Daily Devotion | Exodus 37 | January 9, 2026

Scripture: Exodus 37 (ESV)

Date: January 9, 2026

Speaker: Rev. John Chen
Transcribed, translated & edited by: Joseph Wang (Yufan)

Dear brothers and sisters, peace to you. We thank God for His grace that we have come to a new day to study the Daily Devotion together. The Scripture we are studying today is Genesis—sorry—Exodus chapter 37.

Let us pray.

Our God, we thank You for leading us into a new day. We continue to learn the knowledge of You. May You continue to be with us, to watch over us and keep us. Lord, You enable us to know You more deeply and to fear You rightly. We confess that we are foolish, yet we still need to rely upon Your grace. May You be with us. In the name of Christ we pray, Amen.

Today we come to Exodus chapter 37. As for the content of chapter 37, we have essentially already discussed it previously, and there is nothing particularly new that needs to be repeated. Yesterday we also specifically mentioned why there is this kind of repeated record in Scripture. It is because God wants to highlight the obedience of the Israelites.

Earlier, beginning in chapter 25, God spoke and commanded Moses, telling him what to do, how to do it, and how things were to be made. God said, you are to do this, and you are to do that. Then when we come to chapter 37, and all the way through chapter 40, the text says, “and the Israelites did this,” and “they did that.” In this way, a very clear correspondence is formed, showing the obedience of the Israelites. We mentioned this yesterday.

Yesterday we also especially emphasized how we should face God’s law. The answer is that whatever God says, that is how we are to do it.

Yesterday, when we talked about the tabernacle, we mentioned that the construction begins with the outer parts first, and then proceeds to the furnishings inside the Most Holy Place. These include the ark, the table of the bread of the Presence, the lampstand, and the altar of incense. Then it comes to the anointing oil. Indeed, this part is abbreviated. Verse 29 simply says that it was made according to the method for making incense, the holy anointing oil, and the pure fragrant incense. Here the details are omitted, and the method of making the anointing oil is not repeated.

This is what we discussed yesterday. Some things are passed over very quickly. Strictly speaking, one might think that we should pass over all of these details quickly, and that would seem reasonable. Yet Scripture still records them in such detail. We also mentioned this yesterday.

Today I would like to add a bit more explanation. Why is it that from Exodus chapter 25 to chapter 40—a total of fifteen chapters—the content is divided into two major sections, and these two sections are almost completely repetitive? The first section records God’s commands, and the second section records the Israelites carrying out those commands. This kind of corresponding structure is something the Israelites frequently used.

I believe I have mentioned this before, but I will repeat it here. In Hebrew literary style, this kind of structure often appears. Things that were said earlier are said again later. I have mentioned before that this can easily lead to misunderstandings. Some irreverent people have claimed that the Pentateuch, or Israelite literature, comes from different source documents, and that the authors simply copied different sources together by mistake.

They claim that this makes the text look like something that was pieced together to resemble Scripture, and they argue that the Pentateuch lacks seriousness and literary sophistication. This kind of view arose during the movement of higher criticism in the late nineteenth century.

However, as we moved into the twentieth century and now into the twenty-first century, both theology and biblical studies have largely rejected this approach. On the contrary, scholars now generally agree that this is a unified book, deliberately arranged in this way, written with a purpose. As for what that purpose is, people may not always be certain, but there is now little opposition to the idea that this is a coherent whole, written intentionally as it stands, not the result of scribal error or accidental duplication. This has become a consensus in contemporary biblical studies.

That said, the question remains: why did it write this way? Why are there two parallel sections? Why do Exodus chapters 25 to 40 contain such strong and detailed repetition? What does this mean?

Of course, different theologians offer different interpretations. Yesterday I shared my own understanding, which is that this repetition highlights the obedience of the Israelites. Today I would like to offer another interpretation for your consideration.

Through this symmetrical structure, the text is actually drawing attention to what is in the middle. By recording one section before and another similar section after, the text highlights the special importance of what lies between them. It uses literary form to express meaning. The repetition itself emphasizes the importance of the central event.

This is a distinctive feature of Hebrew literary style. Generally speaking, whether in literary analysis or in actual writing, very few people would use this kind of structure. At most, one might use a form of beginning-and-ending correspondence, something many people are familiar with. The beginning introduces something, and the ending returns to it in an elevated way. This is common in general literature.

But here we see something far more precise—almost word-for-word repetition. From the standpoint of ordinary theological writing, this would be extremely unlikely. Yet I believe Scripture represents a far wiser literary form. It uses structure to emphasize content, and this goes beyond what we normally imagine.

This is not merely my own idea. After studying theology and hermeneutics, and after listening to those who have gone before us, I have observed that Scripture consistently follows this pattern. Its structure is indeed very unique. It uses form to convey meaning.

For example, when you read a novel or watch a movie, if there is a correspondence between the beginning and the ending, it often gives you a sense of satisfaction in reading or viewing. You want to know how what was introduced at the beginning is resolved at the end. Through this correspondence, you gain a sense of enjoyment and delight. Modern literature and modern filmmaking techniques also use this approach, with a clear beginning and a clear ending.

However, when you look at the Israelite text, this kind of strong contrast and detailed repetition can feel quite abrupt to someone reading the Bible. You may wonder why it is written this way.

But when we look closely, we see that from chapters 25 through 31, the text records what God commanded Moses to do. The LORD spoke and instructed Moses: you are to do this, you are to make that, you are to use bronze for this, you are to use spices for that, you are to appoint certain people. Then later, we see the fulfillment of those words. They did exactly what God commanded.

For example, in today’s passage, it says that they made a lampstand of pure gold, an altar of acacia wood, a table of acacia wood, and so on. This correspondence shows that the matter has been completed. It shows that it was not only God who spoke, but also that the Israelites actually carried out His commands.

In addition, within this literary structure, the question arises: what is being emphasized? The emphasis falls on chapters 32 through 34. These chapters are meant to stand out. This symmetrical structure does not merely emphasize the importance of building the tabernacle; it also draws special attention to the central section.

To put it more clearly, when we look at the structure of Exodus chapters 25 through 40, we see an ABA pattern. Section A records God instructing Moses on how to build the tabernacle. The later A section records how the Israelites built the tabernacle. The middle section, B, consists of chapters 32 through 34, where Israel fails at Mount Sinai through the golden calf incident, and where God renews the covenant with them. This structure brings that central event into sharper focus.

When we read the text this way, our experience of interpretation changes. In chapters 32 through 34, God’s response to Israel’s sin becomes the central event in the tabernacle narrative. Through this ABA structure, the text highlights how God deals with a stubborn and rebellious people.

From this broader structure, we gain a deeper understanding. God commands the building of the tabernacle, and later Israel builds it. That seems straightforward. But why, in the middle, does the text suddenly describe Israel worshiping the golden calf, followed by God’s forgiveness, Moses’ intercession, and God’s continued presence among them?

Chapters 32 through 34 become crucial for the reader. They explain why the tabernacle is necessary. Why must the tabernacle be built? Because Israel cannot keep the law. Why must there be priestly ordinances? Because Israel needs a true Redeemer.

After the golden calf incident, after Israel’s complete failure, God raises up One far greater than they are—a High Priest greater than all other priests, a King greater than all other kings, a Prophet greater than all other prophets—to accomplish redemption. This is what the structure of chapters 25 through 40 is pointing toward.

Through this literary structure, Scripture expresses God’s intention. God is not abandoning His people. God desires to dwell among His people and to lead them to accomplish His will.

Yet Israel failed. They worshiped the golden calf. They broke God’s commandments, statutes, and judgments. They were unable to keep the covenant made earlier.

So the question arises: can the tabernacle still be built? Can Israel still receive redemption? Is God still willing to dwell among them?

The answer is yes. In chapters 35 through 40, God completes the building of the tabernacle. How is this accomplished? Through Moses’ intercession and God’s forgiveness.

From this perspective, our understanding of redemption deepens. Israel deserved destruction. They should have been rejected by God, just as God told Moses that He could destroy them and make Moses into a great nation, restarting the Abrahamic and Mosaic covenants. That was a real possibility.

But because of Moses’ intercession, because Moses was willing to give himself for the people, the story continued. The tabernacle was built.

This clearly points to Jesus Christ. We all deserve destruction. None of us can receive forgiveness apart from Jesus Christ. When a holy God comes to dwell among sinners, the rightful outcome should be judgment and the fire of hell.

But because of the blood of Jesus Christ, because Jesus Christ has become the true tabernacle, the true meeting place between God and man, we can come with confidence before the throne of grace, to receive mercy and find grace to help in time of need.

Through this passage, and through our meditation on Exodus chapters 25 through 40, we gain a deeper understanding of the Old Testament, of God’s holiness, of God’s forgiveness, and of the depth and manner of Christ’s love for us.

This, I believe, is precisely the purpose of Scripture. Even though today we have not focused on a single specific verse, because we have already explained the details previously, when we return to the structure of the text, we once again see God’s love.

This is the beauty of Scripture. Every word reveals Jesus Christ. Every word speaks of redemption. Through both individual details and the overarching structure, Scripture shows us God’s mercy and lovingkindness.

Through such a perfect literary structure, we see God’s wisdom and God’s love. As a result, our hearts gain a deeper understanding of salvation and a deeper reflection on the saving work of Jesus Christ.

This is another kind of beauty found in Scripture. It is beautiful not only in individual words and phrases, but also in its overall structure. Through this, we gain a deeper understanding of God’s grace, God’s redemption, and God’s creative work.

In the Triune God, the Father loves us in the Son. Through the Son, we worship God, and our relationship with Him grows deeper. This, I believe, is the purpose of Scripture: to lead us continually to experience and know God more fully.

Even passages that seem repetitive take on new color and new life when viewed within their larger structure.

As we think about Moses writing the Pentateuch nearly four thousand years ago, using such profound literary techniques, we cannot help but marvel. What may seem boring or repetitive at first glance turns out to be rich with meaning.

When we read Scripture in this way, God opens His love to us more and more, enabling us to live holy lives even today.

Thank the Lord. This concludes our sharing for today. Thank you all.