and worship you. We're thankful for this hour of study. We can continue studying our confession and we thank you, Lord, for the men who have gone before us, who diligently studied these things carefully and articulated what we believe the Bible teaches and that we can stand upon their shoulders and learn and grow for the glory of Christ. We pray in Christ's name, amen. All right, so let me read 7.3 just to kind of familiarize ourselves again where we are. We are in the confession part of chapter seven that speaks of the covenant of grace. So in chapter six, we talked about the fall of man. We saw a covenant of works. Chapter seven, paragraph one speaks of covenant works as well as the creature creator distinction. Paragraph 2 brings that idea out of the Covenant of Grace. And then we talked about in 7.3, this is where we see a pretty big difference between the Westminster Savoy and the 1689 Confession. And we brought out last time that what the reason for this is because they wanted to do two things. Remember, this is not a polemic document. In other words, they're not trying to be divisive. They're not trying to argue a case for something else. They're trying to articulate what they believe, but also show camaraderie. So they're very carefully saying it in a way in which Presbyterians and the Congregationalists of Savoy can articulate and say, we agree with this, but they're trying to say it in a different way. Now, just to familiarize again, what we talked about last time is we talked about kind of the idea of that substance administration. And the substance administration, we see it predominantly in Westminster. Chapter seven, paragraph five and six really talk about substance administration. So what we talked about is they saw the covenant of grace as one substance, right? The substance being faith in Christ. The administration, they said it's one substance that differs in administration. Okay, so administration would be old covenant. You can see the other covenants like Abraham, Moses, Davidic. You can see it that way. You can see there was administrations that were in that covenant that were particular to that time, but then they change in a new covenant. For instance, circumcision, the baptism would be their argument for that. And the reason is because they have it all under the covenant of grace. Now the Baptists, they're reading this language. And as we talked about last time, they didn't want to, They weren't in agreement with the idea that the Covenant of Grace is one in substance that merely just differs in administration. Their argument ended up being that we think it differs also in substance. And the reason is because we're looking at Old Covenant, New Covenant, and we're articulating different promises. Now that is to say they didn't disagree with the idea of substance administration, right? We hold the substance administration, right? We hold that the new covenant being the covenant of grace, the substance being faith in Christ, right? Christ and his blessings. Those are administered, right? Through the certain things such as baptism in the Lord's Supper, preaching of the word, different things like that, right? So remember we defined administration and the reason the Baptists decided to go in a different direction as far as using those words is because administration back then meant two different things. It can mean two things. One, it can mean participation of being of in the rituals and and ceremonies of that covenant, but it can also mean just merely being dispersed too, right? So the blessings are dispersed. Okay, so you can see there's obviously overlap, right? You can participate in the ceremonies and through the ceremonies be dispersed, if you look to it by faith, the substance of the covenant. So we believe that with the new covenant. We believe that with covenant grace, the new covenant, that as we partake in the Lord's supper, it is dispensing grace to us. We are participating in that by faith. And so the Baptists aren't rejecting substance administration altogether. What they're rejecting is that the covenant of grace is merely one in substance and that only differs in administration. They're rejecting that model. So they wanted to articulate it in a way that carefully describes what they believe. And so what I drew last time, as the stair steps. And I'm going to keep drawing this. And I noticed on the recording, if you're watching with that, you can't really see this. So I'll print a document eventually that has what I'm drawing here. Now, the substance administration model is covenant of grace. Can you all see that over there? Covenant of grace, Moses, Abraham, David new covenant that merely differs in administration, so Okay, the the Baptist version of this is going to be Abraham Moses David new covenant which would be argued that it's inaugurated at the cross and And then above here is the covenant of grace that is always there in light of covenant redemption and all that. But it doesn't take place until the cross is ratified. So the blessings, as they look by faith, are being distributed retrospectively or backwards. And that's if they look to faith through the promise, they're participating in those. But what we've articulated last time is that this is the old covenant. This is the new covenant, okay? They're not differing merely in administration, but as we're gonna start going through and seeing, the promises are different as well. And the reason the Baptist argued this is because, let's look at first level typology. So typology being, right, types or pictures that point us to something, they represent something, they symbolize something, okay? So for instance, baptism symbolizes what? Aidan? Death and resurrection. Yeah, Paul brings that out in Romans, right? We've died with Christ, we rose to new life, right? And that's what was symbolizes when we do baptism, right? And so it symbolizes those things, okay? Now, In the old covenant, there was a first level that some of these things symbolized, and it was for the purpose of the kingdom of Israel. There is a second level, right? So if we look at sacrifices, we just shouldn't just merely jump straight to Christ. That's second level. First level, it was meant to show, as Hebrew said, for the purification of the flesh, okay? That's what it represented. So as they were doing that, it showed symbolically that there's purification of the flesh. This was for all the Jews, okay? So this is what we were bringing out. And then, so what we did last time was we went through Abrahamic covenant and we saw, how did they originally see Abraham? What were the promises that they saw with that? Before we jump straight to, you know, Galatians and see, oh, well, you know, it was all pointing us to faith in Christ. It's true, but let's look at the first level, right? Second, a revelation that comes later isn't gonna contradict what was originally given. And so what we see here, we're going to continue. So we looked at Genesis 12, we looked at Genesis 15, and we looked at Genesis 17, right? So what I'm going to argue here and what Sam, my friend, does is show very good In this book, Mystery of Christ, he shows that Abraham, Moses, and David all really have the same parties, the same precepts, the same promises, and the same penalties. So that refers that it's the old covenant. We'll see, based on time and space, why doesn't God start giving stipulations in Abraham, if it's all the same thing, about how to maintain the land? Well, for one, they don't possess the land yet. So when Moses comes and they're in the land and they're doing those things, then it comes, here's how you are to live within the land. And so there's different things progressive revelation builds on and continues to reveal what is meant within that old covenant. So Baptists are looking at that, they're seeing that. And they're saying, let's not be so quick to just jump over the first level and let's see what that first level meant to the people of that time and how, yes, by faith, then second level, they were looking to the covenant blessings. And they would say they're actually looking forward to the promise of the new covenant, which is the covenant of grace. So we're just gonna continue looking at that. So in Genesis, just to recap, in Genesis 12 and 15, we saw God saying, I will be your God. You will be my people, my person, he tells Abraham. I'm gonna bless you. I'm gonna make you into many nations. Through your seed, all the nations will be blessed. We saw as we went to Genesis 15, that promise was then formulized in a covenant ceremony. God repeats his same promises that he gave in Genesis 12. He makes a covenant because Abraham was weak in faith. He was doubting the promises of God. And so God graciously comes and gives that covenant. Now we saw in Genesis 15 and 12, it's all, I will, I will, I will, I will. Then we get to Genesis, another thing too is of the promises, verse 18 of Genesis 15. He promises the summary statement of the covenant, right? And Genesis 15, 18, he summarizes and says, to your offspring, I will give this land, right? So this covenant also dictates maintenance in the land. He promises this land. Now, yes, before we need to see, yes, the land ultimately points to new heavens, new earth. We see that, right? But that's not the first level. The first level was pointing to there's a real land that they're going to inherit, that God is giving them. He promises this. He confirms the promise in Genesis 15. When Abraham's doubting, how will I know? Look at all these people who are in the land. God says, let's make a covenant. And not only that, he tells them what's going to happen when they will possess the land. It's going to be another 400 something years. And we get to Genesis 17, and I will argue this is not a different covenant. In Genesis 17, notice the promises are the same, the parties are the same, and you kind of have the same scope here overall. the kingdom of Israel, the offspring of Abraham, are gonna be a blessing to the nations. But God expands his covenant. Look at verse nine in chapter 17. Addition to the blessings he gave in 12 and 15, he also says he's gonna govern kingdoms, right? There's gonna be a king. In other words, your descendants are going to rule themselves. They're going to be kings that come from you. This is an addition to this, and this is looking forward in seed form to the Davidic covenant, right? Ultimately that we know second level, the true King who will come, who is Jesus Christ. Throughout the generations, we see later on that in verse nine, he says, up to this point, it's been, I will, I will, I will, I will. Now, when God says he will do something, he's gonna do it, right? We would say that's unilateral. God's gonna do this. He's gonna promise and that's gonna happen. All right, it's not based on the condition of man. But then we also see there's conditions within this covenant, right? Look at verse nine, it says, but as for you, God says, you have to keep my covenant. You have to walk in my precepts. You have to do these things. If not, you've broken the covenant. And what is that? He says, well, there's a sign for which the people are to have. to show that you're separate from the world, that you're separate from the nations, that you're in this plot of land that I will give you. You're a kingdom that's supposed to represent basically a kingdom of heaven. Here's what it looks like on earth. It's set apart from sin. And God gave a positive law of circumcision. God added this by command. This wasn't something they can look at nature and say, oh yeah, this is wise to do, or this is what we should do. God makes a covenant and says, you should do this on the eighth day, circumcise your sons. And notice that there's a difference between promise and being part of that covenant, right? You can be circumcised and be part of this covenant, but not partake in the promise, right? You think of Ishmael who received the sign, but he wasn't, He wasn't the promised line. So there was also a line, a remnant who was within that community as well. And so what's happening here is God's outwardly marking the people of Abraham, his descendants, those who are members, at least for men. Now, women obviously were still members. They didn't receive the sign of that, but they were still members of that. The means of this was a reminder, a twofold reminder. Right? Think of circumcision. It's a reminder of two things. One, if you keep this, it shows purification. It's a sign of purification, of set apart to the Lord. It's a sign that you are, that you have been made new, that you are united to this one, that there's purity, right? But it's also a sign of, a twofold sign, in that just like the skin of your body was cut off, if you break this, so will you. It's a visible threat. It's to guard and maintain holiness, or you too will be cut off. We see this, and at the end it's 17, this is do this and live, right? Here's the law, do this, if you don't, you're out. Yet God at the same time promises to give them these things, to endure, to do all these things. So what we see here is what I like to call a dichotomous nature of this covenant. You see blessings and grace, but you also see law and conditions to maintain. and stay in this. This is do this and live. This is law. But then God corporately is going to keep this, but individually you can break it. Okay? So what we see here is the breakability of this covenant. violation of breaking this. And so many people have taken onto this and saw this is what we would call in a sense, you know, I don't think this language is super helpful. You might hear this in some of the debates, but some of the debates will say, well, is this a covenant of grace or is it a covenant of works? And the answer would be yes. It's not, you know, when we think covenant works, I'm not saying, hey, it's in the garden all over again, and you can actually earn your eternal salvation. That's not it. Everyone's a sinner, they fall short. the standard though remains, but there's a stool, like a type of covenant of works, but in a do this and live kind of mentality that is, I would say, as many people have also said, republished in Abraham. And the reason it's there is because Christ comes born under the law and he has to fulfill the covenant works for us. And in that sense, that's what he's fulfilling. It's not merely only in Abraham, but it's in Moses and David. as well. So you have that do this and live principle. The do this and live, the law that's pointed them, here's what you do or else, points them back to the covenant of works. So over here, covenant of works, and then we can just say that's also seen in law, do this and live. But then the gracious elements, the I will do these things, and then by the way, here's the things, the signs, for Abraham, it was a sign of the ram that was caught in the thicket, the sacrifice will come. Those things are pointing them, promising them there's gonna be a sacrifice that's gonna come that's really going to take away sin. That's pointing them to the covenant of grace. So they're directing their gaze forward, but also backwards. The covenant of works was broken, Israel is under a type of covenant of works. It's definitely not the same thing as far as do this and live. But they also have the promise of grace. So because of that dichotomous nature, it led the Baptists to say this is a different covenant with different promises. And so when we get to Jeremiah 33, we read, I will make a covenant a better covenant, not like the covenant I made with your father. So it's not merely, hey, it's kind of similar, but it just differs in administration. It's entirely new. It's completely different. It's not like this, and it's better. So last time we looked further at Abraham looking through these tracing verses. We left off in looking at like Joshua. We looked at kind of how as they were progressing into the Mosaic economy, what did they recall? Well, they were recalling the Abrahamic covenant. They were calling that to mind. Remember the precepts, remember our father Abraham, remember the blessings of him, right? That he promised to us. And so what we see here is that promise. And what's going on is it's gonna be further developed within Moses. Now, there is a land that was promised, right? The first level. We see that there. As we were talking with the men in Joshua, turn to Joshua 21, Joshua 21. Look at verse 43 through 45. Joshua 21, 43 through 45. Thus the Lord gave to Israel all the land that he swore to give to their fathers, and they took possession of it, and they settled there. And the Lord gave them rest on every side, just as he has sworn to their fathers. Not one of their enemies had withstood them, for the Lord had given all their enemies into their hands. Not one word of all the good promises that the Lord had made to the house of Israel had failed. All came to pass." So we're not waiting for Israel to retake the land. We're not waiting for a new temple or anything like that. God has fulfilled his promises that he gave to the physical nation, the kingdom of Israel. And they took possession, the fullness, whatever God intended in his word, say in promise form, came to pass. So the land was given, right? So we see that as well. Notice also we see in, let's turn to 1 Kings. 1 Kings 4, verse 20, not only were the land given, but the promise of a multitude of descendants. Someone also turned to Hebrews 11, 1 Kings 4 verse 20. Someone want to read that? Hmm, sounds very familiar to what God promised would happen with Abraham. Okay, so not only that, Hebrews 11, 12, someone have that? Therefore one man, him, as good as dead, rewards the saints, as many as the stars in heaven, as many as the beautiful grains of sand, Good, okay. So what we see here is the numerous people kind of fulfillment as well. Right now, so we can't say, oh, well, God failed to give his promises. No, he gave them already in the Old Testament as well. Now the seed to bless the nations. Ultimately, we see, you know, through the descendants, ultimately, there's gonna be blessings to the nations. You see this in some kind of form with Solomon, right? Where the nations were blessed. You had the Queen, Queen Sheba even came, and she looked and received wisdom and blessing through him. But ultimately, this was pointing to a greater seed. And turn to Luke 154. Someone want to read 54 to 55? 54 to 55. Luke 1. And he gave help to Israel, his servant, in remembrance of his mercy, as he spoke to our fathers, to Abraham and his descendants forever. And what's the context of that? Well, the angel visiting Mary, this is Mary's song, the Magnificent, right? And she's praising the Lord because this is the promised one. And what she calls, what she remembers is you are fulfilling the promises you gave to Abraham here. And then we see this also in verse, look at 68. Zechariah prophesies, he said, blessed be the Lord the God of Israel for he has visited and redeemed his people. Right, and so what else, look a little bit forward to 72. He's sworn mercy to promise to our fathers and to remember his holy covenant, the oath he swore to our father Abraham to grant us that we being delivered and from the hand of the enemies might serve him without fear and holiness." And so what we see here is all the blessings that God promised Abraham, they become fulfilled. Now, another thing that we see is the old covenant was serving a purpose. It's been likened to, some of y'all heard the analogy of kind of like, the rocket ship that takes it out into space, right? When a rocket ship blasts into space, right, there's that one engine that really fuels and pushes it up into space. And once it's served its purpose, right, what does it do? It breaks off and falls back to earth. Now, it propels and does its purpose. Now, no analogy is perfect, but in this case, What would happen is, it's like the spaceship goes off, Israel served its purpose, which was to bring the promised Messiah, right? That's the whole purpose for Israel, to bring about the promised Messiah who would bless the nations. When the Messiah is here, then that old covenant, once Christ pays for it on the cross, that old covenant, the promises here have served their purpose, they've been fulfilled. But it's like that, The jet is cut off, and then the people within the ship are saying, join us, join us. And some of the people in the jet part do. That's the remnant. But many would be provoked to jealousy, as we know, and not continue. So the promises, the parties, Abraham and the people of Israel. His offspring. The precepts keep the covenant, circumcise, obey your ritual holiness, you could say. The promises, an offspring, blessed life in Canaan, and the blessing for the nations. The penalties, if you don't do your part, if you don't circumcise on the eighth day, you're cut off. Okay, now Abraham is foundational to the rest of the covenants. It's foundational. The promise is transmitted right, to generation to generation. Tell these things of your children, right? Write them on your doorposts, put them as signs on your heads. And so we looked at Exodus, right? When the mosaic economy is starting to happen and you're in Exodus 6, you see the promises that God remembers his promise when he hears the people, right? His promise to who? To Abraham, when he hears the people crying out for deliverance in Egypt. He remembers his promise to Abraham. Deuteronomy 1.8, we hear the same thing. Before Moses and all that, and the people are entering the land, and it says in Deuteronomy 1.8 that God remembers the promises. It's an appeal to the promises. Joshua 1.6, we see again, an appeal to the promises of Abraham, Isaac, Joseph, right? And so we see this as well. Jeremiah 11, verse two. the promises to give them the land. And he's basically describing the Abrahamic covenant. And so what Jeremiah brings out, go ahead and turn to Jeremiah 11, actually. Jeremiah 11, two to five. I'll go ahead and read it. It says, hear the words of the covenant and speak to the men of Judah, the inhabitants of Jerusalem. You shall say to them, thrust the Lord your God of Israel. Cursed be the man who does not hear the words of the covenant. What covenant is he speaking of? Here, ultimately, it's keeping the covenant of Moses, keep reading. Thou hast the Lord God gave. Cursed is a man who doesn't hear the words of the covenant that I command him. Your fathers, when I brought them out of the land of Egypt from the iron furnace, listen to my voice, do all that you command you, so shall you be my people, and I will be your God. You must do the commandments, right, for this to happen. And then he says, listen to my voice, do all I command you, so shall you be my people. That I, notice how mosaic is tied to Abraham. That I, may confirm the oath I swore to your fathers." Who's the father? It's not Moses. To give them the lamb flowing with milk and honey as this day. So obedience to the Mosaic means you get to participate in the promises of Abraham. Okay, when we see this a lot more, Romans 11 brings this out as well. But Abraham is a covenant that deals with an earthly promise to a national earthly people that has transnational redemptive purposes. And so what this is doing is it's meant to echo Eden. There's meant to be these idea of land, blessing, promises flowing with milk and honey, right, for maintenance. You're meant to do like what Adam did. He was supposed to maintain that garden. He was to guard and cultivate it, and he was to expand it. right, for the nations. And this is, in a sense, echoing that, the promises of that. They're to have a new paradise. They're to keep guard, or else they all too will be cut off. Circumcision is that obligation. It's the purifying ritual to say, we're gonna live according to God's laws. We're gonna obey his commandments. Obedience means blessing. Disobedience means cursing. And this gets expanded in Moses. Why does it get expanded here? Because now they're in the land. Now here's what it means to maintain and live in the land, right? So we see a lot of laws that have to do with kind of, what's the word for it? judicial kind of laws. You know, if one of your neighbor gores an ox, an ox gores someone, you know, here's how you're to live. Here's how you're to act, right? And so there's kind of these laws to govern Israel in light of how they live in the land and how they live judicially, but also it was linked, right? There's moral principles that were linked to these things as well. And so that's why we can learn from them, benefit them. Even though those things don't apply, the moral principle of those things behind those judicial laws matter, right? Because the moral law is ingrained in us for all time. It's not so with merely judicial and ceremonial kind of laws. But what we see is Abraham is anticipating Moses through these obligations. He doesn't give them all this because they're not in the land, but in Egypt and in the wilderness. Abraham then also anticipates Moses. I mean, not Moses, but David, right? Genesis 17 promises the kings. And so what it's doing is now, as we learn more about Abraham and revelation progresses, we're learning more and more about what it means to be part of that old covenant. But in so doing, the levels, the types, the levels of typology here, the first level are meant to do something physically to the people of Israel. When you sin, Go and do this act of purification. Why? Because it's purification of the flesh. By the way, it doesn't do anything because you have to go back and do it every year. It's a reminder of your sin. But if you do it by faith, if you trust in the promise, ultimately you're looking for the true sacrifice who will come. But that's not the first level purpose of that sacrifice. It's a second level. It's meant to be for the purification. So let's look at Exodus 2. We looked at Abraham, now let's look at Moses. Exodus 2, as we see, we kind of already talked a little bit about this. I've been jumping around. So in Exodus 2, they're in Egypt. They hear the cry of the people and we have Moses here. And what do we see here later on? God hears the groaning, right? Look down at verse 24. God heard their groaning and remembered the covenant with Abraham, with Isaac and Jacob. God saw the people of Israel and God knew, right? So he had said this to Abraham, you know, 400 something years, you're gonna be in Egypt. You're not gonna possess the land, but God being faithful to his covenant, Now it's come time to raise another representative, another redeemer, Moses, and he will lead his people through the slavery of Egypt. Now, notice that for this part of Moses being introduced, it's an appeal back to Abraham, right? So we talked about last time how as a, you know, the covenant head of the old covenant is Abraham. because it's constant referring back to Abraham and your descendants. Abraham represents the rest. So what else we see here? God heard them 430 years, they come out of Egypt. God chooses Moses to be a spokesperson. And how does God reveal himself to Moses, right? The people of Israel, they've been there for 430 years. They're probably confused about who is the God that saved us? Who is the God that is of our father, Abraham? You know, what is his name, right? Look at Exodus 3. Exodus 3. Moses is at the burning bush, and in Exodus 3, God reveals himself to Moses, and Moses asks, you know, what do I tell the people? What do I tell them who you are? What if they say, what's his name? Verse 13, what does he say? Then God said to Moses, if I come to the people of Israel, say to them, the God of your fathers has sent me to you. And they asked him, what is your name? He shall say to them, God said to Moses, I am who I am. And I said, say to the people of Israel, I am has sent me to you. God also said to Moses, say to the people, the Lord, the God of your fathers, the God of Abraham, the God of Isaac and Jacob has sent me to you. Look down at 16. Go gather the elders of Israel and say to them, the Lord, the God of your fathers, the God of Abraham, Isaac, and Jacob has appeared to me, right? And it continues, I promise these things. And notice, look down at verse 17. It brings up all the people who are in the land, and it says he's gonna give them the land, a land flowing with milk and honey. Again, it's the promises of the Abrahamic that God is rooting Moses in, because Abraham's a foundation. After God delivers them in Exodus 6, Exodus 6, turn there. What do they remember? What do they praise? What do they identify with? Exodus 6 verse 1, but God said to Moses, now you shall see what I'll do to Pharaoh with a strong hand. I'll send them out with a strong hand. He will drive them out of the land. God spoke to Moses and said, I am the Lord. I appear to Abraham. to Isaac and to Jacob as God Almighty, but my name, the Lord, I did not make myself known to them. I also established my covenant with them to give them the land of Canaan and the land in which they lived as sojourners. Moreover, I've heard the groaning of the people of Israel, whom the Egyptians hold as slaves. I have remembered my covenant." In other words, the Abrahamic. So, therefore, my people of Israel, I am your Lord. I will bring you out from under the burdens of the Egyptians. I will deliver you from slavery. I will redeem you with an outstretched arm and with great acts of judgment. Okay, and so what we see is the purpose of Moses and bringing them out of Egypt for redemption ultimately is to fulfill his covenant promises with Abraham. God delivers them. And so the context of the mosaic as it's building up is in fulfillment of the Abrahamic. You can't take one without the other. So if you read Galatians 3, we don't assume the old covenants merely Moses and the other covenants Abraham. You can't separate the two. They go together. So what kind of covenant is this with Moses? Moses then turned to Exodus 19. Exodus 19 verse 3. This is Moses on Mount Sinai, giving of the law. While Moses went up to God, the Lord called him up to the mountain, saying, Thus you shall say to the people of Jacob, the house of Jacob, and the people of Israel, You tell yourselves, You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you out myself. Now, therefore, you will indeed obey my voice, keep my covenant. You shall be my treasured possession among the peoples of all the earth, and you shall be my kingdom of priests and holy nations. These are the words that you shall speak to the people." Right? Obey, keep. Do this and live. Obey. What do they get for obedience? Blessing, land. maintenance. And what do the people do? The people later on swear, we will do these things. We will keep this. We will, you're right, the blood of the covenant is thrown on that. All these things we will, what? Do. The people swear the promise. And what we see here is is the arrangement of this is pretty much identical to what we see in Genesis 17. If you do these things, you'll enjoy these blessings, these benefits, but the blessings and benefits of obedience to the Mosaic is enjoyment and participation in the Abrahamic. Exodus 37 talks a little bit more about the laws. Exodus 37. Verse 28. So this is the making of the ark, the covenant and everything, incense here. Now the covenant, the ark of the covenant is supposed to represent the very, you know, presence of God. And so what we see here is you have the ark of Acacia Wood. He made the holy anointing oil. He has all these things. but then blood's supposed to be sprinkled on here. Priests are consecrated. The priests serve a purpose. They're supposed to offer sacrifices and all these things on behalf of the people so that they can maintain. The problem is the people break the law. The people have done these things And they've broken the law that they confessed to do. And so now God has to accommodate for the sinful people. And what does he do? He makes a way, a ceremonial way to show cleansing. to show here's how you can come and be, and have fellowship, and how I can still dwell in your midst in the temple. And so throughout the rest of Exodus, what we see is the tabernacle, the Ark of the Covenant, the presence of God, and the covenant becomes renewed, even though the people sin, right? In light of that, we see the covenant had to be renewed because they had a golden calf episode. Right? And even in the golden calf episode, what happens? Moses implored to the Lord. He says, remember Abraham, Isaac, and Israel, your servants, whom you swore by yourself and said to them, I'll multiply your offspring in the stars and the heavens. and I have promised to give to your offspring." He's basically saying, remember Abraham, remember your promises, right? I know these people just said, we will do all these things. We will obey. We took the blood upon ourselves. And if you just wipe us out, what about Abraham? Now God was never going to wipe them out. God had his purposes and he's allowing Moses to intercede on behalf of his people, right? For the sake of being an intercessor, a pitcher of something greater. But Moses himself was doing these things. And what does he appeal to? He appeals to Abraham. Remember your promises to them. But the promises of the Mosaic. The promises, if you keep the commandments, you remain my people. You remain in the Abrahamic promises, as we saw of Jeremiah 11. And so there's threats. Right, there's threats. If you don't do this, then the laws, the sanctions will be activated. Deuteronomy 11, 26 through 28, speak of the laws that must be kept and the sanctions for disobedience. Deuteronomy 6, verse 20, and then 24 to 26. Can't see that because of the time, but go ahead and write that down. Deuteronomy 29, the threat of the Mosaic, breaking the Mosaic, in verse 22 to 28 is then loss of life and loss of the land, which basically is loss of the Abrahamic promises, because they're all tied to that. So the Mosaic life is facilitating, here's what covenant life in the land looks like. Here's what it means to maintain in the land. Here's what it looks like to continue to enjoy the Abrahamic blessings. Moses, And Abraham isn't ideally, I'm not saying they're the same covenant, but you can't have one without the other, right? Abraham is the promises to Abraham, his descendants. Moses builds upon that and it governs how they are in the land, because they're not in the land here. And then we have a need for once they possess all the land, once they have all the land that they need, they're in control of the land, Then you get the Davidic, because it dictates how they are to live in the midst of ruling themselves, right? And at the end of Judges, there's no king in Israel. They've rejected God as their king, but God has said it's okay for them to have a king. And it's meant to point to something greater, ultimately. But as we're gonna look at next time, what happens with the king and the Davidic? Well, he's supposed to write the law. He's supposed to keep a copy of the law because he's supposed to keep the law. And based on how his obedience is to the law, the people either blessed or cursed, right? So now we're looking at federal kind of headship. The king earns blessing for his people. If he is disobedient to the law, then cursing. And so what we also see in David is God promising and saying, hey, I'm going to establish a son on your throne forever. That's gracious, yes. But he must walk in my ways, he must keep my precepts, or I will cut him off. So individually, the king can be cut off, but Also, corporately, God's gonna keep his covenant with his people, and that's very gracious. How does God do that? Well, he accommodates to their sinfulness by having sacrifices that symbolize ritual purity. So when you do something that shows you're unclean, you have to be clean to come before God. So do these things that God has given for this time. And what do those do, as Hebrew says? They're for the purification of the flesh. So the Baptist is saying, let's not jump forward and miss that purification of the flesh. That's what he was doing for this old covenant. You can see how these are all connected. We'll look more at David next time. But the old covenant does not provide really an inward work that comes by the new covenant. The Old Covenant, that's not to say people weren't saved in the Old Covenant, they were as they look to the promise and the blessings of the New Covenant were retrospective because it's a different covenant. So kind of like I gave the analogy of the bowling analogy taking the youth kids bowling. There's kids that go in front of me and they all point to me. Oh, he's paying for us. They get their shoes. I pay for everyone then the kids behind me benefit as well. They get their shoes paid for and so that's kind of In time and space, what's happening is God is passing over former sins, right, because the blood of bulls and goats can never take away sin, but it's representing purification. Here's how you can dwell with God in a national land kind of place, and God can dwell in your midst and accommodate in light of your sin, but all through that, he's pointing to something greater. He's building a greater covenant. where the conditions are not met by us, but by Christ. He fulfills it. We will never be cut off because Christ has fulfilled and earned the righteousness for us. It's through His blood, because we failed to keep His law, it's through His blood that we earn. true purification, as Hebrews talks about. He's our great high priest, right? He didn't have to come once a year and be slaughtered every year for a reminder of our sins. He did it. He sat down. And so that's the covenant that we look forward to that actually dispenses grace. And yes, grace was sent to these Old Testament saints in light of the Old Covenant, but it wasn't merely by the administrations of those things that made these two things different. You can see these are promising, really, two different things from a Baptistic standpoint here. And it's because you're focusing on what did that Old Covenant originally intend and do, and what were the first levels of that typology that it pointed to before we jump to the second. And so they want to say let's not jump to New Testament revelation so fast. Let's see what it was intended and what it meant. So to keep, in summary, to keep the Mosaic will mean you continue to participate in the Abrahamic. To experience the blessings of the covenant is determined ultimately by the obedience of the Mosaic. But then there's also kindness. So Sam talks about that rather than calling it, you know, a covenant of grace, because there is grace that is seen, call it, we can call it God's People, and God gives blessing to the people, even though they didn't obey. God gives blessing to the people and gives them chance to renew over and over and over again. And that's God's kindness here. The blessings are guaranteed corporately to Israel, even though individually it can be broken. Even though individually they can be cut off. And so God will keep his promises to Abraham even despite the golden calf episode. So let's stop there. I know that probably raised more questions. We're out of time. But hopefully that helps clarify. We'll finish this next time. And I hope to, I want to talk about types and shadows a bit more in first level. And then we'll look at David and then kind of see that as a whole. looking then at 7.3 on why this says, the covenant is revealed, right? Revealed by promise form, first to Adam in the garden, Genesis 3.15, and by farther steps. In other words, these are the steps that point us ultimately to here. So, well, let's go ahead and pray and we'll stop right here. Heavenly Father, we thank you for this time. And Lord, this is just a way that really humbles us. As Paul was given this ministry of the mystery of Christ to the nations, we look at this and he asked for prayer, he needed prayer. How much more should we then approach this as well with humility and being willing to even disagree at certain things? We're trying to make sense of the Bible as a whole and how all these things fit together. But Lord, we thank you for the unity of Christ in the gospel in which we share, how we don't have to, you know, believe all, say we affirm all these things, you know, we can comment through different perspectives and still be united by the blood of Christ. So maintain our unity and we thank you for his blood and his perfect life for us in Christ's name, amen.