Sermon Idea: The Mosaic Covenant develops God’s set-apart people into a holy nation, governed by God’s law through whom God will bring the promised seed of the woman, Jesus Christ.
Introduction: There are some words that, upon hearing them, do not evoke feelings of comfort or joy. For example, consider the word exam—a perfectly fine word, except we probably associate it with something unpleasant. Whether it be a math exam or a rectal exam, neither of these things is very pleasant.
We might also consider the word work—another perfectly fine word—but I’m willing to bet it does not evoke thoughts of comfort and joy. Whether it’s housework, yardwork, or homework, these tasks are mundane and not particularly enjoyable.
What about the word “law?” What thoughts or feelings are evoked when you hear that word? Old Testament scholar Carmen Imes says most of us don’t perk up when we hear the word law, especially the Old Testament law.
She writes, “Laws are dry and tedious, and they take away freedoms we’d rather have. Laws keep us from parking in the most convenient places and require us to take off our shoes at airport security checkpoints. Silence your cellphone, and no flash photography and don’t chew gum and don’t bring in ourtside food or drink and keep your hands and arms inside the car. This is why Moses’ response to the law catches us off guard.”
Consider, for example, Moses’ reflection on receiving God’s law in Deuteronomy 4.
See, I have taught you statutes and rules, as the LORD my God commanded me, that you should do them in the land that you are entering to take possession of it. Keep them and do them, for that will be your wisdom and your understanding in the sight of the peoples, who, when they hear all these statutes, will say, ‘Surely this great nation is a wise and understanding people.’ For what great nation is there that has a god so near to it as the LORD our God is to us, whenever we call upon him? And what great nation is there, that has statutes and rules so righteous as all this law that I set before you today? (Dt 4:5–8)
This passage serves as a beneficial summary of so much of what I want us to understand about the covenant God makes with Moses and Israel.
Notice that the statutes and rules that the Lord commanded were to be done, “in the land that you are entering to take possession of it.” What land is Moses referring to? The land that was promised to Abraham and his descendants: the promised land of Canaan. The law is given to govern God’s people for life in the land.
Also, notice that as God’s law governs his people in the land, it serves as a testimony to the nations about God’s greatness and goodness (Deut. 4:6-8). If Israel faithfully obeyed God’s law in the land, it would be a light to the nations, reflecting God’s character. Through Israel, God will make himself known to the world.
The Abrahamic Covenant set apart a particular people through whom God would bring the promised seed of the woman, Jesus Christ, who would fulfill all of God’s promises.
The Mosaic Covenant develops God’s set-apart people into a holy nation, governed by God’s law through whom God will bring the promised seed of the woman, Jesus Christ.
The goal of this morning is consistent with the previous weeks. We cannot be exhaustive, and should not intend to be. Much of what could be said will be left unsaid. Instead, we want to understand how the Mosaic Covenant relates to the covenants which came before it, and how it prepares for those that come after it, and how it progressively reveals God’s redemptive plan.
To do this, we’ll trace the three major movements of the covenant in Exodus 19-24: the context of the covenant is redemption from Egypt, the conditions of the covenant are God’s law, and the ratification of the covenant is through the shedding of blood. After that, we’ll consider the function of the covenant, which is the governance of Israel’s kingdom and worship.
I.) The context of the covenant is redemption out of Egypt (Exodus 19:1-6)
The context of the Mosaic covenant is the redemptive event of the Old Testament—God’s redemption of Israel out of Egypt.
while Moses went up to God. The LORD called to him out of the mountain, saying, “Thus you shall say to the house of Jacob, and tell the people of Israel:‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the people of Israel.” (Ex 19:3–6)
As God had foretold, Israel lived in Egypt for 400 years (Genesis 15:13-16). Although they experienced some prosperity and peace during the life of Joseph, the majority of the time was spent in harsh slavery. God redeemed them out of Egyptian slavery through Moses and a series of plagues. The defining plague was Passover, where the angel of death struck down the firstborn sons of Egypt while passing over the houses of Israel because they were covered in the blood of a spotless lamb.
The people to whom God gives his law are a redeemed people, delivered from bondage to belong to God. What is important to remember, especially in our series, is that God’s redemption from Egypt was an act of faithfulness to His covenant promises to Abraham. Numerous passages in Exodus link God’s redeeming of Israel to his promises to Abraham.
I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by my name the LORD I did not make myself known to them. I also established my covenant with them to give them the land of Canaan, the land in which they lived as sojourners. Moreover, I have heard the groaning of the people of Israel whom the Egyptians hold as slaves, and I have remembered my covenant…I will bring you into the land that I swore to give to Abraham, to Isaac, and to Jacob. I will give it to you for a possession. I am the LORD.’ ” (Ex 6:3–5, 8)
To say, then, that the context of the Mosaic Covenant is God’s redemption out of Egypt is to say that the Abrahamic Covenant is the context of the Mosaic Covenant. They are linked. God gave the Mosaic Covenant, and God’s laws are to govern the people in the land promised to Abraham, Isaac, and Jacob.
God is always faithful to his promises. The God who kept his promise to Abraham and Moses is the same God who has made promises to us in Jesus Christ. He will not forget us, friends. He will not forsake his church.
Paul tells us in Titus that the church is, “… waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ (Tt 2:13-14). We will undoubtedly have to wait for that day to come, but we do not have to doubt if it will come. The God Abraham, Isaac, and Jacob—the God who remembers his covenant is our God in Christ Jesus and the indwelling of the Holy Spirit. He will remember his promises and be faithful to them.
The faithfulness of God precedes the giving of the law, and that means the grace of God precedes the giving of the law. We cannot stress this point enough. The Mosaic Covenant, with all its commands, statutes, and rules, comes to a people redeemed by the grace of God. Grace precedes law.
‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant (Exodus 19:4-5)
Grace is the motivation and foundation for obeying God’s law. They are to obey God’s law first because they’ve been redeemed and set apart as the people of God!
God’s faithfulness to the Abrahamic Covenant and His redeeming grace from Egypt are the context for God’s Covenant with Israel. However, the covenant itself contains specific promises for obedience and curses for disobedience, contingent upon Israel’s obedience to God’s commands.
This brings us to our second point: the conditions of the covenant are God’s law.
II.) The conditions of the covenant are God’s law (Exodus 20-23:19)
God’s laws are the conditions of the Mosaic Covenant. If Israel is going to experience the promised blessings of God, it must keep and obey the law of the covenant. This is a covenant arrangement that Israel accepts. Look at Exodus 19:7-8.
So Moses came and called the elders of the people and set before them all these words that the LORD had commanded him. All the people answered together and said, “All that the LORD has spoken we will do.” (Ex 19:7–8)
The laws in the Mosaic Covenant were designed to govern Israel’s life and worship in the land conditionally. If they obey, they will experience God’s blessing in the land, but if they disobey, they will experience the curse of judgment, such as exile from the land. Consider Deuteronomy 30:15-18.
“See, I have set before you today life and good, death and evil. 16 If you obey the commandments of the LORD your God that I command you today, by loving the LORD your God, by walking in his ways, and by keeping his commandments and his statutes and his rules, then you shall live and multiply, and the LORD your God will bless you in the land that you are entering to take possession of it. But if your heart turns away, and you will not hear, but are drawn away to worship other gods and serve them, I declare to you today, that you shall surely perish. You shall not live long in the land that you are going over the Jordan to enter and possess. (Dt 30:15–18)
As Samuel Renihan explains, “Based on the laws, the promises, and the threats of the covenant, the Mosaic Covenant is a covenant of works for life in the land of Canaan…Insofar as Israel obeys the Mosaic law, they will enjoy guaranteed blessings of the Abrahamic Covenant. Insofar as Israel disobeys the Mosaic law, they will experience the guaranteed curses of the covenant.”
What are the laws of the covenant? The answer to that question is found in Exodus 20-40, Leviticus, Numbers, and Deuteronomy. We can’t cover that much ground, so we’ll have to summarize the law of God in a manner fitting for a sermon like this.
Historically, the law of God has been understood and explained by three divisions: moral law, civil law, and ceremonial law. I would like to briefly explain these divisions, provide a brief scriptural warrant for them, and then reflect on their importance.
- The moral law is based on the very righteous character of God and is unchanging. It is summarized in the Ten Commandments in Exodus 20:1-17. The Ten Commandments can be thought of as made up of two tables. Commandments 1-4 are the first table concerning man’s relationship with God, and commandments 6-10 concern man’s relationship with one another. This is why Jesus rightly says that loving God isthe greatest commandment, and the second is like it: love your neighbor as yourself.
- The civil (judicial) law consists of laws that govern Israel’s life in the land as a nation. These laws are the Ten Commandments applied to specific cases pertinent to the life of Israel in the land. Examples of these laws are found in Exodus 21-23.
- The ceremonial law consists of laws that govern Israel’s worship. Laws regarding the construction of the tabernacle, the sacrificial system, the feast days, and festivals are ceremonial laws. Examples of these laws can be found in Exodus 25-30.
Along with the support for this division from Exodus: moral law (Exodus 20), civil law (Exodus 21-23), ceremonial law (Exodus 25-30), texts like Deuteronomy 4:13-14 make the same division.
And he declared to you his covenant, which he commanded you to perform, that is, the Ten Commandments, and he wrote them on two tablets of stone. And the LORD commanded me at that time to teach you statutes and rules, that you might do them in the land that you are going over to possess. (Dt 4:13–14)
The Ten Commandments, together with the civil and ceremonial laws, are the laws of the covenant that Israel must obey to experience life and blessing in the land of promise.
There is a lot that we could say here, but let’s at least reflect on the kindness and mercy that God’s law brings to Israel. Without the ceremonial laws, for example, Israel would not have lasted long in the promised land. The law is a grace that allows God’s dwelling place to be among His people. Let’s consider Leviticus as an example.
Exodus ends with a dilemma. The tabernacle is built, and the glory of the Lord indwells it. God’s glorious presence so fills the temple that not even Moses can enter the tabernacle.
And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle. (Ex 40:35)
Leviticus is God’s merciful solution to this problem. The sacrificial system (Leviticus 1-7) and the priesthood (Leviticus 8) established by the Lord enable Israel to approach the tabernacle, atone for their sins, and live closely with God in the land as His people.
It is important to remember, though, that this kindness and mercy are for a particular reason: life in the land. This sacrificial system does not cleanse or offer forgiveness for sin. It does not provide salvation. As the author of Hebrews tells us, For it is impossible for the blood of bulls and goats to take away sins (Heb 10:4)
The priesthood, the sacrificial system, and the tabernacle are types and shadows of God’s gracious new covenant of grace. Every lamb sacrificed on the altar casts a long shadow, the substance of which is the slain lamb of God on the cross. The tabernacle filled with the glory of God points forward to the very glory of God in the face of Jesus Christ, the Word who became flesh and dwelt ( or tabernacled) among us. (John 1:14).
With the conditions of God’s law stated, the covenant can be ratified through a ceremony.
III.) The ratification of the covenant is by the shedding of blood (Exodus 24:1-18)
God’s law has initiated this covenant and communicated the covenant conditions. Now it is time to ratify that covenant. God calls Moses and the seventy elders to come near the mountain. Moses is the only one, as of now, who goes all the way up. He then descends to communicate the law to Israel. Israel then agrees to God’s conditions and commandments.
And all the people answered with one voice and said, “All the words that the Lord has spoken we will do. (Ex 24:3)
After the acceptance comes the ceremony. Let’s look at Exodus 24:4-6.
4 And Moses wrote down all the words of the LORD. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. 5 And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD (Ex 24:3–5)
First, Moses built an altar just as the Lord instructed, and the young men of Israel offered burnt offerings and sacrificed peace offerings. The burnt offering would have been consumed with fire, and the meat would have been eaten.
Moses then uses the blood from the sacrifices to purify the altar and the people.
6 And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. 7 Then he took the Book of the Covenant and read it in the hearing of the people. And they said, “All that the Lord has spoken we will do, and we will be obedient.” 8 And Moses took the blood and threw it on the people and said, “Behold the blood of the covenant that the Lord has made with you in accordance with all these words.” (Ex 24:6–8)
Note that before the sprinkling of blood is the second reading of the book of the covenant and a second agreement by Israel. They accept God’s covenant, God’s conditions, and affirm that they will do all that he has said. God initiates this covenant, but Israel does respond in affirmation and agrees to all its terms.
The presence of the altar represents the presence of the Lord. The sprinkling of blood on the altar and on the people officially covenanted them together. The blood purifies Israel because the sacrifice is an atoning sacrifice and ordains them for their mission as a kingdom of priests and a holy nation.
Jesus uses this language as he shares the Last Supper with his disciples. 27 And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. (Mt 26:27–28)
Jesus is saying that he is about to perform a new exodus, a deliverance from the bondage of Satan, sin, and death.
Jesus is saying that he is about to ratify a new covenant, one that is not confirmed by the shedding of animal blood, but his own blood. This is the blood sufficient for the forgiveness of sins, for the new covenant is superior to the old.
God’s law has been communicated, the conditions have been agreed to, and the covenant has been confirmed with the shedding of blood. What happens next is truly the point of everything. God’s people in covenant with him are about to commune with him.
9 Then Moses and Aaron, Nadab, and Abihu, and seventy of the elders of Israel went up, 10 and they saw the God of Israel. There was under his feet as it were a pavement of sapphire stone, like the very heaven for clearness. 11 And he did not lay his hand on the chief men of the people of Israel; they beheld God, and ate and drank. (Ex 24:9–11)
In covenant with God through the shedding of blood, they can behold God and have communion with Him in His presence. I don’t know what all they were allowed to behold, but it couldn’t have been more than Moses, so it is veiled to a degree.
The Lord’s wrathful hand is not raised against them because they are there by God’s invitation. Communion follows the covenant made with blood. As the Scriptures end, we learn of another meal in God’s presence. The meal that all will share will be sprinkled with the blood of the new covenant. We will be there by God’s invitation.
IV.) The function of the covenant is the governance of Israel’s kingdom and worship
The function of the Mosaic covenant was the governance of Israel’s kingdom and worship. It governed the people, the priesthood, the prophets, and the king.
In other words, the Mosaic Covenant is tightly wedded to the nation of Israel specifically. For that reason, the Mosaic Covenant is temporary and, in the providence of God, becomes obsolete once God’s purpose for the nation of Israel reaches its fulfillment.
In the words of Samuel Renihan, with the coming of Jesus Christ and the new covenant of grace, the kingdom of Israel gives birth to the kingdom of Christ, and the Old Covenant gives birth to the New Covenant of Grace.
In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away. (Heb 8:13)
*Give a clear gospel call and invitation*
Nathaniel R. Martin 