Sermon and Worship Resources

Exodus 34:29-35 · The Radiant Face of Moses

29 When Moses came down from Mount Sinai with the two tablets of the Testimony in his hands, he was not aware that his face was radiant because he had spoken with the Lord . 30 When Aaron and all the Israelites saw Moses, his face was radiant, and they were afraid to come near him. 31 But Moses called to them; so Aaron and all the leaders of the community came back to him, and he spoke to them. 32 Afterward all the Israelites came near him, and he gave them all the commands the Lord had given him on Mount Sinai.

33 When Moses finished speaking to them, he put a veil over his face. 34 But whenever he entered the Lord 's presence to speak with him, he removed the veil until he came out. And when he came out and told the Israelites what he had been commanded, 35 they saw that his face was radiant. Then Moses would put the veil back over his face until he went in to speak with the Lord .

The Unveiled Truth

Exodus 34:29-35

Sermon
by Robert A. Hausman

Moses with horns! Have you ever seen a painting of Moses with horns?

It was a common artistic convention in the middle ages to portray Moses with two horns, one on each side of his head. It all began with this passage. It says that when Moses came down from the mountain, the skin of his face shown. The root of that verb for shining (grn) is the same as the word for horn. Here it seems to be used in the sense of a ray (of the sun) coming forth from the head as a symbol of divinity. The Latin translation, the Vulgate, took it literally and referred to a "horned Moses." From that translation came the pictorial representation of Moses with horns.

Questions of interpretation come not only from the shining face, but also from the veil which Moses put on his face. What kind of a veil was this? …

CSS Publishing Company, THE DAYS ARE SURELY COMING, by Robert A. Hausman

Overview and Insights · An Interruption: Rebellion and Covenant Renewal (32:1–34:35)

Exodus 32–34 is a dramatic and terrible interruption (dealing with rebellion and renewal) to the wonderful texts that describe how to build and operate the tabernacle (Exodus 25–40). Chronologically Exodus 32 connects to the story right after 24:12–18. While Moses is up on Mount Sinai receiving the Ten Commandments written by the very hand of God, the people become impatient and construct a golden calf idol, declaring, …

The Baker Bible Handbook by , Baker Publishing Group, 2016

Exodus 34:29-35 · The Radiant Face of Moses

Commentary · The Radiant Face of Moses

Moses’s intimate interactions with God result in his own visible transformation. His face is radiant with a brilliance so fearsome that he has to veil his face before the rest of the Israelites (34:29–35). The expression translated “his face was radiant” in the NIV is not used this way elsewhere in the Old Testament. It is related to the word for “horn” and prompted earlier translations and representations to depict Moses with horns. Doubtless, however, these were rays of light. The glory of the Lord thus moves from the mountain to Moses and finally to the tabernacle. This veil has both positive and negative implications for the people. On the one hand, that his face reflects the presence of God reassures them. On the other, it is only Moses who can mediate; the veil serves as a reminder …

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Dictionary

Direct Matches

Aaron

Aaron was Moses’ older brother and his close associate during the days when God used both of them to establish his people Israel as a nation. Aaron’s particular importance came when God selected him to be the first high priest of Israel.

Aaron plays a supportive role in the Exodus account of the plagues and the departure from Egypt. He was at Moses’ side. As previously arranged, Aaron was the spokesperson, acting as a prophet to Moses, who was “like God to Pharaoh” (Exod. 7:1).

The event of greatest significance involving Aaron in the wilderness was his appointment as high priest. The divine mandate for his installation is recorded in Exod. 28. Aaron did not fare well on the one occasion when he acted independently from Moses. While Moses was on Mount Sinai receiving the two tablets of the law from the hand of God, Aaron gave in to the people’s request to make a calf idol out of golden earrings that they gave him.

In spite of Aaron’s sin, God did not remove him from his priestly responsibilities (thanks to the prayers of Moses [Deut. 9:20]), the height of which was to preside over the annual Day of Atonement (Lev. 16). The incident of the golden calf was not the only occasion when Aaron tried God’s patience. According to Num. 12, Aaron and his sister, Miriam, contested Moses’ leadership. Using his marriage to a Cushite woman as a pretext, Moses’ siblings asserted their equality. God, however, put them in their place, affirming Moses’ primacy.

Other tribal leaders questioned Aaron’s priestly leadership, according to Num. 17. Moses told all the tribal leaders to place their walking staffs along with Aaron’s before God at the tent of testimony. God showed his favor toward Aaron by causing his staff to bud.

Both Moses and Aaron forfeited their right to enter the land of promise when they usurped the Lord’s authority as they brought water from the rock in the wilderness (Num. 20:1 13). Sick and tired of the people’s complaining, Moses wrongly ascribed the ability to make water come from the rock to himself and Aaron, and rather than speaking to the rock, he struck it twice. For this, God told them that they would die in the wilderness. Aaron’s death is reported soon after this occasion (Num. 20:22–27).

In the NT, the most significant use of Aaron is in comparison to Jesus Christ, the ultimate high priest. Interestingly, the book of Hebrews argues that Jesus far surpassed the priestly authority of Aaron by connecting his priesthood to Melchizedek, a mysterious non-Israelite priest who blesses God and Abram in Gen. 14 (see Heb. 7:1–14).

Congregation

Primarily, the Israelite community united by a common bond to (or in covenant with) their God (Deut. 33:4; Josh. 8:35; 18:1; 1 Kings 8:5).

The terms also refer to Israelite gatherings for special purposes such as worship, war, lawcourt, and councils. They also refer to the assemblage of other peoples or beings such as divine beings, evildoers or enemies, beasts, and bees.

The NT uses both ekklēsia and synagōgē to refer to synagogue gatherings (Acts 7:38; 13:43). English versions translate both terms as either “congregation” or “assembly.” These translations render the ekklēsia in Heb. 2:12 as either “assembly” or “congregation,” whereas they translate synagōgē in James 2:2 as “assembly” or “meeting.” See also Church.

Covenant

A pact/compact or an agreement (Heb. berit). The NT counterpart word is diathēkē, defined as a “legal disposition of personal goods.”

The covenant is something that binds parties together or obligates one party to the other. Although there are legal implications associated with covenant, the relational aspect of covenant should not be overlooked. A covenant is best understood as a relationship with related legalities. Marriage, for example, is a covenant that establishes and defines a relationship. This perhaps explains why God chose from the realm of relationships among humans the covenant metaphor to establish and communicate his intent in divine-human relationships.

Some covenants are between persons of equal status (parity treaties); others are between a master and a servant (suzerainty treaties), between nations, between clans, and between a husband and a wife (Mal. 2:14). To “cut a covenant” at any level of society implies a solemn commitment to a relationship.

The most significant covenant relationship in the biblical material is the one between God and humankind. The uniqueness of Israel’s covenant relationship with Yahweh in contrast to all surrounding nations is established on the basis of Deut. 32:8 9. Although Yahweh gave the nations their inheritance, he selected Israel for his own personal care; he established a relationship with the nation independent of and prior to the nation’s association with his land.

Covenant is a dominant theme that gives cohesiveness to the structure of the OT and distinguishes the history of Israel. The phrase “covenant history” can be used to describe the biblical literature that recounts the events and episodes of Israelite life. It is a macrogenre that characterizes the historical narratives of the OT. Although this large literary corpus of historical narrative shares a covenant perspective, the individual books within the narrative corpus are noted for the attention they give to various aspects of the covenant relationship. For example, Gen. 12–50 develops the covenant promises of seed and blessing through a number of subgenres such as genealogies and family stories. Joshua, on the other hand, engages several military subgenres to recount the tension between the promise of land occupation and the responsibility of Israel to occupy the land. Covenant history is a realistic presentation of the tensions associated with the covenant relationship between Yahweh and the nation of Israel.

Finally, the psalms have a direct covenant connection emphasizing covenant worship. Psalm 119 (esp. vv. 57–64) is filled with covenant terms that relate to God’s word (testimonies, laws, oath, judgments). Marching to the place of worship designated by the covenant is reflected in the Psalms of Ascent.

Although the covenant theme is less pervasive in the NT, its christological significance is profound. The NT highlights the significant messianic role of Christ in relation to the covenants. Paul references the new covenant in both books of Corinthians (1 Cor. 11:25; 2 Cor. 3:6). Each celebration of the Lord’s Supper reminds us that the shed blood of Christ is the blood of the new covenant. The new covenant is cut in connection with or on the basis of his death, burial, and resurrection (1 Cor. 11:25). The writer of the book of Hebrews gives detailed attention to how the new covenant functions in contrast to the old Mosaic covenant. The writer explains that Jesus is the guarantor of a better covenant (7:22; 8:6–7). Finally, Paul indicates that we are now considered ministers of the new covenant ministry (2 Cor. 3:6).

Israelites

The designation “Israelites” signifies the nation of Israel, which can be traced back to the children of Jacob (Gen. 46:8; cf. Exod. 1:9; Num. 1:45). To distinguish themselves from foreigners, Israelites called themselves ’ibrim, “Hebrews” (Gen. 43:32; Exod. 10:3). During the period of the divided kingdom, the name “Israelites” was used to refer to the Ephraimites (2 Kings 17:6; 18:11); during the Second Temple period, it took on a religious orientation (Sir. 46:10; 47:2; Jdt. 4:11; 2 Macc. 1:25 26). In the NT, true Israelites are not necessarily those descended from Israel or Abraham but rather those who trust in Jesus Christ, who is the fulfillment of God’s promise to Abraham (Rom. 9:4–8; Gal. 4:21–31; cf. Rev. 21:12).

Moses

Moses played a leadership role in the founding of Israel as a “kingdom of priests and a holy nation” (Exod. 19:6). Indeed, the narrative of Exodus through Deuteronomy is the story of God using Moses to found the nation of Israel. It begins with an account of his birth (Exod. 2) and ends with an account of his death (Deut. 34). Moses’ influence and importance extend well beyond his lifetime, as later Scripture demonstrates.

Moses was born in a dangerous time, and according to Pharaoh’s decree, he should not have survived long after his birth. He was born to Amram and Jochebed (Exod. 6:20). Circumventing Pharaoh’s decree, Jochebed placed the infant Moses in a reed basket and floated him down the river. God guided the basket down the river and into the presence of none other than Pharaoh’s daughter (Exod. 2:5 6), who, at the urging of Moses’ sister, hired Jochebed to take care of the child.

The next major episode in the life of Moses concerns his defense of an Israelite worker who was being beaten by an Egyptian (Exod. 2:11–25). In the process of rescuing the Israelite, Moses killed the Egyptian. When it became clear that he was known to be the killer, he fled Egypt and ended up in Midian, where he became a member of the family of a Midianite priest-chief, Jethro, by marrying his daughter Zipporah.

Although Moses was not looking for a way back into Egypt, God had different plans. One day, while Moses was tending his sheep, God appeared to him in the form of a burning bush and commissioned him to go back to Egypt and lead his people to freedom. Moses expressed reluctance, and so God grudgingly enlisted his older brother, Aaron, to accompany him as his spokesperson.

Upon Moses’ return to Egypt, Pharaoh stubbornly refused to allow the Israelites to leave Egypt. God directed Moses to announce a series of plagues that ultimately induced Pharaoh to allow the Israelites to depart. After they left, Pharaoh had a change of mind and cornered them on the shores of the Red Sea (Sea of Reeds). It was at the Red Sea that God demonstrated his great power by splitting the sea and allowing the Israelites to escape before closing it again in judgment on the Egyptians. Moses signaled the presence of God by lifting his rod high in the air (Exod. 14:16). This event was long remembered as the defining moment when God released Israel from Egyptian slavery (Pss. 77; 114), and it even became the paradigm for future divine rescues (Isa. 40:3–5; Hos. 2:14–15).

After the crossing of the Red Sea, Moses led Israel back to Mount Sinai, the location of his divine commissioning. At this time, Moses went up the mountain as a prophetic mediator for the people (Deut. 18:16). He received the Ten Commandments, the rest of the law, and instructions to build the tabernacle (Exod. 19–24). All these were part of a new covenantal arrangement that today we refer to as the Mosaic or Sinaitic covenant.

However, as Moses came down the mountain with the law, he saw that the people, who had grown tired of waiting, were worshiping a false god that they had created in the form of a golden calf (Exod. 32). With the aid of the Levites, who that day assured their role as Israel’s priestly helpers, he brought God’s judgment against the offenders and also interceded in prayer with God to prevent the total destruction of Israel.

Thus began Israel’s long story of rebellion against God. God was particularly upset with the lack of confidence that the Israelites had shown when the spies from the twelve tribes gave their report (Num. 13). They did not believe that God could handle the fearsome warriors who lived in the land, and so God doomed them to forty years of wandering in the wilderness, enough time for the first generation to die. Not even Moses escaped this fate, since he had shown anger against God and attributed a miracle to his own power and not to God when he struck a rock in order to get water (Num. 20:1–13).

Thus, Moses was not permitted to enter the land of promise, though he had led the Israelites to the very brink of entry on the plains of Moab. There he gave his last sermon, which we know as the book of Deuteronomy. The purpose of his sermon was to tell the second generation of Israelites who were going to enter the land that they must obey God’s law or suffer the consequences. The form of the sermon was that of a covenant renewal, and so Israel on this occasion reaffirmed its loyalty to God.

After this, Moses went up on Mount Nebo, from which he could see the promised land, and died. Deuteronomy concludes with the following statements: “Since then, no prophet has risen in Israel like Moses, whom the Lord knew face to face. . . . For no one has ever shown the mighty power or performed the awesome deeds that Moses did in the sight of all Israel” (Deut. 34:10, 12).

The NT honors Moses as God’s servant but also makes the point that Jesus is one who far surpasses Moses as a mediator between God and people (Acts 3:17–26; Heb. 3).

The date of Moses is a matter of controversy because the biblical text does not name the pharaohs of the story. Many date him to the thirteenth century BC and associate him with Ramesses II, but others take 1 Kings 6:1 at face value and date him to the end of the fifteenth century BC, perhaps during the reign of Thutmose III.

Mount Sinai

The mountain where Moses met with God and received the law and instructions for building the tabernacle. It is important to note that Sinai is sometimes referred to as Horeb.

Veil

In the harsh desert of the Middle East, a veil is useful protection from the sun and windblown sand. While Hebrew women tend to appear without veils (Gen. 12:14; 24:16; 29:10; 1 Sam. 1:12), dressing in veils in public may have been considered appropriate for women of certain status (Song 4:1, 3; 5:7; 6:7), so that forced removal becomes an act of shaming (Isa. 3:18 19; 47:2; Ezek. 13:21).

However, in the Bible, veils also serve as more than protection from the elements. Rebekah puts on a veil in deference before encountering her future husband, Isaac (Gen. 24:65). Tamar veiled herself in order to deceive Judah, her father-in-law, into sleeping with her (Gen. 38:14–19). And judgment is said to await the women who “make veils of various lengths for their heads in order to ensnare people” (Ezek. 13:18, 21).

Perhaps the most celebrated of veils in the Bible is the veil (masweh) worn by Moses over his face in order to keep its glow, caused by his encounter with God, from affecting the people (Exod. 34:33, 35). A veil also hung at the entrance of the tabernacle (Exod. 26:36, 37), while another significant veil hung in the tabernacle and the temple, separating the holy place from the most holy place (2 Chron. 3:14), into which the high priest entered but once a year (on Yom Kippur) for the atonement of sin (Exod. 30:10; Heb. 9:3). This veil was torn in two when Jesus died (Matt. 27:51; Mark 15:38; Luke 23:45), symbolizing open access into the presence of God (Heb. 10:20).

God is figuratively described as being veiled by clouds that keep us from his sight (Job 22:14), while divine judgment can be characterized as the “veil over their hearts” (Lam. 3:65).

In the NT, Paul requires women to veil their heads, particularly in worship, while veiling of the head by men is considered inappropriate (1 Cor. 11:6–7; cf. Isa. 3:17–18). He also compares Moses’ veiled and fading glory to the surpassing and unfading glory of the ministry of the Spirit (2 Cor. 3:7–14) and says of the spiritually blind that “a veil covers their hearts,” blinding them to God’s grace that comes through Christ (3:15). The gospel is veiled to those that are perishing (4:3); however, this veil is removed by the Spirit when one turns to Christ (3:16–18).

Direct Matches

Mount Sinai

The mountain where Moses met with God and received the law and instructions for building the tabernacle. It is important to note that Sinai is sometimes referred to as Horeb. Scholars who believe that the Pentateuch is composed of sources from different periods of time suggest that the J and P sources used the name “Sinai” while “Horeb” is used by the E and D sources, but that the mountain is the same one. Sinai figures prominently in the biblical narrative between Exod. 19 and Num. 10, while the Israelites are camped around the mountain. During this time, Moses makes several trips up the mountain. He first ascends the mountain alone when the Israelites initially camp around it (Exod. 19–23). Next, Moses along with Aaron and the elders go up the mountain, followed another time by Moses and Joshua (Exod. 24). Moses then ascends for forty days and nights, at which time he receives the instructions for the tabernacle. This ascent is ruined for Moses when he descends the mountain to find the people worshiping a golden calf (Exod. 32). Moses once again climbs the mountain and receives a reiteration of the law (Exod. 34). All of this culminates with the descent of God from the top of the mountain to take up residence within the new tabernacle (Exod. 40).

Leviticus implies that it is a continuation of the law that Moses received on the mountain. Finally, the first ten chapters of Numbers describe the Israelites moving away from Sinai and toward the promised land. The mountain also plays a significant role in the book of Deuteronomy, which looks back at the earlier narrative. Sinai is also the location of Elijah’s sojourn after his supernatural encounter with God on another mountain, Carmel (1 Kings 19). Interestingly, in the Elijah narrative the same physical elements of smoke, fire, earthquake, and wind are evidenced in the story, but God is found only in a small whisper. Because this is the place where Moses receives the law from God, a mountain often is seen as a symbol of God’s revelation (cf. Matt. 5:1–2; 17:1–2; Rev. 21:10). In Galatians, Paul uses Sinai as a symbol or type of the old covenant.

The exact location of the mountain cannot be determined with certainty. Complicating matters is the fact that the desert and the peninsula on which the mountains sit are both called “Sinai.” Furthermore, although some have speculated that the mountain must be a volcano, given the description of smoke coming from the mountain and the earthquakes (Exod. 19:16, 18), this suggestion is of little specific help because many of the mountains in this region at one time were active volcanoes. Several locations for the mountain have been suggested. The traditional location is Jebel Musa, in the southern part of the peninsula. The Greek Orthodox monastery of Saint Catherine marks this location. This is also the site of the discovery of the Codex Sinaiticus, one of the earliest and most complete Greek versions of the Bible. Although Jebel Musa is the tallest mountain in the area, several other mountains in this vicinity have also been suggested. Another possible location advocated by some scholars is in the northern part of the peninsula near Kadesh Barnea. Much of the debate about the site has to do with the amount of time it took the Israelites to go from the location where the Red Sea was parted to the mountain. The northern location favors a shorter travel time, while the southern location favors a much longer trip.

Skin

(1) Human skin: The skin on Moses’ face was shining (Exod. 34:29–30, 35). Certain skin diseases were considered ritually unclean and were required to be examined by a priest (Lev. 13). Job suffered from a skin disease (Job 2:7; 7:5). The term “skin” is used proverbially (Job 19:20; Jer. 13:23) and metaphorically (Mic. 3:2–3). (2) Animal skin: Animal skins were used in a variety of ways in daily life and in sacrificial rituals. Cured or tanned animal skins were used for garments (Gen. 3:21; Num. 31:20; Heb. 11:37). The skins of goats’ kids were used to cover Jacob’s hands and neck (Gen. 27:16). Rams’ skins and goatskins were used in the construction of the tabernacle (Exod. 25:5; 35:7). Processed animal skins were used as containers to store liquids such as wine (1 Sam. 1:24; 2 Sam. 16:1; Neh. 5:18; Matt. 9:17), water (Gen. 21:14), and milk (Judg. 4:19). Skins usually were burned outside in sacrifice (Exod. 29:14; Lev. 4:11; 8:17), with some exceptions (Lev. 7:8). (3) Plant skin: Anything produced by a grapevine, even the skins of the grapes, was prohibited as food for those who made the Nazirite vow (Num. 6:4).

Veil

God is figuratively described as being veiled by clouds that keep us from his sight (Job 22:14), while divine judgment can be characterized as the “veil over their hearts” (Lam. 3:65).

Secondary Matches

The following suggestions occured because Exodus 34:29-35 is mentioned in the definition.

Calves

Made by Aaron while Moses was on Mount Sinai, the golden calf was an image fashioned from gold jewelry donated by the Israelites, who grew impatient waiting for Moses as he spent forty days and nights receiving instructions from God (Exod. 32). It became an object of idolatrous worship and a cause of corrupt behavior.

Opinions differ as to whether the calf was intended as a substitute for the absent Moses (who later appears literally “horned” [Heb. qaran] in Exod. 34:30 [cf. Douay-Rheims version; NIV: “radiant”]), or for Yahweh, or as a pedestal for Yahweh (like the cherubim above the ark of the covenant). The bovine form of the image is possibly due to Egyptian influence. The word “calf” could be the writer’s contemptuous term for what may have been thought of as a bull image (symbolizing strength), or it may have been intended to refer to a bull in its prime.

Moses’ response on seeing the image is to smash the two tablets containing the Ten Commandments, signifying the end of the covenant between God and Israel. He burned the image, pulverized it, scattered it on the water, and made the Israelites drink it. While initially it seemed uncertain whether there could be any future for the covenant, Exod. 33–34 serves to resolve this.

The episode of the golden calf lived long in Israel’s memory as the paradigm instance of apostasy (Ps. 106:19–20; Acts 7:41). King Jeroboam I repeated the offense, setting up golden calves at Dan and Bethel (1 Kings 12:28) to discourage citizens of the northern kingdom from traveling to the southern capital Jerusalem, where their allegiance might switch to the Davidic king.

Golden

Golden Calf

Grace

Grace is the nucleus, the critical core element, of the redemptive and sanctifying work of the triune God detailed throughout the entire canon of Scripture. The variegated expressions of grace are rooted in the person and work of God, so that his graciousness and favor effectively demonstrated in every aspect of the created realm glorify him as they are shared and enjoyed with one another.

The biblical terminology informing an understanding of grace defines it as a gift or a favorable reaction or disposition toward someone. Grace is generosity, thanks, and goodwill between humans and from God to humans. Divine expressions of grace are loving, merciful, and effective. The biblical texts provide a context for a more robust understanding of divine gift. The overall redemptive-historical context of grace is the desire of the eternal God to bring glory to himself through a grace-based relationship with his creation. The Creator-Redeemer gives grace, and the recipients of grace give him glory.

Old Testament

Genesis. The grace of the creation narratives is summarized with the repeated use of the term “good” (Gen. 1:4, 10, 12, 18, 21, 25, 31). God is good, and he made a good creation with abundant gifts for Adam and Eve to enjoy. When Adam and Eve rebelled against God, he righteously judged and graciously provided for an ongoing relationship. God clothed the naked Adam and Eve (3:21) and announced that the seed of the woman would yield a redeemer (3:15).

Grace in the postcreation narratives (Gen. 4–6) is focused on individuals. God looked with favor on Abel and his offering (4:4), and Noah found grace in God’s eyes (6:8). God looked at and had regard for the offering of Abel (Gen. 4). Jacob confessed to Esau that God graced him with descendants and with possessions (33:5).

Grace and graciousness also characterize interaction between individuals. The Jacob and Esau exchange uses grace vocabulary for the gift and the disposition of grace. Jacob invited Esau to accept his gift if he had a favorable disposition toward him (Gen. 33:11). The covenant son Joseph received favorable treatment from the prison warden because of his disposition toward him (39:21).

Exodus. The exodus narrative recounts how the seed of Abraham multiplies, is redeemed, and then is given the law, which defines the relationship of God to Israel. All these events are tied to the gracious promises that God made to Abraham and his descendants (Gen. 12; 15; 17; see also Gen. 21; 27).

The grace associated with the redemption of Israel from Egypt is celebrated in the song of Exod. 15. God’s victory over the Egyptian army and his covenant fidelity to the patriarchs are the song’s themes. Moses and the Israelites sing because God heard Israel’s groaning; he remembered his covenant with Abraham and looked on Israel with concern (2:24). God made Egypt favorably disposed toward Israel (3:21) and parted the sea for Israel to escape (11:3; 12:36). The confession “He is my God . . . my father’s God” ties together major sections of redemptive history and affirms the constancy of God’s grace throughout the periods (15:2). God’s tenacious covenant loyalty (khesed) to the nation and his covenant grace (15:13) to Israel cannot be merited.

The giving of the law in Exod. 20 is prefaced by a gracious and powerful presentation of God to the nation in Exod. 19. In the organization and development of Exod. 19–20, grace themes emerge. The grace associated with redemption and covenant life is marked in Exod. 19. God took Israel from Egyptian bondage, redeemed it, and brought the nation to himself (19:4). Through this action, the nation will become a special treasure, a holy nation, a kingdom of priests (19:5–6). In sum, Israel exists because God created, loved, and redeemed it.

Second, the Decalogue of Exod. 20 follows upon the redemption effected by God, defining how Israel will relate to its God. In this sense, law is viewed as a gift that expresses the divine will. When compared and contrasted with ancient Near Eastern laws, Torah reflects the grace of God’s character and his genuine concern for the poor, slaves, aliens, and widows. In addition, there is a grace ethic that motivates obedience to the law. The motivational statements in the Decalogue in Exod. 20 relate to the grace of redemption (v. 2), the righteousness of God (vv. 4–7), the creation work of God (vv. 8–11), and long life (v. 12).

Exodus 32–34 is a key passage that links the covenant with grace terminology. This section begins with the story of the golden calf (chap. 32) and ends with the account of Moses’ radiant face (34:29–35). The grace terminology is observed in 33:19; 34:6–7. The context of 33:19 involves Moses meeting with God face-to-face. According to 33:12–17, Moses wanted to know who would be left after the purge of 33:5. He acknowledged God’s favor in his life and wondered who else might enjoy it. Moses reminded God that the nation was his people (33:13). The grace of this account is God’s assurance of his presence with Israel and the unmerited purposeful expression of his grace.

Exodus 34:6–7 employs a series of adjectives in a grace confessional statement. This statement arises out of God’s instructions to Moses to cut two new tablets of stone like the first ones (34:1; see also 24:12), which were broken after the incident of the golden calf (32:19). God descended in a cloud, stood with Moses, and proclaimed his name to him (34:5). The rhetoric of the passage emphasizes the speech of God, who defines himself in connection with covenant making. God is merciful and gracious, long-suffering, and distinguished by steadfast love.

Grace and covenant loyalty. These key passages are foundational for understanding the grace and steadfast loyalty of God expressed in the subsequent events of covenant history. Grace and khesed are expressed in connection with covenant curse implementation (Num. 14:18; Hos. 4:1; 6:4, 6), in the overall structure of Deuteronomy (5:10; 7:9, 12), in the Davidic covenant (2 Sam. 7:15; 1 Chron. 17:13), in the future hope of Israel (Isa. 54:8), in restoration (Jer. 32:18), in the new covenant (Jer. 31:31), and in exile (Dan. 9:4).

To round out the OT discussion, we may note that covenant siblings were to be gracious and loyal in their ongoing relationships with one another. The book of Ruth illustrates covenant grace in action (2:2, 10, 13). In addition, grace is to be expressed toward the poor (Prov. 28:8), the young and the old (Deut. 28:50), and those who suffer (Job 19:21).

New Testament

The NT focus of grace is developed in keeping with the foundation laid in the OT. The triune God is the center and source of grace: it is the grace of God (Rom. 1:7), the Spirit of grace (Heb. 10:29), and the grace of Christ (John 1:17). The grace of God revealed in the OT is unveiled uniquely in the person and work of Christ.

The Gospel of John. The canonical development of the grace theme between the Testaments is explained in the opening chapter of John’s Gospel. Jesus Christ is the Word, who was with God, who is God, and who created the world (John 1:1–3). Christ then became flesh and dwelled among us (1:14). In doing so, he made known the glory of God to us. At this point in the development of chapter 1, John connects Christ (the Word) with the adjectives describing God in Exod. 34:6 to affirm that Christ has the very same virtues that God has. The assertion in John 1:17 that Jesus is full of grace and truth parallels the statement in Exod. 34:6 of God’s steadfast love and faithfulness. In Christ we are able to see the glory that Moses hoped to see in God (John 1:18). Christ is both the message and the messenger of grace and truth.

The Epistles and Acts. The NT Epistles develop the “full of grace and truth” statement about Christ (John 1:14) in several ways. The grace and truth found in Christ are given to his servants (1 Cor. 1:4) and are a reason for praise (2 Cor. 8:9; Gal. 1:6, 15; Eph. 4:7; 1 Tim. 1:2; 2 Tim. 2:1). This grace from Christ is effective in bringing about redemption and sustaining a life of godliness. Ephesians 2:8–9 is the classic statement affirming that God’s favor is the source of salvation. Paul makes this point by repeating “it is by grace” in 2:5, 8 and clarifying the grace of salvation with the “it is the gift of God” statement in 2:8. This design of salvation celebrates the incomparable riches of Christ’s grace and the expression of his kindness to us (cf. Eph. 1:7). Salvation is devoid of human merit, gifts, or favor (2:8). Keeping the law as a means of entrance into a relationship with God and as a means of gaining favor with God is antithetical to the nature of grace. God’s favor expressed to people in salvation is an expression of his sovereign will.

Romans 5 declares many of the same themes found in Eph. 2. In Rom. 5 Paul contrasts the action and result of Adam’s transgression with the obedience of Christ. Salvation is God’s grace and gift brought by the grace of one man, Jesus Christ (v. 15). The gift and grace of Christ brought about justification.

The effective operation of God’s grace in salvation is illustrated in the historical narratives of Acts. The men involved in the heated debate of the Jerusalem council (Acts 15:2) affirmed the salvation of the Gentiles by grace after hearing the report of Barnabas and Paul (15:12). Those in Achaia (18:27) are another illustration of an effective operation of grace.

The grace of God that saves is also the grace that sanctifies. Titus 2:11 declares that redemptive grace instructs the redeemed to say no to a life of ungodliness. The instructional nature of grace is highlighted in the development of the Titus 2 context. The teacher in 2:1–10, 15 is Titus, who is to nurture godly people. There is a change of instructors in 2:11, with grace now teaching. Redemptive grace works in harmony with sanctifying grace to provide for godly living.

According to Titus 3:8, those who trust in the generosity of God’s grace should devote themselves to doing what is good. By God’s grace, justified sinners will find their delight and satisfaction in the promises of God for a life of persevering godliness.

Grace also functions as an enablement for life and ministry. Paul often rehearses this feature of grace in his letters. In Rom. 1:5 Paul testifies about the grace associated with a commission to be an apostle. When reflecting on his role in the church, he affirms that by God’s grace he has been able to lay a foundation (1 Cor. 3:10). Paul’s testimony in 1 Cor. 15:10 demonstrates the essential role of grace in making him who he is and effectively enabling what he does. Giving is also viewed as an exercise of grace (2 Cor. 8:7) reflecting the grace received by individual believers. This gift of grace for life and ministry is somehow recognizable. Peter, James, and John recognized it in Paul (Gal. 2:9). It was upon the apostles (Acts 4:33), and it was seen in the church of Antioch (11:23).

Given the source and the effective nature of grace, one can understand the appropriateness of appealing to grace in greetings and salutations (Rom. 1:7; 16:20; Gal. 1:3; 6:18).

Common grace. Finally, grace does operate beyond the context of the elect and the work of salvation and sanctification. Theologians define this as “common grace.” God’s sending rain and giving creatures intellectual and artistic abilities are expressions of common grace.

Second Letter to the Corinthians

Part of the Corinthian correspondence, along with 1 Corinthians. These two letters are part of a larger body of correspondence written by the apostle Paul to the Corinthian church. Paul visited Corinth on his second missionary journey (Acts 18:1–18) for a year and a half before leaving for Syria. This period can be dated quite precisely, since Acts mentions a court hearing before Gallio, proconsul of Achaia, who served in AD 51–52. It was several years later, during Paul’s third missionary journey, that the Corinthian correspondence was written.

Context

While in Ephesus, Paul heard of immorality in the church at Corinth and responded with a letter (1 Cor. 5:9). This letter is lost but has been designated by scholars as “Corinthians A” to distinguish it from the two canonical letters. About this time, three men from Corinth brought a financial gift to Paul (1 Cor. 16:17) along with a list of questions, which Paul answers in another letter (see 1 Cor. 7:1). This letter, known to us as 1 Corinthians, is designated by scholars as “Corinthians B,” since it is actually the second letter written by Paul to the church. Some time later, Paul heard that his letter had not solved many of the problems at Corinth, so he made a visit. This went very poorly (see 2 Cor. 2:1), and Paul sent a sorrowful letter (2 Cor. 2:3–4, 9; 7:8, 12), designated by scholars as “Corinthians C.” This letter is also lost, though some think that it may be preserved in 2 Cor. 10–13. When Paul heard later that the Corinthian church had repented and wished to reconcile with him, he was overjoyed and wrote yet again. This letter, which scholars call “Corinthians D,” is known to us as 2 Corinthians. The sharp change in tone of chapters 10–13 perhaps represents a fifth letter (designated “Corinthians E”) reflecting ongoing friction with a strong minority faction within the church, or these chapters may reflect Paul addressing one unrepentant division in the course of the “D” letter.

Purpose

False teachers in the church at Corinth had attacked Paul’s teaching and authority. Their charges can be seen in 2 Corinthians: Paul was fickle (1:17, 18, 23), proud and boastful (3:1; 5:12), worldly (10:2), unimpressive in appearance and speech (10:10; 11:6), confused and foolish (5:13; 11:16–19), dishonest (12:16–19), and “not a true apostle” (11:5; 12:11–12). Paul writes to defend his ministry and authority.

Themes

Paul gives a wonderful description of his apostolic ministry. He is a captive in Christ’s triumphal procession, spreading the aroma of the gospel wherever he goes. This aroma is the smell of death to some, but life to others (2:16). He needs no letter of recommendation, as the church at Corinth is his letter, written on human hearts. The gospel is unlike the fading glory in Moses’ face (see Exod. 34:33); in fact, relationship with God during the old covenant was accomplished only through a veil, which still covers hearts when Moses is read. Rather, Christians bask in the unveiled glory of the Lord and are transformed into the Lord’s image with ever greater glory (3:18), carrying in their bodies the death of Jesus, so that the life of Jesus may be revealed in them (4:10).

The earthly consequence of this ministry is pain and suffering. Paul is constantly struggling, yet never defeated (4:8–9). But the spiritual reward is great: an eternal home with the Lord in heaven, with the Spirit given to him during this life as a deposit of what is to come (5:5).

Beginning with chapter 10, Paul’s tone changes sharply, becoming much more aggressive as he defends his apostolic authority. His gentle nature in person, which may have been mistaken by some of the Corinthians for weakness, is really Christlikeness in Paul. He fights not as the world does, but rather on the spiritual level, with weapons that can demolish all arguments (10:4). He hopes that he will not have to unleash his power when he comes to see them, though he will if necessary (10:6).

Paul’s opponents in Corinth have been exercising false authority beyond their rightful limits. They commend themselves and boast of their works. Paul promises to remain within the sphere assigned him by God, and he assures them that his sphere includes their church (10:13).

In chapter 11 Paul begins speaking “as a fool.” His opponents apparently have referred to him as a fool, so he allows himself some latitude to do this. If he were a fool, he would boast of his accomplishments as an apostle. His opponents boast about themselves; Paul has more to boast about. He also is a Hebrew, a descendant of Abraham, and a servant of Christ; in fact, he is more. He has worked harder; he has been imprisoned more, beaten more, stoned, and shipwrecked; he has gone without food and water; he has been cold and naked. He has had visions and revelations, and he has been caught up in heaven and heard things that he may not repeat. Yet he would rather boast of his weakness, for his worldly weakness allows him to be strong in Christ. Paul should have been commended by the Corinthians, yet he has been reduced to having to defend himself boastfully.

During Paul’s next visit, he will continue his habit of supporting himself, so as not to be a burden on the Corinthians (see Acts 18:3). He has not asked them to support him (though it was his right [see 1 Cor. 9]), yet they have accused him of trickery (12:16; see also 1:12). He hopes that he will not be forced to deal harshly with them, but they demand proof that Christ speaks through him (13:3). He would rather use the authority that God has given him to build them up, not tear them down (13:10).

Outline

I. Greeting (1:1–11)

II. Paul Defends His Ministry (1:12–7:16)

A. Paul explains his conduct (1:12–2:13)

B. Paul describes his ministry (2:14–7:1)

C. Reconciliation with the Corinthians (7:2–16)

III. The Collection for Jerusalem (8:1–9:15)

A. Generosity encouraged (8:1–15)

B. Titus’s credentials (8:16–9:5)

C. Results of giving generously (9:6–15)

IV. Paul Defends His Authority (10:1–13:10)

A. Paul gives them warning (10:1–18)

B. Paul speaks ironically as a “fool” (11:1–12:13)

C. Paul’s planned visit (12:14–13:10)

V. Conclusion (13:11–14)

Showing 1 to 32 of32 results

1. The Hope of the World

Illustration

King Duncan

All of us have seen those signs, "Keep Christ in Christmas." I hope you did that this year. There are many people who celebrate Christmas who have no idea at all that Christ is the hope of the world.

It's like one family I read about. They were gathered to celebrate the holiday without much thought to its significance. Little Charlotte, gulping her milk, heaved a white mustached sigh. Then she pointed her fork toward her grandfather like a microphone and asked, "Grandpa, why is today called Christmas?" The child's question came like a peal of thunder. "Out of the blue it fell crashing into the dining room just as though, indeed, the roof might b…

2. Illustrations for Lent Easter Old Testament Texts

Illustration

Jon L. Joyce

1. God destroys as well as preserves [Isaiah 42:14]

Luther says that God is to be both loved and feared. The same God of compassion who is eager to show love to those who turn to him is equally determined to root out and destroy evil. Isaiah is warning us not to be lulled to sleep by thinking only of the kindness of God. He who shows patience toward our waywardness will eventually cease to overlook unatoned sin and will destroy. He holds all the power of the universe in his hands to work his ends. Our eternal destiny is for him to determine. Are we tempting God by clinging to things he opposes? Remember God has said, "I will destroy." The time to repent and make peace with him is now.

2. Christ will restore sight [Isaiah 42:16]

A blind beggar walking down a street on a day in spring car…

3. In Good Standing

Illustration

Staff

A lady in the north of England said that every time she got down before God to pray, five bottles of wine came up before her mind. She had taken them wrongfully one time when she was a housekeeper, and had not been able to pray since. She was advised to make restitution.

"But the person is dead," she said.

"Are not some of the heirs living?"

"Yes, a son."

"Then go to that son and pay him back."

"Well," she said, "I want to see the face of God, but I could not think of doing a thing like that. My reputation is at stake." She went…

4. In the Fires of Life

Illustration

Jon L. Joyce

Back in 1917 during the Russian Revolution, a Russian Orthodox priest and eleven of his parishioners were placed in a prison by the Bolsheviks. They were left there to rot. From time to time, as the weeks went by, the guard of the prisoners would tell his superior: "There is someone else in that cell besides those twelve men. There is someone getting to them who helps them and provides them with what they need. I don’t know how this is possible. All I know there has to be someone with them." Finally, the superior of the prison impatiently went to the cell with the guard. They opened the cell door and herded the twelve prisoners out into the corridor. The superior counted them off one by one. He said to the guard: "Now, you see, there are only twelve." But the old priest spoke up: "But you …

5. Love for Neighbor

Illustration

Staff

An ancient rabbi once asked his pupils how they could tell when the night had ended and the day was on its way back.

"When you see an animal in the distance and can tell what kind of animal it is" answered one pupil.

"No" replied the rabbi.

"When you see a tree in the distance and can …

6. Daily Reminders

Illustration

Charles White

Your child's journey from 4 to 14 is very short. Christian parents need to put God into each day during this impressionable time. As a father of five foster children and a preschool teacher for 10 years, I'm convinced that the following practices instilled early can teach children to hold onto God during the difficult adolescent period:

Hang a picture of Christ in each child's bedroom. Children are often quicker to respond to pictures than to words.
Teach your child how to pray. By the time a child is 5, he should be able to speak one-sentence prayers with a parent. By the time he's 6, he should be looking for answers to his prayers. But avoid correcting a child's prayers. They are …

7. Thanks Is a Good Word

Illustration

Maxie Dunnam

At the peak of his career, Mark Twain received five dollars a word for the magazine articles he wrote. Someone sent Twain a five dollar bill with this note:

"Dear Mr. Twain, please send me a good word."

On a sheet of paper, Twain responded with one word…thanks.

Thanks is a good word. It's a good word because b…

8. Luther the Tender Father

Illustration

Editor James S. Hewett

Martin Luther was a good father, knowing as if by instinct the right mixture of discipline and love. "Punish if you must, but let the sugar-plum go with the rod." He composed songs for his children and sang these songs with them while he played the lute. His letters to his children are among the jewels of German literature. His sturdy spirit, which could face an emperor in war, was almost broken …

9. The Authority to Effect Change

Illustration

James W. Moore

Have you heard the story about the bride who was extremely nervous on her wedding day?

She confided to her minister that she was not sure she could make it all the way down the aisle without shaking or crying. So the minister, a seasoned veteran of weddings, gave her a bit of advice.

"When you begin your walk," he said, "just remember this three-point formula: First, look straight down the aisle…

10. The Complexity of the Situation

Illustration

The Constitution of the United States started off with only 7 articles and 21 sections that took up only four handwritten pages including signatures! 4 pages! But to that we added 27 amendments.

Today, the United States Code, which is all of the laws in this country, fills up around 80 volumes of books, nearly 800,000 pages, and this doesn't even include the Federal Regulations. In 1942, the Virginia Code was a single book that had 2800 pages. Today, the Virginia Code is a 25-volume set of books with 15,000 pages, nearly 20,000 separate laws! And that is just Virginia!

But, let's not think for a moment that we are the only on…

11. Eternally Interceding

Illustration

Larry Powell

The Hebrew people knew that Moses was on Mount Sinai, but it seemed to them that he had been gone much longer than necessary. All manner of mummerings arose within the ranks. Had he deserted them? Had something happened to him? Finally, it was decided that they would raise up Aaron as their new leader. Moreover, an idol fashioned in the form of a golden bull was set in their midst as the new object of worship. Unexpectedly, Moses returned. The scene which followed included at least three emphases:

1. Pronouncement. God utters a blistering assessment of the Hebrew people: "I have seen this people, and behold, it is a stiff-necked people" (32:9). Then follows an expression of his intention; "Now therefore let me alone, that my wrath may burn hot against them and I may consume them" (32:10).…

12. Getting Our Tablets Ready

Illustration

Staff

At Mount Sinai God said to Moses, "Hew two tablets of stone." In other words, take two rocks and shape them for lettering, get them ready to write something on.

What was to be written? God did not say. Rather, he said, "Hew two tablets ... and I will write upon them." You get them ready, and I will do the …

13. A Meeting On the Mountain

Illustration

Staff

Moses was camped with his people in the valley at the base of Mount Sinai. God came to him there and said, "Be ready in the morning, and come up into the mountain."

When morning came Moses was ready, and he went up. There God met him. And through that meeting the whole world has been blessed - for…

14. Appealing Orange

Illustration

Michael P. Green

You can usually get a large audience together to watch a striptease. There is no question about it, a lot of people would come to watch a woman undress on the stage, thus indulging and misusing their sexual appetites.

Now suppose you visited a country where an auditorium is packed to the walls with people watching, not a girl undr…

15. Land Not Seen

Illustration

Our Daily Bread

From the booklet "Bits and Pieces" comes an interesting story about Florence Chadwick, the first woman to swim the English Channel in both directions. On the Fourth of July in 1951, she attempted to swim from Catalina Island to the California coast. The challenge was not so much the distance, but the bone-chilling waters …

16. Ten Commandments of Relations

Illustration

Staff

Ten Commandments of Human Relations

Speak to people. There is nothing as nice as a cheerful word of greeting.
Smile at people. It takes seventy-two muscles to frown, only fourteen to smile.
Call people by name. Music to anyone's ears is the sound of his/her own name.
Be friendly and …

17. AMAZING GRACE

Illustration

John H. Krahn

God’s grace is amazing in the lives of all his people. For even the most righteous man falls painfully short of the perfection that God requires of those who will be with him in heaven. The Bible says that at the end of time only those without any sin, none at all, will be able to stand in God’s presence. This causes us problems, big problems, for none of us qualifies.

If I were to ask you whether you were sure of your salvation, I wonder if every one of you could honestly say, "When I die, I feel certain that I would be with God in heaven." Anyone who loves the Lord and cannot state that conviction does not understand how amazing God’s grace really is.

The reason that many of us are uncertain about eternal life is because we are so aware of our …

18. The Fifth Commandment

Illustration

Jim Kane

A Sunday school teacher was discussing the Ten Commandments with her 5 and 6 year-olds. After explaining t…

19. Small Ways Every Day

Illustration

Martha Sterne

I hate to bring up The Ten Commandments when I'm preaching on the Gospel of Mark, but…remember that they are very rarely Cecil B. de Mille, big-screen, neon-sign events. They really aren't. They are small choices made on small days, over and over and over again. Such as choosing to remember that God made us for freedom and gave us as a gift, not a punishment, rules to live by. Small things such as remembering God made us, so we don't make God. Such as remembering that we had better not put God's name on anything in a vain show of power. Such as remembering that if God made the universe from a little marble and rested, then we are just created and hard wired to let go of our tiny universes and rest too. Little things, like remembering not just to honor your parent…

20. Little Difference

Illustration

Erwin Lutzer

Addressing a national seminar of Southern Baptist leaders, George Gallup said, "We find there is very little difference in ethical behavior between churchgoers and those who are not active re…

21. It All Started with 10 Commandments

Illustration

Billy D. Strayhorn

In a cartoon, Frank and Ernest are standing in front of row after row of shelves of books. On top of one of the shelves is a sign, which reads, "Law Library." Franks turns and says to Ernest: "It's frightening when you think that we started out with just Ten Commandments."

It is sort of frightening isn't it? We started out with 10 and now we have an estimated 35 million laws on the books in the United States alone. Some of them are very good and deeply needed. But there are some that pr…

22. They Are Not Suggestions!

Illustration

Donald B. Strobe

I always liked Ted Koppell, the first moderator of the news show "Nightline." In a speech at Duke University when his daughter was graduating, he said this: "We have actually convinced ourselves that slogans will save us. Shoot up if you must, but use a clean needle. Enjoy sex whenever and with whomever you wi…

23. Plowing The Other Field

Illustration

Michael P. Green

Returning from Sunday school, where the Ten Commandments had been the topic of the day, a young boy asked his father, “Daddy, w…

24. Practice What You Preach

Illustration

During the time of slavery, a slave was preaching with great power. His master heard of it, and sent for him, and said:

"I understand you are preaching?"

"Yes," said the slave.

"Well, now," said the master, "I will give you all t…

25. Do Politics and Religion Mix?

Illustration

Stephen M. Crotts

Our society is still trying to answer the question, do politics and religion mix? The first amendment of the United States Constitution reads, "Congress shall make no law respecting an establishment of religion nor prohibit the free exercise thereof." What the first amendment is saying is that government should stay out of religion, but religious people can exercise their faith in the influence of public policy.

Over the past fifty years, lawmakers have misinterpreted the Constitution. We've majo…

26. Seinfeld's Last Episode

Illustration

Brett Blair

Most of you remember the Seinfeld show and many of you were fans. In its final Episode, which aired at the end of the 1998 TV season, the main characters (Jerry, George, Elaine, and Kramer) receive a one year sentence for failing to help someone who was being robbed.

What happens is this: Jerry has just received a contract from NBC to do a sitcom and the network is flying them all to Paris as a gift. But their plane encounters problems and they are stuck in LakelandMassachusetts. Killing time wondering around on the sidewalks in this quaint New England town, they become innocent bystanders and witnesses of a car jacking.

Being New Yorkers and the kind of people they are they make fun of the guy who is being robbed. Kramer, who has a camcorder in his hands, films the incident as a curiosi…

27. Messages From God

Illustration

Brett Blair

A few years ago there were billboards scattered throughout the United States with messages from God. Some guy had purchased the space and conducted an advertising campaign for God. Actually, the person responsible for these "Messages from God" chose to remain anonymous. The Smith Agency in Ft. Lauderdale, Florida, launched the advertising campaign in September 1998.

Andrew Smith, the agency's president, said that an individual simply appeared in their office one day and hired them on the spot. He said that their agreement with this individual prohibited them from releasing his name but he did say that the person is quite well known.

These 15 messages signed by God appeared on billboards and buses:

Let's Meet at My House Sunday Before the Game.--God
C'mon Over and Bring the Kids.--God…

28. Change

Illustration

Percy Bysshe Shelley

Mutability

We are as clouds that veil the midnight moon;
How restlessly they speed, and gleam and quiver,
Streaking the darkness radiantly!—yet soon
Night closes round, and they are lost forever:

Or like forgotten lyres, whose dissonant…

29. Good and Bad “Magical Thinking”

Illustration

Leonard Sweet

We live in an age where incredible scientific advancements take place everyday. Take GRIN, the acronym for (G) genetic engineering, (R) robotics, (I) information technology and (N) nanotechnology. The human genome has been mapped. Nanotechnology is constructing miniscule machines that can deliver inter-cellular messages or make molecular level repairs. Astrophysicists have mapped the curvature of the universe, delved into black holes, listened to the echoes of the Big Bang. Scientific inquiry and experiment have revealed the "hows" and "whys" and "whats" never before known.

We think we're so smart. We think we have a handle on how the universe works.

So why did the builders of the new Yankee Stadium spend five hours and $50,000 digging through two feet of concrete? They did this to extra…

30. Tranquility in the Midst of Turmoil

Illustration

William L. Self

Two artists were commissioned to paint their conception of peace. A panel of distinguished judges would determine which artist had best captured the idea. The winner would get a rich commission. And after they had been painting for a long time, the judges assembled to view their work.

The first artist unveiled his painting, and there was a beautiful, magnificent pastoral scene, with a farmer coming in after a hard day in the fields. His wife was cooking, hi…

31. Knowing the Secret Right from the Start

Illustration

Thomas Long

In Princeton, New Jersey, there is a legendary tale about the eminent scientist Albert Einstein walking in front of a local inn and being mistaken for a bellboy by a dowager who had just arrived in a luxury sedan. She orders him to carry her luggage into the hotel, and, according to the story, Einstein does so, receives a small tip, and then continues on to his office to ponder the mysteries of the universe. True or not, the story is delightful, precisely because we savor from the beginning a secret…

32. SHEPHERD

Illustration

Stephen Stewart

Genesis 47:3 - "Pharaoh said to his brothers, ‘What is your occupation?’ And they said to Pharaoh, ‘Your servants are shepherds, as our fathers were.’ "

Luke 2:8 - "And in that region there were shepherds out in the field, keeping watch over their flock by night."

This is one of the oldest and most important occupations among the ancient Hebrews. There were two types of shepherds: nomads who followed their flocks from one grazing area to another, and those who lived in villages. The shepherd protected his flock from the cold, robbers, and predatory animals. His only weapons were the staff and sling, although, later dogs were also used.

The shepherd wore a whole animal skin with the wool retained. He may also have worn an undertunic o…

Showing 1 to 32 of 32 results