Seder 56: Echoes of Exodus 15 Throughout the Bible

The Song of the Sea in Exodus 15:1-18, inspired by the miraculous rescue of the Israelites at the Red Sea, is the Bible's first song of praise to God.  The song focuses on God as the only one who brings salvation and carries out judgment. Its major themes include

• God's mighty works on behalf of his people, carried out by his powerful "right hand".(vv 6,12).
• God's control over the forces of nature (vv 7-10).
• God's uniqueness and incomparability (v 11)
• God's position as eternal ruler over all the earth (v 18)

In addition to recounting the Red Sea rescue and defeat of Pharaoh's chariots, the song takes a prophetic look ahead to future events.  Over the next 40 years, many people in the region would remember what God had done and would tremble in fear (v 14).  The Israelites would "pass by" (v 16) once again, walking across the Jordan River on dry ground.  And God would lead them into Canaan to build a temple and dwell in his presence (v 17).  

Not all of the things pictured in the song would happen within 40 years.  Edom and Moab, for example, did not tremble in fear of the Israelites (v 15), but would do what they could to oppose them.  The complete fulfillment of verse 15 may lie in the future.  

There are echoes of Exodus 15 elsewhere in the Bible.  For example, Isaiah 11:12-16 describes a future exodus in which a regathering of the tribes of Israel will take place.  This account is followed in chapter 12 by a song that repeats words from the Song of the Sea:  "Behold, God is my salvation; I will trust, and will not be afraid; for the Lord God is my strength and my song, and he has become my salvation" (verse 2).  

Exodus 15 is referenced again in Psalm 118:14-16, with another quote of Exodus 15:2 and another statement of the strength of God's right hand.  There is a messianic prophecy a few verses later in verse 22.  In Exodus 15:5, Egyptian chariots sink like stones.  In Psalm 118:22, the stone rejected by the builders becomes the chief cornerstone.  

There are a number of allusions to Exodus 15 in the prophecy of Micah 7:7-20.  One striking thing about this prophecy is that in this case, it is human sin, rather than an enemy army, that is defeated and cast into the sea (verse 19).  

Palm Sunday 2024: The Triumphal Entry---Four Gospels, One Message

All four canonical Gospels describe Jesus' dramatic arrival in Jerusalem about five days before Passover in the year of his crucifixion and resurrection (Jn 12:1-12).  As Jesus rode from Bethphage on a donkey, a crowd of pilgrims spread cloaks and leafy branches on the road and hailed his coming with joyful shouts.  This event, traditionally known as the Triumphal Entry, is commemorated by Christians each year on Palm Sunday.  

Each Gospel account contributes to our understanding of what happened.  From John we learn that Jesus had been in Bethany, two miles from Jerusalem, visiting his friends Mary and Martha.  There he raised their brother Lazarus, who had been dead for four days, back to life (Jn 11).  News of this miracle spread quickly, attracting people who wanted to see Jesus and Lazarus (Jn 12:17-18).

Mark 11:1-11 and Luke 19:28-35 explain that when Jesus began the walk from Bethany to Jerusalem, he sent two disciples to Bethphage, where they would find a young colt that had never been ridden.  They were to untie the colt and bring it to Jesus.  Matthew 21:1-7 adds the information that the colt was a donkey, that it would be with its mother, and that the disciples were to bring both animals.  All three Synoptic Gospels agree that Jesus sat on the colt after his disciples draped it with cloaks. (Some have mistakenly thought that Matthew 21:7 is claiming Jesus sat on both animals, but this verse instead is saying that he sat on the cloaks spread over the colt.)

Seeing Jesus on the colt may have reminded onlookers of the reference to a donkey and a donkey's colt in Genesis 49:11, or to Solomon's riding King David's mule when he was anointed king (1 Ki 1:38-40).  More importantly, as Matthew 21:5 and John 12:15 point out, Jesus' actions evoked the messianic prophecy of Zechariah 9:9:  ``Behold, your king is coming to you, righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey."

The symbolism of the donkey was not lost upon the crowd.  They waved and scattered leafy branches, and they expressed their messianic hopes by shouting words from Psalm 118:25-26: ``Hosanna! Blessed is he who comes in the name of Lord!  Blessed is the coming kingdom of our father David! Hosanna in the highest!'' (Mk 11:9-10)  These are actions associated with the Feast of Tabernacles, and more broadly with  messianic expectation.  Judas Maccabeus received similar acclamation in 164 BC when his victories led to the rededication of the Temple (2 Macc 10:6-8).  So did Judas' brother Simon when he expelled the Syrian forces from the Akra citadel in 141 BC (1 Macc 13:49-52).     

This rejoicing may have continued for some time.  In those days, whenever someone in a group shouted, ``Blessed is he who comes,'' it was customary for the others to automatically add, ``in the name of the Lord!''  Scholar David Instone-Brewer (in his book The Jesus Scandals) has suggested that children in the crowd may have enjoyed starting this cheer repeatedly in order to get others to respond in the usual way.  (Matthew 21:15 mentions children cheering in the Temple area the next day.)

Not everyone in the crowd was comfortable with the celebration.  Some Pharisees told Jesus to rebuke his disciples.  He responded, ``I tell you, if these were silent, the very stones would cry out'' (Lk 19:40).  His reference to stones reminds us of some previous verses in Psalm 118:  ``The stone that the builders rejected has become the cornerstone.  This is the Lord's doing; it is marvelous in our eyes'' (vv 22-23). 

 After coming to Jerusalem, Jesus went to the Temple area and looked around before returning to Bethany that night  (Mk 11:11)  Supporters of Jesus may have been disappointed that he made no move to gather troops or call for the overthrow of Roman rule.  However, we should not conclude, as some have, that the crowd cheering Jesus during the Triumphal Entry became the crowd that called for his crucifixion a few days later.  This second crowd was likely composed of an entirely different group of people---e.g., Temple authorities who saw Jesus as a threat to the status quo.  

Jesus' disciples at first did not comprehend the full meaning of the Triumphal entry, but their understanding grew in light of subsequent events and is reflected in the Gospel accounts (Jn 12:16).  In riding a donkey's colt that had never had a rider, Jesus demonstrated his authority over creation and hinted at the coming of the ``peaceable kingdom'' described in Isaiah 11:6-9.  His actions pointed to the prophecy of Zechariah 9:9-11, which pictures the Messiah as one who brings salvation and peace to the nations and whose rule will extend ``to the ends of the earth.''  Significantly, God declares in Zechariah 9:11 that ``because of the blood of my covenant with you, I will set your prisoners free from the waterless pit.''  This prophecy reminds us of Jesus' intention to lay down his life for the sins of mankind on this trip to Jerusalem (Lk 9:22; 51; Mt 26:28).  

Both Matthew and John link Zechariah 9:9 with prophecies from Isaiah.  Matthew 21:5 connects the Zechariah passage with Isaiah 62:11:  ``Say to the daughter of Zion, 'Behold, your salvation comes...''  John 12:15 makes a connection with Isaiah 40:9:  ``...Fear not; say to the cities of Judah, `Behold your God!'.''  These verses from Isaiah complement Zechariah 9, speaking of the deity and mission of the Messiah.

All four Gospel accounts portray Jesus as the promised Messiah.  They also emphasize Jesus' detailed foreknowledge and control over  the course of events.  One has the sense that he was orchestrating everything that happened during Passion Week, from the Triumphal Entry to his arrest and crucifixion.  All of these things were carried out according to a predetermined plan.  When we, like Jesus' first disciples, find life difficult to comprehend, we can take comfort in the fact he is in charge as that plan continues to unfold. 

Seder 143: Psalm 101---A Royal Declaration of Commitment to Justice

 In Psalm 101 the king of Israel solemnly promises to rule justly.  A king who carries out these promises would be living up to the description in Deut 17:14-20.  In fact, he would have the qualities of the Messiah given in Isaiah 11:1-5.  Christians and Christian leaders are called to exhibit similar qualities (1 Ti 3:1-16; 2 Ti 2:14-16; Titus 1:6-9).  

The king desires to emulate God's example of "steadfast love and justice" (v 1).  He praises God in song for these attributes.  He seeks wisdom, pondering the ways of God (v 2) and seeking God's guidance in dealing with problems that he faces.  He wants to live a life of integrity before God, to seek excellence and put aside things that are worthless (v 3).  

The king is determined to avoid all forms of evil and to surround himself with those who do good (vv 4,6-8).  Rather than have evil "cling to him" (v 3), he wants to cling to God (Dt 11:22). Striving to lead a just administration, he wants to discourage slander and arrogant behavior (v 5), which can lead to false witness and unjust verdicts.  

Based on verse 1, the midrash on Psalm 101 attributes to David a determination to praise God whether he himself receives justice or mercy, following the example of Job 1:21.  The midrash connects the phrase "morning by morning" in verse 8 with Exodus 36:3, where Israel brings freewill offerings each morning.  Because Israel had done that, the midrash says, God would rid the land of wickedness.

Seder 124: Numbers 27---Appointing the Next Leader of Israel

 Knowing that he would not be going into the Promised Land, Moses in the final months of his life tried to do as much as possible to prepare the Israelites for future success.  Concerned more about Israel's future than his own, he asked God, "Let the Lord, the God of the spirits of all flesh, appoint a man over the congregation who shall go out before them and come in before them, who shall lead them out and bring them in, that that congregation of the Lord may not be as sheep that have no shepherd" (Nu 27:16-17).

God's response was to instruct Moses to anoint Joshua as his successor (verses 18-23).  Joshua would not have quite the "face-to-face" relationship with God that Moses had (see Num 12:6-8), but God would be working with him closely.

It was surely no surprise to Moses that Joshua, his longtime assistant, would be Israel's next leader.  Joshua was one of only a few from the older Exodus generation still alive (Num 26:65).  He is described in Nu 27:18 as "a man in whom is the Spirit", and in Deut 34:9 as "full of the spirit of wisdom."  God would not be working with Israel through a dynasty, but through leaders who were people of faith.

Are Nu 27:18 and Deut 34:9 saying that Joshua was led by the Holy Spirit?  I believe the answer to this question is "yes."  In a sermon at Church of the Messiah on November 12, 2022, Kyle Kettering observed that Christian theology has too often downplayed the extent of the work of the Holy Spirit before the Pentecost event in Acts 2.  (Sometimes this can result from misinterpreting passages like John 7:39.)  Certainly the work of the Spirit has increased through history, but the Spirit has been active from the beginning.  

Kyle related a midrashic tradition about the meaning of Moses' request in Nu 27:16-17.   According to this tradition, Moses was asking God for a new leader who would, like God, understand each person's spirit and be able to work with everyone.  God replies that he'll show Moses all the future leaders, the prophets and judges.  Moses sees, though, that the only one who will understand every spirit will be Messiah, who will have "the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord" (Isa 11:2).

The Gospel of Mark shows that Jesus, following in Moses' footsteps, was concerned that the people of Israel have a good shepherd to lead them (Mk 6:34).  Through the Spirit described in Isa 11:2, he taught the people.  

Kyle explained that in both Jewish and Christian tradition, those who follow God in believing loyalty ared led by the Holy Spirit.  One who is led by the Spirit 

• exhibits the fruits of the Spirit (Gal 5:22-23).
• puts the practices of the old nature to death (Rom 8:13).
• enjoys a close connection to the Father (Rom 8:15).
• lives a brave and powerful existence (2 Tim 1:7).

Jesus embodies all of these things and has modeled for us a life by the Spirit.

Seder 116: Psalm 125 and Isaiah 10---"the scepter of wickedness shall not rest on the land"

 Psalm 125 is one of the "psalms of ascents," those associated with visits to Jerusalem for the annual pilgrim festivals.  People arriving in Jerusalem might look up and realize that with all the insecurities of life, God was the one dependable thing.  From his throne he rules the Universe, and those who trust in him are on solid ground (v 1).  Mt Zion represents God's presence, power, and protection.  

Verse 3 of this psalm begins with an important affirmation: "For the scepter of wickedness shall not rest on the land allotted to the righteous." Israel might experience correction, even exile, but ultimately they would be restored to the land.  

Since God is just and faithful, God's people can pray the "thy kingdom come" prayer for justice and peace to prevail (vv 4-5).  

We see one illustration of Psalm 125:3 in the prophecy of Isaiah 10, which seems to date from a time shortly after the mighty Assyrian Empire conquered the northern tribes of Israel, with capital at Samaria, in 722 BC.  [Commentator Geoffrey Grogan (EBC) notes that we know when Assyria took the places mentioned in Isa 10:9, with the latest of those conquests occurring in 717 BC.]  The arrogant Assyrians assumed that they easily would be able to take over the southern kingdom of Judah as they had the northern kingdom (vv 7-11).  However, God would not allow that (vv 12-34).  Ultimately the Messiah, the "mighty God" of Isa 9:6-7, would rule in Jerusalem (Isa 10:21; 11:1-11).   

Seder 60: Psalm 147---Reasons for Praise

 Psalm 147 gives a fourfold call to praise God (vv 1, 7. 12. 20) and brings out several reasons for doing so. 

God is praised first for Israel's restoration after exile, including the return of people from exile and the rebuilding of Jerusalem (vv 2-3).  This example dates the psalm as postexilic.  (The LXX and Vulgate associate Psalms 146-147 with Haggai and Zechariah.)  

The rebuilding and dedication of Jerusalem's walls under Nehemiah are discussed in Neh 6:15-7:3; 12:27-43.  Prophecies of rebuilding, covering this restoration and restoration yet to come, are given in Jer 31:38-40; Isa 60:17-18; 61:4-6; Isa 65:18.  Some examples of prophecies on regathering of people from exile are Deut 30:1-4; Isa 11:12. 

The midrash on Psalm 147 speculates on the identity of the "outcasts of Israel" in verse 2.  Along with people returning from exile, there is speculation about the futures of Korah and Achan. 

Additional reasons for praise are God's detailed knowledge of, power over, and care for his creation (vv 4-6, 8-9). He especially cares for people who fear him and put their trust in him (vv 10-11).  

In the Septuagint this psalm is divided into two separate psalms, with verses 1-11 in one and verses 12-20 in the second.  In the MT the two parts of Psalm 147 fit together well.  Verses 13-14, like verses 2-3, praise God for his care for Jerusalem.  Verses 15-18, like verses 4-5, 8-9, picture God's power as Creator. 

Finally, God is praised in verses 19-20 for revealing precious instruction to Israel.  These verses remind Christians of Paul's words in Romans 3:1-2: 

"Then what advantage has the Jew?  Or what is the value of the circumcision?  Much in every way.  To begin with, the Jews were entrusted with the oracles of God."

Christians from all nations are thankful to Israel for preserving God's Word and passing it down to us.

Seder 37: Gen 41---Joseph's Amazing Reversal of Fortune

 Two years after Joseph correctly interpreted the dreams of Pharaoh's cupbearer and baker, another opportunity arose for Joseph to interpret dreams.  The Pharaoh himself had a pair of dreams that troubled him greatly, and his experts had been unable to give an explanation that satisfied him (Gen 41:1-8). 

We know that in ancient Egypt some "dream manuals" were compiled, giving examples of dreams and their interpretations.  The interpretations often relied upon wordplay.  Apparently the manuals were not helpful in this case.

One midrash imagines what Pharaoh's experts might have told him (Genesis Rabbah 89).  In the midrash, they say that the image of seven good cows eaten by seven bad cows stands for seven daughters of Pharaoh who will die prematurely, while the seven good sheaves eaten by seven bad ones represent seven kingdoms that Pharaoh would conquer but that would rebel against him.

The midrash reminds us of two main challenges in interpreting these dreams.  A correct interpretation would recognize that the two dreams were a pair with the same message, and that the sevens in the dream stood for seven years.  Verse 8 may imply that the experts did not pick up on the first of these challenges.  The Hebrew literally says that Pharaoh told them his dream (singular), but that they were not successful in interpreting the dreams (plural).  

Pharaoh's cupbearer then remembered Joseph's skills in dream interpretation (vv 9-13), and Joseph was brought out of prison to hear the dreams.  Joseph was careful to emphasize that he could not interpret dreams on his own, but that God could provide a satisfying interpretation (v 16).  

Joseph not only gave a convincing interpretation but offered a plan for dealing with the extended famine that he saw predicted in the dreams (vv 25-36).  Here we get a glimpse of the aspects of Joseph's character that led to his being given managerial responsibilities at an early age.  Pharaoh was greatly troubled by the dreams, and after hearing Joseph's interpretation he might have wondered if it was possible for Egypt to get through the famine successfully.  Joseph's plan helped to ease his mind.  

Joseph's plan was his resume.  After hearing Joseph's impressive presentation, Pharaoh made him the "famine czar", with authority to carry out the plan he had proposed.  He was given an Egyptian name and a wife from the Egyptian elite.  

We wonder what Pharaoh had heard previously about Joseph, Did he remember the encounter that an earlier Pharaoh had had with Abraham 200 years before (Gen 12)?  Had he heard about Joseph's talents from Potiphar?  In any case, Joseph experienced a meteoric rise to power and was put in a position to save many lives.   Once again, the nations were blessed through a descendant of Abraham.  

Thinking of the book of Genesis as a whole, Joseph is a kind of second Adam figure.  Adam failed by trusting in himself to determine good and evil.  Joseph, on the other hand, relied on God to correctly identify the "good" and "evil" cattle and sheaves.  He showed how to wisely exercise dominion over the earth (Gen 1:28).  

Christians recognize in Joseph a type of the Messiah.  Through no sin of his own, he was buried for a time in prison, but then was raised again with all things in Egypt "put under his feet" (1 Cor 15:27-28).  He was led by the Spirit of God (Gen 41:38; Isa 11:2).  

When Egypt needed bread, Pharaoh said, "Go to Joseph.  What he says to you, do" (Gen 41:55).  We are reminded of Mary's words at the wedding feast at Cana in John 2:5.  "Do whatever he tells you."

Seder 29: Psalm 18---God Gives David the Victory

 David achieved great success as a military commander during his time as king of Israel, whether he was fleeing from Saul or expanding the borders of Israel.  He understood clearly that God was the source of his success.   He gave thanks and praise to God in Psalm 18, which is largely paralleled in 2 Sam 22.

David described being at the point of death and calling out to God for help (vv 4-6), whereupon God came quickly and powerfully to rescue him (vv 7-19).   David praised God's faithful treatment of his servants (vv 20-27) and acknowledged that God was the source of all his military success (vv 28-42).

The psalm ends by describing how God gives his anointed king victory over the nations (vv 43-50).  This part of the psalm points ahead to the work of the Messiah.  

The apostle Paul later quoted Ps 18:49 in Romans 15.  In Romans 15:7, he urged Jewish and Gentile believiers in Rome to accept each other, as Christ had accepted them.  He explained that it was God's plan to build a people from both Israel and the nations.  Jesus had worked with Israelites (v. 8) , coming to carry out God's promise to bless all nations through the seed of Abraham.   Paul showed that the nations were now praisiing God along with Israel, as predicted in scriptures like Ps 18:49, Deut 32:43, Ps 117, and Isa 11:10.          

The Psalms have quite a lot to say about the inclusion of the nations in the people of God.  Michael Heiser devoted a recent podcast episode to this topic, focusing on the "Zion psalms."