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The New Covenant Deliverance

in Jesus Christ

by John Dunn

AGLORIOUS

NEWPASSOVER

EXODUS

A Glorious New Passover Exodus

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Presented without charge to all who long for His Glorious Coming.

John Dunn is a contributing author for ChristMyCovenant.com

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The New Covenant Deliverance in Jesus Christ

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A GloriousNew Passover Exodus

The New Covenant Deliverancein Jesus Christ

by John Dunn

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Based on a work created by John Dunn.For permissions beyond the scope of this license contact John Dunn.


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For Christ, our Passover Lamb,has been sacrificed.

1 Corinthians 5:7


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Within these pages....

Prefacepage 6

Introductionpage 9

The Passover-Exodus Eventpage 11

The Law Covenant as Marriage Contractpage 13

The Fall of Adamic Israelpage 15

The Law’s Purposepage 18

The Law’s Fulfillmentpage 20

The New Passover Exodus Deliverancepage 21

Covenantal Distinctionspage 24

The New Passover Exodus Fulfillmentpage 27

Conclusionpage 51

The New Exodus/New Covenant Redemption Foretoldpage 54

SnapshotOld Testament Types

and their Eschatological Fulfillmentspage 56


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PREFACE

“What Child is this who, laid to restOn Mary's lap is sleeping?

Whom Angels greet with anthems sweet,While shepherds watch are keeping?”

-William Dix

Simpleas itmightbe,WilliamDix’s infamousChristmasCarol “WhatChildis this?” asks the very question which demands the attention of everyonewho bears the name of Christ (and not just the scholar or theologian). Inresponse to that question, any number of correct answers could be given:This is the Christ child, God’s Son, the Savior of the world, the Prince ofPeace, the Redeemer of God’s people, the Prophet, Priest, and King, theKingof kings andLordof lords, the exact imprint ofGod’s nature, and eventhe agent of creation.

But do these titles and descriptors describe all that Christ is? Do thesephrases, as glorious as they are, do justice in illustrating and conveying thePerson and Work of Jesus Christ in fully comprehensive, biblical fullnessand exhaustiveness? I unequivocally say “no.” Christ is much more thanthese things. For the Bible says He is much more. And in this short butsignificant work, my friend John Dunn unfolds redemptive history for us,showing that the Child “who, laid to rest on Mary’s lap” is actually thereality, thesubstance,of theMosaicexodusof Israel.Thatwhichtheexodusof old prefigured and foreshadowed is actually fulfilled and embodied inthe Person and Work of Christ, the New Exodus.

This is but one picture Dunn unearths. You will be tantalized by otherconnections.

In my nearly 13 years of pastoral ministry, it’s been my observation thatamong the things the church needs most is a robust Christology, a view ofChrist in all His sweet, glorious fullness as the Scriptures reveal Him. I saythis for two reasons: (1) the purpose of the church is Christ-entrancedworship. Is our Christ too small? Is a diminished Christ cause for thechurch’s lack of interest in Him? Is a dreadfully inadequate view of Jesuswhy so little worship actually takes place? The Christ of the Bible is truly a


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glorious Christ! Dunn’s hermeneutic is a telescope, a lens of sorts throughwhichwemayseeChrist inallHis splendor.Omightourheartsburnwithinusandeven leap for joyaswe learnofHim! (2)Thepurposeofour salvationis thatwe be conformed into the image of Christ (Romans 8:29).Howdoesthis happen? The apostle Paul supplies the answer –

“But we all, with unveiled face beholdingas in a mirror the glory of the Lord,

are being transformed into the same image from glory to glory,just as from the Lord, the Spirit” (2nd Cor. 3:18. NASB).

WhatGodordainswill come topasswithout fail. And transformation, evenconformity to Christ, happens when we gaze into the glory of the LordChrist. Dunn’s hermeneutic helps us seewhat we see and behold ‘the gloryof the Lord.’ We will not sing or dance until we see Christ. Neither will webe transformed.

As a pastor convinced that Christ is the apex of God’s revelation, the “be allendall” of redemptivehistory, I crave to leadmypeople to readingmaterialin keeping with this exalted view of Christ. In this penetrating work, theauthor displays a robust Christology, and supplies a nourishing, greenpastureuponwhichmypeople cangraze. Iwill joyfully commend thisworkto my church. And I wholeheartedly commend it to you as well. May Godopen your eyes to the marvelous truth of Christ presented herein.

“Nails, spear shall pierce Him through,The cross be borne for me, for you.

Hail, hail the Word made flesh,The Babe, the Son of Mary.”

Pastor Todd BrayeSovereign Grace Baptist ChurchBlackie, Alberta, Canada

May 16, 2012


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ForyourMaker isyourhusband, theLORDofhosts ishisname;andtheHolyOne of Israel is yourRedeemer, theGod of thewhole earth

he is called. For the LORD has called you like a wife deserted and

grieved in spirit, like a wife of youth when she is cast off, says your

God. Forabriefmoment I desertedyou, butwithgreat compassion

Iwill gather you. In overflowing anger for amoment I hidmy face

fromyou, butwith everlasting love Iwill have compassion onyou,"

says the LORD, your Redeemer. (Isaiah 54:5-8)


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Introduction

Throughout the Pentateuchnarratives anunfolding story ofRedemption is being told.

It’s not just any story. It is God’s story. As such, this story is a rich literary and poetic

masterpiece ofDivine proportions. It is ladenwith layers of vivid imagery, interwoven

themes, inlaid motifs, variegated typology, detailed chiastic structures, and

recapitulating paradigms and patterns. From its incipient stages, this story is one of

Paradise lost and the gracious promise of Paradise redeemed through a conquering

Son. The historical account of Adam not only serves as the place of covenantal

redemptive beginnings, but the Edenic account of fall and redemption serves as the

central controlling paradigm – the Adamic paradigm – through which all of the

subsequent stories are framed and expanded upon.

The entire literary framework of the Pentateuch revolves around this Adamic

paradigm. Each particular story is replete with repeating patterns of the Adamic

paradigm – fall and redemption – man’s miserable failure and God’s powerful

salvation. This redemptive Pentateuchal storyline builds from its incipient stages in

the Gardenwith Adamuntil it finds its full covenantal expression in Israel’s Passover-

Exodus redemption fromEgypt and covenant betrothal at Sinai. Muchmore could be

written on this controlling Adamic paradigm alone, but this is not the immediate

purpose of this work.

My primary purpose is to explore the rich typological imagery of Israel’s Passover-

Exodus redemption from enslavement in Egypt. I will demonstrate that Israel’s

corporate redemption was a historical type of the glorious Christ-event to come – the

true eschatological Passover-Exodus through which the corporate believing

community in Christ would be redeemed from sin and death. As such, I will be

approaching this work through the interpretive lens of picture-fulfillment, showing

from the Scriptures that the earthly Old Testament redemptive types and patterns


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“serve a copy and shadow of the heavenly things” (Heb 8:4-5). Said another way, the

entire Old Testament storyline was like a pre-show dress rehearsal of the ultimate

redemptive acts that were to be accomplished, fulfilled, and transcended by Jesus

Christ in his life, death, burial, resurrection, and exaltation!

In Christ, Old Testament shadowy pictures gave way to the grand New Covenant

fulfillments. Fleshly type gaveway toheavenly antitype. Andearthly shadowgaveway

to eschatological reality. In short, all of the old redemptive paradigms were

recapitulatedas theyachieved their fullest expressionandescalation inChrist’sperson

and work.

John Dunn


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The Passover-Exodus Event

ThePassover-Exodus deliverance of the nation Israel fromEgypt through the blood of

thePassover lambwas the archetypical salvation event of the entire redemptive record

of the Old Testament. The long history which preceded this momentous event

anticipated and foreshadowed it. All of the patriarchs had their own individual

experiences in Egyptian bondage and deliverances by God’s almighty hand. God even

plainly told Abraham that his national descendants would be in bondage to Egypt and

that He would powerfully effect their deliverance after 400 years (Gen 15:13-14). The

continual repetition of the Passover-Exodus motif demonstrates that it was a divine

pattern that was interwoven into the very fabric of all his chosen people’s experiences

from the beginning.

Therefore, Israel’sPassover-Exodusdeliverance fromEgyptbyYahweh’soutstretched

armbecametheultimateexpressionof this redemptionparadigmintheOldTestament

period. This climactic event served to shape Israel’s entire cult of worship, Psalms of

praise, feast celebrations, prophetic revelation, and Messianic hope during the long

years of her exile.

During Israel’s later enslavement and exile in foreign lands, the prophets utilized the

Passover-Exodus imagery to foretell of a coming salvation in which the Davidic

Messiah (Isa 11:1; 55:3-4; Jer 33:14-17)would deliver the covenant people through the

means of an ultimate Exodus event (Isa 11:11; 48:20-21; 52:1-12; Eze 36:24) which

would include the establishment of a gloriously new covenant where sins would be no

longer remembered (Jer 31:31-34; Isa 42:6; 49:8). This was not to be another

redemption frommerenational andgeographic enemies. Rather, theScriptures spoke

of an eschatological redemption from the spiritual enemies of Adamic sin and death –

a redemption which embraced the entire fallen Adamic race - both Jew and Gentile –

and promised a radically new creation (Isa 65:17-25).


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Something that we must keep in mind as we consider Israel’s Exodus redemption is

that it was a corporate event. The entire community was redeemed, not from sin and

death, but from fleshly enslavement to Pharaoh. The blood of the Passover lambswas

not sufficient for the forgiveness of sins, as evidenced by the fact that most of the

congregation perished in the wilderness as unbelieving stiff-necked rebels (Heb

3:15-19). Nevertheless, this event stood as the penultimate typewhich pointed toward

that perfect Paschal blood of Christ the Lamb, which was shed to redeem His entire

corporate believing community from Sin (Heb 10:4-14). Salvation, then, is to be

properly understood within a corporate framework. The believing new covenant

community has been redeemed into one Body. They share in one faith and one hope.

They have been baptised with one baptism of the Spirit. They have one Lord. One

Spirit. One God and Father of all. (Eph 4:4-6)

This corporate understanding of salvation is foreign to much of our western

individualistic thinking. However, the Passover-Exodus model provides a clear

biblical corrective to the shallow individualistic spirituality that has consumed the

modern Church. Allowing the corporate paradigm of the Passover-Exodus event to

saturate and inform our thinking, as it did the early church, will challenge us to begin

moving, acting, praying, and serving together as a unified believing community in the

power of the Spirit, under the authority of the apostolic Word.

NOTES


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The Law Covenantas Marriage Contract

Following Israel’s Passover-Exodus event, Yahweh led his people to Sinai’s dreadful

mountof terror (Heb12: 18-21)whereHeentered intoaconditionalLawcovenantwith

them. It was here that Yahweh sealed his righteousness to Israel and betrothed her to

be His bride (Isa 54:5; Jer 31:32). The Law guaranteed Yahweh’s faithful covenantal

blessing and favour toward Israel, if she remained faithful to Him. However, the Law

also guaranteed Yahweh’s fierce displeasure and jealous wrath upon Israel for her

covenantal unfaithfulness (Deut. 28, Neh. 10:28-39). The Law covenant, written on

tables of stone, was the conditional marriage treaty by which Yahweh bound Israel to

himself as a bride.

This marriage covenant promised life and blessing to Israel, however Yahweh’s

ultimate purpose in giving the Lawwas to expose and judge the sinfulness of the fallen

Adamiccondition(Rom4:15;Gal3:19). Becauseof theweaknessof the flesh, Israelwas

never able to attain to the righteous perfection of the Law (Rom 8:3). She repeatedly

andmiserably committed spiritual adultery againstYahweh throughbreaking theLaw

covenant and whoring after the false gods of the surrounding gentile nations (Judges

8:33; 1 Chron 5:25; Jer 3:2; Ezek 16:15-24;Hos 1:1-5). Yahweh’s eschatological design

ingivingIsrael theLawwasnot toblessbut toexposeandcondemntheadulterousGod-

rebellion that had manifested itself in the entire Adamic race since the Fall in the

Garden.

Under the Law’s administration, Israel became the new Adam. She federally

represented the entire world in her fall at Sinai, demonstrating that the entire Adamic

race had abandoned their beloved Creator to become the treacherous and unfaithful

harlot-wife, becoming children of darkness and rendering service to the devil – “being

captured by him to do his will” (2 Tim 2:26). To this end, the Law served to


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covenantally imprison everything under Satan’s deadly power until the promised new

eschatological Husband (Christ) would come to redeemhis fallen Bride (Hos 2:19-23)

and bring about the justification of the unrighteous, not through the Law, but through

faith in Him (Rom 3:21-26).

Israel’s role as the new federal Adam is seen in the fact that just before the Passover-

ExoduseventYahweh identifies Israel ashis firstbornson– “Thussays theLord, Israel

is my firstborn son” (Ex 4:22). This identification as the “firstborn son” places Israel

under the curse and rejection that all the preceding firstborn sons up to that point had

received – from Cain to Lot, Ishmael, Esau, Er, Reuben, and Manasseh. All of the

firstborn sons recapitulated the pattern of Adam’s tragic fall and subsequent curse.

However, the younger and/or secondborn sons (Abel, Abraham, Isaac, Jacob, Joseph,

Ephraim) were types of the promised redeemer Son to come, Jesus Christ. They each

foreshadowed the promise of Exodus redemption through their individual Exodus

experiences. TheapostlePaul confirms thisparadigminGalatians4:21-31, identifying

fleshly Israel with the cursed firstborn son, Ishmael. He contrasts Israel with all those

who are “born according to the Spirit” like Isaac, the second born son.

Therefore, as Yahweh’s “firstborn son” the nation Israel became the full fleshly

expression of the fallen Adam. This designation makes sense of the fact that Jesus is

said to have come as the second or “last Adam” (1 Cor 15:45). However, the only

difference is that while Jesus is the second Adam, he is never identified as the second

born son. Rather, he is identified as the faithful “firstborn son” who perfectly fulfilled

theLawandbore the curseandwrathowing to the firstAdam, the first Israel (Luke2:7;

Rom 8:29; Col 1:15-18; Heb 1:6).

NOTES


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The Fall of Adamic Israel

After Israel’s glorious redemption from Egypt through the Passover-Exodus event,

YahwehbroughtIsrael intocovenantunionwithhimselfat the footofMountSinai. The

Law, engraved on tables of stone, was the covenant contract of Yahweh’s marriage to

Israel, whereby she became his redeemed bride (2 Chron 5:10; 6:11).

“ . . . the covenant that I made with their fathers on the day

when I took them by the hand to bring them out of the land of Egypt,

my covenant that they broke, though I was their husband,

declares the LORD (Jer. 31:32).

In the covenant ceremony, God uttered the solemn words of the covenant to Israel –

the 10 Commandments. Israel replied by vowing to be perfectly obedient to the Law,

thereby entering into covenantwithYahweh (Ex. 24:3-8). Israel’s covenant unionwas

then sealed with the sprinkling of blood. The sprinkling of blood signified that Israel

would incuruponherself, and theworld she represented, thepenaltyof theLaw’s curse

of death if she failed to keep it perfectly.

Shockingly, no sooner had the Law covenant been ratified by blood that Israel played

the harlot and broke the covenant byworshipping the golden calf. In clear parallels to

the Garden of Eden, Israel re-enacted the Adamic fall. The Adamic figure in this story

was Aaron. Hewas Yahweh’s priestly representative for the nation. The Eve figure in

this story was the congregation of Israel. The Law Covenant identified the “forbidden

fruit” as worshipping another god and making idols. Acting like the unfaithful Eve,

Israelpresented the“forbiddenfruit”ofEgypt’s falsegod,Baal, toAaronandurgedhim

to partake of this “fruit” by fashioning a golden idol for them toworship. Inweakness,

he gave in to Israel’s seductions and made the requested idol. In this treacherous act

of spiritual adultery, Israel broke covenant with Yahweh by worshipping the satanic


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fertility god of Egypt. In their debauched festivities, the people gave themselves over

to nakedness in their orgy. LikeAdamandEve, they stood inneed of a “covering”. The

Law covenant was broken and unbelieving Adamic Israel was now espoused to death

and hell under the condemning power of the Law (Isa. 28:15-18). Upon returning to

thecampMosesdiscovered thenation’s idolatrous“nakedness”andsmashedthestone

tablets of the covenant, signifying that the Law covenant was broken. Like the

forbidden Tree of Eden, the Law had made known the knowledge of good and evil –

God’s good Law had discovered Israel’s treacherous evil heart and total inability to

keep the Law.

In the same way that God returned to the Garden and questioned Adam about his

transgression, so Moses returned to the camp and questioned Aaron regarding his

transgression. Aaron acted like Adam and shifted the blame to (Eve) the people (Ex.

32:21-24). As in the Garden when God uttered curses for Adam’s disobedience, so

Yahweh issued curses upon Israel by killing 3,000 people and having Moses make a

newset ofLaw tablets. Fromthatpoint onward, theLawwhichhadoncepromised life,

had irreversibly become the cursed instrument of death to Israel from which she

needed to be redeemed (Rom 7:10; Gal 3:12-13). The Law’s pedagogical purpose then

was to expose Israel’s sin and lead her to behold the promisedMessiah as represented

and foreshadowed to her in the tabernacle/temple sacrificial system.

In Edenic parallels (Gen 3:21), the tabernacle and its sacrificial service was given to

Adamic Israel asher temporary and typological redemptive covering (Heb8:4-5)– the

“garment of skins” - to clothe her nakedness and point forward to the coming Lamb of

God whose bloody sacrifice would one day be the “once for all” covering for sin (Heb

7:27; 9:12; 9:26; 10:10).


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NOTES


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The Law’s Purpose

Israel’s recapitulation of the Adamic fall on this climactic national scale brought the

curseof sinanddeathuponherself and theentireworld she represented. Sinanddeath

were in the world from the time of Adam to Moses, but sin was not formally counted

againstmankind as covenantal transgression until the giving of the Law at Sinai (Rom

5:12-14). Thus, theLawwas theofficial indictment laiduponAdam’s fallen race for the

crime of High Treason against God. Through the Law, all men, both Jew and Gentile,

stood judged and condemned as adulterous covenant breakers (Rom 3:9-20) and in

need of an eschatological redemption through a new Redeemer Husband. This

promisedHusbandwould come to purchase and purify to himself a glorious Bride out

of the mass of adulterous Adam (Hos 2:19-23; Rom 9:22-26).

For this reason, the New Testament correctly describes the Law as the “law of sin and

death” (Rom. 8:2), a killing letter, a “ministry of death”, and a “ministry of

condemnation” (2Cor. 3:6-9). ItwasgivenbyYahweh to “increase the trespass” (Rom.

5:20) and expand Adam’s original Edenic transgression into a written legal covenant

bywhich touniversally condemn thewholeworld of covenantal rebellion. As such, the

Lawbrings theknowledgeof sin (Rom.7:7). It arousesandenflamessin (Rom.7:8-10).

It produces nothing but death (Rom. 7:11). It provides Satanhis dreadful power under

which the entire Adamic race has been taken captive by him to do his will (John

8:41-44; Eph. 2:1-3; 2 Tim. 2:26).

TheLawwasaspiritual instrument (Rom.7:14),but itwasnotof the realmof faith (Gal.

3:12). It spoke only to the fallen order of the flesh. Therefore, it had no power of itself

to produce “the righteousness of faith” (Rom. 4:13-16). It had absolutely no power to

make anythingperfect (Heb. 7:18-19; 9:9; 10:1-4). Itwasmerely “a shadowof the good

things to come” (Heb 10:1), with the substance belonging entirely to Christ (Col. 2: 17,

Rom. 10:4). As a shadow, the Law pointed away from itself to Christ, the Incarnate


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Word,whowas thedivine embodiment of theNewCovenant and its righteousness (Isa

42:6, 49:6-8, 55:3-4, John 1:14). Ultimately, the Law, just like the temple, the

priesthood, and entire sacrificial system, served as an imperfect and passing type

which pointed to Messiah, the One “who fills all and in all” (Eph. 1:23).

NOTES


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The Law’s Fulfillment

In the broad scope of redemptive history, the Law covenant served as temporary

“guardian and manager” (Gal. 3:23-24, 4:1-5) to keep adolescent Israel, the enslaved

children of the bondwoman (Gal. 4:25), governed under a typological pattern of

righteousness until the true eschatological righteousness was revealed, namely Jesus

Christ. Christ is now the full and final revelation of God’s righteousness to the world

(Rom. 3:21; 1 Cor 1:30). We no longer need to view the Law to see what God’s

righteousness looks like. Rather, we look to Christ alone, who is the end of the Law for

righteousness to all who believe (Rom 10:4; 2 Cor 3:12-18). To this end, the Old

Covenant was only a temporary guardian established “until Christ came” (Gal. 3:24),

in order that justificationmight beby faith inChrist, thenew living covenant (Isa 42:6;

49:8). In His death upon the cross, Jesus completely abolished the Law once and for

all (Rom 7:1-6; 2 Cor 3:7-11; Eph 2:15; Col 2:14).

NOTES


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The New PassoverExodus Deliverance

The wonder of Israel’s Passover-Exodus deliverance, and subsequent betrothal to

Yahweh through the Law, is that it gloriously foreshadowed the Church’s new

eschatological Passover-Exodus deliverance through JesusChrist andher subsequent

betrothal to himby the Spirit. The Church is the redeemedNewCovenant community

of theSpirit, the fulfillmentofall that Israeldimlytypified inthe flesh. TheLawbrought

death to Israel, but the Spirit of Christ gives life to the Church, for “the letter kills, but

the Spirit gives life” (2 Cor. 3:6). The Church of Christ is now the eschatological Israel

ofGod(Gal.6:16), thetrueAbrahamicnation(Gal3:29), thetruespiritualcircumcision

(Phil 3:3), and the Lord’s true Bride (Eph. 5: 22-32, Rev. 21:9). This eschatological

reality was the prophetic hope of Hosea, when he prophesied of a new betrothal to

come, a betrothal whichwould include the Gentiles (affirmed later by Paul in Romans

9:25-26):

“And in that day, declares the LORD, you will call me 'My Husband,' and no

longer will you call me 'My Baal.' For I will remove the names of the Baals from

her mouth, and they shall be remembered by name no more And I will make for

them a covenant on that day with the beasts of the field, the birds of the heavens,

and the creeping things of the ground. And I will abolish the bow, the sword, and

war from the land, and I will make you lie down in safety. And I will betroth you

to me forever. I will betroth you to me in righteousness and in justice, in steadfast

love and in mercy. I will betroth you to me in faithfulness. And you shall know

the LORD. And in that day I will answer, declares the LORD, I will answer the

heavens, and they shall answer the earth, and the earth shall answer the grain,

the wine, and the oil, and they shall answer Jezreel, and I will sow her for myself

in the land.


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And I will have mercy on No Mercy, and I will say to Not My People, 'You are my

people'; and he shall say, 'You are my God.'" (Hosea 2: 16-23)

This hope of a new eschatological betrothal was also the prophetic hope of Isaiah:

For your Maker is your husband, the LORD of hosts is his name; and the Holy One

of Israel is your Redeemer, the God of the whole earth he is called. For the LORD

has called you like a wife deserted and grieved in spirit, like a wife of youth when

she is cast off, says your God. For a brief moment I deserted you, but with great

compassion I will gather you. In overflowing anger for a moment I hid my face

from you, but with everlasting love I will have compassion on you," says the

LORD, your Redeemer. (Isaiah 54:5-8)

Therefore, to view Israel’s Passover-Exodus redemption exclusively as an Old

Testament event, confined narrowly to Hebrew history, is to miss theMessianic glory

contained in the Law, the Psalms, and the Prophets. All the Scriptures pointed to the

revelation of JesusChrist, Yahweh’s brightmorning star. ThePaschal event of oldwas

the divinely cast paradigm ofMessiah’s redemptive work, through which the glorious

New Passover/New Exodus/New Covenant/New Creation/New Marriage would be

accomplished. The apostolic Gospels and epistles are nothing less than the full

expounding these eschatological realities. The New Testament’s apostolic authors

incorporated many Paschal motifs and patterns into their writings.

These themes clearly demonstrate that the apostolic writers understood the New

Covenant Christ-event as a completely new eschatological Passover-Exodus and the

grand fulfillment of all the Old Covenant types. Through this redemptive historical

lens, it can be seen that promise gives way to fulfillment, shadow gives way to

substance, old gives way to new, flesh gives way to Spirit, failure gives way to victory,

andall givesway toChrist. Christ is all and in all (Eph. 1:23, Col. 3:11), the full and final

revelation of Godmade known toman, not through spoken fiat as at the first Creation,


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but through theWord made flesh. Christ, the incarnate Word, is the fountainhead of

the New Creation. He is the last Adam. He is the Seed of Abraham. He is the greater

than Moses. He is the Great High Priest. He is the royal Son of David. He is the

redeemer of his Bride. He, with his Body, are the embodiment of the Temple, the new

Israel of God. He is the living incarnation of Yahweh’s promised New Covenant (Isa.

42:6-8; 49:8; 55:3-4), the Sunof righteousnesswhohas risenwithhealing inhiswings

(Mal. 4:2).

NOTES


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Covenantal Distinctions

This New Exodus/New Covenant understanding of redemptive history is not a

formulation of classical Reformed Covenant Theology. Covenant Theology views the

New Covenant age as merely a renewed administration of a pre-existing, continuing,

andover-arching “covenantof grace,”whichAdamic Israel also supposedlypartookof.

The theological formulations of Covenant Theology do not give full recognition to the

complete eschatological overthrow which occurred with the inauguration the New

Covenant at thedeathand resurrectionof JesusChrist. As a result, CovenantTheology

insists on a continuing use of theMoral Law (10Commandments), an identification of

Adamic Israel as theChurchmadeupof visible and invisiblemembers, and covenantal

inclusion of flesh-born infants into the Church through infant baptism – a type of wet

circumcision. The covenantal divisions ofReformedCovenantTheology (“covenant of

works” and “covenant of grace”) are systematic theological formulations of the 16th

century academy, not Scriptural terms or apostolic categories. The terminology and

theological constructs of the “covenant of works” or “covenant of grace” cannot be

validated or affirmed by Scriptural exegesis.

In the same way, the New Exodus/New Covenant understanding is not a formulation

of classic Dispensationalism, with its insistence on several distinct “dispensations” or

epochs of salvation and its radical separation of Israel and the Church. Again, the

concept of distinct “dispensations” is a theological formulation which is nowhere

validated by sound Scriptural exegesis. The term “dispensation” is used in the New

Testament,but itdoesnotpossess the theologicalvalue thatDispensationalismassigns

to it. Classic Dispensationalism also fails to recognize the distinctive eschatological

newness of the New Covenant.

On the other hand, the Scriptures do explicitly describe, develop, and distinguish

between two primary covenant epochs, specifically the Old Covenant and the New


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Covenant (Jer 31:31-34; 32:38-40; 2 Cor. 3:6-14, Gal. 4:24, Heb. 8:6,13; 9:15;

10:14-16). These historical Biblical covenants stand opposed to the artificial

theological formulations of both Covenant Theology and classic Dispensationalism.

Jeremiah 31:31-34 explains that the Old Covenant was established with Israel

following her Passover-Exodus redemption fromEgypt, a covenant which they broke.

Israel becameYahweh’s unfaithful bride through her spiritual adultery and idolatrous

whoredom. However, Jeremiah goes on to explain that Yahweh promised to make a

new covenant with the house of Israel, “not like the covenant that I made with their

fathers”. This was to be an entirely newmarriage covenant, with Yahweh’s indwelling

righteousness (the Spirit) being written upon new covenantal tablets of the heart (2

Cor.3:3)and theMessiah taking tohimself a faithfulnewBride (Eph5:25-32;Rev19:7;

21:9). This New Covenant would bring about the complete forgiveness of sins (Heb

9:13-15) and establish the perfection of its worshippers (Heb 10:11-18).

The Old Covenant with its attending legislation and tangible rudiments were

completely abolished (Eph 2:15; 2 Cor 3:7-11; Heb 8:7-8, 13; 10:9) and became the

“weak and worthless elementary principles of the world” to which we can no longer

return (Gal. 4:9).

This is not to say that the passing away of the old types has left an empty void. Rather,

the old types have given way to the glorious New Covenant eschatological realities

which they prefigured and pointed toward. So, as it concerns the firstborn son, the

Passover lamb, theExodus event, the 10Commandments engravedon tablets of stone,

the covenantmediator, the nation Israel, the temple, the Levitical priesthood, the cult

of worship, Sabbath observance, feasts and festivals, the bloody sacrificial system,

etc . . . theyhaveallpermanentlyandeverlastingly“perishedwiththeusing”(Col.2:22).

They were merely “a shadow of the good things to come” (Heb 8:5; 10:1) with the

substance belonging to Christ (Col. 2:17).


26

These Biblical covenantal distinctions are clearly identifiable when the Christ-event is

viewed through the lens of the Passover-Exodus paradigm.

NOTES


27

The New Passover

Exodus Fulfillment

The Passover-Exodus event of the Old Testament scriptures gloriously foreshadowed

the ultimate Passover-Exodus redemption accomplished by Jesus Christ. The entire

scopeof Jesus’ life, death, burial, resurrection, exaltation, andpouringout of theSpirit

gave full and final eschatological embodiment to all the oldPassover-Exodus patterns.

TheGospel story is thedefinitivePassover-Exodus story. Thiswill be evidenced in the

following point-by-point comparisons, where the picture-fulfillment correlation

between Israel’s fleshly paradigms and the corresponding Christological fulfilments

will be seen. All that Israel represented was fulfilled and consummated in one,

singular, Divine embodiment – Jesus Christ . . . and his Body, byHis organic union to

her by His indwelling and infilling Spirit.

1. Yahweh promised that Abraham’s descendents would be enslaved in Egypt for

400 years before being delivered (Gen. 15:13-14), through the Exodus event.

Yahweh promised the exiled remnant of Israel that a new eschatological

Exodus event would take place through the Messiah to come (Isa. 11:11-16;

43:13-21).

2.Moses, the deliverer, was born into lowly poverty and laid in a basket (Ex. 2:3).

Jesus, the Messiah, was born into lowly poverty and laid in a manger (Luke

2:7).

3.Moses “escaped” to Egypt in a basket, by the hand of his parents, to avoid

Pharaoh’s edict of infanticide (Ex. 2:1-10). [Abraham, Isaac, and Jacob also


28

prefigured the Exodus imagery. They each “fled” to Egypt to escape death by

famine. They each received “gifts” from the kings when they came out.]

Jesus “escaped” to Egypt with his parents to avoid Herod’s edict of infanticide

(Mat. 2:13). This was to fulfill the Exodus imagery as prophesied in Hosea

(11:1), “And he rose and took the child and his mother by night and departed

to Egypt and remained there until the death of Herod. This was to fulfill what

the Lord had spoken by the prophet, ‘Out of Egypt I called my son’" (Mat.

2:14-15).

4.Moses forsook the pleasures of Egypt (Heb. 11:26) and was rejected of his

brethren and men (Ex. 16:7-8, Num. 14:36). He spent 40 years in the

wilderness where, being called of God, he returned to be Israel’s deliverer and

prophet (Acts 7:29-30).

Jesus forsook the pleasures of heaven (2 Cor. 8:9) and was rejected of his

brethren and men (Isa. 53:3, John 7:1-5). Jesus spent 40 days in the

wilderness where, being called of God, he returned to be Israel’s deliverer and

prophet (Luke 4:1-21, Rom. 11:26). Christ is the “greater prophet” and

mediator than Moses (Deut 18:15-18). He has delivered his people from the

slavery and bondage of Sin through his own blood.

5.Moses’ ministry was inaugurated by God with fire. When God called and

appointed Moses to serve Him, He appeared to Moses in the burning bush and

revealed His covenant name, “I AMWHO I AM” (Ex. 3:14).

Jesus’ ministry was inaugurated by God with heavenly fire. When God called

and appointed Jesus to serve Him, Jesus was revealed AS the Burning Bush, in

that His body was baptized with the fire of the Holy Spirit from heaven (Mat

3:11-16; Lk 3:16; Rev 4:5). And God revealed his New Covenant name, saying,


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“This is my beloved Son, with whom I AM well pleased” (Mat 3:17).

Jesus later revealed the fullness of his New Covenant name, saying, “before

Abraham was, I AM” (John 8:58). Jesus revealed the seven-fold nature of his

“I AM” name: I AM the Bread of Life (John 6:35), I AM the Light of the World

(John 8:12), I AM the Door (John 10:7), I AM the Good Shepherd (John

10:11), I AM the Resurrection and the Life (John 11:25), I AM the Way, the

Truth, and the Life (John 14:6), I AM the True Vine (John 15:1).

NOTES


30

6. God identified Israel as the Adamic “Firstborn Son” – “Then you shall say to

Pharaoh, ‘Thus says the Lord, Israel is my firstborn son” (Ex 4:22). This

firstborn son designation is an Adamic identification. All of the firstborn sons,

flowing from Adam to Israel, were unfaithful sons who inherited the Adamic

curse instead of the birthright blessing of the redemptive promise (e.g. Cain,

Lot, Ishmael, Esau, Reuben, Manasseh). The blessing of redemptive promise

was inherited by the younger and/or second sons (e.g. Abel, Abraham, Isaac,

Jacob, Joseph, Ephraim).

God identified Jesus as the faithful and victorious Firstborn Son (Lk 2:7; Rom

8:29; Col 1:15-18; Heb 1:6; Heb 12:23; Rev 1:5). Jesus faithfully fulfilled and

consummated in Himself all the covenantal responsibilities and blessings of

the Firstborn birthright that Israel was entrusted with but trampled and

despised-through her covenant unfaithfulness and idolatrous whoredoms. As

the eschatological Firstborn Son, Jesus is shown to be the promised New

Israel. Furthermore, Jesus’ designation as the faithful Firstborn Son is

intimately related to his designation as the Last Adam (1 Cor 15:45; Rom 5:14).

Jesus is the both the Alpha and Omega – the Last Adam and the ultimate

Firstborn Son (the New Israel). Therefore, the Body of Christ, by virtue of her

spiritual union to this Firstborn Son, is now identified as “the Israel of

God” (Gal 6:16).

7. The Israelites celebrated the Feast of the Firstborn upon their deliverance from

Egypt (Ex. 13:2), signifying that Israel had been figuratively raised from the

dead when the destroying angel killed all of Egypt’s firstborn sons, while

passing over Israel’s firstborn sons.

The scriptures identify Jesus as the eschatological “Firstborn from the

dead” (Col. 1:18), signifying that his resurrection is the fulfilment of the

Exodus type, and thereby identifying him as the true Firstborn Son, the New


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Israel, actually raised from the dead.

8.Moses appeared to Israel, performing miraculous signs and wonders – of

plagues, affliction, and death (Ex. 7:3).

Jesus appeared to Israel, performing miraculous signs and wonders – of

healing, restoration, and life (Acts 2:22).

9. Israel killed male Passover lambs without blemish (Ex. 12:5), which blood the

destroying angel passed over (Ex. 12:13).

Jesus is the true Passover Lamb (1 Cor. 5:7), like that of a lamb without

blemish or spot (1 Peter 1:19), whose precious blood the wrath of God passes

over (Rom. 5:9).

10. Israel’s Passover lambs were slain in the darkness of evening (Ex. 12:6).

Jesus, the true Passover Lamb, was slain in a supernatural darkness which

covered the land during the day of his crucifixion (Mat. 27:45).

Jesus was crucified at the height of Israel’s celebration of Passover (John

18:39; 19:14).

NOTES


32

11. The Israelites were commanded to remove the leaven from their houses and eat

the Passover with unleavened bread (Ex 12:8-17).

Believers in Christ are commanded to remove the “old leaven” of sin from

their hearts (1 Cor. 5:6-8, Gal. 5:9).

12. Under Moses, the Feast of the Passover was inaugurated and observed (Ex.

34:25, Lev. 23:5). It was the Old Covenant meal by which Israel looked for

and anticipated her coming Messiah.

Under Jesus, the Feast of the Passover was fulfilled and transformed. At the

last Passover meal, Jesus changed the old celebration into the New Covenant

meal (the Lord’s Supper), saying “this cup that is poured out for you is the

New Covenant in my blood” (Luke 22:20), “Do this, as often as you drink it, in

remembrance of me” (1 Cor. 11:25). Jesus demonstrated that the typological

significance of the covenantal meal was fulfilled in one singular focus, namely

Himself through his broken body and poured out blood. In partaking of this

new Paschal meal, the Church now proclaims her Lord’s death and joyfully

anticipates His second coming in glory, “proclaiming the Lord’s death until he

comes” (1 Cor. 11:26).

13. The wooden crossbeams of the doorways (lintel and doorpost) were covered

with the blood of the Passover lamb (Ex. 12:7).

The wooden crossbeams of the Cross were covered with the blood of Jesus

Christ, the ultimate Passover Lamb (Col. 1:20).

14. Through the Passover lambs, the Israelites were released from servile bondage

and slavery under Pharaoh (Ex. 12:23-33).


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Through Christ, our Passover Lamb (1 Cor. 5:7), the elect were released from

servile bondage to Sin under the condemning yoke of the Law (Rom. 7:1-6).

15. At Israel’s Passover-Exodus deliverance, Yahweh led the community of the

redeemed to their salvation from Pharaoh through a corporate baptism

through the Red Sea and Shekinah Cloud of the Spirit (1 Cor 10:2). Israel was

given rich gifts, the plunder of the Egyptians (Ex. 3:22, 12:36).

At the Church’s New Exodus deliverance, Jesus led the community of his

Redeemed to their salvation from Sin by a corporate baptism through his

Death and Resurrection by the Spirit (Rom 6:3-4; 1 Cor 12:13; Eph 4:5; Col

2:12). Christ then ascended on high and triumphed over a host of captives

(Eph. 4:7-8, Col. 2:15, Luke 11:21-22) and gave rich gifts to men - the Holy

Spirit and attending spiritual gifts (Acts 2:38, 10:45, I Cor. 12:1-11).

NOTES


34

16. At Israel’s Exodus, Pharaoh and his army were destroyed (Ex. 15:4,19).

At the Church’s New Exodus, Satan and his army have been disarmed and are

awaiting their final destruction (Col. 2:15, Heb. 2:14, I John 3:8, John 16:11,

Rev. 20:9-10).

17. Israel’s salvation came by the shedding of blood, fire, and water (slain Passover

lamb, the protecting and illumining Pillar of Fire, the path through the Red

Sea).

The Church’s salvation comes by the shedding of blood, fire, and water (slain

Lamb of God, baptism with fire by the Holy Spirit, washing with water by the

Word).

18. Egypt’s judgment and destruction came by blood, fire, and water (their own

blood by destroying angel, the separating pillar of fire which became darkness

to them – Ex. 14:19-20, drowning in the Red Sea waters).

Sin’s judgment came by blood, fire, and water. This judgment was poured out

upon Jesus Christ – who was made to be sin (2 Cor 5:21). Jesus was destroyed

by the shedding of his own blood (Heb. 9:12-14), the fire of God’s wrath that

consumed Him as a fragrant burnt offering (Eph 5:2; Heb. 10:6-10), and the

water which flowed from his pierced side (John 19:34; 1 John 5:6).

19. The redeemed Israel glorified God and sang the song of Moses (Ex. 15:1).

The Redeemed in Christ glorifies God and sings the new song of Moses and

the Lamb (Rev. 15:3).

20. Israel celebrated the Feast of Harvest, in which they brought the firstfruits of


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their crops into the house of the Lord as an offering for holy service (Ex.

23:16-19).

Christ is the Firstfruits of the resurrection from the dead (1 Cor. 15:20-23)

who has entered the heavenly tabernacle of the Lord (Heb. 9:24) as a fragrant

offering for holy service (Eph. 5:2; Heb. 9:14). Those in Christ are firstfruits

unto God (1 Thes 2:13; Rev. 14:4), possessing the firstfruits of the Spirit (Rom.

8:23). The saints bring forth spiritual offerings for holy service, as they

themselves are the spiritual house of the Lord (I Pet. 2:4-5) and are seated in

heavenly places in Christ (Eph. 2:6).

NOTES


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21. Three days before Israel received the Law Covenant, Moses ascended Mt. Sinai

to mediate before God. Moses mediated this covenant to the people (Heb.

9:19-20) which has now been abolished (Eph 2:15; 2 Cor. 3:7-13; Heb. 8:13).

Three days before the Church received the new “law of the Spirit of life” (Rom

8:2) written upon the new covenant tables of their hearts (2 Cor 3:3-11), Jesus

ascended the “hill of the Lord” – Mt. Zion (Ps. 24:3; Acts 1:9-11; Heb 12:22) to

ever mediate before God (Heb. 9:11-15). Jesus is the mediator of the New

Covenant (Heb. 8:6; 9:15; 12:24) which is permanent and eternal (2 Cor. 3:11).

22.Moses’ experience on Mt. Sinai in the presence of Yahweh caused his face to

shine, and the people were afraid to come close to him (Ex. 34:29-35; 2 Cor.

3:7, 13).

Jesus’ time on the Mount of Transfiguration caused his clothing and face to

shine “like the sun”. The frightened disciples were immediately comforted by

Jesus (Mat. 17:1-8). The transfiguration was a prophetic glimpse of Jesus’

post-resurrection glory as the eschatological embodiment of God’s

Righteousness, now revealed completely apart from the Law (Rom 3:21; 10:4;

1 Cor 1:30). God now shines in the hearts of believers “to give the light of the

knowledge of the glory of God in the face of Jesus Christ” (II Cor. 4:6).

Moses appeared in glory with Elijah at the transfiguration and spoke with

Jesus about his departure (literally “exodus”) that he was about to

accomplish in Jerusalem (Luke 9:31). This event with Elijah and Moses

communicates powerful eschatological parallels. Both Elijah and Moses were

passing the prophetic ‘mantel’ of their respective ministries over to Jesus, so to

speak.

Jesus is the greater-than-Moses, the new Exodus Deliverer, the mediator of


37

the New Covenant (Heb. 9:15, 12:24) whose face shines “like the sun” (Mat.

17:2; Rev. 1:16) and whose law of the Spirit pours the love and light of Christ

into our hearts from Mt. Zion (Rom 5:5; 2 Cor. 4:6-7; Eph. 5:8; Heb 12:22).

Jesus also took upon himself the mantel of Elijah, recapitulating Elijah’s epic

battle with the prophets of Baal in his own Paschal death, by which he

conquered the diabolical principalities and powers in the heavenly places.

Like Elijah, Jesus is the eschatological prophet of fire (2 Kings 1:10), who will

call down fire on His enemies at the Last Day (2 Peter 3:12; Rev 20:9).

Furthermore, the “two witnesses” in Revelation 11 are described as

administering the judgment-acts of Elijah and Moses. Since Jesus fulfills the

prophetic ministry of both prophets, the passage is describing the ongoing

prophetic ministry of Jesus going forth in the earth through his suffering and

persecuted Body, the Church. This imagery demonstrates that Jesus has

fulfilled the Law and Prophets in himself.

23. Before receiving the Law, Israel sanctified and set themselves apart in prayer

for 3 days (Exodus 19:10-11).

Before receiving the Holy Spirit, the saints sanctified and set themselves apart

in prayer for 3 days in the upper room (Acts 1:12-13).

24. “For the law was given through Moses . . .

. . . grace and truth came through Jesus Christ” (John 1:17).

25. Fifty days after the Passover was slain (Pentecost), Israel received the Law

Covenant at Sinai, engraved on tables of stone in the hand of Moses, the

mediator of the Old Covenant.


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Fifty days after Christ our Passover was slain, the saints (at Pentecost)

received the new eschatological “law”, the law of the Spirit of life in Christ

Jesus (Rom. 8:2) . . . written not on tablets of stone but on the tablets of

human hearts (2 Cor. 3:3), in the hand of Jesus, the mediator of the New

Covenant (Heb. 12:24).

New Covenant believers now “serve in the new way of the Spirit and not in

the old way of the written code” (Rom. 7:6). This is the very Spirit that the

Prophets said would be poured out (Ezek. 39:29; Joel 2:28-29; John 7:37-39),

the “promised Holy Spirit” (Acts 2:33; Gal. 3:14; Eph. 1:13).

Concerning the law of the Spirit, the apostle Paul declares that those who are

led by the Spirit are not under the Law (Gal. 5:18) and therefore exhorts

believers to be “filled with the Spirit” (Eph. 5:18) and to “walk in the

Spirit” (Gal. 5:16), “live in the Spirit” (Gal. 5: 25), “pray in the Spirit” (Eph.

6:18), “worship in the Spirit” (Phil. 3:3), bear the fruit of the Spirit (Rom. 7:4),

and “love in the Spirit” (Col. 1:8).

Paul declares that the “fruit of the Spirit is love” (Gal. 5:22) and that this

divinely wrought love “is the fulfilling of the law” (Rom. 13:8-10, Gal. 5:14).

Indeed, “God’s love is shed abroad in our hearts through the Holy Spirit who

has been given to us” (Rom. 5:5), through faith. For “faith works through

love” (Gal. 5:6).

To this end, believers “are not under law but under grace” (Rom. 6:15) and are

divinely empowered by the Spirit to love both God and their fellow man with a

Christ-like, self-sacrificial love. This is Jesus’ new and great commandment

for New Covenant living in the Spirit (Mark 12:28-31; John 13:34; 1 John

4:21).


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26. On the day that Israel received the Law, there was the sound of thunder,

trumpet blasts, and the terrifying voice of God, accompanied by the signs of

lightning, fire, and smoke resting on Mt. Sinai.

On the day that the Church received the Holy Spirit, there was the sound of a

mighty rushing wind and the sign cloven tongues of fire resting upon the

saints, accompanied by the joyous voice of God speaking through the Spirit-

filled saints, “as the Spirit gave them utterance” proclaiming the “wonderful

works of God” (Acts 2:1-11).

Peter signified that the Pentecost-event was the promised New Exodus

deliverance when he quotes from the Prophet Joel in Acts 2:17-21 (see Joel

2:28-32). The Prophet made explicit use of Passover-Exodus imagery in

foretelling the New Exodus/New Covenant inauguration - Signs, Wonders,

Water, Blood, Fire, and Cloud.

NOTES


40

It is significant to note that the Exodus imagery of blood, fire and water is also

used by the Apostle John to describe the threefold testimony of the Son of

God. I John 5:6-8: “This is he who came by water and blood--Jesus Christ;

not by the water only but by the water and the blood. And the Spirit (Spirit =

Fire – see Matt. 3:11, Luke 3:16) is the one who testifies, because the Spirit is

the truth. For there are three that testify: the Spirit and the water and the

blood; and these three agree.”

27. At the inauguration of the Old Covenant of Law, Israel cowered in fear at Mt.

Sinai, “to what may be touched, a blazing fire and darkness and gloom and a

tempest and the sound of a trumpet and a voice whose words made the

hearers beg that no further messages be spoken to them. For they could not

endure the order that was given, "If even a beast touches the mountain, it

shall be stoned." Indeed, so terrifying was the sight that Moses said, "I

tremble with fear" (Heb 12:18-21).

Under the New Covenant administration of the Spirit, the saints now worship

with joy at Mt. Zion, “But you have come to Mount Zion and to the city of the

living God, the heavenly Jerusalem, and to innumerable angels in festal

gathering, and to the assembly of the firstborn who are enrolled in heaven,

and to God, the judge of all, and to the spirits of the righteous made perfect,

and to Jesus, the mediator of a new covenant, and to the sprinkled blood that

speaks a better word than the blood of Abel” (Heb 12:22-24).

28.When Israel received the Law Covenant she was given the conditional

covenant promise to become Yahweh’s treasured possession and royal

priesthood based on her obedience to the entire written volume of the Law –

“Now therefore, if you will indeed obeymy voice and keep my covenant,

you shall be my treasured possession among all peoples, for all the earth is

mine; and you shall be to me a kingdom of priests and a holy nation” (Ex.


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19:5-6). Israel failed to receive the promised blessing because she sought her

obedience by legal works and not through the obedience of faith (Rom

9:31-32).

All of God’s promises find their eschatological YES in Christ (2 Cor 1:20),

meaning that all the long-awaited covenantal promises made throughout

redemptive history have been climactically merged and fulfilled in one

singular revelation – namely the Person and work of Jesus Christ. Christ is

the substance and living embodiment of the New Covenant (Isa 42:6; 49:8),

and his indwelling Spirit is the New Covenant inscription and seal (2 Cor 3:3;

Eph 1:13; 4:30).

Therefore, those who are in Christ, being organically united to Him, have

unconditionally received every single covenant promise that God ever

made, having been blessed “in Christ with every spiritual blessing in the

heavenly places” (Eph 1:3). Having received Christ by faith, the new covenant

saints have received the fulfillment of the covenant promise originally held out

to Israel: “But you are a chosen race, a royal priesthood, a holy nation, a

people for his own possession, that you may proclaim the excellencies of him

who called you out of darkness into his marvelous light. 10Once you were not a

people, but now you are God's people; once you had not received mercy, but

now you have received mercy” (1 Pet 2:9-10).

29. Those who set aside the Law of Moses died without mercy on the evidence of

two or three witnesses (Heb. 10:28).

Those who spurn the Son of God are guilty of profaning the blood of the New

Covenant and outraging the Spirit of grace, thereby standing exposed to a far

worse punishment – a fearful expectation of judgment, and a fury of fire that

will consume the adversaries (Heb. 10:26-31). The Law is no longer the basis


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of God’s righteous judgment – Jesus and his Spirit is (John 3:18-20). Those

thus who resist and blaspheme the Spirit of Christ are guilty of covenantal

blasphemy and will not be forgiven (Mk 3:29; Lk 12:10; Acts 5:3; 7:51).

30. After the giving of the Law at Mt. Sinai about 3000 Israelites died in one day

(Ex. 32:28).

After the giving of the Holy Spirit from Mt. Zion at Pentecost about 3000 souls

were saved in one day (Acts 2:41).

NOTES


43

31.Moses prophesied that a greater Prophet than himself would appear, “The

LORD your God will raise up for you a prophet like me from among you,

from your brothers--it is to him you shall listen” (Deut 18:15).

Jesus is the greater Prophet than Moses, “We have found him of whomMoses

in the Law and also the prophets wrote, Jesus of Nazareth, the son of

Joseph” (John 1:45; Acts 3:22-26; Heb. 3:1-3).

32. Israel was called to walk in Yahweh’s Law (2 Chron 6:16). Israel was accounted

faithful by keeping faith with Yahweh through the Law. The Law was the

conditional treaty (Deut. 28) of her betrothal to Yahweh (Jer. 31:32), written

on tables of stone.

The Bride of Christ is called to walk by the Spirit (Rom. 8:4; Gal. 5:16, 25).

She is accounted faithful by keeping faith with Christ her Husband, apart from

the Law (Rom. 3:21, 28). She has been delivered from the marital

enslavement of the Law through Christ’s death in order that she would belong

to Him alone.

The Bride now serves Christ in the new way of the Spirit and not in the old

way of the written code (Rom 7:1-6). The indwelling presence and power of

the Holy Spirit is the unbreakable new covenant seal of the Bride’s betrothal to

Christ (Eph. 1:13, 4:30), written upon the tables of human hearts (2 Cor 3:3).

33. Israel was given the tabernacle to establish God’s dwelling place among them

(Ex. 25:9). Moses interceded in the tabernacle at the mercy seat (Num. 7:89).

Christ “tabernacles” in his people through the Holy Spirit (1 Cor 3:16). He

“dwells in them and walks in them” (2 Cor 6:16). The risen and exalted Lord

has entered the true tabernacle in heaven to intercede for his Church (Heb


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8:1-5; 9:11-12).

34. The Levitical priests partook of the sacrifices offered on the altar (Lev. 10:12).

Those in Christ are spiritual priests (1 Peter 2:5-9; Rev. 1:6; 5:10) and partake

of the one Sacrifice (Jesus Christ) offered on the true altar (Heb. 13:10-13).

35. After the third day in the wilderness, Moses turned the “bitter water” into

“sweet water” by throwing a log into the water (Ex. 15:22-25).

On the third day of his public ministry Jesus attended a wedding at Cana of

Galilee where he turned the bitter water (dirty purification water) into sweet

water – wine (John 2:1-9). Jesus was foreshadowing the marriage celebration

between himself and his redeemed Bride, whereby he would transform the

bitter cup of God’s wrath, through his death on a cross, into the sweet wine of

his Paschal celebration.

NOTES


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36. Israel was judged by serpents and was commanded to look upon the brass

serpent and live (Num 21: 4-9).

Christ became a curse, being hung on a tree (Gal 3:13), and was lifted up as the

serpent in the wilderness so that all who look upon him receive eternal life

(John 3:14-15).

37. Israel made warfare against her physical enemies (Num 21:32-35).

The Church makes warfare against her spiritual enemies (Luke 10:17-20; Eph.

6:12).

38. Israel received a daily portion of manna from heaven every day (Ex 16:4).

The Church is to pray “give us each day our daily bread” (Luke 11:3) and find

that Jesus Christ is the true heavenly bread who fulfills the typology of Israel’s

manna (John 6:32-35).

39. Israel was to observe the Sabbath day, the seventh-day rest ordinance of the

first creation (Gen 2:3; Ex 16:23-24).

A New eschatological Creation has taken place in Jesus Christ (2 Cor 5:17). "In

the beginning was the WORD . . . and the WORD became flesh and dwelt

among us” (John 1:1-14). At the first creation, God’s Word was a spoken

breath that went out over the world. But now, His divine fiat has taken on

flesh and come into the world to dwell among us! Jesus was the Creator who

spoke the original order into existence by his powerful word (Hebrews 1:2).

And He is also the Lord and Creator of the new eschatological order, appearing

in the flesh as God’s final powerful and creative WORD.


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Having arisen from the dead, Jesus became the centerpiece of the New

Creation – the “firstborn of all Creation . . . the firstborn from the dead” (Col

1:15-18). All who put their trust in Him have ceased from their own labours

and entered into his promised eschatological rest. Therefore, the “Sabbath”

rest of the New Creation is Jesus Christ, in whom the saints find their true

heavenly rest through faith (Mat. 11:29-30; Heb. 4:8-10). Having entered in to

His rest the saints are no longer to observe Sabbath days, as they were merely

the typological shadow, with the substance belonging entirely to Christ (Col.

2:15-17).

40. The Law Covenant was a “ministry of death”, a killing letter, and a “ministry of

condemnation” which was being brought to and end while it was still in effect

(2 Cor. 3:7- 13; Heb 8:13).

The New Covenant is the “ministry of the Spirit” and a “ministry of

righteousness” which far exceeds the Old in glory and is permanent (2 Cor

3:7-13).

NOTES


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41. The Mosaic Law was a ministerial function of the imperfect Levitical priesthood

(Deut 31:9; 2 Chron 31:4).

The Levitical priesthood has been exchanged for Christ’s perfect Melchizedek

priesthood, whose divine office was not established on the basis of legal

requirement or human descent (Heb. 7:16). Christ’s new spiritual priesthood

has resulted in a wholesale change in the Law (Heb. 7:11-12). The old Law has

been abolished and exchanged for the new eschatological law of the Spirit/law

of Christ (Rom. 7:6; 8:2; Eph 2:15; Col, 2:14; 1 Cor 9:21; 2 Cor 3:3-13). This

eschatological new law is a spiritual ministry of Christ’s perfect Melchizedek

priesthood.

42. Israel built an earthly temple under the reign of David’s son, Solomon (I Kings

8:17-20).

God is presently constructing a permanent eschatological temple with “living

stones” under the reign of David’s true Son, Jesus Christ, to be fully revealed

in glory at the Last Day (2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 21).

43. Israel was exiled into foreign lands, awaiting the redemption of their nation (2

Kings 17:22-23; Psalm 137).

The saints in Christ are sojourners and exiles on the earth (1 Pet. 1:17; 2:11),

awaiting the redemption of their bodies (Rom 8:23) and their heavenly

inheritance (Phil 3:20; 1 Pet 1:4).

44. God supernaturally caused Israel’s outward clothing not wear out during their

40 year sojourn in the wilderness (Deut. 8:4; 29:5).

God supernaturally causes believers’ “inner self” to be renewed day by day (2


48

Cor 4:16) during their sojourn in the wilderness “tent” of their bodies. They

are presently awaiting to put on their new “heavenly dwelling”, “a building

from God, a house not made with hands, eternal in the heavens” (2 Cor 5:1-3).

45. Fleshly Israel belonged to the earthly Jerusalem. They were illegitimate

children of the bondwoman, born according to the flesh, and enslaved under

the covenantal administration of the Law (Gal 4:3-5, 21-31).

Those in Christ belong to the true heavenly Jerusalem, for “the Jerusalem

above is free, and she is our mother” (Gal. 4:26; Heb. 12:22; Rev. 21:10). They

are children of the free woman, children of promise, and born according to the

Spirit like Isaac (Gal 4:21-31).

NOTES


49

46. Israel received conditional “blessed if” promises (Deuteronomy 28:1-14).

Jesus issued unconditional “blessed are” indicatives (Mat 5:1-11).

47. An entire generation of Israel was destroyed in the wilderness 40 years after the

Exodus deliverance, because of their unbelief (Heb. 3:16-19).

Jerusalem was destroyed 40 years after the New Exodus deliverance (in A.D.

70), because of their unbelief (Mat 24:1-2).

48. Israel’s circumcision was made in the foreskins of their newborn male infants

(Gen 17:24) on the eighth day (Lev. 12:2-3). This circumcision was an

initiatory rite which gave entrance into the corporeal covenant community.

The rite could not save or impart grace. It only served as an outward sign to

typify the “seal of righteousness” which comes by faith alone (Rom 4:11), the

“righteousness of faith” (Rom 4:13). This fleshly circumcision foreshadowed

the true eschatological circumcision to come, namely Christ’s death and the

subsequent heart circumcision that the saints were to receive on their hearts

by the Spirit.

The Church, as the true Israel of God (Gal 6:16), has received a “circumcision

of the heart made without hands” (Col 2:11). The Church’s spiritual infants

are those who are “born again” of the Holy Spirit (John 3:3-8; 1 Peter 1:3).

These newborn “infants in Christ” (I Cor 3:1) receive the inward seal of

circumcision (Eph 1:13, 4:30) upon their hearts by the Holy Spirit (Rom. 2:29;

Col. 2:11; Phil. 3:3) through which they are initiated as spiritual members of

the New Covenant community. The Holy Spirit is Yahweh’s indwelling gift of

righteousness (Rom 8:4) which indwells and seals Christ’s Body to him in holy

covenant betrothal (2 Cor 1:22-23). This circumcision is spiritual, life-giving,

and completely saving.


50

49. Joshua (meaning: Jehovah is salvation) led Israel over the Jordan into the

Promised Land and slew the nations and their kings (Josh 10-12).

Jesus (meaning: Jehovah is salvation) leads the true Israel over the Jordan of

death into Heaven, where life is given to the nations, and the kings of the earth

bring their glory into it (Rev. 21:23-25).

NOTES


51

Conclusion

Through the lens of the Passover-Exodus event we see that Christ and his Body is the

true Israel of God (Gal 6:16; Rom 2:28-29; 9:6-8; Rev 7), the true circumcision (Phil

3:3), Yahweh’s true Bride (Rev 19:7), and the end-time eschatological Temple filled

with the Holy Spirit of Christ (I Cor 3:16-17). True infants of the New Covenant are

those “infants in Christ” (I Cor 3:1) who have been brought into the covenant by being

“bornagain” (John3:3-6; I Pet 1:3) by the “promisedHolySpirit” (Eph 1:13), through

personal faith (Rom10:9). They receive the seal of circumcision (Eph 1:13, 4:30) upon

their hearts by the Holy Spirit (Rom. 2:29; Col. 2:11).

TheHoly Spirit is the “law” of theNewCovenant, “the law of the Spirit of life in Christ

Jesus” (Rom 8:2), written “not on tablets of stone but on the tablets of human

hearts” (2 Cor 3:3). Believers in Christ are now a royal priesthood unto God, bringing

spiritual sacrifices of praise and righteousness (1 Pet 2:5-9) and serving in the “new

wayof theSpiritandnot in theoldwayof thewrittencode” (Rom7:6). Theyareseated

with Christ in heaven, sharing his Kingly rule and reign on the earth (Eph 2:6; Col 3:3;

Rev 5:10). Jesus is theMediator of theNewCovenant (Heb 9:15; 12:24). It is a “better

covenant” than Moses’ transient legal covenant (Heb 7:22), “since it is enacted on

better promises” (Heb 8:6).

TheOldCovenant isnowobsolete (Heb8:13). Indeed,our risenandexalted “Jesushas

been countedworthy of more glory thanMoses” (Heb 3:3) and has brought forth the

New Creation through his death, resurrection, and exaltation as the “firstborn of all

Creation” (2 Cor 5:17; Col 1:15). Christ is our Prophet, greater thanMoses (Acts 3:22).

He is our Great High Priest, after the eternal order of Melchizedek (Heb 6:20). He is

ourMessiahKing, the trueSonofDavid (Luke 1:32-33). Jesushimself is the true living

water (John 4:10) from the true spiritual Rock (I Cor 10:4). He is the true heavenly

bread/manna (John 6:33) and the true Sabbath rest of the New Creation (Mat


52

11:29-30, Col 2:16-17; Heb 4:8-10). In place of the old Passover meal, the Church of

Jesus Christ now celebrates the New Covenant in his blood. Behold, old things have

passed away, and all things have become gloriously new!

This unified weight of Scriptural witness demonstrates that the original Passover-

Exodus redemption event was the divine paradigm for the eschatological New

Passover-Exodusredemptionthatwas fulfilled inJesusChrist. Allof theprophetsgive

witness, andall theapostlesagree togetherwithoneunifiedvoice. TheGospelmessage

which Jesus and the apostles proclaimed often began with the retelling of Moses and

the Prophets (Acts 7:1-53; 28:23), thereby demonstrating that they were expounding

the Gospel event through the lens of the anticipatory Old Testament types.

This is the very message that made the two apostles’ hearts burn within them as the

resurrected Jesus, the unknown traveller on the Emmaus road, expounded theWord

to them about himself, “beginning with Moses” (Luke 24:24-32). It was the bold

declaration of Peter at Pentecost (Acts 3:22). It was the sermon which the blessed

martyr Stephen gave witness to with his own blood (Acts 7). It was the rich Paschal

imagery of the apostle Paul and fellow New Testament writers. With this unified

witness of Scriptural testimony set forth, it is evident that Yahweh’s redemption of the

world was foreshadowed in Israel’s Passover-Exodus redemption and climactically

accomplished in the person and work of Jesus Christ.

Behold, the Lamb of God,

who takes away the sin of the world

. . . for Christ, our Passover Lamb,

has been sacrificed

. . . worthy is the Lamb who was slain to receive

power and wealth and wisdom

and might and honour and glory and blessing!

John 1:29 – 1 Corinthians 5:7 – Revelation 5:12


53

NOTES


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The New Exodus/New CovenantRedemption Foretold:

• A new Moses would come. Deut. 18:15 = Acts 3:22• A son born, who is God, who is the new divine David,

with an everlasting kingdom. Isa. 9:6-7• A new Exodus deliverance for a new people. Isa. 11:11-16, 43:13-21• A new deliverance from hard bondage. Isa. 14:3• A new suffering servant. Isa. 53• A new deliverer/liberator. Isa. 61• A new song of praise. Isa. 42:10 = Rev. 15:3• A new mountain. Isa. 2:1-3 = Heb. 12:22• A new Covenant embodied and personified in the Messiah (Isa 42:6,

49:6-8, 55:3-4, John 1:14).• A new Law-giver for the nations. Isa. 42:1-6• A new Israel. Isa. 60 = Gal. 6:16• A new Jerusalem. Isa. 62• A new law Mountain (Zion) and new Jerusalem. Jer. 3:14-18, Micah 4:1-5• A new Covenant – with a new law written on the heart. Jer. 31:31-40, Jer.

32:40 = II Cor. 3:3-9, Heb. 8:7-13, 10:16, 12:24 (new law covenant).• A new David, a new Law-giver, a new priesthood, an everlasting covenant.

Jer. 33:14-26• A new Israel with no iniquity – fully pardoned. Jer. 50:20• A new covenant of peace, with a new David. Eze. 34:22-25• A new David, a new covenant of peace, a new obedience, a new tabernacle.

Eze. 37:24-28 = II Cor. 6:16• A new heart, a new law obedience. Eze. 36:26-27• A new heart, a new spirit, a new law obedience. Eze. 11:19-20• A new temple. A new priesthood. Eze. 40 to 48 = I Cor.3:16-17, I Cor.

6:19, II Cor. 6:16• A new indwelling of God. Zech. 2:10-13• A new era for Israel – righteousness and peace, deliverance from captivity.

Zech. 3:9-20• A divine house of David. Zech. 12:8-10• A new Spirit to be poured out. Isa. 44:3, Eze. 39:29, Joel 2:28-31 = Acts

2:16-19• A new era for Israel. Joel 3


55

• A new covenant betrothal. Hos. 2:18-23• A new tabernacle of David. Amos 9:11 = Acts 15:14-17• A new Elijah. Mal. 4:5-6 = Mat. 11:12-14• A new PASSOVER LAMB! John 1:29, 36

NOTES


56

Snapshot

Old Testament Typesand their Eschatological Fulfillments

Old Testament Types New Eschatological Fulfillments

Old Creation New Creation in Christ (2 Cor. 5:17, Gal. 6:15)

In the beginning, God . . . In the beginning was the Word . . . (John 1:1)

Formed out of Water Formed out of Fire – Holy Spirit (Lk 3:16)

Eden Lost Heavenly Eden (Rev 22)

First Adam Last Adam – Christ (I Cor 15:45)

Adamic Marriage “flesh of my flesh . . .” Christ + Church (Eph. 5:31-32, Rev 21:9)

Offspring of the Woman Jesus Christ (Gal 4:4; Rev 12:13)

Offspring of Abraham Jesus Christ (Gal 3:16)

Offspring of David Jesus Christ (Lk 1:32; Rom 1:3)

Circumcision of Flesh Circumcision of the Heart by the Spirit (Rom 2:29)

Numberless Offspring Worldwide Believers in Jesus (Gal 3:29)

Israel, Yahweh’s “firstborn son” (Ex 4:22) Christ, Yahweh’s true “firstborn” Son (Col 1:15, 18)

Nation of Israel Spiritual Israel of God (Gal. 6:16)

Fleshly Egypt Spiritual Egypt (I John 2:16, Rev. 11:8)

Physical Bondage to Pharaoh Spiritual Bondage to Satan (Jn 8:44; Eph 2:2, 2 Tim 2:26)

Passover Lamb Christ the Passover Lamb (I Cor. 5:7)

Red Sea Corporate Baptism (I Cor 10:2) Corporate Baptism into Christ (Rom 6:3; 1Cor 12:13)

Old Exodus New Exodus - Deliverance from Sin (Luke 9:31)

Egyptian Plunder (Ex 3:22) All Spiritual Blessings in Christ Jesus (Eph 1:3)

Song of Moses Song of Moses and the Lamb (Rev 15:3)

Mt. Sinai Mt. Zion (Heb. 12:18-24)

Moses shining face = fear Jesus shining face = glory (2 Cor. 3:18)

Mediator of Old Covenant Mediator of New Covenant (Heb 9:15)

Law Given (Pentecost) Holy Spirit Given at Pentecost

Law as Covenant Christ as Covenant (Isa. 42:6; 49:8)

Ministry of death & condemnation Ministry of the Spirit (2 Corinthians 3)

Law written on Tablets of Stone Holy Spirit written on Hearts (2 Cor 3:3)

Old way of written code New way of the Spirit (Rom. 7:6)

Earthly Tabernacle Heavenly Tent (Heb. 8:1-5, 9:11)


57

For to usGod has revealed them through the Spirit.

For the Spirit searches all things,even the depths of God.

For who among men knows the things of a man, exceptthe spirit of the man that is in him?

Thus also no one knows the things of God except the Spiritof God.

Now we have received not the spirit of the world, but theSpirit who is from God, in order that we may know thethings freely given to us by God, things which we alsospeak, not in words taught by human wisdom, but in

words taught by the Spirit, explaining spiritual things tospiritual people.

But the natural man does not accept the things of theSpirit of God, for they are foolishness to him, and he is not

able to understand them, because they are spirituallydiscerned.

Now the spiritual person discerns all things, but hehimself is judged by no one. “For who has known the

mind of the Lord; who has advised him?” But we have themind of Christ.

I Corinthians 2:10-16


58


59

As a pastor convinced that Christ is the apex of God’s revelation, the “be all end all”of redemptive history, I crave to lead my people to reading material in keeping withthis exalted view of Christ. In this penetrating work, John Dunn displays a robustChristology, and supplies a nourishing, green pasture upon which my people cangraze. Iwill joyfully commend thiswork tomychurch.And Iwholeheartedly commendit to you as well. As you read to your profit, your heart will leap in praise as Johnexpounds Jesus as the New Covenant Exodus!

Pastor Todd BrayeSovereign Grace Baptist Church, Blackie, Alberta, Canada

In the tradition ofGentry,Wellum,Goldsworthy,Hamilton, theDennisons, Beale andHeather Kendall, John Dunn has provided us with a thorough understanding of thebig story of the Bible via the theme of New Covenant/ New Exodus and the result isa study in the centrality of Christ throughout the Scriptures culminating in the gloriesof the New Covenant. It is definitely a worthy addition to the corpus of textsconcerning Biblical Theology, a discipline of study that in recent years is gaining amore prominent place in understanding the Scriptures.

Pastor Joseph KrygierNew Covenant Baptist Fellowship Evans NY

For those who have yet to become familiar with a more fully developed Christo-centric readingof all Scripture, JohnDunnsuccinctly captures suchhere. Hehandilydemonstrates why a New Covenant/New Exodus perspective on the whole ofScripture is critical to our seeing all things biblical in the light of Christ's countenance.In setting forth this New Exodus framework, John's exegetical labors provide us apuzzle-box-top, whereby the pieces readily fit into place, and without extra-biblicalmanipulation. What we have here in New Exodus is an unpacking of John 1:14,17;wherein theWord, full of grace and truth, becomes flesh. AWord that was revealedin Mosaic shadows has now come forth in the Glory of the Son!

Matthew MorizioBible Teacher, NY

The original exodus painted a picture of the exodus Christ leads us on from sin anddeath. Dunn provides a poetic and deeply Christ-centered view of themore gloriousexodus which we longingly look foward to.

Pastor/Elder Edwin W. Trefzger IIIEvangelical Church of Fairport, NY

Warning! This study is for heavy lifters only. But if you love to search through God'sWord to see more of Jesus our Covenant King then prepare your heart and mind todo some seriousBible Study. From the beginning to end this study is Christ centeredand Christ exalting. Be refreshed in Christ!

Pastor Moe BergeronSovereign Grace Fellowship, Boscawen NH

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