Exodus

(22) January 22: Exodus 1-3 & Matthew 15v21-39

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

To discover:­­
As you read note the reasons God gives for helping Israel.
To ponder:
As Exodus begins, the first stage of God’s promise to Abraham (ch 17) has been completed: Israel has become a nation, filling Goshen (v5-7). God is ensuring his purpose in creation is fulfilled (v7 with 1v28). Today’s events take place about 400 years after Joseph, around 1500 BC (15v13). God is already with Israel, ensuring his promise is not thwarted: The more she is oppressed the more she multiplies under blessing. And the midwives who refuse to kill the children out of fear of God receive blessing too (1v20-21). Do we stand up as boldly for God’s people?
            Moses, however, is the great sign God has not forgotten his people. His salvation parallels Noah’s, hinting that God is bringing about a new dawn. And consider how he is at work: Moses is rescued by Pharoah’s daughter and so educated before fleeing to the desert for forty years. So he has been trained as both the ideal lawgiver and shepherd of the people in the desert. God shapes us all through our experiences. None are wasted.
            By killing the Egyptian and driving away the shepherds, Moses shows himself the rescuer. But with irony he is rejected by a Hebrew: “Who made you a ruler and judge over us?” We know the answer. But the rejection patterns that of later Israel and challenges us as to our own response to God’s ministers; and especially to Christ our ruler and judge (Acts 7v27, 51-53).
            We are repeatedly told God is coming to Israel’s aid because of his covenant with Abraham, Isaac and Jacob. But the language is personal: He “heard,” “saw” and was “concerned” (2v24-25, 3v7, 9, 16). This reflects God’s care for us as his covenant people too.
            Mount Horeb may be Mount Sinai or close to it (24v13). God’s holiness is his supreme majesty and purity that cannot tolerate sin (Isaiah 6v1-5). The non-consuming fire may picture him restraining that holiness as he would have to with Israel. His promise to "be with" Moses shows what’s necessary for Israel to be redeemed - his presence. Moses’ experience patterns their future.
God’s name: “I AM WHO I AM” (Yahweh) stresses he is the true and unchanging God who cannot be fashioned according to our preferences like the gods of Moses’ day. By giving his name, the LORD affirmed he could be called upon. It signalled his willingness to be in relationship with Israel “forever” (3v15). His promise of the land “flowing with milk and honey” portrays it as Eden-like. The LORD affirms his ability to achieve it: He will compel the mighty Pharoah to release Israel, perform wonders before the Egyptians and even cause them to give Israel their wealth. To reveal his glory, it’s as if God purposefully promises what seems impossible.
                                                                                                                                      
Praying it home:
Praise God for his love for the world that moved him to send Christ to redeem us. Confess how you’ve sought to fashion God according to your preferences rather than accept him as he is.

Thinking further:
Essentially God’s covenant with Abraham promised a kingdom (ch. 17): God’s people (a great nation) obeying God’s rule (keeping the covenant) enjoying God’s place (the land) under God’s ruler (kings we now know will come from Judah). It’s fulfilment structures the Old Testament. God forms his people in Genesis 12-50, establishes his rule in Exodus-Leviticus and grants the land in Numbers-Joshua. Judges-2 Chronicles then recount the rise and fall of Israel’s kings.
The Jews considered “Yahweh” too sacred to speak and so used “Adonai” (Lord) instead. For this reason our translations always translate “Yahweh” as “the LORD” (capitals). Whenever we read this we must understand “Yahweh” (I AM WHO I AM) was originally used.

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(23) January 23: Exodus 4-6 & Matthew 16

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note what the LORD tells us about himself.

To ponder:
Pharoah’s question “Who is the LORD?” (5v2) marks this section. God’s name “I AM WHO I AM” implies he is who Israel will see him to be. So in response to Moses faltering as to his role (4v1), God displays his creative power in three “signs.” They are to elicit faith in God from Israel, whilst authorising Moses (4v5, 29-30).
Moses persistent reluctance demonstrates he was not power hungry. He had his role only by God’s call, and would succeed only by God’s power. The LORD is provoked by Moses’ lack of confidence, but patiently chooses Aaron to speak for Moses - like his prophet. His gracious provision for our own reluctant service doesn’t necessarily mean he is pleased with it!
God’s plan is already set: He will “harden Pharoah’s heart” despite the wonders. And because Pharoah refuses to let God’s Israel go, his firstborn will die – the final plague. Of course Pharoah is responsible for his stubbornness. However, the point is that God is so utterly supreme, that the mightiest King of the day, who was thought to be divine, does just as God determines (Rom 9v17-18). This is our God.
By calling Israel his “firstborn” God stresses the nation has brought them into being to be blessed and inherit the land, just as firstborn sons would be blessed and inherit. The killing of Pharoah’s son seems harsh. But Pharoah has had every Israelite boy drowned and subjected the nation to hard labour, no doubt with many fatalities. Comparatively, God’s response is actually rather restrained. His holiness is also seen in the threat to Moses’ son that follows (NIV footnote). It affirms Israel are not exempt from obedience. Just as God remembers his covenant, she must be ready to obey it (Gen 17v14). Do we take obedience this seriously (see Acts 5v1-11, Heb 12v14)?
            Seeing the signs Israel’s elders believe and bow – our right response. But Pharoah doesn’t. The request to go just for three days (3v18, 5v3) is not a lie, but is misleading. It may be to highlight how unreasonable Pharoah is in not even allowing that. His response is harder labour that leads to angry unbelief from Israel’s foremen, and frank honesty from Moses (5v21-23). As we suffer, grace allows us the freedom of Moses’ response. But better is patient trust in God’s timing.
            In response God gives repeated reassurance that he will do as he promised by “his mighty hand.” There need be no doubt. He has not only remembered his covenant, but made himself known in a unique way (6v2-5). It is even more reassuring that he has come to us in Christ. So whereas Israel did not listen, we must listen to Jesus, and to those who teach his word.
            The select genealogy is framed to give the background to Moses and Aaron (6v20, 26-27). It affirms their historicity, their importance, and their pedigree as Levites – the tribe responsible for Israel’s worship.

Praying it home:
Praise God for his mighty power by which he will fulfil all he has promised us. Pray that you would take him at his word, trusting him to do what he says and obeying him as he requires.

Thinking further:
“Signs and wonders” (4v21) are the key to understanding the phrase in the New Testament. There too, they were to elicit faith that God is working salvation – but through Christ, whilst authorising the apostles as they once authorised Moses (2 Cor 12v12).
God’s rescue is described as “redemption” (6v6). The word was used with regard to slaves. It refers to them being freed to belong to another through the payment of a price. So at the price of the Passover lambs (see chapter 12) Israel were not simply being freed from Egypt, but were to belong to God and serve him. Likewise, at the cost of Christ’s own death, we are freed from our slavery to sin that we would now belong to and serve the Lord (Rom 6v22-23).

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(24) January 24: Exodus 7-8 & Matthew 17

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note the different ways God’s supremacy is displayed.

To ponder:
Again, we see we can never be too old to be used. In their eighties, Moses is like God in bearing his word and authority, mediated through Aaron (7v1). His stretching out of his hand and use of the staff emphasize God’s power is with them. God’s word is stressed too. Everything is done “as the LORD said,” and Moses and Aaron always act “as the LORD commanded.” By contrast, again and again Pharoah “would not listen” and “hardened his heart.” This would be a pertinent reminder to later Israel when called to obey God’s commands. Not to, could mean God’s anger and even plague (5v3, Num 14v36-37). We should ponder where we may be hardening our own hearts by refusing to obey God’s commands (Heb 3v12-13)?
            God’s purpose in the plagues and in hardening Pharoah’s heart is a merciful one. As always, he is seeking to bless the nations. The Egyptians believed Pharoah was an incarnate god who kept nature in harmony. God shows Pharoah’s impotence by bringing chaos to nature. His concern was that Egypt would know that he is the true creator God (7v5, 8v22). Christ’s nature miracles surely do the same, keeping us humbly aware of the limits even of medicine and technology.
            The first and tenth plagues (Nile as blood and the death of the firstborn sons) reflect Pharoah’s earlier atrocity of seeking to kill Israel’s sons in the Nile. Plagues 1-9 come in triplets. The blood, frogs and lice show God’s superiority over the court magicians. They may have matched two plagues, but Aaron’s snake eats theirs, and the gnats cause them to accept “this is the finger of God” (8v19). Moreover, whereas Pharoah’s hardness is seen each time he almost relents but then refuses, the supremacy of God’s power and mercy is seen in him relenting from sending the plagues - and just when Moses prays (8v12-13, 30-32). More than that, his answer is absolute: “Not a fly remained” (8v32).
Sceptics don’t need much alternative explanation to discount God’s works as Pharoah did. But God’s works prove him supreme nevertheless. Whether it is political, military, or demonic powers, Christ is exalted “far above all rule and authority, power and dominion” (Eph 1v21). What encouragement that he is for us, and that he hears our prayers.
           
Praying it home:
Thank God for how he has displayed in answering your prayers. Pray that you would not forget the limits of all human power, and his absolute supremacy.

Thinking further:
We do not know how the magicians copied God’s acts; although snakes can be paralyzed to be stiff like a staff. However, as the magicians acknowledged in the end, God’s acts were truly miraculous. Of course it is possible the plagues had natural explanations, with the miracle being their timing, exact geography, and their cessation when Moses prayed. The Nile turning to blood could refer to it just becoming red as when Joel talks of the moon “turning to blood” (Joel 3v4). However, the sceptical magicians would have been quick to point out if the plagues had natural explanations, and the fact that water even in pools and buckets turned to blood suggests they didn’t have.

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(25) January 25: Exodus 9-10 & Matthew 18:1-20

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note God’s purposes in what he is doing.

To ponder:
Much is similar to yesterday: God’s power over the elements – here sending hail and storm; his exact control – “not one” Israelite animal dying. From plague 4 God’s presence in Egypt is stressed (8v22). His control and commitment to Israel there is such that he exempts Goshen where his people live. Likewise, when Christ returns he will separate the sheep from the goats (Matt 25v31-46). Plagues 7-9 are set-apart by their severity. Consider the ominous darkness “that can be felt” (10v21). Nothing like this has been seen before (9v18, 24, 10v6). Nevertheless, mercy is shown as warning is given so that people can escape (9v19). Likewise with the judgement to come.
Pharoah’s hardness becomes increasingly severe too. His officials urge him to give in (10v7), but whenever he is close to doing so, he refuses to yield. We see throughout the sinful desire to acknowledge God to an extent, but on our own terms. Pharoah even accepts he has sinned (9v27) and seeks forgiveness (10v17), but still seeks to water down God’s commands (10v11, 24). This is a false and futile faith. God, not man, is Lord. We are not at liberty to barter over his will.
The reason for Pharoah’s stubbornness is repeated: God is hardening his heart so that more plagues come - to demonstrate his “power” so that his “name might be proclaimed in all the earth” (9v16), and people might “know that the earth is the LORD’s” (9v29). God’s concern is not just for Egypt, but for the whole world who would look to Egypt as the centre of civilization. And some of Pharoah’s officials do come to fear “the word of the LORD” (9v20). They are therefore saved from the hail.
Difficult as it is, Jesus hints that God still hardens people, and against the gospel too (Matt 11v25-27, 13v10-15). Paul explicitly states this, suggesting it may be so that those who are saved come to appreciate God’s justice, power and glory all the more (Rom 9v16-24). These are hard truths that we trust God over, even though unable to fully understand (Rom 11v33-36). And we must be clear: unbelief is still a choice people have made for themselves (2 Thess 1v10-12).
            God’s purpose is also for the future generations of Israel to know he is the LORD (10v2). It’s a reminder we should eagerly tell our children and their children the matchless deeds of the Lord, seen so supremely in Christ. Much depends on it.

Praying it home:
Thank God for so mercifully warning us of the final judgement. Confess where you may have sought to water down his commands or barter over his will.

Thinking further:
Read Jim Packer on God’s Sovereignty and human responsibility here.

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(26) January 26: Exodus 11-12 & Matthew 18:21-35

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider why each detail of the Passover was necessary.

To ponder:
The most important event in the Old Testament; so a longer post! Again, all is done to God’s instruction and as predicted. Once more he hardens Pharoah so that he can “multiply” his wonders (11v9). The result is terrible: “worse” than ever was or will be (11v6). This is the seriousness of God’s judgement – here, on Egypt for enslaving Israel and killing Israel’s sons (Gen 15v14), and on Egypt’s gods, including Pharoah (12v12).
           In sending “the destroyer” (angel, Ps 78v49) it was “the LORD” going through the land, and “not permitting” him to enter the marked houses (12v23). The idea of judgement passing over shows that Israel warranted destruction too, but were saved through faith (Heb 11v28).
            Dating Israel’s year from the event (12v2) showed it to be a new start and the birth of the nation. It reminds us salvation comes through judgement. Heaven would not be heaven if those who reject Christ were brought into it.
            Taking the lamb four days before the Passover might be to remind Israel of the three days of darkness that preceded it (12v 3, 6, 10v21ff), or just to build anticipation. The amount of lamb was to fit the amount of people, perhaps signalling the specific nature of the deliverance to each individual (12v4). Lambs were to be without defect, with their bones not broken (12v46) – stressing God’s holiness; and slaughtered at the end of the day - perhaps stressing the day of hope just coming. The blood on the doorposts marked Israel out, and showed the lamb died in the place of the Israelites’. In being eaten and burned, the people’s absolute reliance on it may have been highlighted, or the absolute nature of the death it saved them from. The bitter herbs came to remind Israel of their bitter slavery.
            A week long “festival of unleavened bread” was to commemorate the event, with the Passover meal on the first day. Instructions are included. To ensure Israel (and especially children, 12v27) remember the event and so the LORD, those failing to celebrate were to be “cut off.” Eating bread without yeast recalled the fact that God’s deliverance was so swift that the Israelites didn’t have time to prepare their dough (12v39). The whole nation were to celebrate Passover, and foreigners only if their household were circumcised. So it was a reminder of God’s covenant faithfulness, and the call to faith.
            A wonder is that Pharoah ends up requesting blessing (12v32), and the LORD moved the Egyptians to favour and so give Israel “whatever they asked for” (12v36). Moreover, many Egyptians accompanied them (12v38), no doubt having come to revere the LORD. And consider this now great nation: 600,000 men, so probably 2 million people plus livestock  (12v37).
            Within Genesis more broadly, the Passover speaks of God’s ability to save people from death – the result of the fall. Gloriously, we see he shaped it to pattern his ultimate work in Christ. Jesus is the “lamb of God,” our “Passover lamb” without defect, whose “bones are not broken,” and who dies at Passover so God’s judgement passes over those who look to Jesus’ blood in faith (Jn 12v28, 19v31-36, 1 Cor 5v7-8, 1 Pet 1v19-20, Rev 5v12). In the Lord’s Supper we commemorate this by consuming bread and wine as tokens of his sacrifice. As with Israel, our only fitting response is to bow down and worship (12v27). We cry “worthy is the lamb who was slain,” because Christ has “purchased” and so redeemed us for God, and made us a kingdom. We gladly therefore devote all that we are and have to him (Rev 5v9-12).

Praying it home:
Thank God for his redemption worked through Christ. Pray that you would live mindful of this each day, laying your all before Christ in worship.

Thinking further:
Some think Thutmose IV was the next Pharoah. In one of his inscriptions he states he was Pharoah only because his elder brother had died early. The 430 years in Egypt echoes the more general 400 God revealed to Abraham (Gen 15v13). It is significant later: Apparently 430 years is the period from the Judges until the ark reaches Jerusalem, and the length of David’s line until exile. Adding them gives 1,290 - the number of days God told Daniel there would be before the new temple is built. We’ll have to wait until we reach Daniel to consider the significance of that!

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(27) January 27: Exodus 13-15 & Matthew 19:1-15

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider what God is to be praised for.

To ponder:
With confidence that God would bring Israel to the land, she is urged to commemorate these events – and again, teach the coming generation (13v8). Importantly, this is the reason for the people to speak of and observe God’s law. Their obedience is a response to his grace, not a means of earning it. We too obey “in view of God’s mercy” (Rom 12v1).
            Israel’s firstborn sons (and animals) have not simply been saved – but redeemed. So they belong to God (13v1). To mark this, firstborn animals have to be sacrificed to the LORD – although a substitute should be made for donkeys (perhaps all unclean animals). Sons are to be bought back (redeemed) with money (Num 18:16). This would cause them to ask “why” and so hear of God’s mighty acts (13v11-16). Through Christ, we now belong to God in a special sense, and so are devoted to his service (Rev 5v9-10).
            Though armed, the Israelites are not yet ready for battle. So God leads them away from the Philistines. Whether by pillar of fire or cloud, he never leaves them (13v22). However he has more glory to gain for himself (14v4, 17, 18). By placing the people in a vulnerable position, he draws Pharoah out. The might of the Egyptian army is stressed (14v6-7). But after all God had done, Israel should have trusted him. Instead they are terrified and grumble. They want to return to slavery (14v10-12). As we face our great enemies - the world, the flesh and the devil, we may consider returning to slavery, thinking this an easier life. Moses displays his leadership by getting them to “stand firm,” just as Christ does through his ministers.
            A key point is that “the LORD will fight” for them (14v13-14, 25). His presence in the two pillars moved between Israel and the Egyptians. He sent a wind to part the sea, confused the opposing army, and brought the waters back down to drown them. The people therefore “feared the LORD and put their trust in him and in Moses” (14v31). It is meditating on God’s great acts in Christ that should renew our fear of God and trust in his saviour.
            The parting of the waters recalls creation (1v9) and the drowning the flood. Again this portrays the Exodus as God bringing about a new humanity for a new start in a new Eden – a pattern of the reality we share in.
            The songs of Moses and Miriam retell the events in prophetic and poetic (so not so literal) language. Throughout God is the warrior. He hurls the riders into the sea just as Pharoah hurled the Egyptian children into the Nile. The poem ends anticipating the glory he then receives as the nations hear and tremble, and with confidence that he will establish his people in the land.
            After all that, it is tragic (but human) to see the people grumble again. God mercifully turns the bitter water sweet. It’s another lesson. He did this when Moses obeyed his instructions. So Israel must “listen carefully” to his voice and “obey his commands” if she is not to suffer the plagues of Egypt (15v22-27). They are being prepared to receive the law.

Praying it home:
Praise God that he fights for us. Pray through the armour of God in Ephesians 6, so that you stand firm in God’s truth and obey him in godliness.

Thinking further:
The location of the Red Sea is uncertain. In Hebrew it is the sea of reeds. However it was substantial. In 1 Kings 9v26 Solomon could have his ships there. This miracle may have been done by wind, but it was a mighty act with a large body of water sufficient to drown an army. To see things on a map, click here.

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(28) January 28: Exodus 16-18 & Matthew 19:16-30

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider how God is preparing Israel to receive his law.

To ponder:
Moses’ faith is commended for preferring mistreatment with God’s people to “the pleasures of sin” and “treasures of Egypt” (Heb 11v24-27). But just a month after the Exodus, “grumbling” and pining for the food of Egypt marks out Israel. Despite witnessing God’s powerful provision, they
display disgruntled unbelief. So do we? Our call is to do “everything without complaining or arguing” (Phil 2v14).                              
            God’s promise of “raining down bread from heaven,” and even providing meat is astonishing (16v4, 11). With immense patience, he is again going to show it was he who redeemed Israel. But his instructions about gathering will test their readiness to obey.
            God displays his glory in the cloud (perhaps as in 19v16). This affirms who is about to provide. And yes, he gives in abundance (16v13-15) - the manna for their entire 40 years in the desert. An omer is to be stored in the ark of the covenant when built, to remember this (16v31-35). Generally Israel collected as told (16v17). But some didn’t, angering Moses and God (v20, 28). The instructions, especially regarding the Sabbath teach the people how important obeying God’s law and remembering God and his acts on the Sabbath will be (v28).
            Jesus is the bread that will sustain us until we are raised to enjoy our “land.” His instruction is for utter commitment described as “feeding” on him. Like Israel, many find this instruction too much and disobey it (Jn 6v3-35, 53-70).
            Israel haven’t learnt their lesson (17v1-2). Now they “test God,” wanting him again to prove he is “among” them (17v7). Once more, in grace, God patiently provides, stressing his presence: “I will stand there before you by the rock.” They are now at “Horeb” – the vicinity of Mount Sinai (3v1). Importantly, God had said the sign of his presence with Moses was that he would eventually bring the people here (3v1, 12).
            Paul writes that Israel were “baptized” into Moses in the cloud and sea. With the manna and water in mind, he even says they “ate the same spiritual food” and “drank the same spiritual drink” as we do in communion (10v1-4, 14f). His point seems to be that God’s presence was Christ’s presence. So, whether one of faith or not, the people’s response to God through these events was actually a response to Christ!
            God’s defeat of the Amalekites shows he will provide protection too, an important lesson when Israel are later in the land. Israel must fight, but rely on the intercession of God’s chosen man, just as we must rely on Christ as we engage in our spiritual battle (Eph 6v10-20).
            Like Melchizedek, Jethro is an upright Gentile. As God intended in the Exodus, he “hears” of what God did and honours him. But Moses plays his part as witness too (18v8). Jethro’s delight, praise, confession of God’s supremacy, offering of sacrifices and fellowship with God and the elders surely displays true faith (and importance). It looks to the inclusion of Gentiles through the witness of us as God’s people.
            Moses had previously sent his wife and sons to Jethro (probably to protect them). The repetition of the sons names remind us that Israel are now aliens yet saved by God (18v3-4). And they need government in order to receive God’s law and become a kingdom. This comes not by command from God but wisdom given Jethro: Moses is to teach the law and the people bring their harder disputes to him. However he must delegate for lesser cases, appointing judges over fifties, hundreds and thousands. This would become the pattern for elders in Israel and then in the church (Tit 1v7-9). They are not just to teach but be consulted for wisdom.

Praying it home:
Praise God for spiritually sustaining us in Christ, and especially as we look to him at the Lord’s Supper. Pray for your minister to be faithful and wise in his teaching and counsel.

Thinking further:
The desert of “Sin” has nothing to do with “sin” as disobedience. Quail migrate over the desert. God’s provision for Israel may have been through them falling through exhaustion at exactly the time Israel needed them. The miraculous nature of the manna is seen in it always being just the right amount. In fact, it is bread-like and sweet, yet melts away in the sun (16v21). Moreover, it only keeps for an extra day on the Sabbath, but can still be stored long term as a reminder in the ark of the covenant when it is built (16v32-34).

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(29) January 29: Exodus 19-21 & Matthew 20:1-16

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note how God’s holiness is displayed.

To ponder:
Fifty days after the Exodus, God establishes what’s termed the “Mosaic covenant.” The nation will spend a year at Sinai. Moses is the go-between (mediator). He relates God’s words. God reminds Israel of his grace and care for them (19v4). His covenant promise? They will be especially his: cherished and precious like treasure, and set-apart for his service (holy) like priests - perhaps hinting at their role of instructing the world in God’s ways. God’s covenant proviso? They must “fully” obey and so “keep” the covenant. The elders and people enter the covenant by their commitment to obey (9v7-8). Wonderfully these terms are used of us in our calling to “declare God’s excellencies” to the world (1 Pet 2v9-12).
            The obedience required is summed up in covenant “words” (20v1-17) to be written on stone. This is followed by “laws” (21v1-23v19), comprising “the book of the covenant” (24v3-4,7). To ensure Israel rightly fear, trust and obey however, God first displays his holiness (19v9, 16, 20): Three days of safeguards (abstaining from sex may have stressed devotion to the LORD) are followed by the climax of God’s awesome presence descending to “meet” with the people.
            In this context Moses leads the people to the mountain. God calls Moses up and reiterates the need to keep the people back. Moses then descends, and God speaks audibly to the people (20v1, Deut 4v19-13). They are so terrified they beg Moses to relay God’s word from that point (20v19). There could be no more powerful way to stress the weight with which we should treat God’s word. We are even more responsible (read Heb 12v18-29).
            The Ten Commandments are singled out, summing God’s will. Again, obedience is a response to grace received (10v2, 19v4-5). Like a loving husband, God is jealous, wanting Israel’s faithfulness. He warns that their personal response will implicate subsequent generations (20v5-6). They are not to call on God’s name flippantly, treating him at their beck and call (20v7). Especially, they are to devote a day of rest to remembering him. The call to honour parents has a prominent position. God’s purposes were to be fulfilled through offspring and parents were to pass on the faith. So honouring them was a key indicator of Israel’s faithfulness to God and whether they would therefore remain in the land (Eph 6v1-4).
            Following the commandments, the importance of simple and pure worship is stressed (20v22-26) – even though it would become elaborate. Dressed stones were used by pagans and nakedness after the fall was a sign of shame. God looks for uniquely Christian and modest worship from us also (1 Tim 2v9-10).
            Hebrews might be sold into servitude to pay debts or protect against poverty. In 21v2-11 God’s law ensured the rights of male servants to eventual freedom and to remain with their families. Female servants married to their masters were protected against being discarded or deprived – a word for relationships today.
           The laws in 21v12-36 stress retribution – punishment must match the crime (21v23-25); restitution – loss must be compensated; and responsibility – intent or negligence makes actions more serious. The death penalty applies Genesis 9v5-6. 21v15 and 17 are addressed to adults with respect to their parents, referring to attempted murder and contemptuous speech. They reflect the critical importance of the family mentioned above.
           
Praying it home:
Praise God for the wisdom and goodness of his commands throughout scripture. Pray that we would hear his word with due reverence and awe.

Thinking further:
For space we will not be able to comment on all laws. Two things need being said however. First, God’s law is given to a specific context. Israel are not in a position to manage prisons where life sentences may be served, nor to deal with complex legislation printed in numerous volumes of books. Rather they are a primitive society that have to survive in the desert and in Canaan against all the odds if God’s purposes are to be fulfilled. Critical to this is the cohesion of society and the family. Certain laws may seem too permissive like the legislation for slavery, or too harsh like the death penalties. But we must trust God’s wisdom in knowing what was necessary for Israel then, recognising our inability to judge these things from this distance and our own culture. Second, for these reasons we cannot just apply the law directly to our context. What it reflects are the principles of God’s character and the order of creation applied to Israel’s circumstances (20v11, 1 Pet 1v14-16). As those made in God’s image, these principles were originally imbedded in human beings, and they are now written on the Christian’s heart by the Spirit (Heb 8v10, Eph 4v24). Our need is therefore to consider what these principles are, and any parallel circumstances they can and should be applied to today. This is somewhat easier where the New Testament does this for us.

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(30) January 30: Exodus 22-23 & Matthew 20:17-34

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note the different sections to these laws.

To ponder:
In 22v1-15 restitution is greater than the loss, acting as a deterrent too. Protections are also made against taking advantage of the law. And judges are introduced to weigh cases and establish guilt (22v8, 11). Paul urges believers to do this for one-another within the church (1 Cor 6v1-6).
            22v16-17 presumes sex was to be within marriage. Indeed, sex outside marriage is effectively a commitment to marry, as the two become one flesh (Gen 2v23-24). Nevertheless, the girl is protected. Dad can intervene. How trivialised pre-marital sex has become today.
            Sorcery is somewhat trivialised today too. But here it is treated severely (22v18) no doubt because it dabbles with the demonic and leads people from reliance on God.
            God’s concern for the outcast and needy is a dominant theme. As Christians, Israel’s history is ours too. So we should share this concern for immigrants, especially those treated badly – or trafficked (22v21, 23v9). And consider the strength of condemnation (22v22-24) if Israel do not care for those who have no-one to care for them. Might this apply to the elderly and unborn today? The poor are singled out for care too (22v25-27, 23v11). The point is that God “hears the cry” of the needy, and feels compassion for them (22v23, 27).
            His care even for animals is a surprise: The firstborn who are his, are to be with their mothers for seven days (22v30). Animals are to benefit from the Sabbath year and day (23v11-12). 23v19 may even teach goats are not to be offered whilst still taking their mother’s milk. It is often forgotten that Christians in the past led campaigns against cruelty to animals.
            Finally, God is also concerned about justice (23v1-7). Testimony must be trustworthy, impartial and unbribable. The poor are neither to be shown favouritism nor denied justice (23v1-7). And looking to Christ’s own teaching, enemies should not be discriminated against in care (23v4-5).
            22v28-31 reaffirm devotion and generosity to God. v31 probably stresses that as God’s special people Israel are to eat only the best. Three key festivals are affirmed, when the men are to assemble before God: First, Unleavened Bread, when the Passover would be celebrated. Its stipulations are reiterated (23v18). Second, Harvest (later, the Feast of Weeks, or Pentecost), when the first of the crops would be presented to God (23v16, 19). Third, Ingathering (later, the Feast of Booths), when the last of the harvest would be presented. By these means God’s redemption and provision are to be remembered with thanks. They look to the cross, Pentecost, and the ingathering of God's people when Christ returns.
            Having outlined the covenant’s requirements, God’s promise of an angel to guard and speak to Israel places her in continuity with the Patriarchs (Gen 48v16, 15v12-18). His promise to them will be fulfilled if Israel remain faithful, listening to the angel and not turning to the gods or practices of the nations around them. However, everything will be according to God's wise timing (23v20-32). We’re told the angel will instruct Israel, which seems to be what only God does through Moses. Moreover, the angel bears God’s “name,” and so authority and attributes. And Isaiah 63:9 tells us it was “the angel of God’s presence.” We cannot be sure, but most likely the angel (literally messenger) was a manifestation of God himself – perhaps the “form” of the LORD Moses spoke with “face to face” in the tabernacle (Num 12:8). As John tells us no-one has seen God, but for in the Son (Jn 1v18), many would therefore say the angel was the pre-incarnated Son of God. The attitude to him should therefore be ours to Christ.

Praying it home:
Praise God for his concern for justice and the needy displayed in his law. Pray that we would reflect those same concerns in practical ways.

Thinking further:
Paul points out three uses to God’s law: First, it supervised Israel by restraining sin (Gal 3v23-25). In doing so, if carefully applied, its principles may be helpful in restraining sin in wider society too. Second, it was to lead Israel to Christ by showing how sinful and in need of being justified they were (Gal 3v24). As we read it, we should therefore be convicted of our sin and become all the more thankful for God’s grace in Christ. Third, it remains a guide to Christian life in the Spirit (Rom 8v1-8, 13v8-10). As mentioned yesterday, we therefore seek to apply it to our context after Christ. Strikingly, Jesus taught the law accommodated the hard hearts of Israelites (Matt 19v8). So a greater righteousness is required of the Christian displayed no longer in forced outer obedience to rigid regulations, but a Spirit-given inner obedience to the principles reflected in them (Matt 5v17-30). Paul can therefore say that as a Christian he is not “under the law,” because he is not required to obey its outer requirements as a system. The era of the Mosaic covenant has passed. Nevertheless Paul is “not free from God’s law” but “under Christ’s law” (1 Cor 9v20-21). This probably means that God’s underlying requirements that reflect his character and the order of creation remain, and are summed up in Christ’s command to love.

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(31) January 31: Exodus 24-26 & Matthew 21:1-22

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider what the details of the Tabernacle instructions convey.

To ponder:
In chapter 24 the Mosaic Covenant is formally confirmed. Moses relates the “words” (ch 20) and “laws” (chs 21-23) to the people. They agree to do “everything” and Moses writes it all down in the “book of the covenant” (24v4, 7). Burnt offerings atoned for sin. In them the dead animal is a substitute for the sinful people: Its blood symbolises its life given. Fellowship offerings then expressed the peace with God that resulted. By offering these on an altar of twelve pillars corresponding to the tribes, we see God can only enter into a covenant with sinful Israel (or us) if his anger is appeased. In this context, the book was read and the people reaffirmed their agreement.
As God instructed (24v1), Aaron and sons (later priests), and 70 representatives are allowed part way up the mountain. And they “see,” eat and drink with God! That’s the fellowship he has with his people. The pure, heavenly and expansive nature of his rule is implied by the pavement of sapphire beneath him. It’s not however clear what shape he had; but we may wonder if this was the pre-existent Christ.
Moses is called higher to be given the Ten Commandments on tablets of stone. Alluding to Genesis 1, the cloud settled on the mountain for six days, suggesting the law is for the people to act like a new humanity in a new creation. As “a consuming fire” God’s glory reminded Israel of his burning holiness against sin (Heb 12v28-29). Only after this period is Moses called into the cloud. The number 40 denotes a period of testing (as in the desert) and blessing (the reign of good kings). Moses' 40 days (v18) would end in receiving the blessing of the law. But it was also a time in which Israel’s obedience was being tested in the absence of her leader.
Jesus draws on this event at the last supper. His new covenant is confirmed with his blood, which atones for our sin so we can enjoy fellowship with God. And as his disciples ate and drank with him (as we do), they looked towards the day when we will eat and drink in his kingdom (Lk 22v20-30), a new humanity in a new creation.
            With the covenant relationship formalized, the construction of the tabernacle stresses God’s presence now with Israel (25v8). The “bread of the Presence” (v30) reminded them this meant ongoing provision. However, by separating off the Most Holy Place, Israel were taught they couldn’t actually survive close fellowship (26v33-35). Christ needed to achieve access (Mk 15v38).
Central is the ark within which the “testimony” (the Ten Commandments) were placed. Its cover is where atonement is to be made for breaking those commandments (v17). But it also acts like a throne for Israel’s invisible God, as it is there that God would give Moses further commands (24v22).
By repeating all is to be “according to the pattern” given on the mountain, the tabernacle is portrayed as a scale model of heaven where God dwells. Hebrews explicitly states this (Heb 9v11, 23-24). The materials stress just how special and heavenly it is. Eden was a place of gold and onyx, guarded by cherubim, and filled with trees, pictured by the lampstand (Gen 2v8-12, 3v24). So the tabernacle is a little Eden within the wider world. Nevertheless, it is only constructed by each man giving “as his heart prompted him” (25v2). Likewise, we give to see the church built as the place of God’s special presence in the world now (Eph 2v22). Shouldn’t it also be a taste of paradise?

Praying it home:
Praise God for his willingness to fellowship with us. Pray that we would be generous in giving to the building of his church.

Thinking further:
For more on the Tabernacle see here. To see a picture of the tabernacle, click here.

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(32) February 1: Exodus 27-28 & Matthew 21:32-46

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note the purpose of the different priestly garments.

To ponder:
Every word of God matters. So, although harder to read, these details still teach us. The importance of the items is again stressed by their materials, and the command to make everything exactly as God commanded.
Later we learn the altar is for burnt sacrifices, and so atonement (38v1). It is a picture of the greater altar of Christ (Heb 13v10). Condemned people would hold onto its corner tips (horns) begging for mercy just as we cling to Christ. This explains why God commanded men condemned to death must be taken “away from my altar” (21v14). The oil for the lamps is to be the best and relatively smoke free. They are to be kept alight throughout the night “before the LORD.” There’s a sense in which they are for him not Israel, but reminding Israel of his constant presence.
            The elaborate garments for Aaron and sons bring home their “dignity and honour” as priests. They were the uniform of those set-apart to serve the Creator-King. The glorified body is Christ’s uniform – and ours. Like the tabernacle, these garments were to be decorated with gems found in Eden, engraved with names of the twelve tribes. In bearing these on the ephod’s (over-garment’s) shoulders “as a memorial before the LORD,” Aaron would effectively remind the LORD of his commitment to Israel whenever he entered God’s presence. The gems bearing the same names on the “breastplate of decision” also reminded the LORD the priest was seeking his will for his people. We’re unsure how the Urim and Thummim were used. Most likely, they were precious coloured stones that the priest would draw out from his breastplate randomly and discern God’s will from what appeared. This would be similar to drawing lots, as practiced by the apostles (Acts 1v24-26). It recognised that even what seems chance is from the LORD.
            28v31-43 are about protection. The bells on the robe used in ministry were to prevent the priest dying. This may be by reminding the LORD the priest is present so he holds back his holiness against his sin. In representing the people, the priest bore their guilt which could have made their offerings unacceptable. In this context, it seems the plate inscribed “HOLY TO THE LORD” also reminded God of the special status of the people so that he would instead accept what was offered. Finally, the linen garments were to ensure the priest was suitably covered and so not “incur guilt” himself “and die.”
             Of course God doesn’t in reality need reminding, and these instructions can seem rather laborious. But they dramatically portrayed that God’s presence is actually dangerous for sinful people. They would therefore help keep Israel’s attitude to the LORD a right one. We can be thankful that Christ lives forever to intercede for us, reminding the Father of our status in him.

Praying it home:
Praise God for his utter purity and holiness. Pray that we would maintain an attitude towards him of “reverence and awe” aware that “our God is a consuming fire” (Heb 12v28-29).

Thinking further:
To read about priests, click here. To see a picture of the priest, click here.

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(33) February 2: Exodus 29-30 & Matthew 22:1-22

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note how God’s holiness is stressed.

To ponder:
The holy and unholy cannot be married easily. 29v42-46 make clear these instructions are so that God can “meet” and “speak” and “dwell with” Israel. This is the heart of God’s promise and blessing, because if God is with them they will thrive.
            To be “consecrated” is to be made holy, which in turn is to be set-apart for God’s service. To “ordain” is to invest someone with a particular ministry. To this end the priests were to be washed from the basin of 30v17-21, dressed in their garments and anointed with the oil of 30v22-33, which was to be used solely for this purpose. The anointing reflected God choice of them to be set apart for his service, and possibly his imparting authority for the role. This is the significance of the word Christ, which means “God’s anointed.” He is our priest, having been anointed by the Holy Spirit.
            The bull and two rams were to be burnt as sin offerings. By laying their hands on their heads, Aaron and sons were symbolically passing their sins to the animals, who would die in their place. By putting the blood on the horns and sides of the altar, and the extremities and clothes of the priests, everything is being cleansed of its contamination by sin so it is fit for God’s presence and service, and so the sacrifices then offered would be acceptable. The “pleasing” nature of the second offering may suggest it reflects the devotion of the priest in service, which pleases God. The offering then “waved” in-front of God has this “pleasing” sense too. It includes elements of the fellowship offering, so may stress the peace with God the priests then enjoy. In taking a share of both offerings for themselves, is there also a sense of feasting with the LORD as in chapter 24? All this was to be repeated every day for seven days before everything could be deemed “holy.”
            As for ongoing ministry, each day from then was to be bracketed with the offering by fire of a lamb and a grain and drink offering. This would be a constant reminder of Israel’s need of atonement, but also the privilege of her ongoing fellowship with the LORD.
            A second altar was to be made solely to burn incense each time the priest tends the lamps “before the LORD.” This probably symbolised how the sacrifices came up to God’s throne as a “pleasing aroma” just as we are told our prayers do (Ps 141v2, Rev 8v4).
            The paying of money to fund the work of the tabernacle stressed each Israelite was constantly reliant on it if they were to continue to live. This money would be raised by those over twenty ransoming (buying back) their lives at the yearly census. And as all are equally precious, the cost would be the same for rich and poor alike. Because of its use, this money would effectively “make atonement” for their lives.
            Reading these things should impart a deep sense of the care with which we should offer ourselves daily to God, and the holiness of our gathered worship and of the Lord’s Supper, when we remember and look to the atoning sacrifice of Christ. The reality of human sin and God’s holiness is the same today as it was in Israel. However it should make us thankful too, that Christ’s death is sufficient to fully cleanse us and all we do so that it is truly acceptable. Moreover, it fits us to enter God’s presence in heaven itself.
                       
Praying it home:
Praise God for fully cleansing us through Christ. Pray that he would grant you greater godliness in offering your body as a living sacrifice, holy and pleasing to God (Rom 12v1-2)

Thinking further:
The New Testament doesn’t prescribe the specific role of “priest” for the church because Christ is our great High Priest. He has offered himself in full atonement for sin, he intercedes for us in heaven, and he instructs us through his word. However, the NT does describe all believers as “priests” in the sense that Israel were to be a royal priesthood (1 Pet 2v9). This reflects the fact that we are all set-apart to serve God at the temple of the church, which is the place of his presence. We are all to intercede for and instruct one-another and the world. And we are all to offer our bodies as living sacrifices. This gives great dignity to our calling and Christian service.

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(34) February 3: Exodus 31-33 & Matthew 22:23-46

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note the grounds on which Moses pray to God.

To ponder:
We can be so fickle of faith. Just as the creation was completed by God’s Spirit and ended in Sabbath, God finishes speaking to Moses on the mountain (31v18) stating who he will equip by his Spirit to construct the tabernacle, and reaffirming the Sabbath. It is a perfect covenant “sign” because its pattern ensures weekly remembrance that Israel’s God is the true Creator, who has effectively promised to restore Eden. God equips us with his Spirit for building the church. And in Christ we daily experience something of the everlasting Sabbath “rest” to come (Matt 11v28). Finally, Moses is given the tablets inscribed with the Ten Commandments by the very “finger of God.” This affirms their importance.
            What of Israel during this 40 day “test”? They break the first commandment they actually heard God speak to them (20v1)! The irrationality of unbelief is seen in the request to “make” gods. It seems they want something tangible to worship like the nations. Aaron fashions the calf out of the very things God gave Israel from the Egyptians, but in an attempt to maintain the worship of God, proclaims “a festival to the LORD.” We may confess true faith, but it dishonours God unless conducted according to his word. The people’s hearts are revealed in their “revelry.”
            The impact is immediate: God now refers to Israel as Moses’ people, not his, threatening to destroy them and form a people through Moses’ offspring. Moses appeals first to God’s reputation before the nations and then to his promises, and God relents. When our prayers reflect a similar concern for his glory and word we can be confident her hears us.
            In anger Moses shatters the tablets and forces Israel to drink the crushed up calf. Aaron’s excuse echoes Adam blaming Eve: They made me do it! I put the gold in the fire and “out came this calf.” No such excuses wash with God. The Levites side with him. Their actions are hard to stomach, but display the seriousness of idolatry for the nation God dwells with so intimately. “The wages of sin is death” (Rom 6v23).
As so often, Moses’ prayer that God would forgive patterns Christ’s later work – from the cross and now from heaven. His sincere concern for the people also echoes Paul’s (Rom 9v1ff), in which he would lose his own salvation if God’s people could be saved. It’s a model to all Christian leaders.
God however punishes his people. But he shows restraint in promising his angel will lead Israel into the land, but refusing to go himself, in order to protect Israel from his wrath (33v3, 5). His attitude to Moses is different. We’re told how God would speak with Moses “face to face” at a “tent of meeting” outside the camp - as the means for his holy presence to safely be amongst Israel are not yet in place (when constructed, the tabernacle will later be called the “tent of meeting” – 27v21). Moses asks for God to teach and favour him if “pleased” with him, and God promises his presence to Moses. This is the relationship Israel needs, and so Moses pleads for God’s presence with the nation knowing it will be futile to leave without it. Only this will set the nation apart. We can be reassured. Christ promises to be with us “even to the end of the age” (Matt 28v20).
                       
Praying it home:
Praise God for his promise in Christ to be with and in us forever. Pray that he would teach and set you apart by his Holy Spirit.

Thinking further: The Sabbath
Christians differ on the extent to which the Sabbath should be kept today. However, as it was a “sign” only for the Mosaic covenant they generally agree it shouldn’t be kept in the rigid sense in which it was in Israel. Some argue the NT texts abrogating the Sabbath refer to festivals other than the weekly Sabbath (Col 2v16-17, Gal 4v9-11). They therefore apply most of its principles now to Sunday, ceasing from all work or normal leisure activities to devote the day to meeting with God’s people, deepening faith and doing good deeds. Others take the NT texts to do away with the idea of a weekly Sabbath and hold Sunday no different from any other day, stressing the call to live our whole lives in worship and service. Still others agree the Sabbath ‘law’ no longer applies, but teach the Sabbath ‘pattern’ of creation stands (Gen 2v2) and that a concern for Sabbath time is now written on the heart. So whilst not requiring absolute rest from work, where possible they seek to take a day a week for rest, corporate worship and enjoying the creation, whilst attempting to find regular time for these things throughout the week too. Whatever our view, Paul urges us to be gracious with those of different convictions (Rom 14v5-6).

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(35) February 4: Exodus 34-36 & Matthew 23:1-22

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note what is new compared with earlier chapters.

To ponder:
Human beings need a mediator between them and God. Previously this was only hinted at. Again and again we have read as in verse 1 “the LORD said to Moses.” Nevertheless, God spoke directly to Israel in chapter 20. However, their idolatry has shown they would not be able to endue this. So Moses is now central. Everything is through him, and would now be through mediators until the coming of Christ.
            Ending yesterday’s reading, Moses asks to see God’s “glory,” which is the manifestation of God’s nature encompassed in his name “the LORD” (33v19-23). God himself stresses two things: His “goodness,” and his sovereignty - seen in his right to dispense mercy and compassion as he chooses. Paul notes how we are still tempted to question this right, implying God is unjust for saving only some (Rom 9v10-23).
Even Moses cannot witness God’s glory directly and live, probably (as elsewhere in scripture) because his sin would cause him to be consumed. So God calls Moses up the mountain again and proclaims his name whilst hiding Moses in a cleft of the rock (33v22). In Hebrew thought someone’s name represented their nature and reputation. So in 34v6-7 God proclaimes his name by summarising his own character!
Like Moses the only fitting response is worship, and an appeal for mercy on the basis of that character (34v8-9). Expressing his sovereign right to show mercy to Israel despite her unworthiness, God has already shown he is disposed to forgive having asked Moses to chisel out two new stone tablets. Although the people immediately broke the covenant just made, without requiring their assent, God makes another, reiterating his promise to settle the people in the land. What reassurance. God perseveres with those he chooses.
This time the covenant is made directly with Moses as representative of the people, just as the new covenant is made with Christ as ours. In the light of Israel’s idolatry, the importance of not making treaties or intermarrying with the nations is stressed. Rather, the people are to destroy all that might lead them astray and ensure no false gods are worshipped. This warns us to guard our hearts in a pluralistic society. As the covenant is renewed, its commands about the three festivals are then reiterated.
The heightened nature of Moses’ meeting with God is seen in his being sustained without food and water for the entire forty days. And when he descended, the people’s distance from God due to their sin was seen in the fact they couldn’t even come near Moses because his face reflected God’s glory. Paul explains this was because of the hardness of their hearts. By contrast, having turned to the Lord we now do behold God’s glory in Christ, and are ourselves being transformed into that glory (2 Cor 3v7-18).
            In what follows it is stressed that the commands given Moses on the mountain are obeyed “just as the LORD commanded.” Moses assembles the people, reaffirms the Sabbath, and instructs them on building the tabernacle. Everyone whose “heart moved” them is to give to the work until more than enough is received. Moreover, the women use their skill, and the men God promised to equip with his Spirit are given the ability to teach others. It’s as if the golden calf had never been made. That’s grace.
                                   
Praying it home:
Praise God for his attributes in 34v6-7. Pray that he would transform your from glory into glory (2 Cor 3v18)

Thinking further:
If you have not yet done so, read the NIV study Bible introduction to Exodus, by clicking here.

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(36) February 5: Exodus 37-38 & Matthew 23:23-39

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read remind yourself of the purpose of these items.

To ponder:
This is the first reading where there isn’t much to say that hasn’t already been said. “Everything” is done “as the LORD commanded Moses” (38v22). The emphasis, however, is on the skill God gave those working – and again on the women in particular. When one considers the space taken with detailing how God’s instructions were fulfilled, and how much gold, silver and bronze were used, we again see the importance of obeying God and of the preciousness of the tabernacle itself as the place of his presence. This challenges thoughtlessness within the church as to the elements involved in our corporate meeting with God. But it also moves us with the wonder of what meeting with him really entails.

Praying it home:
Think on what has most struck you about God in Exodus. Praise him for these things. Pray specifically for how your life should be shaped by an awareness of his constant presence and character.

Thinking further:
Why not take the extra time to read one of the following: An article on ‘covenant’; or the ones previously mentioned on ‘tabernacle’; or on ‘priest.’

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(37) February 6: Exodus 39-40 & Matthew 24:1-22

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider how the purpose of the tabernacle is seen.

To ponder:
It is rightly said that “God is the gospel.” It is not primarily forgiveness we are given. We are given forgiveness so that we might have God. And with God we then have all things.
            This is the conclusion of the book of Exodus. Nine months after Israel arrived at Sinai (19v1), the priests’ garments are made and the tabernacle is inspected. All is ready to deal with sin; and for the celebration of the Passover – just fourteen days away. The inspection could allude to when God looked on his creation and saw that “it was good.” And there as here, this was so that God could dwell with and walk with his people. Indeed, as happened after the creation, the people are “blessed” – a sign that God would have them know joy in his presence.
As the tabernacle is then set up the increased regularity with which we read “as the LORD commanded” stresses the need of perfection and obedience. This is the sense of everything being consecrated as holy. Like preparations for a great human monarch, it is not just that the items and priests are set-apart and purified, but that all is done in a way that is fitting for the presence of our holy God.
            The climax is his arrival, in which the completed tabernacle is filled with his glory – the manifestation of his nature. This is the point of it. It is God’s tent. The “tent of meeting” in particular is distinguished as being covered by the cloud. This probably refers to the central tent within the larger tabernacle, where the ark was to be kept. But Moses cannot enter the tabernacle itself. He had been permitted to come close to the LORD, and even see his glory from behind (33v22-23). But even he could not endure God’s direct presence (33v20).
            The final picture is an intimate one. When God would have Israel set out, he leads them in the pillar of cloud and fire. And when they make camp he resides at his tent! We should not miss the wonder of this. The book began with Abraham’s descendents enslaved in Egypt and seemingly forgotten by God. It ends with them as a great nation in a covenant relationship with him. Not only have they received his law to set them apart from the nations, but he is actually living with them and personally guiding them to the land he promised. Great is his faithfulness.
Well how much more wonderful that “the word became flesh and made his dwelling (literally “tabernacled”) among us” (John 1v14). More than that, having fully cleansed and made us holy, his body the church, and even our own bodies, are now the dwelling place of God (Eph 2v22, 1 Cor 6v19). We can come closer than Moses ever could. So we are blessed with every spiritual blessing (Eph 1v3-14). And we can be sure we will be brought to the new creation, because God travels through life with us, guiding us by his word and Spirit.

Praying it home:
Praise God for dwelling with us and in us by his Holy Spirit. Pray that he would keep us and lead us and those we love to the creation to come.

Thinking further:
Just to say we are over a month into our plan, and have covered two of the longest and conceptually dense books of the Old Testament. Well done. Exodus has recorded a huge change in Israel’s fortunes. From being slaves in Egypt, the Israelites are now a free nation in a covenant relationship with God, with laws to live by and his very presence going with them. He has “remembered” his covenant with Abraham, Isaac and Jacob, proving himself faithful to it. He is bringing his people into a new Eden. And he has displayed not just to Israel, but to the entire known world of the day that he is “the LORD.”


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