After having lived among the Egyptians, whose religion taught that salvation was purchased by the works of human hands, Israel lost sight of who God truly was. They believed that their obedience to God was their salvation and that redemption arose from their own merit, not in their personal relationship with God.
Part II: Commentary
“When an eagle wants to teach its little ones to fly . . . , it prods one of the little eaglets and with its beak, noses it out of the nest. The eaglet starts to fall, and the great eagle flies underneath, puts its wing out, catches the little one on its back and flies a mile into the air.
“When you can hardly see the eagle as a point in the sky, it turns sideways, and down falls the little eaglet, which goes fluttering maybe a thousand feet.
“Meanwhile, the eagle circles around the eaglet and underneath it, the eagle catches the eaglet on its wings and carries the eaglet up in the air again. After dishing the eaglet out again and letting it go, the eaglet comes down farther and farther—sometimes within a hundred feet of the ground.
“Again the great eagle catches the little one on its back and up they go another mile. Little by little the eaglet will learn how to fly. The eagle knows when the eaglet is tired; it spoons the eaglet into the nest, noses out the next one and starts off again.”—Paul Lee Tan, Encyclopedia of 15,000 Illustrations (Dallas, TX: Bible Communications, Inc., 1998), pp. 3050, 3051.
On Eagles’ Wings
With His sharp talons of grace, the Mountain Eagle of eternity prodded the Hebrew eaglet from the haughty nest of Egyptian oppression. At the Red Sea, the eaglet plummeted into panic when it heard the desert floor thunder with the ensuing chariot wheels of injustice. As the eaglet’s faith fluttered, it beheld two massive, gaping water walls that rose in glorious attention, saluting the majestic Eagle’s omnipotence. Between the lucid water walls, a dry highway had been carved out in supernatural fashion, pointing the trembling eaglet to safe passage.
The Pattern of Salvation
Just as the Hebrew expression go’el in Exodus 6:6 revealed Christ as Israel’s Redeemer-Kinsman, there are four Greek New Testament terms that expand upon how Christ is our Redeemer-Kinsman: “There are four different words used to denote ‘redemption’ in the Greek New Testament: agoridzo, exagoridzo, lutroo, and apolutrosis. . . .
“The first word for ‘redemption’ [agoridzo] tells us that Jesus Christ came to earth to locate us in our depravity and to personally inspect our slavery to Satan.
“The second word for ‘redemption’ (exagoridzo) declares that Jesus came not only to inspect our condition but to permanently remove us from Satan’s power.
“The third word for ‘redemption’ (lutroo) tells us that Jesus was so dedicated to delivering us from Satan’s dominion that He was willing to pay the ransom price of His own blood. . . .
“The fourth word for ‘redemption’ (apolutrosis) tells us that, in addition to permanently setting us free from Satan’s hold, Jesus restored us to the position of ‘sons of God.’ Now we are fully restored and made joint-heirs with Jesus Christ Himself (Romans 8:17).”—Rick Renner, Dressed to Kill: A Biblical Approach to Spiritual Warfare and Armor (Tulsa, OK: Teach All Nations, 2007), pp. 81, 98, 99. (Study 1 Cor. 6:20; Gal. 3:13; Gal. 4:4, 5; Eph. 1:7; Titus 2:14; 1 Pet. 1:18, 19; Rev. 5:9; and Rev. 7:14.)
The Sinai Covenant
In the Sinai covenant (see Exod. 19:5, 6), there were three pivotal elements, or points, that Yahweh revealed as He addressed ancient Israel relative to His ordained will for them. The first element of this covenant was God’s expressed desire to make the Hebrew nation a treasured possession. “In contrast to other types of possessions, namely, those that could not be moved, such as real estate, Israel became, through God’s love and affection, His moveable treasure.”—Gerhard M. Hasel and Michael G. Hasel, The Promise: God’s Everlasting Covenant, p. 65.
The second point in this covenant was that Yahweh designed to make Israel a kingdom of priests. In other words: “Each Israelite, in one way or another, was to function as God’s priestly agent to bring blessings to the nations of the entire world and to minister to their needs.”—Gerhard M. Hasel and Michael G. Hasel, The Promise: God’s Everlasting Covenant, p. 66. The third point in this covenant focused on Yahweh’s design for Israel to be made a sanctified nation. In essence, the Israel of the covenant of grace was to become a sacred entity. Having already known that ancient Israel would soon break its covenant agreement (see Exod. 19:7, 8), Yahweh initiated the Sinai covenant. Why? (Study Exodus 32.)
God and Israel
“And now if you will surely listen to My voice, and will keep My covenant, you shall become a special treasure to Me above the nations, for all the earth is Mine. And you shall become a kingdom of priests for Me, a holy nation. These are the words which you shall speak to the sons of Israel.”—The Interlinear Hebrew-English Old Testament, vol. 1, p. 192. (See Exodus 19:5, 6.) “The Gospel is the Law unfolded, nothing more nor less. . . . The Law points to Christ; Christ points to the Law. The Gospel calls men to repentance. Repentance of what?—Of sin. And what is sin?— It is the transgression of the Law. Therefore the Gospel calls men . . . back to obedience to the Law of God.”—Ellen G. White, “The Law and the Gospel,” The Signs of the Times, Feb. 25, 1897.
Promises, Promises . . .
“Should faith and works purchase the gift of salvation for anyone, then the Creator is under obligation to the creature. Here is an opportunity for falsehood to be accepted as truth.”—Ellen G. White, Faith and Works, p. 20.
Here is another way to express this truth: it is not faith and works; it is not faith or works. It is a faith that works. We reveal our faith by our works; in fact, works can and do strengthen faith.
Part III: Life Application
For Reflection: During the last week of 1999, salon.com ran a story titled “The Hall of Shame.” It was about the ten most dishonorable sports figures of that year. The list included offenders ranging from someone who was arrested for murder to another person who had been caught with drugs. These were men who had entered into a contract with their teams and fans. They began their careers with the best of intentions: to play well, live honorably, and prove worthy of the signatures on their contracts.
Before one enters into a contract with anyone, it is important to know that person’s character. What is it about God’s character that makes us feel comfortable about entering into a covenant relationship with Him? Do you think He first looks at our characters before entering into relationships with us? Explain.
1. In most partnerships, the benefits to both parties are equal. However, when a holy God enters into a partnership with a sinful human, the relationship begins terribly imbalanced—God brings so much more to the partnership than we ever could. How is it possible to be subject to Him yet have the privilege of being in a partnership with Him? Explain.
2. Before you sign a contract, you should read all the demands and the fine print. But when God makes a covenant, He is very clear. There is no fine print or reading between the lines. His words are a series of definitives: “I will, I will, I will . . .” (for example, see Exod. 6:6, 7). In response, what will you bring into the partnership? If you were in God’s shoes, how comfortable would you be about entering a partnership with someone like you?
3. Contracts are customized to suit the parties concerned, the type of businesses involved, et cetera. In what ways has God customized His covenant with you? How do you show appreciation for the “allowances” He has made in the event you break your contract? How does God’s role as your Friend affect His role as your Partner? Is there a conflict between the two roles? Explain. God recognizes our frailty (see Ps. 103:13, 14). Does this mean that God excuses sin(s)? We know that God forgives sin(s). How is this different?
4. The idea of God coming down to our human level is most obvious in the New Testament, and people often assume that God was remote and unapproachable in the Old Testament. Why is this conception inaccurate?
5. Many of the instructions given to Israel after the Exodus may seem irrelevant and outmoded to the modern person, and it is clear that at least some of them do not directly apply today. How do you think the regulations and rituals given after the Exodus functioned in teaching the lessons God wanted the Israelites to know? How do we know which might still apply to us today?
6. Many commentators on the Bible regard Israel’s collective promise to obey God (see Exod. 19:8) as boastful and misguided. If so, why? Can you think of other responses that might have been more appropriate? What distinguishes true obedience from false or misguided obedience?
Adjust My Preferences
Welcome! Please set your reading preferences below.
You can access this panel later by clicking the
preference icon
in the top right of the page.
Study Focus: Exodus 19:4, RSV
Part I: Overview
After having lived among the Egyptians, whose religion taught that salvation was purchased by the works of human hands, Israel lost sight of who God truly was. They believed that their obedience to God was their salvation and that redemption arose from their own merit, not in their personal relationship with God.
Part II: Commentary
“When an eagle wants to teach its little ones to fly . . . , it prods one of the little eaglets and with its beak, noses it out of the nest. The eaglet starts to fall, and the great eagle flies underneath, puts its wing out, catches the little one on its back and flies a mile into the air.
“When you can hardly see the eagle as a point in the sky, it turns sideways, and down falls the little eaglet, which goes fluttering maybe a thousand feet.
“Meanwhile, the eagle circles around the eaglet and underneath it, the eagle catches the eaglet on its wings and carries the eaglet up in the air again. After dishing the eaglet out again and letting it go, the eaglet comes down farther and farther—sometimes within a hundred feet of the ground.
“Again the great eagle catches the little one on its back and up they go another mile. Little by little the eaglet will learn how to fly. The eagle knows when the eaglet is tired; it spoons the eaglet into the nest, noses out the next one and starts off again.”—Paul Lee Tan, Encyclopedia of 15,000 Illustrations (Dallas, TX: Bible Communications, Inc., 1998), pp. 3050, 3051.
On Eagles’ Wings
With His sharp talons of grace, the Mountain Eagle of eternity prodded the Hebrew eaglet from the haughty nest of Egyptian oppression. At the Red Sea, the eaglet plummeted into panic when it heard the desert floor thunder with the ensuing chariot wheels of injustice. As the eaglet’s faith fluttered, it beheld two massive, gaping water walls that rose in glorious attention, saluting the majestic Eagle’s omnipotence. Between the lucid water walls, a dry highway had been carved out in supernatural fashion, pointing the trembling eaglet to safe passage.
The Pattern of Salvation
Just as the Hebrew expression go’el in Exodus 6:6 revealed Christ as Israel’s Redeemer-Kinsman, there are four Greek New Testament terms that expand upon how Christ is our Redeemer-Kinsman: “There are four different words used to denote ‘redemption’ in the Greek New Testament: agoridzo, exagoridzo, lutroo, and apolutrosis. . . .
“The first word for ‘redemption’ [agoridzo] tells us that Jesus Christ came to earth to locate us in our depravity and to personally inspect our slavery to Satan.
“The second word for ‘redemption’ (exagoridzo) declares that Jesus came not only to inspect our condition but to permanently remove us from Satan’s power.
“The third word for ‘redemption’ (lutroo) tells us that Jesus was so dedicated to delivering us from Satan’s dominion that He was willing to pay the ransom price of His own blood. . . .
“The fourth word for ‘redemption’ (apolutrosis) tells us that, in addition to permanently setting us free from Satan’s hold, Jesus restored us to the position of ‘sons of God.’ Now we are fully restored and made joint-heirs with Jesus Christ Himself (Romans 8:17).”—Rick Renner, Dressed to Kill: A Biblical Approach to Spiritual Warfare and Armor (Tulsa, OK: Teach All Nations, 2007), pp. 81, 98, 99. (Study 1 Cor. 6:20; Gal. 3:13; Gal. 4:4, 5; Eph. 1:7; Titus 2:14; 1 Pet. 1:18, 19; Rev. 5:9; and Rev. 7:14.)
The Sinai Covenant
In the Sinai covenant (see Exod. 19:5, 6), there were three pivotal elements, or points, that Yahweh revealed as He addressed ancient Israel relative to His ordained will for them. The first element of this covenant was God’s expressed desire to make the Hebrew nation a treasured possession. “In contrast to other types of possessions, namely, those that could not be moved, such as real estate, Israel became, through God’s love and affection, His moveable treasure.”—Gerhard M. Hasel and Michael G. Hasel, The Promise: God’s Everlasting Covenant, p. 65.
The second point in this covenant was that Yahweh designed to make Israel a kingdom of priests. In other words: “Each Israelite, in one way or another, was to function as God’s priestly agent to bring blessings to the nations of the entire world and to minister to their needs.”—Gerhard M. Hasel and Michael G. Hasel, The Promise: God’s Everlasting Covenant, p. 66. The third point in this covenant focused on Yahweh’s design for Israel to be made a sanctified nation. In essence, the Israel of the covenant of grace was to become a sacred entity. Having already known that ancient Israel would soon break its covenant agreement (see Exod. 19:7, 8), Yahweh initiated the Sinai covenant. Why? (Study Exodus 32.)
God and Israel
“And now if you will surely listen to My voice, and will keep My covenant, you shall become a special treasure to Me above the nations, for all the earth is Mine. And you shall become a kingdom of priests for Me, a holy nation. These are the words which you shall speak to the sons of Israel.”—The Interlinear Hebrew-English Old Testament, vol. 1, p. 192. (See Exodus 19:5, 6.) “The Gospel is the Law unfolded, nothing more nor less. . . . The Law points to Christ; Christ points to the Law. The Gospel calls men to repentance. Repentance of what?—Of sin. And what is sin?— It is the transgression of the Law. Therefore the Gospel calls men . . . back to obedience to the Law of God.”—Ellen G. White, “The Law and the Gospel,” The Signs of the Times, Feb. 25, 1897.
Promises, Promises . . .
“Should faith and works purchase the gift of salvation for anyone, then the Creator is under obligation to the creature. Here is an opportunity for falsehood to be accepted as truth.”—Ellen G. White, Faith and Works, p. 20.
Here is another way to express this truth: it is not faith and works; it is not faith or works. It is a faith that works. We reveal our faith by our works; in fact, works can and do strengthen faith.
Part III: Life Application
For Reflection: During the last week of 1999, salon.com ran a story titled “The Hall of Shame.” It was about the ten most dishonorable sports figures of that year. The list included offenders ranging from someone who was arrested for murder to another person who had been caught with drugs. These were men who had entered into a contract with their teams and fans. They began their careers with the best of intentions: to play well, live honorably, and prove worthy of the signatures on their contracts.
Before one enters into a contract with anyone, it is important to know that person’s character. What is it about God’s character that makes us feel comfortable about entering into a covenant relationship with Him? Do you think He first looks at our characters before entering into relationships with us? Explain.
1. In most partnerships, the benefits to both parties are equal. However, when a holy God enters into a partnership with a sinful human, the relationship begins terribly imbalanced—God brings so much more to the partnership than we ever could. How is it possible to be subject to Him yet have the privilege of being in a partnership with Him? Explain.2. Before you sign a contract, you should read all the demands and the fine print. But when God makes a covenant, He is very clear. There is no fine print or reading between the lines. His words are a series of definitives: “I will, I will, I will . . .” (for example, see Exod. 6:6, 7). In response, what will you bring into the partnership? If you were in God’s shoes, how comfortable would you be about entering a partnership with someone like you?3. Contracts are customized to suit the parties concerned, the type of businesses involved, et cetera. In what ways has God customized His covenant with you? How do you show appreciation for the “allowances” He has made in the event you break your contract? How does God’s role as your Friend affect His role as your Partner? Is there a conflict between the two roles? Explain. God recognizes our frailty (see Ps. 103:13, 14). Does this mean that God excuses sin(s)? We know that God forgives sin(s). How is this different?4. The idea of God coming down to our human level is most obvious in the New Testament, and people often assume that God was remote and unapproachable in the Old Testament. Why is this conception inaccurate?5. Many of the instructions given to Israel after the Exodus may seem irrelevant and outmoded to the modern person, and it is clear that at least some of them do not directly apply today. How do you think the regulations and rituals given after the Exodus functioned in teaching the lessons God wanted the Israelites to know? How do we know which might still apply to us today?6. Many commentators on the Bible regard Israel’s collective promise to obey God (see Exod. 19:8) as boastful and misguided. If so, why? Can you think of other responses that might have been more appropriate? What distinguishes true obedience from false or misguided obedience?