jesus: they worshiped at his feet. They didn’t run or scream or question him or embrace him—they worshiped. Matthew communicates his purpose in telling this story through the women’s reaction: Jesus is the risen king!

Jesus is a Gracious King

Jesus was alive, and this proved his kingship. And this is world-rocking news! But Matthew had more to tell.

It’s astonishing to read about the disappearance of the disciples in Matthew’s Gospel. After Jesus is arrested, “all the disciples left him and fled” (Matthew 26:56). After the story of Peter’s denial (Matthew 26:69–75) and Judas’s suicide (Matthew 27:3–10), none of the disciples are mentioned in chapter 27. They really have abandoned him—his close friends were not there to carry his cross (Matthew 27:32), offer him a drink (Matthew 27:48), request his body (Matthew 27:58), or place him in the grave (Matthew 27:59–60).

And yet, Jesus refers to the disciples as his brothers. Don’t miss this! Jesus embraced these men who abandoned him. He wants the women to bring the news of his resurrection to the disciples and to assure them he will meet them in Galilee (Matthew 28:10).

Main Point

Understanding the purpose and themes of Matthew, and working through this passage carefully, we’re ready for the main point. The risen Jesus is the gracious king of the Jews, the Messiah.

There are ten thousand implications for us. We must recognize Jesus’s authority as the risen king and worship at his feet. We must accept his gracious offer to meet us. And as we meet with Jesus, we will be comforted, assured of his authority, commissioned, and encouraged by his ongoing presence with us (Matthew 28:16–20).

Why Did Jesus Rise From the Dead?

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No matter how you gather the essentials of the Christian faith, the resurrection of Jesus is on that list. Many scholars have written many pages on this topic, in no small part because the biblical authors give it such weight and importance.

James Emery (2007), Creative Commons License

Peter speaks about the resurrection prominently in his first sermon (Acts 2:24, 31–32). Paul writes that the resurrection “declared” that Jesus was the Son of God (Romans 1:4). Later in that same letter, we read that our justification is tied to Jesus’s resurrection (Romans 4:25) and that Jesus’s new life gives us newness of life (Romans 6:4). Paul considered the resurrection a central belief needed for salvation (Romans 10:9), so much so that if Jesus had not been raised from the dead, our faith is futile (1 Corinthians 15:17–19). Jesus is the “firstborn from the dead,” so those who believe in him will follow him in bodily resurrection (Colossians 1:18).

But what about the writers of the Gospels? These men who wrote first-hand accounts of the life of Jesus—what did they think of his resurrection? What did Jesus’s resurrection say about his work and his identity, and what did it mean for his followers?

Let the Gospel Writers Speak

Over the next six weeks, we’ll try to answer these questions here at Knowable Word. Peter and I (Ryan) will each be looking at two of the Gospel accounts of the resurrection and trying to understand the authors’ intentions.

We have published a series like this in the past on the feeding of the 5000. In that series, Peter discussed the themes of each Gospel before placing the feeding of the 5000 within the structure of each book. We will be referring back to those posts in this series on the resurrection, so I’ve collected links to them here for your reference: The Feeding of the 5000 according to Matthew, Mark, Luke, and John. Peter also wrote a summary article to tie that series together.

Against Harmonization

Because the resurrection of Jesus is essential to the gospel message, some Christians are eager to see the different accounts of this event reconciled. They want one, definitive story—a narrative timeline that weaves together the details offered by each of the original writers. This is called a harmonization of the Gospels.

While there is a place for understanding the chronology of this historical event, a harmonization is not what we are attempting. In fact, we are attempting just the opposite.

Each Gospel author wrote at a specific time to specific people for a specific purpose. Divinely inspired, these men made choices about what details and events and conversations to include and exclude. They aimed to persuade and teach their audience something specific about Jesus, but the Gospels are all different. This is one reason God has preserved four distinct Gospels for 2000 years; the context in which each author lived and into which each author wrote makes each perspective unique and important. We hear slightly different messages about Jesus in each Gospel. In our series, we hope to connect each author’s account of the resurrection with his purpose in writing his book.

How to Prepare

We hope you’ll enjoy this series, and as you find it valuable we hope you’ll share it with your friends at church and around the internet. We plan to model good Bible study practices and focus our attention on Jesus.

You can prepare for our future articles by reading and studying the relevant passages: Matthew 28:1–10, Mark 16:1–8, Luke 24:1–12, and John 20:1–18. As you read, consider what the writer was intending to communicate through his account of the resurrection. That intention will likely align with the writer’s purpose in writing his Gospel.

Finally, here’s one note regarding observation. Technically, none of the Gospel authors wrote an account of the resurrection. That miracle happened behind the stone, inside the tomb. The Gospels record the discovery of the resurrection!

Over the next six weeks, let’s read the text carefully and discover why Jesus rose from the dead.

Exodus 7:8-15:21: Frightful Deliverance

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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 hit the end of Exodus’s first act with a climactic song of praise, it’s a good time to catch our breath. From this point in Exodus, we’ll see God rebuilding his people as a new nation in covenant with himself. But where have we been so far?

Review

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

  • Exodus 7:8-13: This will be a mighty showdown between God and Pharaoh.
  • Exodus 7:14-8:19: Yahweh is the only judge of all the earth, who both executes and removes judgments.
  • Exodus 8:20-9:12: Yahweh is the divider of peoples, vindicating and elevating those who are his and casting down those who are not.
  • Exodus 9:13-10:29: Yahweh glorifies his name in all the earth by executing ultimate judgment on evil.
  • Exodus 11:1-12:28: When Yahweh finally strikes his enemies, he will provide a way for his people to be spared.
  • Exodus 12:29-13:16: Yahweh strikes his enemies and blesses his people to show he owns all the people of the earth.
  • Exodus 13:17-14:31: The all-powerful God employs his power to separate and rescue his people so they might fear and believe him.
  • Exodus 15:1-21: We must sing to Yahweh, for there is no other god who can cast down his enemies and raise up his people.

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).

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

Pull It Together

Now what do these things show us about the flow of thought in chapters 7-15?

  • Exodus 7:8-13 sets up the mighty showdown that will take place in three waves.
  • Wave 1: The Plagues
    • Round 1 (Ex 7:14-8:19): This is not an equal battle between good and evil, ying and yang. Yahweh reigns supreme.
    • Round 2 (Ex 8:20-9:12): Yahweh will not lose his people to the battle. The wheat will not be pulled up with the weeds.
    • Round 3 (Ex 9:13-10:29): God’s enemies will come to a fiery, eternal end.
  • Wave 2: Passover
    • Scene 1 (Ex 11:1-12:28): Yahweh is able to provide a way of rescue…
    • Scene 2 (Ex 12:29-13:16): …because he owns all the people of the earth.
  • Wave 3: The Red Sea
    • Scene 1 (Ex 13:17-14:31): God’s deliverance causes his people to fear him…
    • Scene 2 (Ex 15:1-21): …and they can do nothing but sing.

These chapters show us it is a terrible thing to fall into the hands of the living God, regardless of whether you are his people or his enemies. Some will fear the death he deals, and others will fear the life he brings. But all will fear him. God’s deliverance, accomplished only by God’s appointed mediator, shapes his people into the delicious paradox of fearful joy.

Nicholas Laughlin (2009), 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 (Ex 16-18).

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

Gaze Upon Jesus

Jesus is the ultimate fulfillment and embodiment of God’s deliverance. On the cross, “steadfast love and faithfulness meet” (Ps 85:10). On the cross, the Lord cast down his enemies and raised up his people once for all. And, while this gives us great joy, it should also terrify us:

For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. (Rom 11:21-22)

Jesus is now King of kings and Lord of lords (Rev 19:16). He cares for his people and preserves them to the end of the age, when he will “gather out of his kingdom all cause of sin and all law-breakers, and throw them into the fiery furnace” (Matt 13:41-42). He has full ownership and all authority in heaven and on earth (Matt 28:18). He has brought down the mighty and exalted those of humble estate (Luke 1:52). He was appointed for the fall and rising of many, and a sword pierced even the souls of those closest to him (Luke 2:34). He fills his people with both inexpressible joy (1 Pet 1:8) and healthy fear (1 Pet 4:12-13).

Apply

Head: Did you expect Christianity to be a big party? It certainly includes parties, whenever we gather to worship the risen King of kings. But the way to get invited is scary indeed. Does it feel good to discover you’re not good enough? Does it tickle your fancy to find yourself in a pickle that’s not possible to escape on your own? Do you appreciate having everything you hold most dear die, so you can be reborn to new life? You now belong to your king. There is joy ahead, however frightful it may be. But that’s okay, because nobody can snatch you out of your King’s hand.

Heart: Please don’t choose between fear and joy in your walk with Christ. Always incubate both in your heart. The combination will thrill you indescribably and satisfy you unbelievably.

Hands: Sing to the Lord, for he is good, for his steadfast love endures forever. Let us never stop telling the glorious tale of the frighteningly delightful deeds God has done for us in Christ (Ps 78:1-4).

Exodus 15:1-21: I Will Sing to the Lord

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At the Red Sea, the all-powerful God employed his power to separate and rescue his people so they might fear and believe him. But what now? What response must an act like this elicit?

Observation of Exodus 15:1-21

Most repeated words: Lord (14 times), sea (9x), hand (6), people (6), like (5), glorious (4), sing/sang (4) 

  • While the previous chapter drew attention through repetition to Egypt, this chapter returns our attention back to the Lord, Yahweh (14 times).
  • Miriam took a tambourine in her hand (Ex 15:20), but what God did with his hand gets more press (Ex 15:6, 9, 12, 17).
  • We’re clearly dealing with a song, and the singers want others to join the song as well. Notice the shift from Moses’ first-person “I will sing” (Ex 15:1) to Miriam’s imperative “Sing” (Ex 15:21).

One observation is incredibly obvious and therefore easy to ignore. The genre has shifted to poetry.

  • Of course, poetry is the most fitting form for a song.
  • Poetry also stands out, as this chapter is the only instance of poetry in the book of Exodus.

Officine Della Cultura (2013), Creative Commons

This song’s structure1 reveals much about the composer’s intentions:

  • Stanza #1: I will sing to Yahweh my God, whose glorious triumph warrants praise (Ex 15:1-3).
    • Stanza #2: Yahweh’s powerful hand threw Pharaoh’s chariots down, deep down, into the sea (Ex 15:4-10).
      • Stanza #3: No god is like Yahweh, the majestic, holy, awesome, and glorious wonder-worker (Ex 15:11-12).
    • Stanza #4: Yahweh’s great strength terrifies the nations, until he raises his people up to his own mountain (Ex 15:13-18).
  • Narrative recap of Yahweh’s triumph (Ex 15:19) and Miriam’s response: Sing to Yahweh for his glorious triumph (Ex 15:20-21)!

Interpretation of Exodus 15:1-21

Some possible questions:

  1. Why do we get this song/poem before resuming the action in Ex 15:22?
  2. Why is the narrative restated and summarized in Ex 15:19 before Miriam’s song?
  3. Why is the poem’s center focused on comparing Yahweh to other gods? Why not compare him to Pharaoh, the nations, or the rest of creation?

My answers (numbers correspond to the questions):

  1. If we step back and examine the five books of Moses as a whole, we see long poems cropping up at key points:
    • Genesis 49: where Jacob commissions his 12 sons as a new nation and predicts their tribal fates.
    • Exodus 15: where Moses, Miriam, and the Israelites celebrate God’s victory and their new-found national freedom at the Red Sea.
    • Numbers 23-24: where, by predicting a powerful Israelite king, Balaam’s prophecies thwart the Moabite king’s plans to curse this fledgling nation.
    • Deuteronomy 32-33: where Moses commissions the 12 tribes to enter their land, and he predicts their fate as a nation.
      • These long poems interrupt the narratives when the people of God reach a milestone in their nationhood. By means of these poems, the narrator takes a break from the action and invites us to reflect with him on the significance of what just happened and what will result from it.
  2. I’m not sure, other than perhaps to highlight just how important this event is. Ex 15:19 is basically a second retelling of the same story to make sure we understand what happened. The repetition also invites us to see Miriam’s song in the same light as Moses’ song: the overflowing praise of God’s people in response to God’s glorious triumph.
  3. It connects to Ex 12:12, which considers the Passover night as Yahweh’s warfare or justice on all the gods of Egypt. Those gods (demons) contributed true supernatural power to the Egyptian nobles (Ex 7:11, 22; 8:7), but those gods couldn’t come close to the power and majesty of Yahweh (Ex 8:18-19, 9:11). Also, Joshua 24:14 tells us that the Israelites served the gods of Egypt before their exodus. So the exodus from Egypt is not only about getting the people out of Egypt, but also about getting Egypt (and its gods) out of the people. If this poem is an opportunity for us to reflect on this milestone (see my answer to question #1), let us reflect on this: Who is like Yahweh among the gods? There is no other god, no other source of power, not even another supernatural being in the cosmos, who is able to do what Yahweh has just done. No-one and nothing can deliver people so completely, and torment and judge their enemies so utterly, as this God of gods and Lord of lords. Why would we consider offering our allegiance to anyone or anything but Yahweh?

Train of thought:

  • Yahweh (the LORD) is worthy of our songs of praise and delight.
  • He casts his enemies down and raises his people up.
  • There is no other god like him.

Main point: We must sing to Yahweh, for there is no other god who can cast down his enemies and raise up his people.

Connection to Christ: The cross of Jesus Christ, and not the Red Sea, is the place where God has truly cast down his enemies and raised up his people (John 12:31-32). Jesus even sings the praise of God on our behalf (Heb 2:11-12) so we can join him in the song of Moses (Rev 15:2-4). Jesus is himself this same Yahweh who does the mightiest of deeds; every person will one day confess Jesus is LORD (Phil 2:10-11).

My Application of Exodus 15:1-21

I don’t always feel like singing praise to God, so I must remember that, just as the Holy Spirit intercedes for me with groanings too deep for words (Rom 8:26), so also Jesus Christ sings on my behalf and offers acceptable praise to God (Heb 2:11-12).

When I find myself in incredibly stressful, impossible situations (as the Israelites were caught between Egypt’s chariots and the sea), my allegiance to the LORD Jesus must not waver. There is no other god who can deliver me. Not an extra bowl of ice cream. Not my anger or force of personality. Not my greed for financial security or a good reputation. Deliverance is rarely painless, but I can count on Jesus Christ to make it happen, in his way and at his time. Always.

Corporately, we make a practice of praising the Lord Jesus together in song. But the song is not an end in itself; it should be a response to his saving deeds. Our worship music should recount the gospel narrative. Our worship services should remind us of what Christ has done, and then call us to join the song. “Sing to the Lord, for he has triumphed gloriously…”

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

1I’m grateful to my colleague Gene Williams for his insight into the structure of this poem.

Exodus 13:17-14:31: Watch Out When God Decides to Show You His Powerful Rescue

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We’ve now reached the first major climax of the book of Exodus. The people who tried to drown the sons of God (Ex 1:22) will have their own sons drowned instead.

Ari Evergreen (2009), Creative Commons

Observation of Exodus 13:17-14:31

Most repeated words: Egypt/Egyptian (28 times), Israel (19x), people (19), Lord (18), sea (18), Pharaoh (12), chariot (10), all (9), Moses (9), said (9), out (8).

  • The terms Egypt and Egyptian take over the narrative in this chapter. Before this passage, “Egypt” occurred 94 times in Exodus. After this passage, it will occur only 20 more times.
  • This chapter marks a major transition, for both the Israelites and those who read their story. “For the Egyptians whom you see today, you shall never see again” (Ex 14:13).

In this story, the drama moves forward through frequent changes of perspective:

  • God’s perspective: Leading his people right where they must go (Ex 13:17-22).
  • Moses’ perspective: Receiving a frightening message (Ex 14:1-4).
  • Pharaoh’s perspective: Regretting the release and pursuing his slaves (Ex 14:5-9).
  • Israelites’ perspective: Seeing and fearing their oppressors (Ex 14:10-14).
  • Moses’ perspective: Receiving another frightening message (Ex 14:15-18).
  • God’s Angel’s perspective: Separating God’s people from God’s enemies (Ex 14:19-20).
  • Israelites’ perspective: Crossing on dry ground with oppressors pursuing (Ex 14:21-23).
  • Yahweh’s perspective: Throwing Egypt into a panic before throwing them into the sea (Ex 14:24-28).
  • Israelite’s perspective: Seeing their oppressors’ dead bodies, fearing Yahweh who made it happen, and believing Yahweh and Moses (Ex 14:29-31).

With italics, bold, and underlining, I highlighted the connections that strike me within the text. And a few implications stand out further:

  • We see a pattern happen twice
    • Yahweh tells Moses what he will do (and it doesn’t sound like fun).
    • Egypt pursues God’s people.
    • The Israelites see their oppressors and feel fear as a result.
  • Roughly bracketing this pattern is God’s sovereign control over the situation:
    • He led the Israelites right here on purpose.
    • He throws the Egyptians into the sea.
  • And almost right in the middle is the separation caused by the angel of God by means of the cloud and the darkness.

While the pattern isn’t perfect (not quite an ABCDEDCBA structure), it’s close enough to be noticeable.

Interpretation of Exodus 13:17-14:31

Some possible questions:

  1. How is this path to the Red Sea an avoidance of war (Ex 13:17), when they face Egypt’s army and soon will face war with Amalek (chapter 17)?
  2. Why would God harden Pharaoh’s heart to cause this terrible situation (Ex 14:4).
  3. Why is the concluding response fear and belief instead of joy and relief?

My answers (numbers correspond to the questions):

  1. Ex 14:14 clarifies that Israel will not have to fight Egypt; Yahweh will fight on their behalf. Though they see a terrible disaster befall Egypt, they do not have to wield the sword themselves. In addition, God’s purpose in Ex 13:17 is to prevent the Israelites from changing their minds and returning to Egypt. The Red Sea incident burns their last bridge and therefore guarantees they can never return this way again, even if war with Amalek frightens them.
  2. Again, the Lord wants to make sure the Israelites can never change their minds and return to slavery. So he must do two things: utterly eliminate the oppressors, and close the route at Israel’s back. Once they cross the Sea, and the waters return to their place behind them, they literally cannot turn around and go back.
    • Now this answer demands a deeper question: Why would God even go through with all that? Why must he eliminate the oppressors and close off Israel’s escape route?
    • The text’s best answer has to do with God getting all the glory (Ex 14:4, 17) when the Egyptians know he is Yahweh (Ex 14:4) and the Israelites see his mightiest act of salvation (Ex 14:30-31).
  3. In an earlier chapter, I mentioned that God is not bringing these people out of slavery into unconditional freedom. He’s bringing them out of slavery to a harsh master into slavery to a good and gracious master. Similarly, they have a vibrant fear of the powerful (Ex 14:10). God does not want to ease their fear; he wants to redirect it to the source of true power (Ex 14:31). In order to fear, they must believe he is who he’s said all along: the one who sees, hears, knows, and rescues.

Train of thought:

  • The Lord takes his people exactly where they must go to learn to fear him.
  • They experience their deepest fears and are completely unable to do anything about it.
  • God rescues them in such a way as to make it clear that he is the one with all the power.
  • They now fear and believe this God who uses his power to rescue.

Main point: The all-powerful God employs his power to separate and rescue his people so they might fear and believe him.

Connection to Christ: Jesus has all power. He used it to rescue his people through the cross. He will one day use it to wipe out his enemies. He inspires all with proper fear (Matt 10:28).

My Application of Exodus 13:17-14:31

I love it when God uses his power to ease my pain and suffering. I want him to remove discomfort. But I must trust he will often use his power to increase my discomfort so I will fear and trust him.

For example, we’ve faced some severe (and sensitive) parenting challenges this year. Circumstances are not what I would prefer for myself, my wife, or my children. But I can see how God has given us all greater fear and trust in him. And we have nothing to hope in but Jesus’ work on the cross on our behalf. When I have eyes to see this, I realize this is a better place for our family than to have all the pain simply removed.

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