Let's look at Exodus chapter 4 and we're just going to look at verse 22 and then we're going to turn over to chapter 14 and we're going to look at verse 13 and then we are going to turn to 1 Corinthians 10 as we enter in on this second lesson. Exodus 4, beginning in verse 22, God says to Moses, Then you shall say to Pharaoh, Thus says the Lord, Israel is my son, my firstborn. So I said to you, Let my son go, that he may serve me. But you have refused to let him go. Behold, I will kill your son, your firstborn. And then Exodus chapter 14, there in verse, begin in verse 13. Israel is now facing the Red Sea. They are face to face with the Red Sea. They have the Egyptians behind them. They have the sea in front of them. It would seem hopeless if you were in that position. They are in between a rock and a hard place, so to speak. And so this is what we read. The people are complaining, they're grumbling, why did we leave Egypt? Why did you bring us out? Moses said to the people, do not fear. Stand by and see the salvation of the Lord, which he will accomplish for you this day. For the Egyptians whom you have seen today, you will never see them again forever. And then he says, the Lord will fight for you while you keep silent. And then turn over to First Corinthians chapter 10, a passage that we've touched on several times in the Emmaus session discussions. And I just want to read the first four verses to us. First Corinthians 10, 1 through 4. The Apostle Paul said, For I do not want you to be unaware, brethren, that all our fathers were under the cloud and all passed through the sea. all were baptized into Moses in the cloud and in the sea, all ate the same spiritual food and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them, and that rock was Christ." Let's pray again and then we'll look at these and how these things connect. Father, we thank you so much for the Scriptures, for the richness and beauty of the truth, for the way that you have planned redemption so perfectly and specifically so that you would get glory, so that we, your people, would be built up in faith and would understand more about the kind of God that you are in Christ. We thank you for your Son. We thank you for the blood that redeems us and by which we are passed by from judgment. We thank you, Father, that you save your people through judgment and that you triumph over all your enemies and all of our enemies in the death of your Son. Father, please show us more of His glory, more of His beauty. Make us to understand more of our need for Him. We pray these things in Jesus' name. Amen. The Exodus account really opens back in Exodus 4. I mean, God has prepared it. Israel has multiplied. We've talked about last week the things that kind of led to Moses' development as what Vos called the redeemer of the Old Testament. He was the typical redeemer. And Israel multiplying in Egypt and coming under the harsh servitude of the Egyptians and how there was a bondage to foreign power and a bondage to sin. Israel became idolaters in Egypt. And in the Exodus, God was redeeming his people both from physical bondage to a foreign power, but also spiritually he was pulling them out of the idolatry of Egypt. and He was turning them into a worshipping community where true religion would be implanted. And so, God was redeeming. And God was redeeming His Son. Notice in Exodus 4.22, He tells Moses, You shall say to Pharaoh, Thus says the Lord, Israel is my son, my firstborn. So I said to you, let my son go, that he may serve me. But you have refused to let him go. Behold, I will kill your son, your firstborn. One of the big prevalent themes that lays across the whole Exodus account is God's judgment in delivering His people. That salvation comes through judgment. That's a big theme in the Bible. Judgment and salvation. Judgment and salvation. judgment on Sodom and Gomorrah and the salvation of Lot and his family, whether it is judgment on the wicked world in the days of Noah and the salvation of Noah and his family through that judgment, whether it is judgment on the inhabitants in the time of Babel and then the redemption of Abraham out from that and the creation of a new thing, a new creation, a new work of God and redemption. All through the Old Testament, the big common theme is judgment and salvation. James Hamilton has recently written a book, God's Glory and Salvation Through Judgment, and what that does is it traces out how the whole Bible can be understood really as judgment, salvation. And God does lots of different things with that. We will talk tonight about death and resurrection because the whole Bible is about death and resurrection and the death and resurrection of Christ specifically, and how that's all intimately tied to judgment and salvation, judgment, death, salvation, resurrection. and how that's all tied into exile and restoration too in Israel's history later on. But all of it goes back to the Exodus because the Exodus is the great redemptive act in the Old Testament, the greatest act we've said other than that the greater Exodus, the new Exodus through the death and resurrection of Jesus. And you see so fully and so clearly God pouring out his judgments on the Egyptians But you also see clearly that Israel deserves that judgment too, that Israel's not an innocent people. Remember, in that 10th plague, Israel's going to get it just like Egypt's going to get it. Death of the firstborn, as severe as that is, to lose your firstborn child, which would have been the heir of everything. That would have been your namesake, your livelihood, and that God is going to wipe out your namesake. And that's going to happen to Israel. God's not going to make a difference between the two. So, you see the holiness of God, but you also see that God is going to redeem his people. And so, what you see at the outset of the Exodus is a number of different things that are all kind of colliding together. You see God coming in judgment against a nation that represents Satan and his kingdom, right? The seed of the woman, the seed of the serpent, that you have Pharaoh as a type of Satan oppressing God's people, and you see God coming there, but you also see God coming in sovereign power and grace to a people that don't deserve that grace and that redemptive power, and saying, Israel's my son, my firstborn, and I'm going to draw these people out. And God's going to do that in a number of things. He's going to do it from the very first plague, which was blood in the Nile, all the way through to the redemption of Israel through the Red Sea. The whole thing is one big process by which God is going to show His righteous judgments culminating in redemption. all those judgments culminating in redemption. One of the things that's interesting about this is that the plagues themselves, and if you read commentators on this, a number are going to point out, I think accurately, that the plagues are God, the true God, Yahweh, executing his judgments on supposed foreign gods. So you'll, you know, Ra and Isis and all of these different Egyptian gods And obviously there's something to that. But I think if that's the only thing we see in the plagues of Egypt, we miss a pretty substantial thing because all of those plagues, with the exception of the last one, take place in what sphere? What sphere? What does God use to bring judgments? He uses creation. Now that's important because the Bible is a book of creation and new creation. The Red Sea, obviously, is the greatest example of this, as the flood in Noah's day. Because at creation, what does God do with water? What does He do to show His covenantal goodness and blessing? What does He do? He divides the waters. Dry land appears. Dry land appears because the life is going to appear. Life denotes blessing. God creates. It's good. The waters are divided. Life is brought forth. Covenantal blessing. The covenant God is creating a world that is rich with His blessing and bounty. But when man sins, that ground is cursed, because that's where man comes out of. He comes from the ground, so God curses the ground from which the ground rebels against its maker. And so the ground gets cursed. And creation gets cursed, and Paul makes very clear in Romans 8 that creation groans and travails with birth pangs and that the whole world is subject to futility because of Adam's sin. But what you see God doing to men as the outworking of that inherited sin manifests itself is God overthrows creational blessing with creational cursing. And so at the flood, he covers the world again. He undoes creational blessing. It's very truly and really covenant curses because we could say the covenant Lord first blessed by creating and blessing creation. And so you see it with Sodom and Gomorrah. He doesn't just take their breath. He sends fire and brimstone, created things. He uses creation to destroy. You see that with the plagues, right? I mean, these things are in and of themselves. Water, and frogs, and lice, and locusts, and hail, in and of themselves are indifferent things. But when God determines to turn on His enemies, He takes creation and He uses it against them. And it's a mark of covenant cursing that the Creator is going to use creation against you. That's pretty significant, I think, and not something to be missed, because in the Red Sea, when Egypt goes through and God covers the waters, the same thing you have at the flood. You have a dividing of the waters of creation. You have the covering of the earth with waters at the flood. You have the covering and destroying of God's enemies. in the Red Sea, the same thing as the flood. It's like a microcosm of what he did with Noah and the world around them. And Israel saved through that water. And both of those things are types of baptism, Paul's going to say, Peter's going to say. We will touch on that tonight more. And I've talked about that in our Jesus is True Israel, I think. One of the marked features of the Exodus account is that God is sovereign in the salvation of Israel. You know, Israel is not executing any of these judgments, are they? I mean, Moses has the rod of justice. Interestingly, the rod that struck the rock that Paul tells us was Christ. It's the rod that brings the judgments of God, but it's God doing it. God is sovereign in the judgments. I will execute my judgments. I will redeem my people. And then in Exodus 14, right, stand still and see the salvation of the Lord. This day you will see his power. And so God's sovereignty is all over the Exodus account because God is the one redeeming. Israel's not redeeming themselves. Israel's not even playing a part in the redemption. The only thing Israel's doing is being enslaved. Just like the only thing we do is live in sin until God redeems. That's a very big part of it. Also, you see God's sovereign grace in that He sets Israel apart, right? You see His electing grace. That Israel is my son, my firstborn. That Israel didn't do anything to deserve that. In fact, they did everything not to deserve that. But God promised back in Genesis 3.15 He was going to have a people, the seed of the woman, who were going to be with the Redeemer. And so you really see those as marked features of the Exodus account that you don't want to miss because God is sovereign in his judgments. He's sovereign in his salvation. He's sovereign in his grace. He's sovereign in his justice. God is the is the key player in the Exodus account. Now, one thing that I think is interesting when we consider more of the judgments that are occurring, there are When we come to the end of the books of Moses, because remember, Exodus takes place initially in a context of the first five books, the Pentateuch. And so while they belong to the canon as a whole, it specifically belongs within Genesis to Deuteronomy. So if you were going to read it in its immediate canonical context, you're going to read it in there. What happens at the very end of the Pentateuch? What does God, if I could put it this way, promise Israel? Well, he does talk about that, but there's too long list of things that he tells Israel he's going to promise to do. There's covenant blessings and curses. You may not make the connection very quickly that there is a correlation between the plagues of Egypt and the covenant curses. I have searched high and low to find people that have written on this. I've called two seminary profs that I value their opinion more than anything, and neither of them can tell me where to look to find this. But I have done a good bit of work on this, just looking at the correlations between the plagues of Egypt and the covenant curses, because it's interesting that God actually tells Israel, turn to Deuteronomy 28, And I'm going to show you, just so you can see, this very clear connection between the two. And obviously, this is a rushed study tonight, but Deuteronomy 28. And look at verse 26. Notice what God says in Deuteronomy 28, 26. I'm sorry, that's not the verse. Yeah, 26 and 27. Well, let's go back to 25. Deuteronomy 28, 25. The Lord will cause you to be defeated before your enemies. That sounds a lot like what he did to Egypt in front of Israel. Now he's talking to Israel. You shall go out one way against them, but you shall flee seven ways before them and you shall be an example of terror to all the kingdoms of the earth. Your carcass shall be food to all the birds of the sky and the beasts of the earth, and there shall be no one to frighten them away." Listen to this. The Lord will smite you with the boils of Egypt. I don't know, it doesn't get any clearer than that. The Lord will smite you with the boils of Egypt and with hemorrhoids. You gotta love the NASV, thank you. And with the scab and with the itch, that doesn't sound good, from which you cannot be healed. Now, skip down to verses 38 to 42. Notice this. You shall bring out much seed to the field, but you shall gather in little for the locust shall consume it. Now remember, the locusts were some of the plagues. We're going to talk about that substantially here tonight. You shall plant and cultivate vineyards. You shall neither drink of the wine nor gather grapes, for the worms shall devour them. You shall have olive trees throughout your territory, but you shall not anoint yourself with the oil, for the olives shall drop off. Now, if you read on further, and I'm not going to take the time to find the precise verse, but you're going to find that one of the more severe covenant curses God promises Israel is thick darkness, so that they cannot see that they will grope for light, that they will grope in the thick darkness. Very clearly, that was one of the more extreme plagues of Egypt. It was the second of the worst. The worst was the death of the firstborn, the one that almost Softened Pharaoh's heart was the darkness Like being in a cave for weeks on end not seeing anything not knowing what's out there not having light So there's a clear connection now what I want to talk about is Both the plague of each plagues on Egypt and the covenant curses given to Israel both Culminate at Calvary and the death of Jesus. How does that happen? Why does God give Israel the covenant curses? Because if they would be a wicked, rebellious, unbelieving people, if they would not believe and follow God, he would send curses on them until ultimately they would be cut off. We talk a lot about that idea of cut off. Circumcision showed forth that God was either going to cut away the foreskin of the heart, the filth of the heart, Or he was going to cut you off from his presence, which is ultimately realized in hell. So that's the ultimate cutting off from the covenant people. No hope without God cut off from the presence and blessing of God. Jesus is cut off from the land of the living. Isaiah tells us that he he he says, yes, my father, I will receive the covenant curses for my people. So Paul says all the promises of God are yes and amen in Christ. And that means Jesus said yes to the promise of cursing. for us and for Israel. He steps in the place of his people. When he dies, there's thick darkness over the land. I don't think that John is just telling us that arbitrarily. I think that that is relating just like with Egypt darkness, just like with Israel darkness. So God's covenant curse over Jesus, Paul tells us he became a curse. He tells us that explicitly in Galatians 3.13. Christ became a curse for us. Cursed is everyone who does not continue in all things written in the book of the law to do them. Paul clearly says covenant curses fall on Jesus. Darkness over the land. I'm going to argue the judgment of God on Egypt That also is prefiguring the judgment that men deserve, but that falls on Jesus at Calvary. Because in his death, the firstborn dies. God doesn't pass over his own son. He doesn't spare his own son. There is no blood for Jesus. There is no blood to keep Jesus from dying. The firstborn will die. So all of those judgments show us our need for Jesus who took that judgment. Because at the end of the day, Egypt deserved it. Israel deserved it. We deserve it. Jesus took it. If we're not in him, all of those things show up in the book of Revelation. Locusts, they're not helicopters, I'm sorry, they're not. Locusts devouring the flesh of birds will devour your flesh. That's all in the covenant curses. That's all in the book of Revelation. If you reject Jesus, there is going to be an eschatological day of judgment for you. And it's going to be vastly worse than the flood and vastly worse than Egypt and vastly worse than Sodom and Gomorrah and vastly worse than Israel and covenant curses and the exile. Now, I think we are meant to see that because otherwise we're saying, I don't deserve curses. I don't deserve judgment. And again, that last plague, God had made a difference between Egypt and Israel. But in the last plague, what does he say? He gives Israel provision when I what? When I see the blood, the blood, the blood, the blood, the blood, the gospel. The gospel is the only thing that's going to make a difference. Jesus taking that curse is the Passover lamb. Paul very clearly tells us he's the Passover lamb in 1 Corinthians 5, 7. John describes for us in John 19, not one of his bones was broken. The language out of the institution of the Passover. When you go through that Passover, When you go through that whole narrative of the institution of the Passover and Exodus 12, all those details clearly pointing us to Christ, that there's enough for the household, the household to eat it quickly, to devour it, not to waste any time. God's giving you a provision. Even in the blood, that's a picture that salvation comes through judgment, because blood is a picture of death and judgment. There is so much that we don't have time to go into tonight, but what I want us to think about is the judgment salvation motif, specifically as it relates to What God does with the Passover, through the Red Sea, into the wilderness, and ultimately to the conquest of Canaan, and we'll get into that in the future, but Exodus, wilderness, conquest are going to be the three big themes. We want to talk about the Exodus. Now, God brings Israel to the brink of the Red Sea. They don't see how salvation is possible. Interesting, just like when men look at the cross, they're like, I don't see how salvation is possible. the death of an executed supposed criminal. So, they're facing the Red Sea. They don't see how this is possible. Enemies behind them, water in front of them. God parts the sea. They walk through as on dry land. The Egyptians go through. They die. Paul tells us in 1 Corinthians 10 that that was baptism. They were all baptized into Moses in the cloud and in the sea. Now, I think here again is where we have to have sort of a biblical theology understanding of the Old Testament baptisms and what they're pointing to. Jesus is baptized, interestingly, through the water. He is true Israel. We've talked about that. He goes down into Egypt, out of Egypt, through the water. He's baptized into the wilderness, up in the mountain, down from the mountain, the whole recapitulation thing. But Jesus tells us, tells his disciples after he's baptized by John in the Jordan, he says in I believe Mark 10, he says, I have a baptism to be baptized with and how distressed I am until it's accomplished. Not talking about water baptism. He's talking about his death. He's talking about the death. that is baptism. The death of Jesus is baptism. It's a fiery judgment baptism. It's a purifying act in which Jesus purifies his people by undergoing the judgment baptism of God. And so, this is how Peter can say the flood was baptism, and that Noah was saved through baptism, but everybody else was destroyed in it. There was a judgment element. Judgment, salvation, the Red Sea, judgment, salvation. Enemies of God are judged. People of God are brought out. All of that is really pointing to death and resurrection. One thing that I never got until maybe a year or two ago was that the Red Sea and the Exodus is death and resurrection. Israel's going into the place of death where all the judgment is going to occur and they're coming out a new creation. They are undergoing a typological death and resurrection. When they come out on the other side of the sea, it's as if they're a new creation. They are now a redeemed nation. They are now a redeemed people. They have been separated from the nations. They have been brought out from bondage. Now, ultimately, not all the Israelites are redeemed. We're going to be painfully reminded of that, thankfully. that they're making golden calves at the mountain, they're rebelling their whole history, just like we rebel, just like everybody by nature rebels. But the Exodus is a very real picture of death and resurrection, pointing to the death and resurrection of Jesus. Because God says, Israel is my... son, my firstborn. And so the exodus for Israel is not ultimately about the nation of Israel. This is enormous. The exodus is not ultimately about the nation of Israel. If you're reading through the prophets, There's, by the way, there's a couple dissertations, a guy named David Powell, P-A-O, on the Book of Acts and the Isaianic New Exodus, it's called. I forget who published it. I think it's about a $40 book. There's another doctoral dissertation on Isaiah 40 through 66 and the New Exodus theme. And these books are helpful because when you read the prophets, you find all this language about the exodus. We've talked about this a little bit in the past. I want to take us to Hosea 11 real quick, which we've been at before. Hosea 11, which Matthew quotes in Matthew 2.15. If you hit Joel, take a left, Hosea 11. And there we read this. God is, remember, speaking to a rebellious nation and calling them back as a faithful covenant Lord and husband. And notice what he says in Hosea 11, when Israel was a youth, I loved him. And out of Egypt, I called my son." Now, turn over to Matthew 2 and keep your finger on Hosea 11. In Matthew 2, and this is one of those passages that conservative and liberal scholars will debate, and they'll say, Matthew is just allegorizing. In Matthew 2, verse 15, Jesus, remember, is born. Herod wants to kill all the baby boys. Joseph and Mary are told to take him down to Egypt. They go down to Egypt. They come back after the death of Herod. And notice verse 15. They were there until the death of Herod, that that which was spoken by the Lord through the prophet might be fulfilled, saying, Out of Egypt. called I my son. I called my son. So Matthew sees in Hosea 11.1 a Christological purpose of that verse. I don't think he's allegorizing. I don't think he's reading into Hosea. I actually think that Matthew sees the original author's meaning even though Hosea is reminding the covenant people of God's deliverance back in Egypt through the sea. Out of Egypt I called my son. Exodus 4.22, Israel is my son, my firstborn. Out of Egypt I called my son. But that he's taking us to the true intent, which was always the Son of God coming out of Egypt. And the new exodus and the greater exodus. Notice in the Hosea where I think we actually find the key to this in Hosea 11 at the end of the chapter. Notice verse 9, I will not execute my fierce anger. I will not destroy Ephraim again. I am God and not man, the holy one in your midst. I will not come in wrath. Then they will walk after the Lord. He will roar like a lion. Indeed, he will roar and his sons will come trembling from the West. They will come trembling like birds from Egypt and like doves from the land of Assyria. And I will settle them in their houses, declared the Lord. This is just one of many places in the prophets where messianic promises, these are all to be fulfilled in the days of Jesus. These are all messianic promises. These are not promises for the nation of Israel at the end of time. They're not. These are restoration promises given to, yes, physical Israel, but given to us because they're fulfilled in Jesus in the days of the Messiah. He comes. He goes through the waters. He goes into the wilderness. He goes up on the mountain. He comes down from the mountain. He does everything necessary. He undoes everything Adam did. He does everything Israel failed to do. He is the Son of God. Adam was the Son. Israel was the Son. Jesus is the Son. I know we've gone over this. But it's so important to get this, that the Exodus is really about the redemptive work of Jesus, both in time and space, and then for us who believe in him. So what happens in Egypt becomes the paradigm. And it's interesting, as you read through the prophets, you'll often find this language where God talks about turning the wilderness into springs. And you'll find this language that comes directly from the Exodus account and the history of God's dealing with Israel in the wilderness. And they're all messianic promises. They're all looking forward. And this is amazing. Where do the days of Messiah begin? At the brink of the New Testament, what do we hear? We hear the voice of one crying in the wilderness. Redemption begins in the wilderness, the barren place. God is is reminding his people. Yes, John's a second Elijah, another Elijah to come. But God has said he's going to bring streams in the wilderness that redemption is coming. It was fitting just like Jesus. Redemption begins in the wilderness for Jesus as he goes head to head with the devil. But it starts with John in the wilderness. Now, what I'm about to say may be fanciful. I'm willing to stand corrected, but I think there's something to it. When you look at the language of the Old Testament, there's one plague from all the way back in the days of the Exodus and God's dealing to Egypt that stands out even more than the darkness. That's the locust. I mean, you can't read your Old Testament without seeing this recurring theme of the locust. Yeah, it was, there were real locusts for Egypt. Yes, the covenant curses that there would be consuming locusts that would devour their food. You don't have any food, you die. I mean, that's a big plague. And the locusts would come in like an army. They'd look like an army. You'd see them coming and it was like a terrifying, the sky would be darkened by this army of locusts and they would just come through and leave nothing. And every time that Israel is rebellious, God sends a plague of locusts in the form of another nation and their armies. And God calls them that. And especially when we come to the prophets. Listen to this. God says to Nahum, Nahum 3 15 their fire will devour you the sword will cut you off. It will eat you up like a locust Listen to Listen to Joel. Hear this, you elders. Give ear, all you inhabitants of the land. Has anything like this happened in your days or in the days of your fathers? Tell your children about it. Let your children tell their children and their children another generation. What the chewing locust left, the swarming locust has eaten. What the swarming locust left, the crawling locust has eaten. What the crawling locust left, the consuming locust has eaten. For a nation has come up against my land, strong and without numbers." So you see that God is likening the nations that he sends as a chastisement on Israel to locusts, which go all the way back to Deuteronomy 28 and the covenant curse that God would send locusts to devour the land. There are so many places. Listen here again in Joel. God actually speaks of redemption In Christ, in the days of the Messiah, what he would do in restoring his people spiritually, he says, I will restore to you the years the swarming locusts have eaten, the crawling locusts, the consuming locusts, the chewing locusts, my great army which I sent among you. I will restore the years. that the locusts have eaten. And so God throws the gospel under the figure of restoring what the locust has devoured. Covenant reversal, covenant curses turn to covenant blessing. Now, here's where I'm going to get fanciful, and so bear with me. I think when John the Baptist is said to eat locusts, that that is a symbol that God is going to take away the devourer. Now, you can disagree with that. Elijah's never said to eat locusts. A lot of people are going to say, well, that's just saying he's Elijah. He eats locusts and wild honey. Some people are going to say that's all there was in the wilderness. Fine, whatever. I think there's a theological significance to it. I think because of the prevalence of the language of the locusts, John is the forerunner of Jesus. He only exists for Jesus. Everything he says is preparing for Jesus. Redemption starts in the wilderness because Jesus is going to bring streams in the wilderness and He's going to restore. He's going to turn the wilderness into a garden. And so, it's speculation. I think John is symbolizing what Jesus is going to do. That He's going to restore the years of the locusts. He's going to take away all of the devouring effects of sin and judgment. I have no problem doing that because God talks about the locusts symbolically everywhere in the Old Testament. So what I want us to see is that there are intimate links between all of those judgments that God sends on Egypt, how he deals with Israel, even when he talks to Israel and the prophets about restoration, exile and restoration, which is death and resurrection. He is always linking that back to Egypt. Egypt becomes the paradigm even for exile and restoration. When they are about to go in, he tells them what's going to happen to them, but I'm going to bring you out. Not because Israel repents, but because the Son of God is going to die and rise again. And so I think, I know there's a lot here and we haven't been able to adequately cover text. We haven't been able to look very carefully exegetically at everything. But what I was hoping to accomplish tonight is just to show you the importance of the Exodus as death and resurrection, which we've talked about in the past. I think that theme is prevalent through the whole Old Testament in a way that we really need to get. You know, Joseph, for instance, Joseph is thrown in a well, sold into slavery, that's death. He is then exalted in Potiphar's house, that's resurrection. Joseph is then accused falsely and thrown into prison, death, and then he is typically raised from the dead and placed in the second greatest place of power, resurrection. David has a series of death and resurrections. There's a time when he's fleeing and the Philistines reject him. Saul rejects him. Israel rejects him. He is dead. He is dead. And then he is enthroned. You see it in Daniel. Daniel is thrown into the lion's den. The stone is rolled over. And then the next day, the stone is rolled away. I mean, it's hard not to make that comparison. And he's brought out. It's death and resurrection. Shadrach, Meshach and Abednego go in the fire and then they come out, death and resurrection. Jonah, Jesus tells us, Jesus gives us this paradigm. Jonah goes in the belly of the fish and he comes out and that's a picture of the Son of Man, death and resurrection. I think all those things are preparing us and bolstering us in the sufferings of Christ and the glories that follow. I'm going to stop here because there's a lot we've talked about and I know it hasn't been structured as well as I would have liked to have. Do you all see the death resurrection theme in the Exodus? Do you see how that's preparing us for the Redeemer and what he's going to do? I mean, he clearly does say that when Moses and Elijah appear on the mountain in Luke 9, they spoke of his exodus. So I mean, we have explicit exegetical grounds for saying, and we're told he's the Passover lamb. So, you know, and out of Egypt, I called my son make that indisputable, but that the Red Sea itself. is death and resurrection. And God's goal is always what? To bring his people to conquest of the promised land. And Jesus is the greater Joshua who does that. And we'll see that in the weeks ahead. By faith union with him, because we're united to Jesus. When we are united to Him, we died with Him at the cross. Paul says, you died with Christ, and we've been raised with Him. So we've undergone a judgment death and resurrection spiritually in His death. And we are His redeemed people. We are the new Israel. We're the true Israel. Spiritually, you know, Peter will say that he'll use a language that was applied to Israel and he'll apply to the new covenant church. He'll say, you are a holy nation, a royal people. It's the language straight out of Exodus that God promised Israel they would be. And Peter says, you are in Christ. So we've undergone an exodus. When Jesus died, because he represented us, but then when we believe, when we were regenerate, so when God took out my heart of stone and gave me a heart of flesh, I underwent a death and a resurrection spiritually. I died under the law. I was raised in Christ. So all of that, I think, and that's the important link to get how the Exodus language is then used in the restoration prophecies of the prophets. That's the big link too, because those restoration prophecies are all about the coming Messiah, and he comes and he does it. But that's hard for some people that have never been taught that, because some people think those restoration prophecies are for the end of time, rather than when Jesus came and accomplished it. you