Partakers of the Passover

Well this morning we finished chapter 12. We've been here for just over a month now and then next week we'll read the next section from chapters 13 through 20 in the book of Exodus is that'll be the next direction for our time and then perhaps at chapter 20 depending on momentum and where we're at.

We may take a slight detour to Matthew 5 through 7. It would be very fitting coming off the heels of chapter 20. So we still have the Exodus ahead of us. We're on our way out of Egypt, but not quite out of Egypt just yet.

And Pharaoh is certainly not done with the Israelites just yet. We'll come to the Song of Moses and of course along the way toward Sinai where God writes with his own finger the the words the ten words his law.

The Passover Instructions and the Covenant Meal

So there's a lot ahead within this book and even that's not the end. Of course of the book of Exodus, but as we complete chapter 12, we come with further instructions regarding the Passover. This is God's command to the congregation of Israel hereafter instructions for partakers of the Passover, and I think this is instructive in many ways as to who we are as Reformed Baptists our understanding of the church.

The nature of being a member of the church. The nature of being a New Covenant Church. How we understand baptism in the Lord's Supper in some ways. We'll rehearse things that we dove into from Genesis chapter 17.

We spent about six weeks Digging through the finer details of covenant theology. We'll do some heavy lifting this morning. So if you're gonna rummage for a pen or a pencil, you might as well do it now.

I think by design we're gonna sort of lift off and we'll get to the heaviest part somewhere in the middle and then we'll take things where. Perhaps the rubber meets the road and there's some practical needs that we can think of so hang in there when the going gets tough but it will be well worth your Your attention and if you're a if you're a note taker and you really ought to be note takers.

Really? I can't strongly encourage you enough that when you involve more bodily senses you're Wiring your neurons and you're able to not only receive much more but retain much more. So let this be an exhortation for you.

When we continue on in Exodus if you're not a note taker yet by the end of Exodus, you ought to be a note taker. Instructions for partakers of the Passover. Exodus 12 beginning in verse 43. And the Lord said to Moses and Aaron this is the ordinance of the Passover no foreigner shall eat it but every man's servant who has bought for money when you have circumcised him, then he may eat it.

A Sojourner and a hired servant shall not eat it in one house. It shall be eaten. You shall not carry any of the flesh outside the house nor shall you break one of its bones? Something that John 19 is surely referencing in the fact that none of Jesus bones were broken on the tree.

All the congregation of Israel shall keep it and when a stranger dwells with you and wants to keep the Passover to the Lord let all his males be circumcised and then let him come near and keep it and He shall be as a native of the land for no uncircumcised person shall eat it.

One law shall be for the native-born and for the stranger who dwells among you. Thus all the children of Israel did as the Lord commanded Moses and Aaron. So they did and it came to pass on that very same day.

That the Lord brought the children of Israel out of the land of Egypt according to their armies. So here we have in this passage the instructions for the Passover ritual that will be continued. Numbers 9 we have the practice of the Passover once more in the second year and we see that this indeed is still binding along with further elaboration.

There in Numbers chapter 9 the foreigner here is forbidden. That's the umbrella instruction the umbrella admonishment. The foreigner is forbidden to partake and then that also entails the sojourner and the hired servant.

The Dequalification for that forbidding is the servant who is circumcised and then later on the stranger or the Foreigner or sojourner who is circumcised if they are circumcised they are able to partake of the Passover.

Now clearly this is with reference to the mixed assembly at least at first glance. We read last week about the mixed assembly that is coming out of Egypt perhaps due to Being converted during the plagues perhaps through intermarriage perhaps just through seeing The the purpose and the promise of God for his people.

Perhaps they were also slaves that were being liberated and enslaved population. There could have been many and likely were many reasons that not only the Israelites But many others a mixed assembly was being brought up out of Egypt.

And yet this also has not only a reference to the Gentiles in their midst But also to the future generations of Israel who would dwell in the midst of Gentiles. This also will be instructions for them whoever is with them whether a servant's whether a sojourner a foreigner they must be circumcised if they would partake in Such cases the decision to partake in the corporate life of Israel.

Required.

Circumcision if you can excuse the pun, they they need to put some skin in the game. I kind of shudder to say that but it's gonna cost it's gonna cost you if you want to participate In the corporate life of the people of God and this as well as partaking in the Passover Demonstrates that these foreigners these sojourners these servants had actually converted to the worship of the true and living God.

So for example the the term here foreigner and these are all related terms interestingly enough Gur is the the term for stranger gear for foreigner and the the Septuagint the Greek translation of that translates that as a proselyte as a convert.

And so they understand the foreigner who has decided I'm going to align myself with the people of God. I'm going to enter into the corporate life and ritual of God's people. Therefore I will be circumcised that they had converted.

They were now a proselyte and God says they are to be treated as a native in the land. They come into the full protection of the law as a result of that this desire this decision this Conversion would not be evident to mere passersby hired workers.

Temporary residents after one fashion or another they do not show their devotion. They cannot clearly evidently have shown to be converted. The circumcision would be necessary for that. And so while God has much to say regarding Sojourners that had not been circumcised Leviticus 25 almost the whole chapter speaks to their lot.

However, they cannot partake of the Passover again. No uncircumcised person shall eat it. Coupled with God's forbidding of the uncircumcised. He commands this all the congregation of Israel shall keep it.

All the congregation of Israel shall keep it another way of saying all the circumcised shall eat it. The same phrase all of Israel we've seen already in verse 3 and verse 6. This is a corporate meal for a corporate people.

Notice that every household has to eat together. And I think the analogy there is almost to individual church bodies we are the the people of God as a whole and every local congregation is almost like an Israelite household a Local family that partakes of the supper in unity.

There's a beautiful analogy there for the logic of Congregationalism, but that's perhaps for a different time. Certainly we see this as a corporate meal that is for a corporate people every household eats together.

Which is to say there's no isolated spirituality here. Ephraim can't say, you know dad. I Just I'm gonna take my piece. I need to go out in the woods and just be alone with God for this. No, just just give me a few days.

I'm just you know, I really need to be alone. No, sorry. This is a corporate meal. This is a united meal. This is not something you can portion off and go off on your own and take to yourself. There is no privatized Experience for this Passover feast it is all of the congregation.

Eating together with one mind with one heart. It speaks not only to their bodily unity. But it also speaks to God's purpose. He has saved them as one and so they feast as one. He has saved all of his people and so all of his people must feast together.

No takeouts. No leftovers. This is what it means to belong to God to the Israel of God this is what it looks like to partake of the Passover and notice that it revolves around the sign of Circumcision the Passover instructions drive home that point which actually points to something greater.

So we have those who are far off the foreigner the sojourner the stranger who are by circumcision. Brought near brought quite literally into the household to partake of the Passover this dynamic of being far off and then being drawn near this dynamic of the sign of circumcision the Passover ritual itself pointing to this unification between God's people and those who had been far off Ephesians chapter 2 if you were with us in those original days back in Princeton Center, this will ring in your memory.

Therefore remember that you once Gentiles in the flesh verse 12 were without Christ. Being aliens.

Foreigners.

From the Commonwealth of Israel strangers from the covenants of promise. Having no hope and without God in the world, but now in Christ Jesus. You who were once far off? Have been brought near by the blood of Christ.

Notice the same dynamics. The foreigner the sojourner the stranger who had been far off has been brought near. With reference to the blood of the Lamb for he himself is our peace. Verse 17. He came and preached peace to you who were far off and to those who were near.

Something a little bit different. Israel's not automatically in he had to preach peace not only to those who were far off. But also to those who were near. He himself defines who the body of his people is.

He himself preaches peace to that body to that corporate unity and Through him we both. Whether those who were Gentiles in the flesh or those who were Israelites in the flesh. We both have access by one spirit the same spirit given to both.

To the father now. Therefore he says to the Ephesians. You're no longer strangers and foreigners. Now you're natives. Now you're partakers of the Passover. Now your fellow citizens. With the Saints and members of the household of God.

This is the Abrahamic promise realized. This is God's intention for redemption to be a blessing to the nations. This is not a smattering or a sprinkling of a few of the nations. This is the incoming the time of the Gentiles and here we have it even in Ephesus to the wonder of Paul.

As for Exodus 12 What is God doing? God is fencing the table. The Passover is an analogy to the Lord's Supper. And here in Exodus 12 God is fencing the table. There's a positive injunction. All the congregation of Israel is to keep it and there's a negative injunction.

No.

Uncircumcised person shall eat it and the two are related. For all Israel to eat it is to say all those who are circumcised will eat it. To say that no uncircumcised person shall eat it is to say that Everyone who is not of Israel is not to partake all of Israel partakes because all of Israel is circumcised.

So who are the partakers of the Passover. With reference to our understanding of corporate identity. The Lord's Supper baptism. What it means to be in Christ by faith as a Result of the work of the Spirit.

These are the things we want to unfold together this morning. We'll do that in three movements and the second is perhaps the heaviest but you'll have to pay attention.

Throughout all.

The first thing is we want to rightly understand the children of God. In light of what is known as pedo communion pedo coming from the Latin for infant. And so you have infant communion. Just like pedo baptism speaks to infant baptism.

Now our.

Congregationalist friends and our Presbyterian friends. In line with Roman Catholics and Lutherans. They all practice infant baptism with different theologies under girding infant baptism we of course as reformed Baptists We hold on to many of the same tenets of the faith and we must significantly part ways with that understanding of baptism.

But we want to talk about pedo communion pedo communion in part because Exodus chapter 12 is the main defense for those who practice pedo communion and I would argue and I hope you'll see I think they have a right understanding of Consistency, but they apply it in the wrong direction.

So I think they're far more consistent, but they apply it in the wrong direction. So that's that's the first point pedo communion rightly rejected. The second point will be the table of the baptized. We want to press that inconsistency and try to understand how we view what it means to belong to the people of God.

How baptism in the Lord's Supper fit together with the identity of the church. And the last part the last thing we'll look at is What about our children? What do we do with our children? We don't call them covenant children because what covenant would they be a part of?

Covenant of works or covenant of grace. So we don't call them covenant children. But what about when our children ask? What about when they are trying to understand their own place their own status their own identity?

And so we'll close with some practical words on Being fishers of little men and little women little boys and little girls how to fish for them. So first the children of God pedo communion rightly rejected you should know that pedo communion the practice of allowing infants and children to come to the table is a very small splinter in the Presbyterian world.

I use Presbyterian as umbrella, but we're closest to them theologically. So it's natural to speak in these ways. There's a very small minority of Presbyterian churches that practice infant communion or pedo communion the main Denominations that we would see as good credible.

I have many beloved brothers in this denomination men that I read and enjoy teaching and very much sit at their feet. The massive Denomination would be the PCA Presbyterian Church in America a smaller but even more robust and I really love this denomination the OPC Orthodox Presbyterian Church the two major Like-minded denominations that were closest to theologically PCA OPC.

They both forbid the practice of pedo communion. So they had various General Assemblies and study committees and to this day though There's been motions made they have resisted the idea of pedo communion.

That's not to say there's not a vocal minority within those ranks that ask almost yearly for a reconsideration. But they understand rightly from their own confessional background from Reformation heritage and most importantly from the scriptures.

That pedo communion is not something to be practiced. Those that do argue for pedo communion. They they essentially start at Exodus chapter 12. Exodus 12 is one of the main texts and perhaps one of the the great proponents of pedo communion was the senior pastor at a PCA Church in Tacoma named Robert Rayburn.

It's a tremendous preacher. I Don't believe he's preaching. No any longer. He's a sort of senior pastor emeritus, whatever that is. He's still very active he's written wonderful material. He's a good brother Robert Rayburn and he argues for pedo communion in part from Exodus chapter 12.

So I interact with him just for a moment. He says this Exodus 12 is one of the key texts in this debate. Circumcision was given to covenant infants again their term not ours. And so baptism ought to be given to them today and you see the logic here.

If.

Infants were circumcised. They received that sign of the Covenant. What forbids them from partaking in the Passover. If Circumcision is the same thing as baptism their argument not ours. Then what withholds the Lord's Supper from the baptized the circumcised.

Such as the position called pedo baptism. But for centuries now indeed from the origin of the Protestant Reformation It has been our custom to withhold the Lord's Supper from covenant children. So he's acknowledging this is how it is and I'm arguing against that It has been our custom to withhold the Lord's Supper from covenant children.

I have to put covenant in quotes again children of what covenant we wouldn't call them covenant children. It is this practice that has led to our dividing the membership of the church. In the Presbyterian Church the memberships divided into two groups.

The communicants being those who participate in the Lord's Supper and the non communicants being those who do not and he says this Baptists have always argued that if we baptized babies, we should give them the supper to Amen, only the baptized should partake.

Rayburn makes his case by pointing to the unity of God's command in chapter 12 again quoting Rayburn. The participation of children in the sacramental meals is entirely Consistent with the inclusion of those children in the membership of the covenant community in the Lord's for instance insistence upon their circumcision in the scriptures inclusion of them as participants in the life of the community in its Assumption of early even infant faith and it's everywhere treating them as spiritually Susceptible to the nurture and admonition of the Lord and in its placing them on a continuum of development in faith and devotion from infancy to adulthood.

Now you'll notice with Rayburn and those who argue for pedo communion but though one of the things that makes Presbyterians different from Roman Catholics and Lutherans as they deny What we would call baptismal regeneration.

They deny that baptism is effectual to bring forth regeneration. That's one of the main reasons Presbyterians will not allow their baptized children to come partake of the Lord's Supper. They don't presume regeneration.

Yet for that vocal minority that argue for infant communion They essentially without ever stating it plainly They essentially drift towards some sort of presumptive regeneration and you heard it even there the assumption of early even infant faith and listen to this placing them on a Continuum of development in faith and devotion from infancy to adulthood.

You see the presumption there. Because they're children of believers. They already are on this pathway already have this continuum of faith that will continue to develop. So why not give them the Lord's Supper?

It's very presumptive. His conclusion is this pedo communion is as much the necessary consequence of this doctrine of the church and sacraments as is pedo baptism. One one church one baptism. One supper one spirit.

Why would we divide it? He's arguing our understanding of the church as the body of Christ makes pedo communion the necessary consequence of pedo baptism now I completely disagree with the position and I completely admire his consistency.

Right on you're exactly right. If you embrace the one you ought to embrace the other and that's why as Baptist we would reject both. But I think they have consistency on their side. However, the massive response against this is very telling.

Drawing from Paul's instruction on the Lord's Supper in 1st Corinthians 1128 the Westminster larger catechism question 177 says this the Lord's Supper is to be administered only to such as are of years and ability to examine themselves my precious Abbey is about as self-reflective as a goldfish and Presbyterians rightly say as much leeway as we can give if Paul says You are not to partake of the Lord's Supper nor can you in a right and worthy manner?

Hence risking eating and drinking judgment to yourself unless you rightly discern the body unless you examine yourself first. And so the Westminster catechism takes 1st Corinthians 1128 and says here's our proof text.

We do not allow those who cannot examine themselves.

Ie.

Infants toddlers children.

To partake.

Similarly the Heidelberg catechism another great Reformation catechism question 81 who is to come to the table of the Lord. Answer. Those who are truly displeased with themselves because of their sins and yet trust That they are forgiven and that their remaining weakness is covered by the suffering and death of Christ and who also desire more and more To strengthen their faith and amend their life.

Do you notice? True repentance a true faith in the forgiveness of sins and a desire to strengthen that faith in the Lord. Something that a child simply cannot do so the Heidelberg itself denies children access to the table.

Cornelis Venema One of the great writers against Pato communions published through banner of truth written extensively on the subject. He says. Several good points. Here's a quick summary of a few I found important.

He points out in the historic practice of Judaism Male children did not participate in the Passover until the age of 13. If you go and read Luke chapter 2 verses 41 and 42 Jesus when he turns 12 is brought to the temple to participate in the Passover ritual.

And so he points out even even the Jews of Jesus Day understood a child should not Participate. Only the males are to participate and they did not start that until age 12 perhaps 13. Though the Lord's Supper was instituted on the occasion of the Passover.

It was celebrated as a new covenant meal. It's analogous. It's not the same thing and this new covenant meal was celebrated with who?

Disciples.

We don't read of the families gathering around the table. We read of Jesus disciples. Unlike the Passover the Lord's Supper is not this family feast. See the house now is Those who are around Jesus. That's the family of God the household of God brothers and sisters in the faith.

The Lord's Supper was instituted to commemorate Christ's atoning death Not only in terms of the Passover but as fulfillment of all of the sacrifices of the Old Testament. And so this is venomous conclusion.

Reformed churches have rightly insisted that those who are admitted to the Lord's table Be required to make a credible profession of faith. No one may presume to eat the bread or drink the cup of the Lord without faith.

Amen.

Jesus in John chapter 6 verse 35 says. I am the bread of life. He who comes to me shall never hunger. He who believes in me has faith in me shall never thirst. But I said to you that you've seen me and yet do not believe.

All that the Father gives to me will come to me now. What do you notice about what Jesus says there in John 6? Who eats and drinks? The one who comes to Jesus the one who believes in Jesus is the one who eats and drinks.

Why do they come to Jesus? Why do they believe in Jesus? All that the Father gives me will come to me. Is it because their parents brought them that they eat and drink? No. It's because the Father gave them.

That's why they came. That's why they believe. That's why they eat and drink. Calvin and his Institute says from the analogy between the Holy Supper and the Passover. The law of Exodus 12 remains in force.

No polluted or impure person should intrude himself at the Lord's table. But that only the faithful should be received after they have professed themselves to be followers of Christ. Amen. We are in full agreement With our brothers on this point faith is Required for you to partake of the very meal that points to the sacrifice of Christ.

But as we'll see this remarkable inconsistency. That you would plunge into the waters that represent his death and resurrection. Those who do not have a profession of faith. Why divide the two and hence divide the signs and hence divide the body of Christ?

Philip Rikin. Another dear Presbyterian brother. I've enjoyed so much over the years and I wholly agree with this Passover was exclusive. It was only for the people of God. Not for outsiders. Foreigners and migrant workers were not allowed to keep the feast.

The reason. They were not members of the covenant community. To use the contemporary term. They were not believers. This was not a matter of race, but of grace. These outsiders had not yet put their faith in the God of Israel.

And so they had no right to receive the atonement that he provided through the Passover it was not appropriate for them to receive the sign of Salvation because they were not yet trusting in the blood of the Lamb.

The church maintains this same restriction at the Lord's table. Like the Passover the Lord's Supper is not for everyone. It is only for those who have come to faith in the Lord Jesus Christ. Amen. Pedo communion rightly rejected.

But now let us press the inconsistency. The table is for those who have faith. So also is baptism for those who have faith the Lord's table is the table of the baptized. The table of the circumcised speaking to the true circumcision.

J. Ligon Duncan. Another Presbyterian who I love and have benefited from.

He says this.

Exodus 12 makes it clear that only those who are in covenant with the Lord Evidenced by receiving circumcision are to partake in this Holy Meal. This Holy Meal distinguishes God's people from the world.

And so when we invite people to come to the table we invite those who have professed faith in the Lord Jesus those who have identified themselves as his people. And one of the functions of this meal is to preserve the moral and Spiritual purity of his people by making it clear that they are spiritually distinct from the world.

I want you to notice only those who are in covenant with the Lord as Ligon Duncan argues are those who have been circumcised. We're right in Exodus 12.

No.

Uncircumcised person shall eat it and yet all the congregation of Israel shall eat it holding these two things together those who are separated from the world by this meal are All of those who have been united to the Lord by faith.

Therefore they can partake of the Passover. Let me ask the question. Is this right of participating? Is this right of partaking? Is this reception of a circumcision. Is that brought about by Physical fleshly descent.

Is this a work of flesh and blood or is this a work of the Holy Spirit? We know from John the Baptist's ministry that the Pharisees Strutted around like proud peacocks thinking they had been secure because as they said we know who our father is.

We're sons of our father Abraham. Therefore we are the heirs of the Abrahamic promise. We have a sure and lasting covenant with him and this is what John the Baptist said to those Pharisees Brood of vipers who warned you to flee from the wrath to come Therefore bear fruits worthy of repentance.

Remember he's standing in the water Baptizing those who has later in acts. We read had come to be baptized with a baptism of repentance. I didn't realize there was also a baptism of the Holy Spirit and he's saying to those who thought they were already in circumcised Abrahamic promise covenant children and he says brood of vipers you want me to baptize you bear fruits worthy of repentance and Do not think to say to yourself.

We have Abraham as our father. Don't think to yourself I have elder Bob as my father. Therefore I'm in Therefore I'm already having this relationship this status with God. Don't think to yourself you have Abraham as your father.

Don't think because your father is a Presbyterian or a Baptist for that fact That you have this automatic standing or status with God. For I say to you God is able to raise up children to Abraham from stones.

And even now the axe is laid to the root of the trees. John was forcefully rebuking confidence in the flesh and I would argue that a Presbyterian understanding of the church and the nature of baptism and belonging to the body of Christ as a divided body flows out of having Confidence in the flesh.

Paul says in Philippians 3 if anyone thinks he may have confidence in the flesh. I more so Circumcised the eighth day of the stock of Israel of the tribe of Benjamin a Hebrew of the Hebrews super Hebrew he says Concerning the law a Pharisee.

I mean look at my resume. Look at my CV. I tithe mint Dylan Kuhlman Concerning zeal. I persecuted the church. How's that for zeal? I dragged people to prison Concerning the righteousness which is in the law blameless.

That's how he thought of himself. But what things were gained to me these things. I have counted loss for Christ. The Jews answered Jesus John 8 we are Abraham's descendants. We've never been in bondage to anyone.

How can you say you will set us free and Jesus answered most assuredly? I say to you whoever commits sin as a slave to sin and a slave does not abide in the house forever. But a son abides forever. Therefore if the Son makes you free you shall be free indeed.

Paul in Galatians 4 would tear that declaration to shreds. We are Abraham's descendants. We've never been in bondage to anyone. Paul would say you were born into bondage you were born at Sinai your children of Hagar the slave and The very place where they said we're Abraham's descendants.

Paul would say no. You're children of the flesh, but you're not children of the promise. Romans 9 6 and following they are not all Israel who are of Israel. Nor are they all children because they're the seed of Abraham.

That's not how you become a child. But in Isaac your seed shall be called. That is those who are the children of the flesh. These are not the children of God. It's the children of the promise who are counted as the seed.

This does not come about by fleshly physical descent. For no one. Paul writes in Romans chapter 2 verse 28. No one is a Jew who is merely one outwardly nor is circumcision outward and physical. A Jew is one.

Inwardly.

Circumcision is a matter of the heart by the Spirit.

Not the letter.

Only those who are circumcised are to partake in what is circumcision. It's a circumcision of the heart By the Spirit of God. If you are Christ's he says in Galatians 3 29 if you are Christ's Then you are Abraham's seed.

Then you can say Abraham is my father. Then you can say I'm an heir of the Abrahamic promise. You have no standing no covenantal allotment. Otherwise, you are either in Christ or in bondage. You're either made free and a child of the free the mother above children of Sarah.

Or you're in bondage children of Hagar born into Sinai.

As.

Many as are led by the Spirit of God Romans 8 14. These are the sons of God. The Spirit of God who circumcises the heart so that it may exercise repentance in faith. Those are the ones that are called sons of God children of God we are children of promise by faith.

Whoever does not have faith is not a child of promise is not a covenant child. But a child of the flesh even if that flesh is of godly believing parents. So we've become brothers and sisters because we've been adopted in Christ by the Spirit of God.

We have not become brothers and sisters by fleshly descent but by spiritual adoption. We've been adopted into this new family this new people this new corporate identity of God, which is in Christ. No dual status no division or separation.

There's one body one spirit. He says in Ephesians 4 just as you were called in one Hope one Lord one faith one baptism one God and father of all who is above all and through all and in you all.

You see.

One reality One bride one body one baptism all the congregation of Israel partakes. That is a new covenant church. That is why we are Baptists brothers and sisters. In him Paul writes in Colossians 2.

In him you were circumcised With the circumcision made without hands The putting off of the body of the sins of the flesh by the circumcision of Christ Buried with him in baptism in which you were also raised with him.

Through.

Faith.

In the working of God you see how these things are held together. I don't grant exegetically that Circumcision is parallel to baptism across the Old and New Testaments. I don't necessarily grant that again.

I think circumcision speaks to a circumcised heart. That's clear in the Old Testament as much as it is in the new so I don't grant the analogy That is made by many Presbyterians that circumcision equals baptism.

But even if I did I would simply read Colossians 2 and see that both require faith. In him you were circumcised. In him you were buried in baptism and you were raised through faith. Only those who have the circumcision of Christ.