Judgment | Knowable Word

Context Matters: Dashing Little Ones Against the Rock

November 3, 2021 By Peter Krol

Psalm 137:9 offers an alarming benediction on those engaged in a shockingly outrageous behavior: “Blessed shall he be who takes your little ones and dashes them against the rock!” What is a serious student of the Bible to make of this, in light of Jesus’ welcoming of little children and his admonition to love one’s enemies?

Joe Palekas has a marvelous piece asking this very question. And to answer it, he takes a thorough tour of the context of Psalm 139:9. He looks at the literary context and train of thought in the poem itself. He looks at historical context when it was written. He looks at the larger literary context of the arrangement of psalms. He looks at the covenantal context, particularly in light of Isaiah’s predictions of the Day of the Lord to be brought against Babylon in Isaiah 13. Palekas looks at the context of the fulfillment in Christ. And he examines how all these contexts then lead us to application in our day and point in history.

In the end, he reaches the following conclusion:

Now Psalm 137 begins to become clearer. The community of exiles weeping by the waters of Babylon are calling for the day of the LORD. God has promised his covenant people that he will return them from exile and visit a just reward upon their captors. He promised this before he even sent them to exile. Psalm 137 contrasts the “day of Jerusalem” with the day of the LORD promised in Isaiah 13 and alluded to in Psalm 137:9. The astonishing and overwhelming image of dashing infants on the rocks is not the product of some twisted or vengeful human imagination. It is a call for God to be faithful to his covenant promises.

This is some terrific Bible study and contextual thinking at its finest. If you’ve ever wondered about that line about bashing babies on rocks, I encourage you to check it out. And if you’d like to see a skillful example of how context matters, I also encourage you to check it out!

Context Matters: The Cattle on a Thousand Hills

September 11, 2020 By Peter Krol

Perhaps you’ve heard that God owns the cattle on a thousand hills. And perhaps this truth has encouraged you through a season of anxiety or loss. Perhaps it reminds you of his all-sufficient care for you. Such sentiments may be generally true (Luke 12:32, John 10:14-15, etc.), but are they the sort of applications the poet responsible for Psalm 50 had in mind?

Context matters. We ignore it to our peril, increasing the risk of many dangerous consequences for both ourselves and others. When we learn to read the Bible properly—and not merely as a collection of one-liners and sound bites—we’ll find some of our habitual turns of phrase may have far more sinister import than we realized.

A Time for Judgment

Psalm 50 begins with the Mighty God summoning all the earth (Ps 50:1) to Zion (Ps 50:2) to judge his own people (Ps 50:3-4). The very heavens declare his righteousness (Ps 50:6), and he cannot exempt his covenant people from his fiery holiness and searing justice (Ps 50:5).

What does he judge his covenant people for?

In Psalm 50:7-15, he appears to judge them for their legalism. They offer him sacrifices and burnt offerings (Ps 50:8), but what he wants is hearts of thanksgiving and integrity (Ps 50:14). He wants them to need him (Ps 50:15).

In Psalm 50:16-21, he appears to judge them for their licentiousness. Though he speaks to “the wicked” (Ps 50:16), we must remember he came to “judge his people” (Ps 50:4), to gather his faithful ones who made a covenant with him by sacrifice (Ps 50:5). So the “wicked” are those within the covenant community—who take his covenant on their lips (Ps 50:16)—yet refuse discipline (Ps 50:17), subsidize theft and adultery (Ps 50:18), speak words of deceit (Ps 50:19), slander one another (Ps 50:20), and presume God to be as corrupt as they are (Ps 50:21).

A Solution Offered

Notice what he offers to his people. Away from legalism, he calls them to thanksgiving (Ps 50:23a). And away from licentiousness, he calls them to order their way rightly (Ps 50:23b). May they not forget there is always a way of escape from his terrible judgment (Ps 50:22).

A Thousand Hills of Cattle

So within the context of this poem’s argument, why does it say he owns the cattle on a thousand hills (Ps 50:10)?

That verse sits within the stanza condemning them for their legalistic practice of sacrificing animals without hearts of thankfulness and integrity. They think he needs them to pay him off with such animal sacrifice (Ps 50:9-13), when the truth is they need him in the day of trouble (Ps 50:15).

His condemnation resounds. “I do not need your stupid cattle, slaughtered at my altar in an attempt to buy me off. I own all the cattle; why would I have any need of yours? Just call me, and I’ll be there for you.”

Conclusion

The truth that “he owns the cattle on a thousand hills” was not penned to grant us assurance that our kind Father can take care of us. No, this assertion’s plain purpose is to shake up complacent religious people by reminding them they’ll never be able to bribe their God. He cannot be bought with their religious ritual.

Mark this, then, you who are prone to forget God, lest he tear you apart, and there be none to deliver. May we offer not bulls—nor songs, nor daily devotions, nor acts of service, nor financial contributions—for the sake of heaven-bound bribery, but hearts overcome with thanksgiving for his amazing and utterly undeserved salvation.

Context matters.

For more examples of why context matters, click here.

Context Matters: Judge Not, Golden Rule

August 17, 2018 By Peter Krol

Perhaps you’ve seen someone defend their wicked or foolish behavior by misquoting Jesus’ immortal command, “Do not judge.” And perhaps you’ve seen fine and thoughtful explanations of the verse (Matt 7:1) that clarify Jesus’ oft-dismissed intention: to prohibit not all judgment but merely hypocritical judgment (Matt 7:2). But let’s also track the flow of Jesus’ argument, the key to which lies in another oft-misquoted verse: The Golden Rule (Matt 7:12)—to guard against possible over-correction to a real problem.

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled proverbial sayings—we’ll discover that some of our most familiar passages say something slightly different from what we’ve always assumed.

A Sermon is a Sermon

These verses from Matthew 7 are part of what we call “The Sermon on the Mount.” And we must not ignore the fact that Matthew presents these verses as part of a sermon (see more on this in my post on Matthew 5).

A sermon has a point. It makes an argument. It seeks to persuade an audience to believe a certain thing or to act a certain way.

A sermon is not…a collection of independently assembled proverbial sayings. So verse 1 is not an independent statement; it’s part of an argument (or series of arguments). The same goes for verse 2, verse 3, and so on. Even verse 12.

Especially verse 12. Which is clearly stated as the current argument’s conclusion: “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.”

The Big Picture

The entire Sermon on the Mount is about citizenship in the kingdom of heaven. Chapter 5 describes the type of person who enters the kingdom (Jesus’ later speech in chapter 13 will expand on this theme). Chapter 6 describes the religion and values of those kingdom citizens (Jesus’ speech in chapter 10 will expand on this theme). A glance at chapter 7 as a whole now shows us that Jesus moves onto how citizens of his kingdom relate with one another (Jesus’ speech in chapter 18 will expand on this theme)—we’ve got not only the judgment and conflict resolution between brothers in Matt 7:1-12; we’ve also got guidance to discern true from false brothers in Matt 7:13-23. Then Matt 7:24-27 concludes the entire sermon.

With that flow in mind, we can take a closer look at Matt 7:1-12.

An Argument Involving Reciprocity

Nearly every sentence in Matt 7:1-12 has a sense of reciprocity. What you do to others will return on you. The way you treat them affects the way they treat you. Somebody does something, and somebody else does something back.

Judge not, that you be not judged (Matt 7:1).
The judgement you pronounce will be pronounced on you (Matt 7:2).
Don’t obsess over the speck in your brother’s eye, while neglecting the log in your own eye (Matt 7:3-5).
Don’t give holy things to dogs, or they will turn and attack you (Matt 7:6).
Ask, and it will be given, etc. (Matt 7:7).
Everyone who asks receives, etc. (Matt 7:8).
When sons ask, fathers give good things (Matt 7:9-11).
So/Therefore…do to others whatever you wish they would do to you (Matt 7:12). Implied reason: Because what you do to them will eventually return to you.

Nicolas Raymond (2013), Creative Commons

Why We Should Care About Reciprocity

When it comes to our relationships, our conversation, our demeanor, and our fighting style, Jesus wants us to hold this one idea paramount: What goes around, comes around. We ought to anticipate this and “pay it forward.” Do to others what you would like them to do back to you. Don’t expect them to act any differently toward you than you have acted toward them.

He’s not talking mainly about salvation, forgiveness, or acceptance by God, who—praise him!—never treats those who are in Christ as their sins deserve. But he is talking about human communities, personal bickering, hurt feelings, pet peeves, and the astounding dynamic that exists when the blinded try to lead the blind. Citizens of the kingdom of heaven are more righteous than the Pharisees (Matt 5:20). They are even expected to be as perfect as their heavenly Father (Matt 5:48). But they’re clearly not there yet.

They need to get their religion (Matt 6:1-18) and values (Matt 6:19-34) straight. They should not be surprised when they bump into other sinners like themselves (Matt 7).

And when they do, they must be prepared to distinguish between a true—albeit wrong or sinful—brother (Matt 7:1-5, 7-12), and a pig-dog, or false brother (Matt 7:6, 13-23). And the most important thing to remember is: What goes around, comes around.

Reciprocity in Practice

This point is quite simple to grasp but excruciating to put into practice. Yet we must settle for no less (Matt 7:24-27). What is it that Jesus wants us to not only hear but also do?

Don’t judge (Matt 7:1). This should always be your first reaction. If you can let it go, then let it go. Find any way possible to cover it over in love. Don’t you wish other people wouldn’t size you up so much (Matt 7:2)?
But Jesus knows that’s not always possible. So your second reaction must be to look at yourself first to see what you have contributed to the tension or conflict (Matt 7:3-4). There is always something. And if you can’t see it, you will not be able to see your brother’s issue clearly (Matt 7:5).
Remember, though, that not everyone is a brother. There are those who are outside the kingdom (Matt 7:6, also Matt 5:20, 6:7, 6:32), though we learn in Matt 7:13-23 that, outwardly, they might look just like true brothers—unless we know to look at the right bits of evidence. Don’t try to fix non-brothers! Don’t bother to help with their specks. The only result will be your own demise. In this, Jesus taps into the wisdom tradition of Solomon (Prov 9:7-9). (To be more direct: I’m suggesting that the “holy things” and the “pearls” in this verse are rebuke or correction!)

Wouldn’t you love it if others treated you this way? If they didn’t size you up? If they didn’t jump all over everything you did wrong or that hurt them? If they introduced the topic by confessing first how they had failed you? If they trusted you enough as a sibling in Christ to respect you and try to help? If their help came not with accusation but empathy and compassion, respecting your boundaries and hot buttons, and resulting in greater effectiveness for you in the faith?

So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.

What’s Next

I’ll stop there for now. But next week, I’ll discuss how the verses in Matt 7:7-11 fit into the argument. Before then, can you take a look at it yourself? Please don’t assume he’s suddenly changing the topic to prayer, and try to see for yourself how those verses advance the argument. I’d love to hear what you come up with. (Note: In Luke 11:1-13, Luke repackages this teaching to give it a clear context of prayer. But Matthew seems to have something different in mind. Let’s not read Luke’s point back into Matthew.)

Context matters.

Exodus 32: Our Most Troubling Trouble

January 12, 2018 By Peter Krol

God has explained to Moses how to recreate heaven on earth by building a place for God to live with his people. Moses holds in his hands two tablets of stone inscribed with Yahweh’s testimony (Ex 31:18). Now it’s time to execute the Lord’s instructions. But what will happen when a uniquely righteous God tries to dwell among his sinful people?

Observation of Exodus 32:1-35

Most repeated words: said (21 times), people (20x), Moses (17), Lord (13), out (12), Aaron (9), brought (9), sin (9), up (9), made (8)

while these words summarize the main action of the story, I don’t see any further significance to their repetition (but I always start observing with repetition, as it’s easy to observe, and it often suggests a direction for inquiry).

The first section (Ex 32:1-20) describes parallel scenes at the top and bottom of the mountain

Bottom of the mountain (Ex 32:1-6): The story’s conflict/tension arises when the people get nervous at Moses’ delay and ask Aaron to make them gods for revelry.
- Top of the mountain (Ex 32:7-10): Yahweh tells Moses what is happening at the bottom, and he prepares to consume the people (“your people,” not “my people.” Yikes!).
- Top of the mountain (Ex 32:11-14): Moses implores Yahweh and persuades him to relent from consuming the people.
Bottom of the mountain (Ex 32:15-20): Moses delays no longer but descends and sees the gods and revelry.

The second section (Ex 32:21-24) shows Moses uncovering Aaron’s motive for leading the people into “such a great sin”

First, Aaron blames the people (Ex 32:22).
Second, Aaron blames his circumstances (Ex 32:24) – “It’s not my fault, Moses; out came this calf!”
In between Aaron’s two self-justifications, he reveals his presenting problem: the nervousness people felt at Moses’ delay (Ex 32:23).

The third section (Ex 32:25-35) narrates a quasi-resolution to the conflict between the people and God

The Levites prove to be on Yahweh’s side by executing their countrymen (Ex 32:25-29).
Moses will go back up the mountain; perhaps he can cover (“make atonement for”) their sin (Ex 32:30-32).
But to move forward, Yahweh must punish sin (Ex 32:33-35).
Nicolas Poussin, public domain

Interpretation of Exodus 32

Some possible questions:

Why does Moses’ delay make the people so nervous that they would resort to such wild idolatry and revelry?
How is it possible for Moses to persuade God to relent from consuming the people?
Does God truly relent, if he visits their sin on them and sends a plague (Ex 32:34-35)? Is he just a whiny, capricious god?
So what is the point of these three resolutions in Ex 32:25-35? How do they help?

My answers (numbers correspond to the questions):

We were told that Moses was on the mountain for 40 days (Ex 24:18), but the characters in the story were never told. All they knew was that they were to take care of any disputes while they waited for Moses to return (Ex 24:14). But Yahweh has heard the cries of these people before (Ex 3:7). They were to him as a son (Ex 4:22-23). They are now his treasured possession among all peoples (Ex 19:5). But now they forget who actually rescued them (compare Ex 20:2 with Ex 32:4) and who now leads them (Ex 32:1, where they want “gods who shall go before us”). In forgetting these things, they bring into question whose people they truly are (no longer “my people” but “your people, whom you brought up out of the land of Egypt” in Ex 32:7). Clearly, this is extremely unsettling for them.
In this chapter, we finally see Moses settling into his appointed role as the mediator between God and his people. The main point of Ex 1:1-7:7 was to train him for this role. Clearly this was a part of Yahweh’s plan all along, and this incident of sin is no real surprise to him. It’s no accident that Moses appeal to the same promises (Ex 32:13) that motivated Yahweh to free these slaves in the first place (Ex 2:24-25). Thus, in speaking to Yahweh, Moses is acting like Yahweh. And when Moses goes to speak to the people, he still acts like Yahweh (compare Ex 32:9-10 with Ex 32:19). Here is just the mediator they need.
Yahweh does not follow through on his threat to consume the people and re-create a nation through Moses (Ex 32:10). But he can’t just wave his hand and pretend the sin didn’t happen. He shows that payment must still be made for it (Ex 32:33-35).
First, Yahweh blesses non-conformity to the fear and sin of the age (Ex 32:25-29). Second, there is hope that he just might cover (“atone for”) their sin (Ex 32:30-32). Third, this covering can only take place if payment is made (Ex 32:33-35).

Train of thought:

They get themselves into trouble when they forget who rescued them and now leads them.
This brings into question whose people they are.
The most troubling part is the potential severing of this covenant relationship and closeness to Yahweh!
Self-medicating the fear and anxiety with false assurance and pleasure does nothing to help.
But Yahweh’s mediator might make it right again by not conforming but covering the sin by paying for it.

Main point: God has a superior solution to our most troubling trouble. He can make a way to bring us back to him.

Connection to Christ: Moses couldn’t do it himself, but Jesus could. Jesus not only acts or speaks like Yahweh; he is Yahweh in the flesh. He never confirmed to the sinful pattern of this world. He shed his own blood to pay for our sin, such that his blood now covers those who trust him with their life.

My Application of Exodus 32

Head: I know the theology, that Jesus is the only savior. But when I feel anxious or afraid, I am still mostly inclined to self-medicate with pleasure, selfishness, blame-shifting, or anything else. When I face such temptation, I must remind myself of who alone can save me and lead me.

Heart: When I remember the Lord Jesus, I love him more than my false saviors.

Hands: I can close the browser window, set aside the video game, and choose not to attack my critic. Such things have never been able to save me in the past or lead me into paradise. Jesus is all in all, and being close to him is all that matters.

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

Exodus 27:20-28:43: If Salvation Looked Like a Uniform

October 6, 2017 By Peter Krol

Moses continues to receive instructions on Mount Sinai for Yahweh’s special tent for dwelling among his people. We’re still in the first of seven speeches, but the subject has shifted. While the first few chapters were about furniture and structures, the next few are about the people who will serve in the tent, along with some of their duties.

Observation of Exodus 27:20-28:43

Most repeated words: make (21 times), two (19x), Aaron (17), gold (15), ephod (12), sons (12), breastpiece (11), Israel (10), name (9)

This section has slightly less focus on materials (though “gold” abounds, and “blue” and “linen” will each come up 7 or 8 times) and more focus on the people who will use what is made: Aaron and his sons.

Last week, I initially intended to include 27:20-21 with the rest of chapter 27. But as I studied it, it increasingly seemed to go better with the chapters following it.

Ex 27:20 issues a command to bring olive oil for light—not just when the tent is built, but perpetually (“regularly”).
Ex 27:21 introduces “Aaron and his sons,” who shall tend the lamp placed inside the tent (Ex 26:35) by burning this olive oil “from evening to morning,” “forever,” and “throughout their generations.”
Aaron was a major player through the plagues on Egypt (Ex 7:2, 7:10, 7:19, etc.). He played an intermediary role between Moses and the people when God sent manna (Ex 16:9, 10, 33, 34). He has been singled out during the stay at Sinai (Ex 18:12, 19:24, 24:1, 24:14).
But this is the first time we’re told explicitly that Aaron and his sons will have a special, ongoing role among the Israelites. However, it was foreshadowed in the unusual genealogy of Ex 6:14-25, where it served to highlight the fact that even Moses needed a great high priest to overcome his disappointing failure.

Most of chapter 28 then describes the priest’s (Aaron’s) uniform.

Ex 28:4 functions almost as a table of contents, except the order will be changed slightly in the following verses.
Aaron (and his sons to a lesser degree) are to serve as priests (Ex 28:1).
The purpose of the uniform is “for glory and for beauty” (Ex 28:2). Glory has to do with importance. Beauty has to do with attractiveness.

Parts of the uniform:

Ephod: the top piece that lays over the shoulders – Ex 28:6-14
Breastpiece – Ex 28:15-30
Robe – Ex 28:31-35
Turban’s metal plate – Ex 28:36-38
Coat, turban, sash – Ex 28:39
Additional garments for Aaron’s sons: coats, sashes, and caps – Ex 28:40-41
Boxer shorts – Ex 28:42-43

Instead of observing the details of this chapter in writing, let me refer you to this marvelous 7-minute video, which visualizes the full priestly uniform while a narrator reads the chapter.

Interpretation of Exodus 27:20-28:43

Some possible questions:

Why does the priestly section of tabernacle instructions begin with the perpetual need to bring oil for the lamp?
What does it mean for Aaron’s uniform to be “for glory and for beauty”?
Why does the uniform have all these pieces? What do they each mean?

My answers (numbers correspond to the questions):

The text of Ex 27:20-21 doesn’t give us much to go on, other than that the lamp must burn regularly. This short paragraph serves as a prologue to the set of priestly instructions, and it sets up the priest’s fundamental job as keeping the lamp of Israel burning. This perpetual light becomes an important metaphor later in the Bible (2 Sam 21:17, 2 Chr 29:6-8). The Apostle John sees the Lord Jesus, clothed as a priest and standing in the midst of the lampstands of his churches (Rev 1:12-13, 20). He threatens the removal of the lampstand for churches that do not repent (Rev 2:5).
In wearing this uniform, Aaron is to be both important (glory) and attractive (beauty). He is to stand out. He is just like one of the other Israelites, but he will also not be like the other Israelites. He has to do a job (keeping those lamps lit), which not just anyone is authorized to do.
As with the tabernacle structure, it is tempting to look for deep symbolism in each color and choice of thread. But the text gives enough explicit meaning without us having to look for extra. The ephod is for remembrance (Ex 28:12), so Yahweh will remember his people when the priest comes near. The breastpiece is for judgment (Ex 28:15), so Aaron can bear the judgment of his people on his heart when he goes before Yahweh (Ex 28:29). The robe is for the priest’s life, so he doesn’t die in the presence of Yahweh (Ex 28:35). The metal plate is for holiness (Ex 28:36), making Aaron someone special, who can bear the guilt for the holy things dedicated by the people (Ex 28:38)—in other words: nothing they offer will ever be good enough, but Aaron’s holiness will have it covered. The robes, sashes, and caps are for importance and attractiveness (Ex 28:40). The boxer shorts are to cover nakedness (Ex 28:42) so the priests won’t have to bear their own guilt and die (Ex 28:43).

Train of thought:

Bring perpetual supplies so the right people can keep the lamps of Israel burning.
Dress these special people in the right uniforms, so they can:
- represent the people before God
- represent God before the people
- cover the unworthiness of both people and their gifts
- not die themselves by bringing their own guilt too close to Yahweh

Main point: For God to dwell with his people, there must be an authorized person to perpetually represent these people before him.

Connection to Christ: Jesus is the only truly authorized representative of the people. He did not take this honor upon himself, but he was appointed to it by God (Heb 5:4-5). He need not cover his own weakness, but he remains a priest forever by his own obedience (Heb 5:9). Jesus keeps the lamps of our churches burning before his Father (Rev 1:12-13, 20), as long as we remain united to him as branches to a vine (John 15:1-9).

My Application of Exodus 27:20-28:43

Besides Jesus, I need no other high priest. I need no other source of life, no other avenue for judgment, and no extra payment for my sin. It is enough that I turn from sin and cling to Christ. And it is enough if I can influence others to do the same.

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

Exodus 12:29-13:16: Like It Or Not, God Owns You

February 3, 2017 By Peter Krol

The Passover narrative is certainly long and convoluted, spanning more than 2100 words in English, and sneakily alternating between immediate exodus-generation instructions and future memorial-ritual instructions. When reading these chapters, I usually find myself afloat in what feels like a swampy mess. By the time my eyes glaze, I’m happy to get a mere nugget or two and move on to the more delightful Red Sea episode.

But curiosity drives me to observe and ask questions. Upon investigating, I find the Passover narrative is similar to the upcoming tabernacle narrative, in that it has two main sections: the instructions describing what will happen (Passover: Ex 11:1-12:28, Tabernacle: Ex 25-31), and the narrative describing what happened (Passover: Ex 12:29-13:16; Tabernacle: Ex 35-39). I covered the first Passover section last week. Now, I’ll try to make sense of the second.

Observation of Exodus 12:29-13:16

Most repeated words: Lord (24 times), all (17x), out (15), Egypt (14), firstborn (14), people (13), land (10), Israel (9).

This passage narrates Israel’s last night spent in Egyptian slavery. No wonder “out” is repeated so many times.
And while Ex 11:1-12:18 predicted God’s destruction of the firstborn, the theme of “firstborn” becomes truly prominent only in this second half.

Changes in setting and characters drive the action:

Ex 12:29-33: God decimates the firstborn of Egypt.
Ex 12:34-42: Israel’s experience the next day, narrative evaluation of this earth-shattering event.
Ex 12:43-51: Yahweh’s first speech to Moses and Aaron, the people’s response.
Ex 13:1-16: Yahweh’s second speech to Moses, Moses’ speech to the people (connected by focus on firstborn).

Thematic outline:

When God kills someone in every Egyptian home, the Egyptians begin to fear they will all die (Ex 12:29-33).
Yahweh watches his people and grants them favor with their oppressors (Ex 12:34-42).
Yahweh is very concerned with who may eat this Passover in the future. Who is in, and who is out? (Ex 12:43-51).
Yahweh claims personal ownership over every firstborn of both humans and animals (Ex 13:1-16).

Tony Hammond (2016), Creative Commons

Interpretation of Exodus 12:29-13:16

Some possible questions:

Why does God treat Egypt so severely?
Why do the Egyptians give so much stuff to the Israelites as they leave?
Why is Yahweh so concerned with who gets to eat this annual meal?
Why does God claim personal ownership of every firstborn?

My answers (numbers correspond to the questions):

When I analyzed chapter 1, I made a point I’ll repeat here: The Lord returns the Pharaohs’ evil on their heads. This is divine justice at work. Because Pharaoh oppressed the people, God sent oppressive plagues. Because Pharaoh tried to murder Israel’s sons, God now executes Egypt’s sons. We’ll see soon what happens to those who tried drowning a generation of Israel’s boys…
The text makes very clear that the plundering came as a result of God giving favor (Ex 12:36). This same God had been watching them all along (Ex 2:25), and especially on that last night in captivity (Ex 12:42). The same God who has power over life and death (Ex 12:29-33) also has power over favor and oppression. He owns these people and their situation. He can get them out and grant them favor in a single night whenever he wants. He is not absent, blind, or aloof. He is not distant or silent. So the point here is not so much that Israelites get all this stuff from the Egyptians, but that God can give them all this stuff whenever he’s ready to do so.
Yahweh is the one who performed this feat of rescue (Ex 12:51). He has called this people to himself, and he gets to decide who is in and who is out. There must be no confusion as to who is a member of the congregation of Israel and who is not, who is a part of God’s people and who is not. God redeemed, or paid for, these slaves. Now he owns them!
Ex 13:3-10 says nothing that wasn’t already said in Ex 12:14-20, except that this time, the directions for the Feast of Unleavened Bread are bracketed by God’s claim on the firstborn (Ex 13:1, 11-16). He confirms what we saw in chapter 12, that the Feast of Unleavened Bread represents a fresh start, a new beginning. Whatever is born first belongs especially to God (“whatever is the first…is MINE!”). Therefore, it must be either executed (to go right to God) or paid for (to be of use to a family). Of course, human children must be paid for; child sacrifice is unacceptable. Therefore, they have not only an annual feast but also every birth of human or animal, all to remind them of this night when God made them his own people. They are to explain this fact to their children at every opportunity (Ex 13:14-15). God wants them to know he owns them. He owns their firstborn. He owns their children. He owns their livestock. He owns everything.

Train of thought: Because God provided a way to spare his people from the worst disaster of all time:

He owns death and life.
He grants favor and watches everything.
He knows who are his.
He owns his people and everything they have.

Main point: Yahweh strikes his enemies and blesses his people to show he owns all the people of the earth.

Connection to Christ: Jesus took on the form of a bondservant (submitted to the Father’s ownership of him) to rescue God’s people. He did all God’s will, and now he reigns over heaven and earth until all nations come to him.

My Application of Exodus 12:29-13:16

I prefer to feel in control of my life, but any such feeling is an illusion. Because God owns me, all I am and all I have is his.

Right now, God has called me to work through some excruciating conflict. Some of it involves revisiting and dealing with the most difficult season of my life, to pursue peace and reconciliation. Some of it involves entering in to help others deal with one another in ways that honor the Lord. For obvious reasons, I can’t share many details. But I would rather not go through these things at all. I wish my life were safer and more predictable. Yet, I can give no less than my best efforts, for I’ve been paid for and my life is not my own. I belong body and soul to my Savior, Jesus Christ.

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

Exodus 11:1-12:28: How to Survive the Greatest Disaster of All Time

January 27, 2017 By Peter Krol

Moses clashed with Pharaoh through three rounds of increasingly devastating plagues, through which Yahweh revealed himself as the Judge, the Divider of Peoples, and the Destroyer of Worlds. Pharaoh’s heart has only gotten harder, and he still refuses to let the people go. Therefore, the time has finally come. “Yet one plague more I will bring upon Pharaoh and upon Egypt. Afterward he will let you go from here” (Ex 11:1). Because this final plague’s narrative is lengthy, I’ll divide it into two parts. This week, we’ll look at the plague’s prediction and instructions. Next week, we’ll study the plague’s execution and fallout.

Observation of Exodus 11:1-12:28

Most repeated words: day (16 times), Lord (15x), eat (14), Egypt (14), land (12), house/household (11), all (10), Israel (10), people (9).

The timing of this one will be very important. They must get the “day” exactly right.
Another important theme is that of “eating” in the “house.”

As I observe repeated words, I notice some of them come in clusters

“People” and “all” occur mostly, though not exclusively, in the first section (Ex 11:1-10).
“House” is scattered all through Ex 12:1-28, but not Ex 11:1-10.
“Day” occurs almost exclusively in the paragraph of Ex 12:14-20.
“Eat” occurs only in Ex 12:4-20.
“Pharaoh” shows up only in Ex 11:1-10, but every other proper name (Lord, Egypt, and Israel) is scattered through the full passage.

Noticing these clusters, we can compile a rough thematic outline:

Pharaoh’s stubbornness will have drastic consequences—widespread death and an unprecedented outcry—for all the people – Ex 11:1-10
Only those who “eat” in the “house” can hope to escape – Ex 12:1-13
Because this “day” is so important, it must become a memorial day to all future generations – Ex 12:14-20
What to expect when the plague hits – Ex 12:21-28

Interpretation of Exodus 11:1-12:28

Some possible questions:

Why will God take such drastic action by killing every firstborn in the land of Egypt?
What are the Israelites to eat in their houses, and why?
What should they expect when the plague hits?
So what is God trying to communicate through memorializing this disaster?

My answers (numbers correspond to the questions):

Ex 11:1 says that this last plague will result in Pharaoh driving them away completely. We should remember how the previous Pharaoh oppressed the Israelites by murdering their sons (Ex 1:15-16). And because Pharaoh mistreated God’s son, God promised to kill his sons (Ex 4:22-23). The Lord has set up this event as an act of perfect justice toward an evil dictator. God is about to win this fight, and win big. This is not like a boxing match where you merely knock out your opponent. This is like winning in such a way as to make sure your opponent can never box again—and that he quivers in cowardice if he sees your face again.
While Ex 12:8 includes unleavened bread and bitter herbs, the section of Ex 12:1-13 overwhelmingly focuses on the lamb. In particular, what they are to do with the lamb’s flesh (Ex 12:1-6, 8-11) and blood (Ex 12:7, 12-13). However, for future celebrations, the chief menu selection is unleavened bread (Ex 12:14-20). These details spawn a few more questions.
1. Why must they eat a lamb on that night? “I will pass through the land…and I will strike all the firstborn…When I see the blood, I will pass over you, and no plague will befall you” (Ex 12:12-13). God will pass through some, and he will pass over others. The difference is the lamb. So: either the sons die, or the lamb dies. The slaughtered lamb becomes a clear substitute for the sons.
  Carl (2008), Creative Commons
2. Why must they eat unleavened bread for future celebrations? The text doesn’t directly or explicitly answer this question. But we get some help by learning what exactly “unleavened bread” is. We usually think it’s bread without yeast, but that’s not technically true. From the International Standard Bible Encyclopedia: “The ancient Hebrews always kneaded with their bread a piece of fermented dough reserved from a previous baking (cf. Mt. 13:33).”¹ “Leaven” refers not only to the presence of yeast, but to the use of a starter lump of dough from a previous batch (which would, typically, have had yeast in it). Therefore, clearing out everything leavened, and eating only unleavened bread for 7 days, refers to getting a fresh start, a new beginning, even a symbolic new birth. This helps us to understand why God wants this day to be their New Year’s Day (Ex 12:2). This feast celebrates their birth as a nation, and it represents the new life God wants for his people.
The last paragraph (Ex 12:21-28) summarizes and explains what to expect. It repeats what they should do with the lamb’s blood (Ex 12:21-22). It repeats how God will “pass through” some and “pass over” others (Ex 12:23). Those who want to live should hope for Passover and not Passthrough.
The final verses expect that generations yet to be born will have questions. What should we communicate when they ask what all this means? “It is the sacrifice of the Lord’s Passover, for he passed over the houses of the people of Israel in Egypt, when he struck the Egyptians but spared our houses” (Ex 12:27). This feast of Unleavened Bread celebrates the fact that Yahweh judges all the earth, that he divides people into those who are his (those who have a substitute lamb) and those who are not, and that he justly destroys all who fall on the wrong side of the divide.

Train of thought:

You must survive one last plague.
To survive, you must have a substitute and a new beginning.
Those without a substitute and a new beginning will be swept away in the last plague; those with a substitute and a new beginning will survive.

Main point: When Yahweh finally strikes his enemies, he will provide a way for his people to be spared.

Connection to Christ: Christ, our Passover lamb, has been sacrificed once for all. Eat his flesh and drink his blood, and you, too, can avoid the wrath to come.

My Application of Exodus 11:1-12:28

Who can withstand God’s power and fury at our acts of indifference and rebellion toward him? We, too, must survive one last plague against all the earth.

I cannot escape this plague without the death of a substitute. I need Jesus; I must never let go of him. Whenever I partake of the Lord’s Supper, I proclaim his death until he comes. “Here, Lord, is the blood that was shed for me. Please see it, and pass over me!”

I cannot escape this plague without a new beginning, a new birth. The old must go; the new must come. God doesn’t rescue me just so I can stay the same. He rescues me in order to make me a new person, to conform me to the image of his son. No part of my life is sacred, and I must be willing to clean out the old desires and replace them with godly desires.

The Passover has not been done away with in the New Covenant. Of course, it looks completely different now, but the point is the same. In particular, we don’t keep an annual 7-day ritual anymore. But we keep the Passover when we grow in grace and exercise effective church discipline (1 Cor 5:6-8). Without these things, we will not escape the wrath to come.

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¹Harrison, R. K. (1979–1988). Leaven. In G. W. Bromiley (Ed.), The International Standard Bible Encyclopedia, Revised (Vol. 3, p. 97). Wm. B. Eerdmans.

Exodus Plague Cycle #3: Yahweh the Destroyer of Worlds

January 20, 2017 By Peter Krol

Moses has undergone training to be qualified as God’s mediator. He’s prepped and ready for the big fight with Pharaoh. The plagues make up the first three rounds, followed by a fourth round (Passover), and then a fifth (Red Sea). What does God want to teach us in round #3? In short, welcome to hell.

Observation of Exodus 9:13-10:29

Most repeated words: LORD (a whopping 35 times), land (20x), all (19), go (19), hail (19), Moses (19), Pharaoh (18), said (17), Egypt (16).

All 35 occurrences of “LORD” are in all caps in the ESV, meaning they translate God’s personal name, Yahweh. In Ex 5:2, Pharaoh wants to know who is the LORD. This third cycle of plagues delivers a clear answer.

It’s also noteworthy that the plagues in this third cycle have the longest narratives of all the plagues. It’s as though the action slows down to make sure we don’t miss the point. And as with the rest of the plagues, our best clues come from the many purpose statements.

“Let my people go, that they may serve me” (Ex 9:13; 10:3, 7).
“This time I will send all my plagues on you yourself, and on your servants and your people, so that you may know that there is none like me in all the earth” (Ex 9:14).
“For by now I could have put out my hand and struck you and your people with pestilence, and you would have been cut off from the earth. But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth” (Ex 9:15-16).
“You are still exalting yourself against my people and will not let them go” (Ex 9:17).
“There will be no more hail, so that you may know that the earth is the Lord’s. But as for you and your servants, I know that you do not yet fear the Lord God” (Ex 9:29-30).
“Go in to Pharaoh, for I have hardened his heart and the heart of his servants, that I may show these signs of mine among them, and that you may tell in the hearing of your son and of your grandson how I have dealt harshly with the Egyptians and what signs I have done among them, that you may know that I am the Lord” (Ex 10:1-2).
“How long will you refuse to humble yourself before me?” (Ex 10:3).
“For we must hold a feast to the Lord” (Ex 10:9).

Also, notice how the devastation from these plagues is more widespread than that in previous cycles:

“all my plagues…all the earth…all that you have…in all the land of Egypt…all your servants…all that day…all…all…all”—19 times.
“Such [hail] as never has been in Egypt from the day it was founded until now” (Ex 9:18, 24).
“Every man and beast that is in the field and is not brought home will die when the hail falls on them” (Ex 9:19, 25).
“The flax and the barley were struck down” (Ex 9:31).
“[The locusts] shall cover the face of the land, so that no one can see the land. And they shall eat what is left to you after the hail, and they shall eat every tree of yours that grows in the field, and they shall fill your houses and the houses of all your servants and of all the Egyptians, as neither your fathers nor your grandfathers have seen, from the day they came on earth to this day” (Ex 10:5-6).
“Do you not yet understand that Egypt is ruined?” (Ex 10:7).
“The locusts came up over all the land of Egypt and settled on the whole country of Egypt, such a dense swarm of locusts as had never been before, nor ever will be again. They covered the face of the whole land, so that the land was darkened, and they ate all the plants in the land and all the fruit of the trees that the hail had left. Not a green thing remained, neither tree nor plant of the field, through all the land of Egypt” (Ex 10:14-15).
“Stretch out your hand toward heaven, that there may be darkness over the land of Egypt, a darkness to be felt” (Ex 10:21).

A V (2012), Creative Commons

Structure:

First plague: Fiery hail from heaven sent to dominate the one who exalts himself.
Second plague: Swarms of locusts sent to devastate the one who refuses to humble himself.
Third plague: Creation finally unravels into prehistoric darkness (compare with Gen 1:2), leading Pharaoh to threaten death if Moses dares to see his face.

Interpretation of Exodus 9:13-10:29

Some possible questions:

Why did God send so many plagues? Weren’t the first 6 enough?
Why do these three plagues bring more widespread destruction than the others?
So what does the Lord want to teach Pharaoh, Egypt, Israel, and us?

My answers (numbers correspond to the questions):

I argued in a previous post that the structure of the plagues (3 groups of 3 plagues each) sets us up for 3 major lessons about the Lord. The first cycle focuses on demonstrating that the Lord is the agent of the plagues; Yahweh is the judge of all humanity. The second cycle continues that theme but also focuses on the division between God’s people and God’s enemies; Yahweh is the divider of peoples. This third cycle continues both of those themes but adds a new emphasis: the completeness of the devastation.
Every man, woman, and child must understand who this God is. He destroys everything so his fame can spread through the whole earth (Ex 9:14). He raises up Pharaoh and repeatedly hardens his heart, so things can get this bad, and so God can demonstrate his power in all the earth (Ex 9:15-16). The witnesses of these events must recount them to their children, who will recount them to their children, who will recount them to their children, until the end of the world (Ex 10:1-2). All must learn how harshly God will deal with those who exalt themselves against him.

It should not surprise us that imagery from this passage saturates the rest of the Bible.

A “swarm of locusts” becomes an image for every sort of destruction and devastation—Deut 28:38, Judg 6:5, 7:12, Ps 78:46, 105:34, Jer 51:27, Joel 1:4, Rev 9:3, etc.
“Raining fire from heaven” takes on a tone of retribution against the wicked—2 Kgs 1:10, Job 1:16, Ps 18:13, Joel 2:30, Lk 9:54, 2 Pet 3:7, Rev 20:9, etc.
“Darkness” paints a picture of confusion, terror, sorrow, and great weeping—1 Sam 2:9, Job 3:5-6, 19:8, Ps 35:6, Is 8:22, Joel 2:2, Matt 8:12, 25:30, Rev 16:10, etc.

When Jesus spoke about the terrors of hell, common choices of metaphor were “unquenchable fire” (Matt 7:19, 13:40; Mark 9:43) and “outer darkness” (Matt 8:12, 22:13, 25:30).

Train of thought:

Plague #1: Yahweh dominates those who exalt themselves.
Plague #2: Yahweh devastates those who refuse to humble themselves.
Plague #3: Yahweh deteriorates creation’s goodness

Main point: Yahweh glorifies his name in all the earth by executing ultimate judgment on evil.

Connection to Christ: We must proclaim the good news to men and women of every nation, lest they be swept away at the blazing fury of the risen Christ, whose robe is dipped in the blood of his enemies, while he strikes them down and offers their flesh to the birds of the air (Rev 19:11-18, Is 63:1-6). We have hope that the Lord Jesus will eventually do away with all evil (Rev 20:10), and justice and righteousness will reign (2 Pet 3:13).

My Application of Exodus 9:13-10:29

Who am I to stand before this terrible, glorious God? And yet I have a role to play in warning many to flee the wrath to come. I must not remain silent.

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Exodus Plague Cycle #2: Yahweh the Divider of Peoples

January 13, 2017 By Peter Krol

Observation of Exodus 8:20-9:12

Most repeated words: Lord (21 times), Pharaoh (15x), people (14), go/going (13), not (13), Moses (12), let/letting (10), flies (8).

But as with the first plague cycle, the key themes arise not from the repeated words but from the purpose statements:

“Let my people go, that they may serve me” (Ex 8:20, 9:1).
“I will set apart the land of Goshen…so that no swarms of flies shall be there, that you may know that I am Yahweh in the midst of the earth” (Ex 8:22).
“I will put a division between my people and your people” (Ex 8:23).
“It would not be right…for the offerings we shall sacrifice to Yahweh our God are an abomination to the Egyptians” (Ex 8:26).
“But Yahweh will make a distinction…so that nothing of all that belongs to the people of Israel shall die” (Ex 9:4).

Structure:

First plague: Swarms of flies fill the Egyptian houses but not the land of Goshen (where Israel dwells), causing Pharaoh to try allowing Israel to offer a sacrifice in Egypt. But that is not acceptable to Moses, and Pharaoh hardens his heart.
Second plague: Egyptian livestock dies, but Israelite livestock does not die. Pharaoh investigates to make sure this distinction does in fact exist (Ex 9:7).
Third plague: Moses throws soot from the kiln into the air, and it becomes boils on man and beast in Egypt. Magicians can no longer stand before Moses, and (for the first time in the plague narrative) God hardens Pharaoh’s heart as he promised he would do (Ex 9:11-12).

Rick Hobson (2002), Creative Commons

Interpretation of Exodus 8:20-9:12

Some possible questions:

Why is the distinction between Israel and Egypt mentioned here? Does that mean the Israelites had suffered the first cycle of plagues?
Why is it unacceptable to Moses to worship Yahweh in the land of Egypt?
What is significant about the magicians’ inability to stand before Moses?

My answers (numbers correspond to the questions):

The division, or distinction, between Egypt and Israel saturates this cycle. The narrative introduces it as a new idea, giving it great attention in Ex 8:22-23 as the entire point of the plague of flies. Pharaoh goes out of his way to investigate the distinction in Ex 9:7, and his findings lead him to harden his heart further. It is possible that the Israelites suffered from the first cycle of plagues, since the distinction was not mentioned there. It’s also possible that we should read the distinction back into that first cycle, and that the narrator merely wanted to highlight it here in the second cycle. Either way, it is clear that Yahweh’s distinction between “my people” and “your people” (Ex 8:23) is crucial to the meaning of this second cycle of plague narratives.
Ex 8:26 highlights the theme of division between Israel and Egypt. They are distinct not only in how God treats them but also in how they treat God. If the Israelites do what would be acceptable to Yahweh, the Egyptians would loathe them and lynch them. There are fundamental differences in the worship of these two people groups.
Again, Ex 9:11 continues the theme of division between Egypt and Israel. the climax of the third cycle comes when the magicians are no longer able even to stand before Moses. The lowly fugitive, the abominable shepherd, the little man with big ideas, is rising. The powerful cabinet ministers of the mighty king of Egypt are declining. Yahweh is raising one up and throwing the others down. Herein lies the division between his people and not-his-people.

Train of thought:

Plague #1: The division vindicates the worship of God’s people.
Plague #2: The division vindicates the possessions of God’s people.
Plague #3: The division elevates the position of God’s people.

Main point: Yahweh is the divider of peoples, vindicating and elevating those who are his and casting down those who are not.

Connection to Christ: When face-to-face with Yahweh the Judge, Abraham’s chief concern was “Will you indeed sweep away the righteous with the wicked? … Far be it from you to do such a thing, to put the righteous to death with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?” (Gen 18:23-25). The Apostle Peter expressed the same concern in his second letter (2 Pet 2:4-10):

If God did not spare sinning angels, but cast them into hell…
If he didn’t spare the ancient world, but preserved Noah…
If he turned Sodom and Gomorrah to ash, but rescued righteous Lot…
Then the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment.

Therefore, as we grow in the grace and knowledge of our Lord and Savior Jesus Christ (2 Pet 3:18), we can count the patience of the Lord as salvation (2 Pet 3:15) and await his promise of a new heaven and new earth, where righteousness dwells (2 Pet 3:13). God will always separate those who trust in Jesus out from those who receive the blasting judgment of his just fury.

My Application of Exodus 8:20-9:12

I will suffer terrible things in this life, along with those who scoff at the glory of the Lord. We will all endure hardship, flood, hurricane, destitution, hunger, oppression, and violence. But I will never be swept away in the final judgment as long as I worship Jesus as the only Lord and Savior. Such worship is an abomination to those around me, and they may crucify me for it. But it is my life. He is worth everything, and he always takes care of his own.

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Exodus Plague Cycle #1: Yahweh our Judge

December 9, 2016 By Peter Krol

Observation of Exodus 7:14-8:19

Most repeated words: Lord (19 times), Nile (16x), Pharaoh (13), said (13), frogs (12), Moses (12), water (12), all (10), Egypt (10).

This is somewhat unusual, but the repeated words don’t immediately highlight major themes for me. I need to look elsewhere.

Purpose or result statements: the plague narratives are packed with them.

“Let my people go, that they may serve me in the wilderness” (Ex 7:16).
“By this you shall know that I am the Lord: behold, with the staff that is in my hand I will strike the water that is in the Nile, and it shall turn into blood” (Ex 7:17).
“…and the Egyptians will grow weary of drinking water from the Nile” (Ex 7:18).
“Let my people go, that they may serve me” (Ex 8:1).
“Be it as you say, so that you may know that there is no one like the Lord our God” (Ex 8:10).

Structure:

First plague: Nile waters turn to blood, making the Egyptians weary (Ex 7:18) so they have to work harder for stuff to drink (Ex 7:24).
Second plague: Nile swarms with frogs and Moses asks God to take them away, so Pharaoh would know there no one like Yahweh our God (Ex 8:10).
Third plague: When the Egyptian magicians cannot replicate the dust becoming gnats, they declare this to be the finger of God (Ex 8:19).

At the end of all three plagues, we’re told that Pharaoh’s heart was hard, and that he would not listen, as Yahweh had said (Ex 7:22, 8:15, 8:19).

Interpretation of Exodus 7:14-8:19

Some possible questions:

Why are there so many purpose or result statements?
Why do these first 3 plagues have these results?
Why do all three plagues end with nearly identical statements about Pharaoh’s heart (which, looking ahead, are not repeated identically after the rest of the plagues)?

My answers (numbers correspond to the questions):

The narrator communicates his message not so much through what happens as through why it happens. For this reason, I wonder if it’s misguided to try to identify which specific Egyptian god or goddess is under assault in each plague. Of course, we can’t miss the obvious connections to some of the most revered Egyptians gods in the first (Nile) and last (Ra, the sun-god) plagues. And, yes, God does say that on Passover night he will execute judgments on all the gods of Egypt (Ex 12:12). However, we should be careful to note that, other than in Ex 12:12, the text nowhere draws attention to specific Egyptian deities. Instead, the text draws attention to why each plague happens, and to what result God desires from it. In addition, we must get the purpose behind the Exodus. God does not want to move people from slavery to (unqualified) freedom, but from service to Pharaoh to service to God. Let my people go, that they may serve me.
The first plague makes the lives of the Egyptians harder with hard service; this is a just payment for how they’ve treated the Hebrews (Ex 1:11, 13-14). In Ex 5:2, Pharaoh wanted to know who Yahweh was, such that Pharaoh should obey his orders to release these people. The second plague begins to give Pharaoh a clear answer to his question (Ex 8:10). The third plague brings the magicians to the end of their power, causing them to declare the work of God.
As highlighted in the prologue (Ex 7:13), God’s word must be vindicated. God has remembered his covenant (Ex 2:24-25). God told Abram he would bring judgment on Egypt and deliver his people with great possessions (Gen 15:14). God told Moses he would have to strike Egypt with a mighty hand to secure plunder for his people (Ex 3:19-22). God assured Moses that many miracles would not be enough; God would have to strike Pharaoh’s firstborn (Ex 4:21-23). God also said he’d have to harden Pharaoh’s heart to multiply his signs and wonders so Egypt would know he is Yahweh (Ex 7:3-5). In other words, God’s word is at stake. This is why we are told repeatedly that Pharaoh hardened his heart, as Yahweh had said.

Train of thought:

Plague #1: The arrival of the plague proves that Yahweh alone is God.
Plague #2: The removal of the plague proves that there is no one like Yahweh.
Plague #3: Even the enemy sorcerers conclude there’s something special about this God.

Main Point: Yahweh is the only judge of all the earth, who both executes and removes judgments.

ssalonso (2009), Creative Commons

Connection to Christ: Because of his death and resurrection, God the Father has entrusted all judgment to the Son, Jesus Christ. We now know that this God who executes and removes judgment, this Yahweh, is none other than Jesus (John 5:22-29).

But what differentiates between those who have judgment executed on them and those who have judgment removed from them? We’ll have to wait for the second cycle of plagues to find out.

Application of Exodus 7:14-8:19

If Yahweh is the only judge, all that matters is that I be right with him. I can trust his word of deliverance, even when I feel like I’m living in a pit of judgment. I can’t find life and peace from my employer, parents, teachers, neighbors, or society. Only in Jesus.

And if Yahweh is the only judge, that means I don’t have to be the judge. I don’t have to punish others for their sins, even when committed against me. I don’t have to expose every act of wrongdoing. And I can turn aside from vengeance, letting the Lord have his way with people (Rom 12:19-21). For example, I’m not failing my children if I don’t assail them for every misstep.

And yet, the only judge of all the earth has chosen to share his throne with his exalted people, after a fashion (Luke 22:28-30, Rev 20:4). As Moses represented the heavenly Judge before Pharaoh, so, too, must churches represent their Judge by holding to the Lord’s standards of righteousness and truth (1 Cor 5:9-13). There remains real authority, in its proper social context, to execute and remove “judgment” by teaching, receiving, disciplining, or even excommunicating (Matt 16:18-19, 18:15-20).

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