So Great a Redemption Part 1

Well, if you would turn in your copy of God's Word back, open back up to Exodus 4. Exodus 4. And I want to ask you to do something if you would, if you would find a marker or something to mark that place in Exodus 4 verse 2. And then if you would also turn back to the front of your book of Exodus to Exodus chapter 1. Exodus chapter 1. We will be moving through the book of Exodus. For those of you who did not have a chance to be here last week, I wanted to update you a bit and give you just a bit of an overview. I do have the message up online. And of course, we won't have the points up tonight, but feel free to take notes.

And if I can help you with any of these points, I'll be glad to help you. So this is the second message in our series starting a new chapter study in the book of Exodus. So if you take a note, the series title is Exodus, Deliverance, Redemption, and Worship. Now last week we introduced the series with a message entitled A Glorious Redemption. To redeem a slave in Old Testament times was essentially to purchase this slave off the auction block. You would have to pay the full price of the slave and then you would have the option of freeing this slave.

And that language is important because Exodus is essentially the story of God purchasing his people off the slave block of Pharaoh. We also learned that in order to pay this price, right, there had to be a payment in full. And so actually we see that the Passover lamb was the full payment. And this will come into play when we look forward to Christ. In the New Testament we see that Christ is our Passover lamb and his blood is the full payment for sin. So last week in review we studied four reasons why we should look into this book Exodus. Four reasons. If you weren't here last week you can just jot these down really quick.

The first reason to study Exodus is simply to know God. There's great theology in the book of Exodus, our belief about God and who God is. Rich theology. God is actually telling Moses who he is. He's telling Moses that I am that I am. He's saying I am eternal. I am all powerful. Omniscient. He also tells Moses I am merciful. That I forgive the iniquities of my people. You'll see throughout our study that God is eternal. He's omniscient. He's omnipotent. And he is awesome. And this is why this book is so great to study because who God is is on display. Not only is there great theology though in this book, there's great Christology.

You might know that this is an Old Testament. You might say, but how was Christ in the Old Testament? Well, we will make the case that Christ is on every page of Exodus and he is the end point. He is the entire purpose. He is the rock of the Old Testament. Not only do we study Exodus simply to know God, but secondly, we learned last week that we study Exodus to understand more fully our redemption. As I mentioned, redemption is portrayed beautifully in Exodus. You can think of Exodus as a working template. You want to learn more about what redemption is. You just read the book of Exodus because that's what happens.

And actually the word that is used in Exodus, if you translate it to the Greek, it's the same word used to describe Jesus's resurrection from the grave. So to be specific, the word means to rip. Jesus was literally ripped out of the grave. Just as the Hebrew people were ripped out of the clutches of Pharaoh. And if you're born again, you need to see from this book that your life has been ripped out of the control of death, hell, and the grave. And so as a believer, you read this and you're filled with praise. Praise God that my life was ripped out of the clutches of slavery to sin. The third reason we examined last week, deliverance.

We should study Exodus to more fully see deliverance. Now you know the story of the Red Sea. Brother Chris alluded to that in a joke this evening. But you know the story of Moses parting the Red Sea. It's everywhere in our culture. But this summer, as we look into this book, I want you to see that deliverance is not just from something, but it is for something. And we unpacked last week that Exodus giving the 10 commandments and other things that sometimes we read over and we think might be boring. For instance, the ceremonial law, the Levitical law, the dietary laws.

People always like to bring up, especially if you're debating with people who are nonbelievers, they always like to debate the prohibition against shellfish, etc. But do you know even that as we read Exodus was vitally important? Because it was not just a deliverance from Pharaoh and slavery, but it was a deliverance for something. And that was to be set apart. God wanted the Hebrew people to look different, to act different, to eat different. And the message is for us, if you have been delivered from bondage of slavery, God has delivered you for something and for holiness and we'll learn about that this summer.

But finally, last week we examined that we also study Exodus to learn about worship. It's a key theme in worship, something that you may read over. If you study this book, you may think God is taking Moses on Mount Sinai and he's giving them all these rich instructions about how to set up the tabernacle, which was a big tent, had gold furnishings, very beautiful purple inlaid curtains. And all of this, God gives specific instructions. You might think, why was God so concerned about a tent? The reason is because when people stepped inside that tabernacle, they were there to worship.

And you may think that this is an Old Testament book and what does this have to do with Jesus? But as AW Pink said, the tabernacle with its beautiful fittings and furnishings show us the varied excellencies and glories of Christ. And this summer, I hope that as we study this book, you see the glories of Christ, how awesome he is. He is more ornamented than gold plated tent posts and the curtains that were crafted by Basil L, who is one of my favorite characters and we will discuss him probably in the future.

But if you're taking notes on the series, just to let you know where we're going, I know some of you will be studying the book of Exodus. Some of you will be going on your own. As I challenged you last week, you could get a resource of a very, very good study Bible like the John MacArthur Study Bible. And you could read all the notes and you would learn lots. So this summer, there is a disclaimer and a warning here. You will likely feel as though we are drinking from a water hydrant because we are. In the book of Exodus, there is more about redemption and more about deliverance and more about worship than we can possibly unpack.

But I really just want to give a survey, a flyover so you can see how awesome. So if you're taking notes on the series, just to introduce where we're going. The first, I'd say part one, part one, we will look at redemption. So it's so great a redemption if you want to write that down. So greater redemption. And this will take us through chapter one through chapter 15. Obviously I will not be exhaustive. One message on this tonight, one message on this next week. So great a redemption. Chapters one through 15. The part two, we'll look at so great a deliverance. Chapter 15 and chapter 24, so great a deliverance.

And again, we have the theme of delivered from and delivered for. And part three, we will look at so great a God of chapters 25 all the way to 40. So as you begin studying this book on your own and reading through it, if you wanted to divide it mentally into three parts, they say you eat an elephant one bite at a time. And it's the same thing with a book so rich in theology, Christology and redemption imagery. So with that introduction complete, I want to take you into the message tonight, which is so great a redemption. Now you may not know what redemption is. Perhaps you've never heard that phrase.

It may sound like a big church word, but redemption oftentimes in our culture is used to think about one person coming to know Christ. We think of redemption, but we'll have to think of redemption as the purchasing of a people. And if you understand something of God literally ripping his people out of slavery and freeing them that will help you understand what Christ does for us. The offer that we extend in the gospel is come believe upon Jesus Christ and be ripped out of slavery. That means our God is mighty to pull you out of your bondage.

I sang it in the chorus tonight out of my bondage into Liberty when the spirit of Jesus bore witness to me. And that's a song that I love singing because it is reminiscent of my own conversion to Christ. But if you would turn in scripture to Exodus chapter one, we'll read verses eight through 10 and I will be taking different portions of Exodus and kind of like I'm skipping a rock. I'll take you through if you want to have the book open. We'll just be flipping over a couple of pages. So it shouldn't be hard for you to find it. It's chapter one verses eight through 10. The first thing I want us to see tonight is that redemption was needed.

First major point in your notes, you can simply write Roman numeral number one redemption is needed. The first 15 chapters of Exodus begin with the redemption of Egypt, this radical ripping away and it becomes evident in the first chapter. In fact, it becomes evident in the first 10 verses of this book that this people were in a bad situation. Redemption was needed. Now in order for you to see, I want you to see the shrewdness of Pharaoh. So let's read Exodus chapter one verse eight through 10 as we first see the shrewdness of Pharaoh.

Now there arose a new king over Egypt who did not know Joseph and he said to his people, Behold, the people of Israel are too many and too mighty for us. Come let us deal shrewdly with them. Lest they multiply and if war breaks out, they join our enemies and fight against us and escape from the land. But Pharaoh has this moment of fear and he realizes quite honestly, God is with these people. Now he wouldn't articulate that. He would not believe that. In fact, he later says, I know nothing of God in his dialogue with Moses, but he realizes the writing on the wall.

He's in trouble and out of this vulnerable vulnerability and out of this vulnerable state, he begins to enact great shrewdness. Now this shrewdness can be seen primarily in two ways. The first way is slavery. He begins to deal shrewdly with them through a heavy yoke of slavery. If you want to go back and study this, just read the first eight verses of the book. But the second way that he becomes very shrewd is through infanticide. Now that's a big word you may not be familiar with. Infanticide, and I'm simply familiar with it because I have to talk about it in my day job as a sociology teacher.

But infanticide is the murdering of a child under the age of three. Now there's some broad terminology. Now some of you would likely think of abortion, but even abortion we do not consider to be infanticide because it happens in utero, right? We as believers would see that as murder, is part of the heavy burden that a lot of people are in in terms of their sinful condition. But when I'm talking about infanticide, I'm just talking about the murdering of children. I remember one day when I was driving to work and I heard the radio come on and there was a news story of a woman who murdered her child. We hear these terrible, terrible stories.

And as a policy of enacting against a people, we could think of nothing as cruel. And that's the position that Pharaoh places these Hebrews. So if you have your Bible open again to Exodus chapter one, let's fast forward to verse 15. "Then the king of Egypt said to the Hebrew midwives, one of whom was named Shifra, the other named Pua, 'When you serve as midwife to the Hebrew women and see them on the birthstool, if it is a son, you shall kill him. But if it is a daughter, she shall live.'" And unfortunately, there's two different types of infanticide that Pharaoh attempts. The first is infanticide through the midwife.

He tries to employ the Hebrew midwives to kill their own children. Now you could study this some more just to shorten things up. They don't do this. They love God. So they end up telling a story and they say these women are so healthy, they don't really need us and they deliver the children before we can even get there. And because of their faith and their obedience to God and not Pharaoh, God honors them and God blesses them with their own families. But when Pharaoh sees that this doesn't work, he doubles down on this devious plan. Then he enacts infanticide through the Nile River. And unfortunately, this becomes more effective.

If you read Exodus chapter 1 verse 21 to 22, we're just skipping the rocks along this great book and I'll read, "Then Pharaoh commanded all his people, every son that is born to the Hebrews, you shall cast into the Nile, but you shall let every daughter live." Two things I want you to see about this verse. He commands this to his people. What this means is that the instruments of judgment were any Egyptians. If you were an Egyptian and you saw a Hebrew male baby, it was your job to take this son and throw him in the Nile River.

Now can you imagine living in a world, ladies, where you could give birth to a son and an Egyptian could just take your son? In fact, they could get in trouble if they didn't obey their king. You talk about a frightening, scary place to be. And this story is just so beautiful if you read the account of Moses because it says that his parents, when they saw his beauty, the parents saw Moses and they knew that not only was he a beautiful child, all life is beautiful, but there was something special. And God began to move upon their heart and you will see the beautiful act of obedience.

But I want you to see something, the second thing I want you to see. If you know the Christmas story, you'll know that this is not the only time in scripture when the Hebrew males are targeted. In fact, the tyrant King Herod attempts to kill all the Hebrew males under the age of two when prophecy comes, we three kings of Orient are, that wise men come from the east. King Herod finds out that the promised Messiah comes from Bethlehem so he orders the killing of all boys under two years of age in that town. And if you think it's a coincidence that key men and leaders of God are targeted in mass, this is not to be thought of as a coincidence.

We have the people of God both in both situations enslaved under a tyrant King in the Old Testament, King Pharaoh and the New Testament King Herod. And he attempts to wipe out the entire race killing the males in both cases, Old Testament and New Testament. And I want you to see as you read this book, how God miraculously provides for the mediator. In the Old Testament, Moses is the mediator of this redemption, meaning he is God's man to make the redemption happen. In the New Testament, who is our mediator? Jesus Christ. And so when I challenge you when you read Exodus and you see Moses, don't see this as a coincidence.

And I really hope you never see the Christmas story the same because when God creates a mediator, there is always an attack from the enemy, but God will always protect his anointed. What that means is God's plan of redemption is so certain that there is no force of evil that can thwart his great plan. That leads us to the second point tonight, not only is redemption needed, but a mediator is needed. See chapter one, verse 22 serves as a transition as we see our mediator, Moses. And he's actually consecrated in a beautiful way. I want us to read Exodus chapter two, verses one through three. Exodus chapter two, one through three.

And some of you taking notes may just want to jot some of these down in your Bible and you go back and you can remember some of these talking points. Now a man from the house of Levi went and took as his wife, a Levi woman. The woman conceived and bore a son. And when she saw that he was a fine child, she hid him three months. When she could hide him no longer, she took for him a basket made of bull rushes and daubed it with bitumen and pitch. She put the child in it and placed it among the reeds by the riverbank and his sister stood at a distance to know what would be done to him. Now the daughter Pharaoh came down to bathe at the river.

While her young women walked beside the river, she saw the basket among the reeds and sent her servant woman and she took it. When she opened it, she saw the child and behold, the baby was crying. She took pity on him and said, this is one of the Hebrews children. Now, in terms of the mediator needed, I want you to see that in order for the redemption to take place, there had to be a redeemer as is true in the New Testament. And every great leader of scripture, we see consecrated or offered up by their parents.

Now this is really important because when you see the prophets, the men of God, they all have these miraculous stories in their infancy and their early years. Just for example, if you read the story of Abraham, brother Chris is preaching on Abraham right now and he is using the illustration of Isaac and we named our son Isaac after this story. But Abraham offers his son up to God. If you read that story, you see a man of God being willing to give his son and really loving God more than his son. You also see Moses. Moses is offered up just as we read and study this tonight.

Samuel was offered up by Hannah and Jesus was offered up by his holy father. God offered him up to death on a cross and Moses is consecrated up to God to be used. Now I want you to see that Moses' parents were not surrendering Moses to the river. They were surrendering him to God. I couldn't help but to think of this story and it is quite personal to me, but when we adopted our first child, we have three children that we have adopted, but when we adopted our first child, we actually met Ramey's birth mother.

She is 15 now, but I remember 15 years ago like it was yesterday because we weren't sure whether or not she was going to agree to the adoption. She had just requested to meet the parents, to look them in the eye, to hear their heart. And I'll never forget when Theresa and I walked into this place, we found a woman who was broken, who was really very wrecked by the slavery of sin. It was just quite obvious, but she loved this baby girl. It was evident. And so we go to sit down and before we even said hello and introduce ourselves, she just begins crying. My wife starts crying. Our social work starts crying.

The social worker looked at me like, "Your turn." And I just began sharing my heart, began telling her how my wife and I were born again, how the Lord saved us, how the Lord did a work in our life, what we thought our family needed to be, that our life was not for ourselves, our life was for him. And because the tears were just so profuse, after a while I started getting choked up myself and I just found out, I just got up. I have to basically command the situation and I have to reassure my wife and the social worker. And the Lord gave me great grace to do that.

But after about 25 minutes, my wife tried to say something and when she gets emotional, she can't really. So I think she just quiet downed again. And I found this presence, I found this facial expression of Ramey's birth mother and she just sort of had a piece and she settled in her chair through her tears, she just smiled and she said, "I'm gonna give her to y'all." And I hope that she's everything that you want her to be. Very sweet. I just said, "Ma'am, that is very, very sweet and we're overjoyed." But I pray that Ramey is everything God wants her to be.

And I told her that Ramey coming in her home was not for us and she was not so that I could accomplish, my wife could accomplish all of our dreams through her. And so God on that day taught me what it was like to consecrate your child where you say, "Yes, I may have dreams for my child, but I hope that God takes my child and does with my child something I could not imagine." And that's consecration. And if you're a parent today, I would challenge you to ask the Lord where you are on the consecration scale. And we have great consecration of our children.

When we say, "Lord, not my will, but your will be done," I remember a song when I was a child, it was sung at these mission banquets that you would go to, "Please don't send me to Africa." It was kind of comical and it was oftentimes a joke. You would hear phrases of people saying, "Perhaps you're suffering for Jesus and God calls you to Hawaii." But the other side of that is, "Lord, please don't send my child to Africa." "Lord, please don't send my child to Afghanistan or North Korea." And anytime you see someone who's used of God, their parents radically consecrated them.

And the reason why we know this is because of God's provision from Moses. So under this point, you can write this second point. A mediator is needed and there was provision from Moses. We see provision of a basket. Moses' parents very deliberately coated this basket with pitch or bitumen. This was homemade tar, but it's actually the very same substance that was used to coat Noah's ark. So just as Noah covered the ark with pitch, Moses' parents did the same for him. And so what we have here, quite simply, is a little ark. And it's a beautiful picture.

Now you may say, "You know, Moses, his mother, really sure provided a really nice boat for him." But I want you to know something. This was not something that was an accident. This was led of God. Not only do we have the imagery of the ark. But what happens in Noah and what happens in Noah's ark? We really see the preservation of God's people. He has three sons, Shem, Ham, and Japeth. And who is his son, Shem? Becomes the Semites. Someone who is an anti-Semite, a person who's anti-Jews. And so in the ark, we see the provision of Israel. And when you see this little ark, this is the provision of Israel. If you think about it in that way.

This is God protecting his people, not because Moses' mother knows how to build little arks. This is the provision of God. And we should see it as such. God provides a basket. God also provides a nurse. Now if you want to make a note of this in Exodus 2, 6 through 9, this is also miraculous. Moses' sister follows the little ark as it floats through the bulrushes. And then all of a sudden we see Pharaoh's daughter. Pharaoh's daughter, some suggest that this is the daughter of a concubine. It makes no difference. This is Pharaoh's daughter.

And then we see Pharaoh's daughter move to compassion with this baby, one of the Hebrew babies the text says. She looks up and there's this Hebrew girl and she says to Pharaoh's daughter, "Do you have someone to nurse the child?" In a miraculous provision of God. God arranges from Moses' own mother to be his nurse until the child is weaned. So we think two or three. This is also provision of a home, Exodus 2, chapter 10. And I'll read this. "When the child grew older, she brought him into Pharaoh's daughter and he became her son.

She named him Moses because she said, 'I drew him out of the water.'" We also see provision of education, chapter 2, verse 10. Now we know that any child born in Pharaoh's house would have the best education. He would have known multiple languages because the Egyptian power would have had delegates in many countries, would have been a cultural center. He likely would have known multiple languages. But we also see a very pivotal turning point in this book. We see provision of a burden. In Exodus, chapter 2, verses 11 through 16, and again I'm skipping truth along the rocks of Exodus, just along the surface.

But on your own, I would challenge you to read the story of Moses becoming burdened for his people. And he actually, in his foolish zeal, strikes and kills a Jewish taskmaster. This becomes evident that there is more preparation needed in his life. But there's also provision of training. It's a 40-year period. Moses runs for his life as a fugitive, and he finds himself as a shepherd for 40 years. And that leads us to Moses at the age of 80 and our third point. It's important for us to see that this mediator is called. So we see in the first major truth that redemption was needed, a mediator was needed, and the mediator was called.

In Exodus, chapter 3, verse 7, let's read this. And I'll read through verse 12. "The Lord said, 'I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters. I know the sufferings. I have come down to deliver them out of the hand of the Egyptians, and to bring them up out of the land into a good and broad land, and a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and Jebusites.

And now behold, the cry of the people of Israel has come up to me, and I have also seen the oppression with which the Egyptians oppressed them. Come, I will send you to Pharaoh, that you may bring my people, the children of Israel, out of Egypt.' But Moses said, 'Who am I that I should go to Pharaoh and bring the children of Israel out of Egypt?' He said, 'But I will be with you, and this shall be the sign for you that I have sent you. When you have brought the people out of Egypt, you shall serve God on this mountain.'" So I want you to see that in this calling of the mediator Moses, that God sees the need.

God tells Moses, "I know your need, and I knew your need before you ask it." That's my paraphrase. You may be here tonight, and you may think that you have a need that God does not see. Reading this book shows you God is always aware of the burdens of His people. God had prophesied through Joseph some 400 years earlier that this would happen. On Joseph's deathbed, he hears God speaks that this people would be enslaved. So God has seen the need, and secondly, God has prepared the need. He has prepared for this need. And I've already spelled this out quite thoroughly, but God has prepared Moses.

He's been preparing him through the Egyptian education. He's been preparing him through the exile, the humbling in the wilderness. He's been preparing them even in this moment. But also I want you to see that God now has called Moses. So we see the call of Moses, and we get to what I think is some of the most encouraging news in Scripture. We see the objections of Moses. How is that encouraging? Because I know my weakness as a believer. I know my weaknesses, and I know some of the stubborn things that God has had to teach me. And we see a very weak mediator at this point. Five objections.

The first that I will bring before you is insignificance. Now I challenge you to study this on your own. You can write these in your Bible in Exodus chapter three through chapter four, verse 10. But Moses essentially tells God, and I will paraphrase this, "God, who am I?" This is God's response. I will be with you. If you ever have a feeling of insignificance, the answer to that is, "God, I will be with you." The second is not insignificance. The second is ignorance. This is what Moses says. He says, "I do not know your name." The word name basically means character.

Moses is saying, "God, I'm just ignorant." You know, there's people out there who know, "I'm not a priest. I am not schooled in the ways of Israel." He had been schooled in the ways of Egypt, and he pleads ignorance and says, "I don't even know your name." Again, this is paraphrase. But God says, "I will be with you as I was with Abraham, Isaac, and Jacob." He knew those names. And God is saying, "I'm a covenant God.

I'm a promise-keeping God, and I will be with you." And he goes further and says in response, "And this is a sign to you, after you have delivered my people, you will worship God on this mountain." Now that wasn't much encouragement then. At that moment, he says, "There's this burning bush. It's not being consumed." God says, "Take off your shoes. I'm on holy ground." He covers his face. He's really fearful. And you notice he never says, "Pharaoh's going to kill me." He never says this. His greatest hang-up is his own insecurity.

If you've ever wrestled with insecurity or fear of failure, Exodus is a book you can read because God is saying, "I am that I am." And that's enough. Now his third objection is the unbelief of the Israelites. And to that, God turns his staff into a serpent. I want us to look back. I want to read this. Genesis 3.15, "I will put enmity between you and the woman, and between your offspring and her offspring, he shall bruise your head, and you shall bruise his heel." In chapter 3 of the first book of the Bible, we see a great enemy, a man, and it's the serpent.

And when Moses takes his staff and throws it on the ground, the staff becomes a serpent. This is really important because I want you to see that the serpent is man's greatest enemy. The serpent is representative of the devil. And when Moses takes his shepherd's staff, which is the sign of his occupation and his way of living and his way of his livelihood and his identity, and he throws it down, God is saying, "Moses, humanity is under the dominion of the enemy." But notice what happens. He tells Moses to pick up the serpent. He picks up the serpent, it becomes the staff.

And essentially, this is God saying, "But I am greater than the serpent enemy." And if the work of the enemy is being evident in your life, if it is evident that Satan has attacked your life, he's filled your thoughts and your heart with his thoughts, and if you're in the bondage of slavery, you need to know that Jesus, the true mediator, is greater than our serpent enemy. I also want you to see the second response to this. God tells Moses to take his hand to put it in his coat. And he does this. And when he takes out his hand, his hand has leprosy. Now in the ancient world, there was nothing more terrifying than leprosy.

And after he sees his hand, he's probably more terrified than he was when he ran from his own staff turned serpent. And God says, "Put it back." Puts it back. He takes it out and his hand's been restored. This is symbolic of the human heart and its sinfulness. Because you know that your heart, apart from Jesus Christ redeeming you from sin, your heart is leprosy. And there's no hope for your heart. But God is here saying, "I have dominion not only over the serpent enemy, but I have dominion over the evil in your own heart." And this is why we read Exodus with joy. Because we serve a God who has dominion over the hearts of men.

Now Moses gives a fourth objection. He says, "You know, God, I'm not eloquent." God's response is simply, "Who made man's mouth?" See, this is the great theology that you read. If you ever just don't know what to pray, you could pray this verse. "Lord, you are the one who made man's mouth." You ever not know what to say? You ever scared you're going to say the wrong thing? Well, God made your mouth. And so we get great theology from this book, but also God is saying, "I can put the words in your mouth.

I am enough for this task." And the fifth objection, quite simply paraphrased, "Can you send somebody else?" It's almost like Moses is saying, "Okay, God, all right. Maybe if you can't find anybody, but can you find somebody else?" And this is God's response. He gets angry. We serve a God who gets angry. Scripture says that he's angry with the wicked every day. He's angry with those that have the leperous, sinful condition.

And when you understand that God is angry and you really see the penalty of your sin is justified, that you deserve hell and you deserve separation from God, then that motivates our hearts to seek him because then he offers the redemption of Christ. And we sing it tonight, "The vilest offender who truly believes that moment from Jesus a pardon receives." Now, in conclusion, I just want to simply give you the application of the message. And this is the application. We serve a holy God. We serve a God who is wrathful and he's angry with sinners every day. But God has already conquered the serpent king.

If you've never been born again, converted by the Lord Jesus, we simply encourage you to repent, believe the gospel. And as you read the book of Exodus this summer, I want to challenge you to not skip over the hard parts. The hard parts because from these difficult portions of scripture, we see that God is mighty to save. He's mighty to deliver. Well, I hope that you can come back next week as we look at part two of so great a redemption. And we'll look hopefully at the Hebrews crossing the Red Sea. I hope we get through Chapter 15 next week.