036: Luke Whitehouse - The Ecclesia in the Wilderness

Automatically transcribed. Accuracy is good but not perfect, and words are sometimes wrong. Trust the audio over the text.

1. 0:00

   Welcome to the Good Christadelphian Talks podcast. I'm Levi. And I'm Chris. Thank you so much for joining us this week. On this podcast, we select one talk a week to help each one of us get the Bible in our daily news feed. We post at the start of each week for you to listen with a short intro beforehand to kind of set the stage for the talk you're about to hear. And now let's hear more about this week's talk. Welcome back and thank you for joining us for another talk. Our talk this week is an evening program that was given by Luke Whitehouse on the topic, The Ecclesia in the Wilderness.

2. 0:54

   That was given at the Studley Ecclesia. Brother Luke is looking at the children of Israel as they wandered through the wilderness from the time that they left Egypt until the time they come into the promised land and all the different events that happened. But in addition to just looking at the children of Israel's story, Brother Luke is also pulling out a lot of the symbolism that is contained within the story of Israel as they wandered through the wilderness and applying it to our time as the Ecclesia that is wandering through the wilderness of the world. He does a really good job. We all know the story of the Exodus wanderings and all the little details and pieces that come through that.

3. 1:34

   But to hear him kind of weave together both the story of the time under Moses and Aaron and then how that applies to us and all the different echoes, such a rich story with all those echoes and parallels to Christ and to our walk in the truth was a good reminder and was really, really powerful to listen to. I really, really enjoyed it. I found it really interesting and it was a good reminder of just how many amazing echoes are in this particular chapter and period of Israel's history. This class was a suggestion that was emailed into us. Somebody suggested to us and gave it a link that was where it was being hosted off of their Ecclesias website. So if you know your Ecclesias website where you either have evening programs or exhortations or talks or anything of that sort or other Christadelphian places that are hosting classes other than, you know, Christadelphian Bible talks and other sources like that, feel free to send them our way. We're always looking for new places and new classes to pull from to try to find new material to share with everyone. We thank you for, you know, for everybody who's supporting it, all the people that are listening and making recommendations, both for classes for us to listen to and also suggesting it to other people. We get messages at least a couple times a week from people that are really, really enjoying the podcast and it's encouraging and exciting to know that people are finding it beneficial and are enjoying the classes. With that, we'll turn it over to our brother Luke Whitehouse for his class titled The Ecclesia in the Wilderness.

4. 3:05

   So we're looking at the Ecclesia in the Wilderness and it's a phrase, isn't it, that's picked up right in the book of Acts where Stephen the Apostle is imploring with the Jews and he's trying to explain to them through the words of God, let's not forget that it's the words of God speaking through Stephen about how the Old Testament now has been transcended into the new and how Christ has fulfilled the law. And through the words of God, he takes their minds right back to the wilderness and says, this was the Ecclesia or the church in the wilderness. And already, straight away, we can see that our life as Christadelphians or as Christians is paralleled almost perfectly to the wilderness wanderings.

5. 3:48

   Absolutely phenomenal parallels between the two. What we see in the old is a foreshadowing of what we're involved with today. And it was all brought about by the Lord Jesus Christ. Well, I'm going to ask a couple of rhetorical questions. If you want to answer, please do. But my first question is, what was the wilderness wanderings all about? What was the Ecclesia in the Wilderness? What was it about?

6. 4:11

   Well, I think the answer to that question, it's a journey, isn't it? A journey all the way from Egypt right into the Promised Land. And the journey took place in the great and terrible wilderness. I'm going to read these words to you, taken from Deuteronomy 8 and verse 2. It says, God put you in the wilderness for 40 years to humble thee and to prove thee. And the word prove there means to test. The whole point of the Ecclesia in the wilderness is to go under a test. And that's the point, isn't it? That's the point of ecclesial life. We can't lie about it. It's one almighty test. And there are highs and lows as it was then, so it is today. And let's think about this. So we've got Israel coming out of Egypt. We know that they were through baptism, symbolic of baptism. They went through the Red Sea into the wilderness wandering so that they then can be led into the Promised Land. And even the simple structure from beginning to end is an allegory, is a story about us.

7. 5:23

   That they too had to be trialed and tested. Now what's so interesting, brothers and sisters and friends, is that when they came under or out of Egypt, they were no longer citizens of Egypt.

8. 5:38

   They were citizens of God, but they had to become strangers and sojourners first. Isn't that interesting? That they were walking to a place in which they were going to be citizens of the Almighty, but they had to be strangers and sojourners before that. Exactly what Paul writes to the Ecclesiastes about them. That they also are strangers and sojourners being tested and proved. Deuteronomy 8 verse 15 says that the journey through the wilderness was great and terrible.

9. 6:11

   Right? And the word terrible in the Hebrew means to be afraid, to be fearful. And there are times in the wilderness where the scorpions and the serpents bite at us and we are afraid in the great lows of our ecclesial life. But when it says the great and terrible wilderness or the great and fearful wilderness, what were the last words Moses said to his people before they walked into the land?

10. 6:38

    Be of good courage and do not be afraid. And that word afraid is the same word terrible, the great and fearful wilderness. There's nothing to be afraid of. Did you know the word and the phrase do not be afraid appears 365 times in the Bible? Reminding us that every single day that we should live our life fearlessly as we go together as strangers and sojourners in the great and terrible wilderness. Well, let's go right back to the beginning of our journey in Exodus chapter 12.

11. 7:16

    And we're just going to sort a simple structure out to show that how these things in the old are so pertinently relevant to the New Testament. So we've got in Exodus chapter 12 the Passover. Okay? Well, we know about this that in order to have a Passover, that's when they had to leave Egypt.

12. 7:42

    But I want us to think about this in two ways. There were two things or two principles that came out of the Passover. Now, if I ask the question, I undoubtedly will get the response, the shedding of blood. And absolutely, a lamb had to be shed so that they could come out of Egypt.

13. 8:06

    But what was the other principle embedded in the Passover? What do you think? Well, I think it was the death of the firstborn. The death of the firstborn and the Passover lamb comes hand in hand. They had to slay a lamb and paint the blood on the door, which is Christ, as he is our lamb, and he's also the door.

14. 8:37

    But in doing so, and in doing that, then the death of Egypt and the firstborn happened. The firstborn was dead. If they didn't, paint their doors with blood. Only through the shedding of blood can they have salvation. But I want us to think about it like this. You see, all the way through the New Testament, I'll give these quotations to you.

15. 9:12

    Matthew 9, verse 17. Ephesians 4, verse 22. Romans 6. And all of 1 Corinthians 15. talks about the death of the firstborn. We have two births. We have our natural birth, which is in Adam. And we have our spiritual birth, which is in Christ. And once we recognize that the Lamb of Christ gives remission of sins, we go through a new birth and we put away the firstborn.

16. 9:46

    It's the death of the firstborn at the Passover Lamb. It's a principle that cascades itself all the way through the Scriptures. And God works like this. We have the Old and the New Testament, the first and the second. The Old and the New. We have the Old Aaronic Priesthood and the Melchizedek Priesthood.

17. 10:09

    We have law, we have grace. We have the woman, we have the bride. We have Adam, we have Christ. We have law, we have grace. We have natural Israel, we have spiritual Israel. We have natural Jerusalem, we have spiritual Zion. The whole thing is the death of the old transferring into the new.

18. 10:26

    And only through the blood of Christ can that happen. And that was a principle that's being brought out here. Well, have a look at this. I want us to note some of the key words in Exodus chapter 12. It says in verse 3, Speak ye unto all the congregation of Israel, and saying in the tenth day of this month, that they shall take them, every man a lamb, according to the house of their fathers, a lamb for a house.

19. 10:54

    Now, I think this is really interesting, because we're not alone. It was the saving of a house. And this is a house here at Studley, and I have my house at Shirley. And we all have these houses. And what we do on a Sunday, well, figuratively speaking, we paint the door with blood, because we come to remember the Passover lamb.

20. 11:20

    And in doing that, we put away our old life. It's the death of the firstborn. And so what we have here, going into the promised land, brothers and sisters, is houses, ecclesias, together. Walking into the kingdom. A whole group of people, sharing one common faith. And what's really interesting, is that when we come to Romans 9, it tells us that we're spiritual Israel, aren't we?

21. 11:46

    We have natural Israel, the first, and the new is spiritual Israel. But if you just cast your eyes down, and look at verses 12 to 27, you'll see that that word house, as it talks about Israel, is used, have a guess how many times? Just somebody say, have a guess. What do you reckon?

22. 12:08

    Twelve. Twelve houses of Israel. Twelve tribes of Israel. These houses. And we are spiritual Israel. And there is a number that has been called up in ecclesias. And we might not be the only people. Believe it or not. There may be people, generations before, who had the truth. Little pockets of people. All going.

23. 12:37

    And walking to the kingdom. And it was all done through the blood of the lamb, and the death of the firstborn. Only that could commence their walk. Well, let's go, shall we? Let's just flick over a page, and go to Exodus chapter 13. They're delivered from Egypt now. They're delivered from death. And if you look at verse 18, it says, God led the people about through the way of the wilderness of the Red Sea, and the children of Israel went up, harnessed, out of the land of Egypt.

24. 13:14

    Now, if you've got an RV margin, or another translation, that word harnessed, your note, it means, in groups of five. Or five in a rank. Okay? Groups of five. So, let's think about this. They're not alone. No one's walking there alone. I know we work out our own salvation, but the principle of fellowship is extremely clear.

25. 13:42

    So, they all walk together, harnessed together, as groups of five. Now, we say a lot, don't we? Five is the number of grace, and I don't buy into that, frankly. So, I haven't heard a good explanation of it. But when we look at the Hebrew, the Hebrew of the number five, each number has a spiritual meaning.

26. 14:06

    And the word and the number five, in the Hebrew, comes from the word, Shamesh. You'll never have a guess what Shamesh means. It means to be awake, and to be alert.

27. 14:25

    So, maybe, yes, there are groups of five, because they've been saved by grace. But, every single one of them now, as they walk out of Egypt, are spiritually awake. Were they awake before? Absolutely not. In Egypt, they were slaves, blind, in darkness. And now, they are alert to sin and death. And we know they're alert, because the word harnessed is used.

28. 14:59

    And the word harnessed, not only means in groups of five, but it basically means in militant fashion. They walked out as soldiers, alert to sin, ready to attack, or defend, if sin approaches. Awake, as they walk together, as a house, out of Egypt. Now, we could go, couldn't we, we could go all the way, to the New Testament, and think about, what it is to be a soldier of Christ.

29. 15:29

    And how many times, do we see those phrases, in the New Testament, to fight, the good fight of faith. To war, the warfare of the work. To put on, the armour of Christ. And we can only put on, the armour of Christ, if we're soldiers. soldiers.

30. 15:50

    But they weren't soldiers, in Egypt, were they? They were slaves. They couldn't fight. They hadn't got any equipment. They hadn't got any armour. They weren't aware. But by being called out, by the death of Egypt itself, and by acknowledging, the Passover lamb, they have made, they have come from, slavery, to soldiers. As they walk together, as troops in an army, fortified, and ready to fight, as a house.

31. 16:26

    Well, let's have a look then, at Exodus chapter 17, which was our reading. Exodus chapter 17. Now, when we think about the structure, I just want us to think, carefully now, of where we're going, with the walk of Egypt, of the walk, sorry, of Israel out of Egypt. Let's just think about it, logically.

32. 16:58

    So, we've had the Passover, death of the firstborn. They come out, as soldiers, and they go through, the Red Sea. And eventually, they end up, at Sinai, where they're given, a new covenant. And let's parallel that, with us. We acknowledge, the Passover lamb, as the door of Christ. We put away, the old man.

33. 17:23

    And by doing that, we're liberated, from slavery, to soldiers. We march, to the kingdom, as groups, in fellowship. we walk, through the, waters of baptism, as Egypt, is floundered. And then we arrive, out of the waters, where Christ, gives us his covenant. And we acknowledge, that covenant, through the, breaking of bread, and drinking of wine, as often as we do.

34. 17:55

    So the journey, of Israel, is the journey, of the ecclesia. But the point, is very, very clear. Just because, we've got baptized, does not, magically, put us in the kingdom. Because the whole point, is to prove, says Deuteronomy 8, to test, the great, and terrible, wilderness. And that is the point. God wants us, to get stronger, so that we're able, to fight our way, into the kingdom.

35. 18:27

    He wants to test us, because he loves us. Well, let's have a look then, shall we, at the first, test. Now, my dad always said this to me, and it, it stuck well. He said, Exodus 1 to 15, is all about, Israel coming out of Egypt. The rest of the wilderness, is all about, Egypt coming out of Israel.

36. 18:52

    Okay? Because the whole point now, that although they physically left, right? Right? As a witness. As we physically demonstrate, through the waters of baptism, that we're left Egypt. Well, that's not the case, is it? Just because we, we show that we've gone through, the waters of baptism, doesn't mean that we're in the kingdom.

37. 19:14

    Does it? We've got to be tested, improved, and trialed in the wilderness. And that's the point. The principle is really clear, isn't it? And so now it's all about, Egypt coming out of Israel, over the 40 year wilderness wonderings. And that's, the purging of the heart, isn't it? Purging of the soul. That's the true wilderness wonderings.

38. 19:37

    That's what it's like, to be a soldier. And now we look, at Exodus chapter 17, and verse 8. Here is, I would suggest to you, that this is the major test, right? Of Israel. It says there, then came Amalek, and fought with Israel, at Rephidim. Now here's a question. In Egypt, could Israel fight?

39. 20:05

    Now, we discovered that, didn't we? They were slaves. They didn't have a sword, they didn't have a shield. But now they do. And the first test, that God gives Israel, the very first thing, they've just been baptized. They have just come, through the waters of baptism, they're a million miles away, from the promised land, and 40 years away, from gaining access to it.

40. 20:30

    The first thing God does, he goes, right, you're in a fight. Fight the good fight, war the warfare, and put on the armor of Christ. Because your job now, is to fight, with Rephidim, or fight with Amalek, at Rephidim. Now, if we think now, who was Amalek? Who was he? Well, Amalek, we can go right, and we won't go there, we can go to Genesis 36, right?

41. 20:57

    Amalek, in Genesis 36, was, the firstborn, of Eliphaz. Eliphaz, and Eliphaz, was the firstborn, of Esau, and Esau, was the firstborn, of Isaac. Israel, were the, secondborn.

42. 21:25

    And so, the first, thing, that God does, as we walk, out of Egypt, God says, hey, now you can, fight the firstborn. Now you're ready, to fight, the very people, you left. You thought, you put to death, the firstborn. No. That was my doing. Now it's your turn. Christ, showed us, how to destroy, the firstborn.

43. 21:59

    And he did it. But it's up to us now, to try, and fight, the firstborn. Because it's not, that easy. Why would God, give us eternal life, in the kingdom, without testing us? It's logical, isn't it? And the greatest test, is to fight, the very people, we've left. The firstborn. And that is Amalek.

44. 22:21

    Amalek, are the firstborn, of the firstborn, of the firstborn. And they fight, the secondborn. In fact, if we go to Genesis 36, and verse 16, it tells us, that Amalek, was the chief, of Eden. Now chief, means leader. And Eden, is another word, for Adam.

45. 22:43

    So Amalek, was the leader, of Adam. And who was Adam, brothers and sisters? He was the firstborn. So we have Christ, who is the newborn, against Adam, who is the firstborn. We have Israel, who is the newborn, against Esau, who is the firstborn. We have flesh, against spirit. Now, let's just make this, even clearer.

46. 23:14

    Right? Let's make this, even clearer. You won't find, a set of brothers, in the Bible, ever, where the firstborn, has the spiritual blessing. I remind that, to Stephen, every time I see him. Right? You'll never find it. Never get a pair, of brothers, where the firstborn, has the spiritual blessing. It's always the secondborn.

47. 23:39

    Wherever you go, it's always, the younger brother. Why? Because the firstborn, was Adam. And the secondborn, was Christ. And Christ, always, has to lead Adam.

48. 23:57

    Always. Now, I've been, my Adam birth, is 32. My, Christ birth, is 14. Right? But, my younger self, has to lead, my elder self. And it's rock hard, isn't it? If you've got an older brother, and you're trying to wrestle him, it is solid. Almost impossible. Right? Because, Christ has shown us, that you have to try, and lead, your older self.

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    And here, we've got the firstborn, against the secondborn. We've got the younger, against the elder. And there's a fight, taking place. And right, when we come through, the waters of baptism, we've had a new birth, and we're young, and feeble, and young. And we've got to fight, that firstborn. It's a, wonderful principle.

50. 24:54

    An almighty principle, that works itself, through, the Bible. Who could deny, inspiration, eh? Who could deny it? Well, let's have a look then, shall we? So, we've established, that principle then, of the first, and the younger. Well, let's have a look then, at verse 16, of Exodus chapter 17. God says, he says that, Yahweh hath sworn, that the Lord, will have war, with Amalek, from generation, to generation.

51. 25:27

    Right? So, this battle, is going to take place, from generation, to generation. The younger, against the older. Adam and Christ, is always going to be at war. It's the seed of the woman, and the seed of the serpent, isn't it? Right? Well, you'll never have a guess, who quotes that phrase, in the New Testament.

52. 25:46

    It's in Luke 1, verse 50. Believe it or not, it was Mary. And, Mary had been told, that the child, in her womb, would save humanity. In other words, the child, in her womb, would destroy, the firstborn, and bring about, a new birth. And, do you know what Mary says?

53. 26:19

    My son, will have mercy, on those, from generation, to generation. So, the war, continues, from generation, to generation. And, the Lord Jesus Christ, is going to, bring mercy, on those, who fight, from generation, to generation. And, that was the mother, of the Lord. She was a wonderful sister, who understood, her scriptures, and that's why, she was chosen.

54. 26:50

    We tend not to speak, about Mary. Right? But, she was an incredible woman, who was specifically, chosen, to bear, the lamb. And, she knew her Bible, inside out. That, she knew her son, was going to be, that man, who would fulfill, Exodus chapter 17. Well, look at Israel. They're, they're in a different, legal together, aren't they?

55. 27:16

    Because, they're us. And, look at the question, they ask, right? They ask the question, at the end of verse 7, is the Lord, among us, or not? I mean, how many times, have we asked that question? Right? Genuinely. And, sometimes we ask these questions, and sometimes they just go, into the abyss, don't they?

56. 27:36

    Because, it's just one of those, jargon questions. Right? But, seriously, how often do we say, you know, is the Lord here? I mean, what's this all about? Come in every week. For year after year. You know, we've all thought it, because Israel thought it. You know, some of us more than others, but we've all asked that question.

57. 28:01

    And so, Israel now, asking this question, where is the Lord? Is he here? As they're in this war, against Amalek? Now, this is how wonderful God's word is. Because, have a look. Who is the first man mentioned, that's going to spearhead this attack, against the firstborn? So, let's treat Amalek like Adam. That's effectively who they are.

58. 28:27

    Who is leading the troops, into war? Well, look at verse 10. We've got a man called Joshua. Anyone know, what Joshua's name means, in the Greek?

59. 28:47

    It's Jesus. Salvation, of the Lord. And the man, who is leading the attack, against flesh, against Adam, is no other, than the man, who showed us how to do it. the Lord Jesus Christ. And so, when we look around, in this warfare, and we think, where is the Lord? Well, the Lord Jesus Christ, has shown us, how to do it.

60. 29:21

    And look how he does it. Well, it says, that Joshua, destroyed Amalek, or, discomforted Amalek. How did he do it? Well, he did it with a sword. And what does a sword mean, in the Bible? Well, Ephesians 6 tells us, that the sword is the word of God. And Jesus, destroyed the firstborn, because he was the word of God, made flesh.

61. 29:52

    And notice, he didn't destroy, Amalek, did he? He weakened Amalek. Sin, hasn't been destroyed. Let's be very, very clear about that. Jesus, destroyed sin in himself, but he showed us, that sin has a weakness. And the weakness, is the word of God. It's the sword of the spirit. It's, it's the work of the Lord Jesus Christ, who, in Hebrews chapter 2, is the captain of our salvation.

62. 30:25

    And although Jesus destroyed, flesh within himself, he showed us, that we can also, discomfort flesh, through him. It's amazing, how the gospel, is brought out, so eloquently, in this obscure chapter, led by a man, called Joshua. Well, he's not alone, is he? So, if you look at the middle, of verse 10, if you look at verse 10, and, and, and, note there, we've got three men, who walk on top of the hill.

63. 30:56

    So, let's just imagine the picture here. We've got, we've got all of Israel, they are now, fighting Adam, and they're led, by Christ. So, here we have spiritual Israel, led by the Lord Jesus Christ, who's showing them, how to destroy sin, by the word of God. And, going on top of a hill, are three, very important men.

64. 31:16

    We've got them, noted as Moses, Aaron, and Hur. Now, why is, God, drawing our attention, to these three individuals? Surely, the attention should be, on the Lord Jesus Christ.

65. 31:34

    Well, let's have a think about, the names of these characters. The names, I shouldn't say characters, they're people, aren't I? Names of these people. So, we've got Moses, his name means, drawn out. Aaron, his name means, enlightened one. And Hur, his name means, unbelievably, white linen. And, I think, in the names of those three men, we have the redemption of sin.

66. 32:04

    Because, like Moses, we are drawn, out of Egypt. Like Aaron, we are enlightened, by the word of God. And, like her, we put on the white robes, of Christ. And, in those three people, we have the journey, of the redeemed. But, we can go, a little further. Because, these three men, had jobs.

67. 32:33

    Moses, was a prophet. Aaron, was a priest. Christ. And, her, was from the line, of Judah. So, he would be, in the kingly line. So, on that hill, we have, the prophet. We have, the priest. And, we have the king. And, at the bottom, in the valley, is the captain. who, who leads, Israel, against that.

68. 33:15

    The prophet, the priest, the king. Now, if you think about, the prophet, the priest, and the king. Because, we say these three things, don't we? And, you know, I've had a couple of questions, off younger people. You know, what do they mean? Well, the best way I can explain it, is the role of Christ.

69. 33:29

    So, the prophet, is all about, Jesus' life. Because, he came as a prophet, didn't he? Okay? The priest, is all about his sacrifice, because he died, as our high priest. And, the king, is all about, the resurrected Christ, who's to return, to this earth, because he's going to return, as a king. And so, in the prophet, the priest, and the king, we have the very role, of the Lord Jesus Christ.

70. 33:53

    And, what is the role of Christ today? Well, he's our mediator, isn't he? And, he's our mediator, through the prophet, the priest, and the king. As a sacrifice, he opened up the way. And, it was through the work, of the Lord Jesus Christ, that we can access, the father in prayer. And, communicate with the father.

71. 34:13

    Now, have a look, where they're standing. They're on a hill. And, if they're on a hill, they're in between, the heavens, and the earth. And, the heavens, is the place of, God, and the earth, is the place of man. And, in between, is, I guess, the role of a mediator.

72. 34:38

    Who acts as a, who acts as a principle, of the redeemed. Who acts as a person, who allows us, to communicate, with, God, through his role. And, have a look at this. What is the role, of Christ? What does he allow us to do? Well, we've already answered the question, but look at verse 11.

73. 35:04

    So, it came about, when Moses held his hand, that all Israel prevailed. And, when he let down his hand, Amalek prevailed. So, this is pretty, pretty strange, isn't it? We've got, we've got Moses now, his hands are raised, and when his hands are raised, Israel winning. And, when his arms, are weakened, Israel lose.

74. 35:24

    So, what they have to do, they have to force his hands up, don't they? You know, in the Bible, what do you think, the raising of hands, speak of?

75. 35:35

    1 Timothy 2, verse 8. 1 Kings 8, verse 54. Psalm 141, verse 2. Prayer. Now, we don't raise our hands, in prayer. But, in Hebrew times, in ancient times, that was a symbol, of communicating, with the Father.

76. 35:54

    Now, so how many of us, lack prayer? because, because that is the, only way, that Amalek, can be defeated. And, I find that, really, sobering. Because, I would say to you, that that's one of my, weaker things.

77. 36:18

    Because, I'm always in a rush. God says, be still. Hear my still, small voice. Christ was, always, always communicating, with his Father. And that's how he overcame. And when he sweated, drops of blood, when Adam, was at the surface, he prayed. He prayed. He prayed, to his Father. And so, when we look out, and say, is the Lord among us?

78. 36:50

    Where is the Lord Jesus Christ? And, we're so far behind, in the battle. All the soldiers, are ahead of us. We can't even see, the captain of our salvation. Well, God says, just look up. Just look up, and you'll see him. And pray. For if we can't see him, in the battle, we can see him, as we're allowed to pray, through him to God.

79. 37:15

    Is the Lord among us? Now, let's think about this, pictorially. Because a lot of us, think in pictures, right? We have, three men, on a hill. And there's a battle, between flesh and spirit, taking place. And the middle man, has his arms raised.

80. 37:40

    What's that a picture of? I dare say, that's the picture, of the crucifixion. Three men on a hill, with flesh against spirit, and the middle man, who's the Lord Jesus Christ, with his arms, raised up high. And in that, wonderful silhouette, we see the picture, of Christ. The picture, that allows us, to find victory, through him.

81. 38:07

    Well, let's look then, at verse 12. It says, but Moses' hands were heavy, and they took a stone, and put it under him, and he sat, on the stone. So, you know, we've got the stone here now, he's obviously getting really tired, Moses is. And they put a stone on him, and they hold his hands out, on high.

82. 38:26

    Now, why a stone? Why not a stool? You know, why does the spirit, use these words? Think about, what the stone is. It's, the chief cornerstone, isn't it? It's, it's, the stone, that the builders have rejected. It's, it's, the stone, that crushed, the image of, Nebuchadnezzar, who incidentally, was in the image of, man, who is the firstborn.

83. 38:52

    But we can go even further, because the stone, is the word, even. And, all the way through, the book of Leviticus, it's used, as the word, for the altar. You see, the children of Israel, and the priests, they would lay a sacrifice, on a stone.

84. 39:11

    And we've got a picture, of the crucifixion, that's taking place, on the altar. As, the spirit, defeats flesh, through the role, of the high priest, the prophet, and the king, as the captain, leads, the battle, in a very obscure, passage, at a very awkward time, in Israel's history. See, we look at these stories, and these accounts, face value, and they're real events, but they're so strange.

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    But, when we look at them, through the work, of the Lord Jesus Christ, well, they become alive. They mean something, because it affects us.

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    So, the stone was placed, and the word, sit there, is used to be secure. It was secure, on the altar. So, look at verse 9. We've got another instrument, that's used here. We've got there, the rod. And Moses said unto Joshua, choose us out men, and go out, with Amalek. Tomorrow, I will stand, at the top of the hill, with the rod of God, in mine hand.

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    Now, we've got this, we know what the stone is, we know what all these, implements are used, but what's the rod all about? I mean, you know, what's that? Well, my definition of the rod, would be, to demonstrate, God's power. You see, Christ succeeded, because he understood, the power of God. He understood, the power of God.

88. 40:38

    And I, believe, that the rod, talks about, overcoming death. That's what the rod, is all about. Overcoming death. I'll give you an example. Let's just, use our fingers. Let's just, quickly go to, Exodus chapter 7. Exodus chapter 7, this is where we first, see the rod, and we're used here, with the serpent.

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    So, look at verse 11. Then Pharaoh, called the wise men, and the sorcerers, in verse 12, for they cast down, every man his rod, and they became serpents. But Aaron's rod, swallowed their rods.

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    Interesting, isn't it? When we think of a serpent, where does our mind go to? Genesis 3, isn't it? It's the seed of the serpent. It's sin. Right? I think that's what's been brought out here. So, if the serpent is sin, well, then sin is death, isn't it? I mean, that's where we end up.

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    Sin leads to death. And we've got a serpent there, that represents death, that's being swallowed up. Is that a Bible phrase? In Isaiah, in Corinthians, where death shall be swallowed up in victory? And he's got the rod. And there's a war taking place with the firstborn that leads to death. death. Can I use another example of the rod?

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    Korah. In Numbers chapter 16. The battle of the priesthood. And what happened in the battle of the priesthood? Well, God says, well, I tell you what, whoever's rod buds almonds, that's the chosen priest. Right? Of course, Aaron's rod budded and it brought forth almonds. But Korah's did not. And what happened to Korah?

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    He was swallowed up. Wasn't he? See that? Death was swallowed up. Oh, we can go even further. The almond tree that budded on Aaron's rod is the first tree in all of Israel that buds first. It's the only tree in Israel that can penetrate and bud through ice.

94. 43:29

    Do you know what Korah's name means? Frost. And what we see is that even the almond tree can bud out of death. That even though death is given, new life can come. And it's done through the power of the almighty. Now, if the almond tree is the first tree to plant and bud, I guess it's the almond tree that is the first fruit.

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    fruit. And do you know what the almond tree means? It means to awaken. And it's called the awakener. So if you go to Israel, that's what they call the tree. We call them almonds. It's called the awakener because it's the first plant, it's the first fruits, bud through night. Right? The first fruit.

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    And it awakens. There's a very famous chapter in the New Testament, 1 Corinthians 15, and it's all about the resurrection, isn't it? Can we remember the analogy that Paul through the Spirit uses of those that are resurrected? He uses the analogy of a plant.

97. 44:50

    And he says, through the Spirit, he says, that plant, like death, will awaken. It's the Greek word agero and it's the equivalent word of almond. And so the dead are going to be raised up like an almond tree, says the Apostle Paul, writing in the Spirit to the Corinthian ecclesia. And it's going to bud forth, it's going to be the first fruit.

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    And he says, because the Lord Jesus Christ is our first fruits. And do you know what it says at the end of chapter 15? That in Christ, death was swallowed up. And the whole thing just threads almost like inspired poetry, isn't it? These themes just run through that the Apostle Paul there is talking about, that tree, that buds.

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    Well, my final thought is the name Amalek. Amalek. The name Amalek means people of the valley. And that's where they lived. They lived in the valleys, as far to the earth as possible. Nowhere near the hill, right at the base of humanity, were the Amalekites, the people of the valley. Now, we're thinking about the rod, aren't we?

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     I'm going to read to you a very famous psalm, Psalm 23. Though I walk through the valley of the shadow of death, I will fear no evil, for you are with me. Your rod and your staff comfort me. There we have Israel. fighting death in the valley and they look at the rod by the man who's got his arms stretched outwards, the man who speaks of the altar, the stone, the prophet, the priest, the king, the captain, the Lord Jesus Christ.

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     Jesus Christ. slash GCT. We want to encourage everyone to share their thoughts from the talk this week on Facebook or Instagram, where we are at Good Christadelphian Talks, or on Twitter, where we are at GCT underscore podcast. If you know of a great talk, we want to know about it too. Send a suggestion to goodchristadelphiantalks at gmail.com or message us on any of our social media platforms. Thank you for listening. God bless and talk to you next week.

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     you