Pesach. Seder. Haggadah. (Pass over) (Order) (Telling of the Story) Meeting at: 7902 NE St. Johns Rd., Suite 104 Vancouver, WA 98684

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1 Website: Meeting at: 7902 NE St. Johns Rd., Suite 104 Vancouver, WA Pesach (Pass over) Seder (Order) Haggadah (Telling of the Story)

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3 Then He said to them, With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God....And He took bread, gave thanks and broke it, and gave it to them, saying, This is My body which is given for you; do this in remembrance of Me. Luke 22: 15, 16, 19 NKJV* B rief background of Passover Passover is considered to be the crown jewel of Jewish religious festivals and marks the beginning of the year for God s people. And the LORD spoke... saying, This month shall be unto you the beginning of months; it shall be the first month of the year to you. Exodus 12: 1, 2. Passover is one of the oldest, continuously observed festivals of any nation of people on earth. Today it is kept primarily by the Jews, Samaritans and some Christians including those who lean toward * All scripture quotations are from the New King James Version unless otherwise noted. 46 3

4 Messianic Judaism. While it is usually considered Jewish, like the Sabbath, it shares the distinction of belonging to the LORD; one of the seven feasts of the LORD spoken of in Leviticus 23. (See Lev. 23: 2, 4, 31, 44). The festival s name refers to the tenth and final plague in which God said:... take of the blood [of the lamb] and strike it on the two side posts and on the upper door post... and when He sees the blood... the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. Exodus 12: 7, 23. Passover is also synonymous with the feast of unleavened bread (see Deut. 16), because Passover night was the first day of unleavened bread. Chapters in scripture that speak about Passover include Exodus 12, 13 and 34; Leviticus 23; Numbers 9, 28, and 33; Deuteronomy 16; Joshua 5; II Kings 23; II Chronicles 8, 30, and 35; Ezra 6; Ezekiel 45; Matthew 26; Mark 14: Luke 2 and 22; John 2, 6, 11, 12, 13, 18 and 19; Acts 12 and 20; I Corinthians 5, 10, and 11; and Hebrews 11. Historical records from the first centuries make it clear that the early church continued to observe Passover. Paul alludes to the Seder and its meaning to Christians in his letter to the Corinthians. Paul himself continued to observe it. But in the falling away that Paul and John wrote about, the first Jewish thing the man of sin sought to change was the observance of Passover and the feast of unleavened bread connected with it. The enemy of souls did not want the Christian church to retain a festival that pointed to such important truths as deliverance from the bondage of sin or the need to have the leaven of sin removed from the house of God, His body. The solemnity of celebrating the anniversary of the salvation of the world was replaced with Easter. Leavened bread with crosses paid lip service to the death of the Messiah, yet espoused a system where humanity may be saved in sin, rather than from it. Babylon tainted the things of God. Could some Protestants still be sipping from her cup? 4 45

5 T houghts O verview of the Seder Plate There are different traditions for the elements that should be present on the Seder plate. Tonight you will see that two of the traditional elements are not present. All but the egg on this plate symbolizes some part of the Passover story. a a The hardboiled and roasted egg crept onto the Seder plate after the Babylonian captivity and is believed by many to be linked with pagan symbols of worship. The roasted shank bone of a lamb or the neck-bone of a chicken (substituted by poorer families) is a symbol of the paschal lamb eaten during the Temple s existence. The bone is named, Z roah Adonnai the arm of the Lord and is connected to the prophecy in Isaiah 53:1, to whom has the arm of the Lord been revealed? 44 5

6 W e 6 Christ (Greek) or Meshiach (Hebrew), our Passover Lamb has been sacrificed for us. He has taken away the animal sacrifices which He did not desire or take pleasure in (See Heb. 10:8-10). The shank bone is not present on our Seder plate because we accept the account in the Gospels showing us that before His death Jesus gave the symbols new meanings. The symbols that we have on our plates tell not only of physical deliverance from bondage, but it also tells of our spiritual deliverance. Every part of Passover paints the portrait of that redemption. Consider each element carefully as you participate in the Seder. Have Chosen the lamb In the tenth day of this month they [the congregation] shall take to them every man a lamb... And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it between* the two evenings. Exodus 12: 3, 6. *Hebrew rendering. Five days before the Passover supper each household would select a lamb without blemish and take it into their house. During this period they were to examine the lamb for any blemish or spot which symbolized sin. Naturally the family, especially the children, would become attached to this lamb before they killed it between the evenings on the fourteenth day. This process was fulfilled concerning the Lamb of God when according to John 12: 1, 12, and 13, the congregation cried out five days before the Passover, Hosanna [meaning save now ]: Blessed is the King of Israel that cometh in the name of the LORD. And that day the leaders began to really test and examine Him for blemish. (See Mark 11 and 12 especially.) The final verdict of suitability as the Lamb came from the lips of Pilate, I find no fault in Him. John 19:6. C losing Psalm Reader 3: Traditionally a psalm is sung or recited after the fourth cup. Psalms 114 to 118 or 136 are the most commonly used. John tells us that a psalm was sung at the close of our LORD s last Seder. Then they went out. We will read Psalm 114. All: When Israel came forth out of Egypt, the house of Jacob from a people of strange language; Judah became His sanctuary, Israel His dominion. The sea saw it, and fled; the Jordan turned backward. The mountains skipped like rams, the hills like young sheep. What aileth thee, O thou sea, that thou fleest? thou Jordan, that thou turnest backward? Ye mountains, that ye skip like rams; ye hills, like young sheep? Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob; Who turned the rock into a pool of water, the flint into a fountain of waters. Reader 3: There is a traditional prayer recited at Orthodox Seders that goes like this: O Pure One, Who dwells on high, raise up the countless congregation, soon Guide the offshoots of Your plants, redeemed to Zion with glad song. Then the traditional conclusion of every Seder is a hope expressed by Jews throughout history. Together they exclaim, L sha-nah ha-bah-ah b yeh-ru-sha-lah-yeem! Next Year in Jerusalem! As those who look for a city whose builder and maker is God, let us say All: Next Year in the New Jerusalem! 43

7 L ooking forward to the 5th cup But now what about the future fulfillment of the Passover Jesus spoke of, With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God. And again, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father s kingdom. (Matt. 26: 29) Some believe the reason the fourth cup is not mentioned in the gospels is because it is the cup Jesus is going to drink with us in heaven. This view suggests that the betrothal or marriage doesn t take place until we get to the Father s house in heaven. But a betrothal is a binding marriage contract. The only difference is that it has not been physically consummated. When Joseph and Mary were betrothed, it was as binding as a marriage, thus Joseph sought to put her away (divorce her) privately when she became pregnant. But could there be a fifth cup? There are five I will promises in Exodus 6. Remember, Passover and Unleavened Bread are used interchangeably. Passover night is actually on the first night of Unleavened Bread and was a day of rest. There was another rest day on the seventh day of Feast of Unleavened Bread which also included a feast to the LORD. It is traditionally held that Israel crossed the Red Sea on the seventh day after leaving Egypt, thus completing the final phase of their redemption from Egypt. That final cup is one we look forward to sharing in celebration of our complete redemption from the Egypt of this world. Then we will drink it new in our Father s kingdom when we sit down at the marriage supper of the Lamb. (Rev. 19: 9) W e proclaim the Seasons of the Lord These are the set times of the LORD, the sacred occasions, which you shall celebrate each at its appointed time. Leviticus 23: 4. Reader 1: Welcome to the celebration of our Festival of Freedom from slavery. Tonight, we come before God to remember and honor His appointed time, and to thank and praise Him for the deliverance He has given us in His first begotten Son. Tonight will also be a time of teaching, eating and reflecting. Some of what we do tonight is tradition without direct biblical instruction behind it, yet the spiritual truths gleaned from this service still holds great value. Tonight s celebration is called a Seder (Say-der) a Hebrew word referring to the order of service. The order or Seder is written in a booklet called the Haggadah (ha-ga-dah) meaning the telling. This Haggadah will tell of two great Passover stories. It was at this appointed time that our forefathers received the LORD s Passover as He saved their firstborn from death under the blood of the first Passover lambs. And it was at this same appointed time that the world was delivered from so great a death by the last Passover Lamb of God. He is the First, slain from the foundation of the world, and the Last; and beside Him there is no other. Opening Prayer: Roger Walter Senior Pastor Reader 1: To begin, we need a man and a woman at each table to act as the mother and father of that table. We will do it this way to reflect the fact that Passover is really a family observance normally conducted at home by the mother and father. Mothers, you will light the candles when instructed, while you fathers will hold up or point out the Passover elements as they are mentioned by the readers. 42 7

8 Because of time constraints, we will only read from the printed portions within the white boxes. Print outside of the boxes or with a gray background are additional thoughts and information for your consideration. There can be a great deal of variety in how Passover is observed, and so it should not be seen as a rigidly structured ritual even though its basic elements and order have remained unchanged for thousands of years. This blend of tradition and innovation resulting from the Holy Spirit helping us to behold wondrous things out of God s law (Torah), delightfully serves the purpose of this celebration which is to tell the wondrous story of God s redeeming love and grace revealed in history. God has designed this remembrance as a way to bring the past into the present and beyond to the ultimate fulfillment in the Kingdom of God. The Seder utilizes all the senses and involves everyone, young and old, in the telling of our salvation history; past, present, and future. As such, it represents one of the most effective teaching tools and the very best of congregational liturgy. ITALICS Portions of the Seder using black italics reflect Messianic fulfillments that have been added to the Haggadah by believers in Jesus. Traditionally, the procedure of removing the leaven involves a candle to illuminate its location, a feather to sweep the crumbs into a wooden spoon. Then the leaven is lifted by the wood, transferred from the wood into a linen napkin, and finally burned in the fire. This procedure suggests spiritual and messianic symbolism. 8 Reader 2: The symbolism of this cup is important. It is the LORD s proposal to you. We have already seen how everyone enjoys the benefits of the third cup the sacrifice of Christ. But the full benefits of His work, the work of shaping you as a living stone to be added to the Father s house (see Eph. 2: 19-22), can only be for those who accept His invitation. All: See, I have prepared my dinner...come to the wedding. And the Spirit and bride say, Come!...Whoever desires, let him take the water of life freely. (Matt. 22: 4; Rev. 22: 17) Reader 2: Are you willing to put on the spiritual veil, the Life that makes you unrecognizable to the world? Are you willing to submit your agenda to His and wait for Him? He is presenting you with this cup. He has made His proposal: All: I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. (John 14: 3, 4) Let us not think that we will have time to enjoy our lives in this world and enjoy our own agendas before we bind ourselves down to His. Let Pharaoh be a warning to us. Reader 2: Everyone fill your cup. (Wait until all are ready.) Reader 2: Together let us accept His proposal to be joined to Him for all eternity as we raise our cups and our voices and bless the LORD together. Cantor: Bah-rooch ah-tah Ah-doh-nai, Eh-lo-hey-noo meh-lech ha-oh-lahm, boh-ray p ree ha-gah-fen. A-men All: Blessed are You, O LORD, our God, King of the Universe, Creator of the fruit of the vine. You will establish peace for us, for You have also done all our works in us. (Isa. 26: 12) (Drink the fourth cup.) 41

9 LORD, where they would then attend the wedding. However, Revelation 19:7 places the marriage itself in the past tense: Let us rejoice and let us exult, and we will give glory to Him, because the marriage of the Lamb came, and His wife prepared herself. (Rev. 19: 7 LITV) Through the Holy Spirit, the marriage ceremony in which the Lamb is married to His people from every age takes place in heaven prior to the second coming. Let your waist be girded and your lamps burning; and you yourselves be like men who wait for their master, when he will return from the wedding, that when he comes and knocks they may open to him immediately. (Luke 12: 35, 36) So while their message, Behold the Bridegroom cometh, go ye out to meet him, was the correct message, they gave that message an incorrect meaning. They were in good company, since many before them had done the same thing. Even John the Baptist, the greatest prophet born of women (according to Jesus), gave the correct message, but apparently confused the mission of Jesus first coming with His second because he sent his disciples to ask Jesus, Are you the one, or are we to look for another? That message Behold the Bridegroom cometh, go ye out to meet him, is even more relevant today, because the wedding is taking place now, and the King is examining the guests to see who is wearing the wedding garment that He has provided! (Matt. 22: 2 14) Collectively we are the bride, but individually we are the guests. Let us ask ourselves, Have I accepted the cup of betrothal? Am I wearing the garment woven in the loom of heaven? R emoving the Leaven Reader 2: In the days preceding Passover, yeast and other products that have a leavening affect upon food was removed from the dwelling in preparation for the days of unleavened bread. Leaven was often a symbol of sin. Since the appointed times of the LORD are a shadow of things to come, the removal of leaven (sin) from the house (soul temple) reminds us that only the pure in heart shall see God. No one who is participating in sin by walking in the flesh (symbolized by eating leavened bread) will be safe from the destroyer during the final events of the great Passover. So it was written for our learning and instruction upon whom the ends of the world has come that: whoever eats what is leavened, that person shall be cut off from the community of Israel, whether he is a stranger or a citizen of the country. Ex. 12: 19. All: Therefore, let us celebrate the festival, not with the old yeast, the yeast of malice and evil, but with the unleavened bread of sincerity and truth. I Corin-thians 5:8 NRSV Reader 3: Traditionally, just before the Seder begins, the Father, knowing where the leaven is hidden, guides the children on a mission to find the leavened bread crumbs hidden in the house. At this time, Fathers direct any children at your table to go around to the tables and gather the crumbs in the paper bag provided. When this has been done children, put the bags outside the door. All (after leaven has been placed outside): Any leaven that may remain among us, which we have not seen and have not removed, may it be as if it does not exist, as if it is the dust of the earth. 40 9

10 W e Light the Festival Candles Sha-mor (observe) and Za-chor (remember) Deut. 5: 12, 15 Reader 1: The actual Seder begins with the mother lighting the Passover candles, just as she lights the candles at the beginning of Sabbath to remind us that God and His Word are light. One candle is lit in remembrance of the power of creation. The other is lit in remembrance of the power displayed in our redemption from bondage: All: And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the Sabbath day. (Deut. 5: 15) Mother #1: We also light the Shabbat candles in honor of the two commands: Zakhor (remember) and shamor (observe). We circle our hands inward three times symbolically recognizing our need for all the light God wants to give us, and His existence as three-in-one. We cover our eyes the last time in reverence for the privilege of approaching the throne of grace. Mothers, let us light our candles. I will recite the prayer in Hebrew. Then join me in saying the prayer in English. Baruch ata Adonai, Elohainu melech ha-olam, asher kidshanu b mitzvotav, u v dam Yeshua hamashiach, v tzivanu l h yot ore l goyim v natan lanu Yeshua Mi-sha-cha-nu or ha-olam. Mothers: Blessed are you, oh LORD our God, King of the Universe, who has sanctified us by your commandments and the blood of Messiah Jesus, and commanded us to be a light for the nations, and gave us Jesus our Messiah, the light of the world... When are you going to be finished? he would reply, I don t know, but my Father knows. There is a reason for this of course. The young man may just want to get his bride as quickly as possible. He might just throw up a rough lean-to. But the father makes sure that the bride has a place to come to that is safe and will please her. Now the big night comes. The father has declared the bridal chamber is ready. The groom and his party move quietly through the streets to the bride s house. The rules are that you cannot just rush in and grab her. You might frighten her from a deep sleep, and she might not be presentable. She has to be awake. So when you get close enough to the house, someone is chosen to shout, Behold, the bridegroom is coming! When the bride hears that cry in the middle of the night, she knows that they will be at her door in no time at all. She springs up and trims the lamp that she has been keeping ready. The bridegroom comes in and sweeps her off her feet to his father s house. T he 4th cup and 1844 This may all sound strangely familiar to Adventists whose forefathers participated in a prophetic movement in 1844 known as the 7th month movement. It was called the 7th month movement because the Adventist of that time believed that God was still operating on his appointed times or feasts, and that year Yom Kippur fell on the 7th month of God s calendar which corresponded to October 22, At that time, many people, from several different denominations in different parts of the world, proclaimed, Behold, the bridegroom cometh. Go ye out to meet Him, thinking they would be taken to heaven by their 10 39

11 who freed you from the labors of the Egyptians. (Ex. 6: 7) Reader 1: In Hebrew culture there was no dating ritual like we have today. If a man saw a woman without a veil, he could find out where she lived and ask his best friend to help negotiate the match. He would then come to her house with a marriage contract (katuba) and the bride price (money and goods) that the Father agreed to. Then he would present the contract and the bride price to the woman and pour wine into a cup and place the cup before her. Today the man would offer an engagement ring or an engagement watch depending on his beliefs. How would you ladies like the Hebrew way of sealing an engagement? You could take all the time you need to look over the contract and count the money to evaluate how much this man thinks you are worth. You can drink the cup or walk away from it. If you refuse the cup, the man may keep on coming back, hoping you may change your mind. But then again he might not, and go looking for someone else. But imagine the bridegroom s joy if you take the cup and drink from it. You have become his bride and his heart is just bursting. He says, I m going to prepare a place for you, and I ll be back as soon as I m finished! In response the bride puts on a veil. This veil is a sign of her commitment and her hope that he will return for her. She no longer wants other men to recognize her because she is betrothed to one man. She waits for his return, even though she doesn t know exactly when it will be. She keeps her oil lamp trimmed and filled, because she never knows what time of day he will come. Many other grooms have come in the middle of the night, like thieves, so she keeps herself ready. She is called consecrated, set apart, and bought with a price because the groom had paid a bride price for her. Meanwhile back at the father s house, the young man starts adding a new room to the house. If you were to ask him, W e Drink THE FIRST OF FOUR CUPS Reader 1: Traditionally four cups from the fruit of the vine are consumed at different points during the Seder twice before dinner and twice after dinner. These four cups are based upon four I will promises in God s redemptive covenant to Israel found in Exodus 6: 5-7, and represent the four steps in the plan of salvation typified in the Exodus: I have remembered My covenant. Therefore say to the children of Israel: I am the Lord; 1) Cup of Sanctification I will bring you out from under the burdens of the Egyptians; 2) Cup of Deliverance (or plagues) I will rescue you from your bondage; 3) Cup of Redemption (or Blessing) I will redeem you with an outstretched arm and with great judgments. 4) Cup of Acceptance (or Praise) I will take you as My people, and I will be your God. The four cups ritual is a heightened experience for believers. In addition to retelling of the exodus from Egypt, we do it in remembrance of Jesus, the source of our redemption, past, present, and future. All: Tonight we drink these four cups to celebrate the four I will promises, which make us His chosen redeemed people. Reader 1: Everyone pour a little juice into your glass for the first cup. Raise it in the right hand, but do not drink it yet. Jesus said: Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes. Luke 22: 17, 18. Those who know the blessing join us in singing the blessing

12 Cantor: Bah-rooch ah-tah Ah-doh-nai, Eh-lo-hey-noo meh-lech ha-oh-lahm, boh-ray p ree ha-gah-fen. A-men All: Blessed are You, O LORD, our God, King of the Universe, Creator of the fruit of the vine. Amen. (Drink the first cup.) T he Cup of Sanctification and His Sabbaths The Cup of Sanctification. To be sanctified means to be separated, or set apart, from something else. The Israelites needed to be separated from the Egyptians, so that they could see that God was ready and able to redeem them from their life of bondage. So God, through Moses, had the people Shabbat (rest) from their labors on the seventh day as a sign that He would separate them and bring them out of Egypt (see Ex. 5: 4, 5). We, too, need the sanctification of God, because, without it, we are part of the world, and its ways. God said that He would "bring you out from under the yoke of the Egyptians." In Hebrew thought, the yoke that someone bears consists of the rules and regulations, or the laws that they are under. This may be a bad yoke-as when our fathers were under the yoke of the Egyptians: or for us, when we are under the yoke of the world. Or, this may be a good yoke as when we put on the yoke that Jesus offers. God separates us from the rest of the world, and brings us to Him. He removes the yoke of Egypt (which is the way of the world), and gives us His yoke (which is the way of Jesus). So the Sabbath, like all the other appointed times, is a gospel sign of what He has done, is doing and will do for us. As we drink this first cup, we thankfully praise God for separating us from the world, and for bringing us out from under the yoke that unbelievers bear. for the three angels of Revelation 14 who carry the everlasting gospel to all the world just prior to the second coming of Christ. God s purpose is to fill a people with a message that has the spirit and power of Elijah and who will remember the law of Moses...with the statutes and judgments and who will turn the hearts of the fathers (Jews) to the children (believing Gentiles), and the hearts of the children to their fathers, lest I come and strike the earth with a curse. (Mal. 4: 4-6) T HE cup of praise or betrothal Reader 3: We have come to the fourth and last cup we will drink tonight. In the gospels of Matthew and Luke, there doesn t seem to be a fourth cup. They may have drunk a fourth cup, but it was not recorded. Possibly, it is becaue this is the one we drink to symbolize our acceptance of what the Savior did for us, is doing for us, and will do for us when He returns the second time. Tonight, we will drink the fourth cup because it has prophetic implications for God s people. This fourth cup the cup of praise is also known as the cup of the kingdom because of what our Savior said: All: I will not drink of the fruit of the vine until the kingdom of God comes. (Luke 22: 18) Reader 3: This cup is also known as the cup of betrothal among believers because it seems to echo that of a Hebrew marriage proposal: You will be my wife, and I will be your husband. The fourth I will promise says: All: I will take you to be My people, and I will be your God. And you shall know that I, the LORD, am your God 12 37

13 T he prophet Elijah Lo, I will send the prophet Elijah to you before the coming of the awesome, fearful day of the LORD. Mal. 3:23 JPS u Rchatz (Washing) Reader 2: Tradition makes a place at the table for the prophet Elijah in hopes that he will come, because when he comes, then Messiah will quickly come in accordance with the last passage in the Old Testament: 36 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. (Mal. 4: 5) In some traditions a cup is poured at the beginning of the Seder and in others at the end. This cup is left untouched, until Elijah comes and drinks it. At this point in the Seder the children open the door and look to see if Elijah has come to join the feast and announce the coming of Messiah. Children, go look out the door and see. Reader 2: Is Elijah here yet? (Children answer.) Jesus told his disciples that Elijah had come in the person of John the Baptist. Yet His words spoken after John s death, leave room for a dual application of Malachi s prophecy: All: Indeed, Elijah is coming first and will restore all things. But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Matt. 17: 11, 12. Reader 2: The word used in Matthew 11:10, Mark 1:2, and Luke 7:27 to describe John the Baptist is the same word used Reader 2: Traditionally, there is a washing of the hands that usually occurs after the first cup of juice. Our LORD added the washing of feet to the Passover Seder. Because of time constraints, we will not include the washing of feet tonight. We wash our hands as a token of our desire to live a clean life of acceptable service to our God. Fathers, please take the basin and towel. Mothers please take a pitcher of water. Go around the table so that each person may wash their hands over the basin. Our goal is not cleanliness. Rather, it is a sense of preparation. Washing our hands symbolizes our desire to make our spirit clean and ready. Cleanliness may be good for aesthetics, but we desire the clean hands and pure heart that is next to godliness. (Psalm 24: 3, 4) Jesus response to the disunity and resentment between his disciples all because they wanted to exalt themselves was to humble Himself by washing the feet of his disciples. He first removed his kittel (the garment of honor worn by the leader of the Seder), and replaced it with a towel around His waist... Let us now follow the example of our Rabbi and LORD. The only greatness in the Kingdom of God is the greatness of humility and loving servanthood. In the action of washing the disciples feet, not only did Jesus give us an example of humility and service, but He pointed to the priest s ministry in the sanctuary. God commanded Aaron to wash his hands and feet before approaching the altar of the Lord. In the same manner, "since we have a High Priest over the house of God, let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water." (Hebrews 10:21-22) 13

14 K arpas and Salt Water Then they cried unto the LORD in their trouble, and He delivered them out of their distresses. Ps. 107: 6. Reader 3: (Lift up the Karpas.) Passover is in the first month of God s calendar when He causes the earth to spring forth in newness of life. The karpas reminds us that God is the Creator and Sustainer of life. (Lift up the salt water.) But the salt water reminds us of the tears of affliction during our former bondage in Egypt (the world). Yet, even in the midst of God s saving grace, our new life with Him is sometimes immersed in tears. The salt water also reminds us that our Savior was a man of sorrows and acquainted with grief (Isa. 53: 3) who in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear (Heb. 5: 7) It also points to the time of Jacob s trouble. Let us take the karpas and dip it into the salt water twice. As we do this, remember the tears of our bondage. And let us also remember the tears that Jesus shed over Jerusalem. He saw the city and wept over it saying: All: If you had known in this day, even you, the things which make for your peace! But now they have been hidden from your eyes. (Luke 19: 41, 42) Reader 3: Today, Jesus weeps over a lost world. Even as we enjoy the life He has given us, let Him fill our hearts with His burden for a lost world. Cantor: Baruch atah Adonai, Eloheinu melech ha-olam, borei p ri ha-adamah. Amen. All: Blessed are You, Lord our God, King of the Universe, who creates the fruit of the earth. Reader 3: Let us eat. 14 T he third Cup The Cup of redemption I will redeem you with an outstretched hand. Ex. 6:6 JPS Reader 3: Before we consider the cup of redemption, let us say the Barech the grace that follows the meal. All: How can I repay the LORD for all his goodness to me? I will lift up the cup of salvation and call on the name of the LORD. I will fulfill my vows to the LORD in the presence of all His people. (Psalm 116: 12-14) Reader 3: We will now fill our cups a third time. (Everyone pours third cup) Reader 3: In the same manner He also took the cup after supper, saying, All: This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me. For as often as you eat this bread and drink this cup, you proclaim the Lord s death till He comes. Reader 3: Let us bless the LORD for the unity that is ours through the blood of Messiah, the Lamb of God who takes away the sin of the world. Cantor: Bah-rooch ah-tah Ah-doh-nai, Eh-lo-hey-noo meh-lech ha-oh-lahm, boh-ray p ree ha-gah-fen. A-men All: Blessed are You, O LORD, our God, King of the Universe, Creator of the fruit of the vine, and giver of the blood of the new covenant which is able to make us one in Him. Reader 3: Jesus said: Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins. But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father s kingdom. (Matt. 26: 28, 29) (Drink the cup.) 35

15 T he AFIKOMEN FOUND THE HIDDEN MATZAH To him who overcomes I will give some of the hidden manna to eat. Rev. 2: 17. Y achatz (Breaking) And the Invitation to Passover Reader 3: Now it is time for the afikomen to appear again. It s customary for the children to search for the afikomen. Children, when you find it, you can ask a ransom for it when you bring it to the father at your table. (Wait for all the afikomen to be ransomed.) Tonight we want by faith to demonstrate our commitment to participating in both aspects of our salvation in Christ our death to sin in Him and the power of His resurrection life working within us. Let us bless God for His unspeakable gift. Cantor: Bah-rooch ah-tah Ah-doh-nai, Eh-loh-hey-noo mehlech ha-oh-lahm, ha-motzi lechem min ha ah-retz. A-men All: Blessed are you, O LORD our God, King of the Universe, who brings forth bread from the earth, and daily gives us the bread from heaven. Father: (Break and pass the afikomen the dessert) Reader 3: And when He had given thanks, He broke it and said, Take, eat; this is My body which is broken for you; do this in remembrance of Me. I Cor. 11: 24. All: (Eat) I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world. John 6: 51. He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it. Rev. 2: Reader 1: The reciting of the Haggadah or telling of our deliverance begins with the invitation given to all peoples everywhere to every nation, tribe, tongue and people. (Rev. 14: 6) At this point the door of the house is opened symbolically, declaring that the invitation to eat of the LORD s Passover supper is open to all. (Volunteer open door.) Fathers you will find a matzatosh, a linen bag with three compartments on your table that holds three unbroken matzahs which symbolize a unity (echad in Hebrew). This echad is traditionally considered one of the most mysterious symbols in the Seder. Tradition says that the two outer matzot represent the double portion of manna every sixth day, while the center represents the bread of affliction eaten while in Egypt. They also believe the middle matzah to be a token of the coming messiah. But some Jews believe the three in one unity represents Abraham, Isaac, and Jacob. Others believe it represents the Priest, the Levites and the children of Israel. But believers in Jesus see something else. Fathers remove the middle matzah from the matzatosh. Notice how it is flat and not puffed up because it is unleavened. It is striped from the roasting, and it is pierced through. Each Father should now lift up the middle matzah for all to look upon it. Now, recite the invitation. Fathers: This is the bread of affliction which our forefathers ate in the land of Egypt. All who are hungry, let them come and eat. All who are needy, let them come and celebrate the Passover with us. 15

16 Reader 1: Now, Fathers break the bread of affliction into two pieces. Wrap the larger piece in the linen napkin on the table. This wrapped half is called the afikomen [ah-fee-kohmon], the desert. Fathers: Children, cover your eyes while I hide the afikomen. (Hide the afikomen somewhere in the area of your table.) Reader 1: Children, you will be asked to find the afikomen and redeem it for a reward. Fathers, when you broke the matzah, you had a smaller piece left over. Please, put this piece into the middle section of the matzatosh, between the two unbroken matzahs. T he Mystery of the Afikomen Reader 2: Afikomen is an Aramaic word based upon a Greek word. The Babylonian Talmud explains that the word is based upon the Greek. epikomion meaning dessert or epikomioi meaning revelry. According to Dr. David Daube, professor of civil law at Oxford University, the word derives from the Greek aphokomenos, which means the one who has arrived. The mystery of the word unravels when we consider that what is done to the afikomen is strikingly similar to what was done to Jesus. Even though He was without sin (unleavened), he was whipped (striped), pierced (crucified), broken (died of a broken heart), wrapped in a linen cloth and hidden away (buried). He was found again (resurrected and seen by many), and the one who finds the afikomen receives a reward. The one who finds Him, the One who has arrived, obtains an even greater reward eternal life. 16 unbelieving Jews develop a tradition that would further confirm that Jesus of Nazareth was the broken, hidden, and resurrected one, and then attach a name (based upon the Greek) to the ceremony which means the one who has come? The Middle Matzah Between Two Others The two thieves represent the whole world divided into two groups; believers on the right and unbelievers on the left. But how can this arrangement of the three matzoh reflect the three in one unity bag? Remember the name given to Him when He entered into our flesh and blood? Emmanuel, which means God with us. It means more than His being God and that He lived for a time among us. In Him dwelt the fullness of the Godhead bodily, and He was us, all of us in one man God with us. God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. II Cor. 5: 19. Not imputing their trespasses to them means that in Christ all are considered unleavened (without sin). And what about the breaking of the center matzah and returning the smaller portion to its place between the two? To the death of Christ we owe even this earthly life. The bread we eat is the purchase of His broken body. The water we drink is bought by His spilled blood. Never one, saint or sinner, eats his daily food, but his is nourished by the body and blood of Christ. The cross of Calvary is stamped on every loaf. It is reflectd in every water spring. Desire of Ages p So the half returned to the two may represent the gift of Jesus (salvation) given to all in exchange for tasting (experiencing) everyone s second death (Heb. 2: 9). This gift has come upon all unconditionally whether they ever come to know about it or appreciate it. In Him we live and move and have our being (Acts 17:28). But what about the half wrapped in linen, hidden and reappearing? This represents the second phase of the gift of salvation His resurrected life. God will not force the full benefits of His gift of salvation on anyone. We can t expect to live eternally with Him if we don t share in the power of His resurrection life now. So these two aspects of salvation may be seen in the two halves of the middle matzah. We believers trust in the living God who is the Savior of all men, especially of those who believe. 1 Tim. 4:

17 All: Blessed are you, O LORD our God, King of the Universe, who brings forth bread from the earth and has commanded us to eat unleavened bread. Reader 2: Now, fathers, pass out the bottom matzah. These pieces should be dipped in the bitter herbs. This is the sop spoken of by John. It was the custom to give the sop to someone you felt deep affection for. Who did Jesus share the sop with? (Everyone eat the sop.) This completes this part of the Seder. We will now eat the main Passover meal, after which the children will find the real dessert the afikomen. Let s bow our heads as we bless the LORD for His supper. T HE gospel in Passover At this point in a traditional orthodox Seder the concluding order would be: a a a a a a a (Please remain seated. You will be dismissed by tables.) 32 Afikomen found, ransomed and eaten Grace after the meal Third cup cup of blessing or cup of redemption A child goes to the door looking for Elijah Fourth cup cup of acceptance or betrothal or the cup of praise Psalm of praise All is finished. Next Year in Jerusalem. With the exceptions of the afikomen and the expectation of Elijah to announce the coming of Messiah this Seder order appears to resemble the Passover supper Christ shared with His disciples, known as the Last Supper by Christians. Historians and Messianic Jews suggest that it was with the breaking of the middle matzah and the third cup that Christ announced that He was the true Passover Lamb! We can t be certain whether the middle matzah was broken and eaten before the meal or after the meal. The hiding of the afikomen didn t develop until later; a tradition probably developed by early believers. After all, why would Could this Greek word have slipped into usage when the early Christian church was a body of Greek and Jewish believers that still kept Passover together? Before what Paul called the falling away? History reveals that the earliest split in the church did not occur over the Sabbath, but over when and how Passover should be observed. Jewish tradition has no clear reason for breaking the middle matzah, but it has continued for the last 2,000 years. For us who are believers, the afikomen is not mysterious. When we look upon the lifted up, striped and pierced piece of unleavened bread, certain scriptures come to mind- I, if I be lifted up will draw all men to me. By His stripes we are healed. They shall look upon me, whom they have pierced. Yet without sin. (John 12: 32; Isa. 53: 5; Zech. 12: 10; Heb. 4: 15) It was this middle matzah that Jesus broke and used for a symbol of His broken body. Later tonight we will share the afikomen in the bond of fellowship and unity in the death and resurrection of Jesus. H aggadah (the telling) through the four questions Reader 3: The telling of the story of our exodus is facilitated by the youngest children asking four questions, which are answered by the Father or Grandfather. This is done because God told us to instruct our children when they want to know meaning behind why we do certain things. And you shall tell your son in that day, saying: This is done [not eating leaven/saying goodbye to sin] because of what the LORD did for me [saved me at the cross by removing my sin] when I came up from Egypt [this world of sin and death]. Exodus 13:8. (See also Ex. 14:14; Deut. 6: 20, 7) 17

18 Traditionally, all four questions are asked consecutively and answered as the Seder progresses. Selected Child #1 Question #1: What makes this night different from all other nights! On all other nights we eat leavened bread or matzah. On this night why do we eat unleavened bread? Selected Child #2 Question #2: On all other nights we eat all kinds of herbs and vegetables. Why on this night do we eat bitter herbs? Selected Child #3 Question #3: On all other nights we do not dip our vegetables even once. On this night why do we dip them twice? Selected Child #4 Question #4: On all other nights we eat our meals sitting or reclining. On this night why do we eat only reclining? Father of Child #1: You asked why on this night we eat only unleavened bread. It is because we left Egypt in haste and had no time to make bread with leaven and let it rise. So we baked it without leaven. But more importantly, on this night we were delivered from slavery to sin. Leaven symbolizes sin, so: All: Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. (1 Cor. 5: 7, 8) Father of Child #1: During this season of Passover, let us through the power of the Gospel of grace, not let sin reign over us that we should obey its desires, for even in the matzah, we can see Messiah who was unleavened for us. Reader 2: Tonight we celebrate our salvation history in Christ, from Egypt to Canaan; and from the kingdom of this world to the kingdom of Heaven. The two celebrations do not mutually exclude each other, but complement each other. The latter is just a greater fulfillment of the former. And there is an even greater fulfillment to come, for our Redeemer said: All: With fervent desire I have desired to eat this Passover with you before I suffer: for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God. (Luke 22: 15, 16) Reader 2: In every generation, every believer may feel that he or she has been redeemed from Egypt and from this world. We retell the story because we are the ransomed of the LORD. Let us raise the second cup and bless His name. Let us lift our cups. Cantor: Bah-rooch ah-tah Ah-doh-nai, Eh-lo-hey-noo meh-lech ha-oh-lahm, boh-ray p ree ha-gah-fen. A-men All: Blessed are You, O LORD, our God, King of the Universe, Creator of the fruit of the vine, and giver of the blood of the new covenant which is able to make us one in Him. The cup of wrath you drank on our behalf has become to us our cup of deliverance. B (Drink the 2nd cup.) LESSING THE MATzOT Reader 2: Fathers, pass out the remaining top matzah in the matzatosh and remaining half of the middle matzah. Each person at the table break off a piece. Cantor: Bah-rooch ah-tah Ah-doh-nai, Eh-loh-hey-noo mehlech ha-oh-lahm, ha-motzi lechem min ha ah-retz. A-men 18 31

19 Reader 1: If He had only led us through the wilderness and not given us His Shabbat (Sabbath), it would have been enough. All: Dai Dai-ye-nu, Dai Dai-ye-nu, Dai Dai-ye-nu, Dai-yenu, Dai-ye-nu. Reader 1: If He had only given us His Shabbat and not given us His Torah, it would have been enough. All: Dai Dai-ye-nu, Dai Dai-ye-nu, Dai Dai-ye-nu, Dai-yenu, Dai-ye-nu. Reader 1: If He had only given us Torah and not brought us into the Promised Land, it would have been enough. All: Dai Dai-ye-nu, Dai Dai-ye-nu, Dai Dai-ye-nu, Dai-yenu, Dai-ye-nu. Reader 1: If He had only built for us the Temple but not come to dwell within us, it would have been enough. All: Dai Dai-ye-nu, Dai Dai-ye-nu, Dai Dai-ye-nu, Dai-yenu, Dai-ye-nu. Reader 1: But blessed be the LORD our God, Adonai Elohainu! He has done all of these things for us and more! But after we left Egypt and Pharaoh behind, Pharaoh changed his mind and pursued us with his army and chariots and trapped us against the Red Sea. But God parted the deep waters before us, and we passed through on dry ground. But when Pharaoh and his army tried to follow, the waters closed over them and destroyed them. And when we saw the Salvation of the LORD, then, we feared the LORD and believed the LORD (Ex. 14: 31). In Him you also trusted, after you heard the word of truth, the gospel of your salvation (Eph. 1: 13). So we sang and danced before the LORD our God singing: All: The LORD is my strength and song, and He is become my salvation; He is my God, and I will prepare Him an habitation; my father s God, and I will exalt Him. (Ex. 15: 2) T he Unleavened Bread From Heaven If anyone eats this bread, they will live forever. This bread is my flesh, which I will give for the life of the world. John 6: 51. All: I am the bread of life. Your fathers ate the manna in the wilderness, and are dead. This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world. (John 6: 48-51) Father of Child #1: Do you see how the matzah is striped? All: But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed. (Isa. 53: 5) Father of Child #1: Do you see how the matzah is pierced? All: And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. (Zech. 12: 10) Father of Child #1: Do you see how the middle matzah was broken, wrapped in a linen cloth and hidden from sight? In the same way, Jesus died from a broken heart because our sins which He bore made Him feel separated from His Father, and because God hates our sin so much, Jesus felt like He would never live to see His Father again

20 All: My God, My God, why have You forsaken Me? Why are You so far from helping Me, And from the words of My groaning? (Ps. 22: 1) I am the man who has seen affliction by the rod of His wrath. He has led me and made me walk in darkness and not in light. Surely He has turned His hand against me. Time and time again throughout the day. He has aged my flesh and my skin, And broken my bones. He has besieged me; And surrounded me with bitterness and woe...he has set me in dark places like the dead of long ago...even when I cry and shout, He shuts out my prayer...you have moved my soul far from peace; I have forgotten prosperity. And I said, My strength and my hope have perished from the Lord. (Lam. 3: 1-6, 8, 17, 18) Reader 3: Everyone, please take a small piece of matzah from the seder plate. Let us praise the Giver of Bread. Cantor: Bah-rooch ah-tah Ah-doh-nai, Eh-loh-hey-noo mehlech ha-oh-lahm, ha-motzi lechem min ha ah-retz. A-men All: Blessed are you, Oh LORD our God, King of the Universe, who brings forth Bread from the earth and freely gives us the bread of heaven. (Everyone eat.) D aiyenu It would have been enough Reader 1: At this point in a traditional Seder we sing a song in Hebrew called Daiyenu, which means enough. After each act of God s grace is recalled, everyone declares, Daiyenu It would have been enough. Daiyenu is part of a Hebrew chorus, which we are going to sing tonight. Don t panic! It s only one word and the tune is very simple. Lets relax and have fun praising God with joy. It is also a tradition to tap on the table while singing it. For example, when I say, If He had only delivered us from Egypt, it would have been enough. Then you sing, Dai Dai-ye-nu, Dai Dai-ye-nu, Dai Dai-ye-nu, Dai-ye-nu, Dai-ye-nu. Reader 1: If the LORD had only brought us out from Egypt and not executed judgment against them, it would have been enough. All: Dai Dai-ye-nu, Dai Dai-ye-nu, Dai Dai-ye-nu, Dai-yenu, Dai-ye-nu. Reader 1: If He had only destroyed their idols and not slain their firstborn, it would have been enough. All: Dai Dai-ye-nu, Dai Dai-ye-nu, Dai Dai-ye-nu, Dai-yenu, Dai-ye-nu. Reader 1: If He had only destroyed their firstborn, and not parted the Red Sea for us, it would have been enough. All: Dai Dai-ye-nu, Dai Dai-ye-nu, Dai Dai-ye-nu, Dai-yenu, Dai-ye-nu. Reader 1: If He had only divided the sea for us and not drowned our enemies in it, it would have been enough. All: Dai Dai-ye-nu, Dai Dai-ye-nu, Dai Dai-ye-nu, Dai-yenu, Dai-ye-nu. Reader 1: If He had only drowned our enemies and not fed us with manna, it would have been enough. All: Dai Dai-ye-nu, Dai Dai-ye-nu, Dai Dai-ye-nu, Dai-yenu, Dai-ye-nu

21 M eaning OF Feast The LORD s feasts are not events prescribed by men, like worldly holidays where people party and feast. The word translated feasts is moedim, which means appointed times. The word contains the concept of a divinely appointed rehearsal where God meets with His people to rehearse salvational events in His prophetic time table. In the time of trouble and God s wrath, there comes a point in which the righteous drink from the cup that Christ drank, though not to the extent that He drank it, for He drank on behalf of the whole world. Day and night their cry ceased not: "Thy will, O God, be done! If it can glorify Thy name, make a way of escape for Thy people! Deliver us from the heathen around about us. They have appointed us unto death; but Thine arm can bring salvation." These are all the words which I can bring to mind. All seemed to have a deep sense of their unworthiness and manifested entire submission to the will of God; yet, like Jacob, every one, without an exception, was earnestly pleading and wrestling for deliverance. Soon after they had commenced their earnest cry, the angels, in sympathy, desired to go to their deliverance. But a tall, commanding angel suffered them not. He said, The will of God is not yet fulfilled. They must drink of the cup. They must be baptized with the baptism. Early Writings, p And how will we feel? For a mere moment I have forsaken you, but with great mercies I will gather you. With a little wrath I hid My face from you for a moment; but with everlasting kindness I will have mercy on you, Says the LORD, your Redeemer. Isa. 54: 5-8. M aror (Ma-ROAR) We Eat Bitter Herbs...they made life bitter for them with harsh labor at mortar and bricks and with all sorts of tasks in the field. Ex. 1: 14. Father of Child #2: (Child s name), you asked why on this night we eat bitter herbs, when on all other nights we eat all kinds of herbs and vegetables. We eat bitter herbs to remind us of our bitter experience when we were slaves. Horseradish is an excellent reminder of the bitterness of slavery to sin. It even brings tears to our eyes as if we were in bitter bondage. The bitter herbs also remind us of the unpleasant experience Jesus felt and still feels when one of His closest friends betrays Him. All: Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me. (Psalm 41: 9) Now as they sat and ate, Jesus said, Assuredly, I say to you, one of you who eats with Me will betray Me. And they began to be sorrowful, and to say to Him one by one, Is it I? And another said, Is it I? He answered and said to them, It is one of the twelve, who dips with Me in the dish. (Mark 14: 16-18) Father of Child #2: God also wants us to acknowledge any bitterness that may be in our hearts, and ask Him to remove it, for without Him we can do nothing. All: But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth... For where envy and self-seeking exist, confusion and every evil thing are there. But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. (James 3: 14, 16, 17) Reader 2: Everyone take a piece of romaine lettuce in your right hand and eat it. For those of you who are brave enough, take a bit of horseradish on a piece of matzah

22 Father of Child #3: (Child s name), you wanted to know why we dip things twice, when on all other nights we may not even dip them even once. Do you remember what the salt water represents? (Wait for response.) Yes, the tears of affliction. We dip things twice, lest we forget. We dip the herbs in the salt water to remind us of the tears shed in bondage, and the matzah into charoset to remind us of the sweetness of freedom. Father of Child #4: (Child s name), do you want to know why tonight we only eat reclining or sitting, and not standing as we did on the first Passover night? The first Passover, our fathers were still in bondage but about to be thrust out of Egypt quickly. So God told them to have their loins girded up, sandals on, and their staffs in their hands while they ate the Passover, so they could leave Egypt quickly. Today we would say be dressed and ready to go out the door with your car keys in your hand. But today we are free people by God s grace, and we may relax by reclining on our lefts sides (or by leaning to the left when we eat or drink during the Seder). All: Come to Me, all you who labor and are heavy laden, and I will give you rest. (Matt. 11: 28) Passover is centered around the first born his condemnation, the shedding of blood and his deliverance from death. This deliverance pointed to the condemnation of God s firstborn, the shedding of His blood and His deliverance from death at His resurrection. Only as we remain in Him do we have assurance that the Destroyer will pass over us

23 H aroset and Rest Come to Me, all you who labor and are heavy laden, and I will give you rest. Reader 1: (Lift up the haroset.) This traditional Passover mixture of fruits, honey, nuts and juice symbolizes the mortar and the hard labor involved in building houses and pyramids for Pharoah with bricks. But tonight this mixture will symbolize a different kind of building, one that will last forever All: Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit. (Eph. 2: 19-22) Reader 1: Now, dip a piece of matzah into the haroset. Or, if you like, you may use the haroset like mortar to build a matzah house. The haroset reminds us that any affliction can be sweetened by the promises of God s Word. If you lived 3500 years ago in Egypt during the first Passover and were the second or third born of your family, it wouldn t have mattered if you were an Egyptian standing in the street when the Destroying Angel passed over. But if you were one of the Children of Israel, it didn t matter what your birth order was. Moses commanded everyone to stay within the house until morning