Complete Parashah Library (Messianic)

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

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

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

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

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

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

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

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

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