Exodus (Messianic) - The Harvest

Moshe said to God, "Look, when I appear before the people of Isra'el and say to them, 'The God of your ancestors has sent me to you'; and they ask me, 'What is his name?' what am I to tell them?" God said to Moshe, "Ehyeh Asher Ehyeh [I am/will be what I am/will be]," and added, "Here is what to say to the people of Isra'el: 'Ehyeh [I Am or I Will Be] has sent me to you.'" God said further to Moshe, "Say this to the people of Isra'el: 'Yud-Heh-Vav-Heh [ADONAI], the God of your fathers, the God of Avraham, the God of Yitz'chak and the God of Ya'akov, has sent me to you. 'This is my name forever; this is how I am to be remembered generation after generation.

I believe that HaShem wants us to come to the awesome realization, through the Ruach HaKodesh, that the “name” of the LORD is Yeshua! If you don’t believe me, read the rest of Philippians where the Torah teaches that one day, everyone will acknowledge that Yeshua is ADONAI, to the glory of God the Father! This word “adonai” is the Greek word “kurios”, which can be translated “sir” or “lord” depending on the context. Since Sha’ul is quoting from the TaNaKH book of Isaiah, then the context demands the rendering “LORD” (i.e. YHVH). In fact, to further the seeming controversy, Isaiah 45:23 is specifically referring to ADONAI the Father! This means that the verse in Philippians is hinting that Yeshua will be acknowledged as ADONAI without explicitly stating that Yeshua IS the Father. We must be careful not to put something into the text that is not there.

HaShem was revealing an aspect of his character that would later play a very important role in the identity of the Jewish People as a Nation. This title would also serve as a reminder to the surrounding nations that "with a great out-stretched arm, ADONAI almighty delivered his beloved people!" To be sure, the reference of HaShem as the "God who delivered [them] from the bondage of Egypt" would become a "household" name of sorts. Fast-forward in the book of Sh’mot to the "Ten Commandments" (Sh'mot 20:1, 2) and see if you can find this phrase used to identify HaShem. Thumb through the rest of your TaNaKH (Old Testament) and you will find that this phrase is used numerous times. As believers in Messiah Yeshua, we know that this is one of the primary character traits of HaShem, which unifies the Messiah and the Godhead as an "echad", that is as "one". The name of the Messiah is related to the Hebrew name "Y'hoshua", which itself stems from the Hebrew name "Hoshea". Both of these names are composites of the two Hebrew words for "God" and "will save", respectively. When we combine this knowledge with the fact that it is "YHVH" who offers us salvation from sin THROUGH Yeshua the Messiah, then we can begin to understand the significance of the type and shadow that the Exodus from Egypt plays in our lives as new creations.

We have here at least two very important characteristics of our Loving, Heavenly Abba: he can be trusted at his Word, despite the chaotic circumstances surrounding us; he is faithful to deliver us completely, even before we have received his written revelation and put it into practice in our everyday lives! To be sure, the Children of Isra'el did not keep the Torah the way that they would eventually be instructed to keep it, after Sinai. Yet, HaShem honored their faith in him (demonstrated by the Pesach incident), and brought about the greatest collective deliverance that the world has ever known! This monumental deliverance should have caused that people, both Isra'el and Egyptian, to understand that faith in HaShem alone is what brings about the freedom so desperately desired in the midst of slavery! I must state it plainly one more time for my brothers according to the flesh, the majority of which are seeking to be justified by their Jewish heritage and by obediently keeping the "Torah" of Moshe, while remaining (seemingly) ignorant of the "Torah" of Avraham: our ancestors were delivered (a symbol of genuine faith in the Holy One) BEFORE they received the Torah on Mount Sinai! The sequence of the covenants is crucial for a proper understanding of the righteousness of HaShem!

Another lesson preserved within the stories of the Jewish People is the tradition that as the people observed the horses and riders drowning in the Sea of Reeds, as they began to rejoice, that HaShem became saddened, and scolded them. "How can you rejoice at the death of my children? For even Pharaoh and his armies are my children also." This causes us to recognize the fact that our Great Heavenly Abba is compassionate beyond our comprehension. Even though the King of Egypt willfully hardened his heart against the Holy One, it was not our Maker’s original intent to destroy him. Indeed as I have stated elsewhere, as taught in the Torah, our God is not willing that any should perish, but that all should come to repentance! Our LORD is not a "killing machine", ready to strike down all that oppose him. To be sure, he has demonstrated his patience and abundant mercy time and time again throughout the pages of the Torah. The option to turn from his wickedness, unto repentance, was offered to Pharaoh time and time again, yet he chose to refuse. Ours is a lesson in humility and fear: if he did not spare those evil men who persistently refused to surrender under the almighty hand of the Almighty personified, how much more will he not spare us, who have been given the revelation of the Son of God and the free gift of the Ruach HaKodesh who testifies of him (a short drash of Romans 11:21)?

In traditional Jewish thought, a marriage is also certified by a wedding contract, known as a “ketubah” (say "keh-too-bah"). This legally binding document is agreed upon by both parties, and serves as a visible reminder to all that this bride belongs to this groom and vice-versa. The Hebrew word “ketubah” posses the root word “katav”, which means, “to write”. The Torah tells us in 19:3-8 that HaShem delivered them out of the bondage of the Egyptians so that he might enter into a special kind of relationship with them. This relationship would involve them adhering to the covenant that HaShem already made with their forefathers some 430 years prior to this. In this manner, they would become HaShem’s most peculiar treasure among all of the peoples of the earth! What was the people’s response in 19:8? “All the people answered as one, “Everything ADONAI has said, we will do.”” This is amazing when it becomes apparent that HaShem hadn’t even spelled out the conditions of this contract yet! But what was the contract? Where was the ketubah? The answer is obvious. The Torah is the ketubah, acting as a marriage contract between the groom (HaShem) and his bride (Isra'el)!

“Historically, the rabbis figure the giving of the Torah at Mount Sinai to have occurred on [Shavu'ot], that is, in the third month after Am Yisra’el came out of Egypt. Actually, the exact date of this familiar encounter, recorded for us in the book of Exodus, is not explicitly stated; the chronological evidence is convincing, however. At any rate, the author of the book of Acts does testify of the precise timing of the festival of Shavu'ot, and he specifically relates this festival to the pouring out of the Ruach HaKodesh, that is, the Holy Spirit, unto the believers gathered there in Jerusalem. Now the display of the tongues of fire and the presence of great sounds is reminiscent of the Sinai encounter. The rabbis also teach that when HaShem presented the Torah to the people, that it went forth in a multiple of fiery substance, inviting each individual Jew to accept the command to follow the whole of the Torah. The account in Acts describes the tongues of fire alighting themselves upon each person. In the Sinai delivery of the Torah, the account says “thunders and lightnings…” (KJV). The actual Hebrew word rendered lightnings is “voices”! This strengthens the connection to the Acts account, with voices being heard."

HaShem masterfully designed his Torah to permeate every single facet of human existence, from birth, to the grave. His people were to saturate themselves with his rich mercy, grace, loving-kindness, forgiveness, and judgment, as they carefully followed each and every mitzvah (command) of the Torah. Being raised in such a "Torah-Community" had its definite advantages. This type of community produced a positive atmosphere, whereby the children grew up immersed in the truths of God's ways, as they observed the rest of the community. They participated in the feasts and holy convocations year after year as a family. This instilled in them godly principles, which formed the seedbed for the life of faith and witness that HaShem called them to perform. This lifestyle did not save them. This lifestyle served to prepare them to meet the true "Teacher", the Messiah, as they reached the age of accountability. In this way, the New Covenant teaches that the Torah acted as a custodian, or a "schoolmaster" (read Galatians 3:24-25). Once we reached the age where a conscious decision could be made, the Torah should have presented us with the proper framework to make the right decision: trusting faithfulness in HaShem, as demonstrated through our dependency in his means of provision—namely his Son Yeshua! This faithful lifestyle is magnificently portrayed in the covenants that the people had experienced thus far.

Chapter 21 – Verses 22-27 speak about restitution in the event of accidental injury. We are familiar with the saying, "An eye for an eye; a tooth for a tooth." We remember that our LORD Yeshua made a comment about this in the B'rit Chadashah book of Mattityahu 5:38-42. Chapter 22 – Verses 21-27 show us the compassionate heart that God has towards those less fortunate in our community. The widow, orphan, stranger, and the poor have always held a special place in our Heavenly Abba's eyes. We are challenged with establishing a communal system that will meet their needs. Indeed, Yeshua also challenged us when he stated that the poor would always be with us. Chapter 23 – Verses 10-33 form one complete unit of instructions that center on provision and blessing during the "resting years" that the Land is to experience. HaShem tells the people to grant unto the land a time period of rest (shabbat) so that the soil can replenish itself and provide a healthy crop on the eighth year after its rest. Consequently, during this time of supernatural provision, HaShem knew that some people would be inclined to doubt the providence of his Mighty Hand, and would be tempted to imitate the pagan society around them. The entire section is given over to HaShem assuring them of his provision and blessing despite the fact that no crops will be sown for and entire year! Chapter 24 – our portion concludes with Moshe, Aharon, and the elders having a meal with the God of Isra'el! In this magnificent revelation they actually see a form! Present during this meal is the presence of the atoning blood, splashed upon all the articles of the covenant—including the people themselves! What are we to make of all of this imagery? As we have read in other places of the Torah, the God of the universe is an invisible God! He cannot be seen! So what are the people seeing?

In our current portion, everything was sprinkled with blood. The book of Hebrews informs us that, in accordance to the Torah, almost everything is purified with blood. This ceremony was performed on the earthly copies; Yeshua's is that effectual, atoning blood sprinkled on the heavenly originals! To be sure, Hebrews goes on to say that without the shedding of blood there is no forgiveness of sin! How could Moshe and the elders be in the presence of the Sinless One without a covering? The blood was their covering! If you want a "revelation", and need to be cleansed, come into the presence of the Living God of Isra'el! But be warned: You cannot experience his Glorious Presence without a "covering" of some sort! What covering am I referring to? The sinless blood of his Son, of course! Today, if you will receive the gift of the Son, the Spirit of HaShem will write the Torah of HaShem upon the doorposts of your heart! If you place your trusting faithfulness in the fullest, complete, visibly manifested presence of HaShem, that is his Son, then you will also receive a "revelation" of him who is the Living Torah! And you WILL be cleansed!

I want to develop the “temporary dwelling place” theme for our study. From this commentary, the reader will soon see that there is a lot of “Messianic redemptive history” tied up in the concept of “dwelling”. HaShem has had a grand plan of becoming the one and only God of his people, from the beginning of history. Having said that, I will work from a basic outline this time. Let’s examine my main points: 1. Dwelling with men: Past History A. Exodus 25:1, 2, 8, 9 B. Leviticus 23:34-43; 26:11, 12 C. Ezekiel 37:27, 28 (Prophetic) 2. Dwelling with men: Present Reality A. John 1:14; 14:23b; 17:23 B. Hebrews 8:1, 2, 10 C. Jeremiah 31:33 (Prophetic) 3. Dwelling with men: Future Redemption A. Romans 11:25, 26 B. Revelation 21:3 C. Zechariah 14:16 (Prophetic)

The detailed account of the Tabernacle and its functions begins with a recount of the maintenance of the Menorah (Lamp Stand) that was found in the Holy Place. This lamp, if you will remember from last week's reading, was formed from a solid piece of pure gold. It is believed that this lamp weighed as much as sixty-six pounds! This was no light structure (pardon the pun). The menorah easily symbolizes the Messiah. Yeshua stated that he is the Light of the World. The menorah provided a glorious, eternal light to the priests who ministered within the Holy Place. Our previous parashah described the menorah as having seven lamps. The number seven in the Torah represents perfection. If the menorah is a symbol of our perfect Messiah, then where in the Torah can we find a correlation to the number seven? Let's take a look at a familiar passage in Yesha'yahu (Isaiah). In Yesha'yahu 11:1-5, we are given a vivid description of the coming Messiah. All rabbinical sources, as well as Christian scholars agree that this passage is a prophecy concerning the long-awaited Savior. The "Branch of Yishai" is a reference to his bloodline. Yishai (Jesse) was the father of Dah-vid the King. It was a well-known fact that the Messiah was to be born from Dah-vid's loins. The Torah describes him this way: "The Spirit of ADONAI will rest on him, the Spirit of wisdom and understanding, the Spirit of counsel and power, the Spirit of knowledge and fearing ADONAI—he will be inspired by fearing ADONAI. (11:2) As can be observed, the Spirit is referred to SEVEN times, and in an orderly fashion: (1) - the Spirit of ADONAI; (2) and (3) – the Spirit of wisdom and understanding; (4) and (5) – the Spirit of counsel and power; (6) and (7) – the Spirit of knowledge and fearing ADONAI. This is not an arbitrary use of words coined by the naviy (prophet). Yesha'yahu was writing under the direct inspiration of the very Spirit that he was speaking about!

In chapter 29 of our current portion, we catch a glimpse of the importance of blood sacrifice. Our God is a God of covenants. His covenants are ratified with the shedding of blood. The old Christian hymnal says it all: "There's power in the blood!" Actually, the reason that there is "power" in the blood is because the Torah explicitly teaches that there is "life" in the blood. The Torah paints a picture in 29:10-45 that an acceptable sacrifice sanctifies both the altar and the person who touches the altar (29:37). The sacrifice served an important function in the life of the average Isra'elite. Allow me to conduct a word study to explain. In our text of Ephesians chapter two we read, "But now, you who were once far off have been brought near through the shedding of the Messiah's blood. (2:13) There is a play on words found in the Hebrew thought conveyed in this passage, but not found in the English or the Greek. The Hebrew word for "sacrifice" is "karban". The sacrifice in question here is undoubtedly Yeshua's own. His was the spotless offering that was placed on God's altar, for the remission of the sins of the world. In our parashah we are told that the offerings of the morning and evening lambs, offered at the entrance of the Tent of Meeting, would create a pleasing aroma before ADONAI. These offerings would be at the place where HaShem would meet with and speak to the people (29:38-43). Moreover, verses 45-46 go on to promise that HaShem would live among his people (read last week's parashah), and that they would indeed know that he was the very one who delivered them from the slavery of Egypt. The sacrifice brought the people near to their God and it brought God near to his people. The Hebrew word translated as "near" in our above passage in Ephesians, is "karav". Here is the play on words: because of the sacrifice (karban) of Yeshua, we have been brought near (karav) to our Holy God! In fact, the two Hebrew words share the exact same root word. These words are not to be confused with the Hebrew word "keruv" which is translated as "cherub". Even though it was between the wings of the "k'ruvim" (cherubim) that the Glory of God was manifested, and it was the Mercy Seat (cover to the Ark) where the blood was splashed. The point is clear: our God instructed his people to offer the blood sacrifices in order that the covenant requirements might be met. Covenants are our key to relationship with an otherwise unapproachable, Holy God. It started with a sacrifice in B'resheet 3:21, and since then, there has existed a "scarlet thread" that has run through the entire Bible!

Chapter 31 1-11 I have singled out B'tzal'el the son of Uri the son of Hur, of the tribe of Y'hudah and his assistant Oholi'av the son of Achisamakh, of the tribe Dan. These men were supernaturally gifted to oversee the construction of the fore-mentioned Mishkan (Tabernacle) and its furniture. The lesson is obvious: when HaShem sends his people to perform a task, he will also equip them with the necessary skill and gifting to accomplish the task for his glory. Conversely, if someone is occupying an office within the Body of Messiah, and there seems to be a lack of supernatural gifting and ability to function correctly within the said office, then the individual might want to "re-check" his or her calling to make sure they're in the right spot.

Along with the fact that it is a memorial of Creation, the Sabbath day is also an identification of HaShem's authority. Only he could set a day apart as holy (read B'resheet 2:1-3). Only he could sanctify a day as an eternal memorial of his uniqueness. No other created being has this authority. This includes man. This includes religious institutions. When we attempt to override this authority, we undermine the very character, identification, and nature of our All-mighty God. Once we find ourselves playing God, it is then that we are in serious trouble. While it is true that we have been given the authority to make lasting decisions governing everyday communal matters (read Mattityahu 18:15-20 to understand an often-misunderstood application of heavenly authority), we have not been given the authority to switch God's Sabbath Day, nor to abrogate it.

Chapter 34 5-7 This is the famous "Thirteen Attributes of Mercy", of HaShem, as identified by the sages. The ministry of which I was a former writer, First Fruits of Zion, has this to say about these attributes: "The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty…" This passage—or ‘The Thirteen Attributes of Mercy’ as the rabbis call these verses—has become one of the central doctrinal expressions in Judaism. The verses have found their way into the Siddur and are recited on fast days and Yom Kippur. According to Hertz, "All schools of Jewish thought agree that these momentous and sublime attributes enshrine some of the most distinctive doctrines of Judaism." What does God’s forgiveness and compassion actually look like in flesh and blood? The answer, of course, is that we should look immediately to Yeshua the Messiah. For, "in Him all the fullness of deity dwells in bodily form." (Colossians 2:9). By looking for these Thirteen Attributes in the person of the Messiah, we are implying that there is an intimate connection between the Messiah and God. This is not just an imitative connection, but a substantive one—as the Lord is, so is the Messiah. Moreover, Messiah is the walking embodiment of all of these Thirteen Attributes.' (Taken from a commentary to Ki Tissa, March 6, 1999, available at http://www.ffoz.org)

As I stated in a previous parashah, God's system of animal sacrifices was never intended to be a permanent one. In fact the etymological background of the word Torah (the root word being an archery term meaning to “direct towards the goal”) also suggests that the fullest measure of HaShem’s forgiveness was not found in the earthly copies, but rather, in the heavenly originals. Yet, during the time period of the TaNaKH, the animal sacrifices were authentically God's system. In other words, if you were a citizen of this community of former slaves, and you wanted to operate within a covenant relationship with its Savior, then you had no choice but to participate in the sacrificial system. There was no room for circumvention. Why would HaShem require exclusivity? Because, in his established order of things, only the blood could make atonement for their lives (read Leviticus 17:11). Moreover, he was teaching each and every participant an important aspect of his established spiritual laws. The entire Levitical Priesthood and its order of things served to point the way to the ultimate sacrifice that would take place in Messiah Yeshua. We know this using our hindsight, which is 20/20. In fact, as the budding young nation learned to walk in their new calendar—HaShem’s calendar, they would have the opportunity to learn about a great many aspects of the unfathomable grace and mercy of their Husband. In singling out just the Feast Days as an example, we have noted that the word for “appointed time” is “mo-eyd.” Interestingly, this meaning conveys the sense of the “dress rehearsals” that occur before an actual play. In this way, HaShem masterfully designed the Mikra’ey Kodesh (Holy Convocations) to act as dress rehearsals for his children. “Of what?” you might ask. The Feasts of ADONAI are dress rehearsals of Messianic Redemption.

The "Old Testament" saints were not "saved" by a different system than the one in which we rely on. If they were, then this would suggest that there were really two separate ways unto righteousness—a theory, which we know, cannot be true. To be sure, Yeshua himself stated emphatically that he was THE way, and that NO man can come unto the Father except through HIM. The sacrifices, performed with a genuine heart of repentance, afforded real-life forgiveness, but only to the purification of the flesh! However, the temporal blood of the animals in and of themselves—and by themselves—could not even take away sin; only the eternal blood of the Perfect Sacrifice—to which the animals pointed—could purify both flesh and soul. Thus you could say that the blood of the animals “moved” as it were, the sin from the body of the person to the Mercy Seat (the earthly altar) where God would in fact grant genuine atonement (washing of sins in the flesh) because of the reality of the Heavenly Altar. The objective faith of the individual still remained dependent upon God’s Promised Word to Come, namely Yeshua himself, yet his obedience was demonstrated by adherence to explicit Torah commands where sacrifices were concerned. What is more, the salvation of the eternal soul of an individual was always dependent upon a circumcised heart, exactly as it is today. In summary then, the sacrificial system was not designed to bring the participant to the goal, namely a purged conscience and salvation of the individual. Sacrifices were for dealing with sin in the flesh. Only genuine faith in the Promised One could move God’s heart to reckon to one’s account “righteousness” as was done for Avraham. The Torah was weak in that it could not bring to the goal of salvation the heart of an individual. Only the Spirit’s supernatural work could—and always will be able to—do that.

With Parashat P’kudei (say “P-koo-day”) we have reached our final parashah of the book of Sh’mot (Exodus). Remember that I’ve explained to you that the word “sh’mot” is the plural form of the Hebrew word “shem” which means, “name”. We’ve discussed some pretty significant names in the book of Sh’mot. The parashah is relatively short, like it’s previous portion, and is read with Parashat Vayak’hel in regular years. Our current and final portion of Sh’mot ends with the assurance that the Spirit of the Holy One led them every day and night during their time in the wilderness: “For the cloud of ADONAI was above the tabernacle during the day, and fire was in [the cloud] at night, so that all the house of Isra’el could see it throughout all their travels.” (40:38) Every single incident and detail mentioned above has been under the divine care and leading of our Unmatchable Heavenly Abba! Even our gross (surely upsetting) sin doesn’t escape the plans of God. If we place our genuine, trusting faithfulness in his Loving Hand, then our journeys, like that of ‘Am Yisra’el, will not be arbitrary. On the contrary, the B’rit Chadashah promises us that our relationship with HaShem through Messiah Yeshua is indeed on a well-planned out course (read Romans 8:28-30)! This road of “faith in Messiah” is non other than a course of righteousness and glorification! “Halleluyah!” That is something to get excited about! It is customary after the completion of a book of the Torah to say, “Chazak, chazak, v’nit’chazek!” (Be strong, be strong, and let us be strengthened!)