Exodus. The Institution of Passover ~ Part 2 Various Passages

Transcription

1 Exodus The Institution of Passover ~ Part 2 Various Passages This morning it is my intent to look only at the issue of Passover as it relates to a picture of the work of Christ and how He provides our salvation. Last week we started looking at the celebration of Passover. We examined it in the context of Exodus and as it is celebrated by the contemporary Jew. IX The Institution of the Passover A Introduction Verses 1-11 B. The Modern Jewish Passover C. The Hebrew Christian Passover Introduction: First, let me read the opening passage from Exodus 12:1-11. Remember this passage deals with the first Passover. As we will see, the people are given instruction to make this an annual remembrance of the mercy of God. It becomes part of the Hebrew way of life. Next time we will talk again about the details of the Passover in context of these passages. For the moment just remember the reason for the slaying of the lamb was so when the Lord brought death to the first born of the Egyptian it would not come to the Hebrew. This was the final plague that lead to the freeing of the Children of Israel. The second point we discussed was the Passover as it is celebrated today among the Jews. There are a few points to remember here. First the meaning of the Seder is different to different families depending on their approach to Judaism. To some it is only a celebration of the cultural history and myths of the Jewish people. It is a time to remember the suffering and social needs of people today, not with the intent of looking to God, who may not even exist, to save them but to save themselves. To other Jews there is acceptance of the realities of the teachings of the book of Exodus and so they may look towards that day when the Messianic Age is ushered in. Second, the modern Seder does not include the serving of the lamb, for with the destruction of the Temple in 70 AD there was no longer a way to prepare a lamb for sacrifice in the prescribed manner. It was the rejection of The Messiah as the final sacrifice and the loss of the Temple sacrifice that took the heart out of Judaism. Without a sacrifice for sin the people were forced to change the teachings of Scripture to ease their guilt and to water down their understanding of what God demanded of them. What they ended up with was a religious philosophy and no longer a relationship with a living God. Just as Judaism is a religion that did not move with its God, therefore is in a sense retarded, for it never grew up, so the Passover service, no matter how moving or beautiful, misses out on all that it truly has to say. For the people it was given to it is in actuality lost.

2 C. The Hebrew Christian Passover: But there is another group for whom it has great meaning, the meaning God intended it to have. This is the Hebrew Christian. Scripture teaches that their is always a faithful remnant in Israel. This is the Hebrew Christian. It is true in once sense that we are all Jewish and spiritual decedents of Abraham. But there is a group of true Jews in the sense that they are both the spiritual and physical decedents of Abraham. These are the Hebrew Christians. And we also celebrate the Passover, but we celebrate it in terms of how it pictures the Messiah. This brings us up to this morning s presentation. Just a note, the Haggadah I am using today is Hebrew Christian Passover Haggadah, compiled by Arnold G. Gruchtenbaum, 2 nd edition, published by Beth Sar Shalom Fellowship. Last week we introduced the elements that make up the Passover Seder. Let me recap what they were and their traditional meanings. Reading again from The New Haggadah: THE SEDER TABLE The Seder table should be arranged as attractively as possible. It is customary to decorate it with flowers, lighted candles and embroidered mazzah covers, designed especially for use on this occasion. These mazzah covers are generally divided into three sections. The traditional Seder table includes a number of symbolic objects, which are placed together on a Seder plate, or on an ordinary platter in front of the person who leads the service. The complete Seder setting should include the following: 1. THREE MAZZOT: placed separately in the sections of the special mazzah cover, or in the folds of an ordinary napkin. Two of these mazzot symbolize the two loves of bread over which the usual benediction is pronounced on Sabbaths and festivals. The third mazzah emphasizes the role of the mazzah in the Pesah ritual. 2. A ROASTED SHANK BONE: to commemorate the paschal sacrifice which our ancestors brought to the Temple on Pesah, in ancient times. 3. A ROASTED EGG: to symbolize the haggigah or festival sacrifice, which was always brought to the Temple on festive occasions, and which, on Pesah, supplemented the paschal lamb. 4. BITTER HERBS: to symbolize the bitterness of Israel s bondage in Egypt. Horse radish is usually used. 5. HAROSET: to symbolize the mortar which the Israelites used in building the treasure cities for Pharaoh. The harosed is a mixture of grated apples, chopped nuts, cinnamon, and a little wine. 6. PARSLEY, LETTUCE, WATERCRESS, or any other green herb, and a dish of salt water, into which it is to be dipped before it is eaten. These greens symbolize the coming of Spring, and suggest the perpetual renewal of life, and, hence, the ever-sustaining hope of human redemption. 7. FOUR CUPS OF WINE: to be offered during the Seder service; one at Kiddus, one following the recital of the first part of the Hallel, one after Grace, and one at the conclusion of the Seder. These four cups symbolize the four-fold promise of redemption which, according to the Bible, God pledged to Israel: I will bring you forth, (EXOD. 6:6); I will deliver you, (ibid.); I will redeem you, (ibid.); and I will take you, (EXOD. 6:7). 8. CUP OF ELIJAH: A special cup in the center of the table, known as the Cup of Elijah. This Cup of Elijah remains unfilled until the conclusion of the meal, when it is filled, and left untouched. As a symbol of freedom, a cushioned armchair is provided for each person at the table. 1 1 Kaplan, Mordecai M., ed. and Eugene Kohn and Ira Eisenstein for the Jewish Reconstructionist Foundation, The New Haggadah, Behrman House, Inc, Publishers, New York, NY., 1942, p. ix - xii. ) 100 (

3 The order of the service is basically the same as we saw previously except it concludes with a communion service. By the way just as the service varies somewhat in each Jewish home the Hebrew Christian service is not fixed but can vary, so what I will show you this morning is only one approach. Finally, please bear with me for much of what will be presented will be read, just keep in mind that if you were in our home this would run for about five hours, including the meal. The service opens as we previously saw with the woman of the house lighting the candles and offering the blessing. The first cup is filled and Kiddush is spoken. The cup is drunk and then comes the first washing. Next comes the ceremony of carpas, that is the dipping of the parsley in the salted water, and the blessing is stated. Then the middle mazzah is broken. The second cup is filled and the four questions are asked. This part of the Seder is no different then in the traditional Jewish home. It is here that the story of the Exodus is told, as well as for the children the telling of the four sons. The responsive readings occur the reading or singing of Dayenu It would have been sufficient. Here there are some verses added though. (read pg. 51) And then the shank bone is shown the basis of God s salvation first from the death of the first born and then from the 2nd death. The service continues with the explanation of the meanings behind the different elements of the plate. Then the second cup, the Cup of Plagues, is blessed and drunk. It is at this point the meal is served and completed before going on to the second part of the service. After dinner is completed comes the finding of the middle mazzah, which is then shared among those present. This element is that which causes the most confusion among the Jewish celebrants. The meaning has been explained but most unsatisfactorily. That is because is speaks so clearly of the Lord and His sacrifice. Next, the third cup is filled and the appropriate blessing is stated. The third cup is the cup of redemption. It speaks of the hope of the restoration of the city of Jerusalem and the coming of Messiah to establish His kingdom. The cup is blessed and drunk. The fourth cup is filled. This is the cup of praise and included is a number of responsive readings. With the conclusion of the readings the cup is blessed and drunk. Songs are now sung, rounds are read and the company continues to recognize the blessings that God has provided. Now occurs the other major difference in the Seder for the believer, the first being the focus on Christ, the second being the celebration of Communion. When this is done even though the Haggadah doesn t call for it I feel it is important to remind ourselves of the taking of ) 101 (

4 Communion worthily and if there are unbelievers in the company, giving them the opportunity to come to the Lord. After Communion the service ends with the traditional prayer for the restoration of Jerusalem and the hope that the Seder will next be celebrated in that city. Conclusion: I hope these last two weeks have given you a better understanding of the celebration of Passover, its relationship to Christ and how he and the disciples would have celebrated it. It was from the celebration of Passover, that the Lord pictured Himself and His work. It was from these elements that He gave the Church the celebration of His Communion. It was in the midst of this context that He gave us His new commandment. In recognition of all that He did for us, His love for us that we should be obedient to it. I give you a new command: Love one another. Just as I have loved you, you must also love one another. By this all people will know that you are My disciples, if you have love for one another (John 13:34 35 HCSB). Jesus told His followers I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it anew with you in my Father s kingdom (Matthew 26:29). I like to think He was referring to the specific cup of the Passover and the day will come when we celebrate it again with the Lord in remembrance of God s mercy to His children Israel and His mercy to all of mankind with His gift of eternal salvation. Just remember as you read the passages in Chapters 12 and 13 for next time, that God ordained all that we see here so that we can see the work of Messiah. Look, the days are coming this is the LORD s declaration when I will make a new covenant with the house of Israel and with the house of Judah. This one will not be like the covenant I made with their ancestors when I took them by the hand to bring them out of the land of Egypt a covenant they broke even though I had married them the LORD s declaration. Instead, this is the covenant I will make with the house of Israel after those days the LORD s declaration. I will put My teaching within them and write it on their hearts. I will be their God, and they will be My people. No longer will one teach his neighbor or his brother, saying, Know the LORD, for they will all know Me, from the least to the greatest of them this is the LORD s declaration. For I will forgive their wrongdoing and never again remember their sin. (Jeremiah 31:31 34 HCSB). However, take note! The days are coming the LORD s declaration when it will no longer be said, As the LORD lives who brought the Israelites from the land of Egypt, but rather, As the LORD lives who brought the Israelites from the land of the north and from all the other lands where He had banished them. For I will return them to their land that I gave to their ancestors (Jeremiah 16:14 15 HCSB). ) 102 (

5 The days are coming the LORD s declaration when it will no longer be said, As the LORD lives who brought the Israelites from the land of Egypt, but, As the LORD lives, who brought and led the descendants of the house of Israel from the land of the north and from all the other countries where I had banished them. They will dwell once more in their own land. (Jeremiah 23:7 8 HCSB). The cup of blessing that we give thanks for, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ? (1 Corinthians 10:16 HCSB). ) 103 (

6 Exodus The Institution of Passover ~ Part 2 Various Passages IX The Institution of the Passover A Introduction Verses 1-11 B. The Modern Jewish Passover C. The Hebrew Christian Passover Introduction: C. The Hebrew Christian Passover:

7 Conclusion: (John 13:34 35; Jeremiah 31:31 34, 16:14 15, 23:7 8, 1 Corinthians 10:16)