Post by Mark on Feb 7, 2009 7:50:57 GMT -8
Beshalakh Exodus 13:17-17:16
One of the most fascinating study tools when learning the Bible is the Greek Septuigent. This is the Greek translation of the Hebrew Old Testament. What is so fascinating isn’t the notion that Greek is a superior language to Hebrew. The exciting thing about the Septuigent is that it allows us to see how Greek words are chosen in the New Testament and compare them to how these same words were used by Hebrew scholars of the Old Testament. It creates a bridge of fluid thought between the two documents.
The word "shalakh" means "to send". The noun version of the word is "shaliakh" which would be "a sent one". The Greek equivalent that we find used in the New Testament is the word "apostolos" which is transliterated for us in the English New Testament as "apostle".
It’s important not to read to much into a single word and define it too tightly. Most words, even with a single definition, possess a host of applications. Yet, at the same time, it is very important to understand why a specific word is chosen as opposed to any other. The word "bo" means to come or go, but the Author of this account chose the word "shalakh" which is distinct and specific regarding one that is "sent forth" with the implication that the journey ahead is according to the mission and agenda of the Sender.
It is important for us to keep in our minds that the children of Israel did not simply escape Egypt to wander off on their own. Adonai did not simply release them from bondage and set them free to choose their own direction and follow their own path. They were released from Egypt in order to serve Adonai Elohim.
This continued relationship is most often lost when we compare our deliverance from the bondage of sin. We are delivered from bondage by the sacrifice of the Messiah (our Passover Lamb) so that we are made free …to serve Him.
Paul is very clear about this in Romans
What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness.
(Romans 6:15-18 KJV)
As we reflect upon the deliverance of God’s people from bondage and compare it to our own, we must ask if we have been sent or if we have been released? What the future holds in the wilderness will have a huge affect on the relationship that we have chosen with our Deliverer.
And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: (Exodus 13:17 KJV)
There are two ways that this passage is commonly interpreted. The first is that since the Israelis had been incubated from foreign oppression, they would be unable to withstand the manner in which tribal warring people would come at them: that they would physically return to Egypt in humility, recognizing that Egypt was their protector.
One story is that 300,000 from the tribe of Ephraim had attempted escape 30 years earlier and had been slaughtered on the way. Their bones were piled along the side of the road.
The second understanding is that, when exposed to split-second decisions, they would revert to the system of thinking and polity to which they had grown accustomed: the Egyptians. It was Adonai’s plan that the Jewish people become a unique culture, built upon the foundation of His , not a collection of responses to environmental circumstances. He thus led them around the Sinai Peninsula, the long way, to introduce Himself and His way to them.
But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt. (Exodus 13:18 KJV)
The word "harnessed" suggests that the Hebrews knew what to expect in the wilderness. It infers that they were armed for battle.
And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. (Exodus 13:19 KJV)
And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. (Exodus 13:20 KJV)
And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: (Exodus 13:21 KJV)
He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. (Exodus 13:22 KJV)
And the LORD spoke unto Moses, saying, (Exodus 14:1 KJV)
Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea. (Exodus 14:2 KJV)
There is some imagery in the names of these initial landmarks that the Hebrews encounter as leaving the only home they had ever known. They leave Sukkoth, which some may recongnize as "booths", the temporary shelters that we build for ourselves in for the Feast of Sukkot, or Tabernacles. They left the shanties that they had lived in behind; but the first place they come to is Etham, which many understand to be Khetam, the border fortress that protected Egypt from invaders. Some believe that there was a great wall that extended from The Mediterranean Sea to the Suez Canal.
PihaHiroth may mean two different things depending upon who you ask. In Hebrew it’s literal interpretation is "the mouth of two gorges". This makes a lot of sense in that it is described as being between "Migdole" which means tower (which is by the Sea) and Ba-al Tsephone which means "the god of winter".
The second translation is Egyptian which means "to face flight".
Based upon the distance between Raameses and PihaHiroth, the Israelis could have been no less than four days into their journey.
Geographically, this boxes Israel in without any escape: between Migdole, Ba-al Tsephone and the Red Sea. The temptation now placed before Pharaoh would be too much for him to pass up.
For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. (Exodus 14:3 KJV)
And I will harden Pharaoh's heart, that he shall follow after them; and I will be honored upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD. And they did so. (Exodus 14:4 KJV)
In Hebrew there is a play on words that we don’t see in the English translation. The word "harden" (kabad) is the same as the word "honored". It simply means "to make weighty" and is used in various ways to suggest significance in either a good sense (like honor your father and mother) or a bad sense (the sin of Sodom and Gomorrah was very grievous… (Gen. 18:20)).
The idea transmitted from this is a sense of equal strength: that God will meet Pharaoh with the same amount of force with which he attacks Israel.
And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us? (Exodus 14:5 KJV)
And he made ready his chariot, and took his people with him: (Exodus 14:6 KJV)
And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. (Exodus 14:7 KJV)
And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with a high hand. (Exodus 14:8 KJV)
We are so fickle by nature. The idiom of going "out with a high hand" tells of how the people came out of the land without any sense of care or doubt. Knowing Pharaoh as they did; it should have been no surprise to them that he would change his mind and pursue after them.
The listing of the chariots and the manner that Pharaoh readied himself suggests that he was going out against a formidable enemy, not fleeing slaves. To go after them with chariots as opposed to wagons lends to the suggestion that he had no intention of bringing any of them back: his intent was upon massacre.
But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon. (Exodus 14:9 KJV)
And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the LORD. (Exodus 14:10 KJV)
And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? (Exodus 14:11 KJV)
Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness. (Exodus 14:12 KJV)
And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will show to you today: for the Egyptians whom ye have seen today, ye shall see them again no more forever. (Exodus 14:13 KJV)
The LORD shall fight for you, and ye shall hold your peace. (Exodus 14:14 KJV)
The imagery is powerful here in these extreme circumstances that we just don’t get when reading through this story in English with little context from the culture. The people of Israel are boxed in and about to be driven into the Red Sea. In Hebrew lore, when discussing "the grave" and the eternal state of the spirit of man, or the spirit world, when a Hebrew would consider "Hell", his image was not of a lake of fire… just of a lake. The dead go into Sheol, the pit, which, in ancient tradition, existed at the bottom of the sea. The Sea is, then, the gates of Hell. What makes this even more graphic is that Ba-al Tsephone, the goddess of winter, held the keys to hell and death. She is currently overlooking them from the North. But, wait, it gets better. Khnum, was the Egyptian god who was the protector of Egypt. He was represented by the Ram, the critter that all of Israel had sacrificed and publicly displayed "his" blood four days ago. Egyptian mythology declared his home to be at the bottom of the Red Sea.
And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward: (Exodus 14:15 KJV)
But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea. (Exodus 14:16 KJV)
There’s nothing like a cold dose of reality to set people on edge. Of course Pharaoh was going to come to reclaim his property. What were they thinking? Yet, they had seized upon the opportunity to escape from Pharaoh without a moment’s consideration of how he might respond… until now.
If it weren’t for the perilous nature of the situation, it would be rather comical. The people look to Moses (without much hope nor encouragement) and Moses looks to God in absolute desperation. God says, "What are you looking to Me for? Take care of it with your stick!"
There is something familiar about getting boxed in and pressed upon to leave us no other alternatives than to follow God’s instructions. The miracle of the Red Sea was not a testament of Moses’ profound and unwavering faith. It is the result of no other options. Yet, so often in life, we find ourselves between the tower Migdole and the god of winter, while Pharaoh’s army presses us into the Sea.
The sages tell us that there were four voices coming from the people to Moses. One cried for surrender, one cried for war, one cried for death and one cried for deliverance. It is interesting, and just like the God whom we serve, that none of the courses which may have been anticipated was what they would find next. No one came up to Moses and said, "Here’s an idea, why don’t you pray to God that He opens a way of escape for us through the Red Sea?" No, they were probably praying for an attack from the enemies of Pharaoh or more of the plagues they had already seen; but what was to come next, no one possibly could have imagined, nor will many believe for centuries to come.
Adonai’s response to Moses is worth noting and is cause for the sages to pause as an example of our own halakha (our walk with God). There is a time to pray and there is a time to act. When we commit to prayer as our objective to the exclusion of our following His directive, we are not showing piety but disobedience.
And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. (Exodus 14:17 KJV)
And the Egyptians shall know that I am the LORD, when I have gotten me honor upon Pharaoh, upon his chariots, and upon his horsemen. (Exodus 14:18 KJV)
Initially, we might consider that the Egyptians would think twice about following the Hebrews between great walls of water. Yet, understanding their theology: that the was the realm of Khnum, it would make sense that thy would understand this as victory, that their own gods were acting on their behalf.
And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: (Exodus 14:19 KJV)
It is a lesser pronounced observation, but possibly worth noting, that the pillar of cloud physically moved. It did not re-materialize itself, nor form in addition to the cloud to the front of Israel. This is given as evidence that the cloud was the manifestation of the Spirit of God, Who is One, and acts on behalf of His people Himself.
And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. (Exodus 14:20 KJV)
Here is a theme that Paul will take up on more than one occasion: that the same Article which provides life, light and direction for those who are following after it, results in darkness and confusion to those who choose to make themselves the enemy of God.
For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
(1 Corinthians 1:18-21 KJV)
Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish: To the one we are the savor of death unto death; and to the other the savor of life unto life. And who is sufficient for these things?
(2 Corinthians 2:14-16 KJV)
It is important for us to keep this in perspective as we reach out to a world that wanders in darkness. Rejecting the truth of Light, they grope for whatever around them in their own environment makes sense. The process for getting from where they are is not to be done by force of persuasion: no, they can’t see. Their vision has been clouded. Yet, the Spirit of Adonai can and continues to do wondrous things. It is not our duty nor within our power to reach into the cloud of darkness and pull others out. It literally cannot be done. Yet, in following the Light ourselves, we draw others closer to Him.
And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. (Exodus 14:21 KJV)
Moses lifts up his rod (the authority of God) (verse 16) and stretches out his hand. The image is that the authority is higher than the act. Yet, it is the act that our attention is drawn to in this verse. It was Moses’ hand that affected the parting of the Red Sea. So often and in so many ways we want God to fix our problems for us. We want front row seats to the manifest power of God; but we still expect to be part of the audience. Remember that His agenda is relationship; so He takes us by the hand and does His miraculous wonders through us. So often when praying, "God, do this for me," we are stiffening our arms to our sides and withholding the possibility for Him to "do this through me."
And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left. (Exodus 14:22 KJV)
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea;
(1 Corinthians 10:1-2 KJV)
It is unfortunate that we take a general term and apply it only within a specific contextual definition. We have come to understand "baptism" as the representation of our conversion from an old life of sin to a new life in the Messiah. The word "baptidzo" simply means "to be fully immersed" and can either be taken literally or figuratively.
The chapter begins with the word "moreover" which is a conjunction, tying these verses to the previous chapter. 1st Corinthian 9 is about Paul’s relationship as leader toward the congregation of believers. Now, in chapter 10:2, Paul states that the "fathers" were baptized unto Moses… as opposed to maybe baptized unto God?
Moses had a credibility problem- not that he had done anything to deserve it; but all of the miraculous and terrible plagues and wonders that the Hebrews had witnessed were credited to one deity or another. Sure, it may have been Adonai, or maybe not. Maybe all these things were a strange coincidence, okay, several strange coincidences profoundly occurring in sequence just as Moses would anticipate. The gods of Egypt were obviously not reliable. All the things that they had come to understand about who gods are and how they operate is now thrown into question. If everyone you have trusted to this point has lied to you, who do you believe?
Moses, not only delivered them from Pharaoh; but in walking through the Red Sea on dry land, delivered them through death. What an elating mystery: "Don’t tell me about the underworld and the threats of the gods to destroy us to there, because I’ve been there. Don’t tell me about the power of Khnum because I strolled right through his living room and he wasn’t home." To be baptized unto Moses may mean that they could receive his teaching and instruction with absolute confidence
And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen. (Exodus 14:23 KJV)
And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, (Exodus 14:24 KJV)
And took off their chariot wheels, that they drove them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians. (Exodus 14:25 KJV)
There is still some heavy theology going on in the minds of the Egyptians. Sekhmet, the goddess of fire, was the warrior goddess of upper Egypt. Her reputation was that of being "the avenger of wrongs" and was not to merciful in her judgments. She is inscripted with titles such as "One Before Whom Evil Trembles", "the Mistress of Dread", and "the Lady of Slaughter". The vision of the pillar of fire from the Egyptian perspective, especially when they would prefer to be seeing Khnum, would have been a powerful de-motivator.
And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. (Exodus 14:26 KJV)
And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea. (Exodus 14:27 KJV)
And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them. (Exodus 14:28 KJV)
Such is the deliverance of our God: complete. Pharaoh, king of Egypt, was an impetuous fellow. The wise men of Israel knew that he would eventually come for them. So, the physical deliverance, by itself, still tinged of bondage: always looking over one’s shoulder, waiting and wondering about the inevitable. If they had not seen the destruction of Pharaoh and his armies before their eyes, they would have always been renegade slaves. Now they were free.
But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left. (Exodus 14:29 KJV)
Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. (Exodus 14:30 KJV)
And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses. (Exodus 14:31 KJV)
Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. (Exodus 15:1 KJV)
The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him a habitation; my father's God, and I will exalt him. (Exodus 15:2 KJV)
The LORD is a man of war: the LORD is his name. (Exodus 15:3 KJV)
Some would translate this verse "Adonai is the Hero of the battle."
Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea. (Exodus 15:4 KJV)
The depths have covered them: they sank into the bottom as a stone. (Exodus 15:5 KJV)
Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy. (Exodus 15:6 KJV)
And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble. (Exodus 15:7 KJV)
And with the blast of thy nostrils the waters were gathered together, the floods stood upright as a heap, and the depths were congealed in the heart of the sea. (Exodus 15:8 KJV)
The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. (Exodus 15:9 KJV)
Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. (Exodus 15:10 KJV)
Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? (Exodus 15:11 KJV)
Thou stretchedst out thy right hand, the earth swallowed them. (Exodus 15:12 KJV)
Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. (Exodus 15:13 KJV)
The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Philistia. (Exodus 15:14 KJV)
Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. (Exodus 15:15 KJV)
Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased. (Exodus 15:16 KJV)
Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established. (Exodus 15:17 KJV)
The LORD shall reign forever and ever. (Exodus 15:18 KJV)
For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea. (Exodus 15:19 KJV)
Some trust in chariots, and some in horses: but we will remember the name of the LORD our God.
(Psalms 20:7 KJV)
Consistently, throughout Scripture we find the horse and rider a representation of the power of man (Genesis 49:17, Jeremiah 51:21, Zechariah 12:4). How poetic that this image is turned on itself in Revelation 6, with the four horses of the apocalypse. It is interesting how in the Hebrew recitation of this song, Me Khamoka (who is like You), the text is misquoted. The Scripture asks "Me khamoka elohim Adonai?" but the traditional song is "Me khamoka ba-alim Adonai?" The word "elohim" in its generic sense simply means "the mighty ones". The sages wanted to make it clear that this was not a battle between Israel and Egypt, nor even the Lord Most High and Egypt; but this was a contest of theology: the God of Israel displaying absolute dominance and power above the gods of the Egyptians.
The same question can be asked by us in every circumstance we are brought into. Do we place our confidence in the gods, the trusted and revered things, of this world (horse and chariots)? Or do we trust in the Lord God of Israel?
And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. (Exodus 15:20 KJV)
And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea. (Exodus 15:21 KJV)
So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. (Exodus 15:22 KJV)
And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. (Exodus 15:23 KJV)
Marah means bitterness. See Ruth 1:20.
And the people murmured against Moses, saying, What shall we drink? (Exodus 15:24 KJV)
The word "leen", translated "murmured" carries the idea of becoming obstinate. It could simply mean that they stopped. It suggests that they felt betrayed or that Moses wasn’t holding up his end of the deal.
And he cried unto the LORD; and the LORD showed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them, (Exodus 15:25 KJV)
So, why a tree? Why not a stone or a toad or a feather? A tree is representative of knowledge and wisdom, understanding and authority. In Hebrew, the Scriptures are known to the Jewish people as Etz Chayim He, the Tree of Life. The Etz Chayim He, sang upon the closing of the during Sabbath worship declares "its ways are ways of pleasantness and all its paths are peace. Bring us back to You, Lord, and we shall come."
And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for am the LORD that healeth thee. (Exodus 15:26 KJV)
And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters. (Exodus 15:27 KJV)
And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. (Exodus 16:1 KJV)
And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness: (Exodus 16:2 KJV)
And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger. (Exodus 16:3 KJV)
In Deuteronomy 8:3 the Scripture makes a point of the fact that Adonai let the people first get hungry before He fed them with manna. This reminds me of the days when I used to teach security guards how to do their jobs: specifically this lesson is on how to break up a fight. You can’t just jump in and tear two hot sweaty bodies apart. You’re going to get yourself clobbered. No, you actually stand and wait. Your waiting until there is obvious winner and an obvious loser. You’re waiting until one of these guys gets this look in his eye that says, "You know, this was a bad idea. I wonder how I can get out of it." The obvious winner is going to be focused upon his victim and probably a little tired at this point. He’ll be relatively easy to subdue. The obvious loser isn’t going to stop you.
There are a number of scenarios, as a parent, as an employer, as a concerned citizen, that you have to wisely wait to offer help until the recipient fully understands that he or she is in need. If you jump in before that point, you are likely to be treated with contempt or at least polite agitation. We often get mad at God when He allows us to hunger; not realizing that we would be just as rebellious should He have stepped in before.
Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. (Exodus 16:4 KJV)
And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily. (Exodus 16:5 KJV)
And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the LORD hath brought you out from the land of Egypt: (Exodus 16:6 KJV)
And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us? (Exodus 16:7 KJV)
And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against the LORD. (Exodus 16:8 KJV)
And Moses spoke unto Aaron, Say unto all the congregation of the children of Israel, Come near before the LORD: for he hath heard your murmurings. (Exodus 16:9 KJV)
And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud. (Exodus 16:10 KJV)
And the LORD spoke unto Moses, saying, (Exodus 16:11 KJV)
I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God. (Exodus 16:12 KJV)
And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host. (Exodus 16:13 KJV)
And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground. (Exodus 16:14 KJV)
And when the children of Israel saw it, they said one to another, It is manna: for they knew not what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat. (Exodus 16:15 KJV)
The word "manna" means, "What is it?" Which gives clear credence to the notion that we often don’t recognize God’s providence when we see it.
In the book "The Expository Times" by James and Amy Hastings, there is record of a town in Turkey, during the summer of 1890 that experienced a mist of lichen, a bread-like substance that grew on rocks, was picked up by the wind and carried over a town. Literally, the ground of the town of Diarbekir was covered with a "snow" of bread.
This is the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents. (Exodus 16:16 KJV)
And the children of Israel did so, and gathered, some more, some less. (Exodus 16:17 KJV)
And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. (Exodus 16:18 KJV)
And Moses said, Let no man leave of it till the morning. (Exodus 16:19 KJV)
The hoard mentality is very strong in us, particularly if we have hungered and we’re not too trusting to begin with. There is a consistent message through the themes of this Parashah: "Trust Me because I am trustworthy." We still don’t get it. Four thousand years of Him showing His faithfulness and we still don’t get it.
The use of this text to support "communal" or kibbutzish living as a fellowship of believers is unfortunate and misses the message. We are not called to put all of our finances into a communal pot and divvy our resources in a socialistic sub-culture. We are called to trust God with what we have and share with others according to their need: to not consider our abundance as our wealth but as our opporunity to reach out to those in need.
Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them. (Exodus 16:20 KJV)
What stands to reason is that what we experienced yesterday is likely to continue to occur. It is our nature to trust our experiences above the Word of God. Adonai is taking us on a very simple course of building our theology: not based upon intellectual formulation, nor upon grand old stories of intervention; but upon faith.
This is why it so important to start from the beginning to develop our understanding of God and the relationship He has called us to. As we read through the systematically, we find that God is following the pattern with the Hebrew nation that Peter outlines for us in his first epistle.
And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity.
(2 Peter 1:5-7 KJV)
And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted. (Exodus 16:21 KJV)
And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses. (Exodus 16:22 KJV)
And he said unto them, This is that which the LORD hath said, Tomorrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake today, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. (Exodus 16:23 KJV)
And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. (Exodus 16:24 KJV)
And Moses said, Eat that today; for today is a sabbath unto the LORD: today ye shall not find it in the field. (Exodus 16:25 KJV)
Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none. (Exodus 16:26 KJV)
And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. (Exodus 16:27 KJV)
And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws? (Exodus 16:28 KJV)
See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. (Exodus 16:29 KJV)
So the people rested on the seventh day. (Exodus 16:30 KJV)
The principles of Sabbath are often lost in the idea of duty. People have come up to me on occasion and asked, "Don’t you people believe that you can’t do anything on Saturday?" I correct them, "We choose not to do certain things on Saturday." The difference is empty ritualism versus a relationship of faith. The perspective that is forced upon us from the world is that our seventh day is taken from us. The Hebrew, and Scriptural, perspective is exactly the opposite: the Sabbath is given to us.
In our self-centered theologies we naturally incline ourselves to become as the Greek God Atlas, carrying our entire world on our shoulders. Should we even for a moment, consider laying down our burden, our world would tumble into oblivion. God’s Sabbath is a reminder to us that this is not the case: that we are not the master of our own universe, that we live in the world that He has created according to His will.
Sabbath is the essential foundation of living with our God in a relationship based upon trust. To reject the ordinance of Sabbath as a fundamental is a declaration, even by default, that God is not as trustworthy as I confess to believe. Many theologians poo-poo this premise stating that with the indwelling of the Holy Spirit such mundane expressions is unnecessary. James certainly didn’t think so:
Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.
(James 2:18 KJV)
Others argue that the Sabbath command is fulfilled in the death and resurrection of the Messiah, that to re-instate that which has been done away is to make void the effective deliverance of His sacrifice. Someone forgot to explain this to the writer of the book of Hebrews, who wrote forty years after the supreme sacrifice was made:
There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.
(Hebrews 4:9-11 KJV)
The Sabbath tradition begins with two traditional elements: the Sabbath candles and the challah loaf.
The candles are symbolic of the two relational elements we have in our God: the candle to the right represents creation. The candle to the left represents redemption. The struggle of our existence throughout the week is the pull of the world against these divine forces. The Sabbath is a call for our return to Him.
At the conclusion of the Sabbath, these two forces are woven into one and we light the Havdalah. Then the light is extinguished into a full cup of wine, overflowing onto the tray: the Sabbath light goes out as we walk into the world; but its goodness is spilled over.
The challah bread is a sweet, eggy loaf that three measures of dough woven together into one. For some it represents our arms crossed together in rest. For some it is the three elements of the Scripture: the , the Prophets and the Writings. For some it is the three patriarchs: Abraham, Isaac and Jacob, through whom the covenant promises are sustained. For some it is the House of Israel, the galut (those in exile) woven together with God.
There are always two loaves: one for Erev Shabbat as we enter the Sabbath and one for the community Sabbath meal in worship. We bake two loaves on Friday, remembering that our preparation for the Sabbath day is to break our bread in advance. For some this is literal, for some it is symbolic. It ought in any case to be effectual as worship, regardless if you choose to prepare a food on the Sabbath day or to do everything in advance.
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. (Exodus 16:31 KJV)
And Moses said, This is the thing which the LORD commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt. (Exodus 16:32 KJV)
And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations. (Exodus 16:33 KJV)
As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept. (Exodus 16:34 KJV)
There is no end to the speculation as to what must have been "the Testimony". The Ark of the Covenant had not been made and there are no descriptions of any relic or religious monument that the people would have carried with them other than the sarcophagus of Joseph. Some suggest that the earliest Patriarchs had preserved some memorabilia of God’s covenant; but there is no evidence or descriptions of such. They have only been offered for the purpose of explaining this text. Some simply understand the pot of manna to have been set out on it’s own "before the face" the pah-neem of the people as a testimony (a witness). The other elements of memorial would later be added to it.
And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan. (Exodus 16:35 KJV)
Now an omer is the tenth part of an ephah. (Exodus 16:36 KJV)
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink. (Exodus 17:1 KJV)
Rephidim is a plateau in the southern half of the Sinai Peninsula. There is a low lying area along the coasts, the Rephidim, and at the Southern end of the Rephidim are the mountains Horeb and Sinai.
Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD? (Exodus 17:2 KJV)
And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? (Exodus 17:3 KJV)
And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me. (Exodus 17:4 KJV)
And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. (Exodus 17:5 KJV)
Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. (Exodus 17:6 KJV)
And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not? (Exodus 17:7 KJV)
The Hebrew word "reeb", translated "chide" in this text describes a legal contest. It is much stronger than the "murmuring" that we have heard thus far. There is not an open affront of accusations associated with "leen" (to murmur). "Reeb" describes the engagement in legal battle.
"Nasah" means "to test", or possibly in this case, to poke with a stick. In Matthew 4:7, our Messiah is quoted with the Greek word, "ek-pir-odz-zoe" which is to test thoroughly with the idea of pushing one to the edge.
It is worth pointing out that this one place is given two names. These are not two different locations; but one spot that has been given two names. "Massah" means "to test" or "trial". "Meribah" means "to quarrel".
James would have had words for these people. A lot of times we have legitimate concerns. It’s not the identifying of our needs that is a problem; butthe way we go about finding a solution.
From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.
(James 4:1-2 KJV)
Through Moses, God reminds the people that He is the source of power, not only for destruction but also of providence. He said to "take the staff which you used on the river" for the purpose of taking away water so that the people would become thirsty, and "strike the rock."
Legend has it that Moses struck the rock once and blood came. He struck it a second time and pure water. Those of us reading from a New Testament perspective begin to tingle a bit:
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
(1 Corinthians 10:1-4 KJV)
There’s a wonderful story in the book of 2nd Kings about Elijah and King Ahab, where King Ahab sends a captain and fifty men to retrieve Elijah by whatever means necessary. The captain demanded that "the man of God" come with him to see the king. And the fire of God rained down upon them and killed all his men. Ahab sent a second captain and fifty with the same result. The third captain shows up and sees a hundred and two fried ink spots all over the place. He looks up at Elijah and says, "Look, I’ve got a wife and kids. And if I return without you Ahab will kill me. Would you mind, please, coming along?" (2nd Kings 1)
The manner in which we approach the Most High has a huge affect upon our relationship with Him. Do we come, asking in faith, or do we poke at Him with a stick? Messiah reminds us that our Father knows what needs we have, even before we ask of Him. We are more precious to Him than many sparrows. (Matthew 7:7-11, Matthew 10:31). If we are thirsty, it could be that He is simply wanting us to ask, just so that we understand that He is the provider of all our needs. Yet, in many cases, we pass by that opportunity and resent Him for not offering us what we need. A friend of mine has a T-shirt that describes the relationship handily. It reads, "I’m your father, not an ATM."
Then came Amalek, and fought with Israel in Rephidim. (Exodus 17:8 KJV)
There are two different Amalekites in the historical record. The first is noted as those living in this region when Abraham passed through (Genesis 14:7). The second is the grandson of Esau (Genesis 36:12). Given the location of the battle that will ensue, the aggressors are likely the former. "Edom", the land given to the descendants of Esau, is on the West side of Southern Israel, not the Sinai Peninsula.
And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: tomorrow I will stand on the top of the hill with the rod of God in mine hand. (Exodus 17:9 KJV)
"Oh, great!" We’re going to be in the middle of a battle with trained warriors who make their living by going around killing people and you’re gonna go sit up on the hill?!" This is just like God in so many respects. The Egyptians are coming to kill us, so Moses is told to stretch out his hand over the Sea. The people are about to stone us because of thirst and God says, "Hit the rock with your stick." Messiah says, "If you want to catch fish, lower your nets on the other side of the boat." Our Lord asks some of the craziest things of us sometimes. He says, "trust Me."
So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill. (Exodus 17:10 KJV)
And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. (Exodus 17:11 KJV)
But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. (Exodus 17:12 KJV)
And Joshua discomfited Amalek and his people with the edge of the sword. (Exodus 17:13 KJV)
And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven. (Exodus 17:14 KJV)
And Moses built an altar, and called the name of it Jehovah-nissi: (Exodus 17:15 KJV)
For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation. (Exodus 17:16 KJV)
We can talk easily, from our podiums and platforms about how God always provides a way for us, that He never leaves us nor forsakes us. It always sounds really good while everyone is employed and has a house to live in and knows how they will be providing their next meal. It’s a little harder when you’re boxed in, when you’re looking out over unmapped wilderness, or getting picked off by marauders in the night. Somehow we don’t find a lot of comfort in how God takes care of us when all we see is the looming trouble, or worse.
The whole "Footprints in the Sand" is a beautiful poem and the truth of it is more precious and powerful than many of us truly realize; but even that has the good news at the end of the story, an explanation after the fact. It’s hard to be grateful when you are currently scared out of your mind.
Sometimes God gives us direction by offering carrots on the other side, seeing potential and promises of success when we overcome the journey. Sometimes He places barriers in our path so that we have no other reasonable option but to go the way that He is leading. Sometimes we have choices, and every decision is a collection of potential threats or promises (a gamble, a crap shoot, a mystery).
In every scenario, regardless of how we perceive it, the Father is there with us, whispering the same message: "trust Me." In our confusion and frustration, instead of wandering aimlessly and hopelessly, He is beckoning, "come close to Me."
We think that we’re out there on our own. We’re still trusting in our own gods (ourselves). The spirit of Adonai promises:
And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.
(Isaiah 30:20-21 KJV)
I remember being offered a job by a fellow. It included a decent salary, a company car and a potential for advancement through retirement. Who wouldn’t jump on it at 23 years old? I immediately said yes with a lot of excitement. I would report to the regional office the next morning. I can’t really describe the experience that came next. For the entire week-end, there was a weight on me that was almost unbearable- it was thickness, a heaviness, a foreboding cloud, a sense of great and terrible wrong. It was the Spirit of God and I had absolutely no question as to what He was saying to me and what I should do. I called the office as soon as it opened on Monday morning and said that I would not be taking the job. The cloud lifted immediately and I had peace. I have no idea what would have become of me had I ignored what Adonai was telling me. Even today, from the little I know, the company is doing fine and whoever took the position I passed up is working successfully in it. I know without any question that it was not the way God was leading me.
The point of the story is this: you don’t have to worry about making the right decisions or following the right paths. God promises that He will make that clear to you as you. If you are making a really, really bad decision, He’ll let you know. If you are making a really hard decision, He’ll carry you through the process. Yet, what you need today is to know that you can trust Him. That He is there able and willing to provide for your every need, often in strange and fantastic ways that you never would have imagined nor certainly would never ask for ("Hey, God, I’ve always wondered what the bottom of the Red Sea looked like?" I think not.).
One of the most fascinating study tools when learning the Bible is the Greek Septuigent. This is the Greek translation of the Hebrew Old Testament. What is so fascinating isn’t the notion that Greek is a superior language to Hebrew. The exciting thing about the Septuigent is that it allows us to see how Greek words are chosen in the New Testament and compare them to how these same words were used by Hebrew scholars of the Old Testament. It creates a bridge of fluid thought between the two documents.
The word "shalakh" means "to send". The noun version of the word is "shaliakh" which would be "a sent one". The Greek equivalent that we find used in the New Testament is the word "apostolos" which is transliterated for us in the English New Testament as "apostle".
It’s important not to read to much into a single word and define it too tightly. Most words, even with a single definition, possess a host of applications. Yet, at the same time, it is very important to understand why a specific word is chosen as opposed to any other. The word "bo" means to come or go, but the Author of this account chose the word "shalakh" which is distinct and specific regarding one that is "sent forth" with the implication that the journey ahead is according to the mission and agenda of the Sender.
It is important for us to keep in our minds that the children of Israel did not simply escape Egypt to wander off on their own. Adonai did not simply release them from bondage and set them free to choose their own direction and follow their own path. They were released from Egypt in order to serve Adonai Elohim.
This continued relationship is most often lost when we compare our deliverance from the bondage of sin. We are delivered from bondage by the sacrifice of the Messiah (our Passover Lamb) so that we are made free …to serve Him.
Paul is very clear about this in Romans
What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness.
(Romans 6:15-18 KJV)
As we reflect upon the deliverance of God’s people from bondage and compare it to our own, we must ask if we have been sent or if we have been released? What the future holds in the wilderness will have a huge affect on the relationship that we have chosen with our Deliverer.
And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: (Exodus 13:17 KJV)
There are two ways that this passage is commonly interpreted. The first is that since the Israelis had been incubated from foreign oppression, they would be unable to withstand the manner in which tribal warring people would come at them: that they would physically return to Egypt in humility, recognizing that Egypt was their protector.
One story is that 300,000 from the tribe of Ephraim had attempted escape 30 years earlier and had been slaughtered on the way. Their bones were piled along the side of the road.
The second understanding is that, when exposed to split-second decisions, they would revert to the system of thinking and polity to which they had grown accustomed: the Egyptians. It was Adonai’s plan that the Jewish people become a unique culture, built upon the foundation of His , not a collection of responses to environmental circumstances. He thus led them around the Sinai Peninsula, the long way, to introduce Himself and His way to them.
But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt. (Exodus 13:18 KJV)
The word "harnessed" suggests that the Hebrews knew what to expect in the wilderness. It infers that they were armed for battle.
And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. (Exodus 13:19 KJV)
And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. (Exodus 13:20 KJV)
And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: (Exodus 13:21 KJV)
He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. (Exodus 13:22 KJV)
And the LORD spoke unto Moses, saying, (Exodus 14:1 KJV)
Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea. (Exodus 14:2 KJV)
There is some imagery in the names of these initial landmarks that the Hebrews encounter as leaving the only home they had ever known. They leave Sukkoth, which some may recongnize as "booths", the temporary shelters that we build for ourselves in for the Feast of Sukkot, or Tabernacles. They left the shanties that they had lived in behind; but the first place they come to is Etham, which many understand to be Khetam, the border fortress that protected Egypt from invaders. Some believe that there was a great wall that extended from The Mediterranean Sea to the Suez Canal.
PihaHiroth may mean two different things depending upon who you ask. In Hebrew it’s literal interpretation is "the mouth of two gorges". This makes a lot of sense in that it is described as being between "Migdole" which means tower (which is by the Sea) and Ba-al Tsephone which means "the god of winter".
The second translation is Egyptian which means "to face flight".
Based upon the distance between Raameses and PihaHiroth, the Israelis could have been no less than four days into their journey.
Geographically, this boxes Israel in without any escape: between Migdole, Ba-al Tsephone and the Red Sea. The temptation now placed before Pharaoh would be too much for him to pass up.
For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. (Exodus 14:3 KJV)
And I will harden Pharaoh's heart, that he shall follow after them; and I will be honored upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD. And they did so. (Exodus 14:4 KJV)
In Hebrew there is a play on words that we don’t see in the English translation. The word "harden" (kabad) is the same as the word "honored". It simply means "to make weighty" and is used in various ways to suggest significance in either a good sense (like honor your father and mother) or a bad sense (the sin of Sodom and Gomorrah was very grievous… (Gen. 18:20)).
The idea transmitted from this is a sense of equal strength: that God will meet Pharaoh with the same amount of force with which he attacks Israel.
And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us? (Exodus 14:5 KJV)
And he made ready his chariot, and took his people with him: (Exodus 14:6 KJV)
And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. (Exodus 14:7 KJV)
And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with a high hand. (Exodus 14:8 KJV)
We are so fickle by nature. The idiom of going "out with a high hand" tells of how the people came out of the land without any sense of care or doubt. Knowing Pharaoh as they did; it should have been no surprise to them that he would change his mind and pursue after them.
The listing of the chariots and the manner that Pharaoh readied himself suggests that he was going out against a formidable enemy, not fleeing slaves. To go after them with chariots as opposed to wagons lends to the suggestion that he had no intention of bringing any of them back: his intent was upon massacre.
But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon. (Exodus 14:9 KJV)
And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the LORD. (Exodus 14:10 KJV)
And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? (Exodus 14:11 KJV)
Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness. (Exodus 14:12 KJV)
And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will show to you today: for the Egyptians whom ye have seen today, ye shall see them again no more forever. (Exodus 14:13 KJV)
The LORD shall fight for you, and ye shall hold your peace. (Exodus 14:14 KJV)
The imagery is powerful here in these extreme circumstances that we just don’t get when reading through this story in English with little context from the culture. The people of Israel are boxed in and about to be driven into the Red Sea. In Hebrew lore, when discussing "the grave" and the eternal state of the spirit of man, or the spirit world, when a Hebrew would consider "Hell", his image was not of a lake of fire… just of a lake. The dead go into Sheol, the pit, which, in ancient tradition, existed at the bottom of the sea. The Sea is, then, the gates of Hell. What makes this even more graphic is that Ba-al Tsephone, the goddess of winter, held the keys to hell and death. She is currently overlooking them from the North. But, wait, it gets better. Khnum, was the Egyptian god who was the protector of Egypt. He was represented by the Ram, the critter that all of Israel had sacrificed and publicly displayed "his" blood four days ago. Egyptian mythology declared his home to be at the bottom of the Red Sea.
And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward: (Exodus 14:15 KJV)
But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea. (Exodus 14:16 KJV)
There’s nothing like a cold dose of reality to set people on edge. Of course Pharaoh was going to come to reclaim his property. What were they thinking? Yet, they had seized upon the opportunity to escape from Pharaoh without a moment’s consideration of how he might respond… until now.
If it weren’t for the perilous nature of the situation, it would be rather comical. The people look to Moses (without much hope nor encouragement) and Moses looks to God in absolute desperation. God says, "What are you looking to Me for? Take care of it with your stick!"
There is something familiar about getting boxed in and pressed upon to leave us no other alternatives than to follow God’s instructions. The miracle of the Red Sea was not a testament of Moses’ profound and unwavering faith. It is the result of no other options. Yet, so often in life, we find ourselves between the tower Migdole and the god of winter, while Pharaoh’s army presses us into the Sea.
The sages tell us that there were four voices coming from the people to Moses. One cried for surrender, one cried for war, one cried for death and one cried for deliverance. It is interesting, and just like the God whom we serve, that none of the courses which may have been anticipated was what they would find next. No one came up to Moses and said, "Here’s an idea, why don’t you pray to God that He opens a way of escape for us through the Red Sea?" No, they were probably praying for an attack from the enemies of Pharaoh or more of the plagues they had already seen; but what was to come next, no one possibly could have imagined, nor will many believe for centuries to come.
Adonai’s response to Moses is worth noting and is cause for the sages to pause as an example of our own halakha (our walk with God). There is a time to pray and there is a time to act. When we commit to prayer as our objective to the exclusion of our following His directive, we are not showing piety but disobedience.
And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. (Exodus 14:17 KJV)
And the Egyptians shall know that I am the LORD, when I have gotten me honor upon Pharaoh, upon his chariots, and upon his horsemen. (Exodus 14:18 KJV)
Initially, we might consider that the Egyptians would think twice about following the Hebrews between great walls of water. Yet, understanding their theology: that the was the realm of Khnum, it would make sense that thy would understand this as victory, that their own gods were acting on their behalf.
And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: (Exodus 14:19 KJV)
It is a lesser pronounced observation, but possibly worth noting, that the pillar of cloud physically moved. It did not re-materialize itself, nor form in addition to the cloud to the front of Israel. This is given as evidence that the cloud was the manifestation of the Spirit of God, Who is One, and acts on behalf of His people Himself.
And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. (Exodus 14:20 KJV)
Here is a theme that Paul will take up on more than one occasion: that the same Article which provides life, light and direction for those who are following after it, results in darkness and confusion to those who choose to make themselves the enemy of God.
For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
(1 Corinthians 1:18-21 KJV)
Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish: To the one we are the savor of death unto death; and to the other the savor of life unto life. And who is sufficient for these things?
(2 Corinthians 2:14-16 KJV)
It is important for us to keep this in perspective as we reach out to a world that wanders in darkness. Rejecting the truth of Light, they grope for whatever around them in their own environment makes sense. The process for getting from where they are is not to be done by force of persuasion: no, they can’t see. Their vision has been clouded. Yet, the Spirit of Adonai can and continues to do wondrous things. It is not our duty nor within our power to reach into the cloud of darkness and pull others out. It literally cannot be done. Yet, in following the Light ourselves, we draw others closer to Him.
And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. (Exodus 14:21 KJV)
Moses lifts up his rod (the authority of God) (verse 16) and stretches out his hand. The image is that the authority is higher than the act. Yet, it is the act that our attention is drawn to in this verse. It was Moses’ hand that affected the parting of the Red Sea. So often and in so many ways we want God to fix our problems for us. We want front row seats to the manifest power of God; but we still expect to be part of the audience. Remember that His agenda is relationship; so He takes us by the hand and does His miraculous wonders through us. So often when praying, "God, do this for me," we are stiffening our arms to our sides and withholding the possibility for Him to "do this through me."
And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left. (Exodus 14:22 KJV)
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea;
(1 Corinthians 10:1-2 KJV)
It is unfortunate that we take a general term and apply it only within a specific contextual definition. We have come to understand "baptism" as the representation of our conversion from an old life of sin to a new life in the Messiah. The word "baptidzo" simply means "to be fully immersed" and can either be taken literally or figuratively.
The chapter begins with the word "moreover" which is a conjunction, tying these verses to the previous chapter. 1st Corinthian 9 is about Paul’s relationship as leader toward the congregation of believers. Now, in chapter 10:2, Paul states that the "fathers" were baptized unto Moses… as opposed to maybe baptized unto God?
Moses had a credibility problem- not that he had done anything to deserve it; but all of the miraculous and terrible plagues and wonders that the Hebrews had witnessed were credited to one deity or another. Sure, it may have been Adonai, or maybe not. Maybe all these things were a strange coincidence, okay, several strange coincidences profoundly occurring in sequence just as Moses would anticipate. The gods of Egypt were obviously not reliable. All the things that they had come to understand about who gods are and how they operate is now thrown into question. If everyone you have trusted to this point has lied to you, who do you believe?
Moses, not only delivered them from Pharaoh; but in walking through the Red Sea on dry land, delivered them through death. What an elating mystery: "Don’t tell me about the underworld and the threats of the gods to destroy us to there, because I’ve been there. Don’t tell me about the power of Khnum because I strolled right through his living room and he wasn’t home." To be baptized unto Moses may mean that they could receive his teaching and instruction with absolute confidence
And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen. (Exodus 14:23 KJV)
And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, (Exodus 14:24 KJV)
And took off their chariot wheels, that they drove them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians. (Exodus 14:25 KJV)
There is still some heavy theology going on in the minds of the Egyptians. Sekhmet, the goddess of fire, was the warrior goddess of upper Egypt. Her reputation was that of being "the avenger of wrongs" and was not to merciful in her judgments. She is inscripted with titles such as "One Before Whom Evil Trembles", "the Mistress of Dread", and "the Lady of Slaughter". The vision of the pillar of fire from the Egyptian perspective, especially when they would prefer to be seeing Khnum, would have been a powerful de-motivator.
And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. (Exodus 14:26 KJV)
And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea. (Exodus 14:27 KJV)
And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them. (Exodus 14:28 KJV)
Such is the deliverance of our God: complete. Pharaoh, king of Egypt, was an impetuous fellow. The wise men of Israel knew that he would eventually come for them. So, the physical deliverance, by itself, still tinged of bondage: always looking over one’s shoulder, waiting and wondering about the inevitable. If they had not seen the destruction of Pharaoh and his armies before their eyes, they would have always been renegade slaves. Now they were free.
But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left. (Exodus 14:29 KJV)
Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. (Exodus 14:30 KJV)
And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses. (Exodus 14:31 KJV)
Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. (Exodus 15:1 KJV)
The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him a habitation; my father's God, and I will exalt him. (Exodus 15:2 KJV)
The LORD is a man of war: the LORD is his name. (Exodus 15:3 KJV)
Some would translate this verse "Adonai is the Hero of the battle."
Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea. (Exodus 15:4 KJV)
The depths have covered them: they sank into the bottom as a stone. (Exodus 15:5 KJV)
Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy. (Exodus 15:6 KJV)
And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble. (Exodus 15:7 KJV)
And with the blast of thy nostrils the waters were gathered together, the floods stood upright as a heap, and the depths were congealed in the heart of the sea. (Exodus 15:8 KJV)
The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. (Exodus 15:9 KJV)
Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. (Exodus 15:10 KJV)
Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? (Exodus 15:11 KJV)
Thou stretchedst out thy right hand, the earth swallowed them. (Exodus 15:12 KJV)
Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. (Exodus 15:13 KJV)
The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Philistia. (Exodus 15:14 KJV)
Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. (Exodus 15:15 KJV)
Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased. (Exodus 15:16 KJV)
Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established. (Exodus 15:17 KJV)
The LORD shall reign forever and ever. (Exodus 15:18 KJV)
For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea. (Exodus 15:19 KJV)
Some trust in chariots, and some in horses: but we will remember the name of the LORD our God.
(Psalms 20:7 KJV)
Consistently, throughout Scripture we find the horse and rider a representation of the power of man (Genesis 49:17, Jeremiah 51:21, Zechariah 12:4). How poetic that this image is turned on itself in Revelation 6, with the four horses of the apocalypse. It is interesting how in the Hebrew recitation of this song, Me Khamoka (who is like You), the text is misquoted. The Scripture asks "Me khamoka elohim Adonai?" but the traditional song is "Me khamoka ba-alim Adonai?" The word "elohim" in its generic sense simply means "the mighty ones". The sages wanted to make it clear that this was not a battle between Israel and Egypt, nor even the Lord Most High and Egypt; but this was a contest of theology: the God of Israel displaying absolute dominance and power above the gods of the Egyptians.
The same question can be asked by us in every circumstance we are brought into. Do we place our confidence in the gods, the trusted and revered things, of this world (horse and chariots)? Or do we trust in the Lord God of Israel?
And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. (Exodus 15:20 KJV)
And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea. (Exodus 15:21 KJV)
So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. (Exodus 15:22 KJV)
And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. (Exodus 15:23 KJV)
Marah means bitterness. See Ruth 1:20.
And the people murmured against Moses, saying, What shall we drink? (Exodus 15:24 KJV)
The word "leen", translated "murmured" carries the idea of becoming obstinate. It could simply mean that they stopped. It suggests that they felt betrayed or that Moses wasn’t holding up his end of the deal.
And he cried unto the LORD; and the LORD showed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them, (Exodus 15:25 KJV)
So, why a tree? Why not a stone or a toad or a feather? A tree is representative of knowledge and wisdom, understanding and authority. In Hebrew, the Scriptures are known to the Jewish people as Etz Chayim He, the Tree of Life. The Etz Chayim He, sang upon the closing of the during Sabbath worship declares "its ways are ways of pleasantness and all its paths are peace. Bring us back to You, Lord, and we shall come."
And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for am the LORD that healeth thee. (Exodus 15:26 KJV)
And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters. (Exodus 15:27 KJV)
And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. (Exodus 16:1 KJV)
And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness: (Exodus 16:2 KJV)
And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger. (Exodus 16:3 KJV)
In Deuteronomy 8:3 the Scripture makes a point of the fact that Adonai let the people first get hungry before He fed them with manna. This reminds me of the days when I used to teach security guards how to do their jobs: specifically this lesson is on how to break up a fight. You can’t just jump in and tear two hot sweaty bodies apart. You’re going to get yourself clobbered. No, you actually stand and wait. Your waiting until there is obvious winner and an obvious loser. You’re waiting until one of these guys gets this look in his eye that says, "You know, this was a bad idea. I wonder how I can get out of it." The obvious winner is going to be focused upon his victim and probably a little tired at this point. He’ll be relatively easy to subdue. The obvious loser isn’t going to stop you.
There are a number of scenarios, as a parent, as an employer, as a concerned citizen, that you have to wisely wait to offer help until the recipient fully understands that he or she is in need. If you jump in before that point, you are likely to be treated with contempt or at least polite agitation. We often get mad at God when He allows us to hunger; not realizing that we would be just as rebellious should He have stepped in before.
Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. (Exodus 16:4 KJV)
And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily. (Exodus 16:5 KJV)
And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the LORD hath brought you out from the land of Egypt: (Exodus 16:6 KJV)
And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us? (Exodus 16:7 KJV)
And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against the LORD. (Exodus 16:8 KJV)
And Moses spoke unto Aaron, Say unto all the congregation of the children of Israel, Come near before the LORD: for he hath heard your murmurings. (Exodus 16:9 KJV)
And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud. (Exodus 16:10 KJV)
And the LORD spoke unto Moses, saying, (Exodus 16:11 KJV)
I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God. (Exodus 16:12 KJV)
And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host. (Exodus 16:13 KJV)
And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground. (Exodus 16:14 KJV)
And when the children of Israel saw it, they said one to another, It is manna: for they knew not what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat. (Exodus 16:15 KJV)
The word "manna" means, "What is it?" Which gives clear credence to the notion that we often don’t recognize God’s providence when we see it.
In the book "The Expository Times" by James and Amy Hastings, there is record of a town in Turkey, during the summer of 1890 that experienced a mist of lichen, a bread-like substance that grew on rocks, was picked up by the wind and carried over a town. Literally, the ground of the town of Diarbekir was covered with a "snow" of bread.
This is the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents. (Exodus 16:16 KJV)
And the children of Israel did so, and gathered, some more, some less. (Exodus 16:17 KJV)
And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. (Exodus 16:18 KJV)
And Moses said, Let no man leave of it till the morning. (Exodus 16:19 KJV)
The hoard mentality is very strong in us, particularly if we have hungered and we’re not too trusting to begin with. There is a consistent message through the themes of this Parashah: "Trust Me because I am trustworthy." We still don’t get it. Four thousand years of Him showing His faithfulness and we still don’t get it.
The use of this text to support "communal" or kibbutzish living as a fellowship of believers is unfortunate and misses the message. We are not called to put all of our finances into a communal pot and divvy our resources in a socialistic sub-culture. We are called to trust God with what we have and share with others according to their need: to not consider our abundance as our wealth but as our opporunity to reach out to those in need.
Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them. (Exodus 16:20 KJV)
What stands to reason is that what we experienced yesterday is likely to continue to occur. It is our nature to trust our experiences above the Word of God. Adonai is taking us on a very simple course of building our theology: not based upon intellectual formulation, nor upon grand old stories of intervention; but upon faith.
This is why it so important to start from the beginning to develop our understanding of God and the relationship He has called us to. As we read through the systematically, we find that God is following the pattern with the Hebrew nation that Peter outlines for us in his first epistle.
And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity.
(2 Peter 1:5-7 KJV)
And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted. (Exodus 16:21 KJV)
And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses. (Exodus 16:22 KJV)
And he said unto them, This is that which the LORD hath said, Tomorrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake today, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. (Exodus 16:23 KJV)
And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. (Exodus 16:24 KJV)
And Moses said, Eat that today; for today is a sabbath unto the LORD: today ye shall not find it in the field. (Exodus 16:25 KJV)
Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none. (Exodus 16:26 KJV)
And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. (Exodus 16:27 KJV)
And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws? (Exodus 16:28 KJV)
See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. (Exodus 16:29 KJV)
So the people rested on the seventh day. (Exodus 16:30 KJV)
The principles of Sabbath are often lost in the idea of duty. People have come up to me on occasion and asked, "Don’t you people believe that you can’t do anything on Saturday?" I correct them, "We choose not to do certain things on Saturday." The difference is empty ritualism versus a relationship of faith. The perspective that is forced upon us from the world is that our seventh day is taken from us. The Hebrew, and Scriptural, perspective is exactly the opposite: the Sabbath is given to us.
In our self-centered theologies we naturally incline ourselves to become as the Greek God Atlas, carrying our entire world on our shoulders. Should we even for a moment, consider laying down our burden, our world would tumble into oblivion. God’s Sabbath is a reminder to us that this is not the case: that we are not the master of our own universe, that we live in the world that He has created according to His will.
Sabbath is the essential foundation of living with our God in a relationship based upon trust. To reject the ordinance of Sabbath as a fundamental is a declaration, even by default, that God is not as trustworthy as I confess to believe. Many theologians poo-poo this premise stating that with the indwelling of the Holy Spirit such mundane expressions is unnecessary. James certainly didn’t think so:
Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.
(James 2:18 KJV)
Others argue that the Sabbath command is fulfilled in the death and resurrection of the Messiah, that to re-instate that which has been done away is to make void the effective deliverance of His sacrifice. Someone forgot to explain this to the writer of the book of Hebrews, who wrote forty years after the supreme sacrifice was made:
There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.
(Hebrews 4:9-11 KJV)
The Sabbath tradition begins with two traditional elements: the Sabbath candles and the challah loaf.
The candles are symbolic of the two relational elements we have in our God: the candle to the right represents creation. The candle to the left represents redemption. The struggle of our existence throughout the week is the pull of the world against these divine forces. The Sabbath is a call for our return to Him.
At the conclusion of the Sabbath, these two forces are woven into one and we light the Havdalah. Then the light is extinguished into a full cup of wine, overflowing onto the tray: the Sabbath light goes out as we walk into the world; but its goodness is spilled over.
The challah bread is a sweet, eggy loaf that three measures of dough woven together into one. For some it represents our arms crossed together in rest. For some it is the three elements of the Scripture: the , the Prophets and the Writings. For some it is the three patriarchs: Abraham, Isaac and Jacob, through whom the covenant promises are sustained. For some it is the House of Israel, the galut (those in exile) woven together with God.
There are always two loaves: one for Erev Shabbat as we enter the Sabbath and one for the community Sabbath meal in worship. We bake two loaves on Friday, remembering that our preparation for the Sabbath day is to break our bread in advance. For some this is literal, for some it is symbolic. It ought in any case to be effectual as worship, regardless if you choose to prepare a food on the Sabbath day or to do everything in advance.
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. (Exodus 16:31 KJV)
And Moses said, This is the thing which the LORD commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt. (Exodus 16:32 KJV)
And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations. (Exodus 16:33 KJV)
As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept. (Exodus 16:34 KJV)
There is no end to the speculation as to what must have been "the Testimony". The Ark of the Covenant had not been made and there are no descriptions of any relic or religious monument that the people would have carried with them other than the sarcophagus of Joseph. Some suggest that the earliest Patriarchs had preserved some memorabilia of God’s covenant; but there is no evidence or descriptions of such. They have only been offered for the purpose of explaining this text. Some simply understand the pot of manna to have been set out on it’s own "before the face" the pah-neem of the people as a testimony (a witness). The other elements of memorial would later be added to it.
And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan. (Exodus 16:35 KJV)
Now an omer is the tenth part of an ephah. (Exodus 16:36 KJV)
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink. (Exodus 17:1 KJV)
Rephidim is a plateau in the southern half of the Sinai Peninsula. There is a low lying area along the coasts, the Rephidim, and at the Southern end of the Rephidim are the mountains Horeb and Sinai.
Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD? (Exodus 17:2 KJV)
And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? (Exodus 17:3 KJV)
And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me. (Exodus 17:4 KJV)
And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. (Exodus 17:5 KJV)
Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. (Exodus 17:6 KJV)
And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not? (Exodus 17:7 KJV)
The Hebrew word "reeb", translated "chide" in this text describes a legal contest. It is much stronger than the "murmuring" that we have heard thus far. There is not an open affront of accusations associated with "leen" (to murmur). "Reeb" describes the engagement in legal battle.
"Nasah" means "to test", or possibly in this case, to poke with a stick. In Matthew 4:7, our Messiah is quoted with the Greek word, "ek-pir-odz-zoe" which is to test thoroughly with the idea of pushing one to the edge.
It is worth pointing out that this one place is given two names. These are not two different locations; but one spot that has been given two names. "Massah" means "to test" or "trial". "Meribah" means "to quarrel".
James would have had words for these people. A lot of times we have legitimate concerns. It’s not the identifying of our needs that is a problem; butthe way we go about finding a solution.
From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.
(James 4:1-2 KJV)
Through Moses, God reminds the people that He is the source of power, not only for destruction but also of providence. He said to "take the staff which you used on the river" for the purpose of taking away water so that the people would become thirsty, and "strike the rock."
Legend has it that Moses struck the rock once and blood came. He struck it a second time and pure water. Those of us reading from a New Testament perspective begin to tingle a bit:
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
(1 Corinthians 10:1-4 KJV)
There’s a wonderful story in the book of 2nd Kings about Elijah and King Ahab, where King Ahab sends a captain and fifty men to retrieve Elijah by whatever means necessary. The captain demanded that "the man of God" come with him to see the king. And the fire of God rained down upon them and killed all his men. Ahab sent a second captain and fifty with the same result. The third captain shows up and sees a hundred and two fried ink spots all over the place. He looks up at Elijah and says, "Look, I’ve got a wife and kids. And if I return without you Ahab will kill me. Would you mind, please, coming along?" (2nd Kings 1)
The manner in which we approach the Most High has a huge affect upon our relationship with Him. Do we come, asking in faith, or do we poke at Him with a stick? Messiah reminds us that our Father knows what needs we have, even before we ask of Him. We are more precious to Him than many sparrows. (Matthew 7:7-11, Matthew 10:31). If we are thirsty, it could be that He is simply wanting us to ask, just so that we understand that He is the provider of all our needs. Yet, in many cases, we pass by that opportunity and resent Him for not offering us what we need. A friend of mine has a T-shirt that describes the relationship handily. It reads, "I’m your father, not an ATM."
Then came Amalek, and fought with Israel in Rephidim. (Exodus 17:8 KJV)
There are two different Amalekites in the historical record. The first is noted as those living in this region when Abraham passed through (Genesis 14:7). The second is the grandson of Esau (Genesis 36:12). Given the location of the battle that will ensue, the aggressors are likely the former. "Edom", the land given to the descendants of Esau, is on the West side of Southern Israel, not the Sinai Peninsula.
And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: tomorrow I will stand on the top of the hill with the rod of God in mine hand. (Exodus 17:9 KJV)
"Oh, great!" We’re going to be in the middle of a battle with trained warriors who make their living by going around killing people and you’re gonna go sit up on the hill?!" This is just like God in so many respects. The Egyptians are coming to kill us, so Moses is told to stretch out his hand over the Sea. The people are about to stone us because of thirst and God says, "Hit the rock with your stick." Messiah says, "If you want to catch fish, lower your nets on the other side of the boat." Our Lord asks some of the craziest things of us sometimes. He says, "trust Me."
So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill. (Exodus 17:10 KJV)
And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. (Exodus 17:11 KJV)
But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. (Exodus 17:12 KJV)
And Joshua discomfited Amalek and his people with the edge of the sword. (Exodus 17:13 KJV)
And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven. (Exodus 17:14 KJV)
And Moses built an altar, and called the name of it Jehovah-nissi: (Exodus 17:15 KJV)
For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation. (Exodus 17:16 KJV)
We can talk easily, from our podiums and platforms about how God always provides a way for us, that He never leaves us nor forsakes us. It always sounds really good while everyone is employed and has a house to live in and knows how they will be providing their next meal. It’s a little harder when you’re boxed in, when you’re looking out over unmapped wilderness, or getting picked off by marauders in the night. Somehow we don’t find a lot of comfort in how God takes care of us when all we see is the looming trouble, or worse.
The whole "Footprints in the Sand" is a beautiful poem and the truth of it is more precious and powerful than many of us truly realize; but even that has the good news at the end of the story, an explanation after the fact. It’s hard to be grateful when you are currently scared out of your mind.
Sometimes God gives us direction by offering carrots on the other side, seeing potential and promises of success when we overcome the journey. Sometimes He places barriers in our path so that we have no other reasonable option but to go the way that He is leading. Sometimes we have choices, and every decision is a collection of potential threats or promises (a gamble, a crap shoot, a mystery).
In every scenario, regardless of how we perceive it, the Father is there with us, whispering the same message: "trust Me." In our confusion and frustration, instead of wandering aimlessly and hopelessly, He is beckoning, "come close to Me."
We think that we’re out there on our own. We’re still trusting in our own gods (ourselves). The spirit of Adonai promises:
And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.
(Isaiah 30:20-21 KJV)
I remember being offered a job by a fellow. It included a decent salary, a company car and a potential for advancement through retirement. Who wouldn’t jump on it at 23 years old? I immediately said yes with a lot of excitement. I would report to the regional office the next morning. I can’t really describe the experience that came next. For the entire week-end, there was a weight on me that was almost unbearable- it was thickness, a heaviness, a foreboding cloud, a sense of great and terrible wrong. It was the Spirit of God and I had absolutely no question as to what He was saying to me and what I should do. I called the office as soon as it opened on Monday morning and said that I would not be taking the job. The cloud lifted immediately and I had peace. I have no idea what would have become of me had I ignored what Adonai was telling me. Even today, from the little I know, the company is doing fine and whoever took the position I passed up is working successfully in it. I know without any question that it was not the way God was leading me.
The point of the story is this: you don’t have to worry about making the right decisions or following the right paths. God promises that He will make that clear to you as you. If you are making a really, really bad decision, He’ll let you know. If you are making a really hard decision, He’ll carry you through the process. Yet, what you need today is to know that you can trust Him. That He is there able and willing to provide for your every need, often in strange and fantastic ways that you never would have imagined nor certainly would never ask for ("Hey, God, I’ve always wondered what the bottom of the Red Sea looked like?" I think not.).