The Atonement of Christ

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This is the fourth message in a series of sermons given during Lent in which details of the Passover in the Old Testament are compared to the events surrounding the sacrifice of Jesus Christ for our salvation. This sermon discusses the topic of atonement, emphasizing the fact that God chose Passover as the day His Son would die for the sins of the world.

Written Excerpts:

Romans 3:23-26 ^(NKJV) for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.

Introduction:

For the last three weeks we have been looking at the Passover event recorded in the Old Testament and comparing it with various details of the sacrifice Jesus Christ made on the cross for our salvation from sin. We want to continue the discussion today by speaking on the subject of atonement and making a connection to the celebration of Passover.

(Illustrations Unlimited, Edited by James Hewett) There was a little girl whose parents had a miserable marriage and were divorced, having nothing in common except their affection for the child. One day as the girl was playing in the street she was knocked down by a bus and seriously injured. Taken to the hospital, she was examined by the doctors but was found to be beyond human aid. 

Hastily summoned to the hospital, her parents heard the sad news and stood silently, one on either side of the bed, looking down helplessly at their little girl. As they stood there, the child's eyes suddenly opened and seeing her parents she tried to smile. Then drawing one arm from under the sheet, she held it out in the direction of her father. "Daddy," she said, "give me your hand." Turning to her mother, she stretched out her other arm. "Mummy," she said, "give me your hand." Then with a final effort of her fast-ebbing strength she drew them close together. 

This is a picture of what Christ did on the cross. The Savior [who literally was the outstretched hand of God], took the hand of sinful, hateful humanity and placed it in the loving hand of [the Father]. Jesus reconciled us to God; He broke down the barrier; He restored the broken fellowship caused by sin or turning our backs on God. Just as in this little girl's dying to bring her parents together, Jesus was dying to bring God and us together, but [we must receive its benefit by a willful act of faith].

One of the major benefits of the Atonement of Jesus Christ is the reconciliation between God and humanity. Because of sin, God’s law had been violated and separation had resulted. The only way for reconciliation to occur required the demands of the law to be satisfied while sparing the life of the offender. Jesus made that possible by His own death.

This morning I want to walk through some of the important concepts in Scripture related to the Atonement and then tie it in with the events of Passover, which Jesus fulfills.

I.    The meaning of atonement

I suppose we should begin with a short discussion on what the word “atonement” actually means. Most of us have probably heard the word used many times, and we may actually use it in some of our daily conversations. But, I wonder if we fully grasp the biblical meaning of the word?

Some definitions:

(Van A. Harvey, A Handbook of Theological Terms) Generally, the term refers to the reconciliation (at-one-ment) of two parties. In Christian Theology, it refers to the restoration of the broken relationship between God and man that was accomplished in the life and death of Jesus Christ.

(Michael Cohen, “Passover and the Atonement,” in Messiah in the Passover, ed. by Bock and Glaser) [Quoting from various other sources Cohen says] A basic dictionary definition of atonement is “satisfaction or reparation for a wrong or injury.”…the word for atonement in O.T. Hebrew means “make an atonement,” “make reconciliation,” or “purge.” It also includes such actions as “to cover over,” “to forgive,” “to expiate,” “to wipe away,” or “to reconcile.”

(James Denny, Quoted in Profiles in Wesleyan Theology by Leslie Wilcox, Vol. III) Atonement is that act of God, whereby through the death of Christ, He made full provision for the settlement of the sin problem.

(William Burt Pope, Ibid) We mean by the atonement the whole economy of our Lord’s saving intervention as consummated on the cross. [Leslie Wilcox goes on to write], That means that whatever way you view sin, here is God’s all-inclusive answer to meet that need. As regards [to] man’s rebellion, it is reconciliation. As regards [to] man’s bondage, it is redemption. As regards [to] man’s transgression, it is pardon. Whatever term you may use to portray the awful dilemma of man as a sinner, this meets them all in one great act of Divine rescue.

II.  The biblical description of atonement

Leslie Wilcox, now deceased, was a professor of theology at a well-known Bible college in Cincinnati for many years. In his three-volume work titled, Profiles in Wesleyan Theology, he provides a helpful discussion describing the various features of the atonement that are expressed in Scripture.

For our purposes today, I want to borrow his basic outline.

The Need for Atonement

(Wilcox) Simply stated, its need is the wreck and ruin wrought by sin.

See Romans 3:9-18

15 statements in this passage that consists of quotes from the Old Testament. 1^st 7 statements declare the extensiveness of sin with key words like “all,” have sinned or “none” are righteous. The next 8 statements tell the depths of sin. They describe the darkest characteristics to which man can and does fall because of sin.

The need is universal, and it is tragically dark! Something must be done that will reach all of humanity in all of its depravity.

The Provision for Atonement

Rom. 3:23-25

Immediately after summarizing the tragic need, “all have sinned and fall short of the glory of God,” Paul launches into the remedy God provided.

Romans 3:24-25 ^(KJV) Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

Listen to the words Paul uses to describe what God has done. 

Some words describe the source of God’s provision: “grace” (including mercy, and love).

Some words describe the cost of God’s provision: “blood” (including cross, death, suffer, delivered, sent…).

Some words describe the changes made possible by God’s provision:

• (Change in regards to the Law) “justified,” “remission,” (pardon) and “forbearance.” 
• (Change in regards to relationship) “Propitiation” (covering, atonement, reconciliation). 
• (Change in regards to ourselves) “Redemption,” (ransom). 

All of these words that the Apostle uses emphasize the fact that the provision God has made is adequate in every way for the problem we have.

The Exclusiveness of the Atonement

There is only one way of salvation. We do not get to devise our own plan or our own method of reconnecting with God. The only way of salvation is through the atonement of Jesus Christ. All of the O.T. sacrifices and offerings that were to be done exactly as God commanded simply illustrate the validity of Jesus’ claim, “I am the way, the truth and the life, no man cometh to the father but by me.”

God is the offended party. He is the One who sets the standards by which the plan of Atonement must operate. It’s not up to us. The only part that is “up to us” is to believe it, accept it, and live it.

The Specific Plan of Atonement

Jesus’ death on the cross was not an after-thought of God’s once He discovered that mankind had disobeyed Him. Adam and Eve’s sin did not catch Him by surprise. My sin and your sin did not catch God by surprise. We are told more than once in Scripture that the sacrifice of God’s Son was planned “before the foundation of the world.”

Ephesians 1:4 ^(KJV) According as he hath chosen us in [Christ] before the foundation of the world, that we should be holy and without blame before him in love:

God has planned since eternity past to have a holy people for Himself. 

Other Scriptures tell us that Jesus is the “Lamb slain from the foundation of the world.”

Prophets foretold it; Jesus predicted it and willing submits to it. It is all part of the original plan.

Remember that if the Almighty God with infinite knowledge and wisdom planned the Atonement, then it will be completely sufficient for the magnitude of the need.

The Extent of the Atonement

This speaks to the fact that no one who ever has lived or ever will live for all time has been left out of the provision. It is a Universal Atonement.

Heb. 2:9 – Jesus tasted death for “every man.”

Is. 53:6 – “All we… have gone astray… laid on Him the iniquity of us all.” (Wilcox) The 2^nd “all” is equal to the 1^st “all.” 

“whosoever” passages: Christ came and provided the benefits of His sacrifice for “whosoever will.”

There are so many more ways we could describe the facts and benefits of the Atonement, but, as I stated earlier, it would take several more sermons to do so.

III. Atonement and Passover

In the book I mentioned earlier, “Messiah in the Passover,” the chapter written by Michael Cohen is dedicated to the subject of the Atonement and Passover. There are a few points mentioned in that chapter that we haven’t covered yet, so I’ll wrap up with those now.

Cohen, a Christian Jew, describes how it impacted his life to recognize that God chose Passover as the day for the death of His Son, Jesus. This caused him to realize that Passover is more than just a celebration of God’s deliverance of a nation from slavery. It is now a celebration with eternal and spiritual significance for the entire human race.

 There are other parallels that can be made:

A.  Passover took care of the problem of God’s people being separated from Him and the land He had promised. Atonement takes care of the problem of all people separated from God because of sin.

B.  Passover requires a payment of the blood of lambs. The Atonement required the payment of Christ’s blood.

C.  Passover includes a confession of faith by the Hebrews as they obey God’s command and apply the blood to the door frame. The Atonement of Christ requires a confession of faith in the sacrifice of Jesus and obedience to His Word.

D.  Passover includes a transfer of benefits as the Hebrews become the people of God, in covenant relationship with God, and traveling to a land promised by God. Atonement, likewise includes a transfer of benefits to every believer: family, covenant relationship, and promise of inheritance.

Conclusion:

As we meditate on the atonement that God provided through His Son, Jesus, I trust that our hearts not only respond in genuine faith and obedience to His Word, but that we will worship, honor and adore Him for His glorious plan.

“Amazing grace, how sweet the sound that saved a wretch like me!!!”

I thank God today for the blood of Jesus!

Let’s close the service by standing and singing this final hymn:

A Wonderful Fountain            

Old Practice, New Meaning

(To download an mp3 file of this message, click on the title above. To listen online, click on the play button of the audio player.)

This is the third message in a series of sermons given during Lent in which details of the Passover in the Old Testament are compared to the events surrounding the sacrifice of Jesus Christ for our salvation. This sermon was given for a regular observance of Communion and discusses the new meaning Jesus gives to the "Third Cup" of the Passover Seder.

Written Excerpts:

Luke 22:17-20

Introduction:

You may have heard about the young lady that was helping her mother prepare the ham for Easter. Before her mom put the ham into the roasting pan, she cut off the end of the ham. The daughter asked her mom why she cut off the end of the ham and the mom said, “I don’t know, my mom always did it.” So, the daughter, determined to find the answer to the mystery, went to the grandmother and asked her why she always cut off the end of the ham before baking it. And the grandmother said, “I don’t know, my mom always did it.”

Well, I don’t recall if the story related whether the great-grandmother was still living, but the granddaughter kept researching and somehow found the answer to her question. The ham was originally cut off because the pan was too small!

Some old practices may need to be eliminated because they no longer serve a necessary or useful purpose, like cutting off the end of the ham! There are other practices, however, that do not need to be eliminated completely. They just need to be adapted to a new purpose with a new meaning.

My wife and I were just recently discussing an article she had read online where someone was denouncing the various celebrations of Easter because the celebration events were supposedly started by the church to coincide with various pagan rituals and practices. Well, if that is true, it was about time the focus was taken from the devil and used for the Lord! 

As we approach the time of Easter, I have been trying to bring messages that point out some of the parallels between the passion of Christ and the Jewish Passover. We have talked about the “Prelude to Passover” in which we discussed the ways that God announced to the Israelites what he was going to do and prepared them for it. Last week we discussed the topic of redemption as it was specifically referred to in the OT regarding the Exodus. We reviewed how that redemption for the Israelites meant “deliverance” from Egyptian bondage. We also learned that the people of Israel were required to redeem their firstborn sons and firstborn animals as a constant reminder of the deliverance God granted for them.

Today’s message is also on the theme of redemption, but we’re going to move ahead to the New Testament and talk about Passover as observed by Jesus. We will probably revisit this topic when we come to the Good Friday service, but for today we’ll focus our minds on some background information about Jewish Passover celebrations and the way Jesus provided new meaning for His disciples. 

I.    Passover Celebration Details

Jewish scholars tell us that the celebration of Passover has evolved somewhat over the centuries. There were specific instructions given to the Israelites for the first observance, but even those were slightly modified later in the book of Deuteronomy. The change seems to imply that Passover and Feast of Unleavened Bread were one and the same. Later, there was also a change from each individual family killing and eating the Passover Lamb in their respective homes, to doing it at the Tabernacle / Temple in Jerusalem.

Throughout the history of Israel, when they had a temple or didn’t have a temple; when they were in their homeland or when they were in exile; the practices were apparently adapted to fit the circumstances.

Jewish historical literature seems to indicate that the normal observance of Passover was pretty well established in the time of Jesus. In fact, when Jesus instructs His disciples to go prepare the Passover (Lk. 22:7), it appears that Jesus doesn’t have to give them specific instructions about how to prepare it. They apparently already knew what was needed and expected. 

Today, I want to briefly describe the order of Passover observances for Jews in the 1^st century. This is not an exhaustive description – just hitting most of it. (Not everything I am describing today is mentioned in the accounts of Jesus and the disciples’ celebration of Passover.)

Passover observance is called the Seder, which is a Hebrew word meaning “order” or “service,” and refers to the ceremonial meal to celebrate Passover. The Passover ceremony revolves around a plate called a “Seder plate,” which contains several items that are all part of the order and have symbolic meaning. 

(I borrowed this information from Jewish Christian authors, Larry Feldman, David Sedaca and others. They go into much greater detail how every part of the ceremony can be applied to Jesus and the NT gospel. I won’t spend that much time on them today.)

1. Drinking the 1^st cup – “the fruit of the vine.” (Lk. 2:17) The Cup of Sanctification or Cup of Blessing.

2. Dipping of parsley (Hebrew: karpas). Dipped twice in salt water. 1^st dip – reminder of redeemed from bitterness of slavery. 2^nd dip – reminder of deliverance through red sea. The karpas or parsley is also symbolic of the hyssop that the Israelites dipped in blood to apply to door frame.

3. The Yachatz. A term that literally means “divide.” The Seder table has an embroidered pouch that contains 3 compartments. Each compartment contains a piece of “matzah” (unleavened bread). Yachatz refers to the breaking of the middle piece of matzah. (Lk. 22:19?) This piece of matzah that is broken off is then wrapped up and hidden. 

4. DAYENU (dai-AY-noo) – The singing of a song of thanks to God for all His benefits. Word literally means, “It would have been enough.” 

5. MAKKOT – The Second Cup; The Cup of Judgment or Cup of Plagues. Reciting the judgments against Egypt.

6. ZEROAH (zeh-ROH-ah) – A shankbone of a lamb that is on the Seder plate. Probably added after the Temple was destroyed and Israelites were no longer able to do the sacrifices of lambs, so this lifting of the shankbone symbolized the destruction of the Temple and the previous sacrifices.

7. MATZAH – The leader raises a piece of matzah and describes how the people of Israel were forced to flee Egypt in such haste that they couldn’t wait for the bread to raise.

8. BEITZAH (bay-TZAH) – “Egg.” It is hardboiled or roasted. There is nothing in the Seder “liturgy” to discuss it, but the egg is eaten after being dipped in salt water. Some say it traditionally represented sorrow over the destruction of the Temple.

9. AFIKOMAN (ah-fee-KO-men) – “dessert.” After the meal, the children search for the hidden piece of matzah that we referred to earlier. When it is found, the leader buys it back and breaks it into small pieces for everyone to eat. It is the last food to be eaten after the meal.

10. HAGEULAH – (The Third Cup) The Cup of Redemption. After eating the afikoman, the third cup is filled and shared. It represented the purchase price paid for the release of the people of Israel from Egypt.

11. ELIYAHU – The Cup of Elijah. A place is provided at the table for “Elijah” complete with a cup of wine. Jewish tradition holds that Elijah will announce the coming of the Messiah during the Passover Seder. A child is sent to the door to see if Elijah is coming.

12. HALLEL – (The Fourth Cup) The Cup of Praise. Accompanied by singing and rejoicing over the redemption from bondage.

As I stated earlier, I’ve only described the highlights or main points of the ceremony. There is so much more to understand that we don’t have time to discuss. 

Before we move on to the celebration of communion, I want to emphasize what Jesus did with His disciples.

II.   New Meaning for Old Practice

I mentioned earlier that the Passover meal and ritual that Jesus celebrated with His disciples was probably a lot like what I have just described.

Luke 22:20 tells us that Jesus took the cup after supper…

Most scholars believe that this would have been the Third Cup of the Seder that I described a few minutes ago.

It was called ha-geulah, “the redemption.”

The first cup was mentioned in verse 17. We do not have any mention of the second cup, but it is assumed that they would have already drunk from the second cup before verse 20. The cup mentioned in verse 20 is presumed to be the third cup because of what Jesus says as they share it.

As He prepares to share the cup of wine with His disciples He transforms the meaning away from the redemption God provided centuries earlier and turns it toward Himself.

(David Sedaca) Jesus reaffirms the nature of redemption by telling His disciples that the third cup represents the price paid for our redemption… The earlier lamb was a mere foreshadowing of the Lamb of God to come. Jesus declares that the time of fulfillment has come and He is the One, the Lamb of God for whom the Jewish people had been waiting.

To paraphrase what Jesus says, “This cup represents the price I’m willing to pay to buy you back from a life of slavery to sin to a life of joyous personal fellowship with God.”

Conclusion:

It is clearer to me than ever before how the entire Passover meal and ceremony would have been so rich with meaning for every Jew that celebrated it. Each and every part of it represented wonderful things God had done. Now, their Master, their Lord, and their Jesus is turning the meaning of this cup away from the redemption from Egypt and pointing to Himself as the Redeemer from sin.

The red wine, which represented the blood of the Passover lamb, is now representing the blood of the Savior. The redemption is not just from physical slavery, bondage and hard labor, but it is redemption from the bondage of sin and the condemnation of the law that tells us we are worthy of death!

Redeemed by the Blood

(To download an mp3 file of this message, click on the title above. To listen online, click on the play button of the audio player.)

This is the second message in a series of sermons given during Lent in which details of the Passover in the Old Testament are compared to the events surrounding the sacrifice of Jesus Christ for our salvation. This sermon discusses the idea of redemption in the original Passover event, in the ongoing requirements of redeeming firstborn sons of Israel and in the sacrifice made by Jesus.

Written Excerpts:

Deuteronomy 7:6-8 

Introduction:

I stated last week that I planned to do a series of messages regarding some of the parallels between the Passover and Exodus from Egypt and the emphasis in the NT on Christ being our new Passover lamb for a new kind of deliverance. In the first message last week, we talked about some of the ways God prepared the Israelites for the coming deliverance by the messages He gave to the patriarchs. We also talked about the ways that God promised His personal involvement in their rescue. In one of the passages we looked at, Ex. 6:6, God stated that He was going to “redeem” Israel from Egypt. Today I want to continue our thoughts about Passover by looking more closely at the theme of redemption.

About 1 ½ years ago I did a series of messages on the general theme of redemption. In the very first message of that series I tried to define and describe what is meant by the term “redeem” or “redemption.” Please allow me to review that information for the sake of those who would not have been here for those sermons, and also for those who need a “refresher” of what was said.

The Meaning of Redemption

Earthly/material meaning:

Buy Back – i.e. Pawn Shop   

Pay Off – i.e. a lien, ransom   

Turn in / Exchange – i.e. Lottery/Raffle Ticket; Store Coupons

Atone for – i.e. “He redeemed himself by bringing roses home the next day.”

Spiritual Meaning: 

I previously shared a comment by a theologian named Charles Hodge regarding passages of Scripture that discuss the matter of redemption. This is what he said:

The idea running through all these texts, however various their reference, is that of payment made for our redemption. The debt against us is not viewed as simply cancelled, but is fully paid. Christ's blood or life, which he surrendered for them, is the "ransom" by which the deliverance of his people from the servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that "Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners" (Hodge's Systematic Theology).

Let us go back now and review the theme of redemption through the background of the Passover.

I.     God viewed the entire Passover and Exodus as a Redemption.

Nation redeemed from slavery – Repeatedly the Exodus is referred to as a redemption from slavery and from Egyptian bondage/control.

Is the Exodus to be understood as a redemption in the same way we have defined it, “buying back, or paying a ransom?” If so, who did God pay for Israel? And, what payment did He give for them? One author seemed to suggest that all the lambs slain in preparation for the night of Passover was God’s payment for Israel. It seems like this could only be true if all the lambs were identified as belonging to God, which is implied in Psalm 50:10.

However, It seems more certain to understand the use of the word “redeem” as it is described in the International Standard Bible Encyclopedia. 

 (ISBE) From this start the word "redemption" throughout the Old Testament is used in the general sense of deliverance. God is the Redeemer of Israel in the sense that He is the Deliverer of Israel (Deut. 9:26; 2 Samuel 7:23; 1 Chron. 17:21; Isaiah 52:3).

Read Exodus 6:6; Deut. 7:7;  9:26; 15:15 

Understood in this fashion, the Exodus that was initiated by the Passover truly is a redemption by almighty God.

II.    God insists on the perpetual redemption of Israel’s sons.

Passover in Egypt

The very first Passover, on the night before the Exodus, God required the firstborn sons of Israel to be “redeemed, delivered, protected” by the slaughter of a lamb and its blood being applied to the door frame. Even though I could not find any specific reference in Scripture where that slaughter of the lambs for the Passover is referred to as a “redemption,” yet that truly is what it provided. Every firstborn son was in danger of being destroyed by the death angel, unless his life was delivered or redeemed by the death of the lamb.

Perpetually whenever first son is born

The first Passover is not the only time that a lamb had to be killed in redemption for the sons of Israel.

Exodus 13:11-15 

There are other passages in the books of Exodus and Numbers where reference is made regarding the need to “redeem” the firstborn males by offering a lamb, or by paying a redemption price of five shekels of silver.

Numbers 18:15-17 

Tyndale Old Testament Commentaries – Likewise the ‘redemption’ of the first-born son is seen as the memorial of Israel’s ‘redemption’ from Egypt. Like all of Israel’s religious customs, it is interwoven with the history of salvation: henceforth, it will commemorate a historical event.

Not only did God institute the Passover originally and require it to be memorialized by annual re-enactment of the meal followed by a 7-day festival of “Unleavened Bread;” but He also requires the redemption of unclean firstborn animals and all firstborn human males. This perpetual requirement is a constant reminder of the great redemption (deliverance) He performed for Israel by bringing them out of bondage in Egypt. It is also a reminder that because of the kind of deliverance God provided (killing of the firstborn in Egypt), He has a claim on all firstborn sons and firstborn of every animal. 

In thinking about this, I see a parallel with the sacrament of communion, which Christians frequently observe and celebrate. It is an ongoing reminder of our redemption. Just as the Israelites who continually celebrated Passover, and continually practiced the redemption of firstborn males as a reminder of God’s divine intervention and deliverance, we Christians celebrate Communion as a reminder of God’s divine intervention and redemption from sin. 

III. God provides redemption for all humanity from judgment for sin.

Not only did God consider the Exodus of Israelites from Egypt as a redemption, and not only did He require the Israelites to perpetually commemorate that redemption by observing the Passover every year and by paying a ransom for every firstborn son, but God also provided redemption for all of humanity by paying a ransom for our salvation.

Galatians 4:3-7 

Context is 3:13ff; i.e. purpose of the law  

We were in “slavery” to elements of the world. (4:3)

“Elements” = rudiments, principles; that is, material vs. spiritual principles. 

Understood in context, it means temporal, visible, or elementary understanding of the law. Now it’s time to “graduate” to spiritual understanding.

God redeemed us from condemnation of law.

We now are no longer slaves, but sons.

1 Peter 1:17-19 

Peter clearly seems to be making a connection between the sacrifice of Christ and the sacrifice of the lambs in the OT.

Conclusion:

The Passover and Feast of Unleavened Bread was a reminder every year for the Israelites that God had redeemed them from the bondage of Egypt. Every time a firstborn son was born into an Israeli family, his life had to be redeemed as a reminder that God had a perpetual claim on all firstborn sons ever since the first Passover.

Satan had a claim over all of us because of Adam & Eve’s disobedience. The Law had a claim over us because of the consequences it required for our sins. But God, through His infinite grace and mercy, redeemed us by the blood of His own Son and paid the ransom price to release us from the bondage of sin and from the condemnation of the Law.

We celebrate that redemption through the Sacrament of Communion, which we will be observing again next Sunday morning.

Let us rejoice and sing about the redemption that God has provided to all of us.

Redeemed

Prelude to Passover

(To download an mp3 file of this message, click on the title above. To listen online, click on the play button of the audio player.)

This is the first message in a series of sermons presented during the Lenten season in which details about the Passover in the Old Testament are viewed in relation to the sacrifice of Jesus Christ on the cross for our salvation. This message talks about the ways God announces His deliverance and personally participates in it.

Written Excerpts:

Exodus 12:13 ^(KJV)  And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.

Introduction:

Do you have a son? If not, do you have a grandson? Or, maybe a brother?

I want you to imagine what it must have been like to be alive in Egypt during the time of Moses. I know it’s next to impossible to truly picture it, because our living conditions today are not even close to what they were then. But think of how exciting yet frightening it must have been to witness all of the plagues God was bringing upon the land of Egypt. Then, imagine the fear and uncertainty after the most “powerful” man overseeing all of those plagues announces the final plague: “God is going to send a death angel over the entire land and kill the first-born son of every family who fails to obey His specific instructions for protection.”

Think about your concern as a parent over making sure you understand and exactly follow the instructions God has communicated to His spokesman, Moses. Imagine the intense excitement, yet anxiety on the evening the lamb for your family is slain, prepared and eaten. Did the blood get applied to the doorway as prescribed? Yes. “Are you sure it was applied?” “Yes, I’ve checked it two or three times.”

On the night of the death angel’s visit to Egypt, the two most important questions on the minds of every Israelite were these:

1. Has the lamb been slain and properly prepared?

2. Has the blood been applied to the door?

I’ve been reading a book titled, “Messiah in the Passover” edited by Darrell Bock and Mitch Glaser. It is published by Chosen People Ministries. I have felt led to do a series of messages during Lent that focus on the Passover story as it relates to Jesus Christ. So, starting today and continuing for the next few weeks, I want to do a series of messages on that theme. I’ll be using material from their book as the basis for these messages.

With the help of the Holy Spirit, I want to talk to you today about some inspiring truths leading up to Passover.

I.     When God plans a mighty rescue He provides prior announcements.

God’s promise to Abraham

Genesis 15:13-16 ^{(NKJV) 13} Then He said to Abram: "Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. ¹⁴ And also the nation whom they serve I will judge; afterward they shall come out with great possessions. ¹⁵ Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age. ¹⁶ But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete."

Estimates on dating by one Bible Dictionary indicates that this moment in Abraham’s life could have occurred between 2080 and 2075 B.C. Estimates regarding the date of the Exodus place it at 1446 B.C.  This means God gives Abraham the first hint about the deliverance approximately 630 years prior to the event!

God’s prophetic words through Joseph

Genesis 50:20, 24-25 ^{(NKJV) 20} But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive. And Joseph said to his brethren, "I am dying; but God will surely visit you, and bring you out of this land to the land of which He swore to Abraham, to Isaac, and to Jacob." Then Joseph took an oath from the children of Israel, saying, "God will surely visit you, and you shall carry up my bones from here." 

In verse 20, the phrase “to save many people alive” may have reference to both Israelites and Egyptians.

Vv. 24 & 25 “will surely visit you” – same Hebrew word that is used in:

Exodus 3:16 ^{(NKJV) 16}  Go and gather the elders of Israel together, and say to them, 'The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared to me, saying, "I have surely visited you and seen what is done to you in Egypt;

Exodus 4:31 ^{(NKJV) 31} So the people believed; and when they heard that the LORD had visited the children of Israel and that He had looked on their affliction, then they bowed their heads and worshiped.

OT scholars believe that there is an intentional correlation to the meaning of Joseph’s words and Moses’ words.

Prophecies of Messiah 

Plenty of OT Prophecies

Then in NT:

Simeon and Anna

Also, John 1:29 ^(NKJV) The next day John saw Jesus coming toward him, and said, "Behold! The Lamb of God who takes away the sin of the world!

Just like Joseph “prophesies” the visitation of God in deliverance (and Passover) so John “prophesies” the sacrifice God’s Lamb would make for the sins of the world.

God has already given us announcements about the next really great rescue and deliverance He has planned when Jesus returns as King of kings and Lord of lords.

II.    When God plans a mighty rescue He gets personally involved.

Exodus 6:2-8 ^{(NKJV) 2}And God spoke to Moses and said to him: "I am the LORD. I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by My name LORD I was not known to them. I have also established My covenant with them, to give them the land of Canaan, the land of their pilgrimage, in which they were strangers. And I have also heard the groaning of the children of Israel whom the Egyptians keep in bondage, and I have remembered My covenant. Therefore say to the children of Israel: 'I am the LORD; I will bring you out from under the burdens of the Egyptians, I will rescue you from their bondage, and I will redeem you with an outstretched arm and with great judgments. I will take you as My people, and I will be your God. Then you shall know that I am the LORD your God who brings you out from under the burdens of the Egyptians. And I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob; and I will give it to you as a heritage: I am the LORD.' "

Author, Robert Walter, informs us that the four promises in verses 6-7 serve as the basis for the four cups used during the traditional Jewish celebration of Passover. (We’ll probably talk more about that in the future.)

Notice the four promises:

1.   I will bring you out.

2.   I will deliver you.

3.   I will redeem you.

4.   I will take you for my people.

Walter Kaiser, in his commentary, explains that all four of the verbs that make up these promises are given in the Hebrew past tense indicating that God is so certain of their accomplishment that they are viewed as having been completed.

Robert Walter – The first two promises, God will bring Israel out and deliver them from Egyptian bondage, speak of how He will physically transfer Israel from Egypt to the Promised Land, and in the process change the status of His people from slave to free.

The third promise – God will redeem Israel. He will repurchase those who previously had belonged to Him.

The fourth promise – God will take Israel to Himself. This points to the close, special relationship that God and His people will enjoy beyond their redemption. Christian and rabbinic scholars see this being fulfilled at Sinai with the establishment of the covenant.

We have said in previous sermons, Israel hadn’t done anything to deserve God’s special blessing. It was purely because of God’s grace that He chose them, even hundreds of years earlier. 

The ancient Passover in Egypt is a clear example of the permanent Passover God provided for our deliverance and rescue from sin. In the redemption God has provided He delivers from the bondage of sin and establishes a covenant with us through the blood of His own Son. That covenant is meant to be a life-long relationship maintained through the abiding presence of the Holy Spirit.

Conclusion:

Today we have been talking about the “Prelude to Passover.” 

When God plans a mighty deliverance He usually gives plenty of prior announcements about it.

When God plans a mighty rescue He get personally involved and “takes matters into His own hands.” He will exercise His omnipotent power to bring the enemy down and provide a miraculous deliverance for His people.

Why, because God desires a relationship with people. He wants them exclusively for Himself. He will not tolerate any rivals.

In these days leading up to Easter, let us seek the Lord for a closer and closer walk with Him. Let us purpose to not only find His deliverance from “Egypt” (sin) but also find His abiding presence guiding us all the way to “Canaan.”

Our closing song today is A Closer Walk with Thee

Bone Dry and Empty

(To download an mp3 file of this message, click on the title above. To listen online, click on the play button of the audio player.)

This is a sermon based on Ezekiel's vision of the valley of dry bones (Ez. 37:1-14) and Paul's warning to Timothy that in the "last days" people would have a form of godliness but no power. The message emphasizes the need for the Holy Spirit's presence and how to obtain it.

Written Excerpts:
Ezekiel 37:1-2 ^(NKJV) The hand of the LORD came upon me and brought me out in the Spirit of the LORD, and set me down in the midst of the valley; and it was full of bones. ²Then He caused me to pass by them all around, and behold, there were very many in the open valley; and indeed they were very dry. 

2 Timothy 3:5 ^(NKJV) having a form of godliness but denying its power. And from such people turn away!

Introduction:

I heard about the little girl who was to quote a Scripture verse for a children’s program in front of a large congregation. The verse she was to recite was, “Many are called, but few are chosen.” She was overtaken with stage fright when it came time for her to say her verse and she blurted out, “Many are cold and a few are frozen.”

Sometimes I wonder if that is what the Lord thinks when He looks in on some of our churches today?

There is a NT verse that goes along well with the theme of this story from Ezekiel and it is found in the Apostle Paul’s second letter to Timothy. He said to the young pastor, Timothy, that in the last days perilous times would come. Men would become lovers of pleasure more than lovers of God. He said people would have a form of godliness but deny the power of it.

The title I’ve chosen for the message today is, “Bone dry and empty.” I think that pretty well sums up the condition of the two passages of scripture in Ezekiel and 2 Timothy. God has shown Ezekiel a vision of dead, dry skeletons, and Paul has reminded Timothy of people who have the “form” but there’s nothing in it. They have the “package” but it’s empty!

I want to talk to you today about a common problem that exists among churches and Christians and what the solution is.

I.    Contextual Settings

In order to grasp the full impact or meaning of these references we need to understand the contextual settings. 

Ezekiel

 (The Bible Knowledge Commentary) [In Ezekiel], Chapter 37 vividly illustrates the promise of chapter 36. God had just announced that Israel will be restored to her land in blessing under the leadership of David her king. However, this seemed remote in light of Israel's present condition. She was "dead" as a nation—deprived of her land, her king, and her temple. She had been divided and dispersed for so long that unification and restoration seemed impossible. 

So God causes Ezekiel to witness this unusual vision. It’s as if God is saying, “You think your people are in bad shape? You think it isn’t really possible for the nation to flourish once again? Then, what do you think about this huge valley of skeletons? Do you think they can live again?” Ezekiel knows God well enough to not give a hasty human response, but he replies, “You know Lord!” So God causes him to witness the miraculous revival of life into what must have been hundreds of skeletons – dry bones.

“This is an example of what God can do!”

Timothy

Timothy was a younger man than the Apostle Paul, whom Paul considered to be his “son in the faith.” He was pastor of the church in Ephesus and Paul is writing to give him solid counsel and advice concerning his ministry among the people of Ephesus.

In chapter 3 Paul is describing the conditions that would exist in the last days. (Last Days – the entire period between Christ’s ascension and His second coming.) Even though he had instructed Timothy earlier to be tender and kind to all, now he warns Timothy to avoid close association with those who fit these descriptions. 

Among all of the descriptions Paul provides, he adds the phrase we mentioned earlier, “having a form of godliness, but denying the power thereof.” He implies these people have the ceremony and ritual down pat; they have learned the vocabulary; and they know the rules; but they do not have the power of God within them that really makes the difference.

(sermonillustrations.com) Sometime back the Associated Press carried this dispatch: "Glasgow, Ky.--Leslie Puckett, after struggling to start his car, lifted the hood and discovered that someone had stolen the motor." 

This is a sad illustration of the exact problem Paul was expressing to Timothy. There are many people in the church today just like Mr. Puckett’s car. It looks like a car and it feels like a car, but it is only a shell of a car because its source of power is missing. Some people may “look” like Christians and sound like Christians, but there’s no spiritual life or power of God displayed in their lives.

There are many churches that look like a church, feel like a church, and it sound like a church, but the source of power is missing. In some cases, it has been years since anything miraculous has taken place to demonstrate the presence of God in the church.

What is missing? 

In Ezekiel’s vision the skeletons still couldn’t function, even after muscles, tendons, flesh and skin were added. Why? Because there was no breath (wind, spirit) in them.

Why do professing Christians have a form of godliness but no power? They’re missing the breath of God in them. The “breath of God” is the power of the Holy Spirit.

When God breathed the breath of God into Adam, he became a living soul. When God sent the breath of wind into the corpses they came alive into a might army. When the disciples were gathered in the upper room on the day of Pentecost there was a sound as a rushing might wind and the Holy Spirit fell on them and filled them.

It is only the Holy Spirit that give us the power to go along with the form of godliness.

II.  How can we have this wind of the Holy Spirit or the power that goes with the form?

Now that we have discussed the passages in Ezekiel and 2^nd Timothy, I want to discuss how we can possess this power of the Spirit that is referred to in each of these passages.

1. We must be genuinely born again. 

We receive the Spirit of Christ when Christ comes into our hearts and lives. 

Romans 8:9 ^(NKJV) But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His.

There definitely needs to be new spiritual life in us that is more than simply reforming our ways and turning over a new leaf (I’m not doing as many bad things as I used to).

2 Cor. 5:17 If any man be in Christ he is a new creature…

2. We must surrender self-will and let His Spirit fill us.

Romans 12:1 – Present yourselves a living sacrifice.

1 Thes. 5:23 – …sanctify you entirely (through & through)

Lk. 24:49 – Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high."

There is a greater work that God’s Spirit can do in our hearts after we are born again. All of these references mentioned were written or stated to Christians. 

(sermonillustrations.com) D.L. Moody was to have a campaign in England. An elderly pastor protested, "Why do we need this 'Mr. Moody'? He's uneducated, inexperienced, etc. Who does he think he is anyway? Does he think he has a monopoly on the Holy Spirit?" A younger, wiser pastor rose and responded, "No, but the Holy Spirit has a monopoly on Mr. Moody."

3. We must practice ongoing obedience.

1 Thessalonians 5:19 ^(NKJV) Do not quench the Spirit.

“quench” – put out, extinguish; as in a fire.

Ephesians 4:30 ^(NKJV) And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

“grieve” – make sorry, cause distress

What is the main cause of sorrow for the Holy Spirit? or what causes His fire to be extinguished? I believe it is disobedience. 

If we truly want to see what God the Holy Spirit can do through us as individuals and through us as a church, we must refrain from “putting out fire” and we must refrain from grieving the Holy Spirit.

4. We must engage in earnest prayer.

Over and over the Bible exhorts God’s people to pray and to fast and pray. Earnest prayer is the key to the Spirit’s power.

The Apostle James said, “We have not because we ask not.” Jesus said, “Ask and it shall be given to you, seek and you will find, knock and it will be opened to you.” He also said, “…How much more will your heavenly Father give the Holy Spirit to them that ask.”

(W. Duewel, Touch the World Through Prayer)  [After describing the power of God’s Spirit he felt in his ministry, Charles Finney went on to say,] Sometimes I would find myself in a great measure empty of this power. I would go and visit, and find that I made no saving impression. I would exhort and pray with the same results. I would then set apart a day for private fasting and prayer...after humbling myself and crying out for help, the power would return upon me with all its freshness. This has been the experience of my life." (sermonillustrations.com)

James 5:16-18 ^(NKJV) Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much. ¹⁷Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months. ¹⁸And he prayed again, and the heaven gave rain, and the earth produced its fruit.

“prayed earnestly” – lit. prayed in his praying. He prayed with passion. I believe it is similar to the earnest prayer of Jacob when he wrestled with the angel. “I’ll not let you go unless you bless me.”

Passionate Prayer is the source of the power. 

I love Christian music and I love to attend a good gospel music concert. Music stirs the soul and raises the spirit. There’s no question about that. But concerts do not bring the power of the Holy Spirit upon a church. Prayer does. Yet, you can get many times more people to come out for a concert than you can for a prayer meeting.

Getting together for times of fellowship and enjoying a good meal is important and certainly valuable, but I don’t believe fellowship meals bring the Holy Spirit’s power upon the church. Prayer does.

Conclusion:

Jesus said that when the Holy Spirit came, He would not glorify himself, but He would glorify Christ. So, I believe that is exactly what will happen when the church gets full of the Holy Spirit – we will glorify Christ like never before. Churches and individuals that are filled with the Spirit of God will radiate the presence of Christ. 

When people were in the presence of Christ, they were keenly aware of their own unworthiness and sinfulness, but they were “mysteriously” drawn to Him because of His love and compassion. They instantly knew they weren’t like Him, but they wanted to be like Him and felt compelled to come to Him for all they needed.

This is the way it ought to be with us. When people come into a church there ought to be an overwhelming sense that God is in this place. There ought to be conviction of the Holy Spirit, but in addition to that, there ought to be a love and compassion that draws them to Christ. 

There have been numerous times in my life that I have been privileged to feel the presence of the Holy Spirit in an unusual way. I don’t know about you but my heart is hungry for a greater fullness and a greater presence of the Holy Spirit of God!

As we close the service let’s stand and sing the closing song as a genuine prayer from our hearts: Come, Holy Spirit