Old Testament Survey 2 The Exodus and the Law Study Guide

Old TesTamenT survey 2

The exodus and The Law

Course OT2

(Complete)

Name: _______________________________ Student ID: ________ Date: _________

Mount Zion BiBle institute

Instructions for this course

All the reading material for this course is included in this study guide and your

Bible. Materials needed are this study guide, your Bible, and answer sheets.

Before each lesson: pray for God to give a teachable heart and understanding.

Begin the lesson by reading the related section in the book provided.

If, and only if, you are taking the course as correspondence study (with written feed-

back from others):

After completing lessons 5 to 7, send the completed answer sheets to MZBI.

Only mail your answers sheets, not other materials.

All sent answers are handled condentially.

Label the envelope’s lower left with: student ID, course, and lesson numbers.

Two months are allotted for course completion.

Extensions may be granted upon request.

Your answer sheets are returned to you after review.

Keep all materials and returned answers together for future reference.

Answer the questions for the corresponding lesson in this study guide.

Use the required answer sheet format, putting your name and course information

on each sheet (sample after the Table of Contents). Use any standard note

paper (or the answer booklets if provided).

Skip a line between answers.

Always use your own words in your answers.

Try to be as clear and concise as possible.

Please do not rush! Meditate on what God wants you to learn.

Don’t go to the next question until completing the current one.

OLD TESTAMENT SURVEY

COURSE OT2: THE EXODUS AND THE LAW

Contents

Lesson 5 Covenant People Delivered Exodus, Part One .................................................... 3

From Egypt to Mount Sinai (Map) ............................................................................. 10

Lesson 6 Covenant Nation Organized Exodus, Part Two .............................................. 13

The Tabernacle (Diagram) ........................................................................................... 18

Lesson 7 Covenant Nation’s Laws Leviticus ..................................................................... 24

Memory Verses ..................................................................................................................... 40

Old Testament Time Line ................................................................................................... 41

Overview of Courses OT3 – OT6 ..................................................................................... 42

Detailed Course Instructions .............................................................................................. 43

Sample Answer Sheet

___________ ________ OT2 ______ _____

Your name Student ID Course Lesson Date

number number

Question Answer

___ ____________________________________________________

____________________________________________________

skip a line between questions

Most of the text used in the Old Testament Survey is from The Kingdom of God by Francis Breisch, Jr., ISBN

0-87463-207-2, published by

Christian Schools International

3350 East Paris Ave., SE • Grand Rapids, Michigan 49518-8709 USA

sion. The text or parts thereof may not be reproduced in any form or by any means without written permis-

sion from Christian Schools International.

All maps created with Bible Mapper (www.biblemapper.com).

served. Used by permission.

quotations are from the King James Version. Chapel Library does not necessarily agree with all the doctrinal

positions of the authors it publishes. The text has been modified for course purposes. Additional insights have

been added from

- Old Testament Survey, Art Nuernberg, EI School of Biblical Training, Greenville, SC USA.

- Reformation Heritage KJV Study Bible, Reformation Heritage Books, Grand Rapids, MI.

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OLD TESTAMENT SURVEY

COURSE OT2: THE EXODUS

AND THE LAW

Of the 43 lessons in this survey course series, OT1-OT9, some are longer and some are shorter.

We suggest not to do a longer lesson all at one time, but to break it into several different study

sessions. In this course, Lesson 5 is average length, Lesson 6 is a bit longer, and Lesson 7 is very

long and should be done in two sessions.

Lesson 5

Covenant People Delivered

Exodus, Part One

Please memorize the outline of Exodus and Exodus 12:13. We will ask

you to write these from memory at the end of the study questions.

1. Purpose

The book of Exodus continues the narrative of Genesis. It is intended to show how God re-

deems His people, and how He brought about the organization of the covenant nation. That

which was prepared for in Genesis now takes place in Exodus.

In the first part of Exodus we see the people of Israel redeemed from their bondage in

Egypt. To be redeemed is to be delivered from captivity by paying a ransom price. This is a

necessary step toward their organization as a nation. It is also typical of redemption from sin,

when God delivered His elect from sin unto salvation by the means and merit of the ransom

paid by Jesus Christ at the cross.

The outline of Exodus consists of three parts.

I. Israel is delivered from Egyptian bondage Exodus 1-18

II. Israel receives the covenant at Sinai Exodus 19-24

III. Israel receives its sanctuary for worship Exodus 25-40

2. God’s Promises Fulfilled

A. A Nation Formed

Exodus cannot be understood without Genesis. The events that take place here are based

on promises given there. You will recall that Abraham received certain promises, but never

saw the fulfillment of those promises. The central promise of the covenant of grace required

no waiting—God was the God of Abraham. But the threefold promise—of 1) a land to be re-

ceived, 2) a nation to be formed, and 3) a blessing to be bestowed upon all men through Abra-

ham—was not fulfilled in the time of the patriarchs. It is in Exodus that the fulfillment begins.

Here we see the seed of Abraham formed into a great nation. Here we see set into motion the

power of God that gave unto Israel the Promised Land of Canaan as her own land. But not yet

is the third part of the promise fulfilled. That must await the coming of Him Who is the great

Seed of Abraham. It is in Christ that Abraham becomes a blessing to all the world.

The book of Genesis ends with about 70 people in the family of Jacob going into Egypt. We

are not told anything about what happened to them there for the next 430 years. But the book

of Exodus begins with this same family coming out of Egypt with 600,000 men, plus women

and children. God has made them ready to become His covenant nation.

Exodus contains the two most important events in the Old Testament. The first is the Exo-

dus itself. It lasted three days, from leaving Pharaoh to the crossing of the Red Sea. What God

did for them in those three days was enough to obligate them to Him for the rest of their lives.

And the first Passover was the clearest picture of Christ’s redeeming sacrifice. The second im-

portant event is the establishment of the National Covenant at Mount Sinai. Israel becomes a

great nation. The rest of the Old Testament traces that nation’s experience with God.

The first two chapters of Exodus cover a total of 80 years: Moses’ birth, his killing an Egyp-

tian 40 years later, and his flight into the wilderness. Not until another 40 years had passed did

God speak to him. These eighty years are presented without great detail. But from that point

to the end of the book covers less than two years. God hones in on some key events by greatly

slowing down the narrative so that we might notice their importance.

It was probably less than one year from God’s appearance to Moses at the burning bush, to

the Exodus at the Red Sea. The plagues were not in ten consecutive days, as many assume.

They probably took place over a period of six months or so. The remainder of the book also co-

vers about one year. The National Covenant was established, the Law was given, the Tabernac-

le was built and completed, and two weeks later the people were ready to celebrate the

Passover again.

B. Slaves in Egypt

Please read Exodus 1-2.

In Exodus we also see the fulfillment of another word of God to Abraham. “Know of a sure-

ty that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they

shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge:

and afterward shall they come out with great substance” (Gen 15:13-14). The first part of Exo-

dus is concerned with precisely this.

Exodus 1-2 – From the beginning of Exodus chapter 1 through end of Exodus chapter 2.

When Jacob descended into Egypt to live there, he was received by Pharaoh with great

honor because of Joseph, and was given the good land of Goshen for a residence. But the fa-

vored status of Israel gave way to slavery and bondage when “there arose up a new king over

Egypt, who knew not Joseph” (Exo 1:8). Who was this king? Why did he not know Joseph?

When did these events occur?

The history of Egypt is reckoned according to dynasties, or ruling families. The first thir-

teen dynasties are Egyptian. But then Egypt was conquered by a Semitic people known as the

Hyksos, or the Shepherd kings. These people composed dynasties fourteen through seventeen.

Then the native Egyptians arose, threw off the yoke of foreign rule, and established the native

eighteenth dynasty. From that time on Egypt was ruled by Egyptians.

Commentators do not all agree exactly where Israel fits into this picture, but the following

account seems most in accord with the biblical facts. Joseph came to Egypt during the latter

part of the twelfth dynasty or early in the thirteenth dynasty, when the Egyptians ruled their

own land. The descendants of Jacob were already settled in Egypt when the Hyksos invasion

took place. The Hyksos treated the Israelites kindly, for they were of the same racial back-

ground and of the same occupation. But when the Egyptian revolt ended the Hyksos rule, the

new Pharaoh forgot about Joseph and remembered only that the Israelites were much like the

hated Hyksos, as they became very numerous. He determined to reduce them to a state where

they could never rebel or aid any invader. To this end he placed them in bondage.

3. Israel’s Bondage Pictures Our Sin

The bondage of the Hebrews was not simply political dependence. The Bible clearly pic-

tures it as slavery of the worst kind. It was intended to make them perpetual slaves, forever

unable to free themselves. This bondage had religious implications. God taught Israel to look

back on her redemption from the bondage of Egypt as the basis of her faith. The Hebrews were

God’s people because He had redeemed them. So we see that the release from bondage symbol-

ized the redemption from sin, and that bondage itself symbolized the cruel captivity in which

man is kept by sin.

In order to release Israel from Egyptian bondage, God prepared a redeemer. Moses occu-

pies a place of unique importance in the Old Testament. He was God’s servant who had charge

of the Old Testament Church of God. In this he is compared to Christ, Who is the head of the

New Testament Church. We might find many ways in which Moses’ life was like Christ’s. But

the important point is the work each did. Moses was God’s instrument in redeeming His peo-

ple from Egyptian bondage; Christ was God’s instrument in redeeming His people from the

bondage of sin. Moses was the typical redeemer; Christ was the actual redeemer.

4. The Name of God

Please read Exodus 3-4.

And Moses said unto God, Behold, when I come unto the children of

Israel, and shall say unto them, The God of your fathers hath

sent me unto you; and they shall say to me, What is

his name? what shall I say unto them?

And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou

say unto the children of Israel, I AM hath sent me unto you.

And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The

LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath

sent me unto you: this is my name for ever, and this is my memorial unto all generations.—

Exodus 3:13-15

When God’s time had come for Israel to be redeemed, God appeared to Moses in the burn-

ing bush. There He revealed Himself as I AM THAT I AM.

This name is closely connected to

the name Jehovah. Both have the same meaning. They refer to the unchangeableness of God,

especially as it is concerned with His covenant. Thus they indicate that He is the One Who is

faithful to keep all His covenant promises. The revelation of this name was appropriate for this

time when the promises made to Abraham were about to be fulfilled.

5. Moses

Please read Exodus 5-6.

Moses was a man with exceptional abilities in every category. By Moses, God teaches us

how He prepares gifted men for spiritual leadership. How does God prepare a leader? It is not

through the person’s natural talents! No one comes naturally prepared for service. All men

have to be prepared by God spiritually.

Moses was given the best education the world had to offer (Act 7:22). He lived in the lap of

luxury and was pampered at every turn. He had the best opportunities through direct, personal

contact with the most important people on earth. He knew all the politics of power. The royal

court was rich to his intellect and senses. All the pride of Egypt told him how great he was. He

was forty years old and in his prime. But just because of these things, Moses was not ready to

be a spiritual leader.

Then one day he chose to identify with the people of God, and had to flee into the desert af-

ter killing the Egyptian. God’s presence with Moses there was evident as He protected him,

provided for him, and faithfully taught him. But there in the desert, isolated and barely

scratching out a survival, much of the education Moses had received gradually drifted away.

I AM THAT I AM – sacred name for God in the Old Testament, meaning “the self-existent one.” It is

called the tetragrammaton (transliteration of a Greek word meaning “of four letters”) and consists of the

Hebrew consonants YHWH. “Yah-weh” is the pronunciation most widely accepted by Hebrew scholars.

The Hebrew people considered this name too sacred to be uttered by man. They filled in the consonants

with vowels to make “Jehovah.” In some English Bible translations, the word is spelled “LORD” in capi-

tals to indicate that the Hebrew used the tetragrammaton.

So at the age of 80, only then did God take him into leadership. With God, it does not de-

pend upon a person’s talents. When God spoke to Moses from the burning bush (Exo 3), the

key message was this: it was all of God; God was doing everything. God said: “I am…,” “I have

seen…,” “I have heard…,” “I am come to deliver…,” “I will send….” This was all about God’s

plan for what God would do. God had given Moses all his talents, education, and contacts—

then God by-passed all of his human wisdom! In 40 years of leading Israel, Moses learned that

everything depended upon God.

It took Moses 40 years to learn that he was “something,” 40 years to learn that he was

“nothing,” and 40 years to learn that God was “everything.” While God often uses men’s tal-

ents, He always teaches His true spiritual leaders that He is their strength and wisdom, and

not they themselves (2Co 12:9; Phi 4:13).

6. The Plagues

Please read Exodus 7-10.

God shows us His wisdom in the plagues by doing one thing, and through that one thing

accomplishing multiple beneficial results simultaneously. He does this every day all around

the world.

1. Create a Lasting Impression

God knows human nature. When people are delivered from suffering, they soon forget how

bad it was! Therefore, God used the plagues to create a lasting negative impression of their fi-

nal months in Egypt, so that men of faith might never fall to the temptation to want to go

back.

2. God Makes Himself Known

In the plagues, one of God’s purposes was to reveal Himself to the Hebrew people of that

generation, so that they would know who He is. The Hebrews really did not know anything

about God. Why? First, they were worked seven days a week. There was no time for seeking

God. Second, they had been in slavery for at least 80 years, in excess of four generations. No

one knew anything else but slavery.

We see the grace of God to Israel displayed by the division that He makes between Israel

and Egypt. The first plagues strike all alike, but beginning with the fourth Israel was exempted

from them. This was a manifestation of God’s love. Having chosen Israel to be His people, He

now shelters her from the worst plagues. The Israelites could trust Him in everything.

3. Know the Judgment of God against Sin

Another purpose for the plagues is that the people might know and feel the judgment of

God against sin. If you do not hate sin the way God does, you will be easy prey for the enemy.

God used the plagues to execute judgment on the Egyptians, and at the same time to teach the

Hebrew people the terrible wrath of God toward sin, so that they might hate it as He does.

4. The Egyptians Might Know God

It is not only the Hebrews, but also the Egyptians to whom God reveals Himself by means

of the plagues. God loves His creation. No matter how bad the condition of man becomes, God

desires that all men everywhere repent from sin and turn to Him (Act 17:30). God could have

brought Israel out of Egypt without this display of power. He could have caused Pharaoh to

submit without a battle. But notice in the seventh plague: “He that feared the word of the

LORD among the servants of Pharaoh made his servants and his cattle flee into the houses”

(Exo 9:20). God hardened Pharaoh’s heart so that the plagues would be completed in order to

make Himself known—all according to His plan.

5. Judgment upon the Egyptians’ Gods

With so many false gods among the Egyptians, the judgment in the plagues was also a

judgment upon each of their gods. God showed them to be as nothing, and Himself to be the

one true God, beside Whom is none other (1Co 8:4).

6. Preparation for the Future

The plagues upon Egypt were also a preparation for the future conquest of the Promised

Land. “For this cause have I raised thee up, for to show in thee my power; and that my name

may be declared throughout all the earth” (Exo 9:16). The word about God’s power went out

to all the nations of the earth. Forty years later, when the people arrived at the east side of the

Jordan to begin the conquest of the land, they found fear of the power of Jehovah among the

inhabitants (Jos 2:9-10). God used this fear in many ways to accomplish His purposes in win-

ning the land of Canaan for Israel as an inheritance.

Summary

The first nine plagues were not intended to bring the people out. God used them for other

purposes. From this we learn that God predetermines all things for His own purposes. He can

use the one circumstance of the plagues upon Egypt and accomplish multiple, harmonious,

and complex purposes at the same time. God has given you a will to make choices within His

sovereign rule, and God perfectly accomplishes His will at the same time.

This is a great mys-

tery, yet true according to the revelation in the Scriptures.

7. The Exodus Pictures Our Redemption

Please read Exodus 11-18.

The tenth plague was distinctly different from the first nine. It brought death to the first-

born! In eastern culture, the first-born son is of extreme importance throughout his life. He

occupies the attention of the parents, representing the family name and heritage. This plague

was designed by God to bring His people out of physical bondage and into freedom. It also

beautifully typifies Christ’s bringing His people out of spiritual bondage and into freedom.

“And the blood shall be to you for a token upon the houses where ye are:

and when I see the blood, I will pass over you...”—Exodus 12:13

1. Sacrifice. From this tenth plague, Israel was not automatically excluded. The Passover

lamb is given as the means whereby Israel shall escape this plague. The sacrifice of a lamb and

the sprinkling of the blood on the doorposts provide salvation from death. Here we see pic-

tured the grand truth that sin must be removed by sacrifice if the punishment of sin is to be

avoided. How clearly this points to Christ, our Passover Lamb, Who was sacrificed to take away

the sin of the world (Joh 1:29; 1Co 5:7)! When God sees Christ’s shed blood at Calvary, He will

pass over judgment upon His people in the great Day of Judgment to come.

See Divine Sovereignty and Human Responsibility by J. I. Packer; available from CHAPEL LIBRARY.

“…that ye may know how that the LORD doth put a difference

between the Egyptians and Israel.”—Exodus 11:7

2. Difference. What is the basis for the distinction between the Egyptians and the He-

brews, between the most intense suffering and the most gracious protection? It was only in the

blood of the lamb. It was either on the doorposts, or it was not.

In our day, unsaved men imagine that they are blessed when they perform well—when

they are more clever or work harder, earning the rewards of achievement. Even professing

Christians sometimes believe that God is blessing them because they have somehow earned

His favor through their religious duties, obedience, or even the amount of their faith!

But in the Exodus, God made it clear from the very start that these are totally false con-

cepts—untruths that blaspheme the very nature of God. The difference between the Hebrews

and the Egyptians on that night had nothing to do with the Hebrews, and everything to do

with God. God did not simply remove them from the effects of the plague, because there was a

moral problem that had to be dealt with: the sin of the people. Their sin separated them from

the perfect and holy God. God could not accept them without a sacrifice; if He were to do so,

He would no longer be holy.

The blood sacrifice represented the ultimate sacrifice of the Lamb of God, Jesus Christ, up-

on the cross of Calvary. There the sins were paid for once and for all. The sacrifices instituted

here in the Old Testament were a recognition of the sin problem that separates man from God.

They were God’s provision to forebear the penalty for their sins until the actual and full pay-

ment for sin was made at the cross (Rom 3:25).

The Hebrews that night received the benefit of the blood only if they obeyed God. The only

distinction between them and the Egyptians had nothing at all to do with their nationality or

their relative merit before God, but everything to do with the blood. They were either in a

house protected by the blood or they were not—it was that simple. In exactly the same way

today, there is only one difference between you and any other human being before a holy and

righteous God: you are either protected by the shed blood of Jesus Christ, or you are not.

And ye shall keep it a feast to the LORD throughout your generations;

ye shall keep it a feast by an ordinance forever.—Exodus 12:14

3. Fellowship. Fellowship is the purpose of a feast in the Old Testament. The Passover

meal shows that expiation (i.e., taking away of sin) is followed by fellowship with God. It is like

the peace offerings, which we shall learn about in Leviticus. It symbolizes that the eater is ac-

tually eating in God’s presence. It showed the Israelites how precious they were to God.

4. Freedom. In the release from Egypt, we also see that the salvation of God’s people in-

cludes the destruction of their enemies. This idea is present in the dreadful plagues. It comes

to its climax at the Red Sea, where the Israelites are safely delivered, while Pharaoh and his

army are drowned. Even though the Hebrews were set free from bondage when they left Phar-

aoh, they were not truly free until their enemy was destroyed.

Freedom is not just separation from an enemy; no one is ever truly free until his enemy is

destroyed. Today, Christians enjoy true freedom from the penalty and power of sin: these were

destroyed at the cross of Jesus. But we still experience the presence of sin because of the Fall,

and we struggle with its temptation in our flesh. We will not be free from the presence of sin

until we enter into the very presence of God.

5. Continual. In the account of their journey to Sinai, we learn that God does not redeem

His people and then forget them. We see how He continually protects His people from their

enemies and provides for all their needs.

All of these points are also true of the redemption from sin that God provides for His peo-

ple through Christ. The study of the Exodus should help us to understand our salvation better

and to appreciate it more.

From Egypt to Mount Sinai

Study Questions Lesson 5

The Covenant People Delivered: Exodus, Part 1

First read Lesson 5 before answering these questions. Please answer the questions below

from the information in the reading. Please read slowly enough so you understand what

you read. Please also pray before each lesson asking the LORD for wisdom to apply what

you learn to your life, and to enable you to love Him with all your mind, heart, soul, and

strength, for this is the greatest commandment (Mar 12:30).

Very Important Note: We ask you to always use your own words in your answers. The an-

swers to most questions are found in the reading text, but please do not merely quote the

text for your answer. Rather, read what the text says, think about the meaning of what it

says, and summarize its meaning in your own words for your answer. In this way, you will

learn much more than simply a “search, find, quote” method for answering the questions.

Purpose (1)

1. What is the purpose of the book of Exodus?

God’s promises fulfilled (2)

A nation formed (A)

2. What promises to Abraham are fulfilled in Exodus?

3. a. What are the two most important events in the Old Testament?

b. Why are they each so important?

4. Why does God devote the last 38 chapters of Exodus to only two years, when the first two

chapters cover 80 years?

Slaves in Egypt (B)

5. a. How did Pharaoh oppress Israel? (See Exo 1.)

b. Why did Pharaoh oppress Israel?

Israel’s bondage pictures our sin (3)

6. How does Israel’s bondage picture our sin?

7. How does Moses picture Christ?

The name of God (4)

8. What does I AM THAT I AM mean?

Moses (5)

9. Why was Moses not ready to lead God’s people when he was in his prime?

10. How does God prepare gifted men for spiritual leadership?

The plagues (6)

11. How does God show His wisdom through the plagues?

12. List some of the most important results that came from the plagues?

The Exodus pictures our redemption (7)

13. List the five lessons we learn from the redemption from Egypt, that are also true of our re-

demption from spiritual bondage to sin?

14. How is the Passover lamb like Christ?

15. a. In the tenth plague, what is the basis for distinction between the Egyptians and the

Hebrews?

b. Why did God not simply skip over the Hebrews?

16. How does the Passover feast communicate fellowship?

17. Are Christians today truly free? Why or why not?

Read the Scriptures

The answers to Read the Scriptures questions are not found in the study guide text, but

directly in the Scriptures themselves. For each question, read the passage in the Bible,

and then answer the question from what you have read in the passage.

18. What signs did God give Moses? Exo 4.

19. What was the result of the first appearance of Moses and Aaron before Pharaoh? Exo 5.

20. a. List the ten plagues. Exo 7-11.

b. From which plagues was Israel excluded?

21 Describe the Passover lamb. Exo 12.

22. What was to be done with it? Exo 12:6ff.

23. What was manna? When did it appear? Exo 16:4ff.

24. Write a one line summary of the events that occurred at each of the following.

a. Red Sea, Exo 14.

b. Marah, Exo 15.

c. Wilderness of Sin, Exo 16.

d. Rephidim, Exo 17.

Thought questions

The answers to Thought questions are not in the study guide text. Please think through

each question, and give your own answer.

25. Why does God begin the Ten Commandments by saying, “I am the LORD thy God, which

have brought thee out of the land of Egypt, out of the house of bondage” (Exo 20:2)?

26. Why did God do so many miracles at this time?

Map work

27. On the map From Egypt to Mount Sinai, locate the following cities or areas. Please rewrite

them in the sequence of the Israelites’ journey.

Rameses Elim Mount Sinai

Succoth Rephidim Marah

Wilderness of Sin

Memory

28. Write the outline of Exodus from memory.

29. Write Exodus 12:13 from memory.

Lesson 6

Covenant Nation Organized

Exodus, Part Two

Please review the outline of Exodus and memorize

Exodus 19:5. We will ask you to write these from

memory at the end of the study questions.

1. Purpose

The purpose of Exodus is to present the redemption of Israel and its organization as the

covenant nation. We have taken note of the first step in that process. Now, in the second part

of the book, we come to the formal procedure by which Israel becomes the theocratic nation.

From chapter 19 to the end of Exodus, the people were at the foot of Mount Sinai for nine

months, receiving the Law and the instructions for building the Tabernacle. The last event in

Exodus is the assembling of the Tabernacle for the first time, almost one year after leaving

Egypt.

2. God’s Covenant with Israel

Please read Exodus 19.

God has brought Israel out of Egypt and down the Sinai Peninsula to Mount Sinai. This is

the same place where He had called Moses and promised: “When thou hast brought forth the

people out of Egypt, ye shall serve God upon this mountain” (Exo 3:12). Here also God now

makes His covenant with the people.

Ye have seen what I did unto the Egyptians, and how I bare you on eagles’

wings, and brought you unto myself. Now therefore, if ye will obey my

voice indeed, and keep my covenant, then ye shall be a peculiar trea-

sure unto me above all people: for all the earth is mine: And ye shall

be unto me a kingdom of priests, and an holy nation.—Exodus 19:4-6

God makes the purpose of the covenant plain. It is by means of this covenant that Israel is

organized into a nation. But she was not an ordinary nation. Israel was to be a God-centered

nation. She would be a theocracy, a nation ruled by God.

The covenant is here presented as being voluntary. That is, Israel can choose to enter the

covenant or not. If they agree to the covenant, then the condition for blessing is their obedi-

ence. Does that make this a covenant of works? Not at all. Remember that this covenant is made

after the Exodus from Egypt, and that Exodus is the symbol and type of redemption. It is as a

redeemed people that Israel becomes the covenant nation. The obedience required from Israel is

the obedience to the redeeming God Who loved them and delivered them. Obedience flows from

gratitude for His redeeming work.

There is a purpose behind this demand for obedience. It stresses the fact that the nation

about to be organized is distinct from other nations. It is a theocracy. It is not man, but God

Who makes the laws of Israel. Therefore, it is not man, but God Who rules. In Israel there will

be no distinction between church and state. They are identical. They have the same head. The

God Whom they worship is the ruler. The God Who rules them is the object of their worship.

A. “Brought you unto myself ”

“Brought you unto myself ” is a very important phrase for all Christians to remember. Later,

the covenant is described in terms of “bringing them out of Egypt” in order to “bring them into

Canaan.” But the essence of the covenant is relationship, and that relationship is given to us

here: God brought the Hebrews unto Himself. God does not redeem men primarily to save them

from hell—that is a secondary purpose. He redeems men primarily to remove their separation

from Himself, to win them as His Bride (the Church), restoring the intimate relationship with

them that was lost at the Fall.

B. “An holy nation”

“Holy” in verse six is the introduction of one of the great words of the Old Testament. God

calls His people to be a holy people. It is exactly the same in the New Testament, where the

word “saints” is translated from the Greek word for “holy ones.” The basic and very important

meaning of “holy” is to be “set apart.” One of the major problems in Christianity today, howev-

er, stems from not understanding what it means to be holy.

In marriage, no one can ask for a woman’s commitment except her suitor, and a suitor asks

for a commitment only from the one he chooses. In like manner, holiness can only be given by

God. He alone is holy. Giving His holiness to another is something only He can do. God’s call to

become “an holy nation” is an enormous opportunity for the Israelites.

Notice also that the people did not ask for this relationship with God. When God comes to

you, it is not because you asked Him to come, but because He, in infinite kindness, has chosen

to come. You cannot be holy unless God extends Himself to you by giving you a new heart (re-

generation). The Egyptians never had a chance to be holy. They were lost in their sins because

of their rebellion against God—just like the Israelites and all the rest of mankind. But God in

His mercy and grace did choose Israel to become a holy nation, set apart from the rest of the

world for God’s peculiar use. This was a tremendous moment for the nation of Israel.

C. Dependent upon Commitment

And all the people answered together, and said, All that the

LORD hath spoken we will do.—Exodus 19:8

1. Unconditional commitment

What does it mean practically to “live for God”? We must understand that it means more

than simply keeping the letter of God’s commandments. From man’s perspective, what it means

to live for God is found in making an unconditional commitment to God—by saying “All that

the LORD hath spoken we will do.”

When a couple says “I do” or “I will” in a marriage ceremony, they are making an uncondi-

tional commitment to each other. He commits to love her unconditionally, and she commits

to follow him. The picture they have is incomplete because they simply do not know all that

will happen in the future (even though God ordains and knows it completely). But even with

the incomplete picture before them, the wife makes a one-time commitment to follow her

husband—regardless of the later circumstances.

This is exactly what God required the people to do in the National Covenant. They should

agree to follow Him unconditionally because of His proven character and His gift of redemp-

tion. They had seen first-hand His power, guidance, protection, provision, wisdom, and love.

The Israelites did not know where God would lead them; they simply needed to agree to follow

Him wherever He would lead. What God would require later is not important—the details

were not revealed. The decision they had to make was whether or not they would simply

commit to follow Him.

If the wife wanted to know all the details of future benefits, and made her decision based

upon whether the benefits would outweigh the negatives, she would not be marrying him, but

rather a set of conditions. This is the sad state of secular marriage today in Western culture,

where pre-marital agreements often define as much as possible the expected conditions. It be-

comes a breakable contract rather than a covenant relationship for life.

2. Love-relationship

The biblical concept for marriage is wholehearted commitment to one another without

reservation. It is not commitment to a particular condition or to what the other can do for

you, but rather it is commitment to the person forever. The open fellowship and abundant life

with God that Adam lost at the Fall is to be restored in covenant relationship with God!

The National Covenant teaches us that relationship to God is above all personal. It is not

simply a governmental relationship, where you have an authority over you which kindly pro-

vides certain protection and services when you agree as a citizen to obey its laws in return. It

is not a business deal, where you agree to fulfill certain conditions and you get some benefits

in return. It is not a contract you negotiate. If you apply these concepts to God, you have en-

tered into idolatry! Idolatry is where you agree to follow your god on the condition that he will

give you what you want. Sadly, this is the state of much of professing Christianity today. The

biblical relationship with the true God is filled with many responsibilities, but the responsibili-

ties flow out from the relationship—they are not the basis for it.

Everything you do in the Christian life is important; everything has an impact on your per-

sonal relationship with God. The responsibilities of that relationship must influence every

thought, word, decision, and action. It requires all of your heart, all of the time, forever. May

each true child of God follow after Him no matter what the cost, because we have a clear sense

of belonging to Him in an eternal, personal, covenantal love-relationship.

3. The Law of God

Please read Exodus 20-24.

A. The Ten Commandments

This close union of love-relationship, religion, and government is found even in the Ten

Commandments. These commandments are broad principles. They are applicable far beyond

the borders of Israel. They are the sum of God’s requirements for all of mankind.

But notice

how they begin, “I am the LORD thy God, which have brought thee out of the land of Egypt,

out of the house of bondage” (Exo 20:2). The call to obey these commandments is based upon

what God has done for His people.

The Ten Commandments are for all men in every age. They are ethical standards that flow

from the very nature of God Himself. When properly understood—as Jesus understood and

explained them—they cover all of life and demand nothing less than perfect love and perfect

obedience to God. They tell us how we are to worship God and how we are to treat our fellow

men. They are broad principles that apply to all the situations of our lives.

Because the commandments are broad and general, and the problems of life are so practical

and specific, we must be discerning to apply the principles to various situations. As Christians,

we are responsible for doing this for ourselves, because we have God’s Word as our guide and the

Holy Spirit as our teacher. But in the young theocratic nation, it was necessary for God to spell

out in detail just how the commandments were to be applied to Israel’s life.

So God did not give Israel just the unchangeable moral law—that is, the Ten Command-

ments, the standard of right and wrong. He also gave the civil law and the ceremonial law. The

civil law contains God’s rules for Israel’s social life. The ceremonial law contains God’s rules

for Israel’s worship. But in Israel, life and worship were closely united. Therefore, we often find

the ceremonial and the civil laws presented together. Bible students make the distinction to

aid understanding, but the Bible simply presents them all together as the ordinances of God.

The whole of the Law—the moral, civil, and ceremonial laws—are useful to Christians today

in showing us the character of God and how He views the world.

In the midst of the giving of the Law, we find the first use of “Lord GOD” (Exo 23:17), a

name of God used often in the Scriptures (Deu 3:24; Jos 7:7; 1Ki 2:26; Eze 2:4; etc.). “Lord” is

the Hebrew Adon (which means lord, master, or ruler), a shortened form of Adonai, which also

appears often in the Scriptures. “GOD” is the Hebrew Jehovah (derived from YHWH), the self-

existing one or “I AM THAT I AM” (Exo 3:14), which is often translated as “LORD” (see Lesson

5 section 4, “The Name of God”). So the name of God, YHWH, is translated both as LORD and

GOD, and is written in capitals in the KJV and other translations to indicate this most sacred

name.

B. The Essence of the Law

God makes clear that the essence of the covenant was love for Him resulting in total com-

mitment to Him. By the time Jesus Christ was born into the world, the Pharisees had missed

this completely. They had codified the commands of God’s Law (numbering approximately

600), and added 6,000 more of their own rules in an attempt to be certain that they would not

violate the 600! Rule-keeping became their way of being “holy”—and it was an abomination to

God (see Mat 23)! God did not redeem men in order to get “workers” or “rule-keepers”—if

rule-keeping were the issue, men would have a right to be proud of themselves. No, God re-

deemed men to form His Church, so that He might fellowship with His people (Rev 3:20).

What, then, is the heart of the Law? God tells us twice in the Scriptures, in both the Old

and New Testaments.

See The Ten Commandments from the Westminster Larger Catechism for many insights regarding the applica-

tion to all of life; available from C

HAPEL LIBRARY.

Thou shalt love the Lord thy God with all thy heart, and with all thy

soul, and with all thy mind. This is the first and great command-

ment. And the second is like unto it, Thou shalt love thy neighbor

as thyself. On these two commandments hang all the law

and the prophets.—Matthew 22:37-40

(quoting from Deuteronomy 6:4-5 and Leviticus 19:18)

When Jesus said all the Law and the prophets “hang” on these statements, He meant that they

were the foundation for all the rest of what is written for our instruction in how to walk with

God in a holy life. How do you joyfully obey God’s commands every day? You do it by main-

taining love for God and love for your neighbor.

When God covenanted with Israel to make them a holy nation, then they were no longer

like any other people on the face of the earth. They were in a unique relationship that carried

both privileges and responsibilities for maintaining the relationship. No one else had those

responsibilities, because they were not in the same privileged relationship. It was just that

simple.

4. The Tabernacle

A. Purpose

Please read Exodus 25.

And let them make me a sanctuary; that I may dwell

among them. According to all that I shew thee, after

the pattern of the tabernacle.—Exodus 25:8-9

In the theocratic nation, it was necessary that the worship of God should be central in all

of life. In fact, if God had not given them their form of worship, they would not have become a

truly theocratic nation. The giving of the instruction for building the Tabernacle is closely

connected with the giving of the Law. In the giving of the Law, the God Who redeemed His

people from bondage asserts His right to rule them. In the giving of the Tabernacle, the God

Who is their ruler asserts His right to declare how He shall be worshipped.

The Tabernacle lies at the center of all Old Testament worship. The Temple was built later

as a permanent sanctuary, built on the pattern of the Tabernacle. We can get some idea of the

purpose of the Tabernacle by the names that are given to it. It is called:

“The dwelling place,” to signify that here God dwells among His people and is truly their

God.

“The tent of meeting,” to show that here God meets with His people and has fellowship with

them.

“The tent of testimony,” because it testifies constantly to the covenant that God had made

with His people.

“The holy place,” because it is set apart from everything else, because God is present there.

It is to be viewed with reverent awe, and God’s ordinances concerning it are to be

most carefully obeyed.

Ever since the Fall, God appeared to have been distant from men. He is omnipresent,

but

His visible presence was never seen except on very rare occasions. After the people entered into

His covenant, God’s first action was to manifest

His presence among them in the Shekinah

Glory.

This was not the place where God would “live,” because He exists everywhere. It is ra-

ther the place where His presence was made visible. No one since Adam and Eve had ever had

the experience of God’s visible presence in the midst of His people in this way.

God manifested His presence among the people by dwelling in the Tabernacle. His glory

was visible and seen. For the first time, the people had an established way to communicate

with and learn from God. One noteworthy aspect of this is that the pillar of cloud was in the

center of the camp directly above the Most Holy Place; it was seen continually by over two mil-

lion people. When the cloud moved, the people moved (Exo 40:36).

The Tabernacle

The outer wall of the Tabernacle surrounded a courtyard that was about 75 feet wide and

150 feet long. This was not very large, half the size of a football field. At the rear of the court-

yard was the tent that covered two chambers. The first chamber was the Holy Place, about 15

feet wide and 30 feet long; it was in front of the Most Holy Place (also called the Holy of Ho-

lies), which formed a perfect cube about 15 feet wide, 15 feet long, and 15 feet high.

B. The Priests

The New Testament tells us that all believers in Jesus Christ have become a royal priest-

hood (1Pe 2:5, 9; Rev 1:6). The Christian can approach God directly through Jesus Christ, our

omnipresent – to be present everywhere at the same time, with no exceptions.

manifest – make visible; reveal.

Shekinah Glory – glory of God made visible to the human eye in the form of radiant light. It first appeared

in the Exodus as a pillar of cloud by day and of fire by night (Exo 13:21-22). Later it covered Sinai (Exo

24:16), filled the Tabernacle (Exo 40:34-35), and filled the Temple (1Ki 8:11). Significantly, Ezekiel pic-

tured its departure because of sin (Eze 10:18). After a long absence, the Shekinah Glory reappeared in

Christ at the transfiguration (Mat 17:5).

In the metric system: the Tabernacle – 23 x 46 meters; the Holy Place – 4.5 x 9 meters; the Most Holy Place

– a 4.5 meter cube.

High Priest, and be heard; he can fellowship with God person to person. But in the Old Testa-

ment, someone had to go between the sinner and God.

A priest is a man who stands before God on behalf of a man. He is the representative of that

man before God. The people of the Old Testament never approached God directly in worship.

They all understood that God’s prescribed way of approach was through another, and that this

way of approach could never be bypassed.

The worship ritual in the Tabernacle was performed by the priests. God had promised to

make Israel a kingdom of priests (Exo 19:6), but she had not yet attained to that position; they

were not yet sufficiently advanced spiritually to be allowed to enter the house of God. So God

appointed a group of Israelites, taken from the tribe of Levi, to represent their brethren and

serve as priests. Not everyone in the tribe of Levi was a priest, but everyone who was a priest

was from this tribe. They were given the responsibility of carrying out the ritual of worship on

behalf of their fellow Israelites. They were mediators between God and man. In this they were

types of Christ, the “one mediator

between God and men” (1Ti 2:5).

C. The Typical Meaning of the Tabernacle

The Tabernacle was the divinely appointed place of worship for Israel. It was the place

where God dwelt with His people, and they could fellowship with Him. The Tabernacle has a

typical meaning as well. It finds its New Testament reference in Christ. John 1:14 reads literal-

ly, “And the Word was made flesh and [tabernacled] among us.” In Christ we see God dwelling

among men in the form of man. Christ did not stop dwelling among men when He ascended

into heaven. He still dwells in His Church by His Spirit. And in Revelation, when John pictures

the perfect consummation of God’s redemption, it is introduced by the angel cry, “Behold, the

tabernacle of God is with men” (Rev 21:3). This is what the Tabernacle typifies: the perfect fel-

lowship of God and His people. In New Testament times, this is the fellowship of Christ and

His Church.

D. The Furniture

1. The Furniture in the Court

The altar of burnt offering was the focal point of Israel’s worship. Here the sacrifices and

offerings were brought. This altar can represent only one thing. It is the Old Testament sym-

bol of the sacrifice of Christ for the sins of His people.

mediator – go-between; “It pleased God in His eternal purpose, to choose and ordain the Lord Jesus His

only begotten Son, according to the Covenant made between them both, to be the Mediator between God

and Man; the Prophet, Priest and King; Head and Savior of His Church, the heir of all things, and judge of

the world: Unto whom He did from all Eternity give a people to be His seed, and to be by Him in time re-

deemed, called, justified, sanctified, and glorified.” (1689 London Baptist Confession 8.1; see also Free Grace

Broadcaster 183, Christ the Mediator; both available from C

HAPEL LIBRARY.)

For if the blood of bulls and of goats, and the ashes of a heifer sprinkling

the unclean, sanctifieth to the purifying of the flesh: How much more

shall the blood of Christ, who through the eternal Spirit offered

himself without spot to God, purge your conscience from

dead works to serve the living God?—Hebrews 9:13-14

Also in the court was the brass laver, where the priests washed their hands and feet before

entering the Tabernacle or serving at the altar. This washing signified that they were purified,

and therefore able to deal with holy objects. So, too, there must be a purification of God’s peo-

ple today if they are to worship Him properly. No longer is there a distinct order of priests.

Through Christ all Christians have been made priests. But we still need to be purified. This is

done “by the washing of regeneration, and renewing of the Holy Ghost” (Ti 3:5). The brass la-

ver symbolizes and typifies the cleansing work of the Holy Spirit, beginning with regenera-

tion

and including our sanctification.

By this work the sacrifice of Christ is applied to us

individually, and we are prepared to fellowship with God.

2. The Furniture in the Holy Place

In the holy place we find the golden lampstand, the table of showbread, and the altar of in-

cense. Of these three, the altar of incense stood closest to the veil, behind which lay the Most

Holy Place. Here, at the very entrance to the Most Holy Place, incense was burned morning

and evening using live coals plucked from the fire of the brass altar. The symbolic meaning of

this was evident even to the Old Testament saints. “Let my prayer be set forth before thee as

incense,” prays David (Psa 141:2). And in Revelation, the incense is connected with the prayers

of the saints. This is also its significance for us. Prayer is “the chief part of the thankfulness

that God requires of us” (Heidelberg Catechism

). It is part of our worship of God. In fact it is

that part of our worship in which we draw nearest to God.

The table of showbread stood along the north wall of the sanctuary. On it in two piles were

twelve loaves of “presentation bread.” On each pile was a jar of frankincense. Most likely there

were also two jars of wine. These were all placed on the table on the morning of the Sabbath

and remained there until the next Sabbath. What did they mean? They represented the fruits

of the land. To the Israelite, they symbolized the fruits of righteousness that he was to pro-

duce. And this is also what they typify for us. This is what we bring as an offering to God. The

symbolism does not exclude the material gifts we bring to God as part of our worship. But the

emphasis is on that which makes the gifts worthwhile: a life which is lived to God’s glory.

The golden candlestick—or more accurately, the golden lampstand—was made of pure

gold. It held seven golden lamps in which olive oil was burned. These were lit every night, so

that there would always be illumination in the house of God. The symbolism of the lampstand

is most difficult. Probably it typifies the light of truth that shines forth from us and brings glo-

regeneration – God’s act of creating new life in a sinner by the power of the Holy Spirit, resulting in re-

pentance and faith in Christ; the new birth.

sanctification – “Sanctification is the work of God’s Spirit whereby we are renewed in the whole man after

the image of God and are enabled more and more to die to sin and live to righteousness.” (Spurgeon’s Cate-

chism, Q. 34; see also Free Grace Broadcaster 215, Sanctification; both available from C

HAPEL LIBRARY.)

Heidelberg Catechism (1563) – one of the most influential of the Reformation catechisms, which takes the

form of a series of questions and answers for use in teaching Christian doctrine.

ry to God. Then it would picture our worship of God through witnessing, both with our life

and our lips.

3. The Furniture in the Most Holy Place

The only article of furniture in the Most Holy Place was the Ark of the Covenant. This was

a box of wood covered with gold. On its top was a slab of solid gold, from which rose the fig-

ures of two cherubim. This was called the mercy seat. Above the mercy seat was a pillar of fire,

which symbolized the presence of God. This was the fact to which all the Tabernacle pointed:

God dwelt among His people. It symbolized that they could enter into the very presence of God

and find mercy.

But not all Israel could enter the Most Holy Place. Not even all the priests could enter, but

only the high priest, once a year. When he came in, he had to come with blood, in order to ob-

tain forgiveness. This pointed forward to Christ, the great High Priest, Who entered into the

very presence of God in heaven with His own blood shed for us, as the author of Hebrews indi-

cates (Heb 9:12). When His work is fully completed and we are glorified with Him, we our-

selves shall stand in the presence of God Almighty. So the Ark of the Covenant is the type of

our current entrance into God’s presence “in Christ.” And it is the type of the coming glory,

when we shall be with Him for all eternity.

5. The Covenant Nation’s Tragic Beginning

Please read Exodus 32-34, 40.

The giving of the Law and the giving of the Tabernacle were events of the utmost im-

portance. Coupled with the redemption from Egypt, they form the foundation for all the na-

tional life of Israel. Henceforth Israel was the covenant nation, chosen from among all the

nations of earth to serve the living God. But she was still far from the theocratic ideal, in

which every Israelite would gladly serve Jehovah and Him alone. No sooner had she been con-

stituted as the covenant nation, than the people fell into sin. The tragic event with the golden

calf in Exodus 32-34 proves again that God did not make this covenant with the people of Isra-

el because they were worthy, but because God had chosen them in His sovereign love.

When the golden calf had been destroyed, when Israel had been punished, when Moses had

obtained forgiveness for the people, then the Tabernacle was built. And the book closes on a

glorious note: “the glory of the LORD filled the tabernacle” (Exo 40:34). The covenant God

takes up His residence with the covenant nation.

Study Questions Lesson 6

The Covenant Nation Organized: Exodus, Part 2

Please read Lesson 6 before answering these questions. Always get your answers from the

reading, but put them into your own words, in order to indicate your understanding of

what you have read.

Purpose (1)

1. What is the purpose of this second part of Exodus?

God’s covenant with Israel (2)

2. What was the purpose of the covenant God made with Israel?

3. What was the role of obedience in the covenant?

4. a. How would the covenant nation be distinct from all other nations?

b. What is meant by this?

“Brought you unto myself ” (A)

5. What is the significance of the phrase “brought you unto myself ” in Exodus 19:4?

“An holy nation” (B)

6. What is meant by “holy” in Exodus 19:6? Explain.

Dependent upon commitment (C)

Unconditional commitment (C.1)

7. a. What did it mean when the Israelites said, “All that the LORD hath spoken we will do”

in Exodus 19:8?

b. How is this different than a contract?

Love-relationship (C.2)

8. What role do responsibilities play in

a. Idolatry?

b. Biblical faith?

The Law of God (3)

The Ten Commandments (A)

9. Describe the Ten Commandments.

10. a. To whom do they apply?

b. To what do they apply?

11. a. How are they to be applied in the New Covenant today?

b. How were they applied in the National Covenant?

c. What three types of laws are found in Exodus? Briefly explain each.

The essence of the Law (B)

12. How did the Pharisees misread God’s laws?

13. a. What is the heart of the Law?

b. In what way do all the law and prophets “hang” on this?

The Tabernacle (4)

Purpose (A)

14. What is the connection between the giving of the Law and the giving of the Tabernacle?

15. What names are given to the Tabernacle and what does each mean?

16. a. How did God manifest His presence among the Israelites?

b. Why is this so wonderfully special?

The Priests (B)

17. a. Why were priests ordained in Israel?

b. Describe the role and responsibilities of the priests.

The typical meaning of the Tabernacle (C)

18. a. What purpose did the actual Tabernacle serve?

b. What is the typical meaning of the Tabernacle?

The furniture (D)

The furniture in the court (D.1)

19. a. What purpose did the altar of burnt offering serve?