Knowable Word

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Exodus 25: Immanuel’s Mercy, Bread, and Light

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The covenant between Yahweh and Israel has been written down (Exodus 20-23) and enacted with blood (Exodus 24). Moses went back up on the mountain (Ex 24:18) to receive the next phase of instructions from the Creator of heaven and earth. A series of seven speeches will outline plans for a sanctuary-tent in which Yahweh will dwell among his people. With last week’s guidelines, we’re ready to dive in.

Observation of Exodus 25:1-40

Most repeated words: make (20 times), gold (17x), one (11), two (9), ark (8), branches (8), cubit (8), pure (8), rings (8)

  • The clear focus of Yahweh’s speech is on what the people are to “make.”
  • This first chapter describes a few items made primarily of gold.

The first paragraph introduces the construction project:

  • Take a contribution from people with willing hearts – Ex 25:2
  • List of materials to be contributed – Ex 25:3-7
  • But what are all these materials for? A “sanctuary, that I may dwell in their midst” (Ex 25:8)
  • Deep concern that they follow the blueprint for both tabernacle and furniture – Ex 25:9

James Tissot, Public Domain

The second and third paragraphs describe the first furniture piece, the ark:

  • The ark itself
    • Though we’re probably stuck forever with the unfortunate word “ark,” this thing is nothing more than a wood box covered with a layer of gold – Ex 25:10-11
    • The box has rings attached to its feet so they can carry it with poles – Ex 25:12-15
    • The purpose of the box is to hold “the testimony” – all the stuff written in Ex 20-23 about the treaty between Yahweh and Israel
  • The box’s lid
    • Another whole paragraph is dedicated to the lid that covers the box
    • The lid is called a “mercy seat” (ESV) or “atonement cover” (NIV), and its dimensions match the length and width of the box – Ex 25:17
    • Twin statues of cherubim face each other, attached to the lid, overshadowing the lid with their wings – Ex 25:18-20
    • Again, we’re told the purpose of the box: to hold the testimony – Ex 25:21
    • But there’s another purpose when the lid is in place: from above the mercy seat, God will meet with them and speak his commandments – Ex 25:22

Ori229, CC Attribution-ShareAlike

The last two paragraphs describe two more furniture pieces:

  • The table
    • Made of wood, covered in gold, slightly smaller than the box (but same height), with a rim and molding around it – Ex 25:23-25
    • The table has rings attached to its legs so they can carry it with poles – Ex 25:26-28
    • On the table go plates, dishes, flagons, bowls, and “regular” bread “of the Presence” – Ex 25:29-30
  • The lampstand
    • Pure gold (no wood), all of one piece – Ex 25:31
    • This lampstand is an artificial almond tree, with stem, branches, calyxes, and flowers – Ex 25:32-36
      • Note: This is not the traditional “menorah” we see in symbols and drawings, which won’t come along for a few more centuries. This lamp looks more like a tree.
    • The purpose of the lampstand is to cast light on the space in front of it – Ex 25:37
    • It has tongs, trays, and utensils, all made from pure gold according to the mountain-top blueprint – Ex 25:38-40

Dnalor_01, Wikimedia Commons, CC-BY-SA 3.0

It’s worth also observing what’s NOT in this chapter:

  • We know they’re building a tent (Ex 25:8-9), but we don’t yet know the floor plan. So we don’t know where these furniture pieces will go.
  • We don’t know what cherubim look like. The passage assumes they knew.
  • We don’t know who will use these things.
  • We don’t know how these things will be used, other than:
    • The box holds the treaty;
    • Yahweh meets with them above the mercy seat that covers the law treaty;
    • The table gets bread on it “regularly”; and
    • The lamp casts light onto the space in front of it

Interpretation of Exodus 25

I already did much interpretation (especially the “what” questions) above under observation. So I’ll keep this section short. Some possible questions:

  1. Why does the tabernacle section begin with the list of materials?
  2. Why these materials?
  3. Why are the box, table, and lampstand the first items in the instructions?

My answers (numbers correspond to the questions):

  1. Perhaps this is self-evident, but isn’t the first step in a building project (besides generating the plan itself) to collect the materials?
  2. Perhaps, on the surface, these are simply what they had available from their spoiling of Egypt (Ex 12:35-36). But the list of materials will be repeated (Ex 35:5-9), over (Ex 35:22-29), and over (Ex 35:30-35), and over again (Ex 38:24-31). If we are not familiar with this list of items (gold, silver, bronze; blue, purple, and scarlet yarn; fine twisted linen, onyx stones, etc.), we might miss the many allusions to them in the rest of Scripture. For example, the lovers in Solomon’s Song describe one another in tabernacle-material imagery (Song 4:1-16, 5:10-16). The merchants weep over the destruction of “Babylon” using tabernacle-material imagery (Rev 18:11-13).
  3. At this point, I don’t know. But I’ll keep in mind this question of structure as I work through the tabernacle instructions and eventually pull it all together.

Train of thought:

  • Gather the materials for a place where Yahweh can dwell with his people
  • Begin by building a box for the treaty, a place of mercy for God to meet with you, a surface for regular bread, and an implement to cast light on the operation.

Main point: For God to dwell with his people, mercy must cover the law, bread must be provided, and light must shine.

Connection to Christ: Jesus is Immanuel, God with us (as we keep the tabernacle’s big picture in mind, this idea will come up a lot, though with many facets). He provides atonement (mercy to cover the law). He is our daily bread of life. He is the light of the world.

My Application of Exodus 25

I don’t know if James had the box of the covenant in mind when he wrote “mercy triumphs over judgment” (James 2:13), but the application connects. God spoke all 10 commandments, not just one or two (James 2:10-11). The law judges and condemns us when we break it (James 2:12), especially by showing favoritism based on appearances (James 2:8-9). So “judgment is without mercy to one who has shown no mercy,”, but “mercy triumphs over judgment” (James 2:13).

All these ideas are pictured in that box, housing the law treaty, but covered with a mercy seat where the people can meet with God. It’s possible to meet with God only if his mercy trumps the judgment of the law.

And if this is so in my relationship with God, so also in my relationships with others. James goes in this direction when he commands mercy toward people who are different, lowly, etc. I’m especially struck by this principle in my parenting. I respond to my children’s failures (especially when they reflect negatively on me) too often with quick judgment. But when I trust in Jesus as Immanuel (God with us), I will be much more prone to extend mercy so we can dwell together without hostility.

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

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5 Benefits to Reading Entire Books of the Bible in One Sitting

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Crossway recently posted 5 benefits to reading entire books of the Bible in one sitting:

  1. You’ll gain unique perspective.
  2. You’ll let Scripture speak for itself.
  3. You’ll read like a writer.
  4. You’ll read more.
  5. You’ll broaden your understanding.

Under that first point, they explain, “By taking in a larger swath of Scripture uninterrupted, you can more easily see themes or patterns in the writing, the narrative’s flow, and the context of each verse. Reading this way can be likened to getting an aerial perspective on a city as compared to your viewpoint from a single address on the map.”

Have you experienced such benefits? Have you ever tried reading the Bible at length? Crossway offers some welcome motivation.

Check it out!

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Bible Study Leaders: Watch the Clock!

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watch

Jiyeon Park (2017), public domain

One of the most practical—but least expected—pieces of advice I give to Bible study leaders is to wear a watch.

I know it’s easy to keep track of time on your phone. And maybe you can consult your phone in a way that isn’t obvious or distracting. But a Bible study leader needs to monitor the time, and there’s nothing quite like a watch.

Love Each Other

As a Bible study leader, I’ve far too often lost track of time. I’ve ended the study late, put a strain on the parents in the room, and inconvenienced those for whom driving later at night is difficult.

We don’t often consider time management when leading a Bible study, but it has much to do with how well our friends learn from and apply the Bible. When we rush, we can miss the supporting truths and observations on which a solid interpretation rests. When we proceed too slowly, we risk boring our friends and ruining the interaction that is so vital to a good Bible study.

The way we structure the time within our group study can have a huge effect on the way we engage with the Scriptures. Let’s take a look at six different time-related ways we can love our group members.

1. Start on time.

Try to arrive a few minutes early and begin at the agreed-upon hour. I’m not advocating you cancel any built-in mingling and conversation time. But when it’s time for the Bible study portion of the meeting, be faithful to that committment.

2. End on time.

This is even more important than the previous point. When you’re setting up the group and inviting folks to join, make sure you allow enough time for your intended purposes. Then honor the committment your friends make to the group by ending on time.

3. Manage the other parts of the meeting.

Most small group meetings include other aspects of fellowship besides Bible study. Perhaps it’s a meal, a time for prayer, singing, or door-to-door evangelism. Try to stick to a rough schedule that everyone knows so that no one is surprised and the gathering flows as expected.

4. Plan the pacing of your study.

As you get to know your group, you’ll have a sense of their interests, their strengths, and their weaknesses. You’ll learn roughly how long it will take to discuss certain passages. As you prepare your Bible study, in addition to the questions you will ask and the applications you will raise, plan out the time. Divide your study into well-defined sections so you can press the accelerator or the brake as needed.

5. Plan time for application.

Application often comes last in our Bible studies. This makes sense, since good observation and interpretation are critical before we can engage in honest application.

But application is hard. It involves a raw look at ourselves, our group, and our church or organization, confessing our failures and pressing the truth of Scripture into those areas for obedience. It takes time.

We have to do better than tacking on a half-hearted two minutes of application to the end of our studies. To nurture application-focused discussion during which real transformation can happen, set aside at least 10 minutes for this part of the conversation.

6. Be flexible and gracious.

In advocating an eye to the clock, I’m not arguing for cold schedule-keeping. All that we do as Christians, and especially as leaders, needs to flow out of love for God and neighbor.

Sometimes love—and a sensitivity to the work of the Holy Spirit—demands flexibility. On a few occasions I’ve ditched my Bible study plans entirely in favor of encouraging, praying for, and lamenting with a brother or sister with a tremendous spiritual burden. People are more important than plans.

Additionally, sometimes the Spirit is at work during a group discussion when the meeting time ends. I suggest announcing to the group that the meeting is over and acknowledging that some people may need to leave. Offer to stay and continue the conversation with those who are able and interested.

Mind the Time

By keeing an eye on the time, we love and serve those in our small groups. This isn’t easy, and it is a skill we develop with experience. As you pray for your group, ask God to help you use and manage the group’s time for the group’s good and God’s glory.

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How to Read the Tabernacle Narratives in Exodus

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Exodus 37:1-9, the crafting of the ark of the covenant, was the text for one of the most unusual Bible studies I’ve ever participated in. This Bible study was unusual for two reasons. First, it was attended only by pastors. And second, we had no idea what to do with the text.

While this group discussed the ark of the covenant at length, we almost completely avoided discussing the text of Exodus. We went to 2 Samuel and discussed Uzzah touching the ark. We went to the Talmud and discussed rabbinic traditions for the high priest (tying a rope to his ankle, etc.). We went to the gospels and discussed the torn veil when Jesus died. I’m sure Indiana Jones even came up.

But when it came to having a Bible study on chapter 37 of Exodus, all the standard skills went out the window. We didn’t observe the grammar or structure. We didn’t consider repeated words, connector words, or the flow of thought. We never assaulted the text with our questions, nor did we wring it for answers. Instead of studying the passage, we theologized on the theme of “ark of the covenant” and what we thought that theme meant for Christians. And our theologizing had little to do with what Exodus actually said.

If Bible-believing pastors, committed to expositional preaching, are prone to read the Exodus tabernacle narratives this way, how much more the average Christian? So before I dive into the tabernacle instructions in my study of Exodus, let me begin with a few principles to guide our reading.

1. Don’t neglect your OIA skills

You’ve learned to observe, interpret, and apply the Scripture. Though the tabernacle narratives feel alien and overwhelming, don’t let those feelings drive you to neglect what you know how to do. Your skills are even more important when the text feels unfamiliar. Don’t jump too quickly to theological rationalization, or to sloppy cross-references. Work first to understand the passage in context for its original audience; then move forward to connect it with the rest of God’s revelation.

2. Guard the main idea

Yahweh says to Moses, right near the beginning of the instructions, “Let them make me a sanctuary, that I may dwell in their midst” (Ex 25:8). Here is the driving motive behind the commission to build: Yahweh wants to dwell in the midst of his people. He rescued them and brought them to himself (Ex 19:4). He’s given them himself in the Book of the Covenant (Ex 23:20-22). Now he wants to live with them forever.

They are desert nomads, living in tents; so he will be a desert nomad, living in a tent. They will be moving around, so he will be moving around. Wherever he leads, they will follow. But he won’t lead them from afar. He wants to be right in the middle of their camp.

These tabernacle narratives give us one of the clearest pictures of Immanuel, God with us, in all the Scripture. As you read, don’t lose your wonder at the fact that a holy God would make it possible for himself to live among sinful people.

3. Visualize the details

The tabernacle was meant to be built and interacted with. It was the first “Please Touch Museum,” after a fashion—at least the outside parts of it. The original audience would have been intimately familiar with the tabernacle’s floor plan, fire escape route, and standard operating procedures. We are not, so we’re at a disadvantage.

But we have computers and study Bibles and graphic designers, which puts us at an advantage.

Don’t be afraid to look at pictures of the furniture, architecture, and garments while you read. The more you can visualize the detail while you read, the more sense it will make to you. And there’s no shame in having to look up terms like calyx, carbuncle, galbanum, or ephod.

Ruk7, Creative Commons

4. Notice the order of things

Here’s where your observation skills really come in handy. Most of the details in Exodus 25-31 (instruction) will be repeated in Exodus 35-39 (construction), but in a different order. That’s on purpose, and much of the fun is figuring out why. Why do the priest’s garments come at the center of the instruction, but the end of the construction? Why does the instruction begin with the ark, but the construction begins with the tent curtains? Why, in the instruction, is the golden altar of incense separate from the other inside furniture pieces, but in the construction they’re all together? All these observations give us clues to what the narrator wants to communicate.

5. Observe the narrative frame

I’ve seen readers and students so numbed by the voluminous detail of chapters 25-29 that they miss an obvious observation when they hit chapter 30. Right in Exodus 30:11: “Yahweh said to Moses.” And again in Exodus 30:17. And also Exodus 30:22, 30:34, 31:1, and 31:12. Combine that with Exodus 25:1, and you get seven speeches. This is a narrative about seven speeches from Yahweh to Moses.

And not only that, but the seventh speech is all about the sabbath. And the sixth speech is all about men filled with Spirit of God for the service of God. These things, in this order, should remind us of the creation of the world in Genesis 1. I’m not going to push this parallel (between specific speeches and their corresponding “days” in Genesis 1) any further now, but it’s at least a clue. And we’ll see many more clues in these chapters that connect the tabernacle with the creation of the world—suggesting that this tabernacle is a new creation. Here is God remaking the world in his image so he can live with his people in paradise.

6. Behold Immanuel

In point #1, I said that the main idea is for God to live with his people. Our reading will be incomplete if we don’t eventually get to the fulfillment of “God with us” in the person of Jesus Christ (Matt 1:22-23, 28:20, Rev 21:3, etc.).

So as we read, we want to see Jesus in the tabernacle. We won’t necessarily look for him in every socket, board, gemstone, or tent peg. But we should see him all throughout as God dwelling among his people.

The Gospel of John will be our best guide, as it begins with Jesus dwelling among us (John 1:14), it commandeers the tabernacle’s imagery to explain Jesus’ identity (light, bread, water, Lamb of God, door), it shows Jesus interceding for his people like a high priest (John 17), and it climaxes with a veritable mercy seat, the place where Jesus’ body had lain, with one angel at the head and another at the foot (John 20:12).

Armed with these guidelines, we’re ready to begin studying the tabernacle narratives.

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The Twist in the Sermon on the Mount You Probably Missed

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In “The Twist in the Sermon on the Mount You Probably Missed,” Mark Ward shows how to observe connector words, how to ask interpretive questions, and how to follow the author’s train of thought. His study leads into rich application dealing with anger and reconciliation. This is great Bible study.

I’m about to make the greatest understatement of all time: Jesus is brilliant. By focusing my attention on my own sins, he not only helps me defuse others’ anger against me, he also defuses my anger against others. It is in remembering that I am a sinner, and a sometimes mean one, that I can have pity on others. It is in remembering that I am a forgiven sinner that I can find the strength to forgive other sinners—just like the parable of the unforgiving servant.

Check it out!

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CSB Study Bible: Great Translation, Fine Study Resource

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The Christian Standard Bible hit with a vibrant ad campaign early in 2017, and a Study Bible version along with it. How does it stand under the hype? As this study Bible is my first exposure to this translation, my review has two parts: the translation itself, and this edition of it.

The CSB Translation

I am more than impressed. I often see Bible publishers promoting their translations as both “readable” and “accurate,” and sometimes I wonder whether they understand those terms the same way I do. Of course, some translations legitimately succeed in both areas, and the CSB is one of them.

The CSB has the courage to mess with a beloved verse to make it more clear:

For God loved the world in this way: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. (John 3:16)

Yet every piece of the sentence is there. This is no paraphrase. This is a translation, and one that translates the Bible into the kind of English normal people speak normally in 2017.

If you’d like more examples of the CSB’s accuracy and readability, especially side-by-side with the ESV, see Jeff Medders’s helpful article, “Why We are Moving to the CSB at Redeemer Church.” Though Medders falls prey at times to the myth of literal Bible translations, much of his analysis hits the mark. I can’t unilaterally decide to switch to the CSB in my church and collegiate ministry, but I am eager to lobby for consideration of such a switch.

So I’m very thankful for this translation. You may be seeing more of it on this blog. But what about the CSB Study Bible itself?

The CSB Study Bible

Unfortunately, I am less than impressed. But there’s still much to celebrate. The CSB Study Bible has everything you’d expect in a study Bible: study notes, occasional articles, charts, maps, sketches, book overviews, and lots of cross references. And amid the standard fare, a few things stand out.

What’s good:

  • The book overviews are concise (almost always two facing pages) and focused on the most useful background information.
  • The maps in the back of the Bible are re-printed next to the relevant text. For example, the first map in the back, showing Abraham’s route of migration, is also printed right next to the text of Genesis 12.
  • While many of the articles have material that could be found in just about any study Bible (such as genre introductions or manuscript traditions), quite a few seem fresh and unique (for example: “Messianic Expectations,” “The Bible and Civil Rights, and “Opportunities and Challenges in Global Missions”).

What could be better:

  • I haven’t been able to read all 16,124 study notes, but those I have read (from a selection of testaments and genres) seem to largely lack careful observation of the text. They focus on interpretation, but without the observation, the interpretation goes unsupported.
  • In addition, the study notes tend to assume a certain theological spin, and without communicating any awareness of doing so. For example, on Psalm 87:5-7: “Despite the inclusion of Gentile nations, the Lord would appoint Israel to a special position of leadership in the eschatological kingdom because of her birthright (Is 60; 62:1-5).” Assuming such a view on the future of Israel and the “eschatological kingdom,” without having the space to sufficiently prove it, unfortunately trains readers to narrow their perspective and marginalize dissenters. This tone could have been much improved with a simple, “Despite the inclusion of Gentile nations, many see here a divine appointment of Israel to a special position…” With only 3 more words (which I’m sure could be trimmed even further), greater charity could be extended on less certain matters.
  • Word studies. This volume has 368 of them, scattered throughout the text, interrupting what could have been a fine study session. These “word studies” consist of a paragraph listing many (or sometimes all) of the different ways a certain Hebrew or Greek word could be translated. Unfortunately, the word studies do almost nothing to aid the reader’s study of the text at hand (the text on the top of that page) and therefore distract the reader from observing, interpreting, or applying these passages in context. Please be careful when you use tools like study Bibles, and don’t let them take you away from the inspired text!

Conclusion

I’ve added the CSB Study Bible to my Study Bible Buying Guide (which you can find anytime on the Resource page). It ranks in the top half of study Bibles I’ve reviewed and would be a fine choice to assist your OIA study of scripture. You can find it on Amazon.

I’m eagerly awaiting a reader’s version of the CSB, as I think this translation will lend itself to ravenous consumption.

Disclaimer 1:1: Amazon links are affiliate links, so if you click them to look at stuff, you’ll send a small commission our way at no extra cost to yourself. And the Hebrew word for “look” is navat, which “may involve just physical vision or include internal processes like approval, trust, or remembrance” (CSB Study Bible, p.1430). I’ll let you look back at the first sentence of this disclaimer and decide which way to best understand the word.

Disclaimer 1:2: The publisher sent me a free copy of the CSB Study Bible in exchange for an honest review.

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Understanding the Story of Joseph in Genesis

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Samuel Emadi wrote a piece on the story of Joseph in Genesis 37-50. Sometimes we read that story and zero in on a few ideas about innocent suffering or the sovereignty of God. But Emadi does a great job examining the full narrative and following its train of thought.

Moses gives Joseph more time in Genesis than he does any other character—a striking fact given the significance of Genesis’s other main characters: Adam, Noah, and the patriarchs Abraham, Isaac, and Jacob. This prominence is even more striking considering the apparent insignificance of Joseph in the rest of Scripture.

What then do we make of the Joseph story? Why is it so prominent in Genesis?

Many Christians fail to notice how Joseph’s story contributes to the Genesis narrative and to redemptive history in general. Within Reformed circles, preachers often use Joseph merely to illustrate how divine sovereignty and human responsibility intersect, focusing almost exclusively on Genesis 50:20: “What you meant for evil God meant for good.” Certainly, we are meant to read Joseph’s life in light of this verse. God’s sovereignty is a major theme in Genesis 37–50, and Joseph himself intends for us to interpret his life in light of God’s providence (cf. Gen. 45:1–9).

But reducing the story to an illustration for the doctrine of compatibilism misses the rich contribution Joseph’s life makes to the storyline of Scripture. God’s sovereignty figures largely in the Joseph story because God wants us to see how he puts himself in impossible situations and yet finds a way to keep his covenant promises. Joseph highlights how God’s providence secures God’s promises.

In this light, we can see how Joseph uniquely contributes to Scripture’s opening book.

Check it out!

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Above All Earthly Textbooks

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It’s mid-August, which means it’s textbook season. This is bliss for some students and drudgery for others, but there’s no way around it. A student’s world revolves around books.

And in the stress of student life, it’s easy to obsess about textbooks and forget the Bible, the most important book on the shelf.

I understand the pressures. They are real and they can be heavy.

But today, I plead with you: Hold fast to the Bible!

A Student’s Temptation

Life comes at students quickly. The next paper, exam, or project deadline is always crouching at the door.

It’s easy to get tunnel vision. You want your work to be excellent, so that upcoming grade becomes your focus. Everything else fades into the background.

Before you know it, you’re a wreck. You’re not getting enough sleep, haven’t exercised in days, and can’t remember what a vegetable looks like.

When you feel pressed for time, your devotional life is often the first thing to go. It feels like a luxury, something “extra” you can pick up again when the calendar clears.

But time with God is not a luxury! Your Father knows what’s best for you, and he wants you to spend time with him.

Why You Must Hold Fast

Over the course of a school year, you’ll give hundreds of hours of attention to your courses. You’ll learn history and philosophy, chemistry and civics, music and mathematics.

But you must not neglect the Bible.

Don’t misunderstand. The Bible is not a history or science textbook. Your academic success does not depend on your attention to the Bible.

No—your need for God’s word is far deeper than academics!

The Bible stands above all textbooks. In its importance and authority, nothing exceeds the Bible. As you read and study the Bible, you get to know the God who created all music! You grow closer to the One who sustains the universe and makes the study of chemistry possible!

Christian students shouldn’t read the Bible because it will change their grades. They should read the Bible because it will change them.

Pride will give way to humility. Arrogance will yield to love. Foolishness will be replaced with wisdom. And as you are controlled by the grace of Jesus, he will make you a student who is no longer controlled by grades.

How to Hold Fast

What does it look like to give priority to the Bible? Here are three ideas.

  • Commit yourself to Bible intake. Whether reading, studying, meditating on, or listening to the Bible, make God’s word a regular part of your diet.
  • Commit yourself to a Bible-believing local church. Part of God’s design is for us to be in a community of worshipers. If you’re in middle school or high school, this probably means going to church with your parents. But for those in college, make sure you find a good church in your area. College campus ministries can be wonderful, but the best ministries aim to assist—not replace—the church.
  • Commit yourself to a small group. In addition to a vibrant, Bible-believing church community, seek out a close group of friends with whom you can discuss life and the things of God. Study the Bible together, talk about your temptations and doubts, encourage each another in the faith. This small group might be your family, friends from youth group, or a small group Bible study through your church. The best small groups help us apply the Bible thoroughly and joyfully.

More Than Information

The Bible is not just information. It’s the very food by which we live (Matthew 4:4).

When the table is set and the food is served, don’t turn away. Feast. Draw near to God in his word, and he will draw near to you. Then he will equip you to pick up your other textbooks to his glory.

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Exodus 19-24: A Blood-Tinged Taste of Paradise

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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 seen God finally make his covenant with the people of Israel, it’s a good time to catch our breath. From this point in Exodus, we’ll see God working out the implications of that covenant and establishing a home with his 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 19:1-25: The purpose of God’s deliverance is to make something special out of an utterly undeserving people.
  • Exodus 20:1-21: God makes a treaty with his redeemed people, inspiring them to fear and obey, so they might draw near to him.
  • The case laws
    • Exodus 20:22-21:32: God’s kingdom is different from the world’s kingdoms in that all its citizens have rights, and justice is the cost of living.
    • Exodus 21:33-22:15: It is good and God-like to pay restitution for damage done to others’ property.
    • Exodus 22:16-31: Social justice is rooted in God’s just character, and it flows from maintaining purity before him.
    • Exodus 23:1-19: God’s people diligently employ truth and rest to do good for others.
    • Exodus 23:20-33: How you trust God’s angel determines how God treats you.
  • Exodus 24:1-18: It costs both personal sacrifice and substitutionary death to draw near to God in covenant.

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).

And 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.

Pull It Together

Now what do these things show us about the flow of thought in chapters 19-24? We are in between the need for the law and the instructions for the tabernacle. In giving the law, how does God begin building 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.
  • Exodus 19:1-25 tantalizes them with assurance of becoming something special.
  • Exodus 20:1-21 causes them to have second thoughts.
  • Exodus 20:22-23:33 defines what it means to be special, unlike the other nations:
    • Every member of society has basic rights.
    • Property is respected.
    • Justice goes together with purity, just like it does in God.
    • Truth and rest are not for selfish ends but for the good of others.
    • Everything hinges on whether you trust God’s angel.
  • Exodus 24:1-18 closes the deal by offering them the blood of a substitute and a meal with God.

These chapters show the making of a special people. They’re brought close, but not too close lest they die. They’re informed of Yahweh’s impossible standards. They’re given a picture of a community that reflects God’s glorious, gracious, and generous character. They decide to move forward with this deal, but not without a reminder that something has to die to make it possible. And that those who “see God” can get only as close as the pavement under his majestic feet.

When we read these chapters as a unit, we can’t help but see that obeying the law will never make us righteous before God. Instead, obeying the law is like enjoying a bit of utopia, or biting into a juicy fruit of paradise—but only when covenant blood has been shed to bring us near. Without the blood, the law inspires only dread and defensiveness.

Wasif Malik (2012), 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).

Gaze Upon Jesus

Jesus came not to abolish the law, but to fulfill it (Matt 5:17). This is great news, because he then offered his blood of the covenant to cover us and cleanse us forever (Matt 26:28). Through him, we have full access to the Father (Heb 4:14-16). By giving us his Spirit, he’s now working out paradise in the community of his people (Gal 5:13-26).

Apply

Head: Do not expect law, education, wealth, or community service will ever bring paradise on earth. Nothing but the blood of Jesus can do that.

Heart: Do you love God’s law because it enables you to find Christ? Do you want to become more like him? Do you want your church or neighborhood to reflect his character? Or do you just want more stuff, or to be left alone?

Hands: Walk by the Spirit, and don’t gratify the desires of your flesh. Let the law show you how to keep in step with the Spirit, not being conceited, neither envying nor provoking (Gal 5:16-26). And keeping in step with the Spirit means most of all that your allegiance is to none but Christ, God’s true angel/messenger (1 John 5:11-12).

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

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Responses to Difficult Questions for Exodus

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I’ve really enjoyed letting you into my study as I work through Exodus. I’ve focused on the main ideas of each passage, and I’m always trying to keep the big picture in front of me.

But there’s also a time for digging into the details and asking all the hard questions. Such as:

  • Why does God harden Pharaoh’s heart?
  • Why can we trust Exodus as history?
  • Did God expect Israel to obey all those laws?
  • What was manna?
  • Can we recognize any symbolism in the tabernacle?

The guys at the Bible Project do more than make really great videos. They also have a podcast where they expand on the stuff in their videos. They have two podcast episodes (also available as YouTube videos), where they answer difficult questions about the book of Exodus. They’re great students of the Bible. They observe, interpret, and apply with much skill. If you’d like to understand Exodus further, you would do well to listen to their discussion of it.

Check it out!

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