Podcasts about passover exodus

Audio Transcript Beautiful singing. So I've not met you. My name is Aaron, and I'm the preaching pastor here and glad that you're with us today, this last Sunday of July. And so if you have a bow with you, if you'd open up to the book of Exodus today, our texture study is going to come from Exodus 12, verses 21 through 28. Although we're going to be spending our time in all of Exodus 12, this will be our primary spot is 2128. And if you don't have a Bible with you, if you're not, there are Bibles scattered throughout the pews. If you want to find your way to Exodus, essentially on page 31, our text, if you want to open there, and then as you open your Bibles, please do keep them open. And so if you're visiting with us, so we do a style of preaching called expository preaching. And so we're going to spend a lot of our time just in the text and kind of throughout the sermon. I'm going to be pointing us back to the text. And so I want us all to see what comes from the text. And so please do keep the Bible open. So Exodus 12:21 through 28. So please hear the words of our God. And then I'm going to pray and then we'll get to work. So the Bible says that Moses called all the elders of Israel and said to them, go and select lambs for yourselves according to your clans and kill the Passover lamb. Take a bunch of hyssop and dip it in the blood that is in the basin. Touch the lentil and the two doorposts with the blood that is in the basin. None of you shall go out of the door of the house until the morning, for Lord will pass through to strike the Egyptians. And we seize the blood on the lintel and on two doorposts. Lord will pass over the door and will not allow the destroyer to enter into your home and your houses to strike you. You shall observe this right as a statute for you and for your sons forever. And when you come into the land that the Lord will give you as he has promised, you shall keep this service. And when your children say to you, what do you mean by this service? You shall say, is the sacrifice of the Lord's Passover. For he passed over the houses of the people of Israel in Egypt when he struck the Egyptians, but spared our houses when people bowed their heads and worshiped, then the people of Israel went and did so as the Lord had commanded Moses and Aaron. So they did. That's God's word for us this morning. Would you please pray with me? Lord, we're here because we want to hear from your word. Lord, we know that your word tells us that through the folly of preaching that you indeed do speak. You speak through your word, through the power of your holy spirit. And so God, in this time, that is our desire, that is our ask, that is our request indeed, that you would speak. God, please keep me from error. Please keep me from stumbling. Help me to speak only that which is true. Please help the congregation just have good listening ears to hear what your spirit is saying to us today. Pray this out in Jesus name. Amen. So this morning, as we gather together, we do so. It's a slight detour what we had planned at the start of our summer preaching schedule. So at the start of our summer, the original plan was to have this sermon series that we've had been working through in Exodus. The sermon is the beginning part of the life of Moses. And we're up to the plan was to the start of chapter seven, which is where we were last week, as Moses and his brother Aaron approached Pharaoh for the second time to tell Pharaoh to let God's people go, as Pharaoh was holding God's people in bondage as slaves. From there, then the original plan, starting this week, and to go back into our study of the Gospel of Luke, which is a study that we've been working through for some time. However, today, and actually the next few weeks, there's going to be a little bit of a detour from that plan, which the detour has actually been on my mind for, I guess, a few weeks now, particularly when I was away on vacation, where I thought it'd be good for us as a church just to spend a little bit more time in the life of Moses, doing so in ways that relate to our church pillars, which you can see in the banners behind me. Worship, connect, grow and go. And I thought it'd be good for us to do this again just for a few reasons. So, first, we haven't done this in a while. So it's been actually well over a year since the last time we took time to, like, intentionally think through our church pillars in a sermon context. So we're probably due to do this again. Second, the fall approaching typically brings a little bit busier time in church life. So I actually thought it might be good for us to maybe refocus a bit as a church before things get busier. Third, as a church, it's actually really easy to detour on the things that God would have us to do. So we know this, the busyness of life, the challenges of life, the disappointments in life, the frustrations in life, the false hope of life, even sometimes like the successes of life, which we'll be talking about more just a bit. These things all have a way of, like, detouring us from the things that God would have us to do. So I thought it'd be good for us just to refocus a bit, to hopefully stay focused on the things that God would have us to do. Which, by the way, the reality of losing focus, being distracted, forgetting the things that God has done, things that God would have us to do. This is actually very present in our passage today where we see in the text today, God instituted things within, like the calendar, as a means to help his people actively remember, to help them to not, like, detour away from him, the things that he would have them to do and not do. So starting today and over the next couple weeks, what we're gonna do is continue to look at Exodus stories about Moses. I think give maybe some fleshing out of our four church pillars that hopefully we can learn from and apply to our own lives. So today, from our text, the primary pillar we're going to focus on is that of worship, which for us not only is our first pillar, but this is the most important and most Central of the 4. This is the pillar that actually meant to be like, the fuel, the motivation that leads into the other three pillars. Now, before we get into the heart of our passage today, just for a few moments, let me just remind us where we left off last week in chapter seven. And after that, I was going to give you some, like, flyby details in Exodus and what happened from that passage where we left last week in chapter seven to our text in our today in chapter 12. So just where we left off last week, we started that first. So as mentioned for a second time, Moses and his brother Aaron, who was like a prophet to Moses, went before Pharaoh to tell Pharaoh yet again, for a second time to let God's people go, where they also performed a miracle before Pharaoh, turning a staff into a great serpent. Whereas when last week, as Moses and Aaron approached Pharaoh, God hardened the heart of Pharaoh. So for a second time, Pharaoh refused to listen to Moses and refused to let God's people go, which we talked about a lot last week. This had to be, at least in some ways, if not a lot of ways, hard for Moses to grasp and accept. I mean, God already had promised to free his people God even told Moses that he was going to be the deliverer. Moses is now doing the very thing God would have him to do. However, at least not yet. In chapter seven, freedom did not come. So one of the things we talked about a lot last week, for Moses, this had to be hard for him to grasp and accept. In this reality. This actually is true for much of his life, where often Moses would do the very thing God would have him to do, instruct him to do, only for the things to not work out in ways that Moses necessarily would want him to do, where over and over again, at least in the moment, things did not work out the way Moses hoped. And for us, this actually is part of the reality of our faith. Yes, we can do the right things, the very things that we know God would have us to do, but according to his secret will, things might not work out, at least not according to the timeline that we might have. That's where we were beginning of chapter seven last week. And then from there, over the next few chapters, which maybe you can read through this week, we see almost like this cyclical pattern on display where the Lord would continue to send Moses, his brother Aaron before Pharaoh, where Moses would continue to tell Pharaoh to let God's people go, where that message would be accompanied by signs and wonders. Yet God would continue to harden the heart of Pharaoh as Pharaoh refused to let God's people go. He even though in the cycle, even though there's these great signs and wonders, even though God did all these things, Pharaoh would still refuse to let God's people go. Now, if you've read through Exodus before, you remember that these series of signs and wonders were found in a series of plagues of judgment on Egypt. Was there a series of plagues that not only testified to God's power and God's glory, but it does seem, although this is debatable, it does seem that with each of these plagues, which were 10, that each of these God was like systematically defeating the many gods of Egypt. Let me just give you a few examples on this. So the first plague, you may remember, this is the Nile river turning to blood. And this seemed to be the Lord taking an attack on the Egyptian God who, like, watched over the Nile. Then the second plague involved, like frogs, like, overfilling the land of Egypt. And it seemed like this is the Lord, like, attacking Egyptian fertility God, who was resented as a frog dropping down, like to the ninth plague, which involved darkness over the land. This seemed to be the Lord attacking, defeating Ra, the Egyptian sun God, and the 10th plague, which we'll be talking about in part in our text today, involved the death of the firstborn of the land, which included the death of the son of. Of Pharaoh, with Pharaoh himself being revered like a godlike figure. As mentioned, there's a little bit of debate on this if this is actually what's happening, but it does seem that if you look at the 10 plagues, it does seem to be a direct correlation between the plagues and one of the many gods of the land. Okay, now just a couple of quick things I want to mention before we get to our text. So if we go back in as it relates to worship, this pillar that we're focused on this morning. So worship was really always at the heart of God. In the Exodus, he would free his people from the bondage of slavery so that they might worship him. And we don't have time to work through all the places that we see this, but really from Exodus 3, where God came to Moses and revealed himself to Moses in the burning bush of the great I am, where at that scene, the Lord also commissioned Moses to be the deliverer of the people. At that scene, worship was at the heart of God so that through his deliverance, through the freedom of his people, they might worship him. And this continues on from like the first time Moses and Aaron approached Pharaoh, they commanded Pharaoh to let God's people go. Why? So that they might worship the Lord. Then each of the plagues in this sickle event that continued to happen over and over again, Moses and Aaron continued to approach Pharaoh to tell them the same basic message. The purpose is why? So God's people might be free to go and worship him. So worship is at the heart of Exodus, including at the heart of our text today, as worship is always at the heart of our God. Thus, if we're going to follow our God, worship will be on our hearts as well. Okay, so that is an introduction. Maybe fill in some of the gaps for us. Let's look back at the passage. Our passage day involves, like, what took place right before this 10th plague and the death of the firstborn of the land. Well, our text today details some really important information, not only for the book of Exodus, but really for all of scripture. Because our text today involves the Passover. Our primary text today starts in verse 21, but just give maybe just a little bit more context if you want to look up to some of the details in verses 1 through 20 of chapter 12. In those verses, we see God came to Moses to let Moses, let the people know that they were to get ready. Because the long wait of waiting upon the Lord to free them from slavery, the long wait was about to be realized. Freedom was about to come. The Lord's patient timing had now arrived. In the preceding verses, the Lord let Moses know that this freedom from bondage was going to change really everything for his his people, including their calendar, where from the day that they were freed, it was gonna be such a monumental work of God that salvation. So going forward, that day of deliverance would be the first day of the first month of their new calendars. Making this new calendar centered on this salvation from slavery, which would be a marker that they were to never forget, but to always remember the salvation of their God. Furthermore, starting the start of chapter 12, the Lord gave to Moses some instructions on how this freeing would take place, which I'm guessing is not maybe a way that Moses would have expected, particularly as he witnessed the power of God on display all throughout Exodus. Because the Lord let Moses know that this freeing that he was about to do to bring salvation for his people would actually come through a Passover lamb. With the lamb being like one of the most gentle creatures in all creation, yet all powerful God would bring about his glorious salvation. How through a lamb. And how the Lord would do this would be on the night of freedom, the night that all this things is about to take place. Yes. God would send a destroyer who would come to bring judgment, which is destroyed here mostly as like a death angel. The death angel, yes, would come into the land, would take the life of all the firstborn from the greatest of the land, including Pharaoh's own son, to the least of the land, to even the firstborn of all the cattle. That is, unless the home had a Passover lamb who provides salvation of death and judgment. So in this dialogue between the Lord and Moses, Moses informed on the night that the death angel was to come, the people of God were to enjoy like a meal of fellowship together. A meal that they were to eat in haste, even instruction how they eat this meal, and they eat this in haste because of how quickly salvation was about to come for them. And this meal was centered on this, on this Passover lamb, which was a lamb that was to be a lamb without spot and blemish. This guy's people fellowshipped around this lamb. They were to take the blood from the lamb and cover the sides of the front door with the blood. So on the night that the death angel came, as they saw the death angel saw the blood of the lamb, death would pass over the home. So God's people not only could be saved from judgment, but through the blood they would be set free to eternal or to a land that is to come, which we'll talk about more in just a bit. By the way, let me also mention the yearly calendars not only were to mark this night of the passover lambs, the calendar to mark the start of the calendar, mark this night, but in the beginning of chapter 12, going forward each year, God's people, from generation to generation were to continue to celebrate this Passover meal together so that they would actively remember that which the Lord had done for them and how salvation was found through the blood of the lamb. So in a very real way, on that night, the Passover lamb died so that they could live being set free. And the theme of our sermon today, be set free to worship the Lord. So with those instructions in the preceding verses given to Moses and the Lord, now in Our text, verse 21, if you're going to take your Isaiah, we see that Moses took that which is given from the Lord. So now he can convey that information to the people. So in text we read that Moses called all the elders of God's people together to tell them, hey, this is what is about to take place. This is how the Lord was finally going to free us. Through this blood of the lamb, Moses instructed the elders to go select lambs from the midst of their flocks. In doing so, according to the clan that you are from, as you go to the flocks to select a lamb, this Passover lamb that you're. The Lord then instructed in the text that this lamb that was slain, that they do next is take a bunch of hyssop. Hyssop is kind of like a. Like a bushy shrub. And this hyssop is to act almost like a sponge or a brush by which they would take the hyssop and dip it into the blood of the lamb that was just spilled, that was collected in a basin, our text tells us. And with the blood of the lamb now on the hyssop, they're then to touch the lintel, which is the top beam of the door, to put blood there. And they're also to put blood up and down on the two sides of the door. So in a very real sense, the home would be covered by the blood. And on that night when the death angel came, because of the blood, they were safe. Verse 22, because they were safe in the blood of the lamb, we read that none were to go out of the house until the morning, which for me is probably not instruction. I would need. Right. Death angels, come in. I'm going to stay safely behind closed doors, behind the blood. No interest nor curiosity was taking place outside. But obviously for some, maybe more curious in nature than me, might be tempted to see what was happening, maybe in a real sense, wanted to see death. This is a real instruction for them. Yes, you might be curious, intrigued, what was taking place that night. But you must fight against temptation. You must stay covered by the blood until the morning. Because if not, if you give in to your temptation, you will perish. But in verse 23 of our text, in this last and most terrifying of plagues, for the Lord himself will pass through to strike the Egyptians, those not covered by the blood, but where the Lord sees the blood on the lentil on the two doorposts, the Lord himself will pass over the door. And he will not let the destroyer, the death angel, enter into your house to strike you. Meaning as real and as powerful as death is, this death angel was even death was under the authority of the Lord, where, under the authority of the Lord, death would strike only those who, according to the will of God, were being judged that night, where death would pass over according to the will of the Lord, those who would live as life and death ultimately are in the Lord's hands. Now for us, let's just hit pause here just for a second, just to consider what an incredible and awesome, albeit terrifying night this must have been for God's people. So let's just try to put ourselves in their shoes and just kind of think through some of what has already taken place. So for a very long time, God's people, the shoes they were in were the shoes of slavery, doing hard labor, doing many things that were just not pleasant at all in life, where for years and years they're praying, pleading to the Lord to come and set them free, only for Moses to show up. But as he shows up, he basically tells us, hey guys, I am the answer to your prayers. I am indeed the long awaited deliverer who God would use to free you from slavery. Yet as we remember in our study, as he showed up, chapter five. For God's people, things actually went from bad to worse as Moses approached Pharaoh for the first time. Pharaoh became so annoyed at Moses that he ended up punishing the people by demanding that not only we continue to make bricks as slaves, but going forward, they'd also now have to start to like, collect the straw for their brick making work. And from there, all these terrible, terrifying plagues fell upon the land, which some of these actually affected God's people as well. These terrifying plagues came, and at different points, they actually kind of looked for God's people, that Pharaoh was going to finally let them go, only for Pharaoh to change his mind as the Lord continued to harden his heart to keep God's people in slavery. So from chapter five, when Moses showed up until our text today, which just covers a lot of time here for God's people, this is an absolute roller coaster of emotions, ups and downs, twists and turns, hopes, disappointments, and all of it is leading to this, this one big, awesome, terrifying night where Moses had just let them know through the elders, death is going to enter into the land. However, even through death that is about to come, their salvation would also come. And it would come from all things through a blood of a lamb, as through the lamb, salvation would come through judgment. Now for us to put ourselves in their shoes. Imagine knowing all this history and now getting this message from Moses, from the elders of the clans that salvation was coming through the blood of a lamb. Well, keep going to text verse 24, if you want to take your eyes there. As he got this message of salvation through judgment by the blood of the lamb, we see they also get some more instructions and how it passed down the Passover. And because they get more instructions again here, I think this stresses just how important this passing down was to the Lord. Verse 24, God's people will continue to celebrate this meal each year as a rite, as a statue for you and your sons forever. Meaning this is not just something they were to celebrate on the day they were set free, on that night as they celebrate the meal together. This is something that God's people from generation to generation would continue to celebrate, to continue to remember all of their days. By the way, if you read through the Old Testament over and over again, Scripture actually is pointing God's people back to this very night, this salvation from the Lord as a means to draw them back to worship. Verse 25. On that day when you come into the land that the Lord will give you, which the land that they're being saved too. So not only were they being saved from the judgment, saved from slavery, but God's people are also being saved to a land, a land in the text, a land that God promised to give to them, which we know is a land flowing with milk and honey. And as he entered into that promised land, even then the salvation of God found in the blood of the land, even then this right was to be on their minds, which only continues to stress the importance of this salvation. Where Even then, this rite in the text, this statue, this service, even then is one you are to keep and observe. Now, this here, the Lord telling his people that to keep this service even as they enter into the promised land, this incredible land flowing with milk and honey. I think this is actually the Lord like, maybe already addressing a real challenge that would be before them, which is the challenge of, like, things working out. We're in this challenge. There's a real temptation. When things like work out for us. Do you think that we actually no longer need the Lord or temptation maybe to put the Lord on the back burner of our life? And I do think for us, we know this challenge in our own lives, where, when things are kind of going well, how quickly it is to lose track of dependency, depend upon God. Where, when things are going well, whatever that well thing is, that can quickly become like our priority, where we maybe try to fit the Lord around that priority rather than making him the priority, keeping him the priority for us. Yes, no doubt there are challenges our faith when things do not work out the way that we hope, which say it earlier, this is true for much of Moses's life. But at least for me, from my own experience, there are often more challenges to my faith, more challenges to my dependency upon the Lord. When things are going well, keep going. Verse 26. When the children, the next generation, who are not present on this night, when they say to you, as you remember this Passover, what do you mean by this service? Why is it that we're celebrating this meal over and over again? What's the big deal? What's its purpose? Why the lamb? Why the blood? Verse 27. As they come with you with those questions, you are to say to them, it is the sacrifice of the Lord's Passover. You are to teach them that we do this, to remember, to never forget the night that the Lord passed over the houses of the people of Israel in Egypt, where on that night he struck the Egyptians but spared our houses. Just a couple quick thoughts on this here. First, the question the children ask. What do you mean by the service? This is actually an obvious and legitimate question here. The generation that came after, they weren't there on that night, they did not have firsthand experience of how God redeemed his people. So it's not like, just like innately, they would have known all this. They would have needed someone to tell them, to explain to them the why, the what, the how that they were doing. They would need someone to come to them with, like, beautiful feet to pass on the Story of salvation through a lamb, which in the context here specifically was their parents. And for us just explaining to the children, this actually is the heart of like evangelism, discipleship. None of us just innately know all these things as you're saying earlier. We're all like on this hell bound race. So we need someone to have to explain things to us, just like someone had explained things to us. So as we learn about the things of Jesus Christ, now in turn we pass down that which we received. And with beautiful feet we explain things to others. We explain all the things that we know that is true and believe about our God and ultimately the redemption found in Lord Jesus Christ. Something kind of tied to this. So there's a phrase, but there's a time actually use, times we actually use here. Basically it says like one generation like believes the Gospel, which is the good news found in the redemption of Jesus Christ. But without like proper evangelism and discipleship, what can happen is the next generation then starts to like basically assume the gospel and then inevitably the following generation forgets the gospel. And this is such a true statement, not only because what we see this in church history proves to be true, but even in the Old Testament people of God, where over and over again one generation would believe, but the next generation would kind of assume before the following generation would just kind of forget about things all together. Only for the Lord to have to do some type of gracious work or maybe some type of work of judgment to bring his people back to himself. So this here in the text of needing to answer the question to the next generation to teach them about the salvation from our God church, this actually is really important. This is something that ought to be a real high priority for us as a church. For us, this is something we can't get detoured away from doing. Back to the text, the end of verse 27, after the Lord gave to Moses all this information from the Passover meal, this discipleship command to teach the next generation. We see the hearts of the people were soft before the Lord. And in the text the people like bowed their heads and they worshiped him, which hold on to this, we'll come back to this at the end. Verse 28. As the people had their hearts soft, soft before the Lord worshiping the Lord, then the people of Israel went and did so as the Lord commanded Moses and Aaron. So they did. Which here just kind of notice how basically the same thing is said twice in the text. Went and did so, and then at the end, so they did. I think this is emphasis on the obedience of God's people, whose hearts were soft, whose hearts were stoked to worship, where they were joyfully willing to do the things that God would have them to do. Now, this is where we ended our text today. But I do want to finish off the story this in chapter 12, starting at verse 29, if you want to keep going or keep looking there. So according to what God said, at midnight that night the death angel came and indeed struck down the firstborn of the land from the son of Pharaoh to the firstborn of the cattle, where, according to his word, only those who were saved on that night were the ones who were covered by the blood of the lamb. And after this final plague hit, finally, at least in the moment, the heart of Pharaoh softened to the point that he would let God's people go. The text tells us that 600,000 men, not counting women, children, were set free that night, bound for the promised land, where they left actually by plundering Egypt on their way. And as the people of God headed out, they did so still with soft hearts, still with hearts of worship. At the end of Exodus 12 tells us that they desired to obey God to keep the Passover from generation to generation. We're in verse 50, similar to verse 28, to further emphasize the soft heart to follow and obey God. We see in verse 50 all the people of Israel did just as the Lord had commanded. Moses and Aaron is on that very day the Lord brought the people of Israel out of the land of Egypt by their host. And that's actually we're going to end in our text today. But before I end, I do want to give you some organized thoughts from this text as it relates to worship and how I wanted to do this. Just maybe try to answer a few questions on like the why, the how and the what of worship. Okay, so some thoughts here. So let's start out with the why. And I do think it's always most important for us to get the why right before we move on to the what and the how. This is really important as a church. We must get the why right of worship. So some of the whys of worship, as I start to answer some of the whys, I do want to mention again, worship was at the center of why God desired to free his people from slavery in Egypt. Now, yes, the desire of God is also one that was tied to, like God's love, where in his love he would do this for his people. This desire of God to free his people also is one that's tied to his promises, where in his word, God promised indeed he would free his people. And we know God is a God who makes and keeps promise. But even those realities are ultimately tied to worship. We're to say it again, throughout the story of Moses that we've been looking at this summer. God would free his people. Why? So that they could worship Him. So for us, why? This is why. This is why we exist, to worship God and why we should worship God. Well, we see throughout Exodus, throughout Scripture, because our God is the one who is worthy of our worship. Because our God is the one who is glorious in all who he is, as the great I am, which is Exodus 3 in all that he does, including his great salvation. And so for his glory, the Lord is calling us to worship. That's a real why of worship. Why? Worship is always at the heart of our God. Why? Because he's worthy of it. Because his glory actually demands us to worship Him. Very much tied to this why worship? This also is our design. So God created mankind to worship him, to keep him at the center, at the priority of our life, where all that we are to do in life, even the roller coaster relied in life. Big things, little things, even little things like eating and drinking, they all are to be done in worship of him, to bring glory to our God friends. That's actually why we exist. This is part of the why of worship. This is where we find joy, we find meaning, we find purpose is in worshiping our God for us as church. This is why worship is not only a pillar, but the pillar, the most important pillar. Where our desire as a church is to joyfully pour out our lives in the worship of our God, knowing that is where our meaning, that is where our purpose is found. However, unfortunately, tragically, sinfully, we know this as individuals, even as a church as a whole. This is something that we can easily detour from where there's so many other things that can get us sidetracked. So many other things like pull at our hearts in worship. We start to worship other things other than God. And if we do that, if we detour from our worship of the Lord, we must be quick to repent, to get this right, to put and keep God at the center. Because if we miss worship, the why of worship, everything else is a house of cards that will not stand so for us. Even this morning, if you know, like the worship of the Lord, if it's not at the center of your life, where any like somehow you detoured and you're trying to put your hope in other Things repent come back to him. Which actually leads the next question relates to a how question. And the how question, I'm not referring to like, you know, some type of posture. Like, this is how we do it. This is how we worship. By this posture, rather the how here, I'm actually referring to, like, how is it even possible for us to come to God in worship? And this actually is a pretty important question for us to know and understand. Because we actually all are sinners. And like Pharaoh, even by birth, by choice, we actually all have hard hearts. And because we are sinners with hard hearts before God, we can't approach Him. We can't come to God on our own because God is like, perfect in all that. He is perfect in his holiness, perfect in his glory. So we can't, like, just like waltz in and try to approach the Lord in worship, like, just kind of on our own. And likewise, it's not like we somehow can, like, worship our way to God. So this is actually important question of how that we must know. So, like, how is it that we can actually worship God as sinners? Well, in the text today, we need the Lord to act on our behalf. Our text today, the Lord acted through the blood of the Lamb, so that his people would be saved from judgment, that the Lord would pass over so they'd be set free, that they might worship him without the blood of the Lamb. They'd been bound in judgment as sinners, rightfully. And for us, as real as the blood of the Lamb was in Exodus 12, as real as it was the salvation of God bringing his people out of slavery, the blood of that Lamb. That salvation in Exodus 12 is ultimately a pointer to a better, more spotless lamb that was to come, an even better salvation. The Lord provided for his people a better Lamb, the Lamb of God, as God himself came to us in the person of the great God man, the Lord Jesus Christ, the Lamb of God, who came to take away the sins of the world, which Jesus did by willingly, joyfully laying down his life for his people, which he did on a cross where the Lord Jesus Christ, the Lamb of God, spilled His blood for us, where he died in our place, so that through him, through Jesus, him alone, we'd be saved from judgment. We'd be set free, bound for eternal promised land that is to come. So that through Jesus, friends, that's how we can worship God. It's only through him, through us putting our faith in him, trusting in him, in the blood of his eternal covenant. It's us calling upon the name of Jesus as our Lord, as the One who died for us, only to rise again from the dead on the third day. Which, by the way, is why, as a church, why we say the wooden cross and empty tomb mean everything to us. Because without it, without Jesus being our true Lamb, we would still be in the bondage of sin and there would be no possibility for us to worship God. We can only come to God the Father and worship through him, by the way, because Jesus Christ not only died as the Lamb of God, but because he rose again on the third day, which was a Sunday. Now, our entire calendar is actually marked with Sunday being the first day of the week, which is actually a unique and special day by which we were to gather together as a church body and worship, where we gather together not only to worship the Lord, but we do so in ways that we're sitting under his word, where we sing his praises, where over and over again, we celebrate the new Passover meal, the Lord's Supper, to help us to remember, to never forget what Jesus has done for us actually leads to the what of worship. So what should our lives look like if we're going to spend worshiping God? Well, in the text, the heart of worship, our lives will look like having soft hearts before God. Soft hearts that are like, joyfully obeying all the things that God would have us to do, doing all the things that God has to do, and not doing the things that he would not want us to do. And these things change from being burdens or maybe even options. But when we're worshiping the Lord of soft hearts, all these things now become like the desire of our heart, where we want to do the things that God would have us to do, which is true of God's people in the text. So for us as a church, some of the things it looks like all includes not forsaking, meeting together on Sundays, which is a habit that's easy to get into. But like God's people, we're to celebrate the Passover each year. Now, as God's people, we are to celebrate Jesus death and resurrection. Each Sunday we set our hearts to serve him, to serve others, not out of duty, but out of delight, because our hearts are soft to worship. And I know for various reasons it can be challenging at times, but at the heart of worship, these are challenges we seek to overcome. In our language, this is very much tied to the pillars of connect and grow, to come to be around God's people week after week after. Furthermore, what. What are we going to do if we're Going to worship God tied to our pillar. To go in the text, what we will do say we're going to pass down the message of our faith from generation to generation. This is, this is part of our worship. We're engaging our lives in evangelism and discipleship. Word of a heart of worship. We're explaining to others the tenets of our faith. Centering on the salvation of God found in Jesus Christ is one not only we celebrate today and hopefully every day, but the one that we'll celebrate and worship even as we enter into the eternal promised land that is to come, where forever and ever our worship will be to the Lamb who was slain, the one who is worthy. So yes, today a little bit of a detour of what was originally planned. But my hope is that this detour actually keep us on track on that which is most important to us as a church family, which always starts, always ends with worship. Through Jesus we are set free, forgiven of our sins, bound for the promised land so that we might worship him all of our days and all the way throughout eternity. As I close, if you know, for a host of different reasons, maybe you've detoured in your own life from this worship of Christ. So may the chorus of the song that was actually popular a few years back when I first made Christian, may this song, by the grace of God, be a true of you today. Just simply says I'm coming back to the heart of worship and it's all about you. It's all about you, Jesus. Let's pray. Lord, thank you for Jesus who is the true lamb of God, who came to take away the sin sins of the world. And Lord, this morning we confess again that without Jesus there's no way we could come to you in worship because of our hard hearts, because of our sin. Lord, thank you for your grace and your kindness, your mercy on us to help us to trust and to believe. And Lord, I do pray that today all of us that have hearts to worship Jesus. And Lord, I pray for those here maybe have yet to trust in Jesus, who've yet to have their lives covered by the blood, that today that you would do that in their life, that you would take out a heart of stone, but put in a heart of flesh that is now soft towards you. And Lord, I do pray that you'd help us to keep the worship of you always at the center of all that we do. Pray us on Jesus name, Amen. The post The Passover – Exodus 12: 21-28 appeared first on Red Village Church.

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Welcome to Wayside Bible Chapel's Live Stream. Please join us virtually or in person in our sanctuary on Sundays at 10:30 am! Watch on our streaming service: https://Waysidechapel.sermon.net/21474586

Welcome to Wayside Bible Chapel's Live Stream. Please join us virtually or in person in our sanctuary on Sundays at 10:30 am! Watch on our streaming service: https://Waysidechapel.sermon.net/21474586

Verse by verse teaching of Exodus 12:1-14, titled “Christ Our Passover” by Pastor David Graham, guest speaker of Calvary Chapel Clayton, NC on June 17, 2026.https://www.calvaryclayton.com

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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.

The Last Plague and First Passover | Exodus 11–13:16 | Denia Community Church - Denton, TX | deniachurch.com

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.

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.

October 20, 2024

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