"Exodus" Tagged Sermons
1. The _____________________ of God’s ______________ in the New Exodus (v. 1).
2. The __________________ of God’s Kingdom in the New _______________ (vv. 1b-2).
3. The ____________ and ______________ resulting from the New Exodus (vv. 3-4).
1. The _____________ of God’s people in the Messianic Age (vv. 13-14).
2. The greater ______________ of the Messianic Age (vv. 15-16).
1. Jesus the Messiah as a ______________ to the Nations (vv. 10-12).
2. The _____________ of God’s People in the Messianic Age (vv. 13-14).
3. The greater _______________ of the Messianic Age (vv. 15-16).
Two parallel stories, 5:1-6:12 and 6:13-7:2, both reenact the exodus pattern in miniature, judgment followed by deliverance. Neither the forms nor the symbols involved, the ark, the cart, the golden images, ever actually reach the essence of God himself. The law works the same way: it points toward the Spirit without ever becoming it.
Matthew 2:13-23 compresses three episodes into one flight into Egypt, and each one deliberately echoes a stage of Israel’s own history: exodus, exile, restoration. Christ does not merely fulfill these patterns from a distance; he enters into his people’s actual experience of them. The infancy narrative turns out to be a summary of the whole Old Testament in miniature.
Habakkuk’s prayer reviews God’s mighty acts across the Exodus and Judges, the same history rehearsed to steady his own trembling heart. He trembles genuinely at God’s coming, no false composure here, and then surrenders to it completely. Christ’s own surrender, on our behalf, is what makes that kind of trembling surrender safe for us as well.
The Exodus is defended as a real, mighty act of God against liberal scholars who treat it as legend to be picked apart. The Passover’s significance points forward to the power and glory of Christ’s own exodus, glimpsed at the transfiguration in Luke 9:28-31.