Nov 21
28
New Testament Reading: Galatians 3:15–22
“To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. Now the promises were made to Abraham and to his offspring. It does not say, ‘And to offsprings,’ referring to many, but referring to one, ‘And to your offspring,’ who is Christ. This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise. Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. Now an intermediary implies more than one, but God is one. Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.” (Galatians 3:15–22, ESV)
Old Testament Reading: Exodus 12:29-51
“At midnight the LORD struck down all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of the livestock. And Pharaoh rose up in the night, he and all his servants and all the Egyptians. And there was a great cry in Egypt, for there was not a house where someone was not dead. Then he summoned Moses and Aaron by night and said, ‘Up, go out from among my people, both you and the people of Israel; and go, serve the LORD, as you have said. Take your flocks and your herds, as you have said, and be gone, and bless me also!’ The Egyptians were urgent with the people to send them out of the land in haste. For they said, ‘We shall all be dead.’ So the people took their dough before it was leavened, their kneading bowls being bound up in their cloaks on their shoulders. The people of Israel had also done as Moses told them, for they had asked the Egyptians for silver and gold jewelry and for clothing. And the LORD had given the people favor in the sight of the Egyptians, so that they let them have what they asked. Thus they plundered the Egyptians. And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children. A mixed multitude also went up with them, and very much livestock, both flocks and herds. And they baked unleavened cakes of the dough that they had brought out of Egypt, for it was not leavened, because they were thrust out of Egypt and could not wait, nor had they prepared any provisions for themselves. The time that the people of Israel lived in Egypt was 430 years. At the end of 430 years, on that very day, all the hosts of the LORD went out from the land of Egypt. It was a night of watching by the LORD, to bring them out of the land of Egypt; so this same night is a night of watching kept to the LORD by all the people of Israel throughout their generations. And the LORD said to Moses and Aaron, ‘This is the statute of the Passover: no foreigner shall eat of it, but every slave that is bought for money may eat of it after you have circumcised him. No foreigner or hired worker may eat of it. It shall be eaten in one house; you shall not take any of the flesh outside the house, and you shall not break any of its bones. All the congregation of Israel shall keep it. If a stranger shall sojourn with you and would keep the Passover to the LORD, let all his males be circumcised. Then he may come near and keep it; he shall be as a native of the land. But no uncircumcised person shall eat of it. There shall be one law for the native and for the stranger who sojourns among you.’ All the people of Israel did just as the LORD commanded Moses and Aaron. And on that very day the LORD brought the people of Israel out of the land of Egypt by their hosts.” (Exodus 12:29–51, ESV)
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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.
Introduction
There are four parts to our text for today. In verse 29 we find a very brief description of the outpouring of the tenth and final plague upon the Egyptians. In verses 30-32 we find a description of the initial reaction of the Egyptians. Verses 33-42 describe the beginning of the Hebrews’ exodus from Egypt. And finally, in verses 43-51 we find even more instructions concerning the ongoing observance of the Passover feast. I say “even more”, because we considered instructions for the observance of the passover in 12:1-28; in verses 43-51 even more instructions are given.
By now you are probably getting the impression that this event was a very big deal in Israel’s history. This event — the outpouring of the tenth plague, which resulted in the death of the firstborns in Egypt of man and of cattle, along with the simultaneous shielding of the Hebrews — was a very big moment in Israel’s history, and understandably so.
It was this plague that finally broke Pharoah and the Egyptians leading to the release of the Hebrews. And at the same time, it was the greatest demonstration of the favor that God had shown to the Hebrews. Yes, the LORD had distinguished between the Hebrews and the Egyptians in the outpouring of previous plagues. For example, in the fourth plague there were flies throughout the land of Egypt, but God “set apart the land of Goshen, where [his] people [dwelt], so that no swarms of flies [were] be there, that [all would] know that [he is] the LORD in the midst of the earth” (Exodus 8:22, ESV). But here a distinction was made between Israel and Egypt in a particularly significant way. The firstborns of Egypt were put to death, but the Hebrews were shielded by the LORD. All of the other plagues were very awesome, but this one was exponentially more so.
This event was a very big deal, for through it the LORD brought Israel out of Egypt to make them into a nation, just as he had promised. It is no wonder, then, that so much space is devoted in the exodus narrative to instructions for the ongoing observance of the Passover. You will notice that the actual description of the outpouring of the tenth and final plague is very, very brief — only one verse — verse 29. But instructions for the perpetual observance of the Passover memorial surround this text. The Hebrews were to celebrate the Passover year after year from this day forward to remember how the LORD had delivered them. The firstborn of Egypt were put to death, but the Hebrews were shielded by the LORD — he passed over their homes and they were spared. The Passover feast was a yearly holiday that prompted the Hebrews to remember this great act of deliverance.
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What Happened When The Tenth Plague Was Poured Out?
So what happened when the tenth plague was poured out?
In verse 29 we read, “At midnight the LORD struck down all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of the livestock.” (Exodus 12:29, ESV).
We know that it was the LORD himself who executed this judgment, for in chapter 11 verse 4 Moses issued this warning, “Thus says the LORD: ‘About midnight I will go out in the midst of Egypt, and every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on his throne, even to the firstborn of the slave girl who is behind the handmill, and all the firstborn of the cattle” (Exodus 11:4–5, ESV).
I do believe that this last plague must be viewed in light of the murder of the male Hebrew children that we learned about in Exodus chapter 1. You’ll remember that story, I’m sure. The Egyptians were concerned that the Hebrews were growing too strong, and so the Pharaoh commanded that the midwives put the male newborns to death. They would not, and so Pharaoh commanded that they be cast into the Nile. Moses’ own life was threatened by this decree, but he was spared by the LORD and through the actions of his faithful mother who, when she could hide him no longer, made a basket of reeds and sent him down the river. Pharaoh’s daughter found him, had compassion on him, and raised him in the palace. And here I am saying that this tenth plague — the death of the firstborns of Egypt — must be viewed against the backdrop of that history, not to mention the many, many years of brutal oppression endured by the Hebrew slaves at the hands of the Egyptians.
So then, if anyone would dare to complain against God, saying, this is unjust!, they should be reminded of this history. The Egyptians were brutal to the Hebrews, and the LORD judged them for it. Or to state it in another way, the Egyptians were brutal to God’s son, Israel, and so the LORD did righteously judge the Egyptians by striking at their firstborns.
Furthermore, attention should be drawn to the fact that it was the LORD who did this, and the Hebrews themselves. The LORD judged the Egyptians, and it is right to do so. He is the judge of all the earth. If it were the Hebrew people who rose up to kill the firstborns of Egypt, they themselves would be guilty of genocide. They would be no better than the Egyptians who committed genocide against them some 40 years earlier. It was the LORD who did this, and he has the right.
This reminds me of what Paul says in Romans 12:19, “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord’” (Romans 12:19, ESV). You and I are not to take vengeance on our enemies. We are to leave that to the Lord. And here we have a prime example of the LORD taking vengeance on the enemies of his people.
You know, this principle has application for us today. There are many in our culture who are obsessed with the idea that the evils committed by past generations must be made right in the present. Those whose ancestors were unjustly enslaved are to be compensated somehow, and those whose ancestors benefited in some way from that arrangement are to be punished. How you would go about sorting all of that out, I don’t know. It’s a mess. But I would assume that some might point to this Exodus story as an illustration in support of the principle of restitution. Look, the Hebrews were treated unjustly for generations, but they plundered the Egyptians as they left. And look, the Egyptians committed heinous acts against the Hebrew children, and now, forty years later, they are made to pay.
Well, yes. But you overlook the very significant fact that this was the LORD’s doing. It was the LORD himself who passed through Egypt to execute this judgment upon the Egyptians. It was the LORD who poured out these plagues, moving the Egyptians to freely and willingly give silver, gold, and clothing to their Hebrew neighbors as they left. This was the LORD’s doing. In other words, this was not human vengeance. This was not man-made restitution. The Hebrews did not steal from the Egyptians, saying, now you must pay for the sins of your ancestors, nor did they rise up against the Egyptians in revolt, saying, do you remember when you put our children to death? Now we will do the same to yours! No, this was the LORD’s doing. He took vengeance upon the Egyptians in a way that only he can, for he has the right. He poured out his just judgment upon these wicked and oppressive people.
The point I am trying to make is this: human beings can only go so far with justice. If we try to go too far with justice, it becomes unjust. How far can we take it? Well, at best our courts of law are able to hold men accountable for crimes that they themselves have committed. If one man has personally harmed another man, then restitution should be paid. Friends, we have a difficult time getting that right! Our ability to execute justice is very limited. Why? Because our knowledge is limited. Some things must simply be left to the LORD to sort out. He may sort things out a little bit in this life (as he did at the time of the Exodus), but he will sort everything out thoroughly and with perfect exactness on the last day.
And you had better be found in Christ, friends, for none are innocent. Not even you, the “oppressed”. Here is another cultural trend that we see today. Men and women — especially young men and women — love to think of themselves as oppressed. In fact, many young people will identify themselves with as many “oppressed” groups as possible, so as to be most oppressed, and thus, most deserving of respect and privilege. Those who have bought into this lie, who view themselves as the self-righteous oppressed, will have a rude awakening on the last when they stand before God and see that “all have sinned and fall short of the glory of God,” (Romans 3:23, ESV), and that “None is righteous, no, not one” (Romans 3:10, ESV). It would be far better for them to learn this lesson now and to know that “the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23, ESV), so they might turn to him for the forgiveness of sins.
So, back to our text. What happened when the tenth plague was poured out? The LORD put the firstborn of Egypt to death, of man and cattle.
When did this happen? The text says, “at midnight”, which in the Hebrew simply means, in the middle of the night. We know from the previous passage that this happened on the 14th day of the first month of the Hebrew lunar calendar, which is called Abib, or Nisan. It was Springtime. It was that time of year that you and I call April. And in what year? We would say, in approximately 1,450 B.C. So all of this happened nearly 1,500 years before Jesus Christ was born, or approximately 3,500 years ago from today.
Children, I would like to quiz you to see if you are listening.
What happened when the tenth plague was poured out? The firstborn of Egypt died.
What happened to the Hebrews? The LORD shielded them.
What was the sign that those in a household had faith in the LORD so that they were protected on that night? The blood of the lamb around the door frame.
How long ago did this happen? About 3,500 years ago, 1,500 years before Christ was born.
What festival or holiday were the people of Israel to observe to remember this moment? The Passover.
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How Did The Egyptians Respond?
So we have asked, what happened? Now let us consider how the Egyptians responded.
First, the Egyptians mourned. Verse 30 says, “And Pharaoh rose up in the night, he and all his servants and all the Egyptians. And there was a great cry in Egypt, for there was not a house where someone was not dead” (Exodus 12:30, ESV). This was a truly awful judgment. And to acknowledge that it was awful does not mean that it was unjust. God does not do wrong, but right when he judges sinners.
Secondly, the Egyptians demanded that the Hebrews leave, and how they are permitted to take their livestock too, which was a point of disagreement before. In verse 31 we read, “Then he summoned Moses and Aaron by night and said, ‘Up, go out from among my people, both you and the people of Israel; and go, serve the LORD, as you have said’” (Exodus 12:31, ESV). This does not contradict what was said before about Moses never seeing Pharaoh’s face again. It is likely that this command to leave was issued, not by Pharaoh himself, but by his servants.
Thirdly, Pharaoh requested that Moses bless him also. I find this very interesting. No, I do not think this means that Pharoah came to have true saving faith. In fact, we will see that Pharoah will change his mind yet again and will pursue the Hebrews to destroy them. But he was convinced by these great acts of judgment that the LORD, the God of the Hebrews, was to be feared.
Also, this little request from Pharoah — “and bless me also” — is meant to remind us of Israel’s purpose from the beginning. Do you remember what God said to Abraham when he called him? “Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed’” (Genesis 12:1–3, ESV). This little request from Pharoah is meant to remind us of the fact that Israel was made into a nation in the days of Moses to bless the nations. Pharaoh would not get this blessing, for he persisted in unbelief. But there is something prophetic about this request. As Israel leaves to become a nation, Pharaoh, the King of Egypt said, “bless me also”. Indeed, Egypt would be blessed by Israel, not right away, but in the fullness of time when the Messiah would come to die, not for the Hebrews only, but also for the nations.
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The Exodus
Now, verses 33 through 41 describe the beginning of the Hebrew’s exodus from Egypt.
The Egyptians sent them away very quickly, reasoning that if they did not they would all soon be dead! Never did the LORD threaten such a thing. In his mercy, his judgments against the Egyptians were restrained to the firstborns. But you could understand why the Egyptians felt this way! So Israel was sent away with haste. “So the people took their dough before it was leavened, their kneading bowls being bound up in their cloaks on their shoulders” (Exodus 12:34, ESV). They were going on a long journey and they would need food to eat at the beginning, and so they took unleavened bread, just as the LORD had commanded.
In verses 34 through 36 we hear that the Hebrews were sent away with silver, gold, and clothing from the Egyptians. They did not steal it, but asked for it, as Moses had commanded. The LORD gave the Hebrews “favor” in the sight of the Egyptians, and so they went out with great possessions.
In verses 37 through 40 we read, “And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children. A mixed multitude also went up with them, and very much livestock, both flocks, and herds. And they baked unleavened cakes of the dough that they had brought out of Egypt, for it was not leavened, because they were thrust out of Egypt and could not wait, nor had they prepared any provisions for themselves. The time that the people of Israel lived in Egypt was 430 years” (Exodus 12:37–40, ESV).
I need to make a few remarks about these verses.
One, you should know that there are differences of opinion regarding the number of people who went out from Egypt. The ESV says 600,000 men, which would put the total number at well over a million, perhaps close to 2,000,000 including women and children. But some scholars note that the Hebrew word translated as “thousand”, can also be used to refer to a clan, or to a military unit. And so they argue that the text does not say, 600,000 men, but rather 600 clans or units of men, as in military units. This would put the total number of men in the tens of thousands, rather than hundreds of thousands. May I confess that I’m not entirely sure what to think about this? I need to study this issue further. But I still lean rather strongly in the direction of understanding the text to mean 600,000 men, for that seems to best fit with the number that is given in Exodus 38:26, and Numbers 1:46, 2:32, 11:21, and 26:51. I mention this to you so that you might know this is a point of debate.
Two, whatever the number, the people of Israel are spoken of in military terms. In verse 51 we read, “And on that very day the LORD brought the people of Israel out of the land of Egypt by their hosts” (Exodus 12:51, ESV). This echos what was said in 12:17. “Hosts” is probably a military term, and so Israel is to be viewed as an army. This will become significant as the Exodus story progresses. Israel will be called to fight and to conquer nations, as you know.
Three, here in verse 38 we learn that Israel was not a homogeneous group at the beginning, but that a “mixed multitude” went out from Egypt. The majority were no doubt Hebrews, that is to say, descendants of Abraham. But other ethnicities also joined themselves to the Hebrews. How many were Egyptians, we do not know. Perhaps some witnessed the plagues, came to fear the LORD, and even believed in him, forsaking their homeland to sojourn with Moses and the Hebrews. Certainly, there were other ethnic groups enslaved by the Egyptians, and they took the opportunity to leave as well. This was a mixed multitude. This will help to explain the trouble that Israel would have with idolatry in the wilderness. The Hebrews were not probably not pure in their beliefs and practices, but there were others influencing the nation in a bad way too. It quickly became a challenge for Moses and for Aaron. That a “mixed multitude” went up out of Egypt does help us to see that this whole thing was not ultimately about race, but faith, from the beginning. Though God would deal with the Hebrews in a special way for a time, foreigners could join themselves to Israel by faith. This principle would of course explode when the Messiah came and the New Covenant was inaugurated, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV).
Four, unleavened bread is mentioned here yet again. I think this is to further emphasize the feast of unleavened bread that the Israelites were to observe in connection with the Passover.
Five, the text says that Israel lived in Egypt for 430 years. The question we must ask is, when did the clock start? Did the clock start when Jacob left Canaan with his family to settle in Egypt in the days when his son Joseph ruled there? Or did the clock start at an earlier time? In fact, there is very good reason to believe that the clock started at an earlier time.
Consider a few things:
One, when Paul the Apostle speaks of this 430 year period of time he marks the beginning of it with the call of Abram and the promise that was made to him as recorded in Genesis 12. This is found in that Galatian 3 passage which we have already read. There Paul says, “To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. Now the promises were made to Abraham and to his offspring. It does not say, ‘And to offsprings,’ referring to many, but referring to one, ‘And to your offspring,’ who is Christ. This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void.” (Galatians 3:15–17, ESV). Please follow me. The promise that Paul here refers to is the promise that was made to Abraham as recorded in Genesis 12. That marks the beginning of the 430 years according to Paul. And what marks the end of the 430 years except the giving of the law of Moses. Paul’s argument in Galatians is that the law of Moses was added to the promises previously made to Abraham, and that the added law does not do away with the promises previously given. Paul argues in this way to demonstrate that salvation was never found in the keeping of the law of Moses, but always through faith in the promise concerning the Messiah. I tried to convince you in the previous sermon that the civil and ceremonial laws revealed in the days of Moses were positive laws, or laws that were added. This is exactly what Paul argues, and it is a very important concept if we are to rightly interpret the law of Moses. But here is what I’m trying to show you now. Paul, under the inspiration of the Spirit, says that the 430 years began, not with Jacob’s entry into Egypt, but when Abraham was called.
Two, in Acts 7 we hear Stephen say this regarding the affliction of Abraham’s descendants: “And God spoke to this effect—that [Abraham’s] offspring would be sojourners in a land belonging to others, who would enslave them and afflict them four hundred years” (Acts 7:6, ESV). So Paul says 430 years, and Steven says 400 years. Why the different numbers? Some assume that Steven was simply rounding down, but that is not the case. In fact, Steven in his sermon was referring to that passage in Genesis 15 where God cut the covenant with Abraham. Do you remember that text? Abraham saw a vision of divided animals and the LORD walked between them symbolized by a smoking firepot. It was there in that episode that the LORD said to Abraham, among other things, “Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years. But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions” (Genesis 15:13–14, ESV).
So it is clear from these texts that Israel left Egypt 430 years after God first called Abraham and promised to bless him and to bless the nations in him, and 400 years after he walked through the divided animals before Abraham to affirm his promise regarding many descendants.
Three, it is interesting that the Septuagint, which is the Greek translation of the Hebrew Old Testament renders Exodus 12:40 this way: “The time that the people of Israel lived in Egypt and in Canaan was 430 years.” Canaan was the land where Abraham, Isaac, and Jacob lived. And the Septuagint clarifies what is meant by the Hebrew, saying, “The time that the people of Israel lived in Egypt and in Canaan was 430 years.” This agrees perfectly with what Paul and Steven say in Galatians 3 and Acts 7.
So what’s going on here? I think it is this. The Hebrew word translated in the ESV as “lived” in Exodus 12:40 can mean other things. For example, it can mean “endured”. And indeed the descendants of Abraham did live, or endure, “Egypt” for 430 from the time that Abraham was called, and 400 years from when he saw that vision. The patriarchs endured affliction as sojourners in a land not their own knowing that bondage was in the future for their descendants — bondage in a foreign nation stood in between the patriarchs Abraham, Isaac, and Jacob and the promised land. In this sense even they lived in or endured Egypt.
The Septuagint, Paul, and Steven all agree. The clock started in the days of Abraham. This means that the Hebrews actually lived in Egypt for much less than 430, and they suffered as slaves only after the Pharoah who knew Joseph has died. All of that fits quite nicely with what the LORD said to Abraham in Genesis 15: “Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years. But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions. As for you, you shall go to your fathers in peace; you shall be buried in a good old age. And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete” (Genesis 15:13–16, ESV). Israel lived in Egypt and was afflicted as slaves for only four generations, a generation typically being counted as about 30 or 40 years.
Why have I taken the time to work through the question of when the clock started on the 430 years? In part, it is to show you that the scriptures are reliable. What appears to be contradictions are not contradictions, but matters of translation or interpretation. There is no contradiction between the 430 years of Exodus 12, the 430 years of Galatians 3, the 400 years of Acts 7, or the remark about the fourth generation in Genesis 15. They all agree so long as we consider each text carefully.
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The Statute Of The Passover
I will move very quickly through the last portion of our text for today. In verses 43 through 49 more instructions are given concerning the observance of the Passover festival.
Consider how much emphasis is placed on the observance of the Passover. Verses 1 through 28 of chapter 12 provide instructions for the observance of the yearly Passover. A very small portion of the text describes the tenth plague, the preservation of the Hebrews, and the beginning of the exodus. And then in verses 43 through 49 we find more instructions for the observance of the Passover. In fact, these instructions continue all the way through 13:16 as the LORD gives instructions for the consecration of the firstborns of the Hebrews and the observance of the Feast of Unleavened Bread.
You know, as you read all of this you kind of start to get the impression that God rescued these people from Egyptian bondage for religious purposes… And that is the point. They were redeemed… to worship and serve the Lord. They were redeemed… to be a holy people. They were redeemed… to bring the Messiah into the world and to bless the nations in him. This point will come to the forefront as we progress through Exodus, and especially as we consider the rest of the Pentetuch. And here it begins… keep the Passover, keep the Passover, keep the Passover.
If there is anything unique about these instructions for keeping the Passover found in 12:43-49 it is that the Passover is to be kept by Israel, and not by the nations. This festival would mark Israel off as holy. And so it is with baptism and the Lord’s Supper. These are all sacraments which signify that those who partake are the Lord’s special possession. But did you notice that it was not just ethic Hebrews who were invited to keep the Passover? No, foreigners could observe it too, provided that they join themselves to Israel by faith. Verse 48: “If a stranger shall sojourn with you and would keep the Passover to the LORD, let all his males be circumcised. Then he may come near and keep it; he shall be as a native of the land. But no uncircumcised person shall eat of it.” (Exodus 12:48, ESV)
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Suggestions For Application
Please allow me to bring this to a conclusion with three very brief suggestions for application.
The first has to do with knowledge and Bible reading. When you read the Scriptures you need to be aware of where you are at in the history of redemption with respect to God’s covenantal dealings lest you get lost and disoriented. To state things succinctly, things were different for Adam before the fall than they were for him afterwards. And things were different from the call of Abraham than they were for Moses and the Israelites from the exodus onward. And things are different for those of us who live after the resurrection of Christ. And what makes the difference? Covenants. The covenants that God has entered into with man make the difference. Covenants establish the terms of man’s relationship with God. When you read the scriptures you need to know where you are in relation to the history of redemption and the covenants. Many errors have been made theologically because of confusion on this point. Kids (and adults), learn your history. Memorize some dates, even if you only do so roughly. Learn about these individuals that we find in this scriptures, and consider the covenants that God transacted with them. It will be a great help to you in understanding our faith.
Secondly, learn to see Christ as the fulfillment of these Old Testament events and institutions. This is what Christ taught his disciples to do. After his resurrection he met with them and said, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44, ESV). All of Paul’s teaching was centered around the principle that Christ was mysteriously revealed in the Old Testaments through prophecies, promises, types and shadows. We must learn to read the Old Testament in the same way, for it is the way that it was meant to read. And as we see Christ in the Old Testament Scriptures, may we come to love, appreciate, and cherish him all the more.
Thirdly, let us not forget that just as Israel was redeemed to worship, so too were we. Israel was to faithfully keep the Passover from the exodus onward. They often failed. But may we be found faithful to keep the festival that the Messiah has given to us free from evil in sincerity and truth, for Christ our Passover lamb has been sacrificed for sins and for our eternal redemption.
