Have you ever shared the gospel with someone and, as you did so, thought to yourself, “This sounds so unbelievable”? Perhaps you were even a bit embarrassed because the gospel, as you shared it, came across as being “unsophisticated.” In fact, as you told your friend or family member about Christ and His saving work, you perhaps felt that what you were saying was not coming across as even very plausible. And in the end you were perhaps tempted to think, “This matter of evangelism is impossible.” If so, I have good news for you because our text addresses both of these issues. Moses faced both the improbable and the impossible, and he was victorious by faith.
Once again, and for the final time, we will examine the faith of Moses, the great leader of the Hebrew nation. We have so far looked at his faith which began with the faith of his parents (v. 23). We then examined his faith as he came of age in Pharaoh’s palace (vv. 24–26). And, most recently, we gave attention to his forty-year sojourn in Midian as he faithfully awaited God’s timing for him to lead the Hebrews out of Egypt (v. 27). In this study, we will learn something about his faith as he led the Hebrews in the all-important Exodus. As we do so, we will learn something about faith saving. After all, when it comes down to it, saving faith is precisely what this chapter is all about. And saving faith is precisely the kind of faith we need to both commence and to continue in our Christian life.
We will do so under two headings.
Saving Faith Embraces the Improbable
Verse 28 speaks of Moses’ faith at the first Passover: “By faith he kept the Passover and the sprinkling of blood, lest he who destroyed the firstborn should touch them.”
Upon his return from Midian, Moses confronted Pharaoh on numerous occasions; demanding, under God, the release of the children of Israel. God’s chosen people were no longer to serve as the slaves of Pharaoh and his people. They were to march forth to inherit the Promised Land as a new nation formed by the gracious saving power of God. They were to go forth by faith.
Of course, Pharaoh will not let them go, and so, through a series of plagues, God destroyed the land of Egypt while at the same time exposing the complete fallacy and impotency of their gods (Numbers 33:4).
But though the land was ruined, Pharaoh, like sin, refused to bow the knee to the Lord. God therefore had one more plague to unleash on the land: the death of the firstborn sons.
The Indignation of the Lord
Moses warned God’s people of the judgement to come “lest he who destroyed the firstborn should touch them.” He also made known to Pharaoh the indignation of the Lord and, having done so, left Pharaoh’s presence for the last time. According to Exodus 11:8, Moses was angry. I suspect he was angry because he knew that Pharaoh would still not heed the Word of the Lord (vv. 9–10). In spite of all that had transpired, Pharaoh would not bow the knee to the Great I AM, with the result that the Egyptians would suffer tremendous loss.
God pronounced that He would make a final distinction between His people and those who were not His people. He would do so by the death of the firstborn sons. It would be a time of unspeakable sorrow.
This was not the first time that Moses was aware of this judgement. Way back in Midian (Exodus 4:22–23), the Lord had revealed to Moses what would happen. I can’t help but conclude that this is why Moses was so angry as he faced Pharaoh for the last time. After all, at a certain human level, this was so unnecessary. Had Pharaoh bowed to the Lord, this final plague, with its heart-shattering sorrow, would not have been necessary. “Why must Pharaoh be so hard-hearted? Why must he be so belligerent in his unbelief? If he would simply believe, this judgement would be completely unnecessary.”
I suppose I can relate to this. After all, why don’t unbelievers bow the knee in the light of all of the pleading, preaching and praying?
We know of God’s indignation against unbelief, and we are certain of God’s indignation against unbelievers for eternity. How indignant this can make us as we see unbelievers turning a deaf ear. Needless eternal ruin.
Saved by Grace
We should note that the children of Israel would be spared, but not because they are any better than the Egyptians. Rather, they would be spared because God had graciously chosen to spare them. He had graciously made a salvific distinction between the Hebrews and the Egyptians. And the proof of this is that all households, both Hebrew and Egyptian, were under threat of death. The saving grace was the Passover lamb. Those who obeyed God’s Word, those who obeyed His instructions concerning the Passover lamb, including the application of its blood to the door frame, would be spared. The destroyer would be indiscriminate ethnically; He would be discriminate redemptively. That is, when the Lord saw the blood of the Lamb, he would literally pass over them.
It might be helpful to note that, when the children of Israel eventually left Egypt, a “mixed multitude” went out with them. This may mean that there were Egyptians in the blood-sheltered Hebrew homes; it could mean that after experiencing such devastation, some Egyptians joined in the Exodus (even though they had experienced death in their homes); or it may mean that some Egyptians heeded the Word of the Lord, obeying God’s regulations concerning the Passover. If the latter is true, then this would highlight that it was God’s grace, experienced by God’s prescribed means, that was the issue. In other words, it was by faith that anyone was spared from the “touch” of the one who destroyed the firstborn.
The Instruction of the Lord
“By faith” Moses “kept the Passover and the sprinkling of blood.” In Exodus 12, the Lord revealed the means by which He would spare Israel. As we have seen, they would be saved by grace, but this would come about by the means of faith. They would be saved by grace through faith.
The Lord informed Moses that each household was to secure a year-old lamb, without blemish, and to keep it with them in their home for several days. Households were permitted to share a lamb but each household, if it would be spared, must participate.
After four days, the lamb was to be killed at twilight and its body roasted and consumed by the household(s) represented. The blood was then to be put on the door frame, posts and lintel.
The Lord said that, when He passed through the land of Egypt to execute His just and prophesied wrath, He would pass over any house marked or “sealed” by the blood of the prescribed sacrificial and appropriated lamb.
In a wonderful display of corporate faith, the entire nation obeyed this Word of the Lord. They were spared and departed Egypt for the Promised Land. Judgement was averted by grace through faith. And it was, of course, this vey point that that the writer was seeking to get across to the readers of this epistle.
What’s the Point?
The Hebrews were to exercise faith in the Lamb of God who takes away the sin of the world. By God’s grace, they had heard the good news that God’s wrathful indignation had been experienced in the substitute of His Son, and now they needed to faithfully embrace this good news. If they did so, they would experience God’s glorious salvation from His glorious and yet grievous wrath.
But I suppose these readers were facing the same temptation to unbelief as were the original recipients of the good news of the Passover: On a surface level, this seemed improbable.
Consider the message of deliverance from the wrath of God as proclaimed by Moses. If you had heard this for the first time, would you not possibly have been very sceptical? After all, leaving aside the difficult-to-believe message that God was going to destroy the firstborn (humans and livestock), how probable was it that one’s household could be spared by slaying a lamb and painting its blood on the doorframe? In fact, that might even sound pagan and religiously superstitious. And think about this: Moses was not only required to do this himself, but he was also required to preach this “foolishness” to the people and to lead them to compliance. By faith indeed! And that is precisely the point. “Moses’ careful attention to the detailed instruction of God was evidence of faith; it demonstrated how firmly he believed God’s promise that he would spare the firstborn of Israel when the angel of death executed the sentence of judgment upon Egypt.”1
I suppose we are prone to take for granted that, when Moses gave this message to the people, they all easily believed. And I suppose that, in the light of the recent plagues, they would have had every reason to do so. Yet, on the surface, this surely seemed like an improbable solution to a very big problem.
An Improbable Judgement
The pronounced judgement sounded severe and even selective. Yet they believed.
Many in our day scoff at the idea of a holy God judging an unholy world. The God-is-love-and-only-love idea is so predominant that the concept of His wrath is as improbable as it is laughable. How else can you explain the ecclesiastical justification of sin in the church (e.g. Homosexual churches)?
On the other hand, many scoff at the idea of a personal God and so any talk of judgement is ridiculed. I recently saw an interview with Bill Maher, who expressed his indignation at all the recent high profile Islamic terror attacks. Maher added that, in his opinion, all religions are “stupid.” The notion of God’s judgement, to Maher and millions of others like him, is utterly ridiculous.
So, how can we prove this? We can’t. We can, however, point to the state of the world in the light of Romans 1:18–20. We can highlight the innate sense of justice that we all have and then ask how it is possible for us to have this if there is no absolute justice and therefore Judge in this world? When people are alone with their hearts and thoughts, except for the reprobate, I suspect that the idea of judgement will eventually break through. Read the words of Jesus if you think that God’s final judgement is improbable.
70 AD Matters
Keep in mind the historical context of this epistle: Judgement was about to fall on Jerusalem. But there was a way of escape: by taking to heart the words of Jesus (Matthew 24:4–16).
When people mock at the idea of God’s final judgement, we should point them to the destruction of Jerusalem in 70 AD. Jesus, in fact, staked His credibility on it (Matthew 24:32–35). That destruction came exactly as He said it would. God is not mocked. So don’t mock Him. Judgement is coming. You may fool yourself into thinking that it is improbable, but it is not only probable; it is certain.
Though, as I said, most in Moses’ day perhaps were not suspicious about the probability of such a judgement from God. Nevertheless, I would wonder if many did not think that God’s prescribed means of deliverance from the judgement was improbable. After all, we are talking here about death; we are talking about the judgement of God; we are talking about the destroyer coming upon Egypt, quite literally, with a vengeance. As Morris notes, “There was nothing in the previous experience of either Moses or the Israelites to justify this action.”2 And perhaps, in the words of Edgar Andrews, they may have thought, “But could God be believed? What difference would lambs’ blood make amid the impending catastrophe?”3
So, in the light of this, it would be understandable if Moses and the people would have thought this solution a bit improbable. “Blood on a door frame is going to keep at bay the wrath of God?” Well, by faith they believed. Guthrie notes, “It was essentially performed in faith because the sprinkling of blood did not appear as a logical means of warding off the angel of death.”4
Moses had God’s Word on the matter. He had the gospel of God and that was sufficient. And when he proclaimed it to the people, they believed him.
This good news of God’s provision to protect Moses and the children of Israel from Himself came from God Himself. And since Moses was confident in God’s character, he was confident that this would work. This gospel message was not only probable; it was completely possible and fully believable.
Christ our Passover
Moses, with all the saints in Hebrews 11, believed on Jesus Christ long before the incarnation. And we have good reason to believe that Moses saw Christ in this first Passover. That is why he instituted it forever (Exodus 12:24–28). Moses believed it would work because he was trusting Christ. He believed in the blood of the Lamb of God, who would come and take away the sins of the world.
And it is a wonderful testimony that the entire nation, at least at this point, believed God too. Moses proclaimed this gospel and he himself was believable. “Moses’ success as a godly leader consisted not only in his own salvation but in passing his faith on to others.”5
I suspect that many in our day who hear the gospel conclude that it is highly improbable. The message of God becoming man, living a perfect life, and then dying on behalf of the sins of others, just seems so unlikely. In fact, to some in the church, this message is not only improbable but unpalatable. We read of professing Christians saying that the gospel, as traditionally proclaimed, smacks of “divine child abuse.” Such a message of God the Father sending His Son to die for sinners—at the Father’s own hand—strikes some as horrific rather than as honourable and holy. But that is because they have little or no concept of God’s holiness—nor of His love or our sinfulness. In short, they are not amazed by God’s grace. Nor are they amazed by the power of the blood; the soul-justifying, soul-cleansing power of the blood of the Lamb.
The Glory of the Gospel
We should pause and drive home here the reality that God prescribed both the judgement as well as the means for deliverance from the judgement. This is one of the glories of the gospel. The very God from whom we need to be saved is God who in fact saves us! No wonder we call this good news! If this were not the case, then we might call the gospel a good suggestion, but thanks be to God that it is so much more. And for critics of the gospel who see it as “horrific,” let them consider that Jesus Christ is God and is a willing participant in this gospel. Yes, Jesus Christ is both the willing Saviour and the wrathful Sovereign.
It was the willing Saviour who said,
Not everyone who says to Me, “Lord, Lord,” shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, “Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?” And then I will declare to them, “I never knew you; depart from Me, you who practice lawlessness.”
Then He will also say to those on the left hand, “Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels: for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.”
Then they also will answer Him, saying, “Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?” Then He will answer them, saying, “Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.” And these will go away into everlasting punishment, but the righteous into eternal life.
Paul likewise wrote of the wrath of Jesus Christ:
It is a righteous thing with God to repay with tribulation those who trouble you, and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe, because our testimony among you was believed.
(2 Thessalonians 1:6–10)
The Father “has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead” (Acts 17:31). Revelation portrays vividly the just anger of the Lord Jesus (see Revelation 11:15–18; 19:11–16).
The point is simply, but soberly, that the glory of the gospel is that our sovereign Judge is at one and the same time our Saviour. That may sound improbable but thank God it is undeniable.
Feeling the Weight
But let’s consider the “improbability” of the gospel a bit further. Can blood really stay the hand of almighty God from judgement? Yes indeed.
I wonder if the people looked at Moses as though he were daft when he gave them this instruction. I doubt it. You see, the threat of judgement was so heavy upon them (in the light of recent developments) that they were probably willing to do anything to be protected from this majestic, holy and all powerful God. When a sinner feels the weight of his sin, he is willing to do whatever is necessary in order to be delivered from its guilt and penalty.
On the day of Pentecost, those who were under great conviction cried out, “What shall we do?” If Peter had said, “Stand on your head and juggle,” most would have tried. Desperation for deliverance can motivate us to do a lot of things. That, by the way, is one reason for the sustainability of cults and other expressions of false gospels. Though the solutions offered by these purveyors of lies may seem so improbable, nevertheless the sense of guilt and the desire for forgiveness often propels one from incredulity to zealous participation.
Nothing but the Blood
But the question we must address is whether this prescription in Exodus 12 would, on the surface, have seemed improbable. And I would answer that it would have only for those not paying attention to God’s working in history.
When Adam and Eve sinned in Eden, the Lord responded by clothing them in skins of a sacrificed animal. Sin, quite literally, ushered in a death. This death of a substitute was necessary if Adam and Eve would be reconciled to God. And from that time the Lord has always worked in that way. Throughout history, God revealed that reconciliation with Him can only occur by the sacrifice of a substitute. But we need to ask why. And so we turn to the story of Abraham and Isaac on Moriah.
When Abraham said, “The Lord will provide for Himself a lamb” (Genesis 22:8), he was speaking both historically and prophetically. Of course, a substitute would be needed in the place of Isaac, but Abraham was also pointing to the Lord Jesus Christ, the Lamb of God who takes away the sin of the world (see John 1:29; 8:56).
The reason that God had appointed sacrifices as substitutionary offerings for sinners is because, from before the foundation of the world, the Lord Jesus Christ was the appointed substitute (Revelation 13:8).
This is why I say that, way back in Egypt, any Jew who had been paying attention would have understood the plausibility of the blood of the lamb being a propitiation for those who marked their household. Of course, the blood of those one-year-old lambs could not atone for the sins of those in the households any more than the later blood of bulls and goats could take away the sins of the Hebrews (10:4). But this Passover blood pointed to the one who could—the Lord Jesus Christ—and there was nothing improbable about that. It is precisely this faith that the writer is exhorting his readers to. If they were trusting in the rituals and in the temple, they needed to see that their only true hope was in the Lamb to whom all of the Passover lambs had pointed.
It should be noted that the law of the Passover was that the lambs be slain at twilight (Exodus 12:6). When Jesus was crucified, it was precisely at this time when He gave up the ghost. The prophesied and pictured Passover Lamb had done His work and, because of this, all those for whom He died, died with Him. How probable is this? Well, three days later He rose from the dead. That sealed it. The soul-saving death of Christ for believing sinners is not only probable, it is undeniable.
So, my challenge to you is to believe this good news. Like Moses, simply believe what God has said. Believe God about His judgement upon sin and sinners. And believe God who has given us His Word about His judgement upon His Son for sinners. Improbable? Sure. That is what makes it so indescribable (2 Corinthians 9:15).
A Word about “Them”
Note the last word in the verse: “them.” The faith of Moses for his own salvation, the faith of Moses for his own household, was contagious. Others believed also.
Aaron and Moses gathered together the heads of households and preached this good news to them. They were persuasive. If any had been tempted to argue that this was improbable and unlikely, they were persuaded otherwise. For, according to Exodus 12:28, the heads of households believed. And along with their households, they were saved.
When you believe what may like look the improbable, understand that it may motivate others to believe as well. There is a corporate aspect to our faith.
Though this was the work of God, faith was required, and so faith needed to be encouraged. Raymond Brown sums this up well when he says,
The instructions were strange, the demands costly (a lamb without blemish) and the ritual unprecedented, but they did precisely as they were told. In simple faith they “kept the Passover.” They relied on the God who had spoken to them through his servant.
And perhaps the faith spread from household to household.
Faith can prove to be contagious in a congregation. Others can see and be encouraged by our faith. There is great value likewise in sharing testimonies of what God has done in our lives. When others hear of God’s grace in our lives, they may be encouraged that He can and will do similar things for them. The same can be said of public baptisms, of faithfully gathering and faithfully joining our voices in praise and of the corporate gathering around the Lord’s Table.
If you are having trouble believing the gospel, as a Christian, then perhaps you need to tell others this glorious truth. As you tell the old, old story of Jesus and His love, you will find yourself encouraged that it is not so improbable that the gospel is still for you!
Further, many believe that the gospel is improbable, at least as far as they themselves are concerned. Help them to overcome this by declaring the gospel to them. Over and over again. May we, by the power of the Holy Spirit, be persuasive.
Saving Faith Experiences the Impossible
In v. 29, the writer turns his attention to the act of faith at the Red Sea: “By faith they passed through the Red Sea as by dry land, whereas the Egyptians, attempting to do so, were drowned.”
According to Exodus 12:11, 29–42, inherent in the Passover observance was the idea of leaving with haste. When God delivered His people from judgement, in the midst of His judgement of Egypt, they were to leave that condemned land for the Promised Land. They were to leave the dead-end nation for the land of milk and honey. They were being delivered from the dominion of darkness into the kingdom of God’s dear Son (Colossians 1:13). But this would require another miracle. And big one.
The Exodus story is only the exodus story because of the exodus. God’s people left Egypt for parts promised but unknown. And this event would become the paradigm most mentioned in subsequent Hebrew history. The Exodus was the defining event for them. It would be recalled in the future on many occasions to encourage them as a people when all looked otherwise hopeless. After all, if God could do such a thing in the past, why should they (and we!) not believe Him for great things in the present? That is, when things look impossible, remember the Exodus.
The writer here reminds his Hebrew brothers and sisters how Moses believed God for a nation-saving miracle at the Red Sea—and how God supplied it. Indeed, “it was a noteworthy faith which enabled Moses confidently to promise the people protection from the general destruction.”6 Not only did Moses believe, but, as with the Passover, the people believed as well. “By faith they passed through the Red Sea as by dry land.” We probably know the story well, but let me revisit its basic details.
The children of Israel departed Egypt at the behest of Pharaoh and the people. The Hebrews had asked for “back wages” and the Egyptians had complied. “Just go!” seems to have been their mindset. So the Israelites left.
But then Pharaoh had second thoughts. He was filled with foolish because faithless fury, and sent his armies after them. As the Hebrews came to the Red Sea (following the between-a-rock-and-a-hard-place route prescribed by God) they saw the Egyptian army pursing them. They had nowhere to go but forward—right into the sea. It seemed to them that they had two options: destruction by an Egyptian army or drowning in a sea. Nice!
But, of course, they actually had a third option, which should have been their first option: believe God. After all, He surely did not save them from Himself only to set them up for destruction later? The people, however, were too much like us. They panicked. They began to complain. They suddenly had amnesia, claiming that actually they never really wanted to leave Egypt!
Moses attempted to calm them down: “Do not be afraid. Stand still, and see the salvation of the Lord, which He will accomplish for you today. For the Egyptians which you see today, you shall see again no more forever. The Lord will fight for you, and you shall hold your peace” (Exodus 14:13–14).
What the children of Israel did not know was that Moses had been keeping an important secret until now. For, in fact, the Lord had already informed him that this was His plan (Exodus 14:1–4). Moses had been leading these people by faith that the Lord would accomplish a great deliverance. The time for that deliverance had arrived. And God did not disappoint.
Moses raised the rod and the Red Sea began to divide as the Lord sent a strong wind that formed two walls of water. The seabed dried up, the people marched through, and several hours later they found themselves on the other side. God had delivered them. And they had experienced, by faith, what until then had been seen as an impossibility.
Guthrie writes, “Clearly the movement of the Israelites out of the bondage of Egypt was a co-operative effort. At no time was faith needed more urgently.”7
And, by God’s grace, they complied. They marched forth by faith. Bruce writes, “It was none the less an act of God, who used the east wind to accomplish His saving purpose, but it was by faith that they appropriated the deliverance thus procured for them.”8
Then and Now
The recipients of this letter needed to be reminded that what was impossible with men was possible with God. They especially needed to believe that in the light of the reality that their Israel had become an Egypt (Revelation 11:8).
The beleaguered Jewish church was facing an onslaught. It may have seemed hopeless. But if they were paying attention, they would have realised that Jesus, the one greater than Moses, had shared His secret with His disciples in Matthew 24. Yes, the enemy would pursue them, but God would deliver them. In fact, you see this very Exodus motif in Revelation 12:13–16. Though Satan desired to drown the church in persecution, the Lord would so orchestrate events that the persecutors themselves would be judged. The “earth,” that is Israel, would be drowned in the waters of judgement—just like Pharaoh’s army.
The early church was being encouraged to believe God for the otherwise impossible. And the same message comes home to you and me.
In Revelation 12:17, we read that Satan, unable to destroy the Jewish church in Jerusalem, set his sights on the broader church: “And the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ.”
Satan continues his fruitless assault today. But, by faith, we too must persevere. Though Islam, paganism, nominalism and secularism seem to be winning the day, we dare not panic. Rather, by faith, we must stand still and see the salvation of the world. Like Moses, we need to see the one who is invisible and we must endure.
Don’t Just Stand There
“This is one of the great pictures of God’s salvation, a salvation by grace alone that nonetheless requires us to step forward in saving faith.”9
Be encouraged, believer, to continue to be a believer. With God, all things that are consistent with His character and plan are possible. God can save your loved one. He can deliver you from your sinful habits. He can free you from slavery to sin. He can (and will!) be exalted among the nations. He can empower you to endure a difficult and challenging and even painful marriage. He can empower you to stand for truth as you face an ungodly academia or work environment. He can sustain your faith in the midst of chronic illness. He can overcome your limitations and make you fruitful in ministry. He can enable you to be content in whatever state you find yourself. He can build a stronger local church. He can make our future even brighter than our brightest history.
We must address one more very important point.
It is quite clear from the contents of this letter, as well as from what we know of its historical context, that there were some who were only externally Christians. These were the ones for whom the author was particularly concerned. They were on the verge of apostasy. They were publicly identified with the gospel, but not actually transformed by the gospel. And if they did not repent and believe the gospel, they faced the same predicament as Pharaoh’s army. Let me explain.
Remember that the Egyptians who pursued the children of Israel also experienced a miracle. As they rode into the dry seabed, they too saw the walls of water piled up on both sides. They, like the Israelites, attempted to get across on dry land. So why were they destroyed? Because according to the text, the Israelites crossed “by faith,” and quite obviously the Egyptians did not.
That their faith and not merely their courage was important is shown by the fate of the Egyptians. The Egyptians were just as courageous as the Israelites, for they attempted to cross in the same way. But they lacked faith, and the result was disaster. Their fate shows that the faith of Moses and his followers was real and not just a formality.10
Faith made all the difference, both in this world and in the next.
Sometimes, people can walk like a Christian even though, in their hearts, they live like an Egyptian. They may even go through the waters of baptism, even though they are living under the waters of God’s wrath. Like the Egyptians in Exodus 14, observing a miracle—being in the midst of a miracle—is not necessarily the same as being a participant in that miracle.
For example, you may be a part of a Grace Group, attend church services faithfully, find yourselves caught up in the miracle of worship and the transforming miracle of body life. Yet you are still an Egyptian. You are still clinging to the lie that you can save yourself by your own efforts. Until you come to see that your only hope is in the blood of the Lamb, you will face the very real possibility of being drowned by the wrath of God. You see, as Paul put it, the gospel is both a savour of life and of death (2 Corinthians 2:14–17). If, by faith, you believe on Christ, you will experience eternal life. If you do not, then the gospel is a message of condemnation. So, what to do? Follow in the steps of Moses. His absolute trust in God drove out all fear of judgement. The blood of the lamb would suffice to save all who sheltered in faith beneath its stain! It still does.
Repent and believe on the Lord Jesus Christ and you will be saved. Ask God for saving faith today. There is absolutely nothing improbable or impossible about that!
- William L. Lane, Hebrews: Word Biblical Commentary, 2 vols. (Nashville: Thomas Nelson, 1991), 2:376. ↩
- Leon Morris, The Expositor’s Bible Commentary, 12 vols. (Grand Rapids: Zondervan, 1981), 12:127. ↩
- Edgar Andrews, A Glorious High Throne: Hebrews Simply Explained (Darlington: Evangelical Press, 2003), 391. ↩
- Donald Guthrie, Hebrews: Tyndale New Testament Commentaries (Nottingham: Inter-Varsity Press, 1983), 243. ↩
- Richard D. Phillips, Hebrews: Reformed Expository Commentary (Phillipsburg: Presbyterian and Reformed, 2006), 513. ↩
- Marcus Dods, The Expositor’s Greek Testament, 5 vols. (Grand Rapids: Eerdmans, 1988), 5:361. ↩
- Guthrie, Hebrews, 243. ↩
- F. F. Bruce, The Epistle to the Hebrews: The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1964), 326. ↩
- Phillips, Hebrews, 512. ↩
- Morris, The Expositor’s Bible Commentary, 12:128. ↩