Even the Small Things Matter to God-A Messianic Study of Exodus 4:22-26-STAR-48

by | Sep 3, 2022 | Podcasts

by Rod Thomas | The Messianic Torah Observer's Sabbath Thoughts and Reflections

Introduction

 

This is “Even the Small Things Matter to God.” This is the 48th Reading of our 3-year Torah Reading Cycle. It is contained in Exodus/Shemot 4:14-6:1. But we will be focusing just on verses 22 to 26.

 Looking Back to STAR-47, entitled “God’s Holy Character, a Messianic Study of Exodus 3:1-4:14,” we discussed Moshe’s commission which included Yah revealing to Moshe a bit about His holy character and sovereignty. Moshe’s commissioning would involve Yah imbuing Moshe with His authority and power for purposes of delivering the Hebrew nation out of the Land of Egypt (aka Mitsrayim) and onto Canaan, the Land of Promise.

 

Much of the conversation that took place between Moshe and Yehovah on the Mountain of Elohim—Mount Sinai—involved Moshe expressing to Yah every excuse he could come up with why he was not the man for the job. But Yah had already—probably before He was even born—established that Moshe was indeed the man for the job. Yah had in fact chosen Moshe for this task prior to this historic meeting. He already knew Moshe’s strengths and deficiencies. And so, Moshe was essentially kicking at the prick, just as Yeshua mentioned to Shaul on the road to Damascus (Acts 9:5). And we acknowledged that this incident was just another example of the very thing that most of us who come into this Faith of ours experience: We kick against the true commissioning of Yah to work for His Kingdom.

 

But ultimately, Yah convinces Moshe, as He does us, that His (Yah’s) Way is the only way. And it’s too our detriment to reject the call and commissioning of Yah.

 

So, as the story goes, Moshe goes to his father-in-law Jethro (aka Yitro/Yethro) and receives his blessing to go to Egypt and see to his people.

 

And this is where our reading picks up this week, and I want to focus only on verses 22 to 26 which reads as follows:

 

 

 22 You must say70 to Pharaoh, ‘Thus says71 the LORD, “Israel is my son, my firstborn,

 

 23 and I said to you, ‘Let my son go that he may serve73 me,’ but since you have refused to let him go,74 I will surely kill75 your son, your firstborn!”‘”

 

 24 Now on the way, at a place where they stopped for the night,76 the LORD met Moses and sought to kill him.77

 

 25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet,78 and said, “Surely you are a bridegroom of blood79 to me.”

 

 26 So the LORD80 let him alone. (At that time81 she said, “A bridegroom of blood,” referring to82 the circumcision.)

(Exo 4:22-26 NET)

 

Now, I will tell you that this is one of the most difficult and mysterious passages to be found in Torah. For everything that took place leading up to our focus verses makes complete sense. But here in passage, we run into an event that makes little sense:

 

  1. Moshe receives some last-minute instructions from Yah regarding the very words he was to say to Pharaoh related to the release of Moshe’s people from Egyptian/Mitsriy bondage: “Thus Says Yehovah, Yisra’el is My son, My firstborn…Let my son Yisra’el go that he may serve me. But because you’ve refused to let my first-born son go, I will kill your son, even your firstborn son” (verses 22-23).

 

  1. It would then appear that Moshe, along with his young family, stop along the way to Egypt/Mitsrayim at an “inn;” some rest area. It’s uncertain. I’m surprised that there was such a thing back in that day. But I guess we should never underestimate the power of commerce, even around 1,500 BCE in the middle of a desert.

 

But during Moshe’s family stopping for the night, the text tells us that Yehovah met Moshe and sought to kill him (verse 24).

 

What? Wait a minute. Yah just hires/commissions Moshe to lead the greatest relocation of Yah’s people in all human history, and in the very next minute, He seeks to take Moshe out. Why? Well, maybe the following verses will clear up the mystery.

 

  1. Zipporah realizing the existential threat to Moshe’s life, she takes a piece of flint and circumcises her son, or one of her sons (verse 25). Some translations assert that Moshe and Zipporah had just the one son, Gershom, while other translations and Jewish tradition assert that the couple had two-sons, Gershom, and Eliezer, with Eliezer being the youngest. Interestingly, it is held in some Jewish teachings that the couple did in fact have a second son on the way to Egypt/Mitsrayim by the name of Eliezer and that it was Eliezer who had not be circumcised by Moshe because circumcision of infants in the wilderness and on journeys was believed to present an existential threat to the life of the infant (b. Ned 32a; Mid. Rab. Exodus 5.8). And thus, in that case, Moshe put off circumcising Eliezer.

 

But other Jewish thinkers such as Ramban (aka Maimonides) and Saadi Ben Yosef Gaon (a 10th c. BCE Arabic Rabbi) remain steadfast in their belief that it was Gershom that Moshe had neglected to circumcise, which again, assuming this was the central issue that led to Moshe being nearly killed, it would be consistent with the content of verses 22 and 23 of our reading where Yah talks to Moshe about Yisra’el being His firstborn and Pharaoh’s firstborn son being killed because Pharaoh would not let Yah’s firstborn son go. Firstborn seems to be an important consideration here. And this issue of Moshe possibly neglecting to circumcise his own firstborn after being Commission by Yah to lead the great nation Yisra’el whom Yah called His firstborn son, out of Egyptian/Mitsriy bondage and to bring Yisra’el into a covenant relationship with the Creator of the Universe, all the while he (Moshe) had for whatever reason decided not to circumcise his firstborn son in violation of the Avrahamic Covenant. It would have been scandalous and disrespectful to not only to Yah, the giver of the Avrahamic Covenant, but also to the very Hebrews he (Moshe) was commissioned to lead out of Egypt and on to the Promised Land. Imagine the questions and conflict that would erupt against Moshe once the people discovered that He’d not circumcised his own first-born son, he being the chosen leader of the nation. It could have erupted into a problematic situation and maybe Yah set about to make sure that Moshe would not put himself and the nation into such a precarious situation.

 

I personally believe that Yah instructed Moshe to circumcise his son prior to the start of the family’s journey to Egypt/Mitsrayim, but Moshe, for whatever reason failed to obey Yah’s command.

 

But again, this is Sabbath Thoughts and Reflections. We are still thinking and reflecting on these amazing things and allowing Yah’s Ruach/Spirit to speak to us as Yah sees fit.

 

Regardless, Zipporah circumcises one of her sons, and throws the circumcised foreskin, some translations such as the NET here say, touched Moshe’s feet with his son’s circumcised foreskin. Other translations leave out entirely that the foreskin was put in the vicinity of Moshe’s feet at all.

 

As an aside, the Hebrew word that is normally used to describe the act of circumcision—” muwl”—is not used to describe that which Zipporah did to her son. But rather, the Hebrew term used is “karath,” which means “to cut.”

 

Messianic teacher and author Tim Hegg, in his commentary on this passage, suggests there exists some parallels with Zipporah’s act of using a flint stone to circumcise her son—to cut off her son’s foreskin—with the Hebrew expression for making a covenant, which in Hebrew is “karat brit,” or “to cut a covenant.” And add to this thinking, the thinking that the blood that was spilled from the circumcision had the same effect as the blood that would be smeared over the Hebrews’ doorpost in Egypt/Mitsrayim for purposes of staving off the “death angel” that would go throughout the Land of Egypt and take the life of Egypt’s firstborn. The blood of the firstborn staving off the death angel (presuming it was indeed a death angel) and saving Moshe from certain death. And Hegg suggests that Zipporah’s statement of “surely you are a bridegroom of blood to me” to either Moshe or her circumcised son or Yehovah could have implied that it was the blood of their son’s circumcision that brought about Moshe’s salvation.

 

Her statement here is one of those great mysteries that we can only speculate about. But it certainly gives us material to think and reflect upon.

 

  1. That which Zipporah did to one of her sons clearly stopped the execution death of her husband Moshe. For the text states that Yehovah let him, Moshe, alone” (verse 26). But the text once more records Zipporah’s statement that “You are a bridegroom of blood.”

 

Possibilities

 

This portion of Moshe’s journey to lead his people to freedom is indeed mysterious and because so much of the story is left out—there are so many holes that need to be filled in—it virtually impossible to sort out exactly what was happening here. What would cause Yehovah, who just a few hours or days ago commissioned Moshe for the task of leading the Hebrew nation out of Egyptian bondage and on to freedom in Canaan, now seeks to execute His chosen one?

 

To be honest, there aren’t too many possibilities to consider here. (A) Yah or one of His Mal’ak/Angels intercepted Moshe at the inn that is on the path towards Egypt and intended to kill him for an unspecified reason. (B) A divine creature, possibly an agent of the enemy (hasatan), knowing the mission Moshe was one, intercepted Moshe with the intent of killing him in anticipation of halting the exodus of the Hebrew nation out of Egypt/Mitsrayim (Jubilees/Yovelim 48).

 

 

The most widely accepted theory in both Judaism and denominationalism is that Yah, or perhaps the Angel of the LORD/Mal’ak Yehovah, intercepted Moshe at the inn on the way to Egypt. And that it was Yah’s intent to kill Moshe. Interestingly, verse 24 of the Onkelos (rabbinic interpretations of Torah written in the first century C.E.) reads as follows:

 

“And it was in the way, at the place of lodging, that the Angel of the LORD met him, and sought to kill him.”

 

The Septuagint or LXX reads:

 

“And it came to pass that the Angel of the LORD met him by the way in the inn and sought to slay him.”

 

Rashi (aka Shlomo Yitzchaki, a medieval French rabbi and contributor to the Talmud) takes what I believe to be an extreme flight of fantasy here, writing that this supposed angel turned into a serpent and swallowed Moshe whole, and it fell to Zipporah to circumcise their son Eliezer (the youngest of the two sons) to halt Moshe’s death.

 

Beloved, I call that a bit of pure rabbinic gibberish.

 

But some believe that the reason Yah or the Angel of Yehovah intended to kill Moshe was that Moshe was dragging his feet and had not carried out a commandment that had been given to him. And that it was this dragging of his feet—his procrastination in not accomplishing the given commandment or task that incited the ire of Yah.

 

What could that assignment, task, or commandment have been?

 

It’s possible that verses 22 and 23 provide us an important clue to this mystery.

 

In these verses, Yah instructs Moshe to tell Pharaoh that because he had refused to release Yah’s first son, Yisra’el from Egyptian/Mitsriy bondage, then Pharaoh’s firstborn son would die. And then we immediately get into the mysterious circumcision situation in the very next verse.

 

Could that which Moshe had neglect or put off doing related to something Yah had tasked him to do to or for his son(s), Gershom and or Eliezer? Could it have been something that Moshe had put off doing until he decided to get around to doing it?

 

Could that assignment or task or commandment have been to circumcise his son(s)?

 

J.H. Hertz, author of “Torah and Haftarah” suggests that Moshe, because he’d failed, or outright refused to circumcise his son, even his firstborn son Gershom, was the thing that resulted in Moshe falling into a dire illness. And why would a failure on Moshe’s part lead to him being killed by Yehovah?

 

We know from previous Torah studies that circumcision was a critical element of the Avrahamic Covenant:

 

9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.

 

 10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.

 

 11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.

 

 12 And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.

 

 13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.

 

 14 And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. (Gen 17:9-14 KJV)

 

Clearly, any Hebrew that broke this element of the covenant would be subject to being cut off from the House of Yisra’el. And being cut off can be manifested in the community of Yisra’el physically ejects the violator of the covenant—in this case, the violator of the covenant would have to be the father of the uncircumcised child. Or the cutting off may be manifested in Yah Himself cutting off that soul: I.e., ending that soul’s life. In this case, the responsible soul would be Moshe, assuming this was a case of Moshe not circumcising His son, and thus, violating the terms of the covenant, making him subject to being cut off from his people.

 

 

Traditional Reasons Why Moshe Broke Covenant

 

Unnamed rabbinic sources suggests that Midian/Bedouin ritual circumcision practices involved their sons being circumcised in their 13th year, which is an extreme contradiction to Torah’s circumcision instructions which had sons of Yisra’el circumcised on the 8th day of their lives.

 

What does Midian/Bedouin religious or ritual practices have to do with Moshe? Well, Moshe’s father-in-law Jethro/Yitro was the Cohen/Priest of Midian/Midyan (Exodus/Shemot 2:16). Moshe married Jethro’s/Yitro’s daughter Zipporah.

 

It’s likely that Moshe, being a man without a country, had decided to live as a Midianite, which would mean that he gave into and followed his wife Zipporah’s way of life, which meant that he raised his son(s) in the Midianite ways. So, it seems quite reasonable to surmise that maybe Moshe’s reasoning for not circumcising his son in accordance with Yah’s covenant instruction had to do with this conflict in cultures: Hebrew versus Midianite. It’s unclear, given the severe lack of clarifying information in the text. And I would submit that maybe Yah intended it to be this way. To force us, the readers of Torah, to think these things through. Not so much that we attempt to fill in the missing elements to the various stories and teachings that Torah provides, but rather, that we contemplate the meaning, importance, and the multitudinous facets that make up Yah’s Torah and the original covenants.

 

The Book of Jasher/Yashar supports the thinking that Moshe failed to circumcise his son, in particular Gershom, because Jethro/Yitro convince Moshe that he shouldn’t, for an unspecified reason (chapter 78).

 

 

The other thing to consider in thinking about and reflecting on the possibilities of Moshe not circumcising his son(s) in accordance with the provisions of the covenant is the instructions that Yah gave to Moshe regarding Pharaoh:

 

“You tell Pharaoh that because you refuse to let My son Yisra’el go, there will be dire consequences involving your son” (paraphrasing mine).

 

Other reasons offered as to why Moshe may have broken covenant has to do with the dangers associated with circumcising an infant while on a journey in ancient times. Apparently, subjecting an infant to circumcision while on a journey back in the day could result in the infant’s death. Thus, some thoughtful rabbis introduced such a practical theory to explain why such a man as Moshe would have neglected to circumcise Gershom or Eliezer. Again, if a failure to circumcise his sons was the reason Moshe almost lost his life.

 

Interesting, it was Zipporah who circumcised the couple’s son. Not Moshe. This is certainly an eyebrow raiser, as it always fell to the father to see to it that his 8-day old son was circumcised by the appropriate leader of the tribe, in accordance with the stipulated provisions of the covenant.

 

Bridegroom of Blood

 

So, what did Zipporah mean by her statement, either directed towards Moshe, Yehovah, or her newly circumcised son that that individual was a bridegroom of blood to her?

 

I’ll tell you right now: Zipporah’s statement regarding someone being a bridegroom of blood to her is not supported by any other scriptural mention in the whole of scripture. And for any of to say what that statement meant would be pure speculation on our part.

 

But the phrase “bridegroom of blood” in the Hebrew is “chathan damim.”

 

Now, one rabbinic way of explaining this phrase/statement is to attach it to the ritual of circumcision, which is a sign of the covenant between the son, Yisra’el, and his Father, Yehovah. That being the case, the son may be considered the bridegroom of the covenant.

 

I’ve thought long and hard on this explanation, but I cannot make heads nor tails on this one, and I personally doubt that this is a plausible explanation for the phrase.

 

We have Ibn Ezra (aka Abraham ben Meir Ibn Ezra, a middle-age Jewish biblical commentator and philosopher) who proposed that Zipporah’s statement was directed towards her newly circumcised son. In other words, according to Ibn Ezra, in Zipporah making such a statement, she was casting dispersion or anger toward her son. In other words, it was her son and his uncircumcised state that almost led to Zipporah’s husband, Moshe, being killed by Yehovah.

 

Okay. Well, I will say that Ezra’s explanation contradicts the conventional understanding of this passage, that the statement was directed to Moshe by an exasperated Zipporah who had to see her husband almost killed and to save his life, being forced to circumcise their son. I don’t know. Again, there isn’t enough background information to say either way I’m afraid.

 

Remember Rashi’s contribution to this discussion just a few ago? Well, he suggested that Zipporah’s statement to her newly circumcised son was one of her stating to her son that it was him that caused HER bridegroom to almost be killed: “You (Gershom or Eliezer) are the slayer of MY bridegroom.” (Ned. 32a, Exodus Rabbah 5:5)

 

Interesting huh? In this case, this makes the most sense out of any other explanations of the phrase that I’ve run across, or that I can come up with.

 

We don’t know what we don’t know beloved. Was Zipporah’s statement brought on by issues beyond the near-death incident? Were they having marital strife? Was Zipporah and Moshe in disagreement over Moshe’s commission? Did Moshe even tell Zipporah what his mission was? What unrecorded conversations did Moshe have with Yehovah prior to this incident? Did Yehovah maybe instruct Moshe to circumcise his son before embarking on the mission, and Moshe putting off the task. Which I personally think is what happened. That Moshe was given the instructions offline to abide by the provision and instructions of the covenant. And when Moshe chose, for whatever reason not to comply with Yah’s instructions, then Yah sought to hold Moshe responsible for the violation. Yah was, in effect, cutting Moshe off from his people through this incident.

 

Practical Messianic Halachah

 

There is so much to draw from this Torah Reading, especially from the brief passage we’ve examined and discussed here today.

 

If we are correct in our assessment that Moshe failed to circumcise one of his sons and it took Zipporah’s circumcising her son to save her husband’s life, then I would say that “obedience” is central to the lesson we’re to take from this reading. Obedience. Obedience to Yah’s instructions and obedience to the provisions of the covenant, despite how irrelevant those instructions and provisions may seem at any given time.

 

Clearly, even the seeming small things of our covenant relationship matters to Yah. And to not have that sense of urgency and meticulousness within us to walk out and carry out those instructions and provisions can cause problems in our covenant relationship with Yah. For Yah expects us to pay close attention to His instructions and the provisions of the covenant and walk out those provisions and instructions to the very best of our ability. To refuse or neglect to do so can have unsavory consequences as we’ve seen illustrated in our reading today.

 

That’s why it behooves us to petition Abba often in our prayers, that He show us the areas in our lives and in our walk that are lacking so that we may, through the assistance of His Ruach HaKodesh (aka His Holy Spirit) make the appropriate corrections; effectively and properly fulfill the provisions of the covenant; and walk before Yah blamelessly. Nothing as it relates to Yah’s instructions and covenant provisions is small or nebulous to Abba, and neither should they be to us.

 

I would imagine, assuming that the issue at hand in our reading was Moshe’s failure to circumcise his son, that Moshe viewed the circumcising of his son was a small thing. That it was a task or something that could be put off to a more convenient time, especially given the enormity of the task and commission facing him. But in Yah’s eyes, breakage of the covenant provisions such as circumcision of all sons of Yisra’el on the 8th day was as important as Moshe’s commission to go down to Egypt and lead Yah’s people out of Egyptian bondage and on to the Promised Land.

 

And so, as it applies to us, regardless the major and not-so-major things we face each day in our lives, we must always be cognizant of our responsibilities as it relates to our covenant relationship with Yehovah and not neglect those provisions and instructions such as steadfast prayer; tithing; loving the brethren; keeping Yah’s set-apart days to the best of our understanding and abilities; loving our spouses and not neglecting them; keeping our hearts circumcised; trusting Yah; taking care of our health and treating our bodies as sacred temples in which Yah dwells; to always image Yah in our day-to-day lives; to be a blessing to others who are in need. I’m sure you can make your own list and we all should constantly seek Yah’s Spirit to conduct a frequent and thorough search of our hearts to ensure we follow the provisions of our covenant relationship with Yah.

 

We can always expect Yah’s best for our lives and the lives we will have in His coming Kingdom. And so, in return, Yah expects the very best from each of us always.

 

And yes, even the small things matter to Yah. Let us keep our eyes on the prize and always look upwards as our redemption draws ever so closer each passing day.

 

 

 

 

Is Torah-Keeping Necessary For Salvation?

by | Jun 27, 2020

This week’s Torah Reading is about the Holiness Codes that Father provided to the Hebrews in order that they be set-apart from the nations of the world. These holiness codes remain in effect for every disciple of Yeshua and are of salvific expediency.

read more

The Messianic Duty in Times of Global Crises

by | Jun 3, 2020

Given all the chaos and turmoil that is ongoing in the world today, I was led to talk to you today about duty. Specifically the Messianic duty in the midst of global chaos. Are we as Messianics required to put our two-cents towards fixing the clobal crises that are...

read more

The Shavuot-Pentecost Connection

by | May 28, 2020

Two-Competing Schools of Thought Regarding Shavuot and Pentecost When we talk about Shavuot and or Pentecost there are essentially two-prevailing schools of thought and understanding. Interestingly, these two schools or lines of thought are often at odds with one...

read more

Rosh Chodesh 6th Month 2022-The Start of the 6th Biblical Month

by | Aug 28, 2022 | Podcasts

Chag Sameach Rosh Chodesh beloved. Happy and blessed 6th Month to you all.

As I am posting this brief discussion here on The Messianic Torah Observer, the renewed moon will have been sighted by at least two-trained observers in Yisra’el. Thus, wherever we live  on the planet at sunset this evening—8/28/2022—we begin the 6th Month of Abba’s Hebrew Calendar Year.

We call this special day on the Hebrew Calendar “Rosh Chodesh.” Rosh Chodesh simply means “new moon” or “new month.” The Day referred to as “Rosh Chodesh” marks the beginning of every Hebrew month on Yah’s sacred calendar.

There are essentially three calendars that members of our Faith Community follow or keep: (1) what I refer to as the calculated calendar that was devised and put into operation by a group of exiled rabbis in and around 359 C.E., which is based upon precise mathematical calculation to determine the beginning of each month of the Jewish calendar. (2) What I refer to as the observational calendar which is based upon the sighting of the renewed moon each month over the land of Yisra’el by at least two witnesses, and determination of the maturity of the barley crop in the land of Yisra’el at the end of each biblical calendar year. And (3) the Enochian or Essene Calendar, which is based on annual equinoxes and solstices. Both the rabbinic, calculated and observational calendars are luni-solar based (I.e., reckoning of time takes into account the phases of the moon each month and the influence the sun has on Yisra’el’s agriculture each year), while the Enochian/Essennic calendar is strictly solar based (I.e., the reckoning of time is based on the apparent position of the sun to the planet and stars throughout the calendar year).

Hilary and I keep and observe the observational calendar. I discussed reasons why and how the calendar works in one of my recent posts entitled “Why I Keep the Torah (Observational) Calendar and not the Other Popular Messianic Calendars.” (If you are so led, I would encourage you to read or listen to that installment to get a sense of how and why as it relates to our keeping of this calendar.)

Continuing.

Both observational and rabbinic calendars consist of 12-months with an occasional 13th month (some refer to this 13th month as a leap year, but we tend to refer to it as just the 13th month) that is added, similar to the construction and workings of the secular, Gregorian Calendar that the world uses today.

Generally, half the months of the calendar year are 30-days in length, while the other half are just 29-days in length.

The basic calendar framework was established by Yehovah and is recorded in the Book of Exodus/Shemot:

The LORD said to Moses and Aaron in the land of Egypt, 2 a“This month shall be for you the beginning of months. It shall be the first month of the year for you. (Exo 12:1-2 ESV)

 4 This day came ye out in the month Abib. (Exo 13:4 KJV)

And then Numbers/Bemidbar 10:10 establishes Rosh Chodesh itself as a celebration or minor day of observance:

 10 Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the LORD your God. (KJV)

Historically, the Hebrew Calendar was primarily observational. We have no Tanach records as to how the determination of Rosh Chodesh was made back then. But we do have extra-biblical resources such as the Talmud that give a historic sense of how second-temple Jews determined and enacted Rosh Chodesh each month.

It was the Sanhedrin—the Yerushalayim Counsel that declared Rosh Chodesh each month upon their receiving the testimonies of two-reliable witnesses who’d claimed to have sighted the renewed moon.

Certification of Rosh Chodesh each month was spread throughout Yisra’el and Babylonia via the lighting of fires on hilltops, starting with the Mount of Olives. The set flame on a pole would be waved upon each hilltop until an acknowledgment that the flame was see from neighboring hilltops. Those confirmed hilltop sightings would reciprocate by lighting fires and signaling other neighboring hilltops. And so forth, until all jurisdictions acknowledged receipt of the announcement that a new month had begun.

It should be mentioned that the Sanhedrin had possession of a calculated calendar that they would consult toward the end of each month, in order to provide them with a heads up approximation as to when they could expect visual sightings of the next renewed moon.

Confusion with neighboring Samaritan signal fires during the period of Rosh Chodesh forced the Sanhedrin to resort to the dispatching of messengers to relay the announcement that Rosh Chodesh had commenced.

Today, renewed moon searchers, operating out of Yisra’el, communicate their findings to the  world via the electronic fires of the internet. There is no viable Sanhedrin to certify the sightings. Therefore, the renewed moon sightings are only informational. It falls to each Messianic/Netsari to determine for themselves—or the leaders of Messianic congregations to determine the start of each month based upon the information these witnesses provide.

In terms of Jewish observance of Rosh Chodesh, the Shabbat before Rosh Chodesh, a liturgy or prayer called “birkat ha-chodesh is often recited at the conclusion or end of the Shabbat Torah reading (Berakhot 16b).

Jewish tradition as it relates to Rosh Chodesh, some of which has filtered over to the Messianic Faith Community, treats Rosh Chodesh as a “minor holiday” that includes the recitation of certain Jewish liturgies, extra-after meal graces, select Torah Readings, even an extra-synagogal service.

Rosh Chodesh holds special meaning for certain Jewish women who gather each month for planned, social activities in association with their synagogues.

This Rosh Chodesh is the 6th Biblical/Hebrew Month of 6022 F.C. In rabbinic circles, it is referred to as the Month of Elul. Rosh Chodesh according to the rabbinic, calculated calendar was on S-nday, 8/28/2022 this year.

Why is Rosh Chodesh important to us Messianics/Netsari? Well, I have three reasons to pass on to you:

1. It teaches us to be in sync with Father Yah’s reckoning of time. Yah sets the annual calendar. Not people, regardless what their seeming pious intentions may be.

2. Rosh Chodesh is an important element of our Faith and it even bolsters our faith. Since Yah’s reckoning of time is the reckoning of time that is important, the calendar must be central to our day-to-day walk in Mashiyach. Also, the calendar, in particular the observational calendar, is a calendar of faith. We rely upon Yehovah to take us through each month of Yah’s calendar year. We rely upon Yah to tell us when His holy days will take place—when He has set aside the days in which to commune with us—His set apart days.

3. Abba mentions in His Torah that each Rosh Chodesh should be treated as a time of gladness, celebration, acknowledgment of Yah’s greatness and keeping power. It is another opportunity to worship Yah as a Faith Community.

If these three reasons for observing Rosh Chodesh are true and accurate, then how do we as Yah’s set-apart, faithful covenant people keep the day—rabbinic traditions aside?

Well, since Rosh Chodesh is NOT a mandated, set-apart day of the Hebrew Calendar year, I believe we treat it as a notable day of our month. That we use it as a day to worship Yah and if possible, fellowship with like-minded brethren. That we rejoice throughout the day by singing songs of praise and worship, and most importantly, that we blow the shofar, if we are blessed to have one. If not, we make a joyful noise unto Yah with whatever thing we have access to, even our voices.

Especially with this 6th Rosh Chodesh, we must begin in earnest to set our hearts and minds towards the coming Fall Feasts of Yah, the start of which are literally only a month away. Let us make preparations in earnest to receive and keep these set-apart days, especially Sukkot—aka the Feast of Tabernacles—day 15-22nd of the 7th Month. If we haven’t already done so, we need to have made reservations and provisions to attend a feast site. Most feast sites have already closed out their registrations for attendees. So, from this day forward, each passing day leading up to these Fall Feast Days makes getting into a feast site all the more challenging.

So, let us begin praying and seeking Yah’s leading and direction as it relates to how and where He wants us to keep His Fall Feasts.

In the meantime, beloved, I bid you Chag Semeach Rosh Chodesh. Make a joyful noise unto Yah.

Shalom!

God’s Holy Character–A Messianic Study of Exodus 3:1-4:13

by | Aug 27, 2022 | Podcasts

by Rod Thomas | The Messianic Torah Observer's Sabbath Thoughts and Reflections

Introduction

 

This is God’s Holy Character-A Messianic Study of Exodus 3:1-4:13. It is the 47th Torah Portion of our 3-year Torah-reading cycle.

 

Now, despite there being a great many historical and spiritual nuggets that the practical, truth-seeking Messianic/Netzari may draw from this reading, we will find that the theme and point of our text has to do with Yehovah’s holiness. And by the time we part company here today beloved, we will have examined how we as Yah’s chosen are to view and approach our Creator in relation to His holiness.

 

As in previous Sabbath Thoughts and Reflection Torah Reading discussions, we will read portions of the text and then discuss the read text. I will be referencing the English Standard Version for our text.

 

So, if you are so led, grab your bible and maybe your favorite cup of something, and what do you say we get into Yah’s Word today?

 

Let’s begin.

 

 

Moses’ Change in Occupation

 

Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian, and he led his flock to the west side of the wilderness and came to Horeb, the mountain of God. (Exo 3:1 ESV)

 

Here find that sometime after fleeing to Midian/Midyan and marrying the Cohen of Midyan’s daughter Zipporah (we discussed this story in STAR-46 blog post) Moshe becomes a shepherd. Some extra-biblical sources say that Moshe spent some 40-years in Midyan prior to the events recorded here in our reading. Other extra-biblical sources place Moshe in Africa prior to his time in Midyan. Regardless, what we see here is a turning of the tables if you will, a shifting of fate in the life of Moshe. I would go so far as to suggest that Moshe, in him taking up the shepherding of his father-in-law’s flocks, was being humbled by Abba. Maybe Yah felt Moshe needed humbling before he would be of use to Him. Maybe something in Moshe’s character required that he be brought down a few pegs to be of proper use to Yah. And you know, beloved, such things are not out of the norm when the Kingdom of Yah impinges and eclipses the lives of those who belong to Yehovah.

 

And please don’t misunderstand me beloved. I am in no way disparaging or marginalizing shepherding as a vocation. Shepherding was a respected and important vocation among most ANE peoples. But shepherding, as it relates to Moshe at this juncture of our reading, would have been a huge step-down in terms of profession and background. For here we have Moshe who was reared, no doubt prim and proper, in Pharaoh’s court—conceivably trained and educated in warfare, government, Egyptian culture and the like–who is now made to lower himself to the most menial and humbling of ANE vocations: shepherding.

 

It’s important to know that as far as the ancient Egyptians were concerned, herding flocks and cattle and shepherds themselves were considered abominable. No doubt Moshe having been reared in this Egyptian elitest mindset would no doubt have had to have some level of adjustment made to his sensibilities and comfort level in terms of him becoming a shepherd. In other words, he was humbled.

 

When we are called by Abba to do the work of the Kingdom, He may start us off with some levels of conditioning and deconditioning. He may have to humble us to make us useful instruments in bringing about His divine plans and will. And this is the period where so many who initially come to Faith become discouraged, especially as it relates to their operating or functioning in an assembly or congregation. We may be asked to do things that may not be to our liking or that conflict with our comfort levels or prior experiences. But such humbling experiences are often meant to affect change in us. Possibly to humble us and make us into proper and useable instruments and platforms by which Yah may work through us in bringing about His plans and will.

 

And so, when we find ourselves in events or situations that appear are meant to humble us and prepare us for service, we should look at those events and situations as opportunities to serve the Kingdom, and not bemoan them. Not steer away from them. But embrace them and look forward to seeing what Yah has in store for us in the work of the Kingdom.

 

So, it is through the vocation of shepherding that Moshe will be introduced to Yehovah. Some may not see the humility of shepherding as having anything to do with our present reading. But I would humbly beg to differ. For the encounter that Moshe is about to have with the Creator of the Universe was by no means a thing of happenstance. If anything, scripture shows us that Yah does not operate through happenstance. And so, I believe what we’re seeing here in our text today is Moshe having been conditioned, even humbled by Yah, in preparation for him being commissioned to lead Yisra’el out of Mitsrayim. And we’re talking, not just preparing Moshe to be a useful instrument of His will and plan, but also orchestrating the events and situations that lead to Moshe meeting Yehovah on His holy mountain.

 

And so, here in this verse we read that Moshe leads his father-in-law, Yitro’s (aka, Re’u’el’s; the Cohen of Midian/Midyan’s) flocks to Horeb where the Mountain of Yehovah (aka Mount Sinai) is located. Thus, it stands to reason that Midyan was located somewhere close to Mount Sinai or Horeb. We know from relatively recent discoveries from folks such as Ron Wyatt, Jim and Penny Caldwell, and other adventurers and people of Faith Horeb and the Mount Sinai are not located in modern Isra’el as Constantine’s mother Helena established back in the 4th century A.D. But rather, Mount Sinai, the Mountain of Yah, is in modern day Northwestern Saudi Arabia, where the Saudi government is presently constructing a city called Neom. It is intended to be a major tourist attraction that will feature Mount Sinai and many of the landmarks of the Exodus story. Nevertheless, Horeb and this Mountain of Elohim are featured prominently throughout the Tanach (Exo. 4:27; 17:6; 18:5; 24:13; 1 Kin. 19:8; cf. Gal. 1:17; 4:25).

 

Continuing:

 

And the angel of the LORD appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed. (Exo 3:2 ESV)

 

So much to unpack here. But we read that an angel of Yehovah (Heb. mal’ak yhvh) appears to Moshe “in a flame of fire” out of the midst of a bush that was not consumed by the fire. And based upon the wording, it does not appear that the bush itself was afire since it was not consumed by the flame. But rather, it was the entity–the mal’ak YHVH—the Angel of Yehovah that may have been flaming. (See Derek P. Gilbert-The Great Inception) Most bible scholars presume that the bush itself was ablaze, while others, such as Torah scholar and author Tim Hegg believe what Moshe encountered here was “the Shekinah” (the divine presence or settling of Yehovah) in the form of a burning bush” (Parashah 47 commentary). I am open to all arguments on this detail of our reading. But as far as I’m concerned, I believe the Angel of Yah was flaming, not the bush. And I would invite you to check out Derek P. Gilbert’s book entitled “The Great Inception” as it relates to the angelic entities known as “nachash” which will also give you an understanding of why I believe this angel that was in the midst of the bush had a flaming appearance. I’ll also mention a little more about these angelic beings in just a few.

 

Now, many denominationalists and not too few Messianic/Netzari bible enthusiasts contend that this “mal’ak YHVH” was our “pre-incarnate” Master, Yahoshua HaMashiyach. But to be honest with you, I cannot buy into such a claim. To make such a claim is an eisogenic move—eisogenic meaning reading into scripture things that are based and heavily influenced by one’s personal beliefs, preferences, and experiences, which can lead one into gross error in terms of their understanding of certain scriptural passages. So, to say that the “mal’ak YHVH”-this mysterious Angel of the LORD–that is featured throughout scripture is the pre-incarnate Yeshua is reading into–adding to the sacred texts. For Master never once identified Himself as an angel. He identified Himself as Yah’s Son and as the prophesied Messiah/the Mashiyach (Matthew 4:3,6; 8:29; 14:33; 26:63-64; Mark 3:11; Luke 22:70; John 1:49; 3:18; 11:4, 27; Matthew 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; Matthew 16:16).

 See my discussion on the Person of Yeshua Messiah…Who and What is Yeshua Messiah.

I get that many have pointed to Hebrews 2:9 for their support of their claim that Yeshua was made lower than the angels for the time He walked this earth. But this verse in no way states that Yeshua ever existed as an angel/ mal’ak. For if we want to go down that erroneous spiritual alley, we must consider that both Psalm 8:5 and Hebrew 2:7 state that humans too were made lower than angels. The point of these verses is that Yahoshua existed as a mortal man during the time He walked and ministered here on this earth. He is not Yehovah. And scripture does not support that He pre-existed His earthly existence, except in the heart and mind of Yehovah. The Apostle Yochanan declared that Yahoshua was the word of Yehovah–the powerful word that brought all of creation into existence—and that word was made into a perfect man (John/Yochanan 1:14). To say otherwise is, in my humble opinion, reading heavily into Yah’s word.

 

Who then is this “Angel/Mal’ak of Yehovah”? I believe it to be the archangel, Gabriel. Gabri’el identified himself to Yochanan the Immerser’s father, the Cohen Zecharyah/Zechariah, that he stood in the Presence of the Almighty (Luke 1:19). In every sense, Gabri’el would be an “Angel/Mal’ak of Yehovah” or an “Angel of the Presence.” And scripture records that that Yah sent Gabri’el on various missions throughout Yisra’el’s history as a facilitator of Yah’s Will and Plans. Thus, it makes more sense that Gabri’el, as opposed to Yahoshua, would possess the lofty title of Mal’ak Yehovah. It turns out that the Mal’ak Yehovah is referenced some 66-times in the KJV. And it is recorded that when he would appear to humans that his visage/appearance would invoke great fear within them. And at the risk of violating eisogesis rules myself, I would submit that maybe Gabri’el, depending on his Yah-given assignment, would on occasion alter his appearance. He obviously possessed tremendous authority and power, as it related to Yisra’el’s wellbeing and protection (Exodus/Shemot 14:19; 23:20-23; 32:34; 33:2). I would not be surprised if this angelic being was a flaming nachash who also happened to be Gabri’el. (Remember, these are just Sabbath Thoughts and Reflections beloved. It falls upon you to conduct your own study and seek Yah’s truths for yourself. Don’t take what I’m saying as de facto truth. As with most things in life beloved, trust but verify. I could be wrong. But in this case, I don’t think so. Just saying.)

 

Let’s continue.

 

And Moses said, “I will turn aside to see this great sight, why the bush is not burned.” (Exo 3:3 ESV)

 

In seeing this “great sight” (i.e., haggadol mar’eh) as some text render it, Moshe is saying to himself that he will stop what he’s doing–that of tending to his father-in-law’s flocks–and investigate this “haggadol mar’eh,” for it appeared to defy natural logic such that the bush was not consumed by the flames of the Mal’ak Yehovah.

 

Yah from time-to-time will employ the unusual to attract our attention. It then becomes a question as to whether we will drop what we’re doing at the time and respond to the attraction. Unfortunately, too many of us are all too often distracted by the things of this world and are not always in a spiritual place to appreciate such unusual events and occurrences. Some of which are manifested by Yah for our benefit. Thus, it behooves us to always have our spiritual eyes and ears in tune to receive the things of Yah.

 

Continuing.

 

When the LORD saw that he turned aside to see, aGod called to him bout of the bush, “Moses, Moses!” And he said, “Here I am.” (Exo 3:4 ESV)

 

 

Here the text states that it was Yehovah who saw Moshe coming towards the “haggadol mar’eh”/”great sight” and it was Yah Who called out to Moshe with the emphatic calling of “Moshe, Moshe,” indicative of an immediate and direct appeal to him. That it was Moshe, and Moshe alone, that the Creator of the Universe sought to communicate with at this time. And the text indicates that Moshe did in fact have both eyes to see and ears to hear that which came from this “great sight.” For Moshe’s response was: “Hineini,” yes, I am here. You have my undivided attention.

 

Yah at times requires our undivided attention, and it falls to us to listen to His still small voice, even in the midst of the chaos of this evil world. And when we hear it His still small voice calling out to us amid the chaos of this world, it behooves us to respond with a “hinneh/hinneni.” 

 

I find it intriguing that Yah chose to this method to draw Moshe’s attention from his mundane task and call out to him. But maybe this was not an unusual situation as far as the Kingdom of Elohim is concern. This was, after all, the “mountain of Yah” (aka Mount Sinai), which I humbly submit to you was another location for the Kingdom of Yah here on earth. For I believe that wherever Yah’s presence is truly found, is where the Kingdom of Yah is located. The first iteration of the Kingdom was in Gan Eden (aka the Garden of Eden). Now we see the Kingdom of Yah here on Mount Sinai, replete with flaming Mal’ak Yehovah. Later on the Kingdom of Yah will manifest in the midst of the Congregation of Yisra’el, centralized in the Tabernacle, and later on in the Temple. And then with Yahoshua our Master presence here on earth. And from there, the Kingdom of Yah is within each of us who possess a trusting faith in the Person and Ministries of Yahoshua Messiah and who possess a faithful, obedient covenant relationship with Yehovah (Matthew/Mattitiyahu 12:28; Mark 9:1; 10:15; Luke 10:9-11; 11:20; 12:31-32; 17:21; 18:17).

 

Let’s go on to verse 5.

 

Then he said, “Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.” (Exo 3:5 ESV)

 

Although Yah intended for Moshe to turn from that which he had been doing (i.e., tending to Yitro’s flocks) and turn his attention fully onto Him, there was the critical matter of Yah’s holiness—Yah’s Qodesh—His set-apartness–that had to be immediately dealt with before this historic encounter could move forward. For Yah is holy–Qodesh. In fact, everything about Yah is Qodesh. And we can safely say that Yah’s very character is Qodesh. Conversely Moshe, just as we were before we entered into covenant with Yah and Yahoshua’s blood was applied to our sins, was not; we were not. He was still a creature who, as the Psalmist wrote, had been “shapen in iniquity and conceived in sin” (51:5). The mountain and the place where Yah’s presence was being manifested was Qodesh, not because the mountain which is a creation of Yah is in and of itself Qodesh, but rather, Yah’s presence on that mountain made it Qodesh. You see: Yah determines what is Qodesh and what is not by either His presence being in or on that thing or by Yehovah Himself determining that an object, a place, or person is Qodesh. And in so establishing that which is Qodesh from that which is not, He-Yah-also establishes the rules around people’s interactions and contact with Himself and those elements and things He has deemed as Qodesh. And as we progress through our Torah Readings in the coming months, we’ll see how the Tabernacle and the implements of worship were deemed Qodesh.

 

Thus, we see here in this verse that Yah establishes restrictions as to how Moshe would come into His Qodesh presence by (1) restricting His distance from His presence, and (2) by requiring that Moshe remove his sandals. Why the removal of Moshe’s sandals? A human’s sandals/shoes are the implements by which one walks about this evil world. It is in effect spiritually infected by the evils of the world upon which they tread. Thus, they are unclean and are not to be worn in Yah’s presence. Essentially, the world outside the Malchut Elohim-Yehovah’s Kingdom—really has no place as it relates to Yah’s presence. And so, if one desires to operate in Yah’s presence, he or she must shed themselves of that which is profane. It behooves us to be ever so cognizant of this fundamental fact whenever we endeavor to enter Yah’s presence. Sin is at the heart of that which is profane. And it is only by the shedding of the blood of an innocent life that will mitigate the effects of sin in this world. Praise Yah for Yahoshua, whose atoning sacrifice covers us and makes our coming into the presence of Father Yah possible.

 

And so, it falls to us who have been called by His Name, to recognize this fundamental character of the Creator—that being His Holiness. And in so doing, act accordingly.

 

I believe given that this was the first encounter Yah had had with His covenant people in centuries, Yah had to re-establish, beginning with Moshe, Who He was and what He was all about. And the first stop along that re-establishing of covenant relationship with His chosen people was to train them on matters of how they were to approach and treat Him; how they were to regard His holiness; how they were to view themselves in light of His presence in their lives. We would be wise to learn this fundamental reality of life, especially in how we conduct ourselves in Yah’s presence: How we worship Him. How we pray to Him. How we address Him. How we approach Him. How we view ourselves in relation to Him. And so forth.

 

In the case of our text, Yah begins His education of Moshe regarding that which is Qodesh, and by extension, His covenant people, and by extension us, by establishing distance and disposition (i.e., what we’re expected to do; how we’re expected to act; what we must leave behind) when in His presence. So, He tells Moshe to stop where He was and remove his footwear since the ground upon which he was treading was Qodesh. Yah’s requirement in maintaining the distinction between Him and Moshe was simply to state the rules. Moshe’s requirement was to recognize who he was in relation to Who he was encountering, obey the rules, and humble himself before his creator.

 

So, the take-away point here is that it is Yah Who establishes and separates the holy (i.e., the Qodesh) from the profane.

 

And we find throughout Scripture this call to treat Yehovah and the things of Yehovah with total respect, reverence, humility, and above all, holiness. Examples include:

 

Leviticus 10:3 Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace. 

 

Psalm 89:7 God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him.

 

Habukkah 2:20 But the LORD is in his holy temple: let all the earth keep silence before him. 

 

Continuing.

 

And he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God. (Exo 3:6 ESV)

 

In this verse Yah officially introduces Himself to Moshe as the Elohim of his father and of the Hebrew patriarchs. In this precise introduction, Yah effectively set Himself apart, at least in the mind of Moshe, from the pantheon of Mitsriy/Egyptian elohim/gods that he’d no doubt been taught in Pharaoh’s court to worship. Counter to this pantheon of Mitriy elohim, Moshe no doubt had been told by his biological father, a Levite, of the One True Elohim–El Shaddai–the Elohim of Avraham, Yitschaq, and Ya’achov, about the God of the Hebrews. Moshe no doubt would have been told that this was the One who’d entered a covenant relationship with each one of the fathers of his people.

 

So, there’d be no confusion whatsoever in Moshe’s mind as to Whose presence he was in.

 

The other thing that we should be acutely aware of here is that in Yah introducing Himself to Moshe as the Elohim of his father and the patriarchs of his kinsmen, Yah was also setting Moshe straight as it related to his personal identity. No more was Moshe to view himself as an Mitsriy/Egyptian, but rather, as a “bene Ya’achov;” a Yisra’elite; even an inheritor of the covenant promises of the Hebrew patriarchs. He was of an established heritage and of a chosen people–a covenant people.

 

And Moshe’s immediate reaction was one of complete and utter fear, as the text asserts that he hid his face or turned his face from Yah.

 

So, I’m led to wonder, beyond natural human fear of things that we don’t understand, what was going on within Moshe to make him fear so? Was it the realization that the God/the Elohim of His forefathers was real and that he was now in His presence?

 

Let’s continue:

 

Then the LORD said, “I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings, (Exo 3:7 ESV)

 

Here Yah establishes with Moshe that He hears, sees, and knows of the sufferings and anguish that His covenant people were enduring. He indirectly establishes that He was not like the Mitsriy pantheon of gods that he was no doubt familiar with, who were no gods at all (2 Kings 19:18; Isaiah/Yesha’Yahu 37:19; Jeremiah/Yermi’Yahu 2:11; 5:7; 16:20; Ephesians 19:26; Galatians 4:8).

 

The gods of this world do not respond to that which is going on in the world. These are mal’ak/angels that have failed in their given duties to their Creator:

 

When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels of God. (Deu 32:8 LXA)

 

Yah will deal with those entities who forsook their allegiance to Yah and endeavored to cause their human charges to go astray:

 

I have said, Ye are gods; and all of you are children of the most High. 7 But ye shall die like men and fall like one of the princes. (Psa 82:6-7 KJV)

 

But here Yah establishes that He is the Elohim that sees, hears, and knows what is going on with His people. And that He responds to their cries, sufferings, and afflictions according to His perfect Will and timing. Of particular concern to Yah is the role that the Mitsriy taskmasters play in the sufferings and afflictions of His people, which foreshadows some degree of forthcoming recompense and judgment to be meted out upon those that tribulate of His people.

 

Here too we see that Yah is an intimate God. That which happens to His covenant people that is contrary to His Will and Purpose and Character upset Him and He will act to address the problem. And so, what this says to us today is that Yah knows what we may be going through and that He does have our back. He may not act according to our preferred timing or in a way we’d prefer for Him to address our issues. But He will deal with our situation if we remain in an obedient covenant relationship with Him. And like Yisra’el, Yah has a profound stake as it relates to our wellbeing and future.

 

Moving on:

 

8 and I have come down to deliver them out of the hand of the Egyptians and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.  9 And now, behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them. (Exo 3:8-9 ESV)

 

So, we read here that Yah, from an anthropomorphic perspective, reveals to Moshe that He had “come down” to act against the oppression of His people and to bring to fruition the covenant promises associated with Avraham’s descendants taking possession of Canaan/Kena’an. Thus, we take note here that Yehovah is the Elohim Who keeps His promises. He will always accomplish and complete that which He has promised he’ll do:

 

God is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it? (Num 23:19 ESV)

 

3 For what if some did not believe? shall their unbelief make the faith of God without effect? 4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. (Rom 3:3-4 KJV)

 

There are a few things to take note of here in this verse.

 

  1. In Yah saying that He had come down to deliver Yisra’el from Egyptian/Mitsriy oppression and to bring them to Canaan/Kena’an, He was not necessarily saying that He in His Person had descended down to earth to directly deliver Yisra’el. But rather, Yah is asserting to Moshe here that the situation involving Yisra’el has come to His immediate attention, and He was about to take personal oversight of the situation. One could look at this from the perspective of Yah taking direct oversight of the situation. And more times than not, this oversight would include some form of judgment against His and His people’s enemies with the goal of delivering His people from their tribulations and keeping the covenant promises He’d made to His people. Yah will in most cases, work out His will and plan using those whom He has chosen, imbuing them with the authority and power they would need to get the job done.

 

Two other events in Torah come to mind when we think about Yah asserting that He has seen, heard, and knows about the evil that His enemies are committing on the earth and against His people:

 

Genesis/Beresheit 11:5-7 talks about Yah hearing, seeing, and learning of the injustices and evil intent of the peoples of Shinar (the builders of the Tower of Babel). And the text talks about Yah coming down to Shinar to destroy the people’s works, bring an end to the injustices the people were committing against the innocent, and bringing judgment against the guilty.

 

Similarly in Genesis/Beresheit 18:20-21 we find Yah stating to Avraham that He’d heard the cries of the innocents of Sodom and Gomorrah, and He knows of the inhabitants of these cities and their sin. Thus, He reveals to Avraham that He came down to confirm for Himself and do what needed to be done to correct the situation.

 

The second thing to take note of here in these verses is that Yah informs Moshe that His response to the hardships that His covenant people were enduring would include deliverance from that hardship, which would likely include judgment against the people and gods of Mitsrayim, and fulfillment of the covenant promise regarding the Land of Promise by delivering the nation to Canaan/Kena’an. A rescue and a bringing to.

 

Regarding His bringing His people to the Land of Promise, Yah identifies the names of the nation peoples that were to be marked for destruction (Exodus/Shemot 23:23; Deuteronomy/Devarim 7:2; 20:17).

 

Thus, we see evidence here that Yah takes personal interest and even actions to deliver and protect His elect. We therefore need not fear the things that humanity throws at us. Yah will come down and deliver us from their evil acts. Yah will lead us to His glorious Kingdom/Malchut. All we need to do is trust and obey Him.

 

Moving on to verse 10, Yah says to Moshe:

 

Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.” (Exo 3:10 ESV)

 

A critical concept is contained in this verse which we should pay attention to.

 

What we have going on in this verse is a commissioning. Yah commissions Moshe to do a job. In the previous verses Yah laid out to Moshe His concerns and the need: To deliver Yisra’el from Mitsriy oppression and bring Yisra’el to the Land of Covenant Promise. Thus, Yah tells Moshe that He is “sending” him to Pharaoh with the intent and purpose of bringing Yisra’el out of Mitsrayim. In Hebrew, the verb “to send” is “shalach.” Shalach should be a familiar Hebrew term to us. It is the basis from which we get the term “apostle.” The title “apostle” in Hebrew is “shaliach” or “shaliah.” Shaliach means “messenger” or “emissary.” In Jewish law, a “shaliah” “performs an act of legal significance for the benefit of the sender, as opposed to him or herself.” In its ancient Hebrew form we get this sense of a projectile. The projectile would be a weapon that is sent by the hand of its owner or user. We also have the sense of a plant shoot that is sent out of the ground.

 

So, if we fast forward 1,500 years or so ahead from this event, we come across the Son of Yehovah sending-shalach–His disciples:

 

 16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. (Mat 10:16 KJV)

 

3 Go your ways: behold, I send you forth as lambs among wolves. 4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way. (Luk 10:3-4 KJV)

 

21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. (Joh 20:21 KJV)

 

And of course, Yeshua’s most auspicious sending of his talmidiym (i.e., His disciples) is found in the Great Commission:

 

19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:1 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (Mat 28:19-20 KJV)

 

So, we find in scripture that whenever Father and Yahoshua sent their people on a mission, they were essentially sending forth “emissaries” with (1) their authority—their Name, and (2) their power. The fact that these great men and women of Yah were sent on missions that required Yah’s authority and power tells us that the emissary on his or her own would be incapable of accomplishing the mission on their own strengths and skills.

 

Master sent forth his talmidiym to teach and baptize and make disciples of the nation peoples of the world. And when He sent them, He sent them with his authority. The Shlichyim possessed his Name. Whatever they did they’d do it in His Name–His authority. Master also sent them with His power. Master’s power is manifested in the workings of Yah’s Ruach HaKodesh–Yah’s Holy Spirit. The power of the Holy Spirit made healings and other such miracles possible. It made poor Galilean fishermen mighty orators and articulators of the Gospel. It made them prophets–both forthtelling and foretelling prophets.

 

So then, what does this say to us today? When we signed up to be disciples of Yahoshua Messiah, part of our job as disciples is to, in some form or another, carry out the Great Commission. Now, that’s not to say that each of us becomes an “apostle” such as Master’s inner core of disciples and Shaul became. But Master has sent forth apostles and prophets (although I’ve personally not come across any that I would consider true apostles or prophets in my lifetime); evangelists; pastors; teachers (Ephesians 4:11); miracle workers; healers; helpers; organizers; linguists; etc. (1 Corinthians 12:28), all provided by Yah to accomplish the Great Commission and for the “perfecting of the saints and the work of the gospel and edifying the true Body of Mashiyach.

 

That being said, Master has slated each of us to fill one or more of these stated offices or roles in the work of the Kingdom/Malchut. And if by chance we are called to work the fields in the capacity of one or more of these callings, we need not worry whether we’ll be capable of properly wearing those spiritual shoes. For when Master sends us to do the work of the gospel and to edify the Body of Mashiyach, He grants us His authority–His Name–and provides us the power in which to accomplish the mission He has sent us to perform. He fills us with Yah’s precious Ruach HaKodesh. And the Ruach HaKodesh provides us with everything we will need to accomplish our commission and calling.

 

But all of what we’ve been saying as it relates to verse 10 and this concept of Yah sending or commissioning His chosen ones to a mission is indicative of the fact that Yah chooses people like you and me to accomplish His purpose in the earth. In this verse Yah was commissioning Moshe to lead His kinsmen out of Mitsrayim and on to the Promised Land. And my point is simply this: Yah could have simply spoken some words and made the deliverance of Yisra’el happen without any human involvement. But Yah chose instead to commission Moshe for the task. Why does He choose to involve people, as flawed as they might be, to accomplish His will and purpose in the earth? Well, I believe it has to do with Yah doing a work in His people. Yah seeks to bring souls into His family through faithful covenant obedience. And bringing people into Yah’s family is a process that requires faith and obedience. If Yah were to have simply spoken Yisra’el’s deliverance from Mitsriy/Egyptian oppression and have them wake up one day in the Promised Land with all their enemies done away with, the very people that He sought to be in covenant with would still be the same stiffnecked, uncircumcised of hearts, selfish and self-minded people they always were. But by using people to bring about His will and purpose in the earth, Father allows for true change to occur in His children, which would bring them into true deliverance and into His presence.

 

Let’s look at the remaining verses of our reading:

 

11 But Moses said to God, a“Who am I that I should go to Pharaoh and bring the children of Israel out of Egypt?” 12 He said, a“But I will be with you, and this shall be the sign for you, that I have sent you: when you have brought the people out of Egypt, byou shall serve God on this mountain.” 13 Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” 14 God said to Moses, “I AM WHO I AM.”1 And he said, “Say this to the people of Israel, a‘I AM has sent me to you.'” 15 God also said to Moses, “Say this to the people of Israel, ‘The LORD,1 the aGod of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is bmy name forever, and thus I am to be remembered throughout all generations. 16 Go and agather the elders of Israel together and say to them, ‘The LORD, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, b“I have observed you and what has been done to you in Egypt, 17 and I promise that aI will bring you up out of the affliction of Egypt to the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, a land aflowing with milk and honey.”‘ 18 And athey will listen to your voice, and you and the elders of Israel bshall go to the king of Egypt and say to him, ‘The LORD, the God of the Hebrews, has cmet with us; and now, please let us go a three days’ journey into the wilderness, that we may sacrifice to the LORD our God.’ 19 But I know that the king of Egypt awill not let you go unless compelled bby a mighty hand.1 20 So aI will stretch out my hand and strike Egypt with ball the wonders that I will do in it; after that he will let you go. 21 And aI will give this people favor in the sight of the Egyptians; and when you go, you shall not go empty, 22 but each woman shall ask of her neighbor, and any woman who lives in her house, for asilver and gold jewelry, and for clothing. You shall put them on your sons and on your daughters. So byou shall plunder the Egyptians.”

 

ESV  Exodus 4:1 Then Moses answered, “But behold, they will not believe me or listen to my voice, for they will say, ‘The LORD did not appear to you.'” 2 The LORD said to him, “What is that in your hand?” He said, a“A staff.” 3 And he said, “Throw it on the ground.” So he threw it on the ground, and it became a serpent, and Moses ran from it. 4 But the LORD said to Moses, “Put out your hand and catch it by the tail”– so he put out his hand and caught it, and it became a staff in his hand– 5 “that they may abelieve that the LORD, bthe God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.” 6 Again, the LORD said to him, “Put your hand inside your cloak.”1 And he put his hand inside his cloak, and when he took it out, behold, his hand was aleprous2 like snow. 7 Then God said, “Put your hand back inside your cloak.” So he put his hand back inside his cloak, and when he took it out, behold, ait was restored like the rest of his flesh. 8 “If they will not believe you,” God said, “or listen to the first sign, they may believe the latter sign. 9 If they will not believe even these two signs or listen to your voice, you shall take some water from the Nile and pour it on the dry ground, and the water that you shall take from the Nile awill become blood on the dry ground.” 10 But Moses said to the LORD, “Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but aI am slow of speech and of tongue.” 11 Then the LORD said to him, “Who has made man’s mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the LORD? 12 Now therefore go, and aI will be with your mouth and teach you what you shall speak.” (Exo 3:11-4:12 ESV)

 

So, here we see Moshe’s feeble attempt at pooh poohing Yah’s commission. Moshe does what so many of us do when we’re called to work the fields for the sake of the Kingdom–the Malchut: We come up with a million and one reasons why we can’t do that which Abba has called us to do. In this case, Moshe comes up, according to my count, with four (4) reasons why he was not the person for the job:

 

  1. He was not qualified for the job (3:11-12). Moshe says to Abba: “Who am I to appear before Pharaoh?” And what I find very applicable and all the more fascinating is that Moshe, even after having this intimate encounter with the Creator of the Universe, exalts Pharaoh as someone who is greater than him. Furthermore, Moshe sees the leading of Yisra’el out of Mitsrayim/Egypt as a feat that is beyond his abilities. Interestingly, the Creator of the Universe says you’re the right guy for the job, yet you’re saying you’re not. Who’s right about this? Well, the answer to that question should be an obvious one.

 

But don’t we do the same thing sometimes when Yah commissions us for a work?

 

For our callings are commissions from Yah Himself. And we would be wise to walk in that commission/calling, knowing we have the very backing of Yah Himself to do the thing He’s calling and commissioning us to do. Too many brethren in our Faith Community choose to be benchwarmers, never walking out their calling; never listening for the still small voice of Yah that gives them their marching orders nor having the boldness to say in response to Yah’s call: “hineini”–I am here Abba–you have my undivided attention–here am I send me.

 

So, let us not doubt nor reject our calling as Moshe initially did in our text.

 

  1. Moshe expressed to Yah concerns (he says) he has that the people–his kinsmen would not recognize his authority (3:13-15). That his people would not recognize Yah as the source of his authority. And so, Yah identifies Himself even further to Moshe and He instructs Moshe regarding His eternal, holy Name: tell them that “I Am” sent you. “I Am”–“Heyah aser Heyah”–I am Who I am–I have always been–I exist in the here and now–I shall always be. “I will be what I will be.” The Septuagint renders Yah’s statement of His identity here as simply “I Am the Being.” And then Yah reveals to Moshe His holy Name of Yod-Hey-Vaw-Hey, famously referred to as the tetragrammaton. The three prominent pronunciations of YHVH in our Faith Community today are Yahweh, Yahuah, and Yehovah. Each pronunciation comes with vast amounts of supportive data. But we know that only one pronunciation is proper. That being said, we do the best we can, and we declare and pronounce Yah’s Name to the best of our understanding. This, Yah declared to Moshe, “is My Name forever.”

 

  1. Then Moshe comes up with the excuse that his kinsmen might see him as a fraud (4:1-9). In other words, it would be Moshe’s word against their word and lack of beliefs. And so, in response, Yah imbues Moshe with the power to perform miracles. And the thinking here is that the performing of miracles would certainly grab the peoples’ attention, including that of Pharaoh and his court, bring legitimacy to His claim of being an emissary of Yehovah.

 

We know that our Master performed miracles in the midst of His preaching the gospel. Why? Because miracles are a sign that Yah is somehow involved in the situation at hand, and they legitimize the emissary as being one of Yah’s chosen ones.

 

Oh, that the working of miracles was once again common among Yah’s people such that the peoples of this world may experience Yah in their lives. And coupled with the preaching of the gospel, turn from their wicked ways, and enter a covenant relationship with the Creator of the Universe.

 

  1. Lastly, Moshe expresses concerns that he did not possess eloquence of speech, such that would grab hold of the obedient attention of his kinsmen and Pharaoh and his court (4:10-12). He tells His Creator that he was tongue-tied, as if His Creator did not know his physical limitations. And in patient response, Yah tells Moshe that His Ruach would be with Him and that Yah Himself would give Moshe that which He wanted him to say to the people. If there was any concern for him being tongue-tied, Yah would fix that when the time would come.

 

Lastly, verse 13:

 

 

13 But he said, “Oh, my Lord, please send someone else.” (Exo 4:13 ESV)

 

Finally in our reading, we see Moshe realizing that for every excuse that entered his mind and heart in opposition to the commission that Yah put forth to him, Yah had an answer and solution to. Yah already had each concern thought out and answered before Moshe posed it to Him. Moshe was Yah’s chosen man for the job. Thus, there was no excuse that Moshe could ever come up with that Yah hadn’t already considered and factored into His selection of him for the job.

 

So, Moshe sensing he was not going to get anywhere with Yah on this commissioning issue, throws up his arms and simply pleads with Yah to find someone else to do the job.  He simply didn’t want to do the job.

 

Can we see ourselves in Moshe here?

 

Some have surmised that the best person for the job is the one who never sought after the job in the first place. And in some circumstances, I would presume this to be true. But as humble as it might be to some that one would excuse themselves from Yah-ordained service or commission, it may be a dangerous avenue to take.

 

To deny the commission of Yah is to deny the reality of Who Yah is. Yah is the giver of life. Yah is the sustainer of life. Yah governs the steps of His chosen ones. And to reject Yah’s commission is to reject Yah’s sovereignty in and over our lives. It’s a slap in the face of Yehovah, and He doesn’t take rejection well, as we will see in reading 48.

 

Messianic/Netsari Take-Away From our Reading

 

Let us keep at the forefront of our thoughts and actions that Yehovah is holy—Qodesh. We must never overlook or take for granted this reality. His holiness should serve as a reminder to us of our shortcomings and misgivings and of the places in our lives that the Ruach HaKodesh—the Holy Spirit—needs to clean-up so that we are presentable to Yah. That we provide Yah a suitable dwelling place while we walk this earth.

 

When we came to Faith, our trusting faith in Yahoshua resulted in our being given brand, spanking new, clean white garments. And as we walk this walk in Mashiyach, it falls to us to maintain those garments and keep them spotless.

 

Addressing the Laodiceans, Yahoshua had Yochanan the Revelator write:

 

18 I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. (Rev 3:18 ESV)

 

Indeed, Yahoshua’s sacrifice—His blood—coupled with our trusting faith in the Person and Ministry of Yeshua Messiah covers over our sins and we are justified before a Holy and Righteous Elohim (Romans 3:20-28). That is why we may come boldly into His Presence—even into the Holy of Holies (Hebrews 4:16; 10:19; Ephesians 3:12).

 

This reality is a gift from Yah. But this gift of Yah—our having direct access to His Presence, doesn’t change the fact that Yah is Qodesh. And knowing the depths of that reality should prompt us to remain in a perpetual state of purity. Purity such that we abstain from and reject every form of impurity. That is, we heed the sage teachings of Shaul to the Messianics in Corinth:

 

5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; (2Co 10:5 KJV)

 

 

It behooves us to always be clean in every area of our lives, such that nothing will impede our coming into Yah’s presence.

 

And speaking of coming into His presence, it is imperative that we treat Yah as Qodesh in our worship; in our approach to prayer and intercession; in how we conduct meditation and study of His precious instructions in righteousness; in how we walk and how we treat our neighbor. That we be Qodesh as He our Elohim is Qodesh (1 Kefa/Peter 1:14-16). This is what seeking out Yah’s righteousness is all about (Matthew 6:33).

 

And lastly beloved, we must keep in mind that Yah orders our steps as the Psalmist wrote:

 

The steps of a good man are ordered by the LORD: and he delighteth in his way. (Psa 37:23 KJV)

 

And although Moshe may not have understood that at the time, it was Yehovah that brought him to the Holy Mountain and into His Qodesh presence and into his commission.

 

As Yah’s elect, it is imperative, especially in these dark times, that we stay acutely in tune with Yah. As He orders our steps, He leads us to places and people and situation that He has commissioned us to handle on His behalf. In in that commissioning He will have conferred upon us His Name and imbued us with His power and authority to complete the task. We are His arms and legs on the earth. He uses us to fulfill his purpose and accomplish His will in the earth. It’s what we signed up for. Sometimes we really do have to work for our salvation. (I didn’t say that we work to earn our salvation. I’m simply saying because of our salvation, we work. We do the will and purpose of Yah.)

 

So, with that in mind, let us be acutely aware of our spiritual surroundings and in tune to hear Yah’s voice when He calls. And when He calls, let us be of the mind and heart to say “hineini.”

 

 

Israel-The Birth of a Nation Through Tribulation-STAR-46

by | Aug 21, 2022 | Blog

This is Israel: The Birth of a Nation Through Tribulation. It is a study of the 46th Parshah of our 3-year Torah Reading Cycle.

This week’s reading is found in Exodus/Shemot 1:1-2:25.

Introduction to the Reading

The historical record transitions from that of a focus on the lives of the individual patriarchs, to that of the nation that descended directly from the patriarchs. Yisra’el. The Hebrew nation. Not a Jewish nation as modern Judaism loves to tout, mind you. A nation composed of the 12-tribes that descended from the loins of Ya’achov, who was renamed Yisra’el back in Genesis/Beresheit 32:28.

 

aThese are the names of the sons of Israel who came to Egypt with Jacob, each with his household:
2 Reuben, Simeon, Levi, and Judah,
3 Issachar, Zebulun, and Benjamin,
4 Dan and Naphtali, Gad and Asher.
5 All the descendants of Jacob were aseventy persons; Joseph was already in Egypt. (Exo 1:1-5 ESV)

Bridging Genesis/Beresheit to Exodus/Shemot

The chasm that would otherwise exist between Genesis/Beresheit is effectively bridged by way of Moshe providing a detailed accounting of those Hebrews that immigrated to Egypt (aka Mitsrayim) from  the Land of Canaan (aka Kena’an), as well as a repeating of the fact that hyosef, the presumptive patrirarch of Isra’el (aka Yisra’el) after the death of his father Jacob (aka Ya’achov, had died. And thus, the birth of a nation-Yisra’el–commences in haste.

The Sons of Israel

The sons of Ya’achov, in Hebrew “bene Yisra’el, over the course of some 400-years will have grown into a true nation of peoples (reference Exodus 1:7).

In verse 1, Moshe writes: “And these are the names of the sons of Israel (i.e., bene Yisra’el) who came to Egypt with Jacob.” This is a direct continuation of the Genesis/Beresheit record that translators ended with Joseph’s (aka Yosef’s) death (1:1-5).

The Hebrew title for this Torah reading is “Shemot” which means “names.” When we talk about Torah Readings or Torah Portions, the first significant word is used by the rabbis as that reading’s title.

The Hebrew term “bene” (aka children or sons) as used in our text specifically denotes only the male descendants of Yisra’el that made up the count of the 70 souls that emmigrated to and took up residence in Mitsrayim along with their father Ya’achov (reference Beresheit 46).

The Biblical Relevance for the Number 70

The number “70” is used throughout the Tanach and rabbinic writings. Therefore, 70 as a number denoting the number of Yah’s people associated with a certain event or structure or regarding years on Yah’s historical calendar is believed to carry special meaning to Yah’s set-apart people. It is derived from the  number “7”, which represents natural order of things. That is, Yah completed His creation in 7-days. When we take the number 7 and multiply it be a factor of 10 (which is treated as a full number) we get 70. Thus, 70 will carry a meaning of “completeness” in scripture.

Numbers as expressed in Torah and throughout the Tanach are often “symbolic-approximations” (Rober Alter-The 5 Books of Moses). The numbers 7, 10, 40, are generally units of time and counts of individuals. 

Our text notes that 70-persons–specifically 70 male descendants of Ya’achov relocated to Mitsrayim with the patriarch Ya’achov. The text is specific that these 70 “sprung from the loins (aka “yarekh” or thigh of Ya’achov, representing a euphemism or metonymy for the male reproductive organ) of Ya’achov (Genesis/Beresheit 24:2). 

Thus, these 70-descendants or sons of Ya’achov represent in biblical parlance a complete grouping of Ya’achov’s descendants. These 70 formed the foundation of the nascent Hebrew nation. Yisra’el at this time had become “a grand family” and “the nucleus of a nation” (Robert Alter-The 5 Books of Moses). 

Robert Alter notes in his commentary on this passage that the number 70 as used here represents a “substantial clan” or “the nucleus” of a nation people. Alter asserts that such numbers are not to be understood as “arithmetically precise measures.” And to some extent, I would agree with Alter’s position on this. However, I believe if we are true “people of the Book” we must err on the side of taking what the Word says at face value supported by a “Spirit and Truth” appreciation of the content of that text.

J.H. Hertz (Torah-Haftarah) notes that if one were to add to these–that being add to Ya’achov’s direct-male descendants, wives and daughters and servants, the total, actual number that entered and took up residence in Goshen of Mitsrayim would have numbered in the several hundreds. Why is this information important to us today? It is important beloved, because it serves as an affirmation that the covenant promise and prophecy made by Yah to Avraham can be taken to the “spiritual bank” by us. I’m talking about the promise and prophecy that through Avraham, Yisra’el would become a great and mighty nation through which all the nations of the earth would be blessed (Genesis/Beresheit 18:18; 22:18). In other words, the covenant promises would include all the nation peoples of the earth who would choose to enter into a covenant relationship with the Creator of the Universe. Praise Yah!

6 Then Joseph died, and all his brothers and all that generation. (Exo 1:6 ESV)

The Dying Out of a Generation

This verse denotes the dying out of a generation, according to J. H. Hertz (Torah Haftarah), that included both Yisra’elites and Mitsri. This is important to understand given that both sets of people’s existence will directly impact one another in the years ahead.

But the people of Israel were fruitful and increased greatly; they multiplied and grew exceedingly strong, so that the land was filled with them. (Exo 1:7 ESV)

Yisra’el Swarms Mitsrayim

Bene Yisra’el were fruitful and multiplied (or rather, Yisra’el swarmed) and filled Mitsrayim. These sons were the descendnats of Ya’achov and their families and servants and such to whom the name Yisra’el belonged or was attached. (Note: We, the redeemed of Yah, are to lay claim to the name Yisra’el as our heritage and culture.) Yisra’el! The descendants of Yisra’el became a manifestation of Yah’s instruction back in the Garden of Eden (aka Gan Eden) for His people to be “fruitful and multiply-swarm (Hebrew of “sharats”) the earth (Genesis/Beresheit 1:28). To be fruitful here means to increase abundantly; to multiply; to wax exceedingly mighty.

The 70 that entered Mitsrayim under Yosef’s oversight incorporated or included extensive households unto themselves (reference Genesis/Beresheit 27:12, 27).

J. H. Hertz (Torah Haftarah) asserts that Yisra’el’s growth spread its presence beyond Goshen, even to the terriroties beyond Mitsrayim’s territorial boundaries (1:12). 

 8 Now there arose a new king over Egypt, who did not know Joseph. (Exo 1:8 ESV)

A New Pharaoh Takes the Throne Over Mitsrayim

A New king arose over Mitsrayim. J. H. Hertz (Torah Haftarah) contends that a new “nationalistic” dynasty or monarch replaced the previously reigning Hyksos kings that were so accommodating to 70 Hebrews who entered Mitsrayim. 

It is presumed that the Hyksos were driven out of Mitsrayim by descendants of the native dynasty. This recocnstituted native dynastic monarch claimed to not have any knowledge of the Yisra’elites and their history in Mitsrayim prior to his ascension to the throne.

As with the passing of the last inner-core disciple turned apostle, Yochanan, with the passing of Yosef came a major falling away and shifting away from the true Hebrew Faith of Yisra’el (Joshua/Yahoshua 24:14). The succeeding generations of Yisra’elites adopted the Mitsri ways and their idolatrous, Babylonian-based worship (e.g., the Golden Calf worship).

None of this is to saay that there did not remain among the Yisra’elites a remnant who kept and walked in the True Faith of Yisra’el with the hope of a promised deliverance in their lifetime.

 9 And he said to his people, “Behold, athe people of Israel are too many and too mighty for us.
10 Come, blet us deal shrewdly with them, lest they multiply, and, if war breaks out, they join our enemies and fight against us and escape from the land.”
(Exo 1:9-10 ESV)

Mitsrayim Seeks to Address the Hebrew Problem

This new king/pharaoh saw the numbers of Yisra’elites in Mistrayim as potentially problematic for the Mitsri state. No doubt recalling the previous dynasty, the Hyksos, and how their presence in Mitrayim led to the loss of the natural dynasty’s leadership over the land. No doubt this new king’s/pharaoh’s nationalistic bend was the fuel that drove his insistence that something be done about the perceived Hebrew threat to Mistrayim’s existence.

I disagree with Midrashic thinking that the ensuing bondage of Yisra’el was wholly driven by a pervasive distain for Hebrew by the Mitsrim. Certainly hasatan’s distain for the sacred concerns of Yehovah, that being His people and the covenant that Yah had with Yisra’el that would lead to the coming of Mashiyach, would have been one of the influential factors that drove this Mitsri nationalistic king/pharaoh to see and treat Yisra’el as an enemy and existential threat to Mitsrayim.

This pharaoh, who I believe was an agent of hastan, leads a drawstic xenophobic action against bene Yisra’el. This agent of hasatan was more than capable of inciting his advisors to work with him to take decisive action against Yisra’el. The text records no dissenting concern among the cadre of counselors that this pharaoh no doubt consulted in formulating his plans to eliminate the Yisra’elite perceived threat. No doubt the people of Mitsrayim had established over the years, a close, abiding relationship with the Hebrews inhabiting their country. I believe there’d have to be a true and powerful charisma behind this pharaoh’s bold and decisive plans to strip the Hebrews of their citizenship and ultimately of their lives. Not just charisma mind you, but hasatan-inspired driven charisma and influence (verse 10).

Despite the pharaoh’s contrived, hasatan inspired xenophobia towards Yisra’el, he still saw undeniable value in Yisra’el’s presence in Mitsrayim. He states:

“…join themselves (i.e., Yisra’el) unto our enemies and fight aginst us, and get them up out of the land.”

For one could safely reason that the solution to the perceived Yisra’elite problem would be to either drive them out of Mitrayim entirely, or simply eradicate and destroy them altogether. But these weren’t the courses taken by this pharaoh. You see, Mitsrayim would need Yisra’el’s manual labor to help fortify Mitsrayim’s structural defenses from its outside enemies.

 11 Therefore they set taskmasters over them ato afflict them with heavy bburdens. They built for Pharaoh cstore cities, Pithom and Raamses. (Exo 1:11 ESV)

The Hebrew Solution of Enslavement

The solution as the record bears out was to enslave the Hebrews, which would serve to provide the state free labor in which to build the nation’s structural fortresses and infrastructure, and at the same time, break the will of the Hebrew in their nation.

12 But the more they were oppressed, the more they multiplied and the more they spread abroad. And the Egyptians were in dread of the people of Israel.
13 So they ruthlessly made the people of Israel awork as slaves
14 and made their lives bitter with hard service, in mortar and brick, and in all kinds of work in the field. In all their work they ruthlessly made them work as slaves. (Exo 1:12-14 ESV)

The Miracle that Emerged in the Midst of National Tribulation

Despite the hasatan-derived plan that was no doubt  intended to destroy Yah’s covenant people in the end, the Hebrews under abject Mitsri oppression threived and their numbers continued to grow.

This antithetical situation served only to cause the Mitsri-overseers/taskmasters to loathe the Hebrews even more. It seemed that the more the Mitsri threw at the Hyisra’elites, the more their numbers and presence both within and outside Mitsrayim swelled/grew. 

This reality is rarely mentioned among scripture-philes, but this spreading, thriving, flourishing in the midsts of potential existential trials and tribulations is nothing short of a miracle. Whic is to say to us who are in Yah’s Will, regardless what the enemy throws at us, the more we must flourish and prevail. For Yah is in control and He will work on our behalf to stymie the plans and efforts of the enemy. 

This miracle should have given the Mitsri cause to pause. History bears out how Yah has protected and preserved His chosen ones against her enemies. This is beared out in the Genesis/Bereshit record, as well as in recent world history (i.e., Jewish persecutions).

But this miracle only incited the Mitsrim to double-down on the forced labor which the text describes as “breaking and rushing labor,” which was intended to utterly break the Hebrew’s spirit and ultimately destroy the Hebrew nation from the outside going inward.

The damning efforts of the Mitsrim overlords/taskmasters proved no match, however, for Yah’s miraculous propering of the Hebrew slave, even in the midst of their forced, crushing/break loabors. 

15 Then the king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah,
16 “When you serve as midwife to the Hebrew women and see them on the birthstool, if it is a son, you shall kill him, but if it is a daughter, she shall live.” (Exo 1:15-16 ESV)

The Hasatan Inspired War Against Children

So, the solution to the Hebrew problem that hasatan inspired Pharaoh to come up with was infanticide (i.e, thehe b murder of infants). The beauty of the miracle that infuriated the Mitsrim and their frustrated their plans to eliminate the Hebrew nation was Yisra’el’s fertility. The thinking behind this hasatan inspiried plan of infanticide was to destroy the product of the Hebrew’s miracle, which was her Yah-empowered fertility. Destroy the product of the miracle, destroy the people the thinking became.

The monarch’s title shifts here in our text from that of “king” to “pharaoh.” But pharaoh instructs two-midwives to murder all new-born Hebrew males. The two-cited midwives would most likely have been two-prominent leaders of a contingent of Hebrew midwives, given the number of Hebrew pregnancies during this time. Two midwives could not have possibly serviced so many Hebrew births at that time. 

This would serve, in the mind of hasatan and Pharaoh, as a final solution to the Hebrew problem. But Yah always has a counter to the enemy’s devious moves. Yah is always the smartest Person in the room, contrary to conventional human thinking. 

17 But the midwives afeared God and did not do as the king of Egypt commanded them, but let the male children live.
18 So the king of Egypt called the midwives and said to them, “Why have you done this, and let the male children live?”
19 The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them.”
20 So God dealt well with the midwives. And the people multiplied and grew very strong.
(Exo 1:17-20 ESV)

Yah’s Moral Laws Remain Even in the Midst of Tribulation and the Promise of Earthly Riches

Despite the general spiritual decline of the Hebrew nation from the True Faith of her Patriarchs, the midwives’ refusal to carry out Pharaoh’s infanticidal order is indicative that many of the Yisra’elites had at least retained some level of moral fortitude and presence. That not even hasatan could entice these moral, Yah fearing women, to violate Yah’s moral Torah code, even with the promise of earthly rewards. 

The midwives, instead of convicting themselves in front of Pharaoh, contrived the story that the Hebrew mothers were not in need of their midwife services because they were inherently “hardy,” and they delivered their babies on their own without them being present.

In a sense these midwives classified the Hebrew women before Pharaoh as animals of sorts who were not in need of midwives like the more civilized and dainty Mitsri women.

 21 And because the midwives feared God, ahe gave them families (Exo 1:21 ESV)

Yehovah’s Will Prevails Always

This text suggests that Yah rewarded, as opposed to Pharaoh’s promised reward, these obedient midwives with increased social standing in the Hebrew nation and with families of their own. Consequently, the beleagured Yisra’elites continued to multiply in Mitsrayim. You see, you can’t out nor circumnavigate Yah’s Plans and eternal, holy will. Yah’s will and plan will always prevail.

 22 Then Pharaoh commanded all his people, “Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.” (Exo 1:22 ESV)

A Seek and Destroy Solution to the Hebrew Problem in Mitsrayim

Since Pharaoh struck out with the use of the Hebrew midwives as a tool to destroy the Yisra’elite nation, he turned to the Mitsri-people to enact an enhanced scheme of eliminating all Hebrew newborn boys. Pharaoh puts forth the edict that every newborn Hebrew boy was to be flung into the Nile River. This was no longer a cheme to destroy the nation from the inside out (i.e., the use of Hebrew midwives, which failed miserably), but now it became a nation “search and destroy” operation (Rober Alter, The Five Books of Moses).

Now, betrayal, spying, informing, and pervasive acts of violence became the tools to enact a final solution against Yisra’el. 

Now a aman from the house of Levi went and took as his wife a Levite woman. (Exo 2:1 ESV)

The Birth of Moshe

We are quickly introduced to the liberator and law giver of our people–our heritage–Moshe, who goes unnamed for several verses. He is not named by his Hebrew parents, but rather, he is named by his adopted Mitsri mother. But as great a person and name as he will ultimately become, he is born of a humble Levite couple, into a savage world filled with tribulation and violence and injustice and hatred: The very things that he will confront and adress through the giving of Yah’s Torah many years hence.

 2 The woman conceived and bore a son, and awhen she saw that he was a fine child, she hid him three months.
3 When she could hide him no longer, she took for him a basket made of bulrushes1 and daubed it with bitumen and pitch. She put the child in it and placed it among the areeds by the river bank.
(Exo 2:2-3 ESV)

Moshe a Type of Mashiyach

Moshe was the 3rd child born unto this Levite couple. Miriam (who would ultimately be known as a Prophetess and leader of the Hebrew nation) was the oldest sibling. Next was Aaron (aka Aharon, who would ultimately become the first high-priest of the Hebrew nation), and lastly was Moshe. 

Moshe came into this world with the threat of death hanging over his person. 

Moshe’s mother would not surrender her son to the Mitsrim for execution, but instead, she hid him for 3-months, until such time that it had become too dangerous to hide him any longer from the Mitsri executioners. 

So, Moshe’s mother (Yocheved) constructed a waterproof ark in which to sned her son off to safety, ironically to safety on the very waters that were supposed to be the medium for his death, which was the Nile River. 

The parallels that exists between the story of Moach and Moshe here cannot be denied. Noach and his family were protected from the Great Flood by means of an ark, which provided the family the only hope for survival and ultimately survival of the human race. 

Here, Moshe is protected from the ravages of the Great Nile River by the ark that was constructed by Yocheved his mother. Moshe would ultimately be the only hope for the survival of the human race as he would lead the Hebrew nation out of Mitsri abject bondage. Yah chose the Hebrew nation to be the nation people that would birth the Messiah (aka Mashiyach). The Messiah would be the Lamb of Yehovah that would take away the sin of the world (John/Yochanan 1:29).

In so many respects beloved, Moshe would become a type of Mashiyach.

 4 And his sister stood at a distance to know what would be done to him.
5 Now the daughter of Pharaoh came down to bathe at the river, while her young women walked beside the river. She saw the basket among the reeds and sent her servant woman, and she took it.
6 When she opened it, she saw the child, and behold, the baby was crying. She took pity on him and said, “This is one of the Hebrews’ children.”
7 Then his sister said to Pharaoh’s daughter, “Shall I go and call you a nurse from the Hebrew women to nurse the child for you?”
8 And Pharaoh’s daughter said to her, “Go.” So the girl went and called the child’s mother.
9 And Pharaoh’s daughter said to her, “Take this child away and nurse him for me, and I will give you your wages.” So the woman took the child and nursed him.
10 When the child grew older, she brought him to Pharaoh’s daughter, and he became aher son. She named him Moses, “Because,” she said, “I drew him out of the water.” (Exo 2:4-10 ESV)

Yah’s Salvation Enacted Through a Member of the Enemy’s Organization

Yocheved, Moshe’s mother, places Moshe into the ark and places the ark and Moshe into the waters of the Nile, amongst the reeds. Miriam, Moshe’s sister, stays nearby to see the outcome of this desperate act, serving as a guardian over her little brother.

Pharaoh’s daughter, who some extra-Biblical sources identify as Bathia (Jasher/Yasher) and Thurmuth (Jubilees/Yovehim), came down to bathe in the portion of the portion of the Nile where the ark rested. Seeing the ark, Pharaoh’s daughter instructs one of her attendants to fetch it and bring it to her. 

She opens the ark, sees the boy Moshe crying within it, and has immediate, motherly compassion for him. She realizes right away that this was a hebrew infant.

Miriam ameks herself known to Pharaoh’s daughter at this juncture of the story, and offers to find a suitable nurse to provide care for Moshe. 

Even though Pharaoh’s daughter was of the Mistri establishment, her compassion for Moshe and his situation, overrode her loyatlies to her father and his murderous edicts. This once again is Yah’s salvation and will at work. The iming and persons involved, brought Yah’s chosen one to saafety, despite the enemy’s plans to the contrary. 

Turns out that Moshe’s biological mother, Yocheved, was hired to nurse him until such time that Pharaoh’s daughter could properly adopt and rear him as her won son.

Pharaoh’s daughter names the boy Moshe, which is an abvious Mitsri name meaning to “draw one or something out” (such as out of the water in this sense). 

 11 One day, when Moses had grown up, he went out to his people and looked on their burdens, and he saw an Egyptian beating a Hebrew, one of his people.
12 He looked this way and that, and seeing no one, he struck down the Egyptian and hid him in the sand. (Exo 2:11-12 ESV)

Moshe Identifies with his People

Our text reveals that Moshee grew up to be a respected man. But nothing of his Mitsri upbringing is mentioned here. There are elusions of his Mitsri-upbringing in extra-biblical texts such as the Books of Yasher and Yovelim, but we will not give the details of those texts mention here.

Movies have depicted Moshe as being educated in the Mitsri-court in the areas of science, math, literature, architecture, and warfare. Some have gone so far as to brand Moshe a superior Mitsri-general who could claim many successful military campaigns. But the text does not bear any of this out. And to be fair, neither does the text exclude such notions. But religiosity has chosen to take flights of fantasy on this story and paint for themselves the image of a superman who was the most gifted leader on the planet at that time to lead Yisra’el out of Mitsri-bondage and on to the Promised Land (aka Canaan).

I say, we would be wise to stick with the text, adding nothing to, or taking anything away from it. Suffice to say, however, Yah chose Moshe to complete of the most important task in human history, and Yah was the One with Moshe every step of the Way to ensure His Will would be done at this juncture of His Great Plan of Redemption, Salvation, and Restoration. In other words, as great a man as Moshe was, Moshe did not accomplish this world changing task on his own: It was Yah Who made it all happen.

But sometime in his life as a member of Pharaoh’s family, he is drawn to see for himself the plight of his people. He was obviously aware that he was Hebrew, contrary to what the movies have protrayed: That somehow his heritage and biology were hidden from him by a doting Mitsri-royal princess. For his Hebrew heritage was known not only to him, but also by members of Pharaoh’s house, and many by many of his Hebrew kinsmen.

And it is during this fact-finding mission that Moshe witnesses an overserr/taskmaster physically abusing one of his kinsmen. Moshe intervenes, and in the process, he slays the abuser. So as to not be arrested and executed for the crime of murdering a Mitsri, Moshe buries the body of the abuser in the sand. He covered up his crime.

13 When he went out the next day, behold, two Hebrews were struggling together. And he said to the man in the wrong, “Why do you strike your companion?”
14 He answered, “Who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian?” Then Moses was afraid, and thought, “Surely the thing is known.”
(Exo 2:13-14 ESV)

Moshe-A Social Justic Warrior

The next day, Moshe witnesses two Hebrew men engaged in a tussle or brawl. Moshe scolds the one who was in the wrong for inciting the tussle. The one charged by Moshe rebuts Moshe, demanding Moseh tell him who set him as “a prince and judge” over the Hebrew people. And the charged one throws in a statement, suggesting Moshe would kill him like he killed the Egypitan taskmaster the previous day. (Oh Snap!)

Moshe immediately recognizes that he’s been found out and that his secret was not at all a secret. But of course, it would not have been a secret. For word of the slaying quickly reached the ears of Pharaoh. 

It is interesting to see from these three events: (1) Moshe goes out to see the plight of his people; (2) Moshe intervenes in the assault of one his kinsmen; and (3) Moshe intervenes to stop a brawl between two of his kinsmen, that Moshe was in every sense a social justic warrior. Not in the politicized sense of the western SJW we hear and read about today. But rather, from the perspective of one who was morally upright and set himself against social injustices of any form that would arise among Yah’s set-apart people. 

15 When Pharaoh heard of it, he sought to kill Moses. But Moses fled from Pharaoh and stayed in the land of Midian. And he sat down by a well. (Exo 2:15 ESV)

Moshe Becomes a Wanted Man

Interestingly, when word of Moshe’s deadly assault of the Mitsri taskmaster reached Pharaoh’s ears, the text gives no attention to any affection that one would expect the father of his adopted mother would have for him. One would think that Pharaoh would look upon Moshe as a adopted father would and have compassion on him and seek to figure out how to get Moshe out of the hole (no pun intended) he’d dug himself into. But rather, the text suggests that Pharaoh immediately presumed Moshe guilty of the crime he’d commited, and he seeks to have him executed. 

Hearing that he was a wanted man, Moshe flees Mitsrayim proper and settles down in Midian.

16 Now the priest of Midian had seven daughters, and they came and drew water and filled the troughs to water their father’s flock.
17 The shepherds came and drove them away, but Moses stood up and saved them, and awatered their flock.
18 When they came home to their father Reuel, he said, “How is it that you have come home so soon today?”
19 They said, “An Egyptian delivered us out of the hand of the shepherds and even drew water for us and awatered the flock.”
20 He said to his daughters, “Then where is he? Why have you left the man? Call him, that he may aeat bread.”
21 And Moses was content to dwell with the man, and he gave Moses his daughter Zipporah. (Exo 2:16-21 ESV)

Moshe Takes up Residence in Midian

While resting near a well in Midian, 7-daughters of the Priest (aka Cohen) of Midian, Re’u’el (aka Jethro as revealed in later passages), came to water their flocks at this well. However, a band of bully shepherds set themselves to overtake and deny the Cohen’s daughters the opportunity to water their flocks. 

Moshe stands against the bully shepherds, restores the daughters of Re’u’el place at the well, and even waters the women’s flocks. 

Indeed, we see that social justice warrior mentality at work here in Moshe, as we saw demonstrated in Mistrayim. 

So, when the women returned home, this time earlier than normal–seems the conflict with those bullying shepherds was a regular occurence–Re’u’el is curious and inquires as to why they were home so early that day. The daughters tell their father the story of the events that transpired at the well. They feature in their telling of the story, their rescuer, Moshe, whom they describe as an Egyptian: no doubt by virtue of his speech and clothing.

A consummate host as many ANE were, Re’u’el takes his daughters to task for not inviting their champion to a meal. Thus he instructs his daughters to find the Egyptian–i.e., Moshe–and invite him to a meal. 

The women do as their fagther instructed. Moshe graciously accepts the invitation to dine with the Cohen’s family. As a result of these events, Moshe decides to make Midian his home. In the interim, Re’u’el offers one of his daughter, Zipporah, to Moshe to wife.

 

22 She gave birth to a son, and he called his name Gershom, for he said, “I have been a sojourner in a foreign land.” (Exo 2:22 ESV)

Well, Moshe and Zipporah marry. And from this union comes a son whom they name Gershom. Gershoom in Hebrew means “sojourner I have been;” a testimony of Moshe’s life up to this point.

23 During those many days the king of Egypt died, and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God.
24 And aGod heard their groaning, and God bremembered his covenant with Abraham, with Isaac, and with Jacob.
25 God saw the people of Israel– and God knew.

(Exo 2:23-3:1 ESV)

Yah Remembered His Covenant With Abraham, With Yischaq, and with Ya’achov

In those ensuring years, according to rabbinic tradition, 40-years, the pharaoh that sought to kill Moshe and destroy the Hebrew nation, died. It was no doubt the hope of the Hebrew nation that the succeeding pharoah would reduce or outright remove the oppression that the nation had endured for all those many years. But it was not to be so. The oppression would continue unabated even under the successor. 

Nevertheless, the cry of the Hebrew nation reached the ears and heart of Yehovah. And the text declares that yah remembered the covenant He’d made with Avraham, Yischaq, and Ya’achov. Not that Yisra’el’s plight had escaped Yah’s mind. For Yah is incapable of forgetting or letting even the smallest events that take place in the human experience escape his attention.:

29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30 But the very hairs of your head are all numbered. (Mat 10:29-30 KJV)

Yah was very much in control of this whole situation, from start to finish. What is meant by Yah remembering the covenant He’d made with the patriarchs simply that the time had come for Yah to honor the covenant promises He’d made with Avraham, Yischaq, and Ya’achov.

As we walk out this covenant jorney in Yahoshua Messiah, we, like our ancient cousins, will have to endure from time-to-times many trials and tribulations. And if by chance, we’ve not already been tried and tribulated, if we make it in this life to the end times, we will most certainly have to endure tribulation. 

Many brethren are currently undergoing intense and seemingly unrelenting trials and tribulations. Some of you may also be in the midst of trials and tribulations. 

But the messages to be gained from our Torah Reading here is today is one of “trust” and “hope.” We are called to trust in the wisdom and righteous sovereignty of Yehovah, espeically when having to endure trials and tribulations. Furthermore, we are called to look to a blessed hope: A hope of being counted a citizen of Yah’s holy and eternal Kingdom when all these trials and tribulations come to an end.

Peter-Kefa-wrote:

12 Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
13 But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
(1Pe 4:12-13 KJV)

As set-apart members of Yah’s family, our walk-in Messiah is set to be in alignment with Ancient Yisra’el’s story. Her story is one of trials, tribulations, testings, provings, corrections, salvation, redemption, covenant, and redemption.

Let us look upon their story, not just from a hertitage and cultural perspective, but from the perspective of “spiritual life lessons” that we are wise to take heed of, and walk out this Faith of ours in hear and trembling. 

Faithfully

Rod

Messianics—Modern Day Levites—Separated for Service to God—Thoughts and Reflections on Torah Portion Behaalosecha

by | Jun 21, 2019

This week’s Torah Portion-Behaalosecha-foreshadows a great many spiritual elements necessary for our service to the Kingdom of God. In a sense we are modern day Levites. We have been separated from all the nations people of the world unto God for His service. Are we up for the challenge? This is a wake-up call to the Body of Messiah to take immediate action.

read more

Israel: To Love or Hate Her—That is the Question—Part 2–A Biblical and Personal Perspective on the Significance of Physical Israel

by | Jun 14, 2019

In this 2nd Part to our Israel: To Love or Hate Series, we continue our analysis of some the most common reasons people reject physical Israel today. As well as we consider some of the miracles said to have resulted in Israel’s deliverance from certain destruction. And lastly we consider the problems associated with the nation state of Israel. Shalom and welcome.

read more

Death-the Grave-the Resurrection-Part 2

by | Aug 19, 2022 | Podcasts

by Rod Thomas--The Messianic Torah Observer | Sabbath Thoughts and Reflections (45)

 

Introduction

 

This is part 2 of our discussion on death, the grave, and the resurrection. And we will be picking up where we left off in part 1, which if you haven’t had the opportunity to either read or listen to that post on any of the platforms in which this program is hosted, I would humbly encourage you to do so.

 

But in part 1, we engaged ourselves in a rather broad overview on this subject. But today, this being part 2 of our discussion, we will focus on religiosity’s concept of the “immortal soul” and compare it with the scriptural reality and truth regarding the human soul and what really happens to the soul when a person dies.

 

 

The Origin of the Erroneous Concept of the Immortality of the Soul

 

The conventional wisdom of religiosity today is that humanity is composed of a temporal body and an immortal soul. And according to religiosity, the immortal soul is housed in its temporal body that is composed of flesh and blood. The body serves only as a temporary physical framework or vehicle for the soul. And so, at death, the immortal soul separates from its body. Beyond its physical body the immortal soul exists or dwells in some eternal-conscious ethereal place or location (e.g., purgatory; heaven; hell).

 

So, where did this erroneous understanding of the human soul originate? 

 

 

Well, it turns out  that a James Bonwick, in his book entitled “Egyptian Beliefs and Modern Thought (1956),” lays the blame at the feet of the Greek historian and geographer Herodotus (5th century BC), who in turn said that the concept of the “immortal soul” separating itself from the body at death and existing in some conscious state beyond its body, originated with the ancient Egyptians. Later, contends Herodotus, the Greeks adopted and promoted the “immortal soul paradigm” to the uttermost parts of the world.

 

Who were the primary Greek purveyors of this concept?

Well, it’s believed by some that the ancient Greek philosopher Socrates (~470-399 BC) first picked up on and developed and taught this Egyptian concept during his time in Athens. And then his protégé Plato (~428-348 BC) continued his mentor’s work on the immortal soul paradigm by promoting and teaching it from his thought academy.

 

According to these two ancient Greek philosophers, the soul of man is immortal and indestructible. And so, at death, the immortal, indestructible soul separates and exists independently of its physical body.

 

Plato went even farther by stipulating that after death, all souls are judged according to the deeds done in that soul’s body.

 

The souls that are deemed righteous, I presume by the gods, would go on to heaven, while the souls that are deemed wicked go on to hell or hades (Plato’s “Phaedo,” aka “On the Soul”).

 

And so, the paradigm of the immortal soul spread throughout the known western and eastern world. Shockingly, it was adopted and syncretized into certain sects of the Jewish religion by way of Hellenist Jews. Consequently, the most notable promoter of the immortal soul paradigm that was consistent with the teachings of Socrates and Plato appears to have been the Hellenist Jewish Philosopher and Historian Philo Judaeus—aka Philo of Alexandria (~25 BC-45-50 AD).

 

How and why would a member of the Jewish religion promote such pagan-based foolishness? Well, it turns out that Philo loved and studied Greek philosophy. And this, of course, led to his allegorizing and syncretizing Torah with Greek philosophy. Consequently, Philo’s efforts to marry Hebrew understanding of the Tanach with Greek/Stoic philosophical principles paid off handsomely. His teachings about the immortal soul and the afterlife found a home, as we previously discussed, in various Talmudic/Midrashic writings (content found in the Talmud that is meant to provide textual interpretation, study, and exegesis that date back to the 3rd and 4th centuries AD).

 

It was the Jewish historian Flavius Josephus (A.D. 37-~100 A.D.) who said that Philo was influenced by the Alexandrian School. The Alexandrian School was a collective of literary, philosophical, medical, and science thought that originated out Alexandria Egypt/Mitsrayim) during the Hellenistic and Roman periods.

 

Conditional Resurrection Versus the Immortal Soul Paradigm

 

Now, as it relates to this Babylonian and Greek derived concept of the immortality of the soul, two perspectives dominated the so-called “inter-testament-years” (I.e., the 400 or so years between the time that the Book of Malachi—~420 BC—was written and the ministry of Yochanan the Immerser began:

 

  1. Judaism of that time, in general, held to the Tanakh-supported and established understanding of a “conditional resurrection” of the righteous. Conditional resurrection holds that eternal life is gifted to the Creator’s righteous ones. Consequently, the Hebraic concept of conditional resurrection is inconsistent with the pagan-based “immortal soul” paradigm. Why? Simply because it doesn’t make sense that the so-called immortal soul of a righteous one would be fluttering about in some temporal, purgatorial, ethereal place, then sent back and reunited with its temporal body in some future resurrection of the dead. Not to mention, the very term “resurrection” and the act of being resurrected, which is the raising of one from the dead, is contradictory to the concept of the immortal soul. For the concept of the immortal soul suggests that there really is no such thing as death. Because the soul—that indestructible element of humanity that makes a person a person—the soul never dies.

 

So, to bridge the chasm that existed between the concepts of a conditional resurrection and the Hellenistic-held belief in the immortal soul, the rabbis produced the idea that it is the soul’s immortality is “conditional.” In other words, the righteous soul is granted immortality at death.

 

Interestingly, some of the writings found in the Dead Sea Scrolls supported this very understanding of the “conditional immortal soul.”

 

  1. 2. The Greek-influenced Jews (aka Hellenistic Jews) began to teach and promote soul immortality as evinced in some of their liturgy and prayers for the dead (e.g., “El Malei Rachamim” or God, Full of Mercy”).

 

It was Judas Maccabeus, who headed the Jewish resistance against the Greeks in the 2nd-century AD, who is recorded to have prayed for the dead as recorded in 2 Maccabees 12:39-48. Consequently, such acts served as a profound refutation, if you will, of a future resurrection of the righteous dead.

 

The Pervasiveness of the Immortal Soul Paradigm

 

From this juncture in history, it is not hard to see how the immortal soul paradigm crept into so-called Roman Christianity. After the passing of the last inner-circle disciple turned apostle, John (aka Yochanan), the “true faith once delivered” began to be overrun by pagan-influenced intellectuals who promoted this Egyptian-Greek-based concept of the “immortal soul.” These thinkers and influencers have been referred to by some as the Patristic Church Fathers. Their writings influenced and shaped what we know today to be Roman-Christianity between the 2nd and 13th centuries AD. These Roman-Christian thinkers and their writings about the soul of man included the following:

 

  • Tertullian (~155-230 AD)—developed and promoted the concept of the “eternal torment of the wicked.” It was in fact Tertullian, who was one of the earliest Patristic Church Fathers, who promoted the concept of hell-fire punishment and torment of the wicked upon their death.

 

  • Augustine (354-430 AD)— who advanced the understanding that the immortal soul of man, depending on its judged moral standing when he walked the earth, would determine whether, after death, he would dwell in either “paradise” or “hell” (”The City of God”).

 

  • Thomas Aquinas (1225-1274)— who promoted the “traditional catholic” position on the immortality of the soul, which is the idea that the soul constitutes the “form of the body.” In other words, the human soul makes a person a living thing. And so, according to Aquinas, the soul is independent of the physical body and is destined to exist in an afterlife upon death—not a resurrection mind you–but rather, a temporal, ethereal existence in either “heaven” or “hell.”

 

According to Aquinas, the soul yearns to be joined to its body, for the physical body and its immortal soul form a complete being. This constitutes the fundamental teaching of the Roman Catholic Church even to this day.

 

Fortunately, 1st-century Messianics held to and taught the Tanach-based, “holistic” concept of human nature, which as mentioned in part 1 of this discussion, involves the resurrection of the righteous dead. And this resurrection being a gift of Yah to those found to be righteous based upon their abiding Faith in the Person and Ministry of Yeshua Messiah. Those on the other hand who are judged as wicked will face ultimate and final destruction by the righteous judge of all humanity. And it is this paradigm that was taught, wrote about, and promoted by Yeshua and the “Apostolic Fathers.”

 

The Immortal Soul Paradigm Inextricably Linked to Purgatory and Indulgences

 

It was these and other such expressed perspectives on the soul’s immortality helped fuel the Roman Catholic doctrine of “purgatory.”

 

Just so we’re all on the same page, “purgatory,” according to Roman Catholic teaching, is an ethereal place where the souls of the dead are purified of their sins. It is generally viewed as a temporary abode for the dead before the soul ascends to “paradise.’

 

Now, over the course of time, the Catholic brand of purgatory made provision for the family members of the dearly departed to lessen their loved one’s time in purgatory by the giving of “indulgences” to the Church Triumphant.

 

Indulgences, if you didn’t already know, served, according to the Church Triumphant, as “a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and all of the saints” (Wikipedia-Indulgence).

 

In other words, beloved, the Church Triumphant produced a crazy, biblically unsupported scheme, to rob her members of their hard-earned moneys and fatten the Church’s coffers. Romanism already laid claim to the authority to pardon sin, although the church denies such a claim. But this scheme added to the authority of the Church to lessen a dearly departed one’s penance or time in purgatory. And so, if the family member of a deceased soul was willing to pay the Church some scratch, then the family member’s concerns for their deceased loved one’s state and time in purgatory could be lessened, or altogether erased. The use of indulgences, however, weren’t limited to lessening the length of time a deceased individual spent in purgatory. It also served to address the severity of penance one is required to endure for sins committed anytime during his or her life.

 

Interestingly, the Catholic Church firmly contends that indulgences do not forgive the “guilt of sin, nor does it provide a release from the eternal punishment associated with unrepentant mortal sins.” But rather, indulgences serve only to “relieve the…temporal punishment resulting from the effect of sin.”

 

The whole rigmarole about indulgences proved extremely problematic for several individuals, both within and outside of the Church Triumphant. For many, especially the Protestant Reformers, could see right through the “indulgences” scheme. And so, the doctrine of indulgences became one of the platforms by which the reformers set out to separate themselves and their followers from the Roman Catholic Church.

 

The power that the doctrine of indulgences had over many faithful Catholics was founded primarily upon their steadfast understanding and belief in the immortality of the human soul. For without a firm belief in the immortality of the soul, the practice of indulgences could not stand.

 

Nevertheless, the Protestant Reformers chose to retain and promote the concepts of “soul-consciousness” and the “immortality of the soul” and the erroneous idea that the soul, upon death of its body, took up residence either in heaven or in hell.

 

 

The Lie That Keeps on Giving

 

Beloved, I pray that you have been able to draw from all that we’ve been discussing here today and from part 1 of this discussion, that the immortal soul paradigm is a completely made-up sham—a lie of the enemy, if you will. And that billions of people throughout millennia have been duped into believing it. Some at the risk of losing their opportunity for resurrection and to receive the coming Kingdom of Elohim. And I would go so far as to say that the immortal soul paradigm is an outcropping of the lie that the nachash—what our English bibles translate as “serpent”—assured Chavah (aka Eve) in Gan Eden on that fateful day:

 

“You will not surely die” (Genesis/Beresheit 3:4).

 

The nachash of course knew the truth of this matter. But he had some important goods to sell Adam and Chavah that day. You see, he had to contradict the truths that Adam previously received from Yah regarding his human existence—that they consisted of a codependent body and soul that the Creator animated by breathing into them the breath of life that comes only from Him. And so, it stands to reason that the couple had received some understanding of what death meant for their person. And so, it makes sense that the couple would have had a concern that if they transgressed the Creator’s commandments, their soul and body would cease to function, and Yah’s animating “breath of life” would return to Yah who breathed it into their body and soul (Genesis/Beresheit 2:17; 3:3). There was no indication given by Yah to Adam and Chavah that if they transgressed His Torah that the consequences of their transgression would amount to anything other than the total end to their life. In other words, death meant death. Death did not mean that they would continue to exist in another state of being in another place and time.

 

In other words, Yehovah meant what He meant—You disobey my instructions, you will die. Unlike the nachash, Yah does not lie.

 

Torah is quite clear regarding Yah’s integrity:

 

aGod is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it? (Num 23:19 ESV)

 

The Tanach View of Human Nature

 

Torah reveals to those who have eyes to see and ears to hear and hearts to receive its truths, the reality of human existence on this planet. And that truth is that a human being is a living soul that is meant to exist on this earthly plain:

 

And the LORD God formed man of the dust of the ground and breathed into his nostrils the breath of life; and man became a living soul (Hebrew-nephesh). (Gen 2:7 KJV)

 

Those who’ve supported and promoted the immortal soul lie over the centuries have, in many cases, confused Yah’s breathing into Adam the breath of life with a false understanding of Yah placing an immortal soul into the body of man. But the truth of the matter is that the text does not say any such thing. But rather, the text emphatically states that man—Hebrew of “adam”—BECAME A LIVING SOUL (I.e., “wai’hi ha’a’dam le’nephesh hhai’yah” or “the human existed for a living soul” when transliterated from the Hebrew).

 

Thus, contrary to religiosity conventional wisdom, according to scripture, the human body and soul cannot be viewed as two independent elements of a person’s being, such that the body is the mortal framework of a person’s soul, while the soul is an imputed, immortal, “will o’ the wisp” that operates independent of the physical body. But rather the body and soul of a person are two co-dependent elements or characteristics of the one person. The soul does not, nor cannot operate independently of its body.

 

Of this, Danish Old Testament scholar and Semitic philologist Johannes Pedersen (1883-1977) wrote:

 

“The body is the soul in its outward form” (”Israel: Its Life and Culture,” 1926).

 

British theologian Henry Wheeler Robinson (1872-1945) wrote:

 

“The Hebrew idea of personality is that of an animated body, not that of an incarnate soul” (”The Christian Doctrine of Man,” 1952).

 

The Tanach reveals that both humans and animals are “living/animated souls.” The difference between the two, however, is that humans—adam—was created in Yah’s image—His likeness. Animals on the other hand were not.

 

The Soul of a Person is Mortal—Even Needy–in Every Respect

 

Samuele Bacchiocchi, in his book entitled —“Popular Beliefs-Are They Biblical,” described the human soul as “needy,” which is to say that the body and soul of humanity is wholly dependent on its Creator for its existence. For its protection. For its deliverance from harm and danger.

 

The soul is also the seat of a person’s emotions and personality.

 

We find in Micah/Miykah 6:7 that the soul of a person is the source of a person’s sin:

 

aWill the LORD be pleased with1 thousands of rams, with ten thousands of rivers of oil? bShall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” (ESV)

 

We further find in Numbers/Bemidbar 15:30 that the soul that sins presumptuously—”ruwm” {room}—with lofty intent—will be “cut off from among his people” (I.e., ultimately killed by divine intervention or at hands of the community of Yisra’el).

 

Of this inextricable connection the human soul has to sin, it was the Prophet Ezekiel/Yecheza’el, through the inspiration of Yah’s Ruach HaKodesh who penned:

 

The soul that sinneth, it shall die.  (Eze 18:20 KJV)

 

Thus, we are forced to recognize the mortality of the human soul given these and so many more testimonies to this fact (cf. Joshua/Yahoshua 10:28-38).

 

When the body is destroyed and consumed so that its features are no longer recognizable, then the soul no longer exists, because the body is the soul in its outward form. On the other hand, when the body is laid to rest in the grave with the fathers, the soul is also at rest and lies undisturbed, awaiting its future resurrection (reference Genesis/Beresheit 15:15; 25:8; Judges 8:32; 1 Chronicles 29:28).

 

The Brit HaDashah’s View of the Human Soul

 

Our English term “soul” is “psuche” in the Greek. In the Brit HaDashah it is a synonym for “person.”

 

Psyche can be defined simply as “life.”

 

We find with the renewed covenant way of thinking that the Greek term “psuche” is expanded in many places to include that which is involved in being in a covenant relationship with Yehovah through a trusting faith in Yahoshua Messiah. This in great part is applied to the concept and understanding of salvation and the promise of eternal life.

 

In one of Master’s most poignant teachings regarding the soul of humankind, we read:

 

34 And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. 35 For whosoever will save his life (I.e., “psuche”) shall lose it; but whosoever shall lose his life (”psuche”) for my sake and the gospel’s, the same shall save it. 36 For what shall it profit a man, if he shall gain the whole world, and lose his own soul (psuche)? 37 Or what shall a man give in exchange for his soul? 38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. (Mar 8:34-38 KJV)

 

We can see here how the terms life and soul are used interchangeably by our Master. And in His interchanging of life and soul, He is effectively teaching and preaching about the “mortality” of the soul: The soul that must be resurrected by Yah after it dies.

 

Master spoke further on the subject of “soul mortality” when He cautioned His disciples:

 

28 And fear not them which kill the body, but are not able to kill the soul (psuche): but rather fear him which is able to destroy both soul and body in hell (Gr. Gheh’-en-nah). (Mat 10:28 KJV)

 

Here, Master reveals that humans have the capability of destroying the human body but are incapable of destroying the human soul—that intangible element that makes one a person. However, Yehovah Elohim can destroy not just a person’s body, but also their soul-psuche. The soul is not tangible, but the soul also ceases to function when its physical body ceases to function. It is not indestructible, nor is it immortal.

 

The Tanach and Brit HaDashah Excludes an Afterlife

 

We have up to this point in our discussion, determined that the Brit HaDashah and the Tanach both reject an independent dualistic make-up of a person’s being—that a person’s being consists of a temporal, physical body that houses an independent, immortal, indestructible soul. And that upon a person’s death that immortal soul departs the body and takes up residence in some form of afterlife.

 

We’ve instead found that the opposite is true:

 

That there is no consciousness or awareness that a person has when they die. That his or her soul in no way goes off to an afterlife to interact and live with other departed souls. That Yah has no interaction with the soul of a deceased person after their death–Psalms 6:5; 30:9; 115:17; 146:4; Ecclesiastes 9:5.

 

 

But rather, scripture only supports this earthly plain as the abode/residence of humanity and of the resurrected righteous in the olam ha ba—the world tomorrow. Which means, beloved, that in the interim of time between death and resurrection, the souls of all humans “rest” or “sleep” in their graves (Genesis/Beresheit 28:11; Deuteronomy/Devarim 31:16; Job/Yob 7:21; 2 Samuel 7:12; 1 Kings 2:10; 2 Peter/Kefa 3:4). Recall from our Torah Reading passage in Part 1 of this discussion that Moshe describes both Ya’achov/Jacob and Yosef/Joseph as both being gathered unto their people when Yah’s breath of life left them (Genesis/Beresheit 49-50). Daniel wrote the following regarding the rest/sleep that humans experience when they die, leading up to their future resurrection:

 

And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. 2 And many of them that sleep (Heb. “Yashen”) in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. 3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.1 (Dan 12:1-3 KJV)

 

Job/Yob did not mince words when it came to the subject of death, the grave, and a future resurrection of the dead:

 

10 But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he?1 11 As the waters fail from the sea, and the flood decayeth and drieth up: 12 So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep (Heb. “shenah”). 13 O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me! 14 If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. (Job 14:10-14 KJV)

 

So, throughout the Tanach, we see repeated references to death through the poetic expression of the soul resting or sleeping in its grave as it awaits its future resurrection. And there are at least three-Hebrew terms for our English term “sleep” that are used in this context:

 

  • “Shachav”
  • “Yashen”
  • “Shenah”

 

In the Brit HaDashah, our English verb “sleep” when used in context with death is “koimao”  which means a “sleep of death”:

 

52 And the graves were opened; and many bodies of the saints which slept (Gr. “Koimao”) arose, 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. (Mat 27:52-53 KJV)

 

Our friend Lazarus sleepeth (Gr. “Koimao”); but I go, that I may awake him out of sleep (Gr. “Exunipzo”—to awaken a person from their sleep). 12 Then said his disciples, Lord, if he sleep, he shall do well. 13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. 14 Then said Jesus unto them plainly, Lazarus is dead. (Joh 11:11-14 KJV)

 

What Scripture Says About the Dwelling Place of the Dead

 

We all know that when a person dies, their remains are interred in a grave, tomb, or it is cremated. Regardless the state in which remains are ultimately rendered, scripture refers to any such state as the “grave,” “hell, “or ”pit:

 

(1) Grave—(Hebrew)–qeber/qebuwrah.

 

(2) Grave—(Hebrew)—sheol—Hebraically, the place where the dead are at “rest.” It is also referred to as the place of destruction, or “abaddon” (Psalms 88:12). A realm of darkness (Job 10:21) and silence (Psalms 94:17). Every soul goes to “sheol” when it does, whether that soul is good or evil (Ecclesiastes 9:2). In sheol, there is no work, thought; knowledge; nor wisdom.

 

(3) Grave—(Greek)—hades

 

(4) Hell—(Greek)—gehinnom/gehenna

 

(5) Pit (Greek)—shachath

 

These five-terms are referring to the exact same place—the grave.

 

Both Hebrew and ultimately Greek writers/transcribers understood the grave to be a temporary resting place for the remains of the dead, with the promise of resurrection in the future:

 

 10 For thou wilt not leave my soul in hell (Heb. “Sheol”); neither wilt thou suffer thine Holy One to see corruption. (Psa 16:10 KJV)

 

So, when we look back to our Torah Reading 45 where the text states that Ya’achov and Yosef, upon their respective deaths, were gathered unto their people, we can safely say that Moshe/Moses was referring to the concept or paradigm that the dead all join their loved ones and predecessors in “sheol”—grave–in a sleep and rest, and in an unconscious state. And in this poetic mentioning of one being gathered together unto his/her people, there is the unspoken, yet apparent, expectation of a future resurrection, that Job/Yob describes as the dead being roused from their sleep in sheol (14:12).

 

After His crucifixion, our Master Yahoshua was placed in a borrowed grave—hades—hell—tomb–gehinnom/gehenna (Matthew 27:60). But He was found to be victorious over death and the grave, for Yah raised Him—resurrected Him (Acts 2:27). Master’s remains rested 3-days and 3-nights in that borrowed tomb according to His own words. Consequently, His remains did not see corruption. The grave was defeated (1 Corinthians 15:55). Clearly His resurrection was a shadow of what we as the redeemed of Yah have to look forward to. Abba gave Master the keys to death and the grave!

 

 18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. (Rev 1:18 KJV)

 

Two Troublesome Biblical Passages that Challenge the Mortal Soul Paradigm

 

The Parable of the Rich Man and Lazarus—The parable of the Rich Man and Lazarus is found in Luke 16. A well known parable that religiosity has attached a great deal of its understanding of death and the grave to. Lazarus, a beggar who subsisted by the crumbs that fell from a rich man’s table, died and was ushered into Avraham’s Bosom. The Rich Man, conversely, is said to have also died, but instead of finding himself in Avraham’s Bosom or Avraham’s side, the text records that “…in hell—hades—he lifted up his eyes, being in torments…” (Luke 16:23; KJV).

 

Hades, as found in this passage, is unique in its meaning when compared to its use in other Brit HaDashah passages. For its use here denotes a “place of punishment for the ungodly.” Hades as described in this parable by Master Yahoshua, is a place of fiery torment. Lazarus conversely is ushered into Avraham’s Bosom or Avraham’s Side which is only described as providing Lazarus comfort, but also being within view of the Rich Man and the host of hades. Also, Avraham’s Bosom or Side appears to be a gathering place of the righteous, in this case, Lazarus’ fathers.

 

Many believe that this parable is an accurate framework that in some way confirms and describes what happens to people when they die: The righteous go to paradise, while the wicked go straight to a fiery hell.

 

But we must recognize what we’re dealing with here. This is a parable. And a literal interpretation of parables is not always warranted unless it is contextually imperative to do so. The point of Yahoshua’s message is what must be grasped here, not the literal story. We’re talking about the would-be people of Yah heeding the collective messages of the Gospel that Yahoshua taught; Torah; and the Prophets for them to obtain mercy, justification, salvation, and admittance into the Kingdom of Elohim, as opposed to misery and eternal death to those who reject the messages of the Gospel, the Torah and the prophets.

 

Like His Father before Him, Master met people on ground that was familiar to them: culture; terminology; traditions; wives’ tales; and such. And both Abba, in particular Master, used that which was familiar to those whom He was teaching, in order to advance certain spiritual principles.

 

Shaul wrote to the Corinthian Messianic Assembly:

 

46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man is of the earth, earthy: the second man is the Lord from heaven. 48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. (1Co 15:46-49 KJV)

 

You see, in Yahoshua’s day, the “Bosom of Avraham” and fiery “hades” or “hell” had become an accepted belief among many unwitting Jews, who had apparently learned, adopted, and propagated these “old wives’ tales” from back in the days of Yisra’el’s Hellenization by the Greeks—back around the 2nd century B.C.

 

Despite the Bosom of Avraham and Hell—Hades being nothing more than folklore to certain first-century Palestinian Jews, Yahoshua recognized that He could teach the biblical principles of a future paradise abode for the righteous and a terrible destructive end for the wicked using the folktale of Avraham Bosom as a well-known and understood story.

 

The second potential challenge to our Biblically-based mortal soul paradigm is “The Thief on the Cross”—The story of the Thief on the Cross is found in Luke 23. It is a well-known story that again, religiosity has taken unto herself as proof-positive that the moment a saved one dies, their soul or spirit is ushered into heaven or paradise as the text describes:

 

 39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. 40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? 41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. 42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. 43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luk 23:39-43 KJV)

 

Some Patristic Church Fathers identified “paradise” as used here as Gan Eden—The Garden of Eden—which no longer exists on this earth but is located or situated somewhere in the ether.

 

The problem that we face with this passage is verse 43, which records Yahoshua promising one of the repentant thieves that hung on a cross alongside Him, that he would be with Him in paradise when they both drew their last breath and died.

 

Here’s the fascinating thing about ancient Greek [scriptural] passages: They have no punctuation. So, as it relates to translators’ efforts to render an accurate interpretation of verse 43 to their readers, the would-be English translator is left to make guesses as to where he or she inserts commas or not insert them at all. In the case of the KJV and virtually every other English translation of this passage I could get my hands on, a comma was inserted into the verse after the word “thee” as opposed to inserting the comma after the word “today.” For the position of a single comma in this case changes the meaning of the whole verse:

 

“Verily I say unto thee, today shalt thou be with Me in paradise…” versus “verily I say unto thee today, thou shalt be with Me in paradise.”

 

The first rendering is a definitive declaration from Yahoshua to the repentant thief that he would enter “paradise” along with Yahoshua on that very day. The second rendering, on the other hand, is also a definitive declaration from Yahoshua to the repentant thief that at that very moment in time—on that historic day in history—he would enter paradise—no doubt the Kingdom of Elohim—at some point in the future as a result of his profession of faith in Yahoshua. And so, with this second rendering, we get a profound declaration from our Master Yeshua of a future resurrection of the righteous dead and a refutation of an immortal human soul. And so, contextually speaking, the second rendering and understanding is the most likely accurate and truthful rendering for a few reasons:

 

  1. Yahoshua Himself prophesied that He would be in the grave for 3-days and 3-nights. Presuming that Yahoshua was truthful in his assertion—and we know that history did in fact bear Him out on this—then it would be impossible for Him to escort the repentant thief into paradise on the same day as His crucifixion.

 

  1. Scripture clearly teaches and promotes that of a future resurrection of the righteous dead, not some spiritual transition that the souls of the “saved” makes to some temporary, purgatorial, heavenly abode, to await its reunification with its body at its resurrection from the dead.

 

  1. Yahoshua never taught or promoted an immortal soul doctrine. He didn’t even lay claim to such a thing for Himself, noting that His soul would rest in a borrowed tomb for 3-days and 3-nights.

 

Beloved, I trust that I did not burst your bubble as it relates to the biblical understanding of death, the grave, and the resurrection. If I by chance did burst your bubble on this subject, I make no apologies for that. You see, as covenant-walking saints of the Most High, we are called to total transparency. And the truth of the matter is that if we dare expect to be numbered among the future resurrected saints that will lay claim to the coming Kingdom of Yehovah, we must be man or woman enough to accept the Truth of the Word, regardless how much it messes with our personal and spiritual fungswae.

 

So, as the Gospel preachers of old used to say: “Don’t get made…you better get glad.”

 

We who are redeemed of the Most High and who are in a covenant-relationship with the Creator of the Universe through the Person and Ministry of Yeshua Messiah, have a glorious future awaiting us in the coming Kingdom of Yehovah. And if by chance as we await our Master’s glorious return we die, we have a blessed hope that removes the sting of the grave from our passing. So, our bodies will peacefully rest in the earth awaiting His blessed return and His call for us to rise from our graves with incorruptible bodies. And we will live and reign with our Master in His Eternal Kingdom for 1,000-years, and then on to eternity on the new earth that follows.

 

The Apostle Shaul brilliantly wrote of this blessed assurance—and we’ll close out this discussion with this:

 

…Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. (1Co 2:9 KJV)

 

 

Irresistible Holiness-Torah Portion-26-Eighth-Shi’mini–TMTO-23

by | Mar 29, 2019

What Father is essentially saying here to us through this shadow picture—this lesson—this Torah Portion—is, “Look, I’m going to get the glory and my holiness is going to be proclaimed and demonstrated to all the world. Now this can be done by and through your actions of obedience and worship of me. And if you choose to glorify me and extol the virtues of my holiness to the world, you’re going to have to do it my way. For if you don’t choose to do it my way, then I’m still going to get the glory and my holiness will be demonstrated and manifested through my chastising of you. You see, it’s going to be done my way; or it’s going to be done my way. Either way, I’m going to be glorified and deemed holy to all the world.”

read more

TMTO-20-Endure Sound Doctrine I Will Not

by | Mar 8, 2019

Many members of the Body of Messiah will not endure sound doctrine as they are being led astray by false teachers or they themselves are teaching false doctrine. We discuss this troubling situation and provide ways to overcome the deception. 

read more

Parashat Mishpatim Judgment-Murder-Abortions-Sanctuary

by | Jan 30, 2019

Timeliness of This Week's Torah Reading This week’s Torah Reading could not have been more timely. And I was compelled to respond in the wake of the news we’ve received over the last couple weeks regarding the legalization of late term abortions on demand. And just...

read more

To Call or Not Call on the Name of the LORD

by | Jan 25, 2019

What Does it Mean? What does it truly mean for a would-be disciple of Jesus Christ (ie., Yahoshua Messiah) to call on the Name of the L-rd? Is it simply an utterance whereby the would-be disciple utters or invokes the actual Name or Title of the Divine One? Or is it a...

read more