Editorial note: This is a transcript of an audio Bible class recorded on Sunday, 21 April. It has been lightly edited by Claude AI to correct misspellings, add paragraphing, improve sentence structure, and improve readability. The speaker’s voice and content have been preserved throughout. Banter, side-exchanges, and informal interjections have been marked as such. A Scripture reference list appears at the end of the document.
Exodus — Sunday Class, 21 April
God’s Timetable and the Final Plague
Does God have to operate on our timetable, according to our expectations? Well, of course, to ask the question is to answer it — that is foolishness, naturally. So are we willing to take that template of timescale and apply it to our own lives?
It is a bit like investing, is it not? You can be a day trader, or someone who does what is called high-frequency trading, whereby many trades are done per second. Or you can take the value-investor approach — the likes of Charlie Munger and his business partner (the famous one, as they say) — who look at the fundamentals of a business and simply extend the period they are examining. Those are the ones who make it big, but they make it big in time. It is like get-rich-quick schemes, which never work out, as opposed to building wealth slowly and appropriately.
So are we willing to take that template and apply it to our own times, and say, “Okay, God, I am submitting myself to Your timetable”? If we take 480 years and apply it to our own time, it takes us even further back than the great defeat of Christendom in 1660 with the restoration of Charles II. It takes us back into the Puritan period, the ascendancy, the growing work of God, to the aftermath of the Reformation and the Counter-Reformation, where we see great missionary thrusts in the world — Catholic and Protestant — and great Christianisation of the world. When we cast the net wider than ourselves and our own nation and our own personal circumstances, we realise that God’s timetable is very often not our timetable.
So let us think about what had gone on before the final plague to prepare the hearts of the nation, to prepare a leader, and frankly to bring the Egyptians to what we might call an awareness of who they were. They reached a point of saying, “We are Egyptians; we are idol-worshippers.” Pharaoh said to himself, “If I want something done, I will simply do it according to my own will.” So let us kill them all. And then there was a further hardening, until you reach Amenhotep II — in my understanding the hardest of them all — so hard that God smashed him like a piece of pottery.
We might also say that no matter how entrenched an evil regime may be, it can and will be overturned — but overturned when? Overturned in God’s due time. You can point to Egypt and ask: how long has Egypt been going? How evil is it? You could line up whatever conspiracy you care to choose, but none would have been as evil as Egypt, or as focused on the occult and the demonic, or as multi-generational in that evil.
If we take the template of Egypt and look at the timescale, we can say with confidence that God is well able — entirely able — to deal with entrenched evils. There was never a shadow of doubt, when God gave Abraham the promise, that the people would be in captivity for that period and then released and given the land. There was never any doubt as to whether God would do that. But there is plenty of opportunity to look at the situation and say, according to my own feelings, my own impression, my own judgement, “I do not see how this could ever work out.” And what is that called? Let us give it the name it deserves: unbelief.
Worldview and Eschatological Confidence
I wear contact lenses; my wife wears contact lenses, and she is wearing glasses now. A worldview is just like that — it colours your view of the world. Literally, she has blue-tinted glasses, not because she is a hippie, but because it helps her get her work done.
(Informal aside)
Anyway, we can and must have confidence. How do we get confidence in God’s Word? You can dig your heels in and declare yourself whatever kind of millennialist you choose. That is the joke — you try to say it does not really matter. But whatever your eschatological position, you have to say: I need to see the world as God calls me to see it in His Word. God says the nations are His:
“Ask of me, and I will give you the nations as your inheritance.” (Psalm 2:8)
Christ asked for it, and the nations will be given as an inheritance. The nations will be discipled.
This has to be our outlook. The difference it makes in your life — getting that into your heart, which is a process — where does it come from? Naturally, we are unbelieving. Where does that faith come from? Well, we all know the scripture:
“Faith comes from hearing, and hearing from the word of God.” (Romans 10:17)
We simply take those portions of Scripture — regardless of what our denomination says, regardless of the family position on these matters — and say, “I love You, Lord, and I am going to follow You. I am going to honour my parents and honour whatever heritage I have in the church, but I am going to grasp the promises You have given me. I am going to meditate. I am going to feed my heart on that.” And naturally, in that way, your faith will grow.
The difference between coming to believe that the present nations will be brought into the orbit of Christ’s Kingdom — that Christendom is rising — and an expectation that the world is going to end tomorrow, next year, or next decade, is night and day. They are very, very different outlooks.
The Lord knows in advance the correct prescription to apply to change our circumstances. A great part of that prescription is outward action in the world — such as what He brought against Egypt: distress, plague, famine, with all the ensuing economic hardship and psychological distress. Egypt had just been plunged into darkness. The very first plague was a victory of Typhon — the evil god, the god of darkness — over Osiris, the god of the Nile, from whom everything good was thought to come. They were in psychological shock from the very beginning, and it would only have gotten worse.
God as the Lord of History
So God knows the prescription. Let us look around and think about the turmoil affecting the world today. This does not mean Satan is on the march — it means the Lord is on the warpath, as it were. He does not change. He is using these outward circumstances to effect change.
A period of turmoil such as Egypt experienced is followed by a time of change, just as surely as when pressure builds in tectonic plates, eventually there is an earthquake — a giving way, a tsunami — and that itself produces dramatic change in its wake. Certain established structures are swept away or shaken to the ground, to extend the analogy.
“I will bring one more plague upon Pharaoh and upon Egypt; afterwards he will let you go from here.” (Exodus 11:1)
“I will bring” — who is this “I”? It is the triune God. The key to a proper view of history is, first of all, personalism — in the person of God. Everything that happens in history happens because God — Father, Son, and Holy Spirit — brings it about. We must therefore reject, on a matter of religious principle, any other framework for understanding history. The kind of history taught in universities, in schools, and even in many Bible studies is saturated with unbelief. For the sake of loyalty to our Lord, we reject it.
On a personal level, if you begin to see the hand of God in movements at the national level, the regional level, the family level, the personal level — you can then walk with confidence.
Furthermore, God is bringing here not just good things. Many Christians operate under a kind of syllogism: a good God brings good things; a bad God brings bad things. That is a lie. God alone is the master of history — not just the master of good history. This is not a Manichaean idea of a good god fighting a bad god. There is only one God, and what He is doing in Egypt is mashing down the false gods and making a public display of them.
If there is evil in the city — trouble, calamity — it is not I who have caused it?
“If a trumpet is blown in a city, will not the people be afraid? If there is calamity in a city, will not the Lord have done it?” (Amos 3:6)
And also:
“I form the light and create darkness, I make peace and create calamity; I, the Lord, do all these things.” (Isaiah 45:7)
So God brings terrible things. He brought plague after plague through the intercessory ministry of Moses and Aaron, who wielded the rod of God in a representative fashion. But here, in this final plague, He comes down personally.
When He strikes — and plague means striking, like a blow from a rod or stick — it is a precision blow to effect a good change. It is like a martial artist who strikes at the liver. One precise blow to the liver is worth twenty blows elsewhere. It can end the fight with no collateral damage. He does not miss. There is no bomb landing on a party. It is precision.
Since God does not change, and people are not essentially different now than they were then — modernism is anti-Christianity — we should look by faith at each blow being struck in the Western world today. Blows to the authority of unjust regimes, economic blows, wars, rumours of wars, trade wars, foolish and wasteful economic decisions. And say: what is happening here? This has to be God — the person of God — dealing personally and precisely with the nation, to effect His will. And that will is good.
When we see evil — trouble — in the world, we say: this is God at work. Who is like the Lord? Praise His name.
The Liberation of God’s People
He will let you go. Why would Pharaoh let the children of Israel go when that was the one thing he absolutely did not want to do? Why would any state allow any freedom for godliness? The modern power-state is a recalcitrant enemy of the cause of God. Why would any tyrant — a family tyrant, an ecclesiastical tyrant — allow any freedom at any point? It does not serve their interests.
By faith, we say that behind the beneficent actions of the power-state, we see the hand of God.
“I personally — God, your covenant Lord — work things out in such a way that liberation is effected by the very person who is enslaving you.”
This is the power of God. As we look at whatever tyrants we face — in family, in church, in the nation, in local politics — think to yourself: if God effected this liberation for the children of Israel by the very hand of Pharaoh, against his own wishes and judgement, He can jolly well do the same thing for me with my enemy.
“When a man’s ways please the Lord, He makes even his enemies to be at peace with him.” (Proverbs 16:7)
The liberation was directed not to the Egyptians or to Pharaoh’s people, but precisely to the covenant people of God. They were God’s people not because they were all uniformly godly — we discover that very quickly — but because He put His name on them. He treats those people differently. He operates in history for the sake of His name, and we as Christians bear the name of God.
As a footnote, we discover that God treats His own people even more severely than He treated Egypt. He left the bones of the disobedient Israelites bleached in the desert. He never did anything like that to Egypt. He broke Egypt as a nation and dethroned Pharaoh, but he did not wipe out the entire population. God shows favouritism to His people. He is not an egalitarian — not a bit of it.
God Respects Established Hierarchies
Now, thinking further about Pharaoh letting the people go: here is a ruler who is evil, heavily involved in the occult, an idolater, perhaps the most implacable enemy of God and God’s people that ever there was. Whether it is a Stalin, a Hitler, a Mao, or a Pol Pot, this Pharaoh stands as the enemy of God par excellence. And yet even through him, God works — respecting hierarchies, respecting the established authority.
God never said to Moses: ignore Pharaoh and just march the people out. He respected the position of Pharaoh. He put him there, after all. It is different from the conquest of Canaan, where the people were squatters on God’s territory and had been given hundreds of years to repent, with the public witness of the patriarchs — even the witness of Noah and his righteous sons — and had refused to hear. But in Egypt, God worked through the established structure.
Therefore, we should hate any thought of revolution — of simply overturning things. That does not mean we put our heads on the chopping block at every turn, but we should be very reticent to be rebels. We should look carefully at the doctrine of the lesser magistrate and understand what God’s appointed means for effecting political change in society is. We should address civil rulers for matters of civil government, regardless of how evil they may be, with those exceptions which the rest of Scripture makes clear.
He shall “surely thrust you out hence altogether.” That is a great word — altogether. We use it here in Northern Ireland: “He’s a right fellow altogether.” When the Lord works, He works supremely. It is a tour de force. He is not just letting them go — He is throwing them out. If that is not a supreme demonstration of mastery, I do not know what is.
People talk about Trump and his 4D chess (laughter), but the true practitioner — if such a thing exists — is, of course, the Lord. He takes this Pharaoh, determined not to let the people go even to sacrifice in the desert, and ends up having him turf them out at all haste. The Lord takes a multi-generational representative of a multi-generational dynasty of super-powerful occultists — a world leader — and has him do His will in wholly in opposition to his own published intent. It does not matter what their plan is. Where is Pharaoh now? Sitting in a crate in a museum in Cairo, eyes closed.
Pharaoh thrust them out — but without a change of mind. He was not converted. He was not persuaded of the rightness of Moses’ position. And that is sometimes something we expect too exclusively: that the only way to get through to people is to persuade them. Persuasion is a great thing, but it is not the only way God can operate in the life of a nation or in the life of any tyrant. How did God effect this liberation? Through the application of power — blow after blow after blow.
“How do you win any fight? Through the application of force. It was not Moses delivering the punches. It was Moses, as God’s servant, saying: ‘You are going to be struck — at this time, in this way, time after time.’”
So do we think of God’s power in a given situation? Or do we have an idea of Jesus as my special friend, who comes to me when I feel sad? Now, Jesus is that to those in need.
“A bruised reed He will not break, and a smouldering wick He will not snuff out.” (Isaiah 42:3)
Yes, that is absolutely who He is. But that is one aspect of His character. If you only ever give people one side of God’s character, it is not a full picture. After all, there are many ways to lie — but the best way is by telling a partial truth. You tell a part of the truth and you can do a great deal of lying that way.
You can effectively lie about God’s character by not telling the whole truth — by always giving people a gentle Jesus, meek and mild. But here we have the Lord Jesus coming down personally, with the angel of death, working a great destruction, just as He came down previously. So let us worship God and give the whole counsel of God, and say: “Lord, You are terrible and beautiful and full of majesty and power and tenderness.” We cannot leave Him at the cradle stage. We cannot think of Him as He is presented in children’s storybooks — always smiling, well-groomed, arms always open, like a bellboy waiting to take your bags. That is not who He is.
The Hardening of Pharaoh’s Heart
It was force applied outwardly, combined with the hardening of Pharaoh’s godless nature. Force on the one hand, and on the other hand a kind of dispensation — God allowing Pharaoh to become the sinner he always wanted to be. God does not give him a hardness of heart he did not already have. He already had that hardness, but God gave him this special dispensation which further hardened his heart in line with his own nature.
God never does violence to our essential nature. When we are converted, our nature is changed. We want the things that God wants. As we are sanctified, the nature of the second Adam in us strengthens, and the nature of the first Adam weakens.
So it was force applied to the outward world — blow after blow economically, psychologically, in terms of Pharaoh’s authority being undermined — and then an inward hardening of his godless position. Now, let us use this as a template.
In our day, is there not a blow by blow — month on month, quarter on quarter, year on year — upon the British state and its ability to govern? Its ability to do even the most basic things: provide electricity, control who belongs to the nation, maintain the fabric of society — the schools, the institutions, the health service, collapsing on every side. If you are a little older, you will remember a time when things were more stable, when people were more prosperous, when a working man could buy a house, pay off a mortgage, keep his wife at home, hold a job for life.
So we are sinking lower and lower on the world stage, and the counsel coming from our political leaders is so unbearably foolish. On the one hand, we are seeing something analogous to what we saw in Egypt — tremendous and awe-inspiring in how low things are sinking. But on the other hand, do we see any repentance or moderation in our civil leaders? Or do we find a hardening of their positions in ungodly directions — as regards matters of sexuality and other areas? Of course, they are as hard a bunch as you like. Macron has been entrenched for so long and is every inch the authoritarian. There is an ossification and a hardening of positions all around the Western world, it seems.
Should we therefore conclude that we are being delivered into a never-ending hellscape of tyranny? Or should we rather say: this is what God accomplished in Egypt to bring about liberation, and therefore I shall expect a liberation?
Are we willing to be open to the fact that God does not change, His ways do not change, and He owns the nations? He won the nations — which we have just celebrated in Christendom — by the victory of Jesus on the cross. That victory is not merely over personal sins. It is an inheritance, an inheriting of the whole world.
“Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession.” (Psalm 2:8)
Is He weaker now than He was back then? To say so would be blasphemy. He has come into His full power. Sin is defeated, hell is defeated, the grave is defeated.
The Principle of Resurrection: Losing Your Life to Save It
There are multiple kinds of resurrections implicit in this narrative at this point.
“For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it.” (Matthew 16:25)
If you hold on to life — if you want to live on your own terms — you lose it. But if you are willing to give it up, willing to lose it to death, it will be resurrected and given back to you. That is the dynamic in the Kingdom.
We see this with Abraham: he gives up his son and receives him back by faith, knowing that God can raise him in resurrection.
“By faith Abraham, when he was tested, offered up Isaac…” (Hebrews 11:17)
In this story, Pharaoh tries with all his might to hold on to what he sees as his own — the vigorous Israelites, contributing so much to his wealth by their labour. His great fear is that they unite with a foreign power and unseat him. So he holds on, controlling and lording it over the children of Israel.
What was the result? Predictably, in terms of this principle — if you try to save your life on your own terms, you will lose it — there was total loss for him. He lost control of Egypt. He was overthrown. God said to him, implicitly: I will take your firstborn — your son — if you will not give up My firstborn. He was offered life. But he said no. Supernaturally empowered to act in line with his own nature, he was destroyed.
We find other examples of this principle in a positive sense. When the Hebrew children were confronted with the issue of diet, they were willing to die:
“But Daniel purposed in his heart that he would not defile himself with the portion of the king’s delicacies…” (Daniel 1:8)
They said, “We are going to obey the Lord. We will operate through the proper channels. We will make an appeal, knowing we risk our lives to do so.” And they graduated, as it were, at the top of their class.
Then came the much more public sacrifice. When Shadrach, Meshach, and Abed-Nego were confronted with the fiery furnace, they said:
“Our God whom we serve is able to deliver us from the burning fiery furnace… But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up.” (Daniel 3:17–18)
They were willing to give up their earthly lives. And they were given the tremendous honour of having Christ present with them in that furnace, coming out totally unscathed, and being promoted to the highest rank. That is the principle at work.
We are asked by faith, as a matter of course, to offer up our lives — knowing that God is a God who rewards, knowing that the principle of resurrection is at work, and that God is able, having caused us to lose our lives, to save our lives.
God’s People Are Capitalised for the Work Ahead
“Speak now in the hearing of the people, and let every man ask from his neighbour and every woman from her neighbour, articles of silver and articles of gold.” (Exodus 11:2; cf. Exodus 12:35)
(We also find in Exodus 3:21–22 that changes of clothing were included as well.)
“Borrow” here simply means to ask. What is the dynamic? Before a permanent departure from a land of captivity and tyranny, led by a crafty and dangerous man, the people were to be recompensed with precious metals and other goods.
Can you think of a parallel in Scripture? Think of that celebrated incident when Abraham was sent out enriched by Pharaoh, after that tyrant had seized his wife. Had Pharaoh known Sarah was Abraham’s wife, he would have had Abraham killed in an instant. There would have been no Messiah, no child of promise. And yet the arrogance of many Bible commentators who condemn Abraham for this — they are on the side of Pharaoh, not the patriarch. And Isaac does the same thing with Abimelech. Commentators say, “Oh, he never learned the lesson of his father.” But God’s verdict was very different. He sent them away enriched by the hand of their enemy.
The same pattern occurs with Jacob, who fled from Laban. And again it occurs here — God disinherits the unrighteous and capitalises His people.
Wealth matters to God. He did not send them away with good wishes and warm feelings. He created this world and set the rules within it. In this world, if you want to accomplish something, you need capitalisation. Good wishes will not cut it. They were forming a nation.
Furthermore — and this is worth noting in our own time of financial instability — in the depths of an absolutely earth-shattering economic catastrophe, gold was still gold and silver was sterling. There was no depreciation. It still worked. If you want to know what real wealth is, start with gold and silver.
Moses Exalted Before Egypt
“Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants and in the sight of the people.” (Exodus 11:3)
Moses was very great. They feared him. No one was flip about Moses. Can you imagine — the man who delivered all these catastrophic blows against the great world power? You would not dare whisper against him. They did not love him; they certainly did not follow him out of Egypt. But they feared him. They respected him.
Now, notice who is mentioned in this verse: Pharaoh’s servants — the bureaucracy, the experts, the people who made the government work — and the people. Who is not mentioned? Pharaoh. There is a rift between all those beneath the apex of the pyramid and the very man at the top, who relies on all those people for his position.
The whole of Egypt — governing class and common people alike — was united in their admiration and fear of Moses. Moses, in the hearts of the people, had come to occupy the position of Pharaoh. Having humbled himself before God, Moses was exalted to the position of Pharaoh effectively — not just the prince of Israel, but the prince of Egypt as well, having chosen to oppose him for Christ’s sake.
“By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward.” (Hebrews 11:24–26)
He died to the wealth of Egypt. He died to the pleasures of Egypt. And was Moses rewarded during his life? He never had an easy life — but was any man ever more respected and feared than this man? Men are sometimes asked: would you rather be loved or feared? Moses was certainly respected. That was part of his reward. He was the prince of Israel, the leader through the desert, the organiser of the liberation, the giver of the law — and perhaps uniquely in Scripture, a type of Christ as prophet, priest, and king. He had a real exaltation; a spectacular one.
This brings us to our own age. We see, of course, tremendous contempt in some quarters for our current political leaders as being contemptible in their actions. But what if there were men — a class of men — who showed ability in governance, who showed competency and tremendous courage in the face of whatever the world might throw at them? Would not such men, as Moses was feared and respected, become great even in the sight of the governing class?
This is something to wrap our heads around and bring into our own age.
“He who humbles himself will be exalted.” (Luke 14:11)
Let us not be too uncomfortable with the idea of exaltation. To be exalted is not to just feel good — it implies an office and the bearing of burdens. Are we willing to bear that responsibility?
In Moses’s case, the price of exaltation was a relinquishing of all the pleasure, all the wealth, and all the position he had in Egypt. It was a thunderous collapse in his status for forty years in the backside of the desert, with the most menial of jobs, having been raised in the court of Pharaoh. And yet he never complained. The Scripture says he was content to dwell with those he dwelt with.
What is the nature of humility as Scripture shows it? With Moses, it was not going into the desert to become a monk. He worked a job. He bore responsibility in exchange for a wage. He worked a humble job — that is humility.
What about Jacob? He was effectively the heir, but he lost everything — access to his father’s wealth, security, any certainty of return, because of his murderous brother. And yet he was willing to assume the responsibility of being a worker — independent, unsupervised, working ethically for years under difficult conditions. He restored the livestock. He was a tried and tested man. And he also took the responsibility of a wife.
The Nature of the Final Plague
This plague was of a different nature than the other nine. The other nine occurred in a cycle of three threes: Moses and Aaron would appear before Pharaoh at the Nile, then appear elsewhere before him, then the third plague in each cycle would come with no warning. And those were mediated plagues — brought through Moses and Aaron and their staffs, the staff of God wielded representationally.
But with this plague, God comes down personally.
When did God come down previously in history to judge a political entity? First, at the Tower of Babel:
“Come, let Us go down and there confuse their language, that they may not understand one another’s speech.” (Genesis 11:7)
Babylon was the administrative centre — the tower was the centrepiece of a project to rule from the top down and challenge God. He comes down, examines it, and puts an end to it with confusion.
Then Sodom and Gomorrah — extreme wickedness in a political entity. He comes down and judges it in tremendous destruction. We can still see the effects of that today in the massive burn layer that remains.
So what does the presence of God mean? Is He our gentle Jesus, meek and mild? Well, yes — Jesus is kind. But He was also kind to the Egyptians, giving them blow after blow as a series of warnings. Even in the tenth plague, He gave them the option of placing the blood of the lamb on their doorposts — though it was an abomination for the Egyptians to kill such an animal. Still, He gave them the option.
“For the Lord will pass through to strike the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the Lord will pass over the door and not allow the destroyer to come into your houses to strike you.” (Exodus 12:23)
And there was a mixed multitude that came out with Israel in the Exodus — he showed himself merciful even in judgment.
“And a mixed multitude went up with them also…” (Exodus 12:38)
But He was also a very strict God. He killed every firstborn male of the Egyptians and their livestock. God is not to be trifled with. The firstborn represents the whole race — it is a synecdoche, representing the whole by the part. And we remember that God owns the firstborn just as He owns the tithe — that is His portion.
“But God is no buttercup, as a man once said.” (informal remark)
Questions and Discussion
[Banter — end of session Q&A exchange between teacher and study participant]
Participant: First of all, well done. You just tied it all together just so.
Teacher: Thank you.
Participant: Even better than last night. Yeah, there were a lot of things you brought out that were just so rich.
Teacher: Good, good.
Participant: I was super pleased with how you brought it all together. Now — last night and today you mentioned Rachel with a silver ephod, but I could not find that. An ephod is a priestly vestment. What Rachel stole from her father were household gods — teraphim — not an ephod. She stole her father’s household gods. So since it is going to be recorded, you can go back and just fix that.
Teacher: Right. Where is it? (checking reference) Yeah, okay — I got that wrong.
Participant: That is Genesis 31:19. In verse 32 they are referred to simply as “gods” or “images.” So just search for ephod and note it should be household gods or images.
Teacher: Right, good. Easy enough to fix.
Participant: Next — the passage you alluded to about God causing evil in the streets. The first passage that came to my mind was the Isaiah passage — Isaiah 45:7. But the one you may have been looking for is Amos 3:6:
“If there is calamity in a city, will not the Lord have done it?”
I also had an Ezekiel passage and a Psalms passage in mind, but I think Amos 3:6 is the one. Just go back and state the verse and its reference.
Teacher: Right, good. Amos 3:6.
Participant: And then — why did you not finish the quote about a man whose ways please the Lord? It goes on to say “he will make even his enemies to be at peace with him.” Just finish it and give the reference. That is Proverbs 16:7.
Teacher: Right, I will do that. Good.
[End of session]
Scripture Reference List
The following passages were quoted or alluded to during this session:
| Reference | Context |
|---|---|
| Psalm 2:8 | ”Ask of me, and I will give you the nations as your inheritance” |
| Romans 10:17 | ”Faith comes from hearing, and hearing from the word of God” |
| Exodus 11:1 | ”I will bring one more plague upon Pharaoh and upon Egypt” |
| Amos 3:6 | ”If there is calamity in a city, will not the Lord have done it?” |
| Isaiah 45:7 | ”I form the light and create darkness, I make peace and create calamity” |
| Isaiah 42:3 | ”A bruised reed He will not break, and a smouldering wick He will not snuff out” |
| Proverbs 16:7 | ”When a man’s ways please the Lord, He makes even his enemies to be at peace with him” |
| Matthew 16:25 | ”Whoever desires to save his life will lose it, but whoever loses his life for My sake will find it” |
| Hebrews 11:17 | ”By faith Abraham, when he was tested, offered up Isaac” |
| Daniel 1:8 | ”Daniel purposed in his heart that he would not defile himself” |
| Daniel 3:17–18 | Shadrach, Meshach, and Abed-Nego before the fiery furnace |
| Exodus 11:2 | Command to ask for silver and gold from the Egyptians |
| Exodus 3:21–22 | Promise of articles of silver, gold, and clothing |
| Exodus 12:35 | The Israelites asked for silver, gold, and clothing |
| Exodus 11:3 | ”The man Moses was very great in the land of Egypt” |
| Hebrews 11:24–26 | ”By faith Moses refused to be called the son of Pharaoh’s daughter” |
| Luke 14:11 | ”He who humbles himself will be exalted” |
| Genesis 11:7 | God comes down at the Tower of Babel |
| Exodus 12:23 | The Lord passes over the blood-marked doorposts |
| Exodus 12:38 | ”A mixed multitude went up with them also” |
| Genesis 31:19 | Rachel steals her father’s household gods (teraphim) |