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7 episodes with passover exodus
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2 episodes with passover exodus
2 episodes with passover exodus
3 episodes with passover exodus
2 episodes with passover exodus
Thank you for listening! Here are some ways to learn more and stay connected!New To Faith? Visit our New To Faith page!Learn more about Pastor Derek NeiderFollow Derek on Instagramor FacebookSubscribe to email.Subscribe to the daily devotionalExplore recent messagesThis podcast was created by Pastor Derek Neider as a ministry of Awaken Las Vegas. Visit our website!We are located at 7175 W. Oquendo Road, Las Vegas, NV 89113. Our gathering times are 9am & 11am Sundays and 6:30pm Thursdays.
The festival of Passover is a shadow of the reality found in Jesus Christ.
Guest preacher: Aaron Anand | Exodus 12 | 19 April 2026
Send us Fan MailPastor Joshua talks about Liberation Theology through the lens of Mark 11:15-17 and the Passover Exodus story.
7 takeaways from this study Bring your whole self to God. Treat prayer, worship and daily life as korban — “offering,” or that which comes near — by being fully present, not half‑hearted. Let love cost you something. Choose costly, inconvenient acts of love (time, energy, money) as your “fragrant offering” to God. Do every task as unto the LORD. Whether cleaning, working, or serving, act as if God Himself is your boss. Practice servant leadership. If you lead (home, work, ministry), lead by lowering yourself — serving listening, and bearing others' burdens. Love your nearest neighbors first. Apply “love your neighbor as yourself” to spouse, children, roommates, and close friends before “the world.” Die to self daily. Regularly ask, “What part of my pride, comfort, or control needs to ‘get on the altar' today?” Live as God's dwelling place. Remember you are now a living tabernacle; carry God's presence into your workplace, neighborhood, and relationships. Therefore be imitators of God, as beloved children; and walk in love, just as Messiah also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. Ephesians 5:1–2 NASB 1995 This is not an abstract idea. It is rooted in the concrete pattern God gave Israel in the Torah, especially in the מִשְׁכָּן Mishkan (“dwelling place,” the Tabernacle) and the קָרְבָּנוֹת korbanot (“offerings,” the things that approach). What does it really look like to “imitate God” in love today? The pattern behind ‘be imitators of God’ Paul's phrase “be imitators of God” in Ephesians 5:1 uses the Greek word μιμηταί mimētai (“imitate,” “copy a pattern”). Imitation always raises a question: imitate what? God has not left us guessing. He gave Israel a visible, enacted pattern in the Torah: The pattern of the Mishkan in Exodus (Exodus 25–40) The pattern of the offerings in Leviticus (especially Leviticus 1–2) The larger pattern of His dealings with Israel in the prophets (Isaiah 48–49 and beyond) Moshe (Moses) himself asked, “Show me Your glory” (Exodus 33:18). God answered by both revealing His character and giving a pattern — “the pattern shown to you on the mountain” for the Mishkan (Exodus 25:40). Paul draws on that same pattern when he speaks about Messiah's sacrifice as a “fragrant aroma” (Ephesians 5:2), echoing the repeated phrase in Leviticus, “a soothing aroma to the Lord” (Leviticus 1:9). So, to imitate God, we do not just reach for vague spirituality. We look at the concrete story God told through Israel's worship, and then at how Messiah fulfills and deepens that story. Called to draw near The book of Leviticus is called וַיִּקְרָא Vayikra (“And He called”) in Hebrew, from its opening word: “Then the LORD called to Moses…” (Leviticus 1:1). This calling comes from the Mishkan, from within the Tent of Meeting. It is a summons to draw near. קָרְבָּן korban comes from the Hebrew root קרב karav (“to draw near, approach”). A korban is not just “something you give.” It is “the thing by which you draw near,” in other words, it’s the offering-bringer. In Leviticus 1:1–9, we see the burnt offering described: The animal comes from the herd or flock, “a male without defect” (Leviticus 1:3) The worshiper brings it “to the doorway of the tent of meeting” (Leviticus 1:3) He lays his hand on its head, and it is accepted “to make atonement on his behalf” (Leviticus 1:4) The entire animal is burned on the altar as “an offering by fire of a soothing aroma to the LORD” (Leviticus 1:9, NASB 1995) The person does not simply send the animal off. He identifies with it by laying his hand on its head. In that act, he is, in a sense, saying, “This is me going in. Let this be accepted for me.” This becomes a powerful picture of how we approach God in Messiah. When we trust in Him, we “lean” our whole weight (worth, glory, faith, trust) on Him, just as the Israelite physically leaned on the korban. He goes in before the Father as our substitute. A restful aroma Leviticus repeatedly uses the phrase רֵיחַ נִיחוֹחַ re'ach nichoach (“soothing aroma,” “pleasing aroma”). The word נִיחוֹחַ nichoach comes from the same Hebrew root as Noah’s name נֹחַ Noach (“rest”). You could almost say “a restful aroma.” That raises a paradox. How can the smell of burning flesh be “restful” or “soothing”? To the modern mind, sacrificial slaughter feels barbaric and repulsive. Yet that reaction is part of the point. It is meant to shock us into seeing how serious our alienation from God really is. An innocent animal — who never chose to sin, transgress, rebel — dies so that the worshiper can draw near spiritually by its blood. That injustice should bother us. It hints at something far worse and far more costly: the innocent suffering of Messiah Himself. This “restful aroma” signals that something has been put right. Judgment has fallen. A costly substitute has given its life. Reconciliation has begun. Rest, in a sense, now has a basis. From common to other: The Mishkan as training in holiness Outside the camp is ordinary, “common” life. Inside the Mishkan's courts and especially beyond the inner veil is the concentrated presence of the Creator, the One who is other, “holy” than His creation. Exodus 40:34–38 describes how the cloud filled the Mishkan so strongly that even Moshe and the priests could not enter at first. As the cloud and fire moved, Israel moved. When the cloud rested, Israel rested. It was like following a Leader through the wilderness: The cloud and fire guided their travel and their rest (Exodus 40:36–38). The visible presence in the center of the camp taught them to stay oriented to God. The very layout of the Mishkan trained them to respect the boundary between common and holy. Holiness (קֹדֶשׁ kodesh, “set apart”) here does not mean otherworldly and irrelevant. Rather, it means dedicated for God's special purpose. The Mishkan was not man's religious invention. It was a Heaven-designed pattern for reconciliation between a holy God and a compromised people. This pattern is as relevant as ever. We live in a world that treats everything as common. The Mishkan and the korbanot remind us that God is not just “there” in a vague sense. He is holy. To draw near, something must change — both in our status and in our hearts. The innocent substitute and the cost of sin Stop and soak in the emotional impact of the sacrifice at the Mishkan. An innocent sheep, goat, or bull dies because the human worshiper has broken fellowship with the Creator. To us, that seems oppressive or even unjust. Yet that discomfort exposes how numb we often are to the horror of sin. We are like frogs in a slowly heated pot. The water grows hotter, but we adjust. We stop noticing how dangerous our situation is. From the outside, it looks insane to stay in the boiling water, or, spiritually speaking, in the “muck” of rebellion and brokenness. Sacrifice is God's wake-up call. It says, “This separation is deadly. This is what it costs to fix it. The innocent must suffer.” All this points forward to the ultimate innocent substitute, the “Lamb of God” who takes away the sin of the world (John 1:29). In Isaiah, He appears as the עֶבֶד יְהוָה Eved Adonai (“Servant of the LORD”), especially in Isaiah 53. Israel, the Servant, and the Son Here are the main “Servant Songs” in Isaiah: Isaiah 42:1–9 Begins: “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights…” Themes: Justice to the nations, gentle yet firm, a light to the nations. Isaiah 49:1–13 Begins: “Listen to Me, O islands, and pay attention, you peoples from afar…” Themes: Called from the womb, Servant named “Israel,” restoring Jacob and being a light to the nations. Isaiah 50:4–11 Begins: “The Lord GOD has given Me the tongue of disciples…” Themes: Obedient Servant, suffering, not turning back, offering His back to those who strike. Isaiah 52:13–53:12 Begins: “Behold, My Servant will prosper, He will be high and lifted up and greatly exalted.” Themes: Deep suffering, rejection, bearing sins, substitutionary atonement, ultimate vindication. PassageKey themesMessianic connection to YeshuaIsaiah 42:1–9• “My Servant… My chosen one in whom My soul delights” (Isa 42:1)• Spirit-empowered Servant brings justice to the nations – Gentle: “A bruised reed He will not break” (Isa 42:3) • Light to the nations, opening blind eyes, freeing captives (Isa 42:6–7)• Echoed at Yeshua's immersion: “My beloved Son, in whom I am well-pleased” (Matthew 3:17)• His Spirit-anointed ministry to the poor, blind, and oppressed (Luke 4:16–21)• Yeshua as light of the world (John 8:12) and to the nations (Luke 2:32)Isaiah 49:1–13• Servant called “from the womb” and named by God (Isa 49:1)• Called Israel, yet sent to restore Israel (Isa 49:3–6)• Made “a light of the nations” and “My salvation to the end of the earth” (Isa 49:6)• Mirrored in Yeshua's conception and naming (Matthew 1:20–21; Luke 1:31)•Servant both represents Israel and rescues Israel, fitting Yeshua as the faithful Israelite who restores His people (Romans 11:25–27)• Explicitly fulfilled as salvation reaching the nations through the gospel (Acts 13:47)Isaiah 50:4–11• “Tongue of disciples” to sustain the weary (Isa 50:4) – Obedient Servant: “I was not disobedient nor did I turn back” (Isa 50:5)• Offers His back to those who strike Him, face to those who pluck out the beard (Isa 50:6)• Trusts God as vindicator despite shame and opposition• Yeshua as the obedient Son who always does the Father's will (John 8:29)• His suffering, mockery, and abuse before crucifixion echo this imagery (Matthew 26–27)• He entrusts Himself to the Father's vindication in resurrection (1Peter 2:23–24)Isaiah 52:13–53:12• “My Servant will prosper… be high and lifted up” (Isa 52:13)• Startling suffering and disfigurement (Isa 52:14)• Despised, rejected, “a man of sorrows” (Isa 53:3)• Bears our griefs and sorrows; pierced for our transgressions (Isa 53:4–5)• The LORD lays on Him the iniquity of us all (Isa 53:6)• Like a lamb led to slaughter (Isa 53:7)• Makes Himself a guilt offering (אָשָׁם asham) and justifies many (53:10–11)• Central Messianic prophecy in the Besorah (gospel) preaching (Acts 8:30–35)• Yeshua's atoning death as substitutionary sacrifice, bearing sins of Israel and the nations (1Peter 2:24–25)• Lamb imagery connects directly to Passover (Exodus 12; John 1:29; 1 Corinthians 5:7) and sacrificial system (Leviticus 1–7)• Resurrection hinted: “He will see His offspring, He will prolong His days” (53:10) However, many scholars and teachers see additional Servant sections that connect with these: Isaiah 41:8–9: Israel as “My servant” Isaiah 44:1–2, 21: “Jacob My servant… Jeshurun whom I have chosen” Isaiah 45:4: “My servant Jacob, and Israel My chosen one” Isaiah 48:20; 49:7: Further Servant language and mission themes Isaiah 48–49 speaks both of Israel as God's servant and of a Servant whose calling seems to go beyond the nation itself: “Listen to Me, O Jacob, even Israel whom I called; I am He, I am the first, I am also the last.” (Isaiah 48:12) “He said to Me, ‘You are My Servant, Israel, in whom I will show My glory.'” (Isaiah 49:3) Yet this Servant also has a mission to Israel and to the nations. From a Messianic Jewish reading, this points to a layered meaning: Israel as a people is called to be God's servant, His representative. But Israel fails to live out that mission consistently. Therefore a singular Servant arises, embodying Israel's calling and extending it to the nations — Messiah Himself. The Septuagint (the ancient Greek translation of the TaNaKh) uses the word παῖς pais for “servant” here. Pais can mean “servant,” but also “child” or “son.” That linguistic overlap helps us see how the idea of “Servant of the LORD” connects closely with “Son of God” in the New Covenant writings. Messiah, the faithful Son, takes up Israel's mission where Israel failed. He lives as the perfect eved Adonai, the true Israelite who fully embodies God's purposes. From ‘I am the first and the last’ to Lamb of God Isaiah's declaration, “I am the first, I am also the last” (Isaiah 48:12) echoes later in the book of Revelation. Apostle Yokhanan (John) sees “one like a son of man” standing among seven golden lampstands: “Do not be afraid; I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore…” Revelation 1:12–13 NASB 1995 At the end of the book, we hear: “I am the Alpha and the Omega, the first and the last, the beginning and the end.” Revelation 22:13 NASB 1995 The same One whose identity language echoes Isaiah's “first and last” is also the slain and risen Lamb. He is the One whose blood washes robes white (Revelation 7:14). Again, we encounter a paradox: We wash garments in blood, and they become clean. Just as the korban system seems shocking, so does this cleansing image. But both point to the same truth: Reconciliation costs life. And that life, once given, brings true purity. This picture escalates through Scripture: God calls Avraham (Abraham) out of confusion and into a land of promise. God forms a people, Israel, as His covenant partner. God dwells among them in the Mishkan. God “tabernacles” among us in Messiah: “the Word became flesh, and dwelt (σκηνόω skēnoō, “tabernacled”) among us” (John 1:14). God finally dwells with redeemed humanity in the New Jerusalem (Revelation 21:3). Each stage intensifies God's desire to dwell in the midst of His people and to transform them. ‘Living sacrifice’ We can ask how the Mishkan model applies today. Apostle Paul answers this: Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. Romans 12:1 NASB 1995 This is the bridge from Leviticus to our daily lives. We do not bring bulls and goats to a physical altar today, because the Temple is not currently in service. Yet the original and enduring principle of korban — of drawing near through the all-in offering of ourselves — has always held. The “altar” is our whole life in Messiah. We present ourselves — heart (mind and emotions), soul (life), resources (time, energy) — as a continual offering. We “lean” on Yeshua, our once-for-all korban, and then live as those who belong entirely to God. This does not erase the Torah instructions. Rather, it fills them full of significance and internalizes them. The journey through the courtyard, past the altar, through the Holy Place, and into the Holy of Holies becomes a spiritual pattern every time we seek God in prayer, obedience, and service. Love of God and neighbor: One movement, not two The Bible’s greatest commandments are tightly intertwined to the sacrificial pattern. Yeshua sums up the Torah and the Prophets with two commands: Love the LORD your God with all your heart, soul, and might (Deuteronomy 6:5; Matthew 22:37). Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39). Loving God “with all your heart, soul, and strength” means you hold nothing back. You love Him with your emotions, your life itself, and your resources. That is sacrificial. It fits the pattern of korban. But you cannot stop there. Real, charitable love for God spills into love for neighbor, starting with those closest to you: your spouse, family, friends, community. In Ephesians 5, Paul applies Messiah's sacrificial love to marriage: Husbands are to love (ἀγάπη agapē, “self-giving, charitable love”) their wives. Messiah loved the ἐκκλησία ekklēsia (“assembly, congregation”) and gave Himself up for her (Ephesians 5:25–27). Agapē is not sentimentality. It is costly, loyal love, much like the Hebrew חסד ḥesed (“lovingkindness,” “covenant loyalty”). It washes, sanctifies, and beautifies the beloved. To imitate God, then, is to let our relationships be reshaped by this sacrificial love. This includes servant leadership in the home, mutual honor, and a refusal to “lord it over” others. Servant leadership and submitting under the status quo Paul's language on submission in Ephesians 5 means “be subject.” The term points to moving “under” an existing order, not to become passive, but to change it from beneath. This connects to Yeshua's own teaching. The greatest must become the servant; the master behaves as the slave of all (Matthew 20:26–28). At Passover, Yeshua models this by washing His disciples' feet (John 13). The Master takes the role of the lowest servant. This is profoundly consistent with the Mishkan pattern. The God of Israel, exalted above all, chooses to “go low”: He dwells in a tent among a redeemed slave people. He accepts the death of innocent korbanot for their sake. Ultimately, He sends His Son to suffer and die to bring them near. If God leads this way, then leaders in His kingdom must also lead by going low. They bear the burdens of others. They open themselves to accountability. They genuinely care what others need, not just what they plan to give. They serve first, then lead. Dying to self and living in Messiah Messiah calls us to be willing to lose your life in order to save it (e.g., Matthew 16:25). This is not just about physical martyrdom, though many have literally died for their witness. It is about daily death to self, laying down pride, fear, and self-protection. Fear of death can drive people to horrific choices. But those who know Messiah has already passed through death and risen gain new courage. They can hold even their own life more loosely. They can choose faithfulness over survival at any cost. This brings the circle back to Leviticus and Ephesians 5. To “walk in love” as Messiah did is to live as a continual offering: We “climb on the altar” daily as living sacrifices. We trust that when something in us dies — selfishness, ego, comfort — something truer comes alive. We lean on Messiah as our korban, entering “through the veil” into God's presence (echoing Hebrews 10:19–20). In this way, the ancient smoke of the מִזְבֵּחַ עֹלָה, mizbeach ʿolah (“altar of burnt offering”) becomes a living metaphor. Our lives rise before God as a re'ach nichoach — a restful aroma — not because we are perfect, but because we are in Messiah, the ultimate fragrant offering. Hands on the korban, hearts in the Presence Heaven invites us to see our discipleship through the lens of Israel's story: The Mishkan shows God's desire to dwell in the midst of His people. The korbanot show the cost of drawing near. The Servant of the LORD in Isaiah shows the mission of Israel and of Messiah. Ephesians and Revelation show how Messiah fulfills and magnifies that mission. To “be imitators of God” is to do what the Israelite did at the gate of the Mishkan: place our hands, and our hope, on the innocent Substitute (Yeshua), and then follow where He leads. It is to let His agapē love and His ḥesed loyalty reshape our worship, our work, and our relationships, so that our whole life becomes a “fragrant offering” to the God Who loves to dwell with His people. The post The innocent must suffer? Why biblical sacrifice still matters in the age of Messiah (Ephesians 5; Leviticus 1–2; Isaiah 48–49) appeared first on Hallel Fellowship.
The Passover - Exodus 12:1-14
Passover - Exodus 12: 1-13 - Simon Cansdale (11am) by Christ Church Winchester
Passover - Exodus 12:1-13 - Simon Cansdale (9am) by Christ Church Winchester
Passover - Exodus 12:1-30 - Simon Cansdale (7pm) by Christ Church Winchester
II Samuel 9 "Mephibosheth!" Theme: The Lord's anointed shows compassion to a lame man. I. David's Covenanted Faithfulness to Jonathan A. This covenant between them was based on love B. They swore loyalty to one another C. A covenant involves remembering promises made D. A covenant often involves a meal 1. Friendship/treaty meals—Gen. 31:51-54 2. Ratification of the covenant—Exodus 24 3. Passover (Exodus 12) with its covenantal sacrifice 4. Covenant faithfulness => eating at David's table 5. Christ and our relationship with Him II. David's Compassion to the Lame A. Mephibosheth was a cripple B. Compassion by the king C. Loading him with benefits D. Fellowship III. David's Calling Mephibosheth by Name
Snow has a way of covering everything—dirt, dead plants, the mess you’d rather not see. And in Psalm 51:7, David uses that exact picture to pray, “Wash me, and I shall be whiter than snow.” In this short devotional filmed during the “snowpocalypse” in Northwest Arkansas, Pastor Joel Hastings shows how God doesn’t just clean us up—He covers us with a deeper cleansing than we could ever achieve on our own.  David’s prayer includes a surprising word: hyssop—a plant used in Scripture to apply the blood of the lamb at Passover (Exodus) and later appearing again at the cross (John 19). It’s a powerful reminder that the only way we’re made clean is through the sacrifice of Jesus, our true Lamb—so that when the Father looks at us, He sees Christ’s righteousness covering our sin.  Here’s a couple key takeaways • Real cleansing isn’t self-improvement—it’s the mercy of God washing us through Christ.  • Hyssop connects the story: the blood of the lamb in Exodus points us to Jesus on the cross.  • Let the snow preach to you this week: you are covered—live in that reality.
Snow has a way of covering everything—dirt, dead plants, the mess you’d rather not see. And in Psalm 51:7, David uses that exact picture to pray, “Wash me, and I shall be whiter than snow.” In this short devotional filmed during the “snowpocalypse” in Northwest Arkansas, Pastor Joel Hastings shows how God doesn’t just clean us up—He covers us with a deeper cleansing than we could ever achieve on our own.  David’s prayer includes a surprising word: hyssop—a plant used in Scripture to apply the blood of the lamb at Passover (Exodus) and later appearing again at the cross (John 19). It’s a powerful reminder that the only way we’re made clean is through the sacrifice of Jesus, our true Lamb—so that when the Father looks at us, He sees Christ’s righteousness covering our sin.  Here’s a couple key takeaways • Real cleansing isn’t self-improvement—it’s the mercy of God washing us through Christ.  • Hyssop connects the story: the blood of the lamb in Exodus points us to Jesus on the cross.  • Let the snow preach to you this week: you are covered—live in that reality.
January 24 | The People of the Passover (Exodus 12:43-51) by Christ Covenant
January 22 | The Passover (Exodus 12:1-28) by Christ Covenant
7 takeaways from this study True justice means refusing to show favoritism or distort the law based on a person's status or identity. Everyone deserves fair treatment. Maintaining separation between the holy and the common is vital for a healthy society, both spiritually and practically. It's about living set-apart lives and keeping pure what is sacred. Compassion and generosity toward the poor, widows, orphans and “strangers” are essential. Caring for the vulnerable is central to living out faith. Lending and pledges are to be handled with mercy and ethics. Do not exploit others' hardships, and always return what is pledged. Personal responsibility matters: Each person is called to actively help those in need, not leaving it solely to institutions or expecting repayment. Respect and humility in speech are important, including not blaspheming (bringing down) what is holy (set apart) and cursing (condemning) leaders. Authentic faith is shown in action — not merely in words or beliefs, but in deeds — especially acts of kindness, charity, and inclusion. Exodus 22–23 centers on the timeless call to practice justice, compassion and holiness — from personal ethics to societal law. We can recognize the continuing voice of the תּוֹרָה Torah (“instruction”) for followers of יֵשׁוּעַ Yeshua (Jesus) and learning what it means to truly walk as Heaven’s ambassadors. Distinguishing Faces: The Meaning of Justice Let's begin where שמות Shemot (Exodus) emphasizes impartiality in justice. This part of the Torah portion Mishpatim reminds us not to judge by appearances or favor a person because of who they are. “You shall not pervert the justice due to your needy brother in his dispute.” Deuteronomy 24:17 NASB95 Today we face a tragic reality: Sometimes courts look down on people merely for their beliefs, as when a believer in business refused service on a matter of conscience and was effectively told by the courts, “bake the cake,” or lose your livelihood. The biblical warning against “distinguishing faces” — in Hebrew, לֹא תִשָּׂא פְנֵי־דָּל lo tisa p’nei dal (“you shall not lift the face of [show partiality to] a poor man,” Exodus 23:3) — isn't just ancient rhetoric. It means that judges are commanded to refuse favoritism, whether for or against the powerless, and must never “stretch” justice (הַטֵּה מִשְׁפָּט hateh mishpat, “pervert justice,” Exodus 23:6). Stretching or perverting justice is moving it to suit our whims or the preferences of the moment. God's standard isn't elastic. “Justice, and only justice, you shall pursue.” Deuteronomy 16:20 Preparing to Be Heaven's Ambassadors The Torah's laws are not just legal codes but a means by which God prepares His people to be “Heaven's ambassadors upon the earth.” These rulings — מִשְׁפָּטִים mishpatim (“judgments” or “rulings”) — are the “rules of the house,” shaping us to live in God's presence after Heaven removes our sins, transgressions and iniquities. “And let them construct a sanctuary for Me, that I may dwell among them.” Exodus 25:8 NASB95 The lesson, echoed throughout Scripture, is that those who bear God's Name upon Earth must reflect His justice and holiness — and are being transformed to do so. Sterile Field: A Parable of Purity Holiness can be compared in qal v’chomer1 fashion with a sterile field in medicine. Just as a medical environment demands vigilance to maintain a sterile boundary — lest infections and “super bugs” threaten life — so too must God's people maintain distinctions, or “קָדוֹשׁ” qadosh/kadosh (“holy,” “set apart”). “You are to be holy to Me, for I the LORD am holy; and I have set you apart from the peoples to be Mine.” Leviticus 20:26 NASB95 This is no empty ritual. Mixing the holy with the common (חֹל chol, “profane,” Leviticus 10:10) endangers the calling of our community. The discussion likened it to throwing a just-washed dish back into dirty water, or the biblical warning about corrupting “sterile” things through careless mixture. Such mixture leads to loss of identity and purpose. Israel's troubles stemmed from blending with nations and their gods, making “the holy common” and thus, spiritually “infected.” Offering Cover & Compassion: Laws of Lending & Pledges The Torah's social vision shines in Exodus 22:25–27. “If you lend money to My people, to the poor among you, you are not to act as a creditor to him; you shall not charge him interest” (Exodus 22:25 NASB95). If a neighbor gives his cloak as a pledge, it must be returned by sunset: “for that is his only covering… in what else shall he sleep?” (Exodus 22:27 NASB95). There are temptations on both sides on the transaction — lender and borrower — to exploit need. The point is ethical behavior and compassion, not cleverness in “stretching” rules. This aligns with the best of Jewish commentary: the heart of lending in Torah is חֶסֶד chesed (“lovingkindness” or “loyalty”), and boundaries are set to prevent abuse—by either party. Ancient commentators like Rashi and Ibn Ezra saw these instructions as fighting oppression. Yeshua reinforced this in calling us to act with open-handed charity: “Give to him who asks of you, and do not turn away from him who wants to borrow from you.” Matthew 5:42 NASB1995 Restorative Justice: Beyond Simple Punishment A central theme discussed was restorative justice — a modern term echoing ancient Torah ideals. Biblical justice isn't about harshness or labels, but about bringing correction and restoration to the individual and community. As debated in our meeting, the risk of both leniency and strictness must be balanced: “better that a thousand guilty go free than one innocent be destroyed,” echoing Abraham's plea for Sodom (Genesis 18:23–32). We recognized in our study that true justice requires wisdom, humility, and accountability—never dehumanizing or abandoning the vulnerable, but also not neglecting necessary correction. Torah justice cares both for those harmed and those who harm, offering a path for return (תְּשׁוּבָה teshuvah, “repentance, return”), as highlighted by numerous stories of restoration in Scripture and echoed in the prodigal son's return (Luke 15:11–32). Blasphemy, Speech, and Respect Exodus 22:28 warns, “You shall not curse God, nor curse a ruler of your people.” The Hebrew verb here, תָּאֹר taor (“to curse,” Exodus 22:28), means to bring low, to “make common.” The discussion addressed what it means to show respect for leaders and for the holy. Respectful, careful speech maintains the community's holiness, as reinforced here: Let no unwholesome word proceed from your mouth, but only such a word as is good for edification…. Ephesians 4:29 NASB1995 Paul himself referenced this law when brought before the Sanhedrin (Acts 23:5), recognizing that even in disagreement, civility is a Torah value. Holy People: Boundaries and Blessings God's people are called to be “holy” (קָדוֹשׁ qadosh/kadosh) and to avoid “torn meat” (Exodus 22:31). Such boundaries don't only address diet but symbolize care for what is pure, clean, and set apart. “Thus you are to be holy men to Me, therefore you shall not eat any flesh torn by beasts in the field. You shall throw it to the dogs.” Exodus 22:31 NASB1995 Yeshua's words about not casting “what is holy to dogs” or “pearls before swine” (Matthew 7:6) echo this Torah concern for boundaries. The purity or “sterile field” isn't to be lightly mixed with what is common or profane. We are, as a community, entrusted to maintain the difference. The Call to Help — Even Your Enemy Exodus 23:4-5 calls us to radical compassion: “If you meet your enemy's ox or his donkey wandering away, you shall surely return it to him… If you see the donkey of one who hates you lying helpless under its load, you shall refrain from leaving it to him, you shall surely release it with him.” Exodus 23:4-5 NASB95 This is Torah's origin for Yeshua's Sermon on the Mount teaching, “Love your enemies and pray for those who persecute you” (Matthew 5:44 NASB95). Torah doesn't allow us the luxury of vengeance or “laughing when our foe stumbles,” but tells us to extend help and compassion — action, not merely sentiment. Care for Foreigners: Distinctions in Ancient Israel A deeply meaningful segment of our study was spent understanding the different words and statuses for foreigners in Torah. These are not mere academic distinctions. They matter for justice, compassion and Heaven’s overarching goal to bring all the world into the family. גֵּר geyr: This resident alien, or “protected foreigner,” was someone who lived in the land and identified with Israel's God and ways. The ger enjoyed deep protections. “The stranger who resides with you shall be to you as the native among you, and you shall love him as yourself…” (Leviticus 19:34 NASB95). תוֹשָׁב toshav: A temporary resident or settler, akin to today's guest worker, with fewer privileges. The toshav could live among Israelites but wasn't fully integrated. For instance, one could not partake in Passover (Exodus 12:45). נָכְרִי nokri: A foreigner or outsider, often a visitor or merchant, who remained distinct and could be charged interest. The Torah states: “You may charge interest to a foreigner (נָכְרִי), but to your countryman you shall not charge interest” (Deuteronomy 23:20 NASB95). זָר zar: An outsider, someone excluded from sacred participation— sometimes even classed with “profane” or “unauthorized” (such as the non-priest approaching holy things, Numbers 3:10). These distinctions challenge us to discern, integrate, and extend dignity, just as God instructed. We see throughout the Hebrew Scriptures commands to “love the stranger, for you were strangers in the land of Egypt” (Deuteronomy 10:19) — an enduring reminder for any who would exclude or withhold justice. Personal Responsibility and Faith in Action Time and again, Torah stresses that charity and justice are not someone else's responsibility. The meeting recounted real stories — offering shoes and socks to a stranger in need, a new believer offering what little he had to a widow — that echo the biblical call to action: Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress…. James 1:27 NASB95 We don't pass off care onto institutions; we embody it ourselves. Charity (צְדָקָה tzedakah) is justice in action, not only a spiritual ideal. Spiritual Discipline and Freedom of Conscience A rewarding discussion arose about spiritual discipline — such as the tradition of not mixing meat and dairy (rooted in Exodus 23:19, “You are not to boil a young goat in the milk of its mother”), or practices like hand-washing. While some traditions set extra boundaries for piety, Paul reminds us in Romans 14–15 that such disciplines should not be imposed as universal commandments: One man has faith that he may eat all things, but he who is weak eats vegetables only… who are you to judge the servant of another? Romans 14:2–4 NASB95 Our unity is not in uniform outward habits but shared devotion. We should not judge but respect others' sincere efforts at holiness, as the Spirit leads. Giving, Trust & Dependence on God The Torah also models radical trust: When we give — be it tithes, offerings or charity — God calls us to remember that He is the source. If we give and the recipient misuses the gift, theirs is the accountability; ours was the obedience to God's prompting. And do not neglect doing good and sharing, for with such sacrifices God is pleased. Hebrews 13:16 NASB95 Heaven on Earth In this journey through Exodus 22–23, we've glimpsed God's heart for justice, compassion, inclusion, and personal holiness. These principles are not relics of the past; they are as urgent today as when they were first spoken on Sinai. So as we return to our communities, may we be inspired to uphold justice without favoritism, honor the sacred, care for widows, orphans, and strangers (גֵּרִים gerim), and live with open hands and open hearts. May we, in the words of Yeshua, let our “light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16 NASB95). Let us go forth as Heaven's ambassadors — set apart yet fully present — pursuing justice, loving mercy and walking humbly with our God (Micah 6:8). 1 An argumentation style that moves from the “light” element that people accept or are more familiar with to the “heavy” teaching that they may not understand or accept.The post Biblical justice: What’s meant by ‘foreigner’? (Exodus 22–23) appeared first on Hallel Fellowship.
Preached in 2022. For more resources for knowing and loving God's word, visit bcnewton.coResourcesExodus: Saved for God's Glory // Philip Graham RykenExodus // Douglas StuartGleanings in Exodus // A. W. PinkThe Pentateuch as Narrative // John H. SailhamerExodus // John CalvinIf you have benefitted from this episode, consider sharing with others. You can also support my work financially at this link.
This sermon was preached on November 16, 2025 at Antioch Presbyterian Church, a congregation of Calvary Presbytery of the Presbyterian Church in America located in Woodruff, South Carolina. Pastor Zachary Groff preached this sermon entitled "The Passover" on Exodus 12:21-30. For more information about Antioch Presbyterian Church, please visit antiochpca.com or contact us at info@antiochpca.com.
Title: The People of the PassoverText: Exodus 11:1—13:16Originally delivered on 9 November 2025 at Stonington Baptist Church, Paxinos, PAFor more content like this, visit www.graceupongrace.net Get full access to Grace Upon Grace at www.graceupongrace.net/subscribe
This Sunday, Pastor Blake teaches about God's deliverance of His people through the first Passover. In this moment, we see His justice, mercy, and power on full display, which points us to Christ, our true Passover Lamb, who brings freedom and life to all who trust in Him. Want to watch a version of this message? Check out our live broadcast archive at www.declarationchurch.net/live.
Preached by Rev. Paul Mosiejczuk on 9 November 2025. Part 8 in the Series on Exodus. Bible Passage: Exodus 12:1–32.
Preached by Rev. Paul Mosiejczuk on 9 November 2025. Part 8 in the Series on Exodus. Bible Passage: Exodus 12:1–32.
The Last Plague and First Passover | Exodus 11–13:16 | Denia Community Church - Denton, TX | deniachurch.com
The Passover - Exodus 11-13 by Glasgow Grace
Sabbath School panel discussion and insight by 3ABN pastors and teachers. This podcast episode follows 2025 quarter 3, lesson 5 of the adult Bible study guide book. This quarter's book topic is “Exodus”. and this week's Sabbath School lesson is titled “Passover” Join us every week for a fresh and relevant study of the word of God. Reading: Exod. 11:1-10 | Mic. 6:8 | Exod. 12:1-30 | 1 Cor. 5:7 | Exod. 13:14-16 | Heb. 11:28. Memory Text: " 'And it shall be, when your children say to you, "What do you mean by this service?" that you shall say, "It is the Passover sacrifice of the Lord, who passed over the houses of the children of Israel in Egypt when He struck the Egyptians and delivered our households"'" (Exodus 12:26, 27, NKJV). (July 26 - August 1) Sunday (John Lomacang) - “One More Plague”Monday (James Rafferty) - “Healing the Body” Tuesday (Shelley Quinn) - “Pesach”Wednesday (John Dinzey) - “Passing the Torch”Thursday (Jill Morikone) - “The Divine Judgment” Want the Panelists' notes? You can sign up here: https://3abnsabbathschoolpanel.com/notes/ Questions or Comments? Email us at mail@3abn.org Donate: https://3abn.org/donate-quick.html
Remembering the Passover (Exodus 12:14-20, 24-27, Apr 13th 2025) by Sovereign Grace Church
In today's ministry time on the Live Zoom call, we explored the powerful connection between Isaiah 54:17 and the Passover story—a timeless declaration that no weapon formed against you shall prosper. We reflected on God's covenant faithfulness shown in Exodus 12, where the blood of the lamb protected Israel and brought deliverance from Egypt. This foreshadowed the ultimate victory found in Yeshua the Messiah, our Passover Lamb, whose sacrifice breaks the power of sin, death, and fear.Through 1 Corinthians 5:7, we see that the triumph of the Exodus becomes our spiritual inheritance in Messiah. This is not just history—it's your story. The weapons of the enemy—whether fear, oppression, or accusation—are broken through the power of the blood. Just as Israel walked out of Egypt in freedom, we too are called to walk in the liberty that Yeshua has secured for us.Isaiah 54:17 doesn't just offer comfort—it declares identity. “This is the heritage of the servants of the Lord.” It reminds us that we are not just survivors, but overcomers with a divine inheritance. The blood on the doorposts in Egypt was a sign of belonging, and today, the blood of Yeshua marks us as God's redeemed people. That blood still speaks, still covers, and still protects.As we ponder the Passover season, take a moment to consider your own journey. Where has the enemy tried to forge weapons against your life? In what ways has God shielded, restored, or delivered you? This is a time not only to remember the past but to declare your present victory in Messiah. Share your testimony and step forward in faith—no weapon formed against you shall prosper.
Part 23: The Lord's Supper – Restoring the Biblical Perspective (1 Corinthians 11:17-34)In 1 Corinthians 11:17-34, Paul addresses the Lord's Supper, drawing from Passover imagery while also correcting issues surrounding regular fellowship meals. This passage raises an important question: Was Paul referring to Passover or a common community meal?Passover References:Paul recalls the night Jesus was betrayed (1 Cor 11:23), connecting it to the Last Supper meal (Luke 22:14-20). I like to call the rehearsal Passover.The bread and cup symbolize Christ as the Passover Lamb (Exodus 12, 1 Cor 5:7-8).Paul emphasizes self-examination before partaking (1 Cor 11:28), similar to Passover's requirement for purification (Exodus 12:15, 2 Chron 30:17-20).Some suffered sickness and death (1 Cor 11:30), echoing the consequences of improperly observing Passover (Exodus 12:15). Community Meal References:Paul rebukes them for eating selfishly, where some were hungry while others indulged (1 Cor 11:20-21).The instruction to eat at home (1 Cor 11:34) suggests they were treating this meal more as a common feast than a solemn occasion.The early believers broke bread daily (Acts 2:42-46), indicating that remembrance meals were frequent, not just annual.Paul establishes the Passover foundation for the Lord's Supper but applies it to regular communal gatherings. The Corinthians were failing to honor the sacred meaning of their meals, turning them into occasions of division rather than unity.Watch now to uncover the biblical context behind the Lord's Supper!
Knowing God the Redeemer in Passover (Exodus 12:1-28, Mar 30th 2025) by Sovereign Grace Church
Jesus is our passover, so we are covered by His blood.
Texts: Exodus 12:1-14; Matthew 26:26-29 Communion Foreshadowed in the Passover (Exodus 12:1-14) Communion's roots can be traced back to Passover, where the Israelites were saved from death and delivered from slavery in Egypt. The Israelites marked their doorframes with the blood of the lamb and God “passed over” His people. The feast of Passover is a celebration of this event. Communion Fulfilled in Jesus (Matthew 26:26-29) Communion is demonstrated in the bread (Christ's body being broken) and the cup (Christ's blood being poured out). These symbols portray the sacrifice of Christ on the cross for our sins.
In today's live Zoom teaching, we explore Paul's strong warningto the Corinthians about tolerating sin in the church and his call to puritythrough Christ, our Passover Lamb. Paul uses the imagery of leavento show how sin, when left unchecked, spreads and corrupts the entire body.Today's Lesson:The Necessity of Discipline in the local Assembly – Sin must beaddressed within the fellowship to maintain holiness and restoration (1Corinthians 5:1-2).Delivering to Satan? – Paul's phrase about handing someone over to Satanrefers to removing unrepentant sinners from fellowship, hoping it leadsto repentance (1 Corinthians 5:3-5).Sin Spreads Like Leaven – Just as yeast affects an entire batch ofdough, tolerating sin affects the entire body of Christ (1 Corinthians5:6).Christ, Our Passover Lamb – Just as Israel was commanded to removeleaven during Passover (Exodus 12:15), we are called to remove sin andlive in holiness (1 Corinthians 5:7-8).Living as Unleavened Bread – Believers must walk in sincerity and truth,free from sin and hypocrisy, through Christ's redemptive work (John1:29, 2 Corinthians 5:17).Challenge: Are you living in the purity of Christ?Paul's message calls us to examine our hearts, remove spiritualleaven, and walk in holiness and obedience.Joinus each week for live Zoom ministry times! Subscribe & turn onnotifications to stay connected.
Make sure you subscribe to this channel and follow us on all our platforms to always stay up to date with our latest content!And you can always head over to our website for any general information!https://godspeak.comPrayer/NeedsIf you have any needs, or have a willingness to be used to meet various need in the body, please email info@godspeak.com. Also, let us know if you need prayer for anything.Giving is part of our worship time, and in this season, the easiest way to do that is online. If you go to our website, godspeak.com, you will see the "Give" tab in the top right corner. Or you can simply click this link https://pushpay.com/g/godspeakAny questions?Please feel free to email us, comment here, or DM us on Instagram any questions that you may have.Please Subscribe to this channel and turn on your notifications to be notified when our Livestreams start so you don't miss out! We hope you are blessed by the service!-The Godspeak Team
A special roundtable with: Lane Greenleaf-Perez // Red Hills Church Lead Pastor Brian Doak, PhD // Professor of Biblical Studies at George Fox UniversityLindsey Hankins, PhD // Assistant Professor of Theology at George Fox University++++ LINKS +++++ Online Gathering Details: http://redhills.church/online Give Online: http://redhills.church/give Connect Card: http://redhills.church/connectcard +++++ JOIN US +++++ In-Person Gatherings // Sundays at 9:00 & 10:30 AM Third Street Location // 115 W Third Street, Newberg, OR, 97132 http://redhills.church/online +++++ CONNECT +++++ Website: http://redhills.church Facebook: https://www.facebook.com/redhillschurchnewberg Instagram: https://www.instagram.com/redhillschurchnewberg YouTube: http://bit.ly/rhcyoutube +++++ CONTACT +++++ Email: info@redhills.church Phone: 971.225.3737 Church Office: 200 S Grant Street, Newberg, OR 97132
God delivers from death all who put their faith in the sacrificial blood of Jesus, our spotless lamb. ---We desire to see the Gospel saturate a people, awakening them by the glory of God to treasure Jesus as better.For more Gospel-centered teaching and resources, including audio and video downloads of our sermons, please visit our website: http://www.thewellchurchok.com/resourcesInstagram: http://www.instagram.com/thewellchurchokFacebook: http://www.facebook.com/thewellchurchok
This week, Darren Larson preaches on Exodus 11 & 12 as part of “The Way to Freedom,” our sermon series on the book of Exodus.
You are listening to the messages from Pastor Scott Tewell who is the Lead Pastor at Rosedale Baptist Church in Rosedale, MD. Each week we provide these messages to help you grow in your faith and find encouragement through God's Word.
A Sunday morning sermon by Pastor Brett Deal. When our kids were little one, of our favorite movies to watch as a family was Enchanted. Like The Little Mermaid, it has memorable music and a compelling “fish out of water” story. There is a hilarious part of the film where Giselle (the cartoon protagonist who was pushed into the real world by an evil queen) is walking through Central Park with Philip, the unsuspecting lawyer who found her lost in the rain. In the middle of their conversation, not accustomed to the real world, she breaks out into song. Before Philip can stop her, hundreds of other park-goers join in! In her book, Re-Enchanting the Text, Cheryl Bridges Johns explains what she means when she refers to enchantment. “The word enchantment comes from the Latin verb cantare (to sing) preceded by the preposition in- (into): incantare… At its root, enchantment means the experience of ‘finding oneself in a song' or ‘to sing into.' An enchanted world is one in which there is harmony.” This exactly what we find in the movie: people who've become disenchanted by life and the rough and tumble existence of the world, re-enchanted by a person with a song to sing. For the Prophet Ezekiel, he doesn't find himself in a park with dancing octogenarians and a mariachi band (seriously, go watch the movie). No, Ezekiel finds himself in a valley of dry bones (Ezekiel 37). And yet, in this place with God on a lifeless battlefield, Ezekiel finds himself re-enchanted. He spoke forth the prophetic word given to Him by God. Over and over again he says, “Thus says the Lord God” and watches in awe as bones are bound back to one another by sinew and skin. He marvels as wind sweeps into reborn lungs when, at the height of God's resurrection music, the Lord reveals the meaning of this vision. This vision is for Ezekiel, yes, but it is also for all God's exiled people. God is re-enchanting the Text. Through Ezekiel's song, God is re-enchanting the Torah. Just as the first vision stirred our imaginations with the past and the Passover (Exodus 12), so this vision reminds us of God in the Garden bringing His image bearer's breathless body to life (Genesis 2.7). Beloved, what is the song God is singing over your life? How is He drawing you away from the cruel comfort of isolation into the re-animated joy of community? As a church, how is God calling us to sing together?
The Passover (Exodus): Very few things formed the identity of ancient Israel more than the story of the Lord's Passover. God brought divine judgment against Egypt and its gods in an unmistakable tenth plague. However, God also graciously made a way for salvation through the blood of a sacrificial lamb. Yahweh had done it. The Israelites were finally free. Recorded on Oct 27, 2024, on Exodus 12:1-13, 29-42 by Pastor David Parks. This message is part of our Exodus series called Journey to Freedom. Exodus is a story of liberation — of God working to rescue and redeem a people for himself, freeing them from slavery and leading them to the land he promised to the family of Abraham and Sarah. Exodus is also a picture of the gospel and the Christian life. In Christ, we, too, are freed from captivity to sin and death and led through the wilderness of life by God's Word and Presence as we make our way to the Promised Land of the world to come. Join us as we make this journey to find true and lasting freedom. Sermon Transcript We're working through the book of Exodus in a sermon series called Journey to Freedom. And we've said that Exodus is a story of liberation, of God rescuing and redeeming a people for himself. The people God rescued were the ancient Israelites who suffered greatly as slaves in Egypt about 3,200-3,300 years ago. Egypt was the most powerful kingdom in the world. Despite the brutality of their situation, Yahweh, the God of their ancestors (Abraham, Isaac, and Jacob), had allowed them to grow in slavery from seventy people as an extended family to be large enough to be a nation within a nation. But the more they grew, the more the Pharaohs were threatened by them and oppressed them all the more. The Israelites cried out to the Lord, and Yahweh sent Moses to lead his people out of Egypt, just as he had promised Abraham 430 years earlier. Moses was a Hebrew but was adopted by the royal household of Egypt before spending 40 years in exile in Midian. So Moses and his brother Aaron went back to Pharaoh with miraculous signs and wonders, but Pharaoh didn't believe in Yahweh and stubbornly refused to listen to his message. Last week, in chapters 7-11 in Exodus, we saw that Yahweh gave Pharaoh chance after chance to repent by sending a series of escalating plagues. But after the first five plagues, when Pharaoh only hardened his heart in response to each plague, the Lord, to quote Paul, “…gave [him] over in the sinful desires of [his] heart…” (Ro 1:24). So, as Yahweh sent five more plagues, he hardened Pharaoh's heart to execute divine judgment in a way the world hadn't seen since the flood. Moses warned Pharaoh that the tenth and final plague would bring the destruction of every firstborn of both people and animals in Egypt — from the greatest to the least, including Pharaoh's own son. Would the Lord do such a thing? Would Pharaoh finally repent? Would this be the start of the Exodus and the liberation of the Israelites from captivity in Egypt? We'll see. But this chapter and the story of the Lord's Passover is one of the most important chapters in the whole of the Old Testament scriptures. Very few things served to form the identity of Israel more than the Passover. But for us today, few things serve to explain and point forward to the work of Jesus Christ more than the Passover. If you have your Bible/app, please open it to Exodus 12:1. Exodus 12:1–13 (NIV), “1 The Lord said to Moses and Aaron in Egypt, 2 “This month is to be for you the first month, the first month of your year. 3 Tell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family, one for each household. 4 If any household is too small for a whole lamb, they must share one with their nearest neighbor, having taken into account the number of people there are. You are to determine the amount of lamb needed in accordance with what each person will eat.
Recently, Kelsey had the opportunity to preach at First Congregational Church of Bellingham and when the Pastor told her what the scripture would be, she almost backed out.It was the story of Passover (Exodus 12 and 13), when Moses leads his people out of slavery into freedom. It's a powerful, poignant story, but it also includes the gruesome and troubling 10th plague to hit Egypt: the killing of all the first-born children and animals.While she doesn't focus primarily on that aspect of the story, Kelsey offers a perspective from Rabbi Jonathan Sacks that changed how she understood God's actions.The bulk of the sermon, shared in today's episode, focuses on how God is with us, preparing us for the difficult journeys we face in life - often with very specific (and loving) instructions.You can read more of Kelsey's thoughts on the 10th plague in Exodus 12 here. Connect with us!Donate today and support our work!Sign up to receive a little Gospel in your inbox every Monday Morning with our weekly devotional.Join our FREE bookclubCheck out our website for various resources - including devotionals, journaling prompts, and even curriculumGet some Lady Preacher Podcast swag!Connect with us on Instagram and Facebook
"The Passover" Exodus 12:1-14 September 15, 2024 Pastor Tony Felich Exodus 12:1 The LORD said to Moses and Aaron in the land of Egypt, [2] “This month shall be for you the beginning of months. It shall be the first month of the year for you. [3] Tell all the congregation of Israel that on the tenth day of this month every man shall take a lamb according to their fathers' houses, a lamb for a household. [4] And if the household is too small for a lamb, then he and his nearest neighbor shall take according to the number of persons; according to what each can eat you shall make your count for the lamb. [5] Your lamb shall be without blemish, a male a year old. You may take it from the sheep or from the goats, [6] and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight. [7] “Then they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. [8] They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it. [9] Do not eat any of it raw or boiled in water, but roasted, its head with its legs and its inner parts. [10] And you shall let none of it remain until the morning; anything that remains until the morning you shall burn. [11] In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the LORD's Passover. [12] For I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments: I am the LORD. [13] The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you, when I strike the land of Egypt. [14] “This day shall be for you a memorial day, and you shall keep it as a feast to the LORD; throughout your generations, as a statute forever, you shall keep it as a feast. The Passover is a display of God's sovereign judgment of sin and His gracious provision of salvation. • The Final Plague- total victory • Sin and salvation • Saved by the blood of the Lamb
Because of sin, a holy God requires a sacrifice from every single person without exception
Message from The Most Rev. Samy Shehata on June 30, 2024
Guest Speaker Rachael WadeJune 23, 2024Exodus: Finding Hope in the WildernessExodus 12-13www.newnorth.church
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