Kept By all of the New Testament Church

It is faithfully recorded in the New Testament that the Church, long after the crucifixion, was keeping these Holydays. “We sailed away from Philippi after the Days of Unleavened Bread” (Acts 20:6). Paul and companions plainly observed the Days of Unleavened Bread at Philippi. The Holy Spirit would not have inspired such words—unless saying that the Days of Unleavened Bread still existed.

“Then were the days of unleavened bread” (Acts 12:3). Why would God say this, if those days had ceased to exist in His sight? It is not blind Judaizers, ignorant of what was abolished, making this statement. It is God through the Holy Spirit. This was years after the crucifixion. The Days of Unleavened Bread still existed, or the He would not have inspired “Then were the days of unleavened bread.”

“I must by all means keep this feast that cometh in Jerusalem” (Acts 18:21). The Word of God records that “sailing was now dangerous, because the fast (Day of Atonement) was now already past” (Acts 27:9). As his manner was, Paul reasoned from the Scriptures on the Sabbaths, primarily to the Gentiles (Acts 17:2, 18:6-11).

Nothing had changed in the spiritual manner that God was to be worshipped; for “Jesus Christ is the same yesterday, and today, and forever” (Heb. 13:8). “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:23-24).

Reading the New Testament reveals that the Commandments of God, including the times that He has sanctified and set-apart and made holy, have not changed.

The only “change” is that the spiritual dimension of God’s law is brought to life by Christ—and thus it is that Christians are held to a higher standard, with greater rewards, than the Old Covenant (John 1:17, Mat. 5:22, 28, 32, 34, 39, 44, Heb. 8:6).

God is working to fulfill His own purpose in our lives (Rom. 8:28, Eph. 1:11, 2 Tit. 1:9).

Spiritual Understanding via Obedience

The illustration and the meaning presented by these Holy occasions is limitless and ever reflective—as is the Word of God itself. Those who have kept these Annual Sabbaths in faithful obedience year by year have seen the fruits and the benefits presented to them in their relationship with the Father and with their Savior, and have seen the blessing of understanding the Plan and Purpose of God and how to fulfill life according to God’s will.

Through the Feast of Unleavened Bread we reaffirm many vital Truths regarding Salvation –
  • Leaven, which represents our sins, must be removed completely. Repent is the first word of the Gospel (Mat. 3:2; 4:17).
  • Regarding forgiveness—only via the sacrifice of Christ are we set free (1 Cor. 10:16; Rom. 5:10; Eph. 2:13; 1 Pet. 1:19).
  • Through redemption—we have liberty to worship Him in Spirit and Truth (Heb. 9:14; Rom. 8:21; Gal. 5:13; 1 Pet. 2:16).
  • We pursue His Path into the wilderness away from society to purely worship Him (Mark 10:29-30; John 15:19; Rev. 18:4).
  • He provides guidance and protection by day and night, He is faithful at all times (Psalm 28:7; Luke 1:68-79; Heb. 13:5).
  • We eat unleavened bread, meaning pure unadulterated Truth, the Holy Law of God (1 Cor. 5:6-7;1 Pet. 2:2; 1 Tim. 2:15).
  • The seven day period depicts earnestly wholly removing sin—putting on righteousness (Mat. 12:33, Eph. 4:15, 24; 6:14).
  • After being set free from sin, we are pursued by the adversary;  yet we are protected (John 16:33; 1 Pet. 5:8-9; Jas. 4:7).
  • When all is hopeless God opens a path to safety; via the Red Sea they crossed on dry land (Mat. 8:26; 1 Cor. 1:27, 10:13).
  • As a type ”All were baptized unto Moses in the cloud and the sea” (I Cor. 10:1-4; Jer. 31:33; Mark 16:16; Rom. 2:29, 6:4).

Baptism is meaningfully analogous in the New Covenant, to what circumcision was in the Old Covenant. The New Covenant is no longer a physical covenant with only physical promises; it is now a spiritual Covenant with eternal promises.

As a result of realizing and recognizing we are in a state of helplessness (dead, due to our sins—and with the death penalty hanging over our head) we realize that we cannot rely on our own “righteousness” or any physical claim of inheritance.

Only through Christ’s sacrifice can we be forgiven; and only through Christ living within us can we fulfill God’s will.

By dying with Christ—and by being raised in newness of life (not our own, but Christ in us)—we are now finally truly ALIVE, and have now entered into the pathway of eternal life (2 Cor. 1:9; 3:5, Gal. 2:20).

Baptism (immersion) depicts being buried (with Christ), and then being raised up (resurrected), in newness of LIFE!

Baptism is a required ordinance for entering into the New Covenant, and New Relationship, with God and Christ.

(See the article All About Water Baptism)

The Word of God vs. Traditions of Men

There is a common tradition that the Israelites killed the lamb between noon and sunset the fourteenth, or at about 3PM, near the END of the day; then ate it the night of the fifteenth. Thus, some claim that is when Passover was eaten, and that is when we should take it today.

This same tradition claims that they then went out of Egypt the SAME NIGHT they partook of the Passover.

We should remember what Christ said of the tradition of the Pharisees and scribes (Mark 7:9).

This common theory and tradition does not hold water in view of all the Scriptures and the narrative of Exodus 12.

1. The Passover was sacrificed in the evening—at the beginning of the fourteenth day of the first month (Exodus 12:6).

2. The Israelites ate the lamb that night and were not permitted to leave their houses at all that night (Exodus 12:8-13).

3. They remained in their own houses, in the land of Goshen, until long after the death angel passed (Ex. 12:22-23, 29).

4. Whatever of the Passover roasted lamb remained uneaten until the morning they were to burn with fire (Exodus 12:10).

5. They then (in daylight) went to their Egyptian neighbors and ’borrowed’ from them and spoiled them (Exodus 12:31-36).

6. They did not leave Egypt until the fourteenth had ended—on the night of the fifteenth of Aviv (Num. 33:3, Lev. 23:5-6).

Another common “tradition” is to call Passover one of the days of unleavened bread (because leaven was put out of their houses during the fourteenth day, before it ended, and before the fifteenth began). By this “reckoning,” eight days are referred to as Days of Unleavened Bread; and the entire time called by the general name “Passover.”

The problem with men’s traditions, is that they generally don’t square with the Word of God. The Word of God shows that there are seven days of Unleavened Bread (Ex. 12:15; 13:6-7; 23:15; 34:18, Lev. 23:6, Num. 28:17, Deut. 16:3). Passover itself is a set day and event—on the fourteenth of Aviv; and though unleavened bread is used to represent the sinless body of our Lord and Savior during the Passover Serviceit is not yet required to have all leaven out of our homes until the 15th of Aviv begins at sundownat the start of the First High Day of the seven days of Unleavened Bread (Lev. 23:6, Num. 28:7).

It has also become common today to refer to the ordinance of Passover as “the Lord’s Supper;” though the ONLY Scriptural reference is 1 Cor. 11:20, which says: “When ye come together therefore into one place, this is not to eat the Lord’s supper.”

Passover is not eating a supper. It is a holy sacrament. It is a solemn observance.

Conversely, the night of the Feast is a night to be much observed (Ex. 12:42). The fifteenth day is a Feast by ordinance forever.

“Seven days shall ye eat unleavened bread…the first daythe seventh day…shall be an holy convocation to you” (Ex. 12:15-16).

A holy convocation is a religious assembly, for the purpose of worship. The Sabbath is a holy convocation, as is the fifteenth and the twenty-first day of Aviv. Our presence in assembling before God is commanded under His power and authority.

A primary difference between Passover and the Feast is that Passover is a solemn reminder of the penalty for sin—the price that Christ paid in our place—while the Feast is a joyous celebration of our freedom, being set free from enslavement to our sins!

One More Lesson

There is another vital lesson we should realize and understand from this illustration that God provides for us year by year.

Once Israel had passed through the Red Sea, they were no longer being pursued by their enemies. Their adversary was thoroughly defeated. Yet, what happened right after they sang their praises to the Lord? “Moses brought Israel from the Red sea, and they went out into the wilderness of Shur…three days in the wilderness, and found no water” (Ex. 15:21-22).

Much could be said about the reason that they found no water; yet most important is what God again did for them, and what His revealed purpose is. “ . . . when they came to Marah, they could not drink of the waters of Marah, for they were bitter (note: Marah means bitter) . . . And the people murmured against Moses, saying, what shall we drink?” (Ex. 15:23-24)

True to form, as they did throughout the Exodus, the people of God bitterly complained about their circumstances.  This is revelatory of the enemy they did not leave behind—our own human nature—which is contrary to God (Jer. 17:9, Rom 8:7-8).

As Christians, we are told to “Do all things without murmurings and disputings,” without grumbling or bickering (Phil. 2:14).

Do we have the nature or character to fulfill that requirement?

Even after we have seen miraculous intervention in our own lives—do we wholly faithfully trust Him with our very lives?

“…and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet” (Ex. 15:25). Jesus Christ is our intercessor today (Rom. 8:34, Heb. 3:1).  Prayer is how we approach Him; how we beseech God’s help.

Yet notice that God did not simply heal the waters.  They had to take action and cast the tree (Heb. ‘ets {ates} – tree, wood,  stock, plank) into the waters in order for the waters to be made sweet.  Obedience, willingness to do what God instructed, was required.  As is the case throughout the Word of God, there inevitably is spiritual symbolism in this action and miracle.

What does the Scripture say?  “There he made for them a statute and an ordinance, and there he proved them” (Ex.15:25).

*Please see Inset Summary below—showing this event would have been on Aviv 21, the second High Sabbath Day of ULB.

God then goes on to instruct His people that “If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee” (Ex. 15:26).

What an amazing promise—when we faithfully believe and obey, living in true faith. God is faithfully, our Divine Healer!

Note that now, though we are completely free from the external adversary—we still have our own human nature, and we still have trials, for we are within God’s hands, and He tries and proves us. In other words, there is a purpose being worked out in our lives—and God has a desire for the work of His hands (Isa. 64:8, Eph. 2:10, Tit. 3:8).

We are ultimately (to be) being fashioned in His image and His likeness (Rom. 8:29). The evident unspoken truth is that God desires faithful character and characteristics in His people. We are still in the process of being created—spiritually!

And now, what finally happens when Israel has fulfilled the second Annual High Sabbath and has kept the seven-day Feast of Unleavened Bread? “. . . they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters” (Ex. 15:27).

Israel, God’s people, had water and shade here at Elim. We’ve seen that water is representative of the Holy Spirit. And, of course, rest and peace are symbolic of the fruits of the Holy Spirit. This encampment is clearly God’s holy blessing!

We have Provision to meet our needs and sustain us, even a resting place, when we obey Him. God blesses our obedience.

An Allusion to the Church and our New Covenant Relationship

Of course, the similarity between twelve springs of water (Exodus 15:27) and the twelve apostles (Matthew 10:1-2, Luke 6:13, Acts 6:2), and the seventy palm trees (Exodus 15:27) and the seventy elders (Luke 10:1, 17), is hard to miss.

This is almost certainly an allusion to the Church (which is the ultimate shelter and safety that we, as Christians, spiritually seek).

Understanding that the Church is a spiritual entity, and is not a physical organization, a building, or a man; we begin to discern the mutually edifying fellowship and upbuilding relationship that God desires and ordains for His people.

The principal revelation, then, is that the basis of access to the Church is, first, the acceptance of Christ as our Passover—with genuine repentance, and turning from our own ways to God’s way—which is then shown by our willing obedience to His Commandments, Statutes and Laws—as did Abraham, the father of the Faithful (Genesis 26:5).

These are the events that have led to “Elim,” with twelve springs of water, and seventy palm trees.

         The Outline of Event Timelines During Exodus Week / the Days of Unleavened Bread

God’s people finally left Egypt after exactly 430 years [in Egypt and Canaan – Septuagint] (Ex. 12:41).

1. “The children of Israel removed from Rameses, and pitched in Succoth” (Num. 33:5). The first encampment after leaving Rameses on the fifteenth day of the first month; on the morrow after the Passover (Num. 33:3).

Note: Succoth simply means booths; the booths in which the families of Israel dwelt in the wilderness (Lev. 23:42).  This designation here may simply refer to Israel’s first encampment, i.e. the first “booth and tent city,” where the families of Abraham, Isaac and Jacob first pitched after a full night and day of travel away from Egypt.  Similar to Gen. 33:17. 

God led Israel “not through the way of the land of the Philistines, although that was near” – “But 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” (Ex. 13:17-18).  Pharaoh’s messengers would have quickly let him know of this move.

From Succoth, they were told that they should “encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea” (Ex. 14:2).

This was also to incite Pharaoh to pursue after them, thinking they were entrapped by the wilderness (Ex. 14:3-4). 

2. Numbers records for us that “they departed from Succoth, and pitched in Etham, which is in the edge of the wilderness (Num. 33:6). This now the second encampment.

3. From there, they “removed from Etham, and turned again unto Pihahiroth, which is before Baalzephon: and they pitched before Migdol (Num. 33:7). This now, the third encampment.

At this point they are now situated “by the sea” (Ex. 14:2). This is the third night (third encampment) after their departure from Rameses (now the eighteenth of Aviv).

“And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them. And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night (Ex. 14:19-20)

They were pursued by Pharaoh up until the third night. “And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left (Exodus 14:21-22).

“And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians” (Ex. 14:24). This would now be the morning portion of the eighteenth of Aviv—now halfway through the Days of Unleavened Bread.

“And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen.  And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea.  And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them” (Ex. 14:26-28).  The Israelites would be on the eastern shore of the Red Sea when God performed this.

“So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water (Ex. 15:22). Three days from the eighteenth of Aviv would bring them to the twenty-first—the last High Sabbath Day of Unleavened Bread.  (This shows the Biblical timeline of these events.)

Here they encountered the waters of Marah (Ex. 15:23-26, Num. 33:8), God intervened, and “made a statute and an ordinance for them.  And there He tested them” (Ex. 15:25).  This is a significant event — with a profound promise.

There are debates from scholars and those of divergent opinions that the Israelites could not have made the trip to the Red Sea in three days. There are many varied opinions of what constitutes Succoth, Etham, Migdol, Pihahiroth and Baalzephon as Israel left Egypt and traveled through the Egyptian-‘Sinai’ wilderness on the way to the Red Sea. 

It is quite understandable, from a basic concept of human logic, why it would seem impossible to traverse this vast wilderness in such a short time-span.  Yet if there were more encampments than those recorded for us, and if it is true that more time was involved than the Scriptures disclose—then we need to ask why, and what it might be, that God (Who is the real Author of the Scriptures – Psalm 12:6-7, Matt. 5:18; 24:35, 1 Pet. 1:25) is communicating to us through these events that are recorded for our admonition and learning (1 Cor. 10:11, Acts 24:14, Luke 24:44-45).

The debate about this is broad, with endless ideas about their route and encampments. Ostensibly valid arguments for some of these contentions seem to especially look at them from the human perspective, not taking into account the miraculous intervention of God throughout this entire experience.  Yet — from the plagues in Egypt, the loss of the firstborn for the Egyptians on Passover, the spoiling of the Egyptians that day, then the orderly departure of the whole nation on the night of the 15th, and on through the Red Sea and on to Sinai—the entire occasion is a miracle.

Sometimes there are Biblical affirmations provided by ancient historical sources. Philo and Josephus confirm some of the most ancient understanding of the Exodus.  In Book 2, Chapter 15 of Antiquities of the Jews, Josephus notes: “So the Hebrews went out of Egypt, while the Egyptians wept, and repented that they had treated them so hardly.  Now they took their journey by Letopolis, a place at that time deserted …as they went away hastily, on the third day they came to a place called Beelzephon, on the Red Sea.”  Other relevant facts may also be found in these histories.

This brief summary is not meant to debate the locations of the camps, nor the path to the Red Sea, nor identify the point of Red Sea crossing.  While there surely is genuine value in identifying the correct route, many writers sadly re-define Biblical words and historical sites to create a narrative to propose their own interpretation, rather than God’s.

Some insist there were longer timeframes and more camps than the Bible specifies.  Some question which sea the Bible refers to, and where the crossing site is.  This occurs because identifying Yam Suph crossing sites that meet the Biblical narrative yield distances up to 200 miles.  (1 Ki. 9:26 identifies Yam Suph as what is now called the Gulf of Aqaba.  Biblical and historical contexts also confirm this fact.  Every Scripture with a geographical marker, shows that what is called the Gulf of Aqaba today, is the Biblical Yam Suph: Ex. 23:31, Num. 14:25; 21:4, Deut. 1:40, 2:1, 1 Ki. 9:26, Jer. 49:20-22.  Additionally, Ex. 15:8-10, Neh. 9:11, Psalm 77:16, 19; 106:9, Isa. 43:16; 51:10, Isa. 63:13-14 testify that the sea was deep, therefore not a reed marsh.)  For a three-day journey, this truly is an amazing pace. 

Indeed, this would be a miraculous pace.  It may seem somewhat less impossible, when one recalls that for gener-ations they had been slaves in Egypt, accustomed to extremely hard, arduous work every day.  Tacitus records the Roman army under Nero retreating sixty miles in a single day.  Here, Israel is leaving Egypt in great haste (Ex. 12:33).

It is Josephus who reminds us that Moses was a great general in Pharaoh’s military, with great conquests before he fled into Midian.  Commentators note that when they came out “harnessed” (Ex. 13:18), that this indicates that they were in military ranks—in formation—so they would leave Egypt in the most organized and efficient manner possible.

And it is God Who is the One performing the miracles; just as He does when parting the Yam Suph for the Israelites.  God reminds Israel that He brought them out of the land of Egypt and He mentions that He did so “with great power and a stretched out arm” (2Ki. 17:36);  “Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself” (Ex. 19:4). “for thou camest forth out of the land of Egypt in haste” (Deut. 16:3).

Since they left at night and plainly traveled through all the next day (24 hours of travel) they surely made exceptional progress on that first day’s journey.  It is apparent that Pharaoh and his army had to pursue Israel in haste and in fury in the effort to overtake them “beside Pihahiroth, before (Heb. “face of, facing”) Baalzephon” (Ex. 14:9), “by the sea.”

Knowledgeable sources affirm Jacob’s Sheep are able to keep pace with humans and actually need water less often than we do.  Even with their flocks and herds, if Israel averaged just five miles per hour the first night and day in haste, this would put 120 miles between them and Pharaoh!  This would mean about 60% of the journey to Yam Suph was completed.  They could then travel just 20% on the second day, and have just 20% left to complete on the third day.  (The point of this hypothetical scenario, is simply to consider, if with God’s help, even this distance may be possible.)

Moses also notes that “the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night” (Ex. 13:21).  Going by day and night may indicate that the encampments were efficient affairs—yielding enhanced travel time for this inspired march out of Egypt (Ex. 7:4-5). “He also brought them out with silver and gold: and there was none feeble among His tribes” (Psalm 105:37 NKJV).

It may have been fairly soon after burying their dead (Num. 33:4), that Pharaoh had a volatile change of heart and began angrily pursuing after the Israelites.  Pharaoh’s military had “horses and chariots . . . and horsemen” and “he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them” (Ex. 14:7-9).

The Hebrew text includes the connotation “to pursue, to chase [after], to persecute” and to “mount and ride” and to “drive” [i.e. indicating to move their horses with force and skill] (Ex. 14:7, 8, 9, 23; Deut. 11:4).  Pharaoh and his army realized they needed to ride forcibly in order to catch the Israelites.  Great stress and effort was applied to this task.

The Scriptures do add credibility to the reality that the Israelites made miraculous time in their Exodus from Egypt. As with any part, and all, of the Word of God; the real question is whether we believe that it truly is the Word of God.

The point of this summary is simply to comply with the Biblical text and the meaning that it conveys.

This Biblical narrative stands wholly on its own merit. The intent is not to add to nor take away from it.

These Scriptures are recognized in their original autographs as a segment of the infallible Word of God.

Much Revealed by a Few Days

With just an overview of the Passover and Days of Unleavened Bread we have seen numerous illustrations showing how God operates. We've seen much about how He works with His people, and how He protects and provides for His people.

We also see a contrast between what the world believes (its traditions) and what the Word of God says (what the Truth really is).

⤖ Passover, Christ’s shed blood for our forgiveness, is the very beginning of our Salvation (not the endbut the beginning).
⤖ We must be willing to step out into the wilderness to truly worship God and fulfill His will (we willingly, faithfully, obey).     ⤖ After newly saved children of God are freed from slavery, an enemy still fiercely pursues (yet we rely on Christ in faith).     ⤖ God fights for us and wins battles we would not be able to of our own limited "strength" (He is faithful to battle for us).     Trusting God yields miraculous immersion into Him, His path; His Spirit protecting-guiding (it'sHislife in us that saves us).  Even when in God’s hands alone, He tries and tests us to help us to truly learn His way of life (We're His workmanship).     When we obey His holy Word, He provides abundant resources to meet our needs (spiritualbenefits accrue for obeying).

There are many Truths presented though these examples “written for our learning, that we through patience and comfort of the scriptures might have hope” (Rom. 15:4). The Word of God is limitless in the depth of meaning, inspiration and revelation it imparts to the willing believer who seeks and accepts what God reveals through His Holy Word (Mat. 7:7).

These lessons that were written for our learning and admonition are spiritual in nature (Rom. 7:14; 15:4, 1 Cor. 10:1-11).

The calling out of the Israelites, and the freeing of them from slavery in Egypt, was all done by God’s election (Rom. 11:28-29). And yet—through the unbelief of Israel—the promises of God are now extended to the Gentiles (Rom. 11:7, 25-29; 15:8-9).

God's whole plan of salvation, and the spiritual purpose for human life, are revealed in these ancient words (Mat. 25:34).  Yet this world is essentially falling apart. Most today experience the futility of life apart from the true living God (Eph. 2:12).

Meaning and purpose come to light through living that way of Life—given for our own good (Deut. 5:29, 10:12-21; Jer. 28:11). Inspiration and spiritual blessings that come via obedience to the Word of God are experienced by those who answer “yes” to God’s calling in their life (Rom. 11:29, 1 Cor. 26-31, Eph. 1:18; 4:4, Phil. 3:14, 2 Th. 1:11, 2 Tim. 1:9, Heb. 3:1, 2 Pet. 1:10).

May God provide all wisdom and strength to uphold His called children through this darkness, that we may live according to His perfect holy will, and that we may finally inherit His boundless eternal blessing (Mark 10:29-30, John 3:14-17, Acts 26:18).

Where Do We Go From Here

We have taken the first steps on our journey of essential Christian experience (Psalm 111:10; 119:100, Prov. 1:7).

We have begun—but we have only just begun. How do we actually arrive at our destination? Only with God’s guidance and help—by understanding and living according to His purpose (Psa. 25:9; 31:3; 32:8; 48:14; 73:24-26, Luke 1:78-79, John 16:13).

An incomprehensible price has been paid in our place. The shame, the ignominy, the pain, the blood . . . and the death. The very life of the innocent and perfect Son of God. How could God have given any more to redeem our own life?

God commands us to put sin away and put on righteousness; because as He is holy, we are to become holy (1 Pet. 1:15-16). He does not want us to continue to do what made it necessary for His Son to die in the first place (Rom. 6:1-18, Heb. 10:26-29).

God is perfect, God is right, God is just, God is true; His desire is for us to become like Him (Mat. 5:48. Rom 6:22, 1 Pet. 1:15-16).

But why then did He create us with such a horribly flawed nature (Job. 5:7, Jer. 17:9, Rom. 7:5)?

Some ask, why couldn’t He have created us differently (Rom. 9:20)? Why require such work and effort for us to fellowship with Him—for doesn’t He already have untold numbers of angels to keep Him company and to perform His holy purpose?

Or does He? And can they?

God’s Word reveals that one-third of the angels rebelled against Him (Rev. 12:3-4, 7, Isa. 14:12-15, Ezek. 28:13-15, John 8:44). The serpent, Satan, was already in the garden to lie and deceive (Gen 3:1-5, Rev. 12:9). He was already the adversary of God.

Angels were created as spirit beings, immortal, not subject to death (Ps. 104:4)—created perfect (Ezek. 28:15) yet many did not stay that way (Jude 1:6). Conversely, humans are created mortal—of flesh and blood—wholly subject to death (Gen 3:19). And we are so very far from perfect (Jer. 17:9, Rom. 7:5).

What is the reason, the purpose, that God created us imperfect and mortal, subject to death? And unable to determine our own fate? “O LORD, I know the way of man is not in himself; It is not in man who walks to direct his own steps” (Jer. 10:23).

Divine Purpose for Human Life

An explanation, or description, of our human state of existence is outlined by the Apostle Paul in Rom. 7:5 — Rom. 8:39. There is much within the Word of God that reveals what life is really all about; yet as the Scripture says of itself: “For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little” (Isa. 28:10).

God has had a purpose, a plan, in place from the beginning of creation (Eph. 1:4, 9-12, Heb. 4:3, 1 Pet. 1:20, 1 John 3:7-10). Even angels look to the Church, to the revelation given God’s elect, to understand His divine purpose (Eph. 3:8-21, 1 Pet. 1:12).

How can it be, that lowly human beings could have a Purpose, that even angels of God look into and desire to understand?

What purpose could lowly human beings have, so meaningful that even angels of God do not understand—but want to? With our pathetic, lowly, flawed nature and existence, what could we possibly have to offer that could be of any value?

But then, it isn’t ourselves; it isn’t our own works or our own value; it is what God does in and through us—what we become!

There are aspects of human life that angels have never experienced—and never will. Marriage, pro-creation (children and family), are unique experiences bound to our human existence. These relationships, these profound experiences in life, are ordained of and by God according to His divine purpose for human kind (Mat. 19:5, Mark 10:7, Eph. 5:31-32).

This whole human experience is designed to prepare us for something infinitely greater. These unique human experiences show to us, and help prepare us for, what God desires for us spiritually—and eternally (Jer. 29:11-13, Eph. 3:14-19).

We are called, by inheritance, and by oneness through the Holy Spirit, to be born into God’s Family. Through Christ dwelling within us—by His Holy Spirit revealing truth to us and empowering us throughout our life—we are being transformed into His image and His likeness—spiritually (Gen. 1:26, Rom. 8:28-29).

We are incomplete without God’s Spirit (Luke 24:49, John 14:17-18; 14:20-21; 15:26; 16:13, Acts 1:8, Eph. 3:19; 4:13, Col. 2:9-12).

We are called to choose right over wrong. Good over evil. Even to the extent of overcoming our own selves—our own natures (Deut. 30:19). We cannot do this of ourselves; we truly must rely on God, in faith, for His miraculous intervention.

In a very real sense, we are called to do the exact opposite of what Satan and the demons did. We are called to become ONE with Almighty God. To be ONE with our Lord and Savior, and to be ONE with our Father in heaven (John 17:11, 21-23).

We are called to fulfill an ultimate intimate relationship with God that even holy angels cannot fulfil or experience!

Therefore, as we have begun this journey with Christ and with the Father, let us walk on to perfection and to the complete fulfillment of His holy will in our lives (Rom. 12:2, Phil. 3:13-15, Heb. 6:1, Jas. 1:2-5).

As we look toward the next great event in God’s holy plan—let us, with anticipation, see what God now has in store for us— as His called children of His own household (Eph. 2:19-22).