Redeemed for a Purpose
Arlen L. Chitwood
I Will Bring You Out . . . To
Go and gather the elders of Israel together, and say to them, “The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared to me, saying, ‘I have surely visited you and seen what is done to you in Egypt;
and I have said I will bring you up out of the affliction of Egypt to the land of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebusites, to a land flowing with milk and honey.’” (Exodus 3:16, 17)
Exodus 3:16, 17 lies within a section of Scripture that has to do with God’s appearance to Moses at the time He called and commissioned him to be the deliverer of the Israelites from Egyptian bondage. Moses had gone to the Israelites forty years prior to this time, was rejected, and fled to Midian, where he took a Gentile bride. But now God is about to send Moses back to his brethren, to lead them out of Egypt, for a revealed purpose.
The historic account, forming a type, has to do not only with Moses and Israel but also with Christ and Israel. Moses in his dealings with Israel forms a type of Christ in His dealings with Israel (cf. Deuteronomy 18:15; Acts 3:22-26). The historic account forms one continuous, overall type, comprised of numerous individual types. And that which is set forth in the type (or types) foreshadows events in the antitype (or antitypes).
As Moses went to his brethren and was rejected, so did Christ; as Moses then left Egypt and traveled to another land, so did Christ; as Moses took a Gentile bride while in the other land, so is Christ presently taking a Gentile bride while in the other land; and, as the day came when God sent Moses back to his brethren, so the day will come when God will send Christ back to His brethren (Exodus 2:11-3:10).
At the time Exodus was written, the book had to do with two things:
1) Fulfilled biblical history.
2) Unfulfilled biblical prophecy, foreshadowed by the fulfilled biblical history.
Events throughout the book were fulfilled in a historic sense during Moses’ day. But viewing the matter in a typological framework, these historic events have only begun to be fulfilled in relation to Christ.
We are presently living during that time when Christ, in the antitype of Moses, is taking a Gentile bride. He is taking a Gentile bride during the interim lying between the two appearances to His brethren (presently fulfilling Exodus 2:15b-21), with everything beyond that in the book (including part of chapter 1 [vv. 8-22]) pointing to future, unfulfilled events.
Thus, from the Christians’ vantage point during the present dispensation, almost the entire book of Exodus still deals with unfulfilled prophecy.
In the historic account, Moses was sent back to his brethren after he had taken a Gentile bride, during a time when Israel was passing through her darkest hour (in the brickyards of Egypt, under bondage to an Assyrian Pharaoh).
And so it will be in the antitype. Christ will be sent back to His brethren after He has taken a Gentile bride, during a time when Israel will be passing through her darkest hour (during the time of Jacob’s trouble, under bondage to “the Assyrian,” to Antichrist).
This section of Scripture (Exodus 2b [second half]-40, also Exodus 1b), typically, begins with the Great Tribulation and ends with the restoration of the kingdom to Israel, the reestablishment of the theocracy.
Events begin with Israel during the future time of Jacob’s trouble (Exodus 1:8-20; 2:23-3:10) and continue with Christ’s return to Israel (4:19, 20), judgments on the earth-dwellers at the time of His return (7:20ff), Israel’s appropriation of the blood of the Passover Lamb (chapter 12), the overthrow of Antichrist and his armies (chapter 14), a new covenant made with Israel and other preparations for the theocracy (chapters 19ff), and the theocracy reestablished (chapter 40).
The preceding, of course, is only an overview of numerous events set forth in the book that are yet to occur. There is first the picture of Israel in the fires of the Great Tribulation (1:8-22; 2:23-3:10). Then there is God’s commission to His Son (3:16ff), followed by God sending His Son back to the earth (4:19ff). Then, beyond that point in the book, everything typified throughout the remainder of Exodus — throughout thirty-six and one-half chapters (4b-40) — points to events that will occur during a very short period of time. That which is foreshadowed by these events will occur during the period extending from Christ’s return to the actual establishment of the kingdom.
The book of Daniel reveals that this period will be seventy-five days in length (12:11-13). That would be to say, all of the preparatory events for the ushering in of the kingdom, following Christ’s return, will have to occur during these seventy-five days; and the book of Exodus, within a typological framework, provides a chronological outline of these events as they pertain to Israel.
And going on to the book of Revelation (a companion book to Daniel) and viewing Exodus and Revelation together, there are thirteen and one-half chapters in the book of Revelation (6:1-19:10) that provide details for the period covered by Exodus 1:8-22; 2:23-3:10 (the Tribulation).
Then, going beyond that point and viewing matters from the perspective of the book of Exodus first, there are thirty-six and one-half chapters in Exodus (4:19-40:38) that provide details for the period covered by Revelatin 19:11-20:6 (events surrounding Christ’s return and the ushering in of the Messianic Kingdom). In this respect, a major part of each book provides a detailed commentary for a part of the other book.
Thus, the larger parts of both books have to do with future events surrounding Israel, Christ’s return, the reestablishment of the theocracy, etc. And these are only two of the Bible’s sixty-six books. Numerous other books, or parts of these books, can be shown to have either a similar construction or be filled with information pertaining to the end times.
Rather than leaving His people in darkness concerning His plans and purposes, God has done just the opposite. The whole of His revelation is filled with information concerning that which He is about to do. Prophecy is a light that has been given to guide Christians through the time of this world’s darkness (2 Peter 1:19), and this light has been interwoven throughout and permeates the whole of Scripture to the extent that Scripture cannot be properly studied or taught apart from studying and teaching prophecy.
And everything in Scripture moves toward an apex — the same apex toward which the book of Exodus moves. Everything moves toward the establishment of a theocracy on the earth, during which time God’s Son will reign supreme. Everything moves toward the same apex seen in the foundational framework set forth at the beginning (Genesis 1:1-2:3) — the earth’s coming Sabbath. It must, for the foundational framework is that upon which the whole of the remainder of Scripture is built and rests.
A Twofold Message for Israel
As should be evident, a correct understanding of Scripture necessitates viewing the types and antitypes together. This is the way God has seen fit to structure His revelation to man; and, in order to properly understand that which God has revealed, man must study Scripture after the fashion in which it was written.
And this cannot be overemphasized when studying the books of Moses. A foundation, a skeletal structure, is set forth at the beginning (Genesis 1:1-2:3). Beyond that, one will find numerous foundational doctrines that can only occupy their proper, God-ordained places at points on the previously established skeletal structure. Then, beyond that, one will find a wealth of information — page after page after page — provided so a person can build on the previously established structure and foundational doctrines.
And this has all been done, to a large extent, through biblical typology, which has emanated from an infinite mind, from One who knows the end just as well as He knows the beginning. God has chosen to structure His revelation after a certain fashion, and it’s not for man to ask why. Rather, man is to recognize what has been done and study Scripture accordingly.
If a man does, it will be to his benefit and to the benefit of any to whom he might minister. If a man doesn’t, the opposite will be true. It will be to his detriment and to the detriment of any to whom he might minister. And, with that in mind, note other facets of the type involving Moses and his past dealings with Israel, foreshadowing Christ and His future dealings with Israel.
1. Moses’ Past Appearance to Israel
Moses going beyond that point and viewing matters from the perspective of the book of Exodus first, there are thirty-six and one-half chapters in Exodus (4:19-40:38) that provide details for the period covered by Revelation 19:11-20:6 (events surrounding Christ’s return and the ushering in of the Messianic Kingdom). In this respect, a major part of each book provides a detailed commentary for a part of the other book.
Moses’ dual message to the elders involved not only a deliverance from Egypt but it also involved the purpose for this deliverance as well — “. . . I will bring you up out of the affliction of Egypt to the land of the Canaanites . . . .” (Exodus 3:17; 6:2-8). The Israelites were to be delivered from Egypt with a view to the nation being placed in another land as God’s firstborn son (signifying the ruling nation) within a theocracy (cf. Exodus 4:22, 23; 19:5, 6).
There can be no such thing as viewing Israel’s deliverance from Egypt apart from viewing the purpose for this deliverance. And, to turn that around, there can be no such thing as viewing the purpose for this deliverance apart from viewing the deliverance itself. The latter could not occur apart from the former; and the former was brought to pass so that the latter could be brought to pass. The complete picture is seen only through viewing both together.
Thus, the message, after some fashion, was always of a dual nature — deliverance for a purpose. Everything surrounding the deliverance of the Israelites — from Moses and Aaron’s first appearance to Pharaoh (Exodus 5:1-4) to the overthrow of Pharaoh and his armed forces in the Red Sea (Exodus 14:21-31) — was done with one purpose in mind, which was always clearly revealed — “. . . let My son [Israel] go that he may serve Me” (Exodus 4:22, 23).
The death of the firstborn (Exodus 12), the last of the ten judgments falling upon the Assyrian Pharaoh’s kingdom, allowed Israel to depart Egypt (ten judgments revealed a complete sequence, showing all of God’s judgments on the kingdom of the Assyrian). In reality, the Israelites couldn’t leave before the firstborn had died; but once this had occurred, there was nothing holding them back.
And, viewing the matter after another fashion, they had to leave at this time. God brings matters to pass throughout the course of set, predetermined times; and He brings matters to a conclusion at the end of these set, predetermined times.
The Passover, along with being the tenth and final judgment, occurred at the end of the prophesied four-hundred-year sojourn of the Israelites (Genesis 15:13-16 [which began with the birth of Isaac]), exactly, to the very day, four hundred and thirty years beyond the promise previously given to Abraham before he had left Ur (cf. Exodus 6:4; 12:40, 41; Galatians 3:17). And, at this point, the full four hundred and thirty years had run its course, and it was time to leave.
God had predetermined and made the entire matter known, centuries before the nation of Israel even existed. And, to tie it all together, on the other end of the spectrum, the departure of the Israelites from Egypt occurred for exactly the same purpose originally seen in the promise given to Abraham in Ur, resulting in Abraham’s departure from Ur (Genesis 12:1-3).
Every part of biblical revelation, in this respect, fits together perfectly. It must, for it is all of divine origin, emanating from the same Omniscient Source.
2. Christ’s Future Appearance to Israel
Scripture divides the life of Moses into three forty-year periods (Deuteronomy 34:7; Acts 7:23, 30); and this tripartite division is for a particular, evident purpose. “Forty” is one of several numbers in Scripture that have to do with completeness (three, seven, ten, and twelve are the others).
The number “forty” is used many times in Scripture after this fashion. The twelve spies (a complete number in itself, showing governmental perfection, portending things about Israel’s destiny to rule the nations of the earth) searched the land for forty days (Numbers 13:25). Christ was tempted by Satan for forty days (Luke 4:2). And following His resurrection, Christ spent forty days teaching His disciples “things pertaining to the kingdom of God”(Acts 1:3).
These are all actual periods — forty days, forty years — which show completeness within the framework of that which is in view. Moses’ life being divided into three forty-year periods reveals three complete periods in his life; and these three complete periods foreshadow three complete periods in Christ’s life, with the number “three” also showing completeness.
The end of the first period in Moses’ life was marked by his going to his brethren the first time. And so it was with the end of the first period in Christ’s life. When “. . . the fullness of the time had come, God sent forth His Son. . . .” (Galatians 4:4).
Then, the end of the second period in Moses’ life was marked by his return to his brethren. And so will it be with the end of the second period in Christ’s life. Christ will return to His brethren at a set time, after the present complete period of time has run its full course. He cannot return before that time, and He must return when that time arrives.
The first part of the type (Moses going to his brethren at the end of forty years) has been fulfilled in the antitype (Christ going to His brethren when the fullness of the time was come). And the second part of the type must be fulfilled in the antitype in exactly the same precise fashion with respect to time.
Moses was sent back to his brethren at the end of a second complete period, and the antitype must follow the type. Christ must be sent back to His brethren at the end of another complete period, as was Moses (Hebrews 10:37).
(With Moses, this occurred at the end of 400- and 430-year periods, relating to the seed of Abraham; with Christ, this will occur at the end of a 490-year period [Daniel’s Seventieth Week], relating to the seed of Abraham.)
Again, this is how completely accurate God works with respect to events being brought to pass in relation to time. A framework of events with respect to time was established at the beginning — events during six and seven days, foreshadowing events during six and seven thousand years. And events with respect to time occurring within the six and seven thousand years (events that form part of the superstructure built on the foundation) can only be brought to pass with the same minute accuracy as events during the six and seven days set forth at the beginning. They must, for God is a God of complete order; and events within and with respect to time at any point within His complete dealings with man could occur after no other fashion.
A) To Be Commissioned by the Father
Moses’ commission came after he had spent “forty years” in Midian, and the commission was very clear. He was to go to his own people, who were in Egypt and in dire straits; and he was to deliver them from Egypt for a revealed purpose (Acts 7:30; Exodus 3:2-17).
Christ’s commission in the antitype will be identical. It will occur after a second “fullness of time” has run its course, and He will be sent to His own people, who will be scattered throughout the world and in dire straits (“Egypt” is always a type of the world in Scripture); and He will deliver His people from a worldwide dispersion for a revealed purpose.
Thus, to see that which God is about to tell His Son, one need only turn to Exodus, chapter three and read that which God told Moses; to see Israel’s condition at this time, one need only turn to this same chapter and see Israel’s condition during Moses’ day; and to see that which is about to happen in relation to Christ and Israel, one need only turn to the remainder of Exodus and read about that which happened in relation to Moses and Israel.
When Moses departed Midian to return to his people, he took “his wife,” “his sons,” and “the rod of God in his hand” (Exodus 4:20). And Christ will do exactly the same.
When Christ departs heaven to return to His people, He will have His bride with Him (who will, at that time, have been adopted into sonship, for only “sons” can rule [Romans 8:19-23]), and He will have “the rod of God [the earth’s scepter] in His hand.”
(Note though that Moses’ wife only went part way with him. She didn’t accompany him all the way back to Egypt. She was not with him when he dealt with his brethren and with the Egyptian Pharaoh [cf. Exodus 4:29ff; 18:2].
So it will be when Christ returns. His bride will accompany Him only part way. She will probably remain in the New Jerusalem above the earth while He returns on to the earth, accompanied by angels. She will not be with Him when He deals with Israel, Antichrist, the kings of the earth, and the Gentile nations [2 Thessalonians 1:7; cf. Genesis 45:1-4; Matthew 24:30, 31].
[On the interchange of the words “wife” and “bride” in the preceding (Moses’ wife, Christ’s bride), Christ’s bride will become His wife through the redemption of the inheritance, which will not be completed until Christ returns and overthrows Gentile world power. Refer to the author’s book, The Time of The End, Chapters 8, 9, 19, 31, 32].
Also, two things should be noted about the earth’s government at the time of Christ’s return. In one respect, Satan will still be holding the scepter and will still be crowned; in another respect, the One born King 2,000 years earlier will be in possession of the kingdom, holding the scepter, wearing many crowns, and be announced as the “King of kings, and Lord of lords” [Matthew 2:2; Revelation 19:11ff], with Satan about to be put down.)
Christ, prior to His return, will have been given “dominion, and glory, and a kingdom . . . .” (Daniel 7:13). And, though Satan’s overthrow will be future at this time (a future time when his crown will be taken — the crown that Christ will wear during the Millennium), the kingdom and scepter will belong to Christ following events of Daniel 7:13, events immediately preceding His return. The “kingdom of the world” will have become “the kingdom of our Lord, and of his Christ” (Revelation 11:15, ASV). Christ, thus, will possess the earth’s scepter at this time, and He will return with the same dual commission given to Moses 3,500 years ago.
This commission will involve:
1) The redemption of Israel.
2) The redeemed nation being removed from a worldwide dispersion and placed in the land covenanted to Abraham, Isaac, and Jacob, within a theocracy, at the head of the nations.
Redemption is seen in Exodus, chapter twelve; and this will be the beginning point for Israel in relation to God’s plans and purposes for the nation out ahead. Israel has already slain the Passover Lamb. The Jewish people did this 2,000 years ago. But the nation has never appropriated the blood.
The blood must be appropriated before God can act with respect to the nation in relation to the theocracy. The one who is dead (Israel) must first be made alive (cf. Ephesians 2:1, 13). Only then can God act relative to leading Israel out from a worldwide dispersion to serve Him upon a designated “mountain,” as those under Moses were to do following the appropriation of the blood and the departure from Egypt (Exodus 3:12 [a “mountain” in Scripture signifies a kingdom — Isaiah 2:1-4; Daniel 2:34, 35, 44, 45]).
B) To Be Sent to His Brethren
The order in which events will be brought to pass when Christ returns can be seen, not only throughout most of the book of Exodus, but also in the seven feasts of the Lord in Leviticus 23:4ff. The Passover is the first of the seven feasts; and, again, nothing can occur until after Israel has appropriated the blood of the slain Passover Lamb.
According to both the book of Exodus and the seven festivals in the book of Leviticus, Israel will appropriate the blood of the Passover Lamb — be redeemed — while still in a worldwide dispersion.
Redemption in Exodus occurs in chapter twelve, and the removal from Egypt follows in chapter fourteen. And this is the same sequence seen in the seven festivals in Leviticus. Redemption is shown through activities surrounding the first festival (the Passover), but Israel’s removal from a worldwide dispersion is not shown until activities surrounding the fifth festival (Trumpets).
Thus, if all seven of these festivals are to be understood within the framework of that which is revealed in Exodus, chapter twelve and continuing throughout the remainder of the book — which they are — then the first five must occupy their proper place within the framework of only three chapters in Exodus, chapters twelve through fourteen. And this is exactly the case. They fall as naturally within events of these chapters as the numerous other things throughout the book fall naturally into place.
The first two festivals are seen in chapter twelve. The first (the Passover), as previously stated, has to do with the beginning point, with redemption (12:2-13); and the second (Unleavened Bread [to be kept for seven days, a complete period having to do with a course of action throughout one’s entire life]) has to do with the putting of sin out of the house (out of one’s life) immediately following the Passover, immediately following redemption (Exodus 12:15-20).
Israel today, among other things (harlotry, etc.), is unclean through contact with the dead body of God’s Son almost 2,000 years ago (cf. Numbers 19:11, 2; Acts 2:23, 36); and Israel must acknowledge (confess) this sin and put it out of the house (Zechariah 12:10-14 [though cleansing itself will not occur until the fulfillment of events set forth by the sixth festival, the Day of Atonement]).
Then, the third festival (First-fruits) has to do with resurrection (Christ was raised on this day [along with others]). In Exodus, the dead accompanied the living out of Egypt (Exodus 13:19), as it will have to be in the antitype when Christ returns (i.e., Old Testament saints will be raised before Israel’s removal from a worldwide dispersion, and they will accompany the existing dispersed nation of that day back to the land).
And the fourth festival (Pentecost) has to do with the fulfillment of Joel’s prophecy — the pouring out of the Spirit of God on all flesh — which began to be fulfilled on the day of Pentecost in 33 A.D. (Acts 2:1-21). But any type continued fulfillment of this prophecy could not have extended beyond the time when the re-offer of the kingdom to Israel came to an end (about 62 A.D.), for the prophecy has to do with Israel and the kingdom. Thus, such a fulfillment must wait for that future time when God once again resumes His dealings with this nation in relation to the theocracy.
Viewing the prophecy from three standpoints, there can be no question concerning what is initially involved as the prophecy relates to Israel.
First, according to the book of Joel, the prophecy will begin to be fulfilled once again in connection with Israel being removed from a worldwide dispersion, through divine power (2,000 years after the events on the day of Pentecost, 33 A.D. [2:27-3:1]); and, sequentially, this will immediately precede the overthrow of Antichrist and his armed forces (3:2-16), to be followed by a restoration of the theocracy to Israel (3:17-21).
Second, that’s also exactly what is seen in the type in Exodus. The Lord Himself, in the departure of the Israelites from Egypt, went before the people in “a pillar of a cloud” by day and “a pillar of fire” by night — a removal by divine power (13:21, 22); and, sequentially, this also immediately preceded the overthrow of the Assyrian Pharaoh and his armed forces (14:19-31), followed by the theocracy being brought into existence (seen in the progressive sequence of events extending from chapter 19 through chapter 40).
Then, third, this will explain why the message in Acts, in connection with the beginning of the fulfillment of Joel’s prophecy, was centrally to those in the diaspora — Jews “from every nation under heaven,” who had come to Jerusalem to worship — and had to do with the kingdom, the theocracy (2:1-36). Those in the diaspora were the ones who, through divine power, were to be re-gathered back to the land, with a view to the nation being reestablished within the theocracy; and this section in Acts, relating to Joel’s prophecy, had to do first and foremost with this matter. It must, for that’s the way it is set forth in both the type in Exodus and the prophecy in Joel.
(In the preceding respect, note that it would be completely unnatural and non-biblical to look for a supernatural manifestation of the Spirit within the Church today in connection with that which is seen in Acts 2:1-21. The same would also apply relative to attempts to proclaim a salvation message today in connection with Acts 2:38, a statement directed to Israel and relating back to Joel’s prophecy.)
This then leaves one festival, the fifth festival, the feast of Trumpets, to place within the framework of Exodus chapters twelve through fourteen. And, as previously stated, this festival has to do with the removal of Israel from a worldwide dispersion (cf. Isaiah 18:1-7; 27:12, 13), seen in the type by Israel’s removal from Egypt (Exodus 14:21-31). This festival naturally follows the feast of Pentecost, which reveals a divine manifestation of power surrounding Israel’s deliverance, seen in a fulfillment of the feast of Trumpets.
The first five festivals occupying their place within the framework of Exodus 12-14 leave two festivals to be placed within the framework of the remainder of the book — the Day of Atonement and the feast of Tabernacles.
The sixth of the festivals (the Day of Atonement) has to do with a cleansing of the people, made necessary because of sin. Israel, presently unclean — harlotry, contact with the dead body of her Messiah, other sins. — must be cleansed (with cleansing from this defilement connected with the third and seventh days [Numbers 19:11-19]).
This could only relate to events in Exodus, chapter nineteen. In this chapter there were both a setting apart and a cleansing for Israel, with a view to the Lord’s appearance on “the third day” (vv. 10-20). And these events and the Lord’s appearance after this fashion were connected with the Mosaic covenant and the theocracy (vv. 5, 6).
The fulfillment of this in the antitype will occur after the Lord has come down “in the sight of all the people,” upon the mount, on the third day (the third 1,000-year period). And this fulfillment will be in connection with the cleansing of a set-apart people, the establishment of a new covenant with Israel, and the theocracy to follow (cf. Jeremiah 31:31-34; Ezekiel 20:34-37; 36:24-28).
This then leads up to the seventh and last of the Jewish festivals — Tabernacles. This festival pointed to a time of rest following the completion of the preceding six, and it looked forward to the Sabbath rest lying out ahead, the Messianic Era.
The feast of Tabernacles would fit within the chronology of Exodus at the end of the book, with the establishment of the theocracy (chapter 40). But, though the theocracy was established at this point in the book, with the Israelites at Sinai, it was not to be realized at this time or place. The theocracy, in connection with the Mosaic covenant (rules and regulations governing the people within the theocracy), was to be realized at a time immediately ahead in the land covenanted to Abraham, Isaac, and Jacob.
And thus will it be yet future, in that coming third day (Hosea 6:1, 2). Christ, re-gathering the Israelites, will bring them first into what Scripture calls, “the wilderness of the people” (Ezekiel 20:35). He will there deal with them in judgment. He will be the great King-Priest after the order of Melchizedek, and He can and will deal with them in relation to both aspects of His office.
As Priest, he will effect cleansing; and, as King — the One holding the scepter — He will make a new covenant with Israel, with a view to the nation being placed in the land within a theocracy.
Only then will revelation throughout the book of Exodus and the Jewish festivals in Leviticus, chapter twenty-three be fulfilled, along with numerous other related portions of Scripture.
A Twofold Message for Christians
The book of Exodus is first and foremost about Moses and Israel in the historic account typifying Christ and Israel in a parallel prophetic account. But there is another facet to the overall type, which pertains to Christ and Christians in the antitype. This can be seen, for example, in Hebrews 3:1-6 where the house of Moses (Israelites) and the house of Christ (Christians) are set forth in a type-antitype framework.
The Church in this respect though is seen after a different fashion in the book of Exodus. The Church is first seen in the person of Zipporah, the wife of Moses (2:21), occupying quite a different role from that which Israel occupies in the book. And, going beyond this portion of the book, it is evident that numerous details throughout Exodus that apply directly to Israel (whether under Moses past or Christ future) would not necessarily apply to the Church. This though would not be to say that secondary applications or spiritual lessons could not be drawn from these passages relative to Christians.
The Church actually occupies its place in biblical typology in a more direct sense in the books of Moses through viewing the whole panorama of events covering the journey of the Israelites under Moses from Egypt to Canaan. This is how passages of Scripture such as 1 Corinthians 10:1-11 or Hebrews, chapters three and four present the matter. The overall type, in this respect, begins in Exodus, chapter twelve, continues throughout the remainder of Moses’ writings, and ends with the book of Joshua.
(Different facets of this overall type can be seen in the author’s book, From Egypt to Canaan.)
And viewing the overall type, it can be easily seen that the dual message that was to be delivered to the Israelites under Moses is the same dual message that is to be delivered to Christians under Christ. It is redemption (Exodus 12) for a purpose (Exodus 13-Joshua 24).
Just as the Israelites under Moses were called out of Egypt for a purpose, so Christians under Christ are being called out of the world for a purpose. And that purpose had/has to do with an inheritance in another land — a heavenly inheritance and a land awaiting Christians, foreshadowed by the earthly inheritance and land awaiting the Israelites under Moses.
Thus, the beginning point and the goal — whether for Israelites under Moses or Christians under Christ — is always the same. It is a deliverance “out of the affliction of Egypt” on the one hand and a deliverance “to a good land and a large, to a land flowing with milk and honey” on the other (Exodus 3:8, 17).