Notes on Exodus Chapters One and Two

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Overview of the Book of Exodus (Main Themes)

Exodus (Heb. Shemot) is the book whose principle theme is redemption—Israel’s deliverance from Egypt. Here we learn how YHVH saves his people and we are shown that his people are redeemed in order to worship him. 

The Theme of Redemption

Say, therefore, to the sons of Israel, “I am YHVH, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments. Then I will take you for My people, and I will be your Elohim; and you shall know that I am YHVH your Elohim, who brought you out from under the burdens of the Egyptians. I will bring you to the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession; I am YHVH.” (Exod 6:6–8, emphasis added)

Worship

And he said, “Certainly I will be with you, and this shall be a token unto you, that I have sent you, when you have brought forth the people out of Egypt, you shall serve Elohim upon this mountain.” (Exod 3:12, emphasis added)

And I say unto you, “Let my son go, that he may serve me, and if you refuse to let him go, behold, I will slay your son, even your firstborn.” (Exod 4:23, emphasis added)

And you shall say unto him, “YHVH Elohim of the Hebrews has sent me to you, saying, ‘Let my people go, that they may serve me in the wilderness, and, behold, until now you would not hear.’” (Exod 7:16, emphasis added)

The Basic Outline of Exodus

Chapters 1–6 show us the need for redemption.

Chapters 7–11 show us the power or might of the Redeemer as the ten plagues are poured out upon Egypt.

Chapters 12–18 show us the character of redemption; purchased by blood and emancipated by power.

Chapters 19–24 teaches us the duty of the redeemed.

Chapters 25–40 instructs us about the restoration of the redeemed—provisions are made for the failures of the redeemed when they fall spiritually.

The Metaphors in Exodus

Egypt is a metaphor for the world, the place of sin and bondage where one is held captive before being delivered or redeemed by the power of YHVH and the blood of Yeshua, the Lamb of Elohim. It is interesting to note that ­although Egypt was the land of science and art, it was simultaneously the land of death in that their religion that is was morbidly fixated with death. 

Pharaoh is a metaphor for Satan, a merciless taskmaster who opposes the people of YHVH every step of the way.

Pharaoh’s magicians represents demonic spirits that are active in the world and are doing Pharaoh’s (Satan’s) bidding in opposing Israel, the people of Elohim, and Elohim’s plans.

Moses is a prophetic metaphor for Yeshua (his first coming), the Deliverer of his people from the bondage and power of sin, death and hell, which is the power of the enemy, Satan.

The blood of the lamb on the door posts is a metaphor for Yeshua, the Redeemer, whose death on the cross atoned for man’s sins causing YHVH’s judgment against sin to pass over his people.

The crossing of the Red Sea is a metaphor the saint’s union with Messiah Yeshua in his death and resurrection via the ritual of tevilah (immersion or baptism) at a mikvah (a gathering of waters).

The journey through the wilderness is a metaphor for the trials and testing that occur during the redeemed believer’s spiritual walk through this life with YHVH’s provision to meet every need and his protection from every attack of the adversary.

The giving of the Torah represents one’s spiritual walk after having exited spiritual Egypt, and teaches YHVH’s people the importance of obedience and submission that they owe him for freeing them from Satan and the world. He is now their new Master.

The Tabernacle of Moses with its furnishings is a picture, layout or blueprint of the steps in YHVH’s plan of redemption (salvation) for mankind and the steps in man’s spiritual maturation into intimacy with the Father through Yeshua the Messiah. It is like a giant gospel tract!

Exodus 1:11, Taskmaster…afflict them. Taskmaster literally means “gangs of government officials who exacted or levied tribute or taxes from the Israelites by forcing them to work as serfs.” These government bureaucratic goons forced the Israelites, through affliction, into compulsory service involving government works projects. The Egyptians imposed a fascistic socialistic system upon the Israelites, which was a form of slavery. 

Exodus 1:19–21, Midwives said. The righteous, Elohim-fearing midwives (v. 17), chose to obey Elohim rather than to follow government edicts that violated the laws of the Creator. This necessitated them lying to the Egyptians to preserve the lives of the innocent babies. This teaches us that it is not only acceptable to lie, but it is even commendable in YHVH’s eyes, to preserve life (see also Josh 1:17 where Rahab lied to protect the Israelite spies from certain death, and 1 Sam 20:6 where David had Jonathan lie for him to save his life from the murderous Saul). For their work of preserving innocent lives, YHVH blessed the midwives (vv. 20–21). In reality, the midwives were pro-life, anti-abortion activists who were given a place of honor in YHVH’s hall off fame for the righteous.

Exodus 2:16; 3:1 (also 18:1), Priest of Midian. Heb. kohen meaning “priest, principal officer or chief ruler.” In the days prior to the Levitical priesthood, the Bible considers a father to be the priest of his family (see Exod 19:22, 24). Since Torah mentions three times that Jethro was the priest of Midian, evidently he was more than just a spiritual leader to his family; he was likely also a regional leader.

 

Ezekiel’s Temple: Literal or Metaphorical or Both?

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I often get asked what I think about the vision that Ezekiel had of a temple (commonly called  “Ezekiel’s Temple”), which is recorded in chapters 40 to 48 of the book bearing his name. Here are my thoughts on the subject to this point. —Natan

Ezekiel 43:10–27,Understanding the Mystery of Ezekiel’s Temple. Ezekiel’s vision of a temple is enigmatic. Few passages in the entire Bible are more difficult to understand than chapters 40 to 48 of the Book of Ezekiel where the prophet describes in detail a temple—a habitation for YHVH himself—that he saw in a vision. Ezekiel’s temple is similar to the Tabernacle of Moses and Solomon’s Temple, but different and grander. 

Is this temple to be actually built during the Messianic Era or Millennium (which is the most common interpretation of this prophetic passage)? Or is this temple not a literal temple that will be built, but only figurative and spiritual in nature containing some hidden spiritual message? Bible commentators are uncertain. The Christian commentator Matthew Henry brushes off the vision with a scant commentary giving the following reasoning why: “Here is a vision … which is justly looked upon to be one of the most difficult portions in all the book of God. When we despair to be satisfied as to any difficulty we meet with, let us bless God that our salvation does not depend upon it, but that things necessary are plain enough; and let us wait till God shall reveal even this unto us.” Not content to leave this issue on Matthew Henry’s spiritual back burner, this author has assembled a series of insightful quotes from scholars who have studied Ezekiel’s Temple in depth and have some thought-provoking ideas as to its spiritual significance that may well spur the reader to examine this subject more thoroughly for himself.

Next, we present some excerpts from some Jewish and Christian commentaries on the subject of Ezekiel’s temple.

The Soncino Pentateuch sees this vision describing a temple that will be built in the New Jerusalem after the return of the exiled Israelites, which occurs when Messiah comes to establish his kingdom on earth. “This new temple was … to symbolize and embody in concrete form the teachings of Holiness and Purity preached by the Prophet in the preceding 39 chapters of his book.… The real hope of the future for Ezekiel lies in perfect and willing obedience to the Law” (p. 350).

The ArtScroll Chumash notes that at the beginning of the Book of Ezekiel the prophet is shown the glory of YHVH departing the Temple in Jerusalem because of all the abominations done therein (Ezek 9 and 10). That Temple became but an empty shell destined for soon destruction at the hands of the Babylonians. “But [Elohim] removes his Presence from places, not from his people. Throughout Ezekiel’s sad task of warning the nation of the consequences of its waywardness, [Elohim] told him that Israel would remain his people, that he would share their exile, and that he would bring them home again. In the concluding chapters of the book, Ezekiel saw the vision, the architecture, the dimensions, the laws of the Third Temple. Finally, he saw the vision of the Shechinah’s [YHVH’s glorious Presence] return—the same Shechinah whose departure he had tearfully witnessed twenty years earlier” (pp. 1158–1159).

The essence of the nine chapters devoted to describing this temple is found in 48:35 where the name of the city is given: YHVH Is There/YHVH Shama (vnÑ vuvh), according to the ArtScroll Tanch Series Ezekiel Commentary. The focus of the New Jerusalem is that it is the resting place of the Divine Presence. “[Elohim] wills that there be a New Jerusalem only because he wills that there be a place of welcome for the Divine Presence.… This Temple is to become the throne and footstool for the Divine Presence (43:7) and, in contrast to the two previous Temples which became defiled—and subsequently destroyed—through Israel’s sins, this one is to stand inviolate. [Elohim] is to dwell in it, never to depart (43:7)” (p. 605).

Adam Clarke in his commentary sees a direct correlation between the layout of Ezekiel’s temple and the message of the cross. “The tabernacle and temple were types of the incarnation of [Yeshua the Messiah]: ‘Destroy this temple, and after three days I will raise it up;—but this he spoke of the temple of his body’ (John 2:19,21). And in that Temple ‘dwelt all the fullness of the Godhead bodily.’ Into this immaculate humanity did the glory of the Supreme [Elohim] enter; and thus, ‘[Elohim] was in [Messiah] reconciling the world to himself.’ And this [Yeshua] is Immanuel, [El] with us” (Clarke’s Commentary, vol. 4, p. 540).

E.W. Bullinger in his noted Companion Bible says of Ezekiel’s Temple or Sanctuary, that it is the palace or habitation of the Messiah in connection with “the city of the great King” (Ps 48:2; Matt 5:35) (Appendix 88, p. 126).

“These closing chapters [Ezek 40 through 48] describe the new temple and a new order of worship for Israel. Most important they conclude with the name of the city, [YHVH] Is There. This is the key for understanding this whole vision of Ezekiel, which is paralleled by Revelation 21:1–22:15. As John has an angel guide to show him around his New Jerusalem, so Ezekiel has an angel to explain to him his temple vision. Though scholars vary in their interpretation, the temple is best interpreted symbolically, representing the ­worshiping community of the Messiah, during the church age, the Millennium, and climaxing in the world to come” (Spirit Filled Life Bible, notes on Ezek 40:1).

So what is the bottom line here? Will Ezekiel’s Temple literally be built or is it merely metaphorical symbology or both? There are valid points to be made on all sides the issue. My answer is that I don’t know who is right or wrong.

 

Blog Scripture Readings for 12-23 Through 12-29-18

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THIS WEEK’S SCRIPTURE READINGS FOR STUDY AND DISCUSSION:

Parashat Shemot — Exodus 1:1 – 6:1
Haftarah — Isaiah 27:6 – 28:13; 29:22-23
Prophets — 2 Samuel 8:1 – 14:33
Writings — Psalms 82:1 – 88:18
Testimony — Luke 1:1 – 2:51

Most of this week’s blog discussion points will be on these passages. If you have general comments or questions on the weekly Scripture readings not addressed in a blog post, here’s a place for you to post those. Just use the “leave a reply” link below.

The full “Read Through The Scriptures In A Year” schedule, broken down by each day, can be found on the right sidebar under “Helpful Links.” There are 4 sections of scripture to read each day: one each from the Torah, the Prophets, the Writings, and from the Testimony of Yeshua. Each week, the Torah and haftarah readings will follow the traditional one-year reading cycle.

Weekly Blog Scripture Readings for 12/23/18 through 12/29/18.

 

The Corpse of Jacob Shows the Way to the Promised Land?

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Genesis 50:11, Beyond the Jordan. Beyond is the Hebrew word eber meaning “across.” This was the roundabout way of reaching Machpelah.

The Jewish and Christian commentaries I have studied don’t give a good reason for Jacob’s burial entourage taking this most indirect route to the burial cave of the patriarchs.

It’s possible that Jacob was, out of faith in the promises of Elohim, prophetically tracing the steps his descendants would take several generations later in entering the Promised Land. It’s almost as if Jacob was showing the future generations of Israelites the route he wanted them to take from Egypt to the Promised Land to fulfill biblical types and shadows.

 

Mark 16:9–20—Include or Exclude from the Bible? That is the question.

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Mark 16:9–20, The Great Commission. Many modern scholars call into question the genuineness of these last twelve verses. For a discussion on whether these verses of Mark’s Gospel should be included in the Bible, see E. W. Bullinger’s (1837-1913) The Companion Bible (appendix 168). 

Bullinger states that it is true that the two oldest Greek manuscripts of the Testimony of Yeshua (from the fourth century) don’t contain these verses. On the other hand, more than six hundred other Greek manuscripts do contain them as do the oldest Syriac (Aramaic) manuscript known as the Peshitto (which Bullinger believes is from the second century) and the Curetonian Syriac (from the third century). He notes that Jerome when translating the Bible into Latin (The Vulgate, A.D. 382) had access to Greek manuscripts older than any now extant,which is why he included these twelve verses in his Bible. Additionally, he notes that the Gothic Version (A.D. 350), the Coptic (fourth or fifth century), the Armenian (fifth century), Ethiopic (fourth to seventh centuries) and Georgian (sixth century) versions all contain these last twelve verses. Bullinger goes on to say that there are nearly one hundred ecclesiastical writers before the oldest extant Greek manuscripts who attest to the authenticity of these verses. Moreover, between A.D. 300 and 600 there are about two hundred more writers who do.

Bullinger gives two reasons why he believes these verses may have been omitted from several of the oldest Greek NT manuscripts. After the destruction of Jerusalem in A.D. 70 extending forward one hundred years, there is a complete blank regarding the history of the early church and a complete silence about this era from Christian writers. Therefore, no one knows what was going on in the church during this period including whether such signs and wonders as enumerated in these last verses in Mark’s Gospel were still occurring. He speculates that when later translators came to the last twelve verses of Mark and saw no trace of these spiritual gifts currently occurring in the fourth century church, some marked them as doubtful, spurious or even omitted them altogether. This same doubt has been passed on to modern scholars.

I vote that we leave these verses in the Bible!

 

Genesis 49 Prophesies Yeshua the Messiah

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I post this article on my blog almost every year at this time, since it’s such a cool prophecy concerning Yeshua the Messiah. I hope you agree after you’ve read it. —Natan

Genesis 49:10–12, The scepter. Below is my commentary on these verses.

The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk.

This passage is a clear reference to the Messiah and the Messianic Age (the time when Messiah would come to rule the earth) and has been so recognized by the Jewish sages from time immemorial (The ArtScroll Stone Edition Chumash, p. 279). “The general consensus (with few exceptions) of Rabbinic interpretation is that this phrase [Until Shiloh arrives] refers to the coming of the Messiah …” (The ArtScroll Bereishis/Genesis Torah commentary, p. 2152). In fact, Onkelos [a second-century scholar who translated the Torah (Pentateuch) into Aramaic] in his Aramaic version of the Torah translates this version as follows: “Until the Messiah comes, to whom the kingdom belongs” (ibid.). Rashi (b. 1040 and recognized by Jewish scholars as probably the preeminent Torah commentator Continue reading →

 

Can We Ever Fully Understand End-Time Bible Prophecy?

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A couple of days ago, someone emailed me a commentary on the book of Revelation and asked me to review it. I began reading it, and realized that it was nothing more than one man’s speculations about what he thought that this enigmatic book means. 
That same day I went to the post office to get my mail, and I picked up a cardboard tube sent to me by an admiring follower of our ministry. Inside the tube was a kind and complimentary letter along with a paper chart when unrolled was more than five feet long! It was basically another man’s interpretation—a timeline chart—of how he thought the events of the book of Revelation would play out in the last days. It contained ideas cobbled together from many sources including a number of well-known Christian prophecy pundits who have little or no idea about the Torah or Hebraic biblical understandings, meaning their biblical understanding—including their interpretations on the book of Revelation—is incomplete and not to be trusted. The man asked me to critique his work. After looking at this chart for a couple of minutes, I rolled it back up, stuck it back in the tube and shelved it.
To the kind gentleman  who had emailed me the pdf commentary on the book of Revelation requesting my opinion, I wrote the following:

We all have our hunches about how Bible prophecy along with the book of Revelation will play out, but we’re all wrong. Some of us may have parts and pieces of the truth, but most Bible prophecy will not be fully understood until after it happens. 

For the most part, those prophecy pundits and Bible students who formulate timelines, charts and write commentaries on the book of Revelation and other end time Bible prophecies in an attempt to explain the exact meaning of the metaphorical symbols and to predict how these prophecies will be fulfilled, by whom and when are engaging in folly. No one knows these things exactly, and know will know, again, in most cases, until after they have come to pass, and even then, most people will not even understand the prophecies at that time.

Here is a case in point: Even Yeshua’s disciples didn’t understand what his role was to be or how he was to fulfill the many Old Testament Messianic prophecies about him until after his resurrection. Do we really think that our biblical understanding and spiritual perspicacity is greater than theirs? If so, than this is not only folly on our part, but extreme arrogance and hubris! Perhaps we need to explore the biblical meaning of humility and faith. Let me explain what I mean.

Regarding faith, if we were to know the exact details concerning the fulfillment of biblical prophecy including the book Revelation, then our spiritual walk would no longer be a faith walk as per the biblical definition of faith in Hebrews 11:1, would it?

Now faith is the substance of things hoped for, the evidence of things not seen.

We’d now be walking by sight, not by faith, which is the opposite of what Scripture enjoins us to do (2 Cor 5:7).

No, the main purpose of Bible prophecy isn’t to provide us with a sort of crystal ball to know what’s going to happen in the future. It’s purpose is only to raise our hope by providing us with a shadowy understanding of future events, like looking through a glass darkly (1 Cor 13:12), even as the ancient Jews had a shadowy understanding about the coming of Messiah, but they didn’t know the full or exact details of how biblical prophecies concerning him would play out. The exact fulfillment of those prophecies was hidden from the majority of Jews, which is why they killed him. YHVH divinely revealed only to a few of Yeshua’s closest associates how he perfectly fulfilled the Old Testament prophecies concerning him.

Now this brings us to the main purpose of Bible prophecy, as I see it. It’s not so that humans can use the Bible as a sort of crystal ball or as a means to divine or augur the exact details of the future, but so that after the prophecies have been fulfilled, and the understanding of them is divinely revealed to YHVH’s faithful saints (as occurred to Yeshua’s disciples after his resurrection) that the omniscience and glory of YHVH Elohim will be manifested causing humans to glorify, praise and worship him. Please not: Even an understanding of the fulfillment of the prophecies is by divine revelation and will not be understood by the vast majority of people. For example, what majority of the Jewish population understood that Yeshua the Messiah was who he was in his day…or even today? 

What, therefore, should be the main focus of our spiritual walk as Bible believers? Namely this: We need to pursue holiness and righteousness through a spiritual relationship with Yeshua as we love him by obeying his Word. Our future is in his hands, and the just shall walk by faith, not by sight (2 Cor 5:7; Heb 11:1). In his hands, we are safe and secure no matter how the prophecies of the Bible play out.

What is the bottom line here? Keep your eyes on Yeshua and have faith in him, and not on how you think Bible prophecy is going to play out, because no one knows these things. Make no mistake about it, the vast majority of those people who “understand” Bible prophecy are those who have something to sell you; they want to make a name for themselves for the purpose of human pride, control and mammon. Beware!