Yeshua’s first coming did not “fulfill” the “pakod.” It is a “yes” and “no” situation. It is a “here now, but not yet” type of thing. When Yeshua came 2000 years ago he started the Messianic, or Second, Redemption for sure, but it won’t be totally fulfilled until the end of the Atid Lavo, when we enter into the Olam Haba. When telling the story of the Exodus, we are telling the story of another Exodus which to come. We can look back in order to see the Messianic Redemption to come, and it will be greater than the Egyptian Redemption.
We have talked about the various signs that God gave Moses for the elders and the ones for Pharaoh. These signs will allude to the crucifixion and the clean becoming unclean, and unclean becoming clean (Exo 4.1-9). We have already gone over those signs before. However, the Lord has also told Moses in Exo 3.12 that there was another sign. He says, “Certainly I will be with you, and this shall be the sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain.”
We have mentioned that there are different levels of signs. There were signs for the elders of Israel, signs to Pharaoh and there was this sign to Moses. The people will come with Moses to Mount Sinai. Oly the Lord could cause that to happen, and that would be enough for Moses. So, let’s talk about the three mountains of God. There is Mount Sinai (Horeb), Mount Moriah and Mount Zion. All of these are “Kodesh Adamah” or “Holy Ground.” He will give the Ten Commandments and the command to build the Mishkan on Mount Sinai. This Mishkan will enable the Kedusha that was on Mount Sinai to travel with the Israelites until they have secured Jerusalem. Then the “Beit Mikdash” or “House of Kedusha” will be built on Mount Moriah, otherwise known as the Temple. Zion is the the city David captured and named the City of David. In the Psalms, Mount Zion is describes as God’s “holy mountain” (Psa 48). We need to keep this concept in mind.
In Gen 15.13-14 you will see four words and concepts is sequence at the Covenant between the Halves. We have “strangers”, oppressed”, “judge whom they serve” and “come out.” Only one other place in the Tanak will you find these concepts in that sequence, and that will be Gen 31.15, which says they will be “strangers” and were “oppressed” by Laban. Then in Gen 31.42 it says God “judged ” Laban, whom Jacob served for 20 years, and they “came out.” But this sequence will play about again in the Second Redemption.
Going back further, we know Jacob has the blessings of the First Born, fulfilling God’s word to his mother. Esau was furious over this, so Rebekah tells Jacob to flee to Paddan-Aram, which is Babylon. He becomes a sojourner and becomes a servant of Laban, Rebekah’s brother. He is afflicted by Laban, then the Lord will take him out of Paddan-Aram/Babylon, and will bring him back to the land. This has prophetic implications. We see in Isa 13.1-15 that there is a prophecy concerning Babylon and Israel is told to flee out of Babylon. Isa 13.6-8 says “Wail, for the Day of the Lord (Atid Lavo) in near” (meaning “here”). There will be destruction and all hands will be limp, and hearts will melt, and they will be terrified. Pains and anguish will take hold of them, and they will “writhe like a woman in labor ” (Birth Pains).
Isa 13.9-10 says that the Day of the Lord is coming with fury and burning anger, and the land will be desolate, and sinners will be exterminated. The stars and constellations will not give their light, and the sun will be darkened, and the moon will not give its light. Every passage we have about the Jews coming out of Babylon did happen anciently, but it is also talking about “the Day of the Lord” in a double reference prophecy about the future. It is going to happen again.
Another “Elijah” is coming (Matt 17.1-8; Luke 9.28-36) just as he did in the days of Yeshua (Matt 11.12-14; Luke 1.17). In Matt 17.1 it says “Six days” and he was transfigured. This alludes to the fact that after the 6000 years from creation we have the Messianic Kingdom. Matt 17.4 says Peter wanted to make three “sukkahs” (sukkot/booths) for Moses, Elijah and Yeshua. The festival of Sukkot teaches the coming Messianic Kingdom so that is why he said this. In another account of the same story in Luke 9.28 it says, “After eight days” and this alludes to after the Messianic Kingdom (the seventh day/7000 years) when we have the “Eighth Day” or the Olam Haba, the World to Come. All things will be fulfilled concerning the Messianic Kingdom (1 Cor 15.24-28).
In Matt 17.9-13 it says that this was a vision and his talmidim ask, “Why then do the Scribes say that Elijah must come first?” Yeshua answered and said, “Elijah is coming and will restore all things (future), but I say to you that Elijah already came (past) and they did not recognize him (Jewish leaders), but did to him whatever they wished. So also the Son of Man (Bar Enosh of Dan 7) is going to suffer at their hands (Matt 11.4; Mark 9.11-13; Luke 1.17; Mal 3.1, 4.6). The concept of the “Two Comings of Messiah) will need “two Elijah’s.” The talmidim recognized that he was talking about Yochanon Ha Matvil (John the Baptist), but there is yet another “Elijah” coming because Yeshua is coming again, and he said so (“Elijah is coming”).
Rev 11.3-13 tells us that this will not be Elijah literally, just like it wasn’t Elijah literally in the case of Yochanon Ha Matvil. However, there will be Two Witnesses who will come “in the spirit and power” of Elijah and Moses. They will work some of the same miracles. They will personify and symbolize the Law (Torah) and the Prophets, which are called two witnesses in Rom 3.21. The “Elijah” character is assigned to the bridegroom (Yeshua) and the “Moses” character is assigned to the Bride, to bring her to the Bridegroom for the wedding.
This transfiguration took place on Mount Hermon, the same place as the Covenant between the Halves in Gen 15. This tells us there is a link between all these things. Going back to Gen 15 and the four concepts mentioned earlier, we have seen that the Lord said that Abraham’s descendants will be strangers, oppressed, but God will judge whom they serve, and they will come out and go back to the land. This scenario played out with Jacob, who fled from Esau to Paddan-Aram/Babylon. Later, Israel will be taken to Babylon and be strangers, oppressed, but God judged Babylon, and they came out back to the land. Even later, Israel was driven out of the land by the Romans, they were strangers and oppressed, but God judged Rome and they were brought back into the land. This will also play out again during the Birth Pains in the Second Redemption (Jer 50.8, 51.6; Micah 4.10, 5.3; Zech 2.6; Isa 48.20; Rev 18.4). Why will they leave in the future? It will be because of antisemitism in America. America is seen as another Babylon.
Jacob left Paddan-Aram because he was being accused of taking away all that belonged to the family of Laban. They said he got rich off of Laban and the family. It was then that the Lord told Jacob to leave and go back to the land. Their attitude towards Jacob was changing for the worse (Gen 31.1-3). The message in Gen 31 is the same message we have seen in all these other passages just mentioned. It is a renewal of the message of the Covenant between the Halves. This will happen again in America. It is being said today that the “Jews control all the money.” People think Jews control Hollywood, the banks, the medical field, the law/courts, and that is why America is on the decline, and why there is “financial issues.” The same antisemitism that was there with Jacob is here today.
In Part 15, we will pick up here.