Ex 28; Jn 7; Pr 4; Gal 3

Pro 4:20 — Pro 4:27

My child, pay attention to my words;

listen attentively to my sayings.

Do not let them depart from your sight,

guard them within your heart;

for they are life to those who find them 

and healing to oneʼs entire body.

Guard your heart with all vigilance,

for from it are the sources of life.

Remove perverse speech from your mouth;

keep devious talk far from your lips.

Let your eyes look directly in front of you

and let your gaze look straight before you.

Make the path for your feet level, 

so that all your ways may be established.

Do not turn to the right or to the left;

turn yourself away from evil.

Gal 3:26 — Gal 3:29

For in Christ Jesus you are all sons of God through faith. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female - for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abrahamʼs descendants, heirs according to the promise. 

Ex 27; Jn 6; Pr 3; Gal 2

A sideshow? 

John 6:2

A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

Jn 6:28 — Jn 6:29

So then they said to him, “What must we do to accomplish the deeds God requires?” Jesus replied, “This is the deed God requires - to believe in the one whom he sent.”

Ex 26; Jn 5; Pr 2; Gal 1

Exodus 25:8

Let them make for me a sanctuary, so that I may live among them.

Note: 25:8 b tn The word here is מִקְדּשׁ (miqdash), "a sanctuary" or "holy place"; cf. NLT "sacred residence." The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, véshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).

Ex 24; Jn 3; Job 42; 2Co 12

Exo 24:7 — Exo 24:8

He took the Book of the Covenant and read it aloud to the people, and they said, “We are willing to do and obey all that the Lord has spoken.” So Moses took the blood and splashed it on the people and said, “This is the blood of the covenant that the Lord has made with you in accordance with all these words.” 

Note: 24:8 b sn The construct relationship "the blood of the covenant" means "the blood by which the covenant is ratified" (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.

Exodus 24:11

But he did not lay a hand on the leaders of the Israelites, so they saw God, and they ate and they drank. 

Note: 24:11 c sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.

Versus "they have Moses and the prophets..." 

Job 42:5

I had heard of you by the hearing of the ear,

but now my eye has seen you.

Note: 42:5 a sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard - hearsay. This was real.

John 3:5

Jesus answered, “I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God.

Note: sn Jesus' somewhat enigmatic statement points to the necessity of being born "from above," because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women. 

Ex 20; Lk 23; Job 38; 2Co 8

Exodus 20:21

The people kept their distance, but Moses drew near the thick darkness where God was. 

Note: It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God's standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God - the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other. 20:22 a sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship - they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.

Job 38:1

VI. The Divine Speeches (38:1-42:6)

The Lordʼs First Speech

Then the Lord answered Job out of the whirlwind:

Note: sn This is not the storm described by Elihu - in fact, the Lord ignores Elihu. The storm is a common accompaniment for a theophany (see Ezek 1:4; Nah 1:3; Zech 9:14).

Luk 22:23 — Luk 22:24

So they began to question one another as to which of them it could possibly be who would do this. 

A dispute also started among them over which of them was to be regarded as the greatest.

Luke 22:53
Day after day when I was with you in the temple courts, you did not arrest me. But this is your hour, and that of the power of darkness!”

Ex 19; Lk 22; Job 37; 2Co 7

We call it "weather"...

Job 37:1 — Job 37:14

​ At this also my heart pounds

and leaps from its place.

Listen carefully to the thunder of his voice,

to the rumbling that proceeds from his mouth.

Under the whole heaven he lets it go,

even his lightning to the far corners of the earth.

After that a voice roars;

he thunders with an exalted voice,

and he does not hold back his lightning bolts 

when his voice is heard.

God thunders with his voice in marvelous ways;

he does great things beyond our understanding.

For to the snow he says, ʻFall to earth,ʼ

and to the torrential rains, ʻPour down.ʼ

He causes everyone to stop working,

so that all people may know his work.

The wild animals go to their lairs,

and in their dens they remain.

A tempest blows out from its chamber,

icy cold from the driving winds.

The breath of God produces ice,

and the breadth of the waters freeze solid.

He loads the clouds with moisture;

he scatters his lightning through the clouds.

The clouds go round in circles,

wheeling about according to his plans,

to carry out all that he commands them

over the face of the whole inhabited world.

Whether it is for punishment for his land,

or whether it is for mercy, 

he causes it to find its mark.

“Pay attention to this, Job!

Stand still and consider the wonders God works.

Ex 15; Lk 18; Job 33; 2Co 3

Exodus 15:9

The enemy said, ʻI will chase, I will overtake, 

I will divide the spoil;

my desire will be satisfied on them.

I will draw my sword, my hand will destroy them.ʼ

Note: 15:9 a sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, "I will , I will , I will " ("Exodus," EBC 2:395). 

15:9 b tn The form is נַפְשִׁי (nafshi, "my soul"). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb "to be full" means "to be satisfied"; the whole expression might indicate "I will be sated with them" or "I will gorge myself." The greedy appetite was to destroy.

Exodus 15:11

Who is like you, O Lord, among the gods?

Who is like you? - majestic in holiness, fearful in praises, working wonders?

Exodus 15:13

By your loyal love you will lead the people whom you have redeemed;

you will guide them by your strength to your holy dwelling place.

2 Corinthians 4:18

because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal.