Knowable Word

Helping ordinary people learn to study the Bible

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Exodus 1: Though This World, With Devils Filled, Should Threaten to Undo Us

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If I am correct that the main point of Exodus is to ask, and then answer, the question, “Who is the LORD, that I should obey his voice?” (Ex 5:2)—we should expect chapter 1 to somehow set up this main idea. And in fact, it does so, by establishing the characters and creating the conditions under which the question must be posed.

Observation of Exodus 1

Of course, there are many, many observations to be made. For the sake of space, my list will have to be selective. But in these sample Bible studies, I plan to mention what appears to be most important.

Significant repeated words in ESV: Egypt (7 times), Israel (7x), people (7x), all (6x), midwives (6x), live/lives (5x), Hebrews (4x), multiply (4x), sons (3x).

  • This passage has much to say about the “people” and their experience in Egypt.
  • And the “people” are closely connected to the “sons.” They are called “sons of Israel” in Ex 1:1, but “people of Israel” in Ex 1:7 (though a quick look at an original language reference tool will reveal that the identical Hebrew phrase is used in both verses).
  • The passage ends with multiple attacks on the “sons” of Israel. God blesses the midwives with “families,” which presumably include sons.
  • In addition, the thread of “multiplication” carries through every paragraph.

Names and titles:

  • The most repeated words (see above) are specific names of the two primary nations.
  • The opening line highlights the names of characters: “These are the names of the sons of Israel…”
  • The narrator goes out of his way to name the two Hebrew midwives in Ex 1:15 – Shiphrah and Puah.
  • But he never bothers to name the hostile king. He’s referred to only as “king of Egypt” (4x) or “Pharaoh” (3x).

Grammar/Structure:

  • Paragraph 1 (Ex 1:1-7): Joseph, his brothers, and all his generation died in Egypt. But death could not prevent them from multiplying.
    • The language of these verses remind us of Genesis (sons of Israel, 70 persons, generation), especially Genesis 1: fruitful, increased greatly, multiplied, land was filled with them.
  • Paragraph 2 (Ex 1:8-10): A new king over Egypt wants to deal shrewdly in order to prevent further multiplication, and to keep the people of Israel in one place.
    • The language of these verses remind us of the Tower of Babel (Gen 11:1-9): unnamed figures hostile to God, “come, let us,” prevent multiplication and scattering.
  • Paragraph 3 (Ex 1:11-14): Shrewd dealing #1: Afflict them with heavy burdens. But they keep multiplying (Ex 1:12).
  • Paragraph 4 (Ex 1:15-21): Shrewd dealing #2: Murder the sons. But they keep multiplying (Ex 1:20), and the midwives get families (Ex 1:21).
  • Paragraph 5 (Ex 1:22): Shrewd dealing #3: Drown the sons.
    • This final dealing leaves us with a lingering question: Will they keep multiplying?
Crossett Library (2011), Creative Commons

Crossett Library (2011), Creative Commons

Interpretation of Exodus 1

A few possible questions:

  1. Why are the names such an important part of the chapter?
  2. Why does it matter so much that the sons of Israel keep multiplying?
  3. Why does the king of Egypt want to prevent them from multiplying?
  4. Are the midwives lying to Pharaoh, and is it okay for us to lie to evil dictators?
  5. Will the king of Egypt succeed in his shrewd dealing?
  6. So what should God’s people expect as they live in God’s world and trust in God’s promises to the saints of old?

Answers (numbers correspond to the preceding questions):

  1. The new king of Egypt didn’t know Joseph (Ex 1:8). If we read Genesis—and this chapter seriously suggests we should read Genesis to understand what’s going on here—we can know Joseph. And God knows Joseph. And his father Jacob, and Isaac, Abraham, Noah, and Adam. God knows, and God remembers. But the king of Egypt? He’s nobody. He’s a no-name. We can’t remember him (scholars still debate over which Pharaoh this was). He can’t take God’s place or stand in God’s way.
  2. God’s people will complete God’s original mission to be fruitful and multiply, to fill the earth and subdue it (Gen 1:28). If death can’t stop them (Ex 1:1-7), a devilish king of Egypt certainly won’t have any better success (Ex 1:8-22).
  3. Ex 1:8-10 portray him like one of the Babelites from Gen 11:1-9. He wants to take God’s place. He wants to have power over life and death, creation and recreation, justice and injustice. He wants the knowledge of good and evil (the authority to make his own decisions). He will work against God’s stated purposes, and keep these people in his land, in so far as it suits him if war breaks out.
  4. I have an opinion here. But, honestly, the question is so far removed from the author’s intention that it’s not worth as much time as we usually spend on it. Suffice it to say that one who deals shrewdly against God’s purposes will have shrewd dealings done against him. Such divine irony carries through the book of Exodus.
  5. You’ll have to keep reading Exodus, but (SPOILER ALERT) no. Pharaoh’s 3 shrewd dealings turn against him, as the Lord afflicts him with heavy burdens (Ex 7-10), murders his sons (Ex 11-13), and drowns his sons (Ex 14-15).
  6. There exist forces hostile to God’s promises and plans. But they will not succeed. Death cannot win. And devils (such as Pharaoh) run rampant and must rise up against us. Only in the context of such hostility will we truly find out who the LORD is, and why we should obey his voice!

Train of thought:

  • We pick up right where Genesis left off. Everyone dies, but God’s plans for fruitful multiplication prevail.
  • A new devil arises to claim God’s place.
    • He makes 3 attempts to bring an end to God’s plans for fruitful multiplication.
    • We’re waiting to discover what follows the decree to drown the sons

Main Point: The sons of God have many enemies, but none can prevent God’s promises from being fulfilled.

Connection to Christ: The Son of God himself had many enemies. None could prevent him from winning many brothers. If they had known what they were doing, they would not have crucified the Lord of glory (1 Cor 2:8). Their own tactics (persecution and murder) have turned against them to bring about the Lord’s greatest triumph.

Application of Exodus 1

Here is my application. You’re a different person in a different context, so you may have to come up with your own. And if yours look very different from mine, that’s okay!

Inward: When I face trials of many kinds, do I allow them to shake my confidence in the Lord?

  • Head: Don’t be surprised when hostile forces (the world, the flesh, or the devil) work against my attempts to honor the Lord. Expect this to happen.
  • Heart: Fear the Lord God more than I fear any this-worldly powers.
  • Hands: Memorize Scripture, remind myself of the truth, and keep living the Christian life. Don’t stop doing what I know to do as a Christian, just because it becomes hard to do them.

Outward: When others face trials of many kinds, encourage them not to lose confidence in the Lord.

  • Head: Encourage my children and others I disciple to expect many trials. Help them learn to interpret these trials as having no power against God’s promises.
  • Heart: Train others to fear the Lord more than they fear this-worldly powers.
  • Hands: Keep preaching the gospel and making more disciples. It’s worth it to fight for traditional marriage, religious freedom, and the uniqueness of Christ. Political nations will rise and fall, but none can stop the gospel’s advance to all tribes and peoples

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

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Two Things Not to Say When Leading Bible Study

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Erik Raymond writes of “A Couple Phrases I Wish Preachers Would Stop Saying So Often.” And though Raymond directs his comments at pastors, Bible study leaders would be wise to listen in:

In recent years I’ve noticed an uptick in a couple of phrases from preachers and teachers. I don’t want to go so far as to mark them as homiletical cuss words, but I do want to draw a circle around them and ask why we are saying them so much. These two phrases are “I think” and “I feel.”

Let me explain. Suppose someone is preaching through Colossians and they come to chapter 3. They then read the following words aloud:

“If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth.” (Col. 3:1–2)

Then they say, “I think what Paul is saying here is that we need to be seeking the things above.” After a pause, he goes on to say, “I feel like this is especially hard for us today because of all of our temptations for distractions.” Later he says, “I feel like too many of us, myself included, are really susceptible to this. I think it can really hinder our walk with Christ.”

Now what’s wrong with this phrasing? On one level, nothing. He is not saying anything wrong. But, at the same time, he is not saying it like he could. If he is not completely declawing the passage he is at least filing down its nails. He is saying it in a less authoritative and offensive way. And while he may still be bouncing the ball to his congregation for application it is a bit of a deflated ball, or at least not as pumped up as it could be.

To see how Raymond would revise such comments to sharpen their claws, you’ll have to read the full article. Check it out!

However, I will make one disclaimer. When we are not (or cannot be) certain about the meaning of a passage, “I think” would be a perfectly reasonable thing to say. Or if we move off the main point into the sub-sub-sub-points of the passage, we should also avoid confident bluster and bravado. Remember, the main points are the ones worth fighting for. And they are the points whose claws must never be pared.

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Exodus Overview: Who is the LORD, That I Should Obey His Voice?

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We’ve considered the principles of Bible study in great detail. Now it’s time to put them into practice through a series of sample Bible studies in the book of Exodus. We begin with a book oveview.

While you could find many of the following points by reading a decent commentary or study Bible, you’ll have more fun—and the key points will have greater staying power in your life—if you glean them by simply reading and re-reading the book many times. To prepare this overview, I’ve consulted a few helpful sources. But I’ve spent most of my time reading Exodus 8 times in the last 3 months. I hope to read it 12 more times before the end of the year. Perhaps the repetition will lead me to change my mind at a few points.

Author

The New Testament regularly quotes or references the book of Exodus and attributes it to Moses (Mark 7:10, 12:26; Luke 20:37; John 6:32, 7:19; Rom 9:15; 2 Cor 3:13-15; Heb 7:14, 8:5, 9:19). We shall do the same.

Audience

After reading Exodus a few times, it becomes clear that the book focuses on the rescue and establishment of the people of Israel as a new nation before God. The book ends with the people at Mount Sinai, ready to move on to the land of promise. In addition, Exodus fits squarely within the flow of Exodus-through-Numbers. The book was clearly written to the Hebrews on their way to Canaan. It’s not clear, however, whether the book was “finished” for the first generation who came out of Egypt, or for the following generation. Numbers was clearly not finished until the second generation, since it reports the rebellion and death of the first generation. So Moses may have written Exodus a few decades earlier (possibly with Leviticus), for the first generation, or along with Numbers, for the second generation.

Occasion

Either way, the book of Exodus serves as a charter for this new nation. What does it mean to be not only a new sovereign state but the specially chosen people of God? When God remembers his covenant promises to Abraham, Isaac, and Jacob, what will that mean for these frightened and fearful former slaves? And how do they know God won’t eventually abandon them?

Genre

Most of the book presents itself as historical narrative. The events that take place here will shape the nation for generations to come (such as, Ex 12:1-6). Yet this narrative has frequent sub-genres: speech, dialogue, miracle story, and law code.

About a third of the way through, we get a long poem (Ex 15:1-21). Perhaps this attention-grabbing shift signals a climax of some sort…?

Themes

Steve Day (2008), Creative Commons

Steve Day (2008), Creative Commons

Reading Exodus, you can’t miss the theme of rescue from slavery. The first part of the book (chapters 1-15) tells the story of the greatest rescue in Old Testament history. And that rescue casts a long shadow even on the laws that follow (for example, Ex 22:21).

And while we might think of Exodus as being primarily about the exodus from Egypt, that event covers less than half the book. We also see a significant chunk of laws (chapters 20-23) and tabernacle instructions/construction (chapters 25-31 and 35-40). So our summary of themes must do justice to all these major sections:

  • rescue from slavery
  • guidelines for living as God’s people
  • patterns for constructing God’s dwelling place

Interestingly, each of these three themes goes nowhere without the intercession of a mediator. God delivers the people through the hand of Moses. God issues his laws through Moses’ representation. And God passes his building instructions through the same human lips. If you happen to miss this idea early, you can no longer ignore it when the tabernacle instructions are repeated twice, in their entirety: Once in dialogue to Moses, and again as Moses’ underlings carry those instructions out.

Purpose Statements

Another thing to look for in a book overview is explicit statements of purpose from the author. In Exodus, such purpose statements abound, often placed on the lips of God.

To the Hebrews: “I will take you to be my people, and I will be your God, and you shall know that I am the LORD your God, who has brought you out from under the burdens of the Egyptians” (Ex 6:7).

Concerning the Egyptians: “The Egyptians shall know that I am the LORD, when I stretch out my hand against Egypt and bring out the people of Israel from among them” (Ex 7:5).

To Pharaoh: “But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth” (Ex 9:16).

From Jethro, priest of Midian: “Now I know that the LORD is greater than all gods, because in this affair they dealt arrogantly with the people” (Ex 18:11).

Regarding the tabernacle: “I will dwell among the people of Israel and will be their God. And they shall know that I am the LORD their God, who brought them out of the land of Egypt that I might dwell among them. I am the LORD their God” (Ex 29:45-46).

Beginning to end, Exodus portrays a God who wants all people and communities to know who he is and what he has done. This God wants an awareness that goes even beyond humans. He wants to take down rival deities as well. “For I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments: I am the LORD” (Ex 12:12).

Structure

The shifts in theme and genre are the literary clues we need to find the book’s structure.

  1. Narratives of deliverance – Ex 1-15
  2. Narratives of provision and preparation – Ex 16-18
  3. Legal instructions – Ex 19-24
  4. Construction instructions – Ex 25-40

Of course, that last section is shockingly interrupted with the Hebrew’s grievous sin with the golden calf (chapters 32-34). This incident suggests a larger shape for the second half of the book, as follows:

1. Covenant made – Ex 19-24

2. Tabernacle instructions – Ex 25-31

1′ Covenant broken and repaired – Ex 32-34

2′ Tabernacle constructed – Ex 35-40

Bringing these pieces together, we get the following big picture:

  1. Delivering from the house of slavery – Ex 1-15
  2. Preparing the house of Israel – Ex 16-18
  3. Constructing the house of God – Ex 19-40

Main Point

Connecting all the threads of occasion, genre, themes, purpose statements, and structure, we can state the main point of the book of Exodus in a single question:

“Who is the LORD, that I should obey his voice?” –Pharaoh, king of Egypt (Ex 5:2).

Exodus unequivocally answers Pharaoh’s question in three parts: Who is Yahweh [in English Bibles, “LORD” in all caps], and why should you obey? He is the God who 1) demolishes the house of slavery, 2) prepares to rebuild, and 3) builds his house in the midst of his people.

Now we’re ready to dive into the details. This main point will guide us as we work our way through the book.

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

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One Very Good Reason to Read Your Bible

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Tim Challies writes of “One Very Good Reason to Read Your Bible.” And he’s absolutely right. This is about the best reason I can think of.

One of the great dangers in the Christian life is living first for self. One of the associated dangers, then, is seeing personal devotion as a practice that goes no further than my own mind, my own heart. But nothing could be farther from the truth. Your intimacy with God, your knowledge of God, your time with God, works its way outward to everyone around you. The good you can do them every day is the good of spending time with God.

Challies expands on how your daily Bible reading will benefit your spouse, your children, your neighbors, and your fellow church members. If you think you are not smart enough, or you are too busy—or if you ever struggle with finding the Bible too boring or Bible study too complicated—please lift your eyes off yourself and consider the good God would have you do for those around you. There is too much to lose if you don’t read your Bible.

Challies’s article is excellent and worth full consideration. Check it out!

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Bible Study Is Not Complicated

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construction

anonymous (2008), public domain

Building a house is complicated. In addition to land and permits, you’ll need experienced workers, lots of tools, and blueprints.

Bible study, on the other hand, is not complicated. We need to think clearly here, because if studying the Bible seems involved and intimidating, we’ll never do it.

You Don’t Need Tons of Resources

Faithful, biblical resources are wonderful, and I thank God for them. But very few of them are essential.

You don’t need fifteen commentaries. You don’t need a study Bible, and you certainly don’t need three. You don’t need a Bible atlas, Bible dictionary, or concordance. You don’t need a million cross-references.

Don’t worry about the Greek. Don’t sweat the Hebrew. The church fathers need not enter the picture.

There’s no need for high-powered software. You don’t need a dedicated notebook, fancy pens, or special highlighters.

In order to study the Bible, you need blissfully few items: a Bible, a pen, and a blank sheet of paper (or some worksheets). That’s it.

Studying the Bible is as straightforward as taking a walk. Lace up your shoes, step out the door, and go.

You Don’t Need a Convoluted Process

There are scores of books available on interpreting the Bible, some of which are great. And you don’t need any of them.

Studying the Bible is simple; you can sit down and do it right now. The method we advocate uses three steps: observation, interpretation, and application. (We refer to this as the OIA method.)

As Peter has written, we didn’t invent OIA. In fact, we believe this is the best way to approach the Bible because it is at the heart of all communication. Here’s a brief illustration.

Imagine you’re driving on an unfamiliar highway. When you observe the highway sign with your exit number, you interpret this to mean that your destination is approaching. You apply this understanding by using your turn signal, changing lanes, and driving onto the exit.

Bible study can be boiled down to asking three questions. When observing, we ask, “What?” Among other things, we take note of repeated words, names, grammar, and the structure of the passage.

When interpreting, we ask, “Why?” We question our observations. Why did God promise to go with Moses (Ex. 3:12)? Why does Aaron perform the signs given to Moses (Ex. 4:30)? We try to answer these questions from the Bible and understand the author’s main point.

Finally, when applying, we ask, “So what?” From the main point of the passage, we seek the implications for us and the people we can influence. Good application should change the way we think, act, and love.

Getting Started

As you develop as a Bible student, you’ll probably want to consult some of the resources I mentioned above. God has given these to his church, and they can be tremendous aids for understanding and growth.

But starting with the Bible is easy. Pray for God’s help and wisdom. Find a quiet place, carve out 20 minutes, and dig in.

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Knowable Word Article Now in Spanish

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Armando Valdez has taken Ryan’s recent article, “The Bible is Not Boring,” and translated it into Spanish for his blog Evangelio Segun Jesuchristo. If you know any folks or churches who would benefit from material about Bible study translated into Spanish, please share it around. We’ll also let you know if Armando gets more resources translated and posted.

Check it out!

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Better Than Wine: Logos 7 Now Available

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A few months ago, I made the acquaintance of Logos Bible Software (version 6). And like a mare among Pharoah’s chariots, this software captivated my heart with a single glance of the eyes (Song 1:9, 4:9). Logos 6 had hair like a flock of goats leaping down the slopes of Gilead (Song 4:1) – and, thanks to the software, I finally understand both how mountainous Gilead truly is and why said goats would want to leap down its slopes. So a new love was born. Because Logos has been so helpful to my Bible reading and Bible study, I’ve barely touched a physical Bible since I began using the software.

If you want to learn the basics of what Logos does and how, I refer you to my previous two-part review:

  1. Unlimited Power.
  2. Does It Help With Bible Study?

And this short video explains the essence of Logos: a theological library and a feature set.

But in this review, I want to focus on the new features available in Logos 7 that you couldn’t get in Logos 6. As you can imagine, Logos 7 has many more new features than those on my list. But these are the features I believe ordinary people would most appreciate as they learn to study the Bible.

1. Repeated Words

Logos 7 has a “Concordance Tool” that will supercharge your observation of repeated words like never before. With Logos 7, you can:

  • Generate a list of the most repeated words within any defined chunk of text.
    • Whole Bible? (Top 5: Lord, not, all, God, said.)
    • Books of Moses? (Lord, not, all, people, said.)
    • Exodus? (Lord, Moses, people, all, said.)
    • Exodus 1-19? (Lord, people, Moses, said, all.)
    • Exodus 1? (people, all, Egypt, midwives, Israel.)
  • See exactly how many times each keyword occurs, and in exactly which verses. (“People” = Ex 1:7, 9, 9, 12, 13, 20, 22)
  • Export this list to a spreadsheet to save or print.

Logos 7 also has a helpful feature when a Bible translation is open, called Corresponding Words. Once I’ve discovered that “people” is the most repeated word, I can hover my mouse over the word “people” in Exodus 1:7. Logos then automatically highlights every instance of the word “people” in the entire chapter. This sort of analysis used to take me 30 minutes or more, and now I can do it with Logos in about 10 seconds.

The Concordance Tool is incredibly robust. It can show me every instance of not only the word “Pharaoh” but also the person Pharaoh. The former occurs only 4 times in Exodus 1, but the latter occurs 17 times (including “a new king” in Ex 1:8 and “he” in Ex 1:9). No physical concordance can provide such information so quickly. Take a peek yourself, through this short video.

2. Logical Outlines

Logos 6 had logical outlines for every New Testament book, and Logos 7 now adds this feature to every Old Testament book. These outlines break out every sentence and phrase into its parts, showing how the parts are related to one another and flow from one to the next. These outlines give quick access to observation of the passage’s basic grammar and train of thought. And this careful observation paves the way for more vigorous interpretation and application.

3. Text Comparison

Logos 7 lets you quickly examine different translations of the same passage side by side. The software automatically highlights the differences so you can explore how the translators’ choices may affect the way you’d read the verse. You can do this yourself with 5 or 6 open Bibles and excessive jumping from tome to tome. Or you can do it in seconds with this lovely software.

Conclusion

Logos 7I was delighted to receive a pre-release copy of Logos 7 in exchange for an honest review. And I’m happy to say I heartily recommend it. If you take my warnings to heart, and don’t allow Logos to distract you too much from the text, this software will help you get more out of your Bible study, faster. And for a limited time, readers of this blog can get 10% off a base package (new Logos users only), along with a free commentary on James. Once you try Logos, I bet you, too, will end up among the choirs of Jerusalem, crooning “rightly do they love you” (Song 1:4).

Use this link or the coupon code KNOWABLE7 to get 10% off a Logos base package (new users only). Disclaimer: If you buy Logos with the code or links above, this blog will receive a commission. Thanks for supporting this work so we don’t have to neglect our own vineyards (Song 1:6).

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What Little League and the Olympics Can Teach About Bible Study

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This week, I’m taking off from writing to take my family on our annual trip to the Little League World Series in Williamsport, PA. In honor of the season, I have two brief posts to recommend:

Check it out!

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Making the Most of Your Bible Reading

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Writing at For the Church, Godwin Sathianathan has some great ideas for making the most of your Bible reading.

  1. Anticipate God speaking to you through it.
  2. Set aside regular time for it.
  3. Pick one thing and read it the way it was intended to be read.
  4. Study it.
  5. Meditate and pray through it.
  6. Memorize it.
  7. Take it into your day.
  8. Apply it.

Sathianathan’s article has more explanation for each point. Check it out!

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5 Times to Use Your Cross-References

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Last week I wrote about how cross-references often cause us to flap our wings without achieving liftoff. They certainly keep us busy, but often at the cost of missing the point of the text at hand. This week I’d like to explain some pertinent and helpful uses for cross-references.

In writing this list, I want to clarify that cross-references are sometimes a necessary part of Bible study. In many cases, failing to check the cross-references may leave you with poor interpretation. However, keep in mind that cross-referencing is not always a necessary part of Bible study. If you leave your passage behind like a solitary child in a grocery store, you should always have good reason to do so. And typically the only compelling reason for such behavior is if you’ll be right back after grabbing an emergency item from the car or service desk.

So in what situations are cross-references appropriate?

1. When your passage is quoted by or alluded to by another passage.

The Holy Spirit did not leave us without direction on how to read the Scriptures. Each instance of divinely inspired interpretation of another passage should be for us as a tent-peg firmly driven into the temple. A clear example: Matthew 1:22 shows that Isaiah 7:14 is about something bigger than the prophet’s own wife and child (Isaiah 8:1-4). A less clear, but no less compelling, example: In Acts 7:25, Stephen definitively reveals Moses’ intentions in killing the Egyptian (Ex 2:11-12). This fact should do away with our common condemnation of Moses as a young, brash, and insecure young man foolishly committing an impulsive murder.

2. When your passage quotes or alludes to another passage.

This point is same as the first but in reverse. When your passage has a clear quote or allusion, don’t skim lazily past it. Look it up and study it in context! Connect that chain.

Simon Lutz (2013), Creative Commons

Simon Lutz (2013), Creative Commons

For example, too many people propagate the notion that Jesus told parables to confuse people, all because they read the words quoted from Isaiah 6 (Matt 13:14-15, Mark 4:12) without exploring their context. Isaiah’s larger point has to do with idolatry blinding the eyes of those who persistently cling to it. As G.K. Beale marvelously put it, we become what we worship. Jesus came not to speak confusion, but to speak with utmost clarity—a clarity that would open many blind eyes, while simultaneously driving committed idolaters deeper into their idolatry.

Allusions can be difficult to pick up on unless we continue devouring large portions of Scripture in our reading, getting more familiar over time with the language and ideas. Recently I was studying Psalm 106 with a small group, and we were struck by how much Psalm 106:20 sounds like Romans 1:23. They are so close that it can’t be mere coincidence. Thus our study of Psalm 106 in context gave us deeper understanding of the point Paul appropriates for his purposes in Romans 1.

3. When an earlier passage holds crucial context.

I’m studying Mark 15:1-20, where Jesus is called King of the Jews but not treated in a kingly manner. I must go back to Mark 10:32-34 to see that things are playing out exactly as this king intended.

Or I’m studying Joshua 24, and there appears a sudden reference to Joseph’s bones. I must go back to Exodus 13:19 and Genesis 50:25 for context.

4. When a later passage offers a crucial explanation.

Over the last 2 months, I’ve read Exodus 6 times to prepare for preaching through the book. As I read, I’ve tried to make sense of the tabernacle sections in Ex 25-31 and Ex 35-39.

One question I had was why the order of instructions (Ex 25-31) differs from the order of production (Ex 35-39). And while I don’t have a great answer yet, pursuing that question led to another one: Why are the census tax (Ex 30:11-16) and priestly ordination service (Ex 29:1-46) the only sets of instructions not repeated in the production chapters? Especially when the production chapters repeat the phrase that Moses did all the things exactly as the LORD had commanded him (Ex 39:1, 5, 7, etc.)?

As for the census tax, this brought my attention to the incident where David takes a census but doesn’t collect the tax (2 Sam 24, 1 Chr 21). Suddenly, another mystery unlocks for me: why David’s census was so egregious in God’s sight.1 And why the resulting plague is stopped when David purchases the land later used to build the temple. It’s all connected to Moses’ census tax to support the building of the tabernacle.

As for the priestly ordination service, I didn’t get an answer until I kept reading into Leviticus. The service does take place, word for word, in Leviticus 8. According to the structure of Exodus, I would expect it between Exodus 40:3 and Exodus 40:34. But Moses pulls it out of there and delays it until after the instructions for sacrifices (Lev 1-7). Again, I don’t have a crystal clear answer about why Moses did this, but the later text (Lev 8) highlights for me how important those instructions will be when I come to teach them in Ex 29. They are important enough to warrant a delay before we see them fulfilled.

5. When another passage illumines otherwise unknown historical or cultural background.

For example, our generation has no idea what it means to cut an animal in half and pass between the pieces. So no Bible study of Genesis 15 can be complete without first referring to Jeremiah 34:18-20 to clue us in.

 

As with most tools, the blessings or curses come not from the tool itself but from how we use it. I could use a blow dryer on an extension cord to defrost my windshield; but why would I want to? Likewise, let’s make great use of cross-references.

1My colleague Mark Fodale made this point in a talk years ago, and I’m now appreciating the depth of his insight.

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