Old Testament Reading: Exodus 20:1-21

“And God spoke all these words, saying, ‘I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. ‘You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments. You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain. Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy. Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you. You shall not murder. You shall not commit adultery. ‘You shall not steal. You shall not bear false witness against your neighbor. You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.’ Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood far off and said to Moses, You speak to us, and we will listen; but do not let God speak to us, lest we die.’ Moses said to the people, ‘Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin.’ The people stood far off, while Moses drew near to the thick darkness where God was.” (Exodus 20:1–21, ESV)

New Testament Reading: Romans 13:8–14

“Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. For the commandments, ‘You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,’ and any other commandment, are summed up in this word: ‘You shall love your neighbor as yourself.’ Love does no wrong to a neighbor; therefore love is the fulfilling of the law. Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.” (Romans 13:8–14, 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

Most Christians are familiar with the Ten Commandments (or at least they should be). And I think it is safe to say that Christians are much more familiar with the Ten Commandments than with the other laws that the LORD gave to Israel through Moses after he redeemed them from Egyptian bondage. There is a good reason for this. The Ten Commandments are much more familiar to us because Christians (and many others) have rightly recognized that they contain a summary of the moral law of God.

When we speak of the moral law we are speaking of those moral principles which apply to all people in all times and places. The moral law comes from God. It reflects his Holy nature. We confess that it was written on Adam’s heart at the time of creation, that it is present even still in the heart of man after the fall (though it is constantly distorted and suppressed by sinful men). And at regeneration, it is this law – the moral law of God – which is written anew and afresh upon the heart of man, so that those in Christ love God’s law and desire to keep it, by the grace of God and by the power of the Holy Spirit. 

There is no one passage of scriptures that we can turn to where all of this is neatly summed up for us. But when we pay careful attention to the way in which the scriptures speak of God’s law from Genesis to Revelation, we see that it is true. When God created man he made him a moral creature. Adam knew the difference between right and wrong, good and evil, for this moral law was on his heart. Man still has this capacity after the fall. Man has a conscience, though it is now perverse and often seared. And when God saves a man – when God draws a man to himself through faith in Jesus Christ – he gives him a new heart. He removes the heart of stone and replaces it with a heart of flesh. There the moral law is freshly written, as it were, so that the man does begin to hate that which is evil and love what is good. It will be by this law – the moral law which is for all people – that all will be judged on the last day, if not in Christ. As I have said, there is no one text of scripture that says all of this, but this section of the book of Exodus, along with Jerimiah 31 and the first seven chapters of Paul’s letter to the Romans, are especially important. 

Here I am simply observing that Christians (and others) have rightly observed that the Ten Commandments, or Ten Words, which God gave to Israel do in fact contain a summary of God’s moral law. 

And as you know, these Ten Commandments can be summarized by two commandments. This is what Jesus taught when he was asked to identify the most important law in the law of Moses. He quoted from Deuteronomy 6:5 which says, “You shall love the LORD your God with all your heart and with all your soul and with all your might.” And then he cited Leviticus 19:18, which says, “you shall love your neighbor as yourself: I am the LORD.” So the whole law that God gave to Israel through Moses comes down to these two commandments: “love the LORD your God…” and “love your neighbor…”. 

As I have said, these two commandments summarize the Ten. The first four commandments of the Ten have to do with our love for God. They teach us about how he is to be honored and worshiped. And the last six of the Ten have to do with our love for neighbor. They teach us about how we are to honor our fellow man. Furthermore, these two commandments, and the Ten Commandments which they summarize,  function as the moral foundation, or core, of the other 601 commandments that are found in the law of Moses. In the law of Moses, we will encounter many other commandments besides these two and these Ten, and I am saying that the two and the Ten function as the moral core of all the others.

As we continue on in our study of Exodus, and as we, Lord willing, come to study Leviticus, Numbers, and Deuteronomy someday, we will find many other laws. Some of them we call civil or judicial, for they had to do with the governance of the nation of Old Covenant Israel. We will also find ceremonial laws in the law of Moses. These ceremonial laws had to do with the worship of God under the Old Covenant. The way of worshipping God under the Old Covenant was revealed to them by God. Neither the judicial laws nor the ceremonial laws are binding today now that Christ has come and the Old Covenant has passed away with the arrival of the New. But the moral law, upon which these civil and ceremonial laws were established, remains today.  

It is no wonder, then, that Christians are much more familiar with the Ten Commandments, and the two commandments which summarize them, than with the other 601 laws found within the law of Moses. 

But as we encounter the Ten Commandments in the context of our study of the book of Exodus, I want for you to see that they did not only summarize the moral law for Israel. They also functioned as the foundation of all of Israel’s laws, both civil and ceremonial. The Ten Commandments are the first laws given to Israel. And to these laws, God added judicial laws (having to do with government), and ceremonial laws (having to do with worship). All of these laws have the Ten Commandments as their foundation or core. 

We will move rather slowly through the Ten Commandments in the weeks to come. They were so very important to Old Covenant Israel, and they are very important to the New Covenant people of God too. Today, we will only be considering the introduction to the Ten Commandments, which is found in verses 1 and 2. 

I will make two simple but very significant observations. One, it was the LORD who was the source of the law that was given to Israel in the days of Moses. And two, Israel was obligated to obey these laws because the LORD redeemed them. 

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The LORD Was The Source Of This Law

First, let us see that it was the LORD who was the source of this law that was given to Israel. 

In verse 1 we read, “And God spoke all these words, saying, ‘I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. ‘You shall have no other gods before me.’”, etc. 

The point is this: the law that was given to Israel in the days of Moses was from God. It was the product, not of man, but of God. This law was revealed by God and it was received by the people. Certainly, it was not the other way around.  

Now, this observation might seem too obvious to be worthy of mention, but in fact, many have stumbled at this very point. In our day and age, it is not at all uncommon for men and women to think of the religion of Old Covenant Israel, and the Christian religion, the law of Moses in particular, and the Scriptures in general, as the product of man. If you were to ask people on the streets, where did the scriptures of the Old and New Testaments come from? or, where did the laws of Moses come from? I would not be surprised at all if the majority said, from man – they were the inventions of man. 

I suppose we should not be terribly surprised to find this opinion on the streets and among the non-believing world. But sadly this opinion has even crept into the church. There are, in fact, many who claim to be Christians who believe that the Scriptures, in general, and the law of Moses, in particular, are from man. They deny that the Scriptures have been supernaturally revealed from above, and think instead that they have arisen, quite naturally, from below. Those who have studied the history of protestant liberal theology and its effects upon the modern church will know what I mean.  

But what do we believe concerning the Scriptures? In brief, we believe that they are the words of God. The Scriptures, though they were certainly written by men, do not originate with men, but with God. They are divinely inspired. To quote Peter, “For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21, ESV). To quote Paul, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness…” (2 Timothy 3:16, NKJV).

As we study the Scriptures we see that it has please the Lord, at different times and in different ways, to reveal himself to man, and to make his will known to his people. Think of how the LORD spoke to Adam, to Abraham, and to Moses. Think of how he revealed himself to and through the prophets of Old. Think of how he spoke to the world through Christ. The Lord has, at different times and in different ways, revealed himself to man, and has made his will known to his people. And after doing so, the record of these revelatory acts was committed to writing. The Scriptures were written so that God’s truth might be better preserved and shared, leading to the more sure establishment and comfort of the church.

The Scriptures are necessary, therefore. These former ways of God revealing his will to his people have ceased. And by this, we mean that God does not reveal himself as he did in the days Adam, Abraham, and Moses, for God has spoken to the world supremely through Christ, for he was the eternal Word of God come in the flesh. He was the Final Word, if you will. So what do we have now? We have the Scriptures. And this is why we confess that “the Holy Scriptures are the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience.” 

The Scriptures are supremely authoritative for us. Why? Because they are the Word of God. Listen to our confession, chapter 1, paragraph 4: “The authority of the Holy Scripture, for which it ought to be believed, dependeth not upon the testimony of any man or church, but wholly upon God (who is truth itself), the author thereof; therefore it is to be received because it is the Word of God.”

God has spoken in history at different times and ways. He has spoken supremely through Christ, his Son. And God has inspired the writing of Holy Scripture so that we might know the truth and the implications of what God has said and done in history. Here in Exodus, we find a supreme example of this. God acted to redeem Israel. God spoke his word to Israel. And the Scriptures we now have are a divinely inspired record of that activity. 

The LORD was the source of this law that was given to Israel. And notice a few things about the giving of this law. 

One, it was God who spoke these words to Israel directly. Up to this point in the narrative, God had spoken to Israel through Moses. He will do so again later in the narrative. But here at Sinai the LORD spoke directly to Israel, the end result being that they begged no further word be spoken to them.

That God spoke directly to Israel is evident from what is said in verse 1: “And God spoke all these words, saying, ‘I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.’“

It is also evident when we consider the response of Israel after the Ten Commandments were uttered. In Exodus 20:18 we read, “Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood far off and said to Moses, ‘You speak to us, and we will listen; but do not let God speak to us, lest we die.’ Moses said to the people, ‘Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin.’ The people stood far off, while Moses drew near to the thick darkness where God was.” (Exodus 20:18–21, ESV)

So why did God speak these Ten Words to Israel directly with the sound of thunder, flashes of lightning, the sound of the trumpet, and the mountain smoking? Why did he not do as he had done before, and would do again afterward, and speak to Israel through Moses? Why did speak these words directly to them? 

One, so that Israel would know for certain that it was the LORD who was giving them this law. In this way, Israel would know beyond a shadow of a doubt that the law originated with the LORD, and not the man, Moses. 

Two, he spoke in this way so that Israel would have a reverential fear of the LORD, and respect for his servant Moses. 

Three, he spoke in this way so that Israel would have respect for all of the laws that God would give to them, but especially these Ten Commandments. 

Isn’t interesting how the LORD stressed the importance of these Ten Commandments? All of the other laws that were given to Israel were given to them through Moses. The source is the same. They are all from God. But the method of delivery is different. Here in Exodus 20, the Ten Commandments are spoken directly to Israel. Israel heard the voice of the LORD, and they trembled. And when we finally come to the end of Exodus 31 we will learn that the LORD wrote these Ten Commandments on stone tablets with his own finger, if you will, and gave the tablets to Moses. 

It is not difficult to see that, of all of the laws that God gave to Israel, the Ten Commandments were set apart as especially important. The LORD spoke them to Israel, and he wrote them with his own hand. The reason for this has already been stated. These Ten Words contain a summary of God’s moral law. And God’s moral law functions as the core of all of the other laws given to Israel, civil and ceremonial.  

So we have observed that it was God who spoke these words directly to Israel. Two, let us recognize that when the LORD introduced himself to Israel on Sinai he did so as a powerful King who was initiating a covenant with his subjects.

I will not spend too much time on this, but it should to be said that there is something going on in this episode that would have been far more obvious to the original audience than it is to us. 

In the ancient near eastern world, this is how kings would enter into covenants, or treaties, with other kings. The greater king – perhaps the conquering king, or the more powerful king in an alliance – would enter into a covenant or treaty with a lesser king in this way. One, he would identify the parties involved. Two, he would state the relationship between the parties. Three, he would state the stipulations of the relationship, listing laws or obligations to be followed. Four, witnesses would be mentioned. Five, a commitment would be made to write the document down so that it could be referenced and periodically read. And six, sanctions would be stated which clarify the blessing for obedience and the curses that would befall the kings and their kingdoms in the case of disobedience.  

Those familiar with the books of Exodus and Leviticus will likely recognize that all of these features are present within the story of God entering into covenant with Israel. In other words, God made his covenant with Israel in a way that was familiar to them and to the nations around them. 

Not all of the six features that I mentioned are present here in Exodus 20, but four of them are. In verse 2 we find the preamble wherein the giver and the recipients are identified. YHWH, who is God Almighty is the giver, and the nation of Israel is the recipient. Next, we find the prologue, wherein there is a reminder of the relationship between the two parties. YHWH is the great and mighty King, and he is entering into a covenant with Israel, whom he rescued from slavery in Egypt. After this, the stipulations are listed. They begin at 20:3 and run through to 23:19. They pick up again in 25:1 and continue through 31:18. These are the laws or obligations that YHWH, the great King, set upon Israel, his redeemed. Lastly, sanctions are found in the book of Exodus. These are the blessings promised for obedience and the curses that are warned in the case of disobedience. These sanctions are peppered throughout Exodus, but they are found even in chapter 20 in verses 5-6, 12, and 24. For example, verses 5 and 6 say, “You shall not bow down to them or serve them [refering to idols], for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments” (Exodus 20:5–6, ESV). This remark about blessings and curses is to be interpreted as a part of the sanctions of the Old Mosaic Covenant.  

The point is this: when the LORD introduced himself to Israel on Sinai in these introductory words to the Ten Commandments, he did so as a powerful King who was entering into a covenant with a nation whom he had rescued.

So then, it was the LORD who was the source of this law that was given to Israel. And we have made these two observations: One, the LORD spoke to Israel directly. Two, he introduced himself to Israel as a powerful King who was initiating a covenant with his subjects. Our third observation is this: the LORD introduced himself to Israel as “the LORD your God.”

Israel had heard about the LORD from Moses. They had witnessed his great power in the outpouring of the ten plagues and in the parting of the Red Sea. They saw his glory in the pillar of cloud by day and fire by night. And they enjoyed his constant provision as they wandered in the wilderness. But now the LORD spoke to them from the mountain in a glorious and powerful way, and he introduced himself to them, saying, “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery” (Exodus 20:2, ESV).

Of course, YHWH is the God of all people, for he is the one true God, Creator of heaven and earth, of all things seen and unseen. But here the LORD is emphasizing his special relationship to Israel, and their special relationship with. 

The LORD had rescued Israel “out of the land of Egypt, out of the house of slavery.” And this he did because he had determined to make them his treasured possession of all the peoples of the earth, though all the earth is his (see Exodus 19:5). The LORD God was Israel’s LORD God in a special way, therefore. He redeemed them and was making a covenant with them. And this covenant which was made in the days of Moses was the fulfillment of the promises of a previous covenant made with father Abraham. It is no wonder, then, that the LORD introduced himself to Israel, not merely as God, or the LORD God, but as “the LORD your God”, for though the LORD is the one true God, and the Lord of all the earth, Old Covenant Israel belonged to him, and he to them, in a special way. This special relationship was formalized in a covenant and established through the act of redemption. The message for Israel was quite clear. There at Sinai, they were being brought into a special covenantal relationship with YHWH. 

You know, in Deuteronomy, the laws of this covenant are restated in preparation for the conquest of Cannan. It’s interesting to hear how Moses stated things as he looked back upon this event at Sinai which is recorded for us in Exodus 20. About 40 years had passed – 40 years of wilderness wanderings. Listen to the way that Moses describes the events that took place at Sinia which we are considering now. 

In Deuteronomy 5:1 we read, “And Moses summoned all Israel and said to them, ‘Hear, O Israel, the statutes and the rules that I speak in your hearing today, and you shall learn them and be careful to do them. The LORD our God made a covenant with us in Horeb [another name for Mt. Sinai]. Not with our fathers did the LORD make this covenant, but with us, who are all of us here alive today. The LORD spoke with you face to face at the mountain, out of the midst of the fire, while I stood between the LORD and you at that time, to declare to you the word of the LORD. For you were afraid because of the fire, and you did not go up into the mountain. He said: ‘I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.’ ‘You shall have no other gods before me.’”, etc., etc. 

So it is as I have said. The LORD was the source of this law that was given to Israel. When he gave this law to them, the LORD spoke to Israel directly, he introduced himself to Israel as a powerful King who was initiating a covenant with his subjects, and he introduced himself to Israel as “the LORD your God.” This is all about the making of a covenant, brothers and sisters. 

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Israel Was Obligated To Obey These Laws And To Keep This Covenant Because The LORD Had Redeemed Them

The second (and last) major point of the sermon today is this: Israel was obligated to obey these laws and to keep the terms of this covenant because the LORD had redeemed them. 

If a great king conquers a lesser king and mercifully offers to enter into a treaty with him, what can the lesser king do except agree to the gracious offer? If a great king offers to free or protect a nation from an enemy more powerful than them, they would be fools to reject the offer, provided that the terms are reasonable. Similarly, when the LORD rescued Israel from Egyptian slavery, Israel was obligated to obey these laws and to keep the terms of this covenant because the LORD had redeemed them. This was the nature of their relationship. The LORD was the Redeemer, and Israel was the redeemed.  Again, listen to the preamble and prologue: “And God spoke all these words, saying, ‘I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.’” 

It was said in the previous sermon (and rightly so) that covenant that God made with Israel in the days of Moses was a covenant of works. We call it a covenant of works because the people were called to keep the covenant through their obedience to the stipulations or laws that were given. In other words, the covenant depended upon the works or obedience of the people. The Covenant of Grace is different. The blessings of that covenant are not earned by us,  but received as a gift that is freely given. This is possible because Jesus Christ kept the terms of the Covenant of Redemption for us. He lived in perfect obedience to God’s law. He also suffered and died in the place of sinners, so that through faith in him, we might have his righteousness as our own, and the gilt of our sin removed because he paid the price. Substantially (when we consider the terms), the Old Mosaic Covenant, and the New Covenant of Grace, could not be more different. 

But in the previous sermon I did also acknowledge that, in sense, all of the covenants that God has made with man are gracious. I do not mean that they are substantially covenants of grace, but that God was gracious and kind to make these covenants with man. I suppose this could even be said of the covenant that God made with Adam in the garden, though the covenant itself was most certainly a covenant of works (eternal life in glory had to be earned by him!).  But this is especially true of all of the redemptive covenants that God entered into with man after the fall – the Abrahamic, Mosaic, and Davidic. God could not make these covenants with Israel unless he was merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness. Those words should sound familiar to you, for this is how the LORD spoke of himself when he revealed himself to Moses in Exodus 34:6: “The LORD passed before him and proclaimed, ‘The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness…’” (Exodus 34:6, ESV)

This covenant that God made with Israel in the days of Moses was a covenant of works in substance, but the grace of God was certainly present. If God were not “merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness”, Israel would not have made it a day. Abraham, Isaac and Jacob would not have been used by the LORD to bring this nation into existence. Moses himself would not have been used by God were not for God’s grace. 

And we know where God’s grace is shown supremely. We know where it is made available. Not through the Old Covenant and its terms of obedience, but through the New Covenant, and through the cross of Christ where the blood of the promised Messiah was poured out. God was “merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” from the days of Adam to the days of Christ so that he might keep his promises to defeat the Evil One and atone for the sins of his elect through the blood of Christ (see Romans 3). 

Was God’s grace present in the days of Moses? Was his grace available to Old Covenant Israel? Yes, of course, it was. But through the terms or substance of the Old Covenant? No, through faith in the promised Messiah, who is the mediator of the New Covenant, which is the Covenant of Grace in Christ’s blood. 

Here is the point: The LORD graciously redeemed Old Covenant Israel from Egyptian bondage. So them, they were obligated to obey his laws and to keep his covenant out of gratitude for what he had done for them. 

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Suggestions For Application

So what does this text mean for us? 

As I have said before, we must be very careful when applying these passages from the book of Exodus to ourselves, for we do not live under the Old Covenant, but the New. We cannot simply take what the LORD said to Israel as if he has said it to us. That would be a grave mistake. 

The LORD spoke to Israel, and no to us, when he said, “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.” And when the LORD gave Israel the Ten Commandments, he gave them to them as the first and most foundational laws of that Old Covenant of works. We should not be surprised, therefore, to find some things in the Ten Commandments that were unique to Old Covenant Israel. We have already noted that the introduction was unique to Old Covenant Israel. And in due time we will see that the seventh-day Sabbath was for them, whereas we are to rest and worship on the first day. And what are we to make of the remarks about the children enjoying long life in the land should they obey their parents, or the children paying for the sinful idolatry of their fathers to the third and fourth generation? These are examples of things that were unique to Old Covenant Israel even within the Ten Commandments. 

But I have said that in the Ten Commandments we find God’s moral law summarized, and that is certainly true. That law – the moral law – is still for us, brothers and sisters. It is not a covenant of works for us. But it shows us the way we should go. It also reveals our sin to us so that we might run to Christ for forgiveness. Christians should care deeply about the Ten Commandments, therefore.  We should know them and love them, along with the two that summarize them: “You shall love the Lord your God with all your heart and with all your soul and with all your mind… You shall love your neighbor as yourself” (Matthew 22:37–39, ESV).

 Listen to our confession on this point. Chapter 19 paragraph 6 says, “Although true believers be not under the law as a covenant of works, to be thereby justified or condemned, yet it is of great use to them as well as to others, in that as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their natures, hearts, and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against, sin; together with a clearer sight of the need they have of Christ and the perfection of his obedience; it is likewise of use to the regenerate to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse and unalloyed rigour thereof. The promises of it likewise show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the law as a covenant of works; so as man’s doing good and refraining from evil, for the law encourageth to the one and deterreth from the other, is no evidence of his being under the law and not under grace.”

And if we do not earn God’s blessing through law-keeping, what should motivate us to live in obedience to God’s moral law? Answer: gratitude. The New Covenant people of God are to obey the LORD from a renewed heart and mind out of a sense of gratitude for what God has done for us in Christ Jesus. 

To Old Covenant Israel the LORD said,” I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. ‘You shall have no other gods before me’”, etc. 

But to New Covenant Isarel he says, I have delivered you from the domain of darkness and transferred you to the kingdom of my beloved Son, in whom you have redemption, the forgiveness of sins (see Colossians 1:13–14), and “If you love me, you will keep my commandments” (John 14:15, ESV).

Baptist Catechism 6

Q. 6. What things are chiefly contained in the Holy Scriptures?

A. The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man. (2 Tim. 3:16,17; John 20:31; Acts 24:14; 1 Cor. 10:11; Eccles. 12:13)

Scripture Reading: 2 Timothy 3:14–17

“But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” (2 Timothy 3:14–17, ESV)

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Introduction

Question 6 of our catechism asks, What things are chiefly contained in the Holy Scriptures?

“Chiefly” means mainly, or supremely. So the question is, what are the Holy Scriptures mainly about? 

We have been learning about the Holy Scriptures, haven’t we? We’ve learned that God reveals truth about himself in his Word. We’ve learned that the “Holy Scriptures made up of the Old and New Testaments the Word of God, and the only certain rule of faith and obedience” (BC 4). And we’ve learned that the Holy Scriptures are for all men and women. “All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures” (BC 5).

Now our catechism attempts to tell us, in a very short space, what the Holy Scriptures are mainly about. That’s a difficult task, don’t you think? The Holy Scriptures are so long and they are so complex. How could we possibly say what they are mainly about in only a few words? I think the answer that our catechism gives is very good. Again, “The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man.”

So the teaching of Scripture is here divided into two categories.

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What Man Ought To Believe Concerning God…

First of all, the Scriptures teach us what we should believe concerning God. I think that is a very good summary of the main message of the Bible. The Scriptures teach us about God.

And consider all of the complex topics that fall under that simple category. The Scriptures teach us about the existence of God, his nature and attributes, his plans and purposes, his work of creation, and his ongoing relationship to this world that he has made. Our catechism is right to say that one of the main things the Scriptures teach us about is God.

And yes, we need to be taught about God. Have you ever thought about this? We could know nothing about God if it were not for God choosing to reveal himself to us. Who knows God perfectly and completely? Answer: Only God knows God perfectly and completely. We will never know God in the way that God knows himself, for we are creatures. And as finite creatures, we do not have the ability to comprehend the Infinite One. 

But we can know God truly, for God has made us in such a way that we can know him. This is a part of what it means to be made in the image of God. We have the capacity to know him. He made us with rational minds and reasonable souls so that we might understand who he is and relate to him. But even so, if we were to know God truly, he had to reveal himself to us.

We have already learned about how he has done this. God has revealed truth about himself to us both in nature and also by giving us his word. When we speak of natural revelation we are saying what the Bible also says, that God has made the world in such a way that it “speaks” truth to us concerning God’s existence and his power. When we speak of Word revelation we are saying that God has also spoken more clearly. He has spoken to men directly. He has spoken through the prophets of old. He has spoken supremely through his Son. And now we have the Scriptures. And what do these Scriptures mainly teach? One, they teach us what we should believe about God.

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What Duty God Requireth Of Man

Two, the Scriptures also teach “what duty God requireth of man.” “Duty” means obligation or responsibility. What is man obligated to do before God? The Scriptures reveal it. 

So what are our responsibilities before God? Some are universal and unchanging. Because God is our Creator, and we are his creatures, we are duty-bound to worship and serve him in the way that he has prescribed in his Word. We are also obligated to honor our fellow human beings. In short, we to love God with all of our heart, soul, mind, and strength, and our neighbor as ourselves. This never changes. It was true for Adam, and it is true for us. 

But there are some obligations that are unique to the times and places in which we live. When God entered into covenants with man, he added laws that were unique to those covenants. Also, some men and women have obligations that differ from others due to their unique callings and situations in life. The Scriptures speak beautifully to all of these things. 

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Conclusion

I think this twofold answer to the question, what do the Scriptures mainly teach? is really good. Everything fits under these two categories. 

The Scriptures reveal that God exists. They tell about what he is and what he is like. They reveal what God has done and what he is doing. The Scriptures open up to us the plans and purposes of the LORD. They reveal his names to us.  

And the Scriptures also reveal how we are to live as God’s creatures. In them, we find God’s law. We learn the difference between good and evil, truth and falsehood, wisdom and folly. The Scriptures tell us about how we can have a right relationship with God and life everlasting. They reveal the Christ to us and why me must be found in him. 

Question and answer 6 not only helps us to understand the contents of Holy Scripture, it also summarizes the contents of our catechism. It is not surprising that the content of Scripture matches the content of our catechism, given that our catechism is meant to summarize the teaching of Scripture. 

Questions 7-43 teach us what we are to believe about God.

Questions 44-114 will teach us about the duty that God requires of man. 

Notice that question 7 asks, “What is God?”

Question 44 asks, “What is the duty which God requireth of man?

What things are chiefly contained in the Holy Scriptures?

The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man. (2 Tim. 3:16,17; John 20:31; Acts 24:14; 1 Cor. 10:11; Eccles. 12:13)

Old Testament Reading: Exodus 19

“On the third new moon after the people of Israel had gone out of the land of Egypt, on that day they came into the wilderness of Sinai. They set out from Rephidim and came into the wilderness of Sinai, and they encamped in the wilderness. There Israel encamped before the mountain, while Moses went up to God. The LORD called to him out of the mountain, saying, ‘Thus you shall say to the house of Jacob, and tell the people of Israel: ‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the people of Israel.’ So Moses came and called the elders of the people and set before them all these words that the LORD had commanded him. All the people answered together and said, ‘All that the LORD has spoken we will do.’ And Moses reported the words of the people to the LORD. And the LORD said to Moses, ‘Behold, I am coming to you in a thick cloud, that the people may hear when I speak with you, and may also believe you forever.’ When Moses told the words of the people to the LORD, the LORD said to Moses, ‘Go to the people and consecrate them today and tomorrow, and let them wash their garments and be ready for the third day. For on the third day the LORD will come down on Mount Sinai in the sight of all the people. And you shall set limits for the people all around, saying, ‘Take care not to go up into the mountain or touch the edge of it. Whoever touches the mountain shall be put to death. No hand shall touch him, but he shall be stoned or shot; whether beast or man, he shall not live.’ When the trumpet sounds a long blast, they shall come up to the mountain.’ So Moses went down from the mountain to the people and consecrated the people; and they washed their garments. And he said to the people, ‘Be ready for the third day; do not go near a woman.’ On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a very loud trumpet blast, so that all the people in the camp trembled. Then Moses brought the people out of the camp to meet God, and they took their stand at the foot of the mountain. Now Mount Sinai was wrapped in smoke because the LORD had descended on it in fire. The smoke of it went up like the smoke of a kiln, and the whole mountain trembled greatly. And as the sound of the trumpet grew louder and louder, Moses spoke, and God answered him in thunder. The LORD came down on Mount Sinai, to the top of the mountain. And the LORD called Moses to the top of the mountain, and Moses went up. And the LORD said to Moses, ‘Go down and warn the people, lest they break through to the LORD to look and many of them perish. Also let the priests who come near to the LORD consecrate themselves, lest the LORD break out against them.’ And Moses said to the LORD, ‘The people cannot come up to Mount Sinai, for you yourself warned us, saying, ‘Set limits around the mountain and consecrate it.’’ And the LORD said to him, ‘Go down, and come up bringing Aaron with you. But do not let the priests and the people break through to come up to the LORD, lest he break out against them.’ So Moses went down to the people and told them.” (Exodus 19, ESV)

New Testament Reading: Hebrews 12:18-29

“For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. For they could not endure the order that was given, ‘If even a beast touches the mountain, it shall be stoned.’ Indeed, so terrifying was the sight that Moses said, ‘I tremble with fear.’ But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven. At that time his voice shook the earth, but now he has promised, ‘Yet once more I will shake not only the earth but also the heavens.’ This phrase, ‘Yet once more,’ indicates the removal of things that are shaken—that is, things that have been made—in order that the things that cannot be shaken may remain. Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.” (Hebrews 12:18–29, 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

The text that is before us today is rather lengthy. I went back and forth in my mind wondering if I should preach Exodus 19  in two or three parts, or all at once. As you can see, I’ve decided to preach it all at once. And the reason is so we might better appreciate the unity of this passage. For although the story of Exodus 19 could be divided into two or three parts, it really tells one story. 

And the story that is told in Exodus 19 is very important. Here we have a record of the LORD beginning to call the nation of Israel into a special covenantal relationship with himself. I said, “beginning”, because the story of God establishing this covenant with the nation of Israel starts here in Exodus 19, but it does not conclude until the end of Exodus 24. So, from the beginning of Exodus 19 through to the end of Exodus 24 we learn about the establishment of the Old Mosaic Covenant. 

In chapter 19 the covenant is proposed. In chapters 20 through 23:19, we find covenant laws. In 23:20-33 we will find a promise concerning covenant land, the land of Cannan. And in chapter 24 the covenant is finally confirmed. So then, Exodus 19-24 describes God entering into a covenant with the nation of Israel. All of this happened as Israel encamped at the base of Mt. Sinai, as Moses went up on the mountain, and as the glory of God descended on the mountain as a consuming fire. In chapter 19, which is our text for today, the covenant is introduced, or proposed. 

An illustration may be helpful here. Think for a moment about the marriage covenant? When is a marriage covenant established or made? It is made on the wedding day when a man and woman stand before God and witness and make vows to one another. That is when the covenant is confirmed. On that day, and not beforehand. But as you know, rarely will a man and woman get married spontaneously on the spur of the moment. No, before the wedding day there will be a proposal and an engagement period. And even if the engagement period is very brief, it will involve planning and preparation, not only for the wedding itself but also for the marriage.

I think this illustrates what is happening here in Exodus 19 through 24. In Exodus 24, the covenant between the LORD and Israel will be confirmed. It is the wedding day, if you will. But in Exodus 19 the covenant is proposed. Again, in chapters 20-23 we find laws and promises which bring clarity concerning the terms of the ongoing relationship between the LORD and Israel. I suppose we may compare this to the engagement or betrothal period wherein a couple makes preparations for marriage. 

If I may push this illustration just a little further, rarely does a couple get married spontaneously or instantaneously, and neither do couples typically get engaged spontaneously either. No, often there is a significant relationship that in time leads to a proposal, and then to marriage. And in a similar way, YHWH’s proposal and covenantal union with Isreal did not appear out of the blue either. No, there was a very significant relationship – in fact, it too was a covenantal relationship – that existed between the two going back to the days of Abraham. 

It is important for us to remember that before the LORD entered into a covenantal relationship with Israel in the days of Moses, he made a covenant with Abraham wherein he promised to, among other things, bless him with many offspring, to give him the land of Cannan, and to make him into a kingdom. You may read all about the covenant that God made with Abraham in Genesis 12, 15, and 17. I’ll spare you the details, for we considered these things when we studied Genesis. For now, I only wish to remind you that when God redeemed Israel from Egyptian bondage, led them into the wilderness, and entered into this covenant with them, all of it was in fulfillment of promises previously made. These were the children of Abraham, remember. These were the offspring of Abraham, Isaac, and Jacob (or Israel). The covenant that God made with the people of Israel in the days of Moses was in fulfillment of covenant promises previously made. As you can see, the story that is told in Genesis and Exodus – indeed, the story of the Bible from Genesis to Revelation – is one unified story. 

As I have said, the text that is before us today is rather long. But I believe I can explain the meaning of it in three parts. One, we must consider the parties of this covenant. Two, we must consider the terms of this covenant. And three, we must consider the purpose of this covenant. 

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Parties

First, let us consider the parties, or participants, involved in this covenant. 

YHWH is the first participant in this covenant. It was YHWH who proposed this covenant and set its terms. The text is clear about this. Look at verse 2. ​​“[Isael] set out from Rephidim and came into the wilderness of Sinai, and they encamped in the wilderness. There Israel encamped before the mountain, while Moses went up to God. The LORD called to him out of the mountain, saying, ‘Thus you shall say to the house of Jacob, and tell the people of Israel…’”, etc.

Covenants always involve at least two parties. Covenants are agreements, after all. It takes two to make an agreement. And yes, YHWH was indeed a participant in this covenant – he was one of the parties involved. But here I am drawing your attention to the fact that, though he was a participant, this does not mean that he stood on equal ground with those he entered into covenant with. And this is true of all of the covenants that God has made with man. When two men make a covenant with each other, it is possible that they stand on an equal plane with each other and initiate the covenant mutually. Not so in the covenants that God makes with man. It is God who initiates and sets the terms, and man must reciprocate. Never is it the other way around. The reason for this is obvious. God is God. He is supreme over all his creation. God is not obliged to give man anything (except justice, which is in keeping with his nature). But man is obliged to give God everything, for God is the Creator and Redeemer, and man is his creature.

In other words, never has man been in a position to initiate a covenant with God. This was true even before man fell into sin. It is certainly true afterward. When we consider the covenants that God has made with man in history we must confess that, though God is a participant, he is always the one to initiate and to set the terms. He initiated the covenant that was made with Adam in the garden of Eden. He set the terms of it. He established the rewards for obedience and the curses for disobedience. In the covenant that was made with Adam, Adam could only respond. The same may be said of the covenant that God transacted Abraham, with David, and with all of his elect in the New Covenant. It is the LORD who initiates. It is LORD who establishes the terms, for he is God, and we are his creatures. 

You can see, then, that there is a sense in which all of God’s covenants are gracious. No, I’m not denying that the covenant that God made with Adam in the garden was the Covenant of Works, nor am I denying that this covenant which we are considering today was a covenant of works (more on that in a moment). But I am observing that all of God’s covenants are rooted in the kindness of God. They are gracious and kind, for God is not obliged to enter into covenant with man. He is not duty-bound to offer us anything beyond justice. But God is merciful, gracious, and kind. He has stooped down and has entered into covenants with man wherein he offers his creatures something more than what they have by nature. 

The LORD is the first party in this covenant. And who is the other party? Answer: In the days of Moses, YHWH entered into covenant with the people of Israel. This is apparent throughout this text, but especially in verse 7 where we read, “So Moses came and called the elders of the people [of Israel] and set before them all these words that the LORD had commanded him. All the people [of Israel] answered together and said, ‘All that the LORD has spoken we will do’” (Exodus 19:7–8, ESV). So then, the parties of this covenant were YHWH and Israel. 

This covenant that the LORD made with Israel is sometimes called the Mosaic covenant. It is called this, not because the covenant was made with Moses, but through him. Moses was the mediator of this covenant. This too is very apparent in our text. The LORD spoke to Israel through Moses. It was Moses who went up on the mountain, spoke with God face to face, as it were, and then came back down again to deliver the word of LORD to the people. Moses was God’s great prophet and priest. He was God’s servant, the mediator of the Old Covenant. The LORD redeemed Israel and entered into covenant with them through Moses. 

You know, this observation that the Mosaic covenant was made between the LORD and Israel may seem very basic, but if we forget this then we are bound to make great errors in our interpretation of the Old Testament scriptures. Look at where we are in the scriptures. We are only at Exodus 19. We are still near the beginning of the story of the Bible. Nearly everything that is written in the Old Testament Scriptures from this point forward took place within the context of the Old Mosaic covenant and the kingdom of Israel which was established and governed by this covenant. 

Think of it. The book of Genesis tells us about the kingdom of creation. It also reveals to us the Covenant of Works that God made with Adam in the garden (which he broke), as well as the covenant of common grace which the LORD made with all creation in the days of Noah. These two covenants – the Adamic and the Noahic – govern the kingdom of creation. But Genesis also tells us about the covenant that God made with Abraham. The LORD called Abraham out from the nations and promised to make a great nation from his offspring. This nation that would come from him would bless all nations, for, from this nation, the Messiah would emerge. This is why some have called the book of Genesis the prologue to the rest of the Old Testament. Genesis tells the back story. But as you can see, in only a few pages, everything comes to focus on the Kingdom of Israel and on the Old Mosaic Covenant which governed that Kingdom. Again, almost everything that is written from this point onward was written in the context of Old Covenant Israel who lived under the Mosaic Covenant, which is established here in Exodus 19 through 24. If we miss or forget this, we will make terrible in our interpretation and application of the Old Testament scriptures from this point onward. 

Before moving on to consider the terms and purpose of this covenant, it would be good for us to take a moment to reflect upon the kindness of God to enter into covenants with man so that we might give him praise. 

I ask you, what does God gain by entering into covenants with man? Answer: nothing at all! The reason for this is simple. It is impossible for God to gain anything, for he is the fullness and source of all life and blessedness. He is the Eternal, Almighty, and Unchanging One. This is what the Apostle means when asks, “who has given a gift to [the Lord] that he might be repaid?” The implied answer is, no one. And then Paul explains why, saying, “For from him and through him and to him are all things. To him be glory forever. Amen” (Romans 11:35–36, ESV).

What does God gain by entering into covenants with man? Nothing at all! Who benefits then? His creatures benefit! When the LORD transacted the Covenant of Works with Adam in the garden he offered Adam and his descendants life-abundant, life-eternal, life in glory should he go on living in perfect, exact, and perpetual obedience to the terms of the covenant. Who would have benefited if that covenant were kept? Not God, but Adam and the whole human race in him. And who was to benefit from the covenants that God entered into with Abraham and his descendants, with Israel in the days of Moses, and with David and his descendants?  Well, the answer is twofold, for these covenants all have a dual nature to them. On the one hand, the physical descendants of Abraham would be blessed in the land and in an earthly way should they keep the terms of these three covenants that God transacted with them. On the other hand, all of the spiritual children of Abraham would be blessed spiritually and for all eternity in the new heavens and earth. And who are the true children of Abraham? They are those who have believed in the promised Messiah. They are not only Hebrews but also Gentiles. This is what Paul so clearly teaches in Romans 8 and 9, and in Galatians 3. This is what Jesus himself taught in John 8. Romans 9:8 is very clear. There Paul says, “This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring” (Romans 9:8, ESV). 

So, back to my question. Who are the beneficiaries of these covenants that God made with the Hebrews in the days of Abraham, Moses, and David? Earthy speaking, the Israelites, the physical descendants of Abraham, would be blessed in the land should they obey God and keep the terms of these covenants. This would also be true of anyone who wished to join themselves to Israel physically. Spiritually speaking, it is all who have faith in the unconditional promises made to Abraham concerning the Messiah who would, in the fulness of time, bless the nations by paying the price of our sins, accomplishing our eternal redemption, defeating the Evil One, and undoing his work. Of course, the Messiah has come. He has fulfilled the promises previously made. This is why the Old Covenant has passed away. It has been fulfilled. Now, the Kingdom of Heaven is here with power. It is the New Covenant that governs this Kingdom which has Christ as Lord. And who are the beneficiaries of this new covenant? Again, it is not God, but man. It is all who have turned from their sins and have placed their faith in Jesus the Messiah who is freely offered to them in the gospel, not from the Jews only, but people from every tongue, tribe, and nation.  

The point is this: God’s grace is truly marvelous. He is kind to his creatures. He blesses us with earthly blessings, and he offers us spiritual and eternal blessings too, all through Israel’s precious Messiah. 

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Terms

Let us not fix our minds back upon the covenant that God transacted with Israel through Moses. Who were the parties or participants? The LORD and Israel were. Moses was the mediator.  But what were the terms of this covenant? 

Covenants always involve terms. When men make covenants with one another, they first agree upon the terms. Listen carefully to the wedding vows that people make in the marriage ceremony. Those vows are important, for they summarize the terms of the covenant that the two are entering into. If you finance a house or a car, you will enter into a kind of covenant. The lender will offer to loan you money for a certain time and for a certain interest rate. And you, the borrower, will agree to pay the loan amount back plus interest in a timely manner according to the terms of the loan. If one of the parties of the covenant (or contract) fails to uphold their end of the bargain, then the covenant is broken, and there are consequences. Even these consequences are spelled out and agreed upon ahead of time.

Here is the point. All covenants have terms. The two (or more) parties make commitments to each other. And the rewards for keeping the terms, and the consequences for breaking the terms, must be clearly communicated ahead of time. And so it is here with the covenant that God made with Israel through Moses. 

What are the terms of this covenant? They are sumarized in 19:5-6 where the LORD speaks to Israel through Moses, saying, “Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation.’” (Exodus 19:5–6, ESV)

What were Israel’s obligations?  They were to obey God voice. They were to keep the covenant. Well, what laws were they to obey? What standards were they to keep? As I have said, we will find covenant laws in chapters 20 through 23:19. There we find the Ten Words, or commandments, which are summary of God’s moral law. There we also find civil laws and ceremonial laws. The section is very brief. But the books of Leviticus and Deuternomy will pick up where Exodus leaves off to greatly expand upon these laws. Here in Exodus 19 the LORD states terms very succinctly. Again, the LORD said, “if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation.” (Exodus 19:5–6, ESV).

What would be the reward for Israel’s obedience? They would be the LORD’s “treasured possession among all peoples.” In other words, the LORD’s blessing would be upon them. What would be the punishment for their disobediece? It is implied that the LORD would cast them off. What is stated succinctly and implied here in Exodus 19 is stated more thoroughly in other places. For example, listen to Deuteronomy 11:13–17. There Moses speaks to Israel, saying, “And if you will indeed obey my commandments that I command you today, to love the LORD your God, and to serve him with all your heart and with all your soul, he will give the rain for your land in its season, the early rain and the later rain, that you may gather in your grain and your wine and your oil. And he will give grass in your fields for your livestock, and you shall eat and be full. Take care lest your heart be deceived, and you turn aside and serve other gods and worship them; then the anger of the LORD will be kindled against you, and he will shut up the heavens, so that there will be no rain, and the land will yield no fruit, and you will perish quickly off the good land that the LORD is giving you.” (Deuteronomy 11:13–17, ESV)

So what was Israel’s side of the deal? In brief, they were to obey God and keep the terms of the covenenat. If they obeyed, they would be blessed. If they disobeyed they would be cursed. And what were God’s obligations to Israel? Simply put, having entered into this covenant he was obligated to have Israel as his ”treasured possession among all people” would they keep their commitments. 

You may be thinking to yourself, well, what about the promises the LORD has made to Israel concerning the land of Cannan, the people being as the sand of the seashore, and of kings arising from them? What about the promises of God concerning the Messiah? Wasn’t the LORD obligated to keep those promises too no matter if Israel was obedient or disobedient? The answer is, yes. Those were unconditional promises that God made to Abraham. They would surely come to pass no matter what the people did, or failed to do. 

But here we see that the blessings of the Mosaic covenant were conditioned upon obedience. This was a natural outgrowth of the conditional elements of the covenant that God made with Abraham in Genesis 17.   

Now would probably be a good time to ask the question, what are the terms of the New Covenant which God has made with his elect? If the terms of the Old Covenant were obey and be blessed in the land, what are the terms of the New? What must we do to be blessed under the New Covenant? The answer is that we must believe in the promised Mesiah. We must trust, not in our own good works, but in the work that he has accomplished for us. The blessings of the New Covenant are indeed conditioned upon obedience. The difference is that they they are condition, not upon our obedience, but upon the obedience of Chirst lived for us, died for us, and rose for us. 

As you can see, the Old and New Covenants are very different. They are not unrelated, mind you. But the terms are very different. Old Covenant Israel would be blessed in the land if the obeyed. Through the New Covenant we bless now and for eternity by placing our faith in Christ who was obedient to the point of death for us. The Old Covenant was a covenat of works, but the New Covenant is the Covenant of Grace.  

That most famous of all Bible verses communicated the terms of the New Covenant well when it says, “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). How do we escape the curse of sin? How do we come to have eternal life? By believing in God’s Son who was given up for us.

I think also of what Jesus said in response to the question that the Jews asked him in the wilderness. “Then they said to him, ‘What must we do, to be doing the works of God?’ Jesus answered them, ‘This is the work of God, that you believe in him whom he has sent’” (John 6:28–29, ESV).

And what about that wonderful passage in Ephesians 2:8-9, which says, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV). How do we come to be saved? It is by God’s grace recieved by faith, and even this faith is a gift from God. 

The New Covenant is the Covenant of Grace. In this covenant God has committed to give eternal life to all who trust in Jesus the Mesiah and in the work that he has accomplished for them. The Old Mosaic Covenant was a covenant of works. In that covenant God committed to bless Israel in the land provided that they obeyed him and held up their side of the deal. 

Please alow me to briefly mention two common misunderstandings about the Mosaic covenant. 

One, there are some (even many) within the Reformed tradition who call the covenant that God made with Israel through Moses an administration of the Covenant of Grace. I do understand why they have this impulse. They  see that God’s grace was present and active in these days. They see that the  promise concerning the comeing Messiah was contained within this covenant. But when we consider the terms of this covenant, it clearly is a covenant of works – a covenant was could, and would, be broken. Blessings in the land were conditioned upon the obedience of Israel. Was God’s saving grace present in the days of Moses? Was the forgiveness of sins possible? Were heavenly and eternal blessing communicated to people in those days? Yes! But these blessings were not communicated by virtue of the Old Covenant, but of the New. These eternal blessings came to all who beleved the promise concerning the Messiah. But here is the key: promises are about things that will be done in the future. Promises are about things to come. Those who lived under the Abrahamic, Mosaic, and David covenants were not saved from their sins and blessed with eternal life through those the terms covenants – no such things is offered in those covenants! No, those who lived under the Abrahamic, Mosaic, and David covenants were  saved from their sins and blessed with eternal life by believing in the promise of God concerning the Messiah who, from their perspective, would one day come. In other words, they were saved by the same Jesus that you and I are saved by, and by the terms of the New Covenant, which is substantially the Covenant of Grace. 

The second common misunderstanding about the Mosaic covenant is that it offered life eternal to Isael through law keeping. In fact, it did not. Life eternal was offred to Adam through law keeping, but not to Israel. What was offered to Israel should they obey God’s voice and keep his law? Blessings on earth and in the land that God would give them. That is all. Did some in Jesus’ time misunderstand this? Yes, many thought the could earn salvation through law keeping, but they were wrong. Paul wrote things like this to set them straight: “For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” (Romans 3:20, ESV). Its been this way since the fall. Men and women can only stand just or right before God by his grace through faith in the promised Messiah, not through obedience to the law, for all have sinned having violated his law in thought, word and deed.

So what were the terms of the Mosaic covenant? Israel would be blessed by God in the land if they obeyed his voice. That principle is stated in a very brief way here, and it will be amplified in the Exodus chapters 20-24, and especially the books of Leviticus and Deuteronomy.  

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Purpose

Lastly, let us consider the purpose of the Mosaic Covenant. I suppose this could be a sermon all it’s own, but I will be brief. We will have opportunities to elaborate upon this theme in future sermons, I’m sure. 

When the LORD redeemed Israel from Egypt, entered into this covenant with them, and brought them into the promised land of Cannan, he created a holy nation, governed by holy laws, in a holy land.

God would dwell in the midst of this people in a special way, and they would be invited to commune with him. The worship of God would be central to the life of this people. Holy prophets, priests, and kings would serve amongst them. This nation was set apart from all of the other nations of the earth as holy. They were live for the glory of God and were invited to enjoy his presence. In other words, in Old Covenant Isael the kingdom of God was prefigured on earth. 

So there was a purpose for Israel as Israel under the Old Covenant. They were to worship God. They were to receive, keep, and obey his word. They were guard the precious and very great promises that were entrusted to them. They were invited to commune with God, to enjoy his blessings, and sing his praises. 

But here I wish to draw your attention to another purpose for Israel under the Old Covenant. They were serve the world priests. Again, in verse 5 the LORD speaks to Israel, saying “Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation’” (Exodus 19:5–6, ESV). What did priests do except offer up sacrifices and prayer on behalf of the people. They functioned as intermediaries between God and man. And Israel was called to be a kingdom of priests. They, as a nation, were function as intermediaries between God and the world. Did you here the little remark that the LORD made? “For all the earth is mine”, he said. All nations belong to him, not just Israel. But Israel was set apart as the LORD’s treasured possession for a time to be a kingdom of priests. Under the Old Covenant they were to call the nations to come and worship YHWH and to believe in his promised Messiah. And in the fulness of time the Messiah would emerge from them. In other words, God would use Israel to “offer up” the lamb of God who takes away the sins of the world. Jesus the Christ is the true Israel of God, the son of Abraham, the son of David, our great Prophet, Priest, and King.

What was God’s purpose for Old Covenat Israel? There were many purposes. Some were immediate. But the supreme purpose was to bring the Messiah into the world who defeat the Evil One and earn our salvation. His name is Jesus Christ. He is the only mediator between God and man.  

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Conclusion

With all of that said, I think you would agree with me that this passage is very significant, for here the Old Mosaic Covenant is proposed to Israel by the LORD. He establishes the terms. He states the purpose. It is no wonder, then, that the people were called to consecrate themselves and were moved to such reverantial fear of the LORD. This was a vary serious thing. 

Let me know conclude, brothers and sisters, by reminded you of what the writer to the Hebrews said in that passage that was read at the beginning. We who live now under the New Covenant of Grace have come to something even greater – something which cannot be shaken. “Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.” (Hebrews 12:28–29, ESV)

Baptist Catechism 5

Q. 5. May all men make use of the Holy Scriptures?

A. All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures. (John 5:39; Luke 16:29; Acts 8:28-30; 17:11)

Scripture Reading: Acts 8:26–40

“Now an angel of the Lord said to Philip, “Rise and go toward the south to the road that goes down from Jerusalem to Gaza.” This is a desert place. And he rose and went. And there was an Ethiopian, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship and was returning, seated in his chariot, and he was reading the prophet Isaiah. And the Spirit said to Philip, “Go over and join this chariot.” So Philip ran to him and heard him reading Isaiah the prophet and asked, “Do you understand what you are reading?” And he said, “How can I, unless someone guides me?” And he invited Philip to come up and sit with him. Now the passage of the Scripture that he was reading was this: “Like a sheep he was led to the slaughter and like a lamb before its shearer is silent, so he opens not his mouth. In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth.” And the eunuch said to Philip, “About whom, I ask you, does the prophet say this, about himself or about someone else?” Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus. And as they were going along the road they came to some water, and the eunuch said, “See, here is water! What prevents me from being baptized?” And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing. But Philip found himself at Azotus, and as he passed through he preached the gospel to all the towns until he came to Caesarea.” (Acts 8:26–40, ESV)

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Introduction

This question, “May all men make use of the Holy Scriptures?”, might seem like a no-brainer to you. We are so used to having copies of the Scriptures written in our own language at our disposal. And it is very common for pastors to encourage Christians to read the Scriptures for themselves. But we should remember that our catechism was written not too long after the invention of the printing press. Before that time, it was very, very rare to have access to a copy of Holy Scripture. And even if someone did, it was probably written in a language that very few people knew how to read – Hebrew, Greek, or perhaps Latin. The invention of the printing press, the practice of translating the Scriptures into the native langue of the people, and the Protestant Reformation changed all of that.  In a very short period of time people went from having very little access to Scripture to having the opportunity to read the Scriptures for themselves. If we keep this history in mind, then the question, “May all men make use of the Holy Scriptures?”, will seem more reasonable to us. 

The answer to the question is very helpful no matter what time you live.  Again, “All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.”

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“All men are not only permitted, but commanded…” 

The words “all men” are important. They emphasize the need for all people – men and women, boys and girls, clergy and laymen, educated and uneducated, rich and poor, etc – to engage with Holy Scripture. The Scriptures are not to be reserved for a particular class of men within society or within the church, but all should have access to them.

Next, our catechism says that all men are “not only permitted, but commanded…” to engage with Holy Scripture. The proof texts that are listed in our catechism are really interesting. They are John 5:39; Luke 16:29; Acts 8:28-30; 17:11. They all share this in common: they speak of men searching the Scriptures. For example, Acts 17:11 speaks of the men of Berea and says that they “ were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.” (Acts 17:11, ESV)

It truly is mind-boggling to think that the Romanists decided that the Scriptures should only be read by the religious elite. The Scriptures were originally written in Hebrew and Greek. In other words, they were written in the language of the people of that day – they were written to be read! And the Scriptures themselves speak of men – common men – searching the Scriptures. Indeed, they even encourage and command it! What a dark time that must have been to have the light of Holy Scripture hidden away within the confines of the Roman hierarchy. Praise God for the Reformation which did, among other things, bring the light of scripture back into the midst of the people.

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Hear The Scriptures

“All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.” 

We are to read the Scriptures, so long as we are able. 

Do you read the Scriptures, brothers and sisters? You should. May I encourage you to read the Scriptures daily? The word of God should be like daily bread for our souls. I would encourage you to read the Scriptures regularly and to read them broadly. By this I mean, we should read through the Scriptures from beginning to end, though not necessarily in that order. We all have our favorite books and passages. Yes, there are some portions of the Bible that we speak more to the soul than others. But do not forget that all Scripture is inspired by God and is profitable. No part of Scripture can be called unimportant, therefore, for each part does contribute in some way to the whole. Read the Scriptures, brothers and sisters. Read them carefully and thoughtfully. 

And listen to them read too. Here we are to think primarily of the reading of Holy Scripture by the pastor in church. Did you know that this is one of the things that pastors are called to do? Listen to what Paul says to pastor Timothy: “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching” (1 Timothy 4:13, ESV). When ministers read Scripture they should work hard at reading clearly and in such a way that the meaning of the text shines through. When congregants listen to the reading of the Scripture, they should listen very intently, knowing that they are indeed encountering the very word of God.

But do not forget the warning of James. “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God. Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls. But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.” (James 1:19–25, ESV)

Hear the word, but do not be hearers only.

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Understand The Scriptures

Lastly, our catechism exhorts us to understand the Scriptures. “All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.” 

Understanding the Scriptures can be difficult. One of the proof-texts listed by our catechism is Acts 8:28-30. That is that passage where Phillip approaches the Ethiopian eunuch who is reading Isaiah the prophet and asks him, “Do you understand what you are reading?” What was his response? “‘How can I, unless someone guides me?’ And he invited Philip to come up and sit with him” (Acts 8:31, ESV). I’m sure that many Christians have felt like the  Ethiopian eunuch at times while reading Scripture. How can I understand this unless someone guides me?

Last week I introduced you very briefly to the doctrine of the perspicuity or clarity of Scripture. I said the Scriptures have these characteristics: they are inspired, clear, sufficient, and authoritative. What do we mean when we say that the Scriptures are “clear”. 

Our confession is very helpful. In chapters 1 para 7 we read, “All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.” 

First, when we say that the Scriptures are clear we do not mean that all things are equally clear. Some things are indeed difficult to understand. 

Second,  when we say that the Scriptures are clear we mean that the main message is clear. The gospel is clear. “Those things which are necessary to be known, believed and observed for salvation” are clear.”

Third, not everything is equally clear to everybody. Those who have been in the faith for a long time may have an easier time understanding Scripture when compared to the one who is new to the faith. And indeed, some are more gifted, naturally or spiritually, than others when it comes to the interpretation of Scripture.    

Here is the point though.  The Scriptures are clear enough that “not only the learned [literate], but the unlearned [illiterate], in a due use of ordinary means, may attain to a sufficient understanding of them.” What are the “ordinary means” that our confession is referring to? They are the means of grace, one of them being the preaching and teaching of the Scriptures. 

When the Ethiopian eunuch was having a hard time with Isaiah and said “How can I [understand] unless someone guides me?”, it was not a denial of the perspicuity of Scripture. No, for the Lord provided Phillip to minister the Word to the man so that he might understand the message of the gospel. 

We have the responsibility, not only to read and hear the Scriptures but to understand them too. Are they clear? Yes! But that does not mean we won’t have to work at understanding them. 

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Conclusion

Brothers and sisters, young and old, grow very familiar with the Scriptures. Read them, listen to them read, and preached. And when you hear the Scriptures preached, pay very careful attention. Especially pay attention to the way that pastors who are faithful to the Scriptures interpret Scripture, so that you might learn how to rightly divide the word of truth yourself. Do not forget that this is how God saves us, through the ministry of the Word of God. This is why Paul told Timothy, “Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” (1 Timothy 4:16, ESV) Q. 5. May all men make use of the Holy Scriptures? A. All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures. (John 5:39; Luke 16:29; Acts 8:28-30; 17:11)

Baptist Catechism 4

Q. 4. What is the Word of God?

A. The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience. (2 Peter 1:21; 2 Timothy 3:16,17; Isaiah 8:20)

Scripture Reading: 2 Timothy 3:10–17

“You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions and sufferings that happened to me at Antioch, at Iconium, and at Lystra—which persecutions I endured; yet from them all the Lord rescued me. Indeed, all who desire to live a godly life in Christ Jesus will be persecuted, while evil people and impostors will go on from bad to worse, deceiving and being deceived. But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” (2 Timothy 3:10–17, ESV)

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Introduction

To appreciate question 4 of our catechism, we need to remember question 3. 

Question three addresses the question of knowing. “How may we know…”, question three begins. That is an interesting question all by itself, wouldn’t you agree? How can we know things, all kinds of things? That is a question worthy of our consideration. In particular, question three asks, “How may we know there is a God?” The answer that is given is helpful both to the general question, how may we know?, and to the more specific question, “How may we know there is a God?” 

The answer given is, “The light of nature in man and the works of God plainly declare that there is a God; but His Word and Spirit only do it fully and effectively for the salvation of sinners.” So here we learn a most foundational truth. We may know things in general, and we may know that God exists in particular, because God has revealed truth to us. God has spoken both through nature and also through his Word. We call these two forms of revelation general or natural revelation, and special revelation. God reveals himself, and certain truths about himself generally through the world that he has made. And God reveals himself, and truths about himself much more specifically through his Word. Who has access to natural or general revelation? All people do. Who has access to his special revelation? It is only those who have read or heard the truths now contained within Holy Scripture. One more question about this: is it possible for men and women to be saved through natural revelation? We say, no. For the gospel is not communicated in the stars or in the trees or in the heart of man, but only through God’s special revelation. 

So then, question 3 introduced us to the “Word of God”, and now question 4 asks, “what is the Word of God?” The answer that is given is very basic. “The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience.” The answer is basic, but it is very helpful. Let us consider it now piece by piece. 

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The Holy Scriptures

Here the “Holy Scriptures” are said to be “the Word of God”.

Scripture means writing. The writings that are being referred to here are (for the most part) the writings of men. Men like Moses, David, and Paul wrote the scriptures that we now have. But here we are confessing that these writings are not ordinary writings — they are holy. The word “holy” reminds us that the scriptures are from God and they are pure. 

We confess that the scriptures are inspired by God. Did men write them? Yes indeed. Did men choose the words? Yes, they did. Can we get a sense of their education or their personalities through their writings? Yes, I think we can. Men wrote the scriptures. But with the holy scriptures, there is more to the story. These men we inspired by God. God’s spirit carried them along to write what they wrote so that at the end of the day we are correct to refer to their words as the Word of God. This is what Peter says, and I quote, “knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20–21, ESV). This is a marvelous description of inspiration. Again, “no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

The Holy Scriptures are the Word of God, and they are therefore pure. The scriptures are inerrant and infallible. They are trustworthy and sure. By the way, if we are going to confess that the scriptures are the words of God, we must also confess that they are inerrant, infallible, trustworthy, and sure, for God cannot error. He cannot utter a lie. In fact, if we were not so constrained by time, I would explain to you that, because scriptures is God’s Word, we must view scriptures as having these qualities or characteristics: the scriptures are inspired, clear, sufficient, and authoritative.  

I said that the answer provided by our catechism is simple. If it were more complex it might also address the fact that God has spoken in other ways in the past. God spoke to men directly, as with Adam. He spoke to and through the prophets. He wrote the ten commandments with his own “finger”. Supremely, God spoke to us through his Son, Christ the Lord, the eternal  Word of God come in the flesh. That is all true. But where is the Word of God found by us today? Not in the mouths of prophets, not from within ourselves, but in the Holy Scriptures.

If our catechism were more complex it might also address the fact that what most of us read today are translations of the Holy Scriptures. The scriptures were written originally in Hebrew, Aramaic, and Greek. And when we speak of the scriptures being inspired by God, inerrant, infallible, and authoritative we have those texts in mind. The modern translations we possess are marvelous. It is a tremendous blessing to have translations of Holy Scripture in our native tongue at our fingertips. But it is important for us to keep the distinction between the originals, copies of the originals, and translations of the originals in mind. Thanks be to God that he has not only spoken to us by his Word, he has also preserved the scriptures for us so that we might know what he has said. 

Q: “What is the Word of God?”  A: “The Holy Scriptures… are the Word of God…” 

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Old And New Testaments

More precisely, our catechism also says that “the Holy Scriptures of the Old and New Testaments are the Word of God…” The phrase, “of the Old and New Testaments”, is very important, for it identifies what “scriptures” we have in mind. Not just any scriptures (writings), but the scriptures “of the Old and New Testaments”.

As you know, our catechism summarizes our confession of faith. And our confession of faith is more detailed at this point. The books of the Holy Scripture are actually listed out in chapter 1.2. Brothers and sisters, I think it is important to understand something about the structure of the scriptures. The Holy Scriptures are made up of two testaments. And what divides the Old Testament from the New? What distinguishes them? Well, it is the life of Christ. 

Matthew 1 is the beginning of the New Testament and it begins by telling us about the birth of Jesus the Messiah – his life, death burial, and resurrection. The other three gospels do the same. The book of Acts tells us about the Acts of Jesus’ Apostles. The Epistles provide instruction for the church based upon what Jesus accomplished. Revelation does the same while also giving us a glimpse of our final inheritance in Christ in apocalyptic form. Stated succinctly, the New Testament is about Jesus Christ, the promised Messiah. 

What then is the Old Testament. Well, it is about many, many things. In brief, the Old Testament scriptures tell us about creation, man’s fall into sin, the promise of God to provide a Savior. The Messiah would emerge from the descendants of Abraham after they became a great nation. The vast majority of the Old Testament scriptures is about Israel, therefore, and what God did in and through them to bring the promised Messiah into the world through them. 

So then, we must see that both the Old and New Testament scriptures are about Jesus Christ. This is in fact what Jesus taught his disciples on the road to Emmaus as recorded in Luke 24. He interpreted the scriptures, that is to say, the Old Testament scriptures, showing how all of the law prophets, and Psalms were fulfilled in him. Saint Augustine once famously described the relationship between the Old and New Testament like this: “The New is in the Old concealed; the Old is in the New revealed” .

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The Works Of God

After saying that “the Holy Scriptures of the Old and New Testaments are the Word of God”, our catechism then declares that they are “the only certain rule of faith and obedience. 

Rule means standard. What is the standard for what we should believe and for what we should do? The scriptures are. They are the rule of faith and obedience. 

What should we believe about God? To the scriptures we must go! What should we believe about ourselves? To the scriptures we must go! What should we believe about salvation? To the scriptures we must go! And how should we live? How should we worship? To the scriptures we must go! Natural revelation may help us in many ways, but the rule of faith and obedience is not found there. It is found only in God’s Holy Word.

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Conclusion

Do you know the scriptures, brothers and sisters? To love to listen to them read and preached? Do you read them for yourselves? Do you cherish them and store them up in your heart? We ought to, for the scriptures are God’s word to us. 

Moreover, “The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. Moreover, by them is your servant warned; in keeping them there is great reward.” (Psalm 19:7–11, ESV)

Q. 4. What is the Word of God?

A. The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience. (2 Peter 1:21; 2 Timothy 3:16,17; Isaiah 8:20)

New Testament Reading: 1 Timothy 2:1–6

“First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.” (1 Timothy 2:1–6, ESV)

Old Testament Reading: Exodus 17:8-16

“Then Amalek came and fought with Israel at Rephidim. So Moses said to Joshua, ‘Choose for us men, and go out and fight with Amalek. Tomorrow I will stand on the top of the hill with the staff of God in my hand.’ So Joshua did as Moses told him, and fought with Amalek, while Moses, Aaron, and Hur went up to the top of the hill. Whenever Moses held up his hand, Israel prevailed, and whenever he lowered his hand, Amalek prevailed. But Moses’ hands grew weary, so they took a stone and put it under him, and he sat on it, while Aaron and Hur held up his hands, one on one side, and the other on the other side. So his hands were steady until the going down of the sun. And Joshua overwhelmed Amalek and his people with the sword. Then the LORD said to Moses, ‘Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven.’ And Moses built an altar and called the name of it, The LORD Is My Banner, saying, ‘A hand upon the throne of the LORD! The LORD will have war with Amalek from generation to generation.’” (Exodus 17:8–16, 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 three points to the sermon today. One, Christian sojourners must engage in spiritual warfare. Two, Christians will find victory in warfare through persistent prayer. And three, the victory is ours because Jesus Christ has won it! We must be found trusting in him. 

Now, you may be thinking to yourself, Pastor, you really had to stretch and strain to draw these conclusions from this simple little text which tells us of a battle between Israel and Amalek at a place called Rephidim. 

Well, if that is your opinion, I would have to disagree with you. In fact, I do believe this is the proper interpretation and application of this passage for the people of God living under the New Covenant. What can we learn from this text? Not only are we to learn a history lesson regarding the battle between the Israelites and Amalek. No, we must remember that these things happened to Israel as an example for us upon whom the end of the ages has come (1 Corinthians 10:6). And when we consider this little story in light of what happened before and what happened afterward in the history of redemption, it is clear that it has reference to Jesus Christ and to the victory that he has won over the spiritual powers of darkness. This spiritual interpretation – this typological interpretation – is in perfect harmony with the example set forth in the New Testament. You’ve seen it throughout our study of the book of Exodus. The New Testament scriptures consistently look back upon the Old Testament scriptures in general, and the Exodus story in particular, and they see Christ pictured there. The New Testament also sees in these historical events an example for the Christian life.

So, when I deliver these three points to you from Exodus 17:8-16 – “Christian sojourners must engage in spiritual warfare, we will find victory through persistent prayer, and the victory is ours only because Jesus Christ has won it! We must be found trusting in him” – it is not at all a stretch. Here we are simply being sensitive to the way in which Christ and the Christian life are prefigured in the Old Testament, and of the progression that has been made in the accomplishment of our redemption from the days of Moses to the resurrection of Jesus Christ from the grave.

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Christian Sojourners Must Engage In Spiritual Warfare

As we consider our passage for today we are indeed reminded that Christian sojourners must engage in spiritual warfare. 

Granted, the warfare that Israel engaged in was physical warfare. It was fought with swords and spears. Flesh was pierced. Blood was spilled. Many perished. But behind this physical war between Amalek and Israel, there was a spiritual war, and we must not forget that. 

We likely will forget the spiritual war if we read this story with our noses pressed against the page. But if we back up a bit to gain perspective we will remember that a spiritual conflict lies behind all physical conflict, especially the conflict between God’s chosen people and those who belong to the Evil One. 

Consider this: When Satan tempted Adam he did so in the physical realm and with physical things, but the temptation was really spiritual. It had to do with the question, would the man be loyal to God, or would he rebel and transfer his allegiance to another? We know that Adam rejected God’s word when he listened to the voice of another. The temptation and the fall took place in the physical realm, but the battle was really spiritual.  

As you know, God was merciful to this rebel. He promised to provide salvation for mankind. And when he spoke of the coming Savior he directed the announcement at Satan, saying, “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (Genesis 3:15, ESV). This little announcement of good news was like a small seed of hope, but in the course of time, it would sprout up and grow into a great and mighty tree, a tree in which the birds of the air could find rest (see Matthew 13:32). 

And as we consider the scriptures from this first promise of the gospel in Genesis 3 on through the Exodus, what do we notice about the fulfillment of this promise regarding the conflict between the seed of the woman and the seed of the serpent? It does not take long to see that these words were not about the hostility between men and snakes! No, the promise was about the hostility that would exist between those aligned with the Evil One against those who belong to the LORD, by his grace. Remember how the wicked man Cain rose up and killed his righteous brother Able. Remember how Noah was a righteous man tormented by the wicked around him. Of Noah’s three sons, Shem was blessed of the LORD, Japheth would take refuge in him, but Ham was cursed. From these men, all the peoples of the earth would descend. Abraham was a descendent of the blessed one, Shem. And of Abraham’s two sons, Isaac was chosen. And of Isaac’s two sons, Jacob was loved, but Esau was hated.  And you know that the two were at enmity with each other from the womb. My point is this: When God promised that there would be enmity between the seed of the woman and the seed of the serpent, this is what he meant. In the world, there would be those who belonged to the Evil One, and these would strike continuously those who belonged to God in the world. 

Brothers and sisters, this man Amalek, who is introduced to us so abruptly in Exodus 17:8, was a direct descendent of Esau. The Hebrews were descendants of Jacob, who was chosen of the Lord. Think about that for a moment. 

Friends, we cannot lose touch with the storyline of Genesis and Exodus if we hope to understand the meaning of these small individual texts. Yes, the battle that was fought between Israel and the clan of Amalek was physical – flesh was pierced, and blood was spilled. But when all is considered we see that battle raging in the background was spiritual. This is yet another fulfillment of what was said by God in Genesis 3:15. In the course of history, the seed of Satan would strike repeatedly at the heel of God’s people. This time it was Amalek. But in due time one would arise from the offspring of the women who would crush the serpent’s head, bringing ultimate victory to God and his people. This was the work of Messiah, the Christ, the Anointed One of God.    

Israel’s battle with Amalek was physical, but it was also spiritual. This is clear, not only from the context of Genesis, but from the text itself. Israel experienced victory, not because they were militarily superior, but only when Moses, the man of God, interceded for them. Clearly, this was no ordinary battle. The battle belonged to the LORD. And this is what is emphasized at the conclusion of our text where Moses builds an altar to give thanks to God for the victory, and he calls it, “the LORD is my Banner”.  Israel trusted in the LORD, and it was the LORD who won the battle for Israel.  

I suppose this is true of all battles. It is the LORD who brings victory and defeat according to his will. But it is especially true of the wars of Israel, for God’s purpose was to accomplish our redemption through them. This little battle with Amalek would be the first of many battles fought by the people of Israel. And as I have said, all of Israel’s divinely sanctioned wars under the Old Covenant were special, for God was accomplishing our redemption through them. His will was to free this people from Egypt, to give them Canaan, to bless them with kings, to preserve them in the land, until the Christ was brought into the world through them. They would fight many wars according to the command of God – real wars – physical wars where blood was shed – but do not forget the spiritual battle, friends. These wars of Israel, though fought on earth, had to do with that promise of the gospel that was made to Adam and to Eve in God’s curse of the serpent. 

Now that the Christ has come into the world through the nation of Israel, God’s people are no longer called to fight for the advancement of God’s kingdom with the sword. Those days are long gone. They passed away with the Old Covenant. When Old Covenant Israel fought with the sword they did, in a sense, further God’s kingdom. God’s kingdom was, under the Old Covenant, manifest on earth through them. As Israel fought in the wilderness, at the time of the conquest of Canaan, and in the days of the judges and kings, they, in a way, fought for the advancement of God’s kingdom on earth. I have said, “in a way”, and “in a sense”, for we know that the kingdom of God was not present in power until the time of Christ, for it was Christ and his forerunner who said, “Repent, for the kingdom of heaven is at hand.” (Matthew 3:2, ESV). Nevertheless, the Kingdom of God was prefigured in Israel. And it would be through Israel that the Messiah would emerge to bring in the kingdom of God with power. And this is why I have said, when Old Covenant Israel fought with the sword they did, in a sense, further God’s kingdom. These wars were holy wars. God commanded them. They were fought, not for personal enrichment, nor for the expansion of borders, but for the advancement of God’s plan of redemption. They were governed by special rules, therefore. No other nation on earth has fought wars such as these. They were unique to Old Covenant Israel. And this is why I have said that God’s people are no longer called to fight for the advancement of God’s kingdom with the sword. Those days are long gone, for the Christ has come.

This is why Jesus spoke to the Roman ruler, Pilate, saying, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world” (John 18:36, ESV). That statement from Jesus is very significant. 

The kingdom of Old Covenant Israel was of this world, friends. It was physical. It was earthly. And its wars were fought with physical weapons. But when Christ came to inaugurate his kingdom he said,  in so many words, those days are over. Yes, the kingdom of God was prefigured in Old Covenant Israel. And yes, God’s kingdom purposes were advanced in and through them. But it was Christ who brought the kingdom of God in with power. And what did he say about it? “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world” (John 18:36, ESV). This is why he told Peter to put his sword back in its shielth when he began to fight against those who came to take Jesus captive to crucify him. Peter had to learn the lesson that the days of fighting for the advancement of God’s kingdom with the sword were over. They concluded with the passing away of the Old Covenant and with the inauguration of the New. Perhaps an argument could even be made that they ended in the days of King David, for in his reign the kingdom of Israel was made secure. Future kings would be responsible, not to advance or to expand, but to defend Israel’s borders. Certainly, the tie between the kingdom of God on earth and the nation of Israel was severed when Christ died and rose again and inaugurated the New Covenant in his shed blood. 

Here’s my question: if it is true that the days of advancing God’s kingdom with the sword are over, does that mean God’s people may rest from all warfare? The answer is certainly, no. A battle still rages. Though it is often invisible, it is as fierce as ever. Christian sojourners must engage in warfare, but ours is spiritual. 

As Paul says, “For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds… (2 Corinthians 10:3–6, ESV).

In another place, he says, “be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints…” (Ephesians 6:10–18, ESV).

Christ’s kingdom is in not earthly. Yes, his kingdom is manifest on earth. It is visible wherever Christians assemble in the name of our Lord and Savior Jesus Christ to hear his word and to keep his ordinances. In other words, Christ’s kingdom is manifest on earth in the church. But his kingdom is of heaven, not earth. It is spiritual, not physical. It is advanced, not by the sword, but by the word of God as the Spirit works. It is preserved and protected, not with earth warfare, but spiritual. 

Are you fighting, brothers and sisters? Or have you forgotten that there is a battle raging? 

Are you dressed from the battle, brothers and sisters? Have you prepared yourself with the armor of God, or have you let your guard down? 

In the age to come, there will be no warfare, only rest. But this age is characterized by spiritual battle and worldly tribulation. Rest in the Lord, but do not grow complacent. Know for certain that if you are going to stand in Christ, and if you will be used for the advancement and preservation of his kingdom, you will have to wage spiritual warfare. 

Daily you must “take up the whole armor of God”. You must fasten on the belt of truth. You must put on the breastplate of righteousness, and have as shoes for your feet the readiness given by the gospel of peace. You must take up the shield of faith, the helmet of salvation, and the sword of the Spirit, which is the word of God. And how do clothe ourselves with this armor from God? It is through prayer. The Christian must pray “at all times in the Spirit, with all prayer and supplication.”  

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Christians Will Find Victory In Warfare Through Persistent Prayer

That brings us now to the second point of the sermon for today, which is this: Christians will find victory through persistent prayer.

As we return to the text of Exodus 17 I want you to notice that Joshua is introduced to us out of the blue. Joshua will play a very important role in Israel’s history. From other texts, we know that he was much younger than Moses. He was Moses’ right-hand man. He was a mighty warrior and a skilled military commander. He was one of the two spies who kept the faith when the twelve were sent to spy out the land of Canaan. He would eventually succeed Moses as the leader of Israel and would, after forty years of wilderness wandering, lead them into the promised land. Joshua is a very important figure, and he is introduced to us very abruptly in verse 8 where he is set forth as a contrast to the evil one,  Amalek. 

So it is Jacob versus Esau, Joshua versus Amalek, and all of this does anticipate the conflict that would day come to a head between Jesus, the blessed seed of the woman, and Satan, that serpent of old. 

We know from other texts that Amalek was a descendent of Esau. He was the head of this tribe. His descendants would become the Amalekites. They would be mortal enemies of Israel from this day forward. And as such, they were devoted to destruction. 

Other texts like Deuteronomy 25:17 and 1 Samuel 15:2 help us to understand that Amalek was ruthless when he attacked Israel. He attacked them when they were weak and struggling in the wilderness. He attacked them from behind, meaning that he targeted, not the military, but the women and children along with those who were lagging behind. We know that the Amalekites were raiders who were strong militarily. Israel, by contrast, was at this time weak, poorly armed, and inexperienced. All of that becomes evident as the story unfolds. 

Joshua had one day to summon his troops. It is likely that some training had taken place before this. Perhaps the Hebrews left Egypt with some weapons, or perhaps they fashioned some for themselves while in the wilderness. But clearly, they were outmatched. The natural result would have been a defeat for Israel. Left to themselves, apart from the intervention of God, Israel would have been annihilated, blotted out from the face of the earth by Amalek and his mighty men. 

How then did Israel experience victory? The story is very clear. It was by the power of God worked through the faithful intercession of Moses.  

Verse 9: “So Moses said to Joshua, ‘Choose for us men, and go out and fight with Amalek.’” That was the natural response. But here is the spiritual and faithful response: “Tomorrow I will stand on the top of the hill with the staff of God in my hand” (Exodus 17:9, ESV). Moses was a servant of the LORD; God’s prophet and priest. This staff of his had been used by God to work miracles. It came to signify God’s presence and power. So when Moses said, “Tomorrow I will stand on the top of the hill with the staff of God in my hand”, the meaning was clear. Joshua would go down and fight with the sword, while Moses would go up to fight through intercessory prayer. 

Now, I am well aware of the fact that the text does not say that Moses prayed, nor is any prayer of Moses recorded for us here. Some might criticize me then for drawing this application from the text, saying, “Christians will find victory through persistent prayer.” But I think the application is valid.

Granted, the text does not explicitly say that Moses prayed, but it seems quite clear that this is what he was doing. Joshua went down to fight, and Moses went up to intercede. He took the staff with him, which signified God’s power and presence he lifted up his arms to heaven, which is a common posture for prayer, and there he remained all the day long. When his arms fell, Israel was defeated. When his arms were lifted up, Israel was victorious. In other words, Moses ascended the mountain to come into God’s presence to maintain a posture of dependence upon God on behalf of Israel. Did Moses utter anything with his lips? And if he uttered something, what did he say? The scriptures are silent about this. But his actions spoke volumes. By his actions and by his posture Moses said, LORD, have mercy upon Israel. Strengthen Joshua. Strengthen the men who fight with him, so that they might have the victory over the evil one, for the sake of the advancement of your kingdom, and for the glory of your name. 

What is prayer? Prayer is an offering up of our desires to God, by the assistance of the Holy Spirit, for things agreeable to His will, in the name of Christ, believing, with confession of our sins, and thankful acknowledgment of His mercies (Baptist Catechism 105). To pray is to take a posture of dependence before God.  That is what Moses did. As he maintained that posture, Israel experienced victory. And I am saying that the same is true in a spiritual battle. The war is fought and won through prayer. 

Pay careful attention to how Paul speaks of prayer in that passage that I read not long ago about the spiritual armor of God. Prayer is not listed as a piece of spiritual armor as if it sits alongside the sword of the Spirit, which is the word of God, the breastplate of righteousness, etc. No, prayer is presented as the means by which all of this armor is taken up, put on, and wielded. Paul lists our spiritual armor and then says, “praying at all times in the Spirit, with all prayer and supplication.” In other words, we are to take up and wield the sword of Spirit in prayer.  We are to put on the helmet of salvation in prayer, etc. 

Christian sojourners must engage in spiritual warfare, and they must fight as Moses and Joshua did, by maintaining a posture of perpetual dependence upon the LORD. This posture of dependence must come from the heart, and it is expressed through prayer. 

I do love the symbolism of this story. The truths that are communicated in the narrative are obvious and they are powerful. To get at this I will ask you the same question I have asked before regarding the water and the manna in the wilderness: why this way? Why did God choose to meet the needs of his people in this way? He could have done so in other ways – in much more natural ways. But he determined to satisfy Israel’s thirst by turning bitter waters sweet and by causing a rock to gush water like a spring. He fed Israel with manna from heaven. And concerning the threat of extinction by military defeat, God could have turned Amalek away, or provided Israel with strong allies, or strengthened them more quickly to be competent at war in a natural way. But instead, the LORD determined to bring victory to Israel through Moses’ uplifted hands. Why this way? I say it was to send the same message as with the provision of water and manna. It was to prove that the LORD was present with Israel, that he was committed to provide for them, and that he has the power to save. In this way Israel would learn to trust the LORD even more. And in this way God would get the glory. 

Notice a few things about this story.

One, Moses went up on the mountain and lifted the staff of God towards the throne of the God in heaven. Clearly, Moses was petitioning the LORD for assistance in this time of great need. Brothers and sisters, we must learn to run to the LORD in faithful prayer always, but especially in times of trouble. Natural men and women will run only to the battle. Spiritual men and women will run to the battle covered in prayer. 

Two, it is emphasized that Moses’ arms soon grew weak and tired. Anyone’s would. But in this we see clearly that Israel got the victory, not because Moses was strong, but because the LORD God of heaven is strong. Brothers and sisters, our trust must not be in weak and fallible men, but in God. As great as Moses was, the victory was not found in him, but in the LORD. 

Three, others recognized that the battle belonged to the LORD, and so they joined with Moses to support him in his work of intercession. A rock was placed under Moses so that he could sit, while Aaron the priest (who was Moses’ brother), and Hur (who was perhaps the husband of Miriam, and thus Moses’ brother-in-law) supported the arms of Moses’ so that they would not fall. Here is an application for the people of God today: we must pray together, brothers and sisters. Do not neglect private prayer, and do not neglect corporate prayer either. Indeed, all of Israel was taught to trust the LORD in this episode, for they witnessed their leaders labor in prayer. Certainly, they themselves did also lift their eyes and their hearts to the God of heaven with them. Do not neglect corporate prayer, brothers and sisters. Pray with the congregation on the Lord’s Day morning and evening, pray in small groups, pray as families. 

Four, when Moses’ arms drooped with fatigue, the battle was lost, and when they were raised up again, the battle was won. This was to show that it was truly the LORD who fought for Israel. Moses was weak, but the LORD is strong. Joshua was weak, but the LORD is strong. The army of Israel was weak, but the LORD is strong. Brothers and sisters, I wonder if LORD does not sometimes allow us to experience setbacks and defeats when we rely, not on him, but in ourselves. And it seems to me that he sometimes blesses us with answered prayer to show us that he hears us and that he is a present and powerful provider and protector.  

Five, Moses, with the support of Aaron and Hur, was persistent in his intercession for Israels. He sat and lifted his arms to heaven all the day long. Brothers and sisters, will you be persistent in prayer? Or will you cease from prayer when you grow weary or when it seems as if the battle has been lost. “[P]ray without ceasing” (1 Thessalonians 5:17, ESV), the scriptures say. This does not mean that we are to nothing but pray. No, it means that we are to pray continuously throughout the day, from day to day, and from Lord’s Day to Lord’s Day. The Christian sojourner must be clothed with prayer, for it is through persistent and faithful prayer that the battle will be won.

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 The Victory Is Ours Because Jesus Christ Has Won It;  We Must Be Found Trusting In Him

The last point of the sermon is this: The victory is ours because Jesus Christ has won it; we must be found trusting in him.

The conclusion of our passage today says, “And Moses built an altar and called the name of it, The LORD Is My Banner, saying, ‘A hand upon the throne of the LORD! The LORD will have war with Amalek from generation to generation’” (Exodus 17:8–16, ESV). 

I’ve already said that the Amalekites would be enemies of Israel from this day forward. Here we see that they were devoted by the Lord to utter destruction. A vow was taken concerning this: “A hand upon the throne of the LORD! The LORD will have war with Amalek from generation to generation.”

The portion of the text that I wish to draw your attention to is the memorial that Moses constructed to celebrate the victory. He built an altar. Altars were for worship. And it was only right that the LORD be praised for the victory he had worked for the Hebrews on that day. But notice the name of the alter. Moses named it,  “The LORD Is My Banner”. What a beautiful name. What a beautiful memorial to the LORD faithfulness.

Armies in those days would raise tall banners into the air to signal where the soldiers should rally for safety and for planning as the battles developed. To raise a banner was to rally the troops to a particular place and to a particular person. With the construction and naming of this alter Moses declared on behalf of Israel that the LORD was their banner, for the people had rallied, not to Joshua or Moses, but to the LORD. They ran to him and trusted him for protection and provision in the fight, and he was faithful to give them the victory. 

As it pertains to the spiritual battle that rages around us continuously, the LORD has raised a banner for us, Christ the Lord. 

Listen to the way that Christ spoke of his crucifixion. He said, “Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself” (John 12:30–32, ESV). 

The LORD is our banner, brothers and sisters. And what is the banner that has been raise except the Son of man of the cross, crucified, not for his own sins, but for the sin of his people. He was lifted up unto death. He was buried in the grave. On the third day he rose in victory. And what was the victory that he won? He did not conquer Amalek as the first Joshua did. No, the second Joshua conquered the Evil One himself, through whom the plague of sin was brought into this world.  

When we say, “The LORD Is My Banner”, this is what mean. Jesus Christ  – the second Adam, the second Joshua, the one greater than Moses – is our banner, for he is the LORD incarnate who was lifted up from the earth for us. He has won the victory. We must run to him and be found in him by faith. 

Friends, have you run to Jesus for the forgiveness of sins? Have you placed your faith in him, for this is the only way to be saved. Listen to the words of Jesus: “No one has ascended into heaven except he who descended from heaven, the Son of Man. And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.” (John 3:13–18, ESV)

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Prayer