Jensens survey of the old testament adam 59

outline in view. (You need only scan the
long section of 20:18—23:19. Spend longer
time with the other sections.)
The Setting
Promise 19:1-6
Preparation 19:7-15
Phenomena 19:16-25
The Laws
Basic Laws 20:1-17
Laws in Detail 12 20:18—23:19
The Promises 23:20-33

The Response 24:1-1813
The Ten Commandments of 20:1-17 are
foundational and all-inclusive. Observe that
the rst four commandments tell man’s duty
toward God, and the last six, his duty
toward his fellowman. After you have
nished your study of chapters 19-24,


answer this simple but basic question: Why
did God impose these laws upon His people?
(32:1—34:35)
We are bypassing chapters 25-31 at this
time so that they may be studied last, in
connection with the other chapters (35-40)
about the tabernacle. See Chart 15 for the
location of the idolatry section in the book’s
pattern.
Four words summarize the narrative

chapters 32-34:
sin
judgment
intercession
renewal
The people’s sin was of the worst kind:
spiritual idolatry and corruption (32:1-6).
God’s judgment was consuming, declared by
a jealous Lord (32:7-10). Moses’ intercession
G. IDOLATRY AT SINAI


was desperate, appealing to God’s mercy
(32:11—33:23). And the consequent renewal
of fellowship between Israel and God was
conditional upon the people’s repentance for
sin and determination to obey the words of
the covenant (34:1-35).
The cycle represented by the four words
noted above was a constantly recurring
sequence in Israel’s history from this time
forward. After coming to the place of
renewal, the people would move back to the
dwellings of sin again—and the cycle would
repeat itself. That Israel was not ever utterly
consumed is explained only by the mercy of
God and by the ministry of prophets, judges,
and men like Moses who pleaded with God
in behalf of their brethren. That God was
pleased to work through His chosen leaders

is illustrated in these chapters by the
experience of Moses, whose delay on the
mountain was the occasion for his people to


sin at the beginning of the narrative, but
whose presence at the end of the narrative
was an occasion of awe and respect—all
because Moses spoke for God.