Sunday, September 18, 2016

Lesson 3 - Exodus 3-4: Stubborn Reluctance Overcome / TBC Men's Study 2016-2017 / Exodus: God Rescues His People.

Sorry for the inconvenience of not posting the IVP questions.  Intervarsity Press asked that I not repost their study so that it will drive traffic to their site.  Use the link above to access the core questions for this study.

2016-2017 Tulsa Bible Church Men’s Bible Study –

For further consideration:
ID: Inductive Questions (Asking the text questions like who, what, where, when, why, & how?”)
CR: Cross References (Comparing Scripture to Scripture, understanding the vague by the clear.)
WS: Word Study (Understanding definition, theological meaning, and usages in other passages.)
1. CR (3:6) God identifies himself as the God of Abraham, Isaac, and Jacob.  What point does Jesus make with this verse in Mark 12.26 / Luke 20.37?  How does that point tie in with what God is saying to Moses in this passage?

2. WS (3:5) When Moses approached the burning bush God told him that he was standing on “holy ground.”  Look up the Hebrew word for holy.  What does the use of that word to describe a piece of ground or dirt teach us about the meaning of God’s holiness (and ours)?

3. ID (3:2ff) What do we learn in this passage about the identity of “the angel of the Lord” in this passage?  (After you have examined the Exodus three passage, you may want to compare your observations with the short article in and the Jews for Jesus Scripture comparison chart.)

Theological Wordbook of the Old Testament -- Holy
ֹדֶשׁק (qōdeš). Apartness, holiness, sacredness, hallowed, holy (ASV, RSV, similar). The noun qōdeš connotes the concept of “holiness,” i.e. the essential nature of that which belongs to the sphere of the sacred and which is thus distinct from the common or profane. This distinction is evident in Lev 10:10 and Ezk 22:26 where qōdeš occurs as the antithesis of ḥôl (“profane,” “common”).
There is some truth in the idea of R. Otto (see bibliography) that the word “holy” refers to the mysterium tremendum. It speaks of God with a measure of awe. It can be used almost as a synonym of deity. “His holy name” is the name of God. The inner room of God’s dwelling is called the Holy of Holies—the most holy place.
But the biblical viewpoint would refer the holiness of God not only to the mystery of his power, but also to his character as totally good and entirely without evil. Holy objects therefore are those with no cultic pollution which is symbolic of moral pollution. They are not merely dedicated, but dedicated to what is good and kept from what is evil. The separation of men from what defiles ceremonially is but typical of the holiness that is spiritual and ethical. “Be ye holy for I am holy” is quoted from the o.t. (I Pet 1:16; Lev 19:1; 20:7, etc.) and the so-called holiness code is heavily ethical. “Man was made in the image of God and capable of reflecting the Divine likeness. And as God reveals himself as ethically holy, he calls men to a holiness resembling his own” (ISBE, “Holiness”).[1]

ISBE International Standard Bible Encyclopedia, ed. J. Orr, 1929
[1] Thomas E. Mccomiskey, “1990 קָדַשׁ,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 787.

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