Now, before we conclude this lesson, what I like to do is spend some time on some typology. We don't have tons of time to go through it, but I want you to be aware of three main points of typology between the story about Sinai and the fulfillment of that in the New Testament, specifically with Jesus, Pentecost, and the transfiguration story. First, let's look at Jesus. We've already seen typology with the Paschal Lamb, right?
Jesus is the Paschal Lamb. Paul says as much in 1 Corinthians. He is the Lamb that was slain for us, all that stuff we've seen, right? The Jesus of the Paschal Lamb, he accomplishes the new covenant at the Last Supper throughout the Paschal Mysteries.
The Paschal Mysteries begin with the Last Supper, and technically they end with the ascension. A lot of people will say his death, his crucifixion, his death, his resurrection, but really the Paschal Mysteries begin with the Last Supper all the way through the ascension. So we've seen that Jesus offers himself as the Paschal Lamb. We've seen before how he gives himself as the Paschal Lamb to the apostles and by extension to all of us in the Mass and the Eucharist, right?
The new manna that he gives to us as we go through our wilderness wanderings. But there's a further connection here with Mount Sinai, okay? Because Mount Sinai here talks about the blood of the covenant that God has made with us, or made with them. Well, now Jesus says something interesting.
Well, actually, before I read Luke 22, I have a point here in your notes about Jeremiah chapter 31 verse 31, and I think that's going to make this even more powerful. So let me read to you Jeremiah, chapter 31 verse 31, which is a beautiful prophecy of a new covenant that God will make with his people. Because the Sinai covenant was broken, God's going to make a new covenant with his people, and this is what's discussed in Jeremiah 31 verse 31. He says, Behold, the days are coming, says the Lord.
When I will make a new covenant with the House of Israel and the House of Judah, not like the covenant which I made with their fathers, when I took them by the hand to bring them out of the land of Egypt, my covenant which they broke, I showed myself their masters as their Lord. But this is the covenant which I shall make with the House of Israel after those days. I will put my law within them, I will write it upon their hearts, and I will be their God, and they shall be my people. And no longer shall each man teach his neighbor and each his brother saying, Yaddah the Lord, know the Lord, for they will all Yaddah me, from the least to the greatest, for I will forgive their iniquity, and I will remember their sin no more.
Now that is one of the most powerful verses of what God is going to do in the new covenant. There's other verses like Ezekiel 36 and Isaiah another places, but this is talking about a new covenant that God is going to make to kind of restore and reset the Sinai covenant, but really upgrade and elevate it. So with that in mind, let's look at these typological points, number one about Jesus at the Last Supper. In Luke 22 verses 19 and following, it says he took bread, and when he had given things he broke it and gave it to them saying, this is my body which is given for you, to do this in remembrance of me.
And likewise to chalice after the Supper saying, this chalice which is poured out for you, there's the new covenant in my blood. In quotes, so we made a lot of connections with this before we're talking about the Passover and talking about the manna, right? He's giving his body to the apostles and to us, because we must consume the Passover land, we must consume him in order for the sacrifice to be complete. It is completed by the banquet completed by the communal meal.
And he says, do this in an amnesis of me. We talked prior, and when we're talking about the in the Passover land here, an amnesis is a representation of the event. It's a representation to the Jews of the original Exodus, but for us Christians, it is a re-cathletes, it's a re-presentation of the new Exodus Passover land through the Mass. But then Jesus says about the chalice, this is the new covenant in my blood.
He's referencing Jeremiah chapter 31. This is the new covenant that Jeremiah promised, but it's in my blood. This is how I'm going to forgive your sins. This is how I'm going to remember your iniquity no more.
This is how I'm going to give my law into your hearts because it's the new covenant in my blood. So this echoes Jeremiah 31, but it also goes back to Exodus 24. When Moses says, behold the blood of the covenant, this is what Jesus is referring to. The Sinai covenant was broken, God made a covenant with Israel, and it failed because of their sin.
God is bringing about a new covenant, not in the blood of oxen, and not in the blood of sheep and goats, but in the blood of his own blood. His very own blood is going to restore us the new Israel to himself after he accomplishes the new Exodus. That's everything going on here in just these couple of quick verses. I hope you're tracking with me here.
The new covenant in my blood fulfilling Exodus 24, also fulfilling the prophecy of Jeremiah 31. And the catechism mentions this here in your notes, paragraph 6, 13, tithing all together, tying Sinai and the Paschal sacrifice together. The catechism says, quote, Christ's death is both the Paschal sacrifice that accomplishes the definitive redemption of men through the Lamb of God who takes away the sins of the world, and the sacrifice of the new covenant, which restores man to communion with God by reconciling him to God through the blood of the covenant, which was poured out for many for the forgiveness of sins. All right, so this is how the church is always understood.
Jesus in his Paschal mysteries, the Last Supper, the crucifixion, his death is dissented into Hades, the realm of the dead is resurrection, his ascension. What Jesus is doing is uniting all of these various mysteries of the Eucharist into one beautiful event. All right, that's what's happening here. Okay, and I have more to say on that.
So in fact, let's make some further connections here. So next is Pentecost. So Mount Sinai and Pentecost go together. Pentecost is a new Mount Sinai.
Here next to this on Sinai is 50 days after the Passover and 50 days later on Mount Sinai got appears in this Theophania fire on the mountain, right? The fire of God descends on the mountain and God gives the people the law written on stone tablets and he brings them into familial intimacy to himself through the covenant, right? We just discussed all of this. We'll now fast forward to the Pentecost story.
Pentecost in the upper room, that also is 50 days after the Passover, but not just any old Passover, it's the messianic Passover of Jesus Christ. So 50 days later, now the Holy Spirit appears as a what a Theophia of fire on each individual. Originally at Mount Sinai, all the people were too afraid to approach the mountain and they're hemming and hogging and they're scared and soiling themselves like we're not coming close to the mountain, right? So the fire of God descends on the mountain, but not the people.
But now at Pentecost, God descends and fire amongst directly on all the people, not just on the people, but in the people as well. Because then a new law is given to those 120 disciples in the upper room. The new law is the Holy Spirit himself, given into their hearts, into their very souls, just like Jeremiah said, just like Ezekiel 36 also will say, and did say I should point out the law is going to be written on their hearts, not on stony hearts, but hearts of flesh. So the new, so the new law is the Holy Spirit, given to each and every one of the people.
And so the fire falls on them, basically like little Mount Sinai's, each person is like a little mountain, right? Upon which God falls in a great fire, giving his law, bringing them into familial covenantal intimacy with himself, right? So Pentecost is the fulfillment of Mount Sinai with the establishment of what a new Israel, a new Israel after the Passover lamb has been slain, right? Passover lamb is slain 50 days later.
Now they enter into that covenant with God through the descent of the Holy Spirit. Beautiful, but there's more. And that is with the transfiguration. The transfiguration echoes Mount Sinai as well.
And the typology, the typology here really shows how much Jesus is a new Moses. And we've seen typology all over the place. We're going to conclude this Bible study with a chart, how many ways Jesus is a new Moses. But here you see some cool stuff.
So let's compare the Mount Sinai story with the mountain of transfiguration. It's also known as Mount Tabor. So three men join Moses on Mount Sinai and three men join Jesus on Mount Sinai. It is Aaron, Nadab, and Abihu join Moses.
And then there's Peter, James, and John who joined Jesus. That's point one. Three men joining each leader. Two, the cloud, the Shekina glory cloud covers Mount Sinai.
And it also covers the mouth of transfiguration. Three, after six days, both Moses and Jesus encounter God really on the seventh day. In fact, Matthew makes this very, very clear and explicit in 17 verse one, it's seven days later. Okay, number four, God's voice speaks from the cloud in both accounts.
Okay, speaking to the people, just like God speaks to the people, or rather the three disciples, Peter, James, and John, and Mount of transfiguration. God also speaks to the people on Mount Sinai. But there's a little bit more of a connection here. That's not directly related to chapter 24, because in the gospel narrative on the transfiguration, God says, this is my beloved son.
Listen to him. Right? Listen to him. There's more to it than the command.
Like, you better pay attention to what he's saying here. There's echoes to the Old Testament naturally, because when God says listen to him, he is referencing and fulfilling Deuteronomy chapter 18 verse 15. When Moses says, a new prophet will arise among you like me. Listen to him.
Okay, there's going to be a new Moses that's going to arise up amongst you. Listen to him. Follow him. And that's exactly what God the Father has in mind when he's telling Peter, James, and John, listen to him.
This is my beloved son. Jesus is a new Moses. Another connection. Number five, both are their faces were radiant with God's glory.
When God spoke to Moses in the cloud, you can see this in a few chapters later in Exodus 34. Moses's face was radiant with his glory and he had to wear a veil. In the same way, Matthew 17 describes how Jesus's face was radiant and transfigured before them, right? His clothes were transfigured.
In the number six, kind of as a bonus to wrap all of this up, when you read the Gospel of Luke chapter 9 verse 31, it says explicitly that Jesus was speaking to Moses and Elijah, and they were talking about his Exodus, right? There it is again, right? Ad nauseam, Exodus, Exodus, Exodus. He is the new Moses, who brings the new manna and the new Passover lamb, delivering us from Satan's sin and death, and he's talking with the original Moses and Elijah, who by the way is a type of Moses too, right?
So talking about the Exodus that he's going to accomplish in Jerusalem, right? Through his Paschal Mysteries. So that's fantastic. So the Mount of Transfiguration is a little Mount Sinai as well that really shows us that Jesus is the new Moses and that he's going to fulfill everything that Moses did.