Parash 13 Sh'mot/Exodus
Chapter 3 & 4
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The Book of Sh’mot (Exodus)
The second book of Moses is called שׁמות ואלה in the Hebrew Codex from the opening words; but in the Septuagint and Vulgate it has received the name Ἔξοδος, Exodus, from the first half of its contents. It gives an account of the first stage in the fulfillment of the promises given to the patriarchs, with reference to the growth of the children of Israel into a numerous people, their deliverance from Egypt, and their adoption at Sinai as the people of God. It embraces a period of 360 years, extending from the death of Yoseph/Joseph, with which the book of Beresheet/ Genesis closes, to the building of the tabernacle, at the commencement of the second year after the departure from Egypt.
During this period the rapid increase of the children of Israel, which is described in Exo 1, and which caused such anxiety to the new sovereigns of Egypt who had ascended the throne after the death of Yoseph, that they adopted measure for the enslaving and suppression of the ever increasing nation, continued without interruption. With the exception of this fact, and the birth, preservation, and education of Moshe/Moses, who was destined by God to be the deliverer of His people, which are circumstantially related in Exo 2, the entire book from Exo 3 to Exo 40 is occupied with an elaborate account of the events of two years, viz., the last year before the departure of the Israelites from Egypt, and the first year of their journey. This mode of treating the long period in question, which seems out of all proportion when judged by a merely outward standard, may be easily explained from the nature and design of the sacred history.
The 430 years of the sojourn of the Israelites in Egypt were the period during which the immigrant family was to increase and multiply, under the blessing and protection of God, in the way of natural development; until it had grown into a nation, and was ripe for that covenant which Yehovah had made with Avraham/Abraham, to be completed with the nation into which his seed had grown. During the whole of this period the direct revelations from God to Israel were entirely suspended; so that, with the exception of what is related in Exo 1 and 2, no event occurred of any importance to the kingdom of God. It was not till the expiration of these 400 years, that the execution of the divine plan of salvation commenced with the call of Moshe/Moses (Exo 3) accompanied by the founding of the kingdom of God in Israel. To this end Israel was liberated from the power of Egypt, and, as a nation rescued from human bondage, was adopted by God, the Lord of the whole earth, as the people of His possession.
These two great facts of far-reaching consequences in the history of the world, as well as in the history of salvation, form the kernel and essential substance of this book, which may be divided accordingly into two distinct parts. In the first part, Exo 1-15:21, we have seven sections, describing
(1) the preparation for the saving work of God, through the multiplication of Israel into a great people and their oppression in Egypt (Exo 1), and through the birth and preservation of their liberator (Exo 2);
(2) the call and training of Moses to be the deliverer and leader of Israel (Exo 3 and 4);
(3) the mission of Moses to Pharaoh (Exo 5-7:7);
(4) the negotiations between Moses and Pharaoh concerning the emancipation of Israel, which were carried on both in words and deeds or miraculous signs (Exo_7:8-11);
(5) the consecration of Israel as the covenant nation through the institution of the feast of Passover;
(6) the exodus of Israel effected through the slaying of the first-born of the Egyptians (Exo 12-13:16); and
(7) the passage of Israel through the Red Sea, and destruction of Pharaoh and his host, with Israel's song of triumph at its deliverance (Exo 13:17-15:21). -
In the second part, Exo 15:22-40:38, we have also seven sections, describing the adoption of Israel as the people of God; viz.,
(1) the march of Israel from the Red Sea to the mountain of God (Exo 15:22-17:7); (2) the attitude of the heathen towards Israel, as seen in the hostility of Amalek, and the friendly visit of Yitro/Jethro the Midianite at Horeb (Exo 17:8-18:27);
(3) the establishment of the covenant at Sinai through the election of Israel as the people of Jehovah's possession, the promulgation of the fundamental law and of the fundamental ordinances of the Israelitish commonwealth, and the solemn conclusion of the covenant itself (Exo 19-24:11);
(4) the divine directions with regard to the erection and arrangement of the dwelling-place of Yehovah in Israel (Exo 24:12-31:18);
(5) the rebellion of the Israelites and their renewed acceptance on the part of God (Exo 32-34);
(6) the building of the tabernacle and preparation of holy things for the worship of God (Exo 35-39); and
(7) the setting up of the tabernacle and its solemn consecration (Exo 40).
These different sections are not marked off, it is true, like the ten parts of Genesis, by special headings, because the account simply follows the historical succession of the events described; but they may be distinguished with perfect east, through the internal grouping and arrangement of the historical materials. The song of Moshe/Moses at the Red Sea (15:1-21) formed most unmistakably the close of the first stage of the history, which commenced with the call of Moses, and for which the way was prepared, not only by the enslaving of Israel on the part of the Pharaohs, in the hope of destroying its national and religious independence, but also by the rescue and education of Moshe/Moses, and by his eventful life. And the setting up of the tabernacle formed an equally significant close to the second stage of the history. By this, the covenant which Yehovah had made with the patriarch Avram/Abram (Gen 15) was established with the people Israel. By the filling of the dwelling-place, which had just been set up, with the cloud of the glory of Adonai (Exo_40:34-38), the nation of Israel was raised into a congregation of the Lord and the establishment of the kingdom of God in Israel fully embodied in the tabernacle, with Jehovah dwelling in the Most Holy Place; so that all subsequent legislation, and the further progress of the history in the guidance of Israel from Sinai to Canaan, only served to maintain and strengthen that fellowship of the Lord with His people, which had already been established by the conclusion of the covenant, and symbolically exhibited in the building of the tabernacle. By this marked conclusion, therefore, with a fact as significant in itself as it was important in the history of Israel, Exodus, which commences with a list of the names of the children of Israel who went down to Egypt, is rounded off into a complete and independent book among the five books of Moshe/Moses, The Torah.
Shemot Exodus 1:1 - 6:1
Synopsis – The Children of Israel multiply in Egypt. Threatened by their growing numbers, Pharaoh enslaves them and orders the Hebrew midwives, Shifrah and Puah, to kill all male babies at birth. When they do not comply, he commands his people to cast the Hebrew babies into the Nile. A child is born to Jocheved, the daughter of Levi, and her husband, Amram, and placed in a basket on the river, while the baby's sister, Miriam, stands watch from afar. Pharaoh's daughter discovers the boy, raises him as her son, and names him Moses. As a young man, Moses leaves the palace and discovers the hardship of his brethren. He sees an Egyptian beating a Hebrew and kills the Egyptian. The next day he sees two Jews fighting; when he admonishes them, they reveal his deed of the previous day, and Moses is forced to flee to Midian. There he rescues Jethro's daughters, marries one of them - Zipporah - and becomes a shepherd of his father-in-law's flocks. God appears to Moses in a burning bush at the foot of Mount Sinai and instructs him to go to Pharaoh and demand: "Let My people go, so that they may serve Me." Moses' brother, Aaron, is appointed to serve as his spokesman. In Egypt, Moses and Aaron assemble the elders of Israel to tell them that the time of their redemption has come. The people believe; but Pharaoh refuses to let them go, and even intensifies the suffering of Israel. Moses returns to God to protest: "Why have You done evil to this people?" God promises that the redemption is close at hand.
This chapter begins with an account of the names and number of the children of Israel that came into Egypt with Ya’acov/Jacob, Exo 1:1 and relates that increase of them after the death of Joseph, and the generation that went down to Egypt, Exo 1:6 and what methods the Egyptians took to diminish them, but to no purpose, as by obliging to cruel bondage and hard service; and yet the more they were afflicted, the more they increased, Exo_1:9 by ordering the midwives of the Hebrew women to slay every son they laid them of; but they fearing God, did not obey the order of the king of Egypt, which when he expostulated with them about, they excused, and so the people multiplied, Exo. 1:15 and lastly, by ordering every male child to be cast into the river, Exo 1:22 and which is the leading step to the account of the birth of Moshe/Moses, which follows in the next chapter.
H6619 פּתם pithôm BDB Definition: Pithom = “the city of justice”
H7486 רעמסס / רעמסס ra‛mesês / ra‛amsês BDB Definition: Raamses or Rameses = “child of the sun”
H8236 שׁפרה shiphrâh BDB Definition: Shiphrah = “fair”
H6326 פּוּעה pû‛âh BDB Definition: Puah = “splendid”
Exo 1:6 Yosef died, as did all his brothers, and all that generation.
This is foreshadow of what would happen to the children of Israel after the exodus. For not following Adonai’s order and going there own way the whole generation that was in bondage would not see the promised land. Same as the 10 original brothers of that generation would not see freedom.
Exo 1:8 Now there arose a new king over Egypt, who didn't know Yosef.
Exo 1:9 He said to his people, "Behold, the people of the children of Yisra'el are more and mightier than we.
How hasatan “satan” will use deception to tell lies. There was no reason that this new leader should fear the Israelites. But hasatan has used this trick to this day.
Exo 1:15 The king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shifrah, and the name of the other Pu`ah,
Exo 1:16 and he said, "When you perform the duty of a midwife to the Hebrew women, and see them on the birth stool; if it is a son, then you shall kill him; but if it is a daughter, then she shall live."
Exo 1:17 But the midwives feared God, and didn't do what the king of Egypt commanded them, but saved the baby boys alive.
This is a foreshadow of what would happen in the time of Messiah. The king fearing the Messiah would try to kill Him before He could be a threat to his earthly kingdom.
Mat 2:8 He sent them to Beit-Lechem, and said, "Go and search diligently for the young child. When you have found him, bring me word, so that I also may come and worship him."
Mat 2:9 They, having heard the king, went their way; and behold, the star, which they saw in the east, went before them, until it came and stood over where the young child was.
Mat 2:10 When they saw the star, they rejoiced with exceedingly great joy.
Mat 2:11 They came into the house and saw the young child with Miriam, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh.
Mat 2:12 Being warned in a dream that they shouldn't return to Herod, they went back to their own country another way.
Mat 2:13 Now when they had departed, behold, an angel of the Lord appeared to Yosef in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him."
Mat 2:14 He arose and took the young child and his mother by night, and departed into Egypt,
Mat 2:15 and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son."
Mat 2:16 Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out, and killed all the male children who were in Beit-Lechem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men.
Exo 1:20 God dealt well with the midwives, and the people multiplied, and grew very mighty.
Exo 1:21 It happened, because the midwives feared God, that he gave them families.
When following God’s way the midwifes were shown favor because Pharoah did not kill them for disobeying his orders. By following the Lord’s ways theses two women were shown blessings of having there own families.
This chapter relates the birth of Moses, and his preservation in an ark of bulrushes, Exo_2:1. His being found by Pharaoh's daughter, took up, and put out to nurse by her, and adopted for her son, Exo_2:4, some exploits of his when grown up, taking the part of an Hebrew against an Egyptian whom he slew, and endeavouring to reconcile two Hebrews at variance, when one of them reproached him with slaying the Egyptian, Exo_2:11, which thing being known to Pharaoh, he sought to slay Moses, and this obliged him to flee to Midian, Exo_2:15 where he met with the daughters of Reuel, and defended them against the shepherds, and watered their flocks for them, Exo_2:16, which Reuel being informed of, sent for him, and he lived with him, and married his daughter Zipporah, by whom he had a son, Exo_2:18 and the chapter is concluded with the death of the king of Egypt, and the sore bondage of the Israelites, and their cries and groans, which God had a respect unto, Exo_2:23.
H4872 משׁה môsheh BDB Definition: Moses = “drawn from the water”
H6855 צפּרה tsippôrâh BDB Definition: Zipporah = “bird”
H1647 גּרשׁם gêreshôm BDB Definition: Gershom = “foreigner”
Exo 2:1 A man of the house of Levi went and took a daughter of Levi as his wife.
Exo 2:2 The woman conceived, and bore a son. When she saw that he was a fine child, she hid him three months.
Exo 2:3 When she could no longer hide him, she took a papyrus basket for him, and coated it with tar and with kofer. She put the child in it, and laid it in the reeds by the river's bank.
She was from the house of Levi and hid a child for three months. Do you know anyone else who was from the house of Levi and hid a child for three months?
Luk 1:46 Miriam said, "My soul magnifies the Lord.
Luk 1:47 My spirit has rejoiced in God my Savior,
Luk 1:48 for he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed.
Luk 1:49 For he who is mighty has done great things for me. Holy is his name.
Luk 1:50 His mercy is for generations of generations on those who fear him.
Luk 1:51 He has shown strength with his arm. He has scattered the proud in the imagination of their heart.
Luk 1:52 He has put down princes from their thrones. And has exalted the lowly.
Luk 1:53 He has filled the hungry with good things. He has sent the rich away empty.
Luk 1:54 He has given help to Yisra'el, his servant, that he might remember mercy,
Luk 1:55 As he spoke to our fathers, to Avraham and his seed forever."
Luk 1:56 Miriam stayed with her about three months, and then returned to her house.
After the baby was 3 months old she placed Moshe in a basket. What was the basket made of and what was it coated with? In Beresheet/Genesis chapter 6 Noach who would also be a deliver of the future people would be placed in a gigantic basket. He was sealed in this Ark by his Father. The Father who closed the door and sent him on the water.
Exo 2:4 His sister stood far off, to see what would be done to him.
What was Moshe sister name? Miriam. What was the Messiah mother’s name? Miriam. Both ladies who watched over there family members who were about to go through a difficult time.
Exo 2:10 The child grew, and she brought him to Par`oh's daughter, and he became her son. She named him Moshe, and said, "Because I drew him out of the water."
Life comes when you draw from the water.
Exo 2:11 It happened in those days, when Moshe had grown up, that he went out to his brothers, and looked at their burdens. He saw an Egyptian striking a Hebrew, one of his brothers.
Exo 2:12 He looked this way and that way, and when he saw that there was no one, he killed the Egyptian, and hid him in the sand.
Exo 2:13 He went out the second day, and behold, two men of the Hebrews were fighting with each other. He said to him who did the wrong, "Why do you strike your fellow?"
Exo 2:14 He said, "Who made you a prince and a judge over us? Do you plan to kill me, as you killed the Egyptian?" Moshe was afraid, and said, "Surely this thing is known."
Moshe being of the house of Pharaoh could have just told the man to stop. But this show Moshe’s closeness to his family. We also see Moshe is a hot head. We also see that Moshe own family did not even recognize there own family. The one who would be used by God to deliver them.
Exo 2:21 Moshe was content to dwell with the man. He gave Moshe Tzipporah, his daughter.
Exo 2:22 She bore a son, and he named him Gershom, for he said, "I have lived as a foreigner in a foreign land."
Moshe went from living in the Pharoah’s house to being the son-in-law of the Priest of Midian. The Lord blessed Moshe with a child.
Exo 2:24 God heard their groaning, and God remembered his covenant with Avraham, with Yitzchak, and with Ya`akov.
Exo 2:25 God saw the children of Yisra'el, and God was concerned about them.
God always hear the prayers of His children, and never forgets His promises.
In this chapter we are informed how that the Lord appeared to Moshe in a bush on fire, but not consumed, Exo. 3:1, declared unto him that he had seen and observed the afflictions of the children of Israel, and was determined to deliver them, Ex. 3:7, that he gave him a call to be the deliverer of them, answered his objections to it, and instructed him what he should say, both to the elders of Israel and to Pharaoh, Ex. 3:10, and assured him, that though at first Pharaoh would refuse to let them go, yet after many miracles wrought, he would be willing to dismiss them, when they should depart with great substance, Exo. 3:19.
H2722 חרב chôrêb BDB Definition: Horeb = “desert”
Exo 3:1 Now Moshe was keeping the flock of Yitro, his father-in-law, the Kohen of Midyan, and he led the flock to the back of the wilderness, and came to God's mountain, to Chorev.
Exo 3:2 The angel of the LORD appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush burned with fire, and the bush was not consumed.
Exo 3:3 Moshe said, "I will turn aside now, and see this great sight, why the bush is not burnt."
Exo 3:4 When the LORD saw that he turned aside to see, God called to him out of the midst of the bush, and said, "Moshe! Moshe!" He said, "Here I am."
When examining this text closer you get to understand the Lord a little better. The Lord will meet you wher you are to transform you into what He needs. Most people think that Moshe climbed a mountain to go and see the Lord. But it does not say that in the text. Moshe came to God's mountian and first the angel appeared then the Lord.
As before with Avraham when he was going to take Issaic's life as the Lord commanded the Lord calls His servent twice. Here in verse 4 we see the Lord calling out His chosen ones name twice.
Exo 3:7 The LORD said, "I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows.
We see the Lord putting ownership to "His people".
Exo 3:8 I have come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good and large land, to a land flowing with milk and honey; to the place of the Kena`ani, the Chittite, the Amori, the Perizzi, the Chivvi, and the Yevusi.
Here we see the promise of God in what land He is going to give His people. This is the title deed to the land that belongs to the desendents of Avraham, Yitzack & Ya'akov.
Exo 3:13 Moshe said to God, "Behold, when I come to the children of Yisra'el, and tell them, 'The God of your fathers has sent me to you;' and they ask me, 'What is his name?' What should I tell them?"
Exo 3:14 God said to Moshe, "I AM WHO I AM," and he said, "You shall tell the children of Yisra'el this: 'I AM has sent me to you.'"
Exo 3:14 ויאמר אלהים אל־משׁה אהיה אשׁר אהיה ויאמר כה תאמר לבני ישׂראל אהיה שׁלחני אליכם׃
The word the Lord uses for His name here is H430 אלהים 'ĕlôhîym. Elohiym is plural. So the Lord said to Moshe, "tell them God and God's" plural is our name.
H430 אלהים 'ĕlôhîym BDB Definition:1) (plural), 1a) rulers, judges, 1b) divine ones, 1c) angels
1d) gods, 2) (plural intensive - singular meaning), 2a) god, goddess, 2b) godlike one
2c) works or special possessions of God, 2d) the (true) God, 2e) God
Part of Speech: noun masculine plural
Exo 3:18 They will listen to your voice, and you shall come, you and the elders of Yisra'el, to the king of Egypt, and you shall tell him, 'The LORD, the God of the Hebrews, has met with us. Now please let us go three days' journey into the wilderness, that we may sacrifice to the LORD, our God.'
The Lord sends Moshe His servent to the leadership of Egypt to make His wishes known. Just like Messiah when He came He spoke with the leadership of Israel with a message from the Lord.
Exo 3:22 But every woman shall ask of her neighbor, and of her who visits her house, jewels of silver, jewels of gold, and clothing; and you shall put them on your sons, and on your daughters. You shall despoil the Egyptians.
The Lord is showing us that when we leave our sin behind we will not leave empty handed. He will provide for those who step out in faith.
This chapter is a continuation of the discourse that passed between God and Moshe; and here Moshe makes other objections to his mission; one is taken from the unbelief of the people of Israel, which is removed by giving him power to work miracles, by turning the rod in his hand into a serpent, and then into a rod again; and by putting his hand into his bosom at one time, when it became leprous, and again into the same place, when it became sound and whole, and by turning the water of the river into blood, Exo_4:1, another objection is formed from his want of eloquence, which is answered with an assurance, that God, that made man's mouth, would be with his mouth, and teach him what to say; and besides, Aaron his brother, who was an eloquent man, should be his spokesman, Exo_4:10 upon which he returned to Midian, and having obtained leave of his father-in-law to depart from thence, he took his wife and his sons, and returned to Egypt, Exo_4:18 at which time he received some fresh instructions from the Lord what he should do before Pharaoh, and what he should say unto him, Exo_4:21 then follows an account of what befell him by the way, because of the circumcision of his son, Exo_4:24 and the chapter is closed with an account of the meeting of Moses and Aaron, and of their gathering the elders of Israel together, to whom the commission of Moshe was opened, and signs done before them, to which they gave credit, and expressed their joy and thankfulness, Exo_4:27.
Exo 4:2 The LORD said to him, "What is that in your hand?" He said, "A rod."
Exo 4:3 He said, "Throw it on the ground." He threw it on the ground, and it became a snake; and Moshe ran away from it.
Exo 4:4 The LORD said to Moshe, "Put forth your hand, and take it by the tail." He put forth his hand, and laid hold of it, and it became a rod in his hand.
The rod became a snake. So many things in our life came become snares if we allow them. The snake represents sin. But if you put the power of God in your hands you can overcome that sin. Moshe alowed God's power to work in him. When he allowed that to happen he was able to overcome the snake.
Exo 4:6 The LORD said furthermore to him, "Now put your hand inside your cloak." He put his hand inside his cloak, and when he took it out, behold, his hand was leprous, as white as snow.
Exo 4:7 He said, "Put your hand inside your cloak again." He put his hand inside his cloak again, and when he took it out of his cloak, behold, it had turned again as his other flesh.
Now the same hand that was able to overcome the snake if used poorly will become leprous. So to if you take your self away from the true word of God. But even if you turn from God and make a mistake as long as you return to His ways you will be able to have that leprous hand change back to good.
Exo 4:14 The anger of the LORD was kindled against Moshe, and he said, "What about Aharon, your brother, the Levite? I know that he can speak well. Also, behold, he comes forth to meet you. When he sees you, he will be glad in his heart.
Exo 4:15 You shall speak to him, and put the words in his mouth. I will be with your mouth, and with his mouth, and will teach you what you shall do.
Interesting, the Lord will tell His servent and he will tell his deciple and he will tell the people. Messiah Yeshua said "I do my Father's will" or what His Father "The Lord" tells Him to do. than Messiah tells the Talmidim who told the rest of the world. So do you see the pattern.
Exo 4:20 Moshe took his wife and his sons, and set them on a donkey, and he returned to the land of Egypt. Moshe took God's rod in his hand.
Why did Moshe ride a donkey back to the place where they wanted to kill him? He also took a rod "that is made of wood" back to that place. This is a foreshadow of the Messiah who would ride a beast of burden into a place that wanted to kill Him.
Mat 21:1 When they drew near to Yerushalayim, and came to Beit-Pagey, to the Mount of Olives, then Yeshua sent two talmidim,
Mat 21:2 saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me.
Mat 21:3 If anyone says anything to you, you shall say, 'The Lord needs them,' and immediately he will send them."
Mat 21:4 All this was done, that it might be fulfilled which was spoken through the prophet, saying,
Mat 21:5 "Tell the daughter of Tziyon, behold, your King comes to you, humble, and riding on a donkey, on a colt, the foal of a donkey."
Mat 21:6 The talmidim went, and did just as Yeshua commanded them,
Mat 21:7 and brought the donkey and the colt, and laid their clothes on them; and he sat on them.
Messiah rode into Jerusalem knowing full well what was going to go on. But He did not ride in like a king but as a servent.
Exo 4:24 It happened on the way at a lodging place, that the LORD met him and wanted to kill him.
Exo 4:25 Then Tzipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said, "Surely you are a bridegroom of blood to me."
Exo 4:26 So he let him alone. Then she said, "You are a bridegroom of blood," because of the circumcision.
Bridegroom of Blood. What is a Bridegroom of Blood? Who is your bridegroom of blood? Here we have the deliver of God's people, a servent of God, doing God will, riding a donkey to a place that wanted to kill him, a child of Avraham. Might this be a foreshadow of the Messiah.
Oh what else did Tzipporah say to Moshe? Because of circumcision. Bridegroom of blood because of circumision of our hearts.
Moses and Aaron are here dealing with Pharaoh, to get leave of him to go and worship in the wilderness. I. They demand leave in the name of God (Exo_5:1), and he answers their demand with a defiance of God (Exo_5:2). II. They beg leave in the name of Israel (Exo_5:3), and he answers their request with further orders to oppress Israel (Exo_5:4-9). These cruel orders were, 1. Executed by the task-masters (Exo_5:10-14). 2. Complained of to Pharaoh, but in vain (Exo_5:15-19). 3. Complained of by the people to Moses (Exo_5:20, Exo_5:21), and by him to God (Exo_5:22, Exo_5:23).
Exo 5:1 Afterward Moshe and Aharon came, and said to Par`oh, "This is what the LORD, the God of Yisra'el, says, 'Let my people go, that they may hold a feast to me in the wilderness.'"
Exo 5:2 Par`oh said, "Who is the LORD, that I should listen to his voice to let Yisra'el go? I don't know the LORD, and moreover I will not let Yisra'el go."
here begines the showdown between man and God. Also between the world and God's people. You have a messgae from God and men do not want to hear it. Par'oh answers what most people answer today still"Why should I listen to God".
Exo.5:7-14 you see the fight between Good and evil. Whne God begines a work in His people satan counters by doing a work in his people. The adversary will make the life of the people of God as bad as he is able. The Lord allows this to occure so that He can show His power and might down the line.
Exo 5:20 They met Moshe and Aharon, who stood in the way, as they came forth from Par`oh:
Exo 5:21 and they said to them, "May the LORD look at you, and judge, because you have made us a stench to be abhorred in the eyes of Par`oh, and in the eyes of his servants, to put a sword in their hand to kill us."
The children of Avraham did not understand what was going on yet. Because of the lack of understanding they get mad a Moshe. But the more you get closer to God the more people of the world get mad at you.
Exo 5:22 Moshe returned to the LORD, and said, "Lord, why have you brought trouble on this people? Why is it that you have sent me?
Exo 5:23 For since I came to Par`oh to speak in your name, he has brought trouble on this people; neither have you delivered your people at all."
Exo 6:1 The LORD said to Moshe, "Now you shall see what I will do to Par`oh, for by a strong hand he shall let them go, and by a strong hand he shall drive them out of his land."
Moshe is questioning God because he does not understand what is happening. This is something that has never happened before. So you can understand Moshes apprehension. Because God is so loving and kind He tells Moshe in 6:1 now watch what your daddy is capable.
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