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Exodus 19–31 Prophetic Types and Shadows Pointing to Yeshua’s Marriage

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An Overview of YHVH’s Marriage to Israel as Fulfilled in the Lives of Redeemed Believers

YHVH married the children of Israel at Mount Sinai.

Read Ezekiel 16:1–14.

Redeemed believers are preparing to be the spiritual bride of Yeshua.

For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Messiah. (2 Cor 11:2)

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, “Write, Blessed are they which are called unto the marriage supper of the Lamb.” And he saith unto me, “These are the true sayings of Elohim.” (Rev 19:7–9)

What are the prophetic implications of and spiritual parallels between YHVH’s first marriage to ancient Israel and YHVH-Yeshua’s upcoming marriage to his bride—the saints who keep his (Torah) commandments and have faith in him (Rev 12:17; 14:12)? In his Parable of the Ten Virgins (Matt 25:1–13), Yeshua likens his bride to the five wise virgins who had oil in their lamps. Oil is a Hebraism for the Spirit of Elohim and the Torah. In other words, the prospective bride of Yeshua will walk in the Spirit of Elohim and the truth of Torah, which Yeshua tells us is a mandatory requirement if one is to have a relationship with YHVH (John 4:23–24; 1 John 2:3–6). We learn from the fact that since five foolish virgins who weren’t allowed into the wedding supper that not all redeemed believers will be the bride of Yeshua. Some believers will be the least in YHVH’s kingdom and some will be the greatest (Matt 5:19). According to Yeshua, how obedient one is to the Torah will determine one’s level of rewards in his eternal kingdom (Matt 5:19).

Between Exodus 19 and 24, we find recorded the steps Israel took to enter into a marital or covenantal agreement with YHVH. In chapter 19, we discover what the pre-marital preparations YHVH required of Israel before he would marry her. In Exodus 20–23 are recorded the terms of the marriage covenant. These were the marriage vows or ketubah to which Israel agreed to live by, and which would determine the nature of Israel’s and YHVH’s spiritual marital relationship. In three places (Exod 19:8; 24:3, 7), Israel agreed to these terms when she said “I do.” Finally, in Exodus 24, we find the covenant or marriage contract committed to writing and ratified or signed.

Now let’s review the specific details of this marriage agreement between YHVH and ancient Israel, and see how this relates to us as redeemed believers. What are the parallels between the events at Mount Sinai,the day of Pentecost in Acts 2 and Yeshua’s second coming?

Exodus 19:1, YHVH gave the Torah to Israel at Mount Sinai most likely at the Feast of Weeks (Shavuot or Pentecost, Lev 23:15–21). On the day of Pentecost, the Spirit of Elohim wrote the Torah on the hearts of redeemed believers in fulfillment of Jeremiah’s prophecy (Jer 31:31–33; Acts 2:37).

Exodus 19:2, Mount Sinai symbolized the exalted Presence and heavenly government of Elohim. Israel camped before the mount positioning themselves to receive a spiritual blessing from YHVH. Likewise, Yeshua instructed his disciples to tarry or position themselves in Jerusalem until they were endued with power from on high (Luke 24:49). Once empowered by the Spirit, they would be able to walk out the Torah and to be a spiritual light to the nations (Acts 1:8).

Exodus 19:3, Moses acted as YHVH’s intermediary to prepare the Israelites for their marriage to him. Malachi prophesied that in the last day YHVH would send his forerunners in the spirit of Elijah to turn the hearts of the children back to the foundations of their faith including the Torah before the return of Yeshua, thus preparing the saints to be the bride of Yeshua (Mal 4:1–6).

Exodus 19:5, YHVH presents the terms of the marriage covenant (or ketubah) to Israel. Those conditions are the Torah. If they chose to accept YHVH’s terms, they would be his treasured possession (or am segulah), and would be above all the people of the earth.

Exodus 19:6, They would become not only his wife, but a kingdom of priests or kings and priests to lead the rest of the world into relationship with YHVH. That will be the role of the resurrected saints or bride of Yeshua during the Millennium according to the Book of Revelation (Rev 1:6; 5:10; 20:6).

Exodus 19:8, The people said “I do” to YHVH. This was the bride of Israel accepting YHVH’s ketubah or Torah and their promise to be faithful to the Torah. On the day of Pentecost, 3000 new believers said “I do” to YHVH-Yeshua when they repented of their sins (i.e. Torahlessness; see 1 John 3:4; Acts 2:38), put their faith in Yeshua the promised Messiah, and were baptized for the remission of sins (Acts 2:41). In so doing, they became the betrothed to Yeshua, and began preparing for marriage.

Exodus 19:9, YHVH indicated that he would came in thick clouds. Yeshua ascended in the clouds and will come back in thick clouds (Acts 1:9–11).

Exodus 19:10, Until the coming of YHVH, Israel was to prepare or sanctify herself by washing her clothes. YHVH is not coming back for a bride with spot and wrinkle (Eph 5:27), but one who will be wearing pure white robes of righteous deeds of the Torah (Rev 19:8 cp. Matt 5:19), and the righteousness of Yeshua (Rom 5:21; 8:1–4, 10; 1 Cor 9:21; Eph 2:6, 10; Gal 2:20; 2 Cor 5:17; Eph 4:22–24; Phil 1:11; Tit 2:14; Heb 13:21).

Exodus 19:11, As the Israelites were given two days to prepare for YHVH’s coming on the third day, so the bride of Yeshua has been given 2000 years to prepare for his second coming, and he will come in the third millennia after Yeshua’s first appearance.

Exodus 19:15, In preparation to meet YHVH, the Israelites were to abstain from all carnal relations with their wives. Similarly, the end times saints must be preparing to wed Yeshua by keeping themselves spiritually pure from any carnal activities that might take their focus and attention off him. Additionally, YHVH is presently calling his bride out of spiritual fornication with the world system or Babylon the Great (Rev 18:4; 2 Cor 6:17).

Exodus 19:16, 19, As there was lightning, thunder, clouds and smoke at YHVH’s Presence when he came down from the mountain, so was a rushing wind and fire on the day of Pentecost, and there will be that and much more at Yeshua’s second coming when he comes down from heaven for his bride (Matt 24:29–30; Rev 11:14–19). As the shofar blast announced YHVH’s arrival at Mount Sinai (Exod 19:16), even so, the shofar will also sound at Yeshua’s second coming for his bride (Matt 24:31; 1 Thess 4:16; 1 Cor 15:51–53; Rev 11:14–19). This speaks prophetically of the shofar blast signaling the new moon of the seventh month on Yom Teruah when the saints or the bride of Yeshua will be resurrected (changed in the moment of a twinkling of an eye at the last or seventh shofar blast) to meet Yeshua in the air (1 Cor 15:51–53; Rev 11:14–19).

Exodus 19:17, Moses brought the people out to meet YHVH. Those coming in the spirit of Elijah are presently preparing the bride of Yeshua to meet him, and then they will present her to Yeshua at his second coming.

Exodus chapters 20–23, The ketubah or marriage contract, which contains the terms of the Mosaic or Sinaitic Covenant (i.e. Israel’s marriage vows, i.e. the Torah), is presented in these chapters.

Exodus 24:1, The leaders of Israel (Moses and the 70 elders) and the priests (Aaron and his sons) went up to meet YHVH. This group prophetically represents the wise virgins and saints who keep YHVH’s commandments and have the testimony of Yeshua (Rev 12:17; 14:12), who will be the bride of Yeshua, and who will also rule as kings and priests in Yeshua’s millennial kingdom (Rev 1:6; 5:10; 20:6).

Exodus 24:3, Israel the bride agreed to the terms and conditions of the ketubah (the Torah) that YHVH offered her.

Exodus 24:4, The ketubah was written out. This marriage agreement involved all 12 tribes. YHVH made no agreements with Gentiles. Similarly, the New or Renewed Covenant is made only between YHVH and redeemed Israelites from the houses of Israel and Judah (Heb 8:8). Only redeemed Israelites from the 12 tribes of Israel will be allowed into the New Jerusalem, for that city contains no Gentile gate (Rev 21:12). Strangers and sojourners from the nations (the Gentiles) are welcome to join (or be grafted in to) Israel if they agree to follow YHVH Elohim, keep his Torah-commands, and to put their faith in and become disciples or followers of Yeshua the Redeemer of Israel (Exod 12:49; Rom 11:16–32; Eph 2:11–19).

Exodus 24:5, The firstborn of each family were originally the priests of their homes (before YHVH instituted the Levitical priesthood in Exod 32:26–29). Presently, fathers and husbands are to be the priests over their homes with Yeshua as the Great High Priest over everyone (1 Pet 2:9 cp. Eph 5:23).

Exodus 24:6, Moses sprinkled half the blood of a sacrificed animal on the altar, which prophetically pointed to Yeshua shedding his blood on the cross, so that we might enter into covenantal relationship with YHVH. The wine Yeshua drank at the last supper thus ratifying the New Covenant signified the blood he was about to shed at the cross (Matt 26:26–28). When we as redeemed believers drink the third cup (i.e. communion) at the Passover seder and eat of the unleavened bread of communion, we are signifying our marital commitment to YHVH-Yeshua. We are accepting the terms or ketubah of the covenant—the New Covenant, which includes the Torah being written on our hearts by the Spirit of Elohim (Jer 33:31–33; Heb 8:8–10).

Exodus 24:7, Israel agreed to the terms of the ketubah the third time. As Israel pledged loyalty and obedience to YHVH, even so, we also must confess with our mouths and believe in our hearts that Yeshua was raised from the dead, and then walk in righteousness, which is obedience to the Torah (Rom 10:4–13; Ps 119:172).

Exodus 24:8, Moses sprinkled the blood of an innocent animal over the people, which is a prophetic picture of Yeshua shedding his blood at the cross for the redemption of sinners from the penalty of sin, so that they might enter in a sinless state into a covenantal relationship with YHVH (Heb 9:18–22).

Exodus 24:9–12, Only after the blood of the sacrificed animal was shed and sprinkled over the people were the elders permitted access into the Presence of Elohim. Only through the shed blood of Yeshua and through the veil of his flesh are we able to come boldly to Elohim’s throne of grace (Heb 10:19–20; 4:16).

Exodus 24:11, The elders eating and drinking in the Presence of Elohim is a prophetic picture of the marriage supper of the Lamb (Rev 19:9).

Exodus 24:12, The Torah-law or ketubah was written on tablets of stone then. Now it is written on the tablets of the hearts of redeemed believers by the Spirit of Elohim (Jer 31:31–33; Heb 8:8–10).

Exodus chapters 25–31, Once married, YHVH instructed the Israelites to build a house for the newly married couple where they could live together in a peaceful marital relationship. The saints are now the temple of the Set-Apart Spirit, and YHVH wants to dwell in the set-apart temple of our hearts and minds. We stay set-apart by following YHVH’s Torah, by loving, obeying and abiding in Yeshua through the empowerment of his Spirit of Elohim in our heart, thoughts and actions. If we do these things, we will be the chaste, virgin and righteous bride ready to meet Yeshua at his second coming.

 

Don’t Give Up…Justice Is Coming for the Oppressed Righteous!

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Luke 18:2, A judge. In this parable of the Persistent Widow and the Unjust Judge, Yeshua is using a Hebraic form of reasoning or argument called kol v’khomer where a point is made from a lesser weight to heavier weight. In other words, if premise A is correct, then how much more so is premise B correct? In the Jewish religious thinking of the first century, this is one of the seven laws of biblical interpretation of Hillel the Great (ca. 32 b.c. to a.d. 7) who was one of the greatest Jewish religious leaders of Yeshua’s day. In this parable, Yeshua is making the point that if an ungodly, secular judge who cares little about the needs of a widow will grant her wishes because of her persistent pleas for justice against her enemies, how much more will Elohim hear and answer the prayers of his elect saints who have faith in him and cry out to him continually to avenge them of their enemies.

A day of judgment is coming when the scales of justice will be balanced in favor of the saints of the Most High Elohim, the Just Judge of the universe. Certainly Elohim presently attends to the needs of his servants and gives them victory over their enemies in many small ways. But many believers are still suffering greatly at the hands of the wicked who don’t fear Elohim. However, the day is coming when YHVH will move with a mighty hand and universally avenge his servants of all their enemies small and great. Until then, the righteous martyrs continue to cry out asking Elohim, “How long, O YHVH, holy and true until you judge and avenge our blood on those who dwell on the earth?” (Rev 6:10). His answer to them is to wait just a little longer (verse 11), for the great day of YHVH’s wrath, the wrath of the Lamb, which is coming upon the wicked (verse 17) is coming soon. Until then, YHVH promises to never leave nor forsake his servants (Heb 13:5), so be strong in him!

 

The Law and the Prophets Were Until John??!?

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Is this what Yeshua was really teaching???? That’s what many in the mainstream church teach and believe. If so, well shame on them. This is blasphemy!

Luke 16:16, The Torah and the Prophets. Some in the church view this passage as drawing a defining line between the so-called age or dispensations of law (in the Old Testament or Tanakh) and the age or dispensation of grace (in the New Testament or the Testimony of Yeshua). This in turn, in their minds, sets the Tanakh (which reveals the law or Torah) and Testimony of Yeshua (which supposedly reveals the concept of grace) at odds with each other. Is this a correct interpretation of this passage? The evidence within the Testimony of Yeshua itself doesn’t support this notion. In no way is Yeshua annulling the Torah here, or else he would be contradicting what he clearly taught in Matthew 5:17–19. Furthermore, Yeshua’s statement here can’t possibly mean that the Torah was now obsolete in the Testimony of Yeshua, since the apostles and early believers adhered to the Torah long after the passing of John the Baptist (Yeshua, p. 41, by Ron Mosely). Additionally, Paul’s statement in Romans 3:31 that the Torah is not voided by grace should dispel any notions that Luke 16:16 implies that the Torah would pass from the scene in the life of believers.

There are a couple of ways to understand this passage without doing violence to the Torah. First, it could be understood that Yeshua is saying that the Law and the Prophets were the only Scriptures in existence up to the time that John came on the scene. The implication is that more would soon come (ibid.).

A second way to view this passage is that Yeshua is stating that the Torah and the Prophets prophesied or pointed to the time when John would come thus ushering in the Messiah at which time there would be a change in the focus of the message of YHVH’s servants. Instead of just preaching about the Torah or that the Messiah is coming, now the message of “repent for the kingdom of heaven is at hand” (see Matt 3:2; 4:17) would be preached. This is a more expansive message that focuses now more on the salvation message centered on the death, burial and resurrection of Yeshua. This message also includes obedience to the Torah (e.g. Yeshua said, “If you love me, keep my Torah commandments” in John 14:15, also 1 John 2:2–6).

The data found in the actual writings of the apostles confirms what Yeshua predicted in this verse. Of the some 8,000 verses in the Testimony of Yeshua, well over one-fourth of those verses contain direct references to the Person of Yeshua, while there are only about 260 direct references to the Torah. Yeshua himself confirms his own words as recorded by the Gospel writers. In the Gospels of Matthew and John, Yeshua spoke on 136 different subjects. The number one subject he talked about was himself (316 references), followed by his Father (184 references), then hypocritical leaders (177 references). The kingdom of Elohim comes in fourth place (77 references) and the Torah is in seventh place with 44 references.

 

Yeshua the Boat Rocker!

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Yeshua definitely didn’t suffer from the disease of non-rock-the-boatitis!

Luke 14:1, House of one of the rulers. Yeshua was invited to a Sabbath meal at the home of a Pharisee who was a ruler (likely a wealthy member of the Sanhedrin). Had Yeshua been a typical man, he would have engaged in the customary small talk of a polite and gracious dinner guest not wanting to offend his host. Yet Yeshua was not there to schmooze—to curry anyone’s favor in an effort to gain personal influence. As he required his own disciples to maintain a salty or spicy demeanor at all times (Matt 5:13; Luke 14:34–35), he was definitely up to the task to lead his disciples by example. The following discussion that Yeshua initiates is what some may consider to be a prime example of how to insult one’s host and the other guests. First Yeshua confronts a controversial issue head on by asking a question, and then by healing one of the other invited guests on the Sabbath, which was a Pharisaical taboo, though not contrary to the Scriptures (Luke 14:2–6). Next, Yeshua takes some of the guests to task who were prideful social climbers and religious status-seekers. He challenges them to humbles themselves and let Elohim exalt them in the eyes of men (Luke 14:7–14). Yeshua raises the discussion around the table to a higher level when he tells the Parable of the Great Supper (Luke 14:15–24). Doubtless, a few of the guests were made to feel awkward, since they likely resembled some of the characters in Yeshua’s story. There was no small talk of sports, the weather, one’s job or tidbits of gossip going on around the table at this dinner party. Yeshua was showing us how to be salt and light wherever we go, even at the risk of offending one’s hosts, but all for the greater good of expanding the kingdom of Elohim in the lives of men.

Luke 14:18–24, Make excuses. This passage is a continuation of Yeshua’s previous discussion and must be seen in that context. Buying a piece of property and a yoke of oxen and getting married is equivalent today to buy a new home, a new car and getting married. These are among the three most notable, expensive and life-changing events to happen in a person’s life. In the eyes of a secular-minded man, to put one’s religion ahead of these things seems weirdly strange. Such a person will likely be viewed as a religious fanatic, extremist, a Bible thumper or Jesus freak. Yet such a reordering of priorities in one’s life is required of a person who desires to enter YHVH’s everlasting kingdom (Luke 14:15). The path to this lofty goal is narrow and sadly few will choose it.

Luke 14:26–33, If any man comes to me. This discourse is a continuation of Yeshua’s previous thoughts, both of which were part of a larger discussion relating to the kingdom of Elohim that Yeshua initiated while at the dinner party of a rich, Pharisee who was a ruler (likely a member or the Sanhedrin, Luke 14:1). In this passage, Yeshua continues the line of thought on what is required to enter the kingdom of Elohim. First, one must count the costs to enter the kingdom, which in the world’s eyes is high. Next Yeshua sets himself squarely in the position of being the door to entering the kingdom, and then demonstrates in the most graphic terms that one must love him above all else including close family members and even one’s own life if he wants to be part of YHVH’s kingdom. Such a man, for certain, would be viewed by his secular contemporaries as a religious fanatic! Yet this is what Yeshua requires of his disciple (Luke 14:33).

Luke 14:34–35, Salt is good. Yeshua then ends his discussion with a pithy analogy involving salt. What is the hidden message in this? Elsewhere, Yeshua states that his disciples are to be salt and light in this world (Matt 5:13–14). In this passage, Yeshua implies the same thing and concludes that salt that has lost its saltiness is useless. Salt is a necessary ingredient to the body’s survival. It also stands out in the food it seasons and acts as a food preservative in that it prevents spoilage by killing pathogens. Yet Yeshua warns against salt losing its saltiness. How is this possible? This occurs through dilution. If Yeshua’s disciples are to be like spiritual salt to the world, then they can lose the quality as a seasoning, life preservative, killer of spiritual pathogens if they allow their priorities and spiritual focus to become watered down if the cares of this life take precedence over the service and obedience to Yeshua as he outlines in the previous verses. This is a how a disciple of Yeshua loses his saltiness and becomes useless to the kingdom of Elohim.

 

Spiritual Nuggets from Luke 13

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Luke 13:12, Woman…spirit of infirmity. Sometimes Yeshua healed people who neither asked for it, nor evidenced faith to be healed simply that the glory of YHVH might be manifested. From time to time, we hear of miraculous healings and divine interventions that saved people’s lives occurring for no apparent reason. Perhaps YHVH likes to stir the pot of human affairs occasionally just to draw men’s attention to him, bring glory to his name and to raise men’s hopes a bit in pointing them to the fact that there is an Elohim who is sovereignly orchestrating things behind the scenes and who cares about humans.

Luke 13:15, Hypocrite. Yeshua was able to defend his actions and contradict the leader of the synagogue because he knew the Torah better than they did. This teaches us two things. First, just because one is a church leader doesn’t mean they know the Torah or the rest of the word of Elohim very well. Paul taught the “whole counsel of Elohim,” including the Torah. How many Bible teachers do that in our day? In fact, the New Testament as we know it didn’t even exist in Paul’s day; all he has was the Old Testament from which to teach. More often than not, the church’s modern day Bible teachers know religious tradition and doctrines of men better then the actual word of Elohim. Second, as a minister of the word of Elohim, one will need to defend it against those who are false teachers and  who teach the doctrines of men that make of non-effect the Word of Elohim. To be able to do this, the Bible teacher must study and know YHVH’s word intimately down to the most minute details and better so than one’s opponents. On this score, Yeshua was preeminent, and was able to leave his accusers speechless and without rebuttals. As his disciples, we must endeavor to imitate his example.

Luke 13:18, Kingdom of Elohim. The kingdom of Elohim not only grows from a tiny seed to become like a mighty plant, but with it comes healing for the sick, sight for the blind, food for the hungry, liberty for the captives, happiness for the mourners and freedom for the oppressed. It literally becomes a shelter or a protective covering for those who seek refuge, for now, in its truth and hope, and, eventually, in its universal reality when it is established globally at Yeshua’s second coming.

Luke 13:30, First who will last. Many people have been caught up in religiosity even while professing the name of Jesus (Yeshua), but have not walked in righteousness (i.e. Torah obedience). As Yeshua states in Matt 5:19 and Matt 7:21–23, Torah obedience not only determines the level of one’s rewards in the kingdom of Elohim, but whether our faith in Yeshua is genuine. Its genuineness is determined by the fruits of our actions (John 14:15; 1 John 2:3–6; Jas 2:14–26; Rev 22:14). What we believe in and have a heart for, we will back up with actions. These are those who Yeshua will let into the narrow gate of his kingdom. The workers of iniquity or Torahlessness will be left outside the gate to Yeshua’s kingdom (Luke 13:27).

Luke 13:31, Some Pharisees came. Not all the Pharisees were the evil enemies of Yeshua. Some were genuinely questioning whether he was the Messiah or not. Some later became believers (e.g., Paul and the Acts 15 believers). These Pharisees were warning Yeshua of death threats and urging him to escape his enemies.