Tag Archives: Exodus

Welcome to the Book of Exodus With Its Themes and Metaphors

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For starters, you might want to review a previous post where I discuss the overall themes of each of the five books of the Torah: http://hoshanarabbah.org/blog/2012/08/23/overview-of-the-books-of-the-torah-main-themes/.

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For today, let’s give you an introduction to the Book of Exodus, the second book of the Torah. I hope you enjoy this.

Overview of the Books of the Torah (Main Themes)

Exodus (Shemot) is the book whose principle theme is redemption—Israel’s deliverance from Egypt (Mitzraim). 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 [Hebr. awvawd, Strong’s H5647] 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 [Hebr. awvawd, Strong’s H5647] 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 we are taught the duty of the redeemed.
  • Chapters 25–40 we see the restoration of the redeemed—provisions are made for the failures of the redeemed.

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 similarly the land of death. Their religion was 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 is a metaphor for demonic spirits, doing Pharaoh’s bidding in opposing Israel.

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 passover us.

The crossing of the Red Sea is a metaphor for our 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 is a metaphor for the obedience and submission that we owe to YHVH, our new Master.

The Tabernacle of Moses with its furnishings is a metaphor for 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.

 

 

The Golden Calf and the Church

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Exodus 32, The Golden Calf Incident: A Prophetic Picture of the Church

On Shavuot (the Feast of Weeks or Pentecost), at Mount Sinai, YHVH entered into a marriage covenant with the children of Israel, but they were not ready to live up to the terms of that covenant.

Those terms, simply stated, involved the Israelites being faithful and obedient only to YHVH, Israel’s Elohim (God) and spiritual husband, and to his instructions in righteousness, the Torah. This Israel quickly demonstrated they were not willing to do, for they had hardly said “I do” to their marriage vows (Exod 24:3,7) when they made and began worshipping a golden calf—a pagan deity from Egypt — and calling it YHVH.

Between the time of the festival of Shavuot and Yom Teruah (the Day of the Awakening Blast) when Moses received the second tablets of stone from YHVH containing the Ten Commandments, the children of Israel, the bride of YHVH, prepared herself not only to receive YHVH’s instructions again, but this time to be faithful to her marriage vows. This Israel did. She remained faithful to YHVH for approximately 38 years while trekking through the wilderness of Sinai, after which she entered the Promised Land and “stayed the course” until after the death of Joshua.

Similarly, redeemed Israel of the first century A.D. era received the Torah on the fleshly tablets of their hearts written by the finger of the Spirit of Elohim on the Day of Pentecost (Shavuot) as recorded in Acts 2. But starting at about A.D. 70 with the destruction of the temple in Jerusalem and continuing up through the Second Jewish Revolt of A.D.135 until the time of Emperor Constantine (in the fourth century), the first-century spiritual bride of Messiah had, for the most part, abandoned YHVH’s Torah-commandments and turned, to one degree or another, to a mixed form of worship (of which ancient Israel’s worship at the golden calif was a prophetic foreshadow) where some pagan practices were assimilated into the early churches’ belief system (most notably, Sunday replaced the Sabbath, and Christmas and Easter replaced the biblical feasts).

In our day, YHVH is calling out a remnant of people from the church who are leaving behind the pagan traditions of golden calf worship and who are returning to the ancient blessed paths of YHVH’s Torah-instructions in righteousness. Does not the book of Revelation speak of a group of end-time saints who will say “I do” to YHVH, and whose identifying mark is their faith in Yeshua the Messiah (i.e., the gospel message) and yet who faithfully keep YHVH’s Torah-commandments (Rev 12:17 and 14:12)?

When Yeshua returns on or near Yom Teruah (the Day of the Awakening Blast) at the end of the age, he will be ready to marry a bride that is without spot and wrinkle who has come out of the Babylonish religious whore system (Rev 18:4). This bride who will be wearing the robes of righteousness of Torah-obedience (Rev 12:17; 14:12; 19:7–9, and she will be ready to enter into a covenantal agreement—a wedding contract or ketubah—with Yeshua, the Bridegroom ever to remain faithful to him and never again to return to Baal or golden calf worship. He will lead his wife into the Messianic Age or Millennium, even as he in the pillar of fire through Joshua (in Hebrew, Yeshua) led the younger generation of wilderness Israelites into the Promised Land.

 

Of Gods Then and Now

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Exodus 7:14, The ten plagues. The ten plagues were Elohim’s judgment against the gods and idols of Egypt (Exod 12:12; 33:4; Num 33:4). Here are the list of plagues and possible suggestions as to which gods of Egypt YHVH was judging.

The first plague: water turns to blood—a judgment against abortion (the Egyptians threw their babies into the Nile for sacrificial purposes) and against materialism (since fewer children mean fewer expenses for a family, and the Nile River was the source of Egypt’s prosperity).

The second plague: frogs — a judgment against pride (frogs puff themselves before they croak) and environmentalism or animal worship. In America, fore example, after 9/11, how many bumperstickers did we see that had the words “pride” on them, and “God bless America” as if YHVH is duty-bound to bless America? How can YHVH bless a nation that refuse to repent and turn from its wicked ways?

The third plague: lice—a judgment against pride and narcissism (self worship), since the Egyptians were highly focused on their personal appearance and hygiene, their appearance and in shaving of body hair.

The fourth plague: flies—a judgment against devil worship, occultism and witchcraft (i.e., the whole religious system of Egypt). A biblical name for Satan was Beelzebub, or lord of the flies (Matt 2:25–27; Luke 11:15–19).

The fifth plague: Livestock died—a judgment against transportation and commerce.

The sixth plague: boils—a judgment against the Egyptians obsession with their bodies and faith in medical science.

The seventh plague: hail—a judgment against their agriculture industry and earth worship.

The eighth plague: locusts—a judgment against Egypt’s food production. The Nile River and its delta was one of the bread baskets of the ancient world and a source of great wealth to Egypt.

The ninth plague: darkness—a judgment against Egypt’s intelligentsia and religious system, which was spiritually devoid of the light of truth.

The tenth plague: the death of the firstborn—a judgment against Egypt’s future and posterity.

The destruction of Pharaoh and his armies in the Red Sea—a judgment against Egypt’s political and military might.

Is YHVH Elohim bringing America and other “Christian” nations into judgment for the sins they have committed against him even has he brought judgment against the gods of Egypt? What are the similarities between gods of ancient Egypt and those of western and Christian culture? In America, for example, in recent years, there has been a marked increase in adverse weather conditions, natural catastrophes, terrorism, bank and financial failures, personal and corporate bankruptcies, high unemployment and inflation rates, and high foreclosure rates on homes to name a few possible judgments against a nation that has turned its back on Elohim and the Bible.

If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. Now mine eyes shall be open, and mine ears attent unto the prayer that is made in this place. For now have I chosen and sanctified this house, that my name may be there for ever: and mine eyes and mine heart shall be there perpetually. And as for thee, if thou wilt walk before me, as David thy father walked, and do according to all that I have commanded thee, and shalt observe my statutes and my judgments; then will I stablish the throne of thy kingdom, according as I have covenanted with David thy father, saying, There shall not fail thee a man to be ruler in Israel. But if ye turn away, and forsake my statutes and my commandments, which I have set before you, and shall go and serve other gods, and worship them; then will I pluck them up by the roots out of my land which I have given them; and this house, which I have sanctified for my name, will I cast out of my sight, and will make it to be a proverb and a byword among all nations. (2 Chron 7:14–20)

 

YHVH: Elohim’s Memorial Name

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Exodus 3:14–15, I AM THAT I AM. The name YHVH is Elohim’s memorial name forever. It reflects that fact that he is; that he is undefinable in human terms, and that he has always existed. This is the name by which he is to be remembered (not forgotten as is the case with the ineffable name concept of the rabbinic Jews whereby the names of deity or forbidden to be used).

14 And Elohim said unto Moses, I AM THAT I AM (EHYEH ASHER EHYEH YHVH RAT YHVH): and he said, Thus shalt thou say unto the children of Israel, I AM (EHYEH YHVH) hath sent me unto you. 15 And Elohim said moreover unto Moses, Thus shalt thou say unto the children of Israel, YHVH (YHVH) the Elohim of your fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob, hath sent me unto you: this is my name (shem) for ever, and this is my memorial (zeker) unto all generations.

Here are some examples of how other translations translate the name of YHVH:

  • I Am That I Am (KJV)
  • I Am Who I Am (NAS, NIV, NKJV
  • I Am That Which I Am (YLT)
  • I Shall Be As I Shall Be (The ArtScroll Stone Edition Tanach)
  • I Will Be What I Will Be (The Gutnick Edition Chumash, JPS)
  • I Will Be There Howsoever I Will Be There (The Schocken Bible)
  • I Am the Being (LXX, Brenton)

Verse 15 states that YHVH is the Moses was to use when referring to I AM THAT I AM. Both the former and latter are forms of the Hebrew verb hayah meaning “to be.” YHVH instructed that YHVH was to be his memorial name forever. In other words, humans were to use YHVH to remember him by. There is no indication here that it was YHVH’s intention that his name was to be forgotten or hidden through euphemisation. The word memorial is defined as follows:

Strong’s H2143 zeker; from 02142; TWOT – 551a; n m; KJV – remembrance 11, memorial 5, memory 5, remembered 1, scent 1; 23; memorial, remembrance, memory

 

The Timing and Purpose of Israel’s Exile in Egypt

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What Is the Timing of the Exile?

Christian teaching says that Israel was in exile in Egypt for 400 years (Gen 15:13; Acts 7:6) or for 430 years (Gal 3:17). Some see a contradiction in these two numbers, which to nonbelievers “proves” that Scripture is not inspired by Elohim, but rather is the work of men.

The Jewish Sages, on the contrary, say that the 430-year count started when Abraham left Ur, and that the 400-year count started when Isaac was born and that the Egyptian exile lasted for four generations only, or about one-third of the 400 years. The accounting of this is found in Genesis 15:13–16,

And [YHVH] said unto Abram, “Know of a surety that your seed shall be a stranger in a land [eretz] that is not theirs [the land of Canaan and Egypt], and shall serve them [the last half of their bondage in Egypt]; and they shall afflict them four hundred years; and also that nation [goy], whom they shall serve, will I judge, and afterward shall they come out with great substance. And you shalt go to your fathers in peace; you shalt be buried in a good old age. But in the fourth generation [after having been exiled into Egypt] they shall return again [return to the land of Canaan], for the iniquity of the Amorites is not yet full.”

Another point of interest in this regard is Jochebed, the mother of Moses. She was the daughter of Levi (Exod 2:1; Num 26:59) and was married to Amram the father of Moses and the grandson of Levi. Jochebed was the aunt of Amram (Exod 6:16–20). If the Egyptian exile were 400 years, as many believe, then Jochebed would have been around 320-340 years of age at the birth of Moses. This is an unlikely scenario since the biblical record shows us that the lifespan of humans was between about 110 to 150 years at this time. However, if the time of the exile were four generation as noted above (Gen 15:16) then she could have been between 80 to 120 years of age at Moses’ birth, which is in the more likely realm of possibility. The ArtScroll Stone Edition Chumash confirms this math. It says Jochebed was 130 when Moses was born (p. 297) and that at the time Moses returned to Egypt Israel had been living there for 210 years, 116 since the servitude began and 86 since the beginning of the backbreaking oppression (p. 300).

Why the Exile?

The purpose of the exile was to prepare Israel for its inheritance. Egypt was the “boot camp” to prepare them for the rigors of the wilderness journey so that they could then take the land of Canaan. Egypt was an incubator where Israel grew from 70 to more than two to four million people. Israel literally became a hardened army ready to go in and dispossess the Canaanites of their land and in turn repossess it.

Furthermore, YHVH could not allow Israel to dispossess the inhabitants of the Promised Land until the time was right. Scriptures says that the sins of the Amorites had to come to the full (Gen 15:16). YHVH is just and gives nations ample time to repent before judging them.

 

Overview of the Books of the Torah (Main Themes)

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Genesis (Beresheit) is the book dealing with beginnings and eventually its overarching theme is divine election. YHVH is choosing certain people (according to his divine will and sovereignty) to accomplish his purposes.

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

Redemption is perhaps the main theme in Exodus. It is best delineated in the following passage,

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)

Obedience to and worship of YHVH is another major theme in Exodus.

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 [Hebr. awvawd, Strong’s H5647] 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 [Hebr. awvawd, Strong’s H5647] 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 we are taught the duty of the redeemed.
  • Chapters 25–40 we see the restoration of the redeemed—provisions are made for the failures of the redeemed.

Leviticus (Vayikra) gives instructions on how to worship YHVH.

Numbers (B’midbar) gives us instructions pertaining to our spiritual walk and warfare in the “wilderness” of life.

Deuteronomy (D’varim) gives instructions to the younger generation preparing them to enter the Promised Land. Contained within is a recapitulation of the main tenets of the Torah, as well as the addition of some new laws, heart and prophetic issues pertaining to Torah obedience.

 

The Glory Cloud … and YOU

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Exodus 40:34–38. The glory of YHVH filled the tabernacle. This has to be one of the most beautiful passages in the Scriptures.

After YHVH lovingly leads his people out of Egypt, his first job assignment for them was to make him a tabernacle that he might “dwell with them” (Exod 25:8). Those who were of a willing heart (Exod 35:21–22) contributed to the effort, and approximately $4 to 5 million in material costs alone was spent building the tabernacle—all donated by the people.

The Israelites spent some nine months working on the project and the tabernacle was consecrated on New Year’s day of the second year out of Egypt.

YHVH expressed his approbation of his new house in a most tangible way. His manifest glory filled the tabernacle (Exod 40:34). From that point on, YHVH’s glorious Presence led his people through the wilderness into the Promised Land.

On the Day of Pentecost, the fire of Elohim’s Spirit came down and indwelt all those in the upper room.

We as redeemed believers are now the temples of the Holy Spirit, which is how Elohim’s glorious Presence now dwells in us.

Now for the tough question. On a scale of 1 to 10, how much are you walking a Spirit-led life now? How can we walk a more Spirit-led walk? Please share your thoughts and insights.