Tanak Foundations- Concepts in Exodus-Part 4

We are going to look at several passages to glean more information. In Exo 3.1 and Exo 18.1 we learn that Yitro was “the” priest of Midian. In Num 10.29 we learn of Hobab, the son of Reuel, Moses’ father-in-law. In Judges 1.16 it says, “And the descendants of the Kenite, Moses’ father-in-law.” The Kenites are not going to be the Midianites. They are a separate people who worked in bronze. That is who Yitro was.

Judges 4.11 we learn of Heber the Kenite, who separated himself from the Kenites, from the sons of Hobab (Num 10.29), Moses’ father-in-law, who were the posterity of Yitro, or Hobab. 1 Chr 2.55 says, “And the families of scribes who lived at Jabez were the Tirathites, the Shimeathites, and the Sucathites. Those of the Kenites who came from Hammath, the father of the house of Rechab.” Rechab was a Kenite, the same people who descend from Yitro. We know that Yitro believes in the same God Moses does. In Jer 35.6-19 Jonadab, the son of Rechab, commanded that his sons do not drink wine, build a house, sow seed, plant vineyards or own one, but they were to live in tents.

We have Yitro, a Kenite, living in Madian-polis, but he is not a Midianite. He is a believer in the Lord, the God of Abraham, Isaac and Jacob. They join themselves to Israel. When Saul goes out against the Amalekites, the Kenites are among the Amalekites. Saul tells them to depart, go down from among the Amalekites “lest I destroy you with them; for you showed kindness to all the sons of Israel when they came up from Egypt. So, the Kenites departed (1 Sam 15.6).” We find that there are people called the Rechabites. They are Kenites who descend from Yitro. In addition, they were Torah observant but they have not become Jews, they remained as non-Jews. That is a very important thing to remember. In Jer 35.6-19, God compares himself to Jonadab and the people of Judah to the Rechabites. They obeyed the voice of their father Jonadab, but Judah didn’t listen to their father, God (Jer 35.16). We will look at this passage in Jer 35 later.

In Isa 11.1, we learn that the Messiah is the root of Jesse. In Isa 11.10, the non-Jews will seek and come to the Messiah. In Isa 11.11, it says that the Lord will again recover the the second time (the Second Redemption) the remnant of his people from various countries. Isa 11.12 goes on to say he will lift up a standard for the nations (like the the mixed multitude when they came out of Egypt). He will assemble the banished ones of Israel (the ten northern tribes), the dispersed of Judah (two southern tribes). SO, we have the same three groups here that were a part of the First Redemption. Israel, Judah and the non-Jews, or mixed multitude. He is alluding in these passages to what happened in the First Redemption, also called the Egyptian when talking about this Second, or Messianic, Redemption.

Now, there are many descendants of Israel among the nations today. The Tanak is full of passages about it being that way and God will regather them. But we don’t believe that every non-Jew that is observing the Sabbath, eating kosher and has a desire to follow the Torah is a descendant of the northern tribes. There are many flaws to this understanding of the Scriptures and it is seen in many “two house” theories that are out there today. They misunderstand the fact that we will have three groups in the redemption, and one of the groups is the believing non-Jews (Isa 11.12). We have the same three camps that we had in the redemption from Egypt. In the long run, it doesn’t matter that one believes they are from one of the tribes because no matter what group you are in, you will still follow the Torah.

So, let’s review a few things before we move on. We have established that Moses has fled to Midian, east of the Gulf of Aqaba. Yitro (Jethro) was “the” priest of the Lord, living in Madian-polis, 18 miles west of Mount Sinai (Jebel al-Lawz). This is the “back side” (achar) of the wilderness (Exo 3.1, 18.1-12). This city is known today as Al-Bad. Yitro is a Kenite (JUdges 1.16, 4.11). Mount Sinai is called by Josephus and Philo the “tallest mountain” in the region. The current name for this mountain is Jebel al Lawz, which means “almond mountain.” Mount Sinai is also called Horeb.

We have also seen that Yitro has several names. It is inferred in Exo 2.18 that his name is Reuel; we know it is Yitro in Exo 3.1, and it may have also been Hobab in Judges 4.11. Yitro will give Moses some very sound advice in Exo 18.13-27 on how to judge the people. They will set up court system based on a tier structure. This model is still used today among many nations, especially the United States justice system. We learn from Num 10.29-32 that Hobab is the brother-in-law of Moses, the son of Yitro. Judges 1.16 talks about the “descendants of the Kenite, Moses’ father-in-law, were up from the city of Palms (Jericho).”

The Torah has told us about how bad the religion of Midian was. Yitro was the priest of the Lord in Midian, not a pagan priest. He knows the Lord and he knows how to offer appropriate korbanot (offerings) in Exo 18.9-12. The descendants of the Kenite Yitro went to live among the people of Israel. Judges 4.11-21 tells us the Heber was a Kenite and he had separated himself from the Kenites, the sons of Hobab, the father-in-law of Moses. From this we learn that Yitro had a third name.

Heber has a wife, Jael, and she drives a yotaid (tent peg, nail) through the head of Sisera, a type of Satan and the false Messiah (Gen 3.15; Rev 13.3; Isa 22.15-25; Ezra 9.8; Hab 3.13; Psa 74.13.), is from Haroshet ha Goyim (“{work of the Gentiles”). This story is very messianic. He comes against Israel. Devorah will rally Israel. Her name comes from the word “davar” meaning “word” and she is the wife of a man named Lappidot, which mean “torch.” This alludes to the “torch” in Gen 15 17, a type of the Messiah. So we have Stan/false messiah coming against the Messiah and his bride. A man named Barak (“lightning”) comes and he routs Sisera and his army. Sisera runs and takes refuge in the tent of Jael, the wife of Heber the Kenite. Sisera falls asleep and Jael drives a yotaid (a picture of the Messiah) through his head. Anyway, let’s get back to Yitro.

In 1 Chr 2.55 it says that the Kenite came from Hammath, the father of the house of Rechab. Rechab is going to be a Kenite, the same people that descend through Yitro. We know that Yitro believes in the God of Israel, but he is not Jewish. In Jer 35.1-19 we have the Rechabites, and they were non-Jews and Kenites, the same as Yitro. They came from Hammath (1 Chr 2.55). They came into Canaan with Israel and lived in tents (1 Sam 15.6, Jer 35.6-7). They were zealous for the Lord (2 Kings 10.15-23). God will use them as an example of obedience, and the Lord blessed the house of Jonadab. Some of them returned after the captivity (1 Chr 2.55). Benjamin Tudelensis is a Jew who traveled around 500 years ago. He said some were still in Israel as late as the 12th century A.D. (1100’s).

This will be a picture of the third group involved in Isa 11.12. They are the “erev rav” or “mixed multitude” of non-Jews who come to the Lord in the Second, or Messianic, Redemption (Isa 11.10-12). They will be blessed and enter into the “rest” (Isa 11.10), which is the Olam Haba ultimately. The third group (“erev rav” or mixed multitude) in the First, or Egyptian, Redemption, were a picture of this group. Many non-Jews today may not know if they are Jewish, but they do believe in Yeshua as Messiah and follow the Torah. If it turns out that when Messiah returns that they are from one of the tribes, then that’s a good thing, too. But, it really doesn’t matter in the long run as long as you are in the Kingdom of God. We should want to fulfill our role as a believer no matter state we find ourselves in (1 Cor 7.17-19). Our desire should be to walk in the ways of God as a Torah-based believer.

In Part 5 we will pick up in Exo 3.2-6 and discuss the concept of the angel of the Lord.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Understanding the New Testament

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