12

The Restoration of Israel

By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment.

By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter;

Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.

By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

By faith they passed through the Red Sea as by dry land: which the Egyptians assaying to do were drowned (Heb. 11:23-29).

Our studies thus far in Hebrews, chapter eleven have dealt with certain peculiar experiences of a select group of individuals from the Book of Genesis. In selecting these individuals with their peculiar experiences, the Spirit of God has provided a chronological framework of prophetic events revealing God's plans and purposes for the ages. And the emphasis, as with all prophetic Scripture, is placed on the end time, beginning with the removal of the Church preceding the Tribulation.

Joseph's mention of the departing of the children of Israel from Egypt and the commandment given concerning his bones (Heb. 11:22; Gen. 50:24, 25) form the closing verses to the Book of Genesis. Beginning with the birth of Moses (Heb. 11:23; Ex. 2:1ff), revelation in Hebrews, chapter eleven, for the first time, moves beyond the Book of Genesis. Heb. 11:23-29 refers to certain experiences of Moses, the deliverance of the Israelites from Egypt, and the destruction of Pharaoh and his armed forces.

This deliverance of the Israelites is the same deliverance to which Joseph referred in the closing verses of Genesis. Joseph, however, referred not only to the Israelites being led "out of" Egypt, but also to the Israelites being brought "unto the land which he [God] sware to Abraham, to Isaac, and to Jacob." Although the account of the Israelites being led out of Egypt is given in the Book of Exodus, the account of their being brought into the land is not given until the Book of Joshua. Thus, these two books, along with the intervening books recording the wilderness wanderings and experiences of the Israelites (Leviticus, Numbers, and Deuteronomy), form God's Own commentary on Gen. 50:24.

The historical account of the deliverance of the Israelites from Egypt under Moses, their experiences in the wilderness wanderings, and their entrance into and conquest of the land under Joshua constitute a dual type concerning God's deliverance of the two seed of Abraham -- the heavenly seed, and the earthly seed. There is a present deliverance for the heavenly seed of Abraham (the Church), with a view to a future inheritance in a heavenly habitation (the land presently occupied by Satan and his angels); and there is a future deliverance for the earthly seed of Abraham (Israel), with a view to an inheritance in an earthly habitation (the land covenanted to Abraham, Isaac, and Jacob).

This is the same dual type set forth in the previous experiences of Abraham as he traveled from Ur of the Chaldees to the land of Canaan, establishing in Genesis a basic type which remains unchanged throughout Scripture. The experiences of the Israelites under Moses, beginning in Exodus, merely enlarge upon the type previously established in Genesis. And we're told in I Cor. 10:6, 11 that "all these things happened unto them for ensamples ['types']: and they are written for our admonition, upon whom the ends of the world ['ages'] are come." God has established these types through experiences of Old Testament saints in order to teach His people the "deep things of God" concerning His dealings with both Israel and the Church.

Faith of...

Heb. 11:23 refers to the faith of Moses' parents at the time of his birth. Verses twenty-four through twenty-eight refer to the faith of Moses after he had "come to years" in the palace of the Pharaoh of Egypt; and verse twenty-nine refers to the faith of the nation of Israel, including Moses, as the people passed through the Red Sea upon their departure from Egypt.

The words "By faith" in this section, as throughout Hebrews, chapter eleven, reflect back upon God's previous revelation to the ones exercising faith, for apart from this revelation faith cannot exist.

1. Faith of Moses' Parents (v. 23)

The parents of Moses (Amram and Jochebed), through Divine revelation, acted "by faith." They disregarded the king's commandment concerning the death of all newborn male children (cf. Ex. 1:22) and hid their son. After three months, when he could no longer be hidden in the camp of Israel, Jochebed made an "ark of bulrushes" covered with "slime and with pitch" and hid her child in the ark among the reeds at the edge of the Nile.

Pharaoh's daughter, coming down to the Nile to bathe, found the child. And continuing events coming to pass under the sovereign direction of the Lord, honoring Amram's and Jochebed's faith, resulted in the child being returned to his own mother to be reared under the very protection of Pharaoh (Ex. 2:5-9).

"Amram and Jochebed must have received a Divine revelation (not recorded in the O.T.), and this word from God formed the foundation of their confidence, and supplied the motive-power of what they did. It is true that they knew from the prophecy given to Abraham (Gen. 15) that the time for the deliverance of Israel from Egypt was drawing near, as they also knew from the prediction of Joseph (Gen. 50:24) that God was going to undertake for His people. Yet we are persuaded that Heb. 11:23 refers to something more definite and specific" (A. W. Pink).

2. Faith of Moses (vv. 24-28)

God's revelation to Amram and Jochebed was undoubtedly passed on to Moses by his mother while still a child under her care, for when he was grown and separated from his mother in the palace of Pharaoh, he acted "by faith." He, at this time, acted upon the revelation of God concerning his true identity, his mission in life, and what the future held.

A) By faith Moses, "when he was come to years, refused to be called the son of Pharaoh's daughter" (v. 24).

Moses as the adopted son of Pharaoh's daughter was in a position to participate in the affairs of Egypt as a member of Egypt's royal family. But Moses, "when he was come to years," renounced his position in Pharaoh's court, for he knew the destiny of both Egypt and the people of God.

B) By faith Moses chose "rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a reason" (v. 25).

Although Moses in the court of Pharaoh was the adopted son of Pharaoh's daughter, he chose to align himself with the people of God who were about to be adopted as God's firstborn son (Ex. 4:22). The word "firstborn" carries the thought of supremacy. Israel, not Egypt, was to ultimately be the supreme nation. The wisdom, wealth, and power of Egypt were to be reduced to naught, and the afflicted people of God were, in the end, to be triumphant. (Note that in the coming age Israel will be placed at the "head" of the nation, and Egypt will be the "basest" among nations; Isa. 14:1, 2; Ezek. 29:11-15.)

C) By faith Moses esteemed "the reproach of Christ greater riches then the treasures in Egypt: for he had respect unto the recompense of the reward" (v. 26).

The "recompense of the reward" is twofold. Recompense for both the godly and the ungodly are in view -- rewards and retribution. Moses knew that both would come to pass, and he refused to look upon the present "treasures" of Egypt, knowing that the only "riches" which would endure lay outside of Egypt. These riches were associated with Christ, the people of God, and would be realized in the future.

D) By faith Moses "forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible" (v. 27).

With God's revelation concerning the destiny of two nations in view, the simple statement is made, "By faith he forsook Egypt." The wrath of Pharaoh was ignored, for Moses, through the eyes of faith (the opposite of sight in Pharaoh's court), saw the things of God -- things impossible to behold through the natural eye.

E) By faith Moses "kept [lit. 'instituted'] the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them" (v. 28).

The institution of the Passover signaled the death of the firstborn -- "from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts" (Ex. 11:5). The death of the firstborn was the tenth and final plague wrought upon the kingdom of Egypt. And on this night, via the death of the firstborn, God announced that supremacy had passed from the powerful nation of Egypt to a nation of slaves -- God's firstborn son.

3. Faith of the Israelites (v. 29)

The Israelites under Moses, "By faith...passed through the Red Sea," but the pursuing Egyptians "were drowned" in the sea. The Israelites acted upon God's promise of deliverance from Egypt. They possessed God's promise to Abraham (Gen. 15:13, 14); they possessed God's promise through Joseph (Gen. 50:24, 25); they possessed as their leader the one approved by God among the people through "signs" (Ex. 4:29-31; cf. Acts 2:22); and they possessed God's promise through Moses concerning the Red Sea passage itself (Ex. 14:15, 16).

Although supremacy among the nations passed from Egypt to Israel the night of the Passover, the power of Egypt was not reduced to naught until the Red Sea passage. Pharaoh and his armed forces were overthrown in the midst of the sea. And it was then that God's firstborn son, on the eastern bank of the Red Sea, sang the victor's song (Ex. 14:26-30; 15:1ff).

Exodus -- Its Historical Setting

The section in Heb. 11:23-29 is a brief synopsis of the first fifteen chapters of Exodus. Its place in Hebrews, chapter eleven is immediately after the mention by Joseph of the "departing of the children of Israel" and the "commandment concerning his bones" (v. 22), and immediately before the destruction of Jericho (v. 30). The former refers to the resurrection and restoration of Israel, and the latter refers to the destruction of Gentile world power following Israel's resurrection and restoration. The intervening seven verses dealing with Moses (vv. 23-29) lead into events which actually connect verse twenty-two (the departure of the children of Israel, and the bones of Joseph) with verse thirty (the destruction of Jericho). The Exodus from Egypt under Moses in verse twenty-nine is synonymous with the departure of the children of Israel in verse twenty-two, and the destruction of the Egyptians in verse twenty-nine sets forth the same basic teaching as the destruction of Jericho in verse thirty. The chronology of events is thus:

1) The resurrection of Israel (v. 22).

2) The restoration of Israel (vv. 22-29).

3) The destruction of Gentile world power (vv. 29, 30).

Individuals with their peculiar experiences, the placement of these individuals within the framework of sections in books, or in books as a whole, and the arrangement of books within the canon of Scripture all fit together in perfect harmony to reveal God's plans and purposes for the ages. The opening verses of Genesis reveal the origin of the heavens and the earth, the ruin of the earth, the restoration of the earth, and the time involved in the earth's restoration. In Genesis we find man's beginning and the purpose for his creation, the entrance of sin into the human race, and God's remedy for sin. In Genesis we find the great Flood during Noah's day, the call of Abraham, and the experiences in his life and in the lives of his descendants through the fourth generation -- the sons of Jacob, constituting the beginning of the twelve tribes of Israel. As we have seen in past studies, these events are far more than mere historical accounts concerning the origin of all things. These events occurred within the sphere of God's Divine plan and direction, for God does not draw spiritual lessons from haphazard analogies. These events set forth, in type, great foundational spiritual truths upon which the remainder of Scripture rests.

Once the foundation has been laid in Genesis, we can then move on to Exodus. The Book of Exodus actually forms a beginning within itself and must occupy its place in the canon of Scripture before the remaining books. Exodus records the death of the Passover lamb, the departure from Egypt, and the beginning of the wilderness journey toward the land of Canaan. Exodus records the birth of a nation in the land of Egypt and the removal of this nation from Egypt. And from this point forward, this new nation, the nation of Israel, is God's focal point in His dealings with the remainder of the human race.

Exodus, however, as Genesis, also records far more than mere historical beginnings. This book, in its typological teaching, builds upon foundational truths previously set forth in Genesis concerning both the heavenly and earthly seed of Abraham. In relation to the heavenly seed of Abraham, Exodus records the beginning of the Christian life -- the appropriation of the blood of the Passover Lamb, followed by the Red Sea passage and the wilderness journey; and in relation to the earthly seed of Abraham, Exodus records the birth of a nation in the land of Egypt and the departure of this nation from Egypt during the days of Moses, which looks beyond these events to the rebirth of this same nation while in a worldwide dispersion, followed by the nation's restoration during the days of the coming of the Son of Man. The Book of Exodus as a whole constitutes a detailed prophecy concerning God's future dealings with Israel.

Exodus -- A Prophecy

During the days of Moses 3,500 years ago we find the birth of a nation in the land of Egypt. The Book of Exodus, which records this birth, constitutes an overall type of what is about to occur immediately before and after the time yet future when this same nation will be "born at once" (Isa. 66:8). This book sets forth in chronological order events which will occur both during and after the coming Great Tribulation.

Exodus begins with the Israelites under bondage to the Assyrian in the land of Egypt. The revelation in this book moves through ten plagues brought upon Egypt, climaxed by the death of the firstborn. The Israelites -- under the blood of the Passover lamb -- were led out of Egypt, taken to the Sinai Peninsula, and there the old covenant was made with Israel. The book terminates with Israel removed from Egypt, placed under the old covenant, and God Himself dwelling in their midst in the Holy of Holies in the tabernacle. This is the point where the Theocratic Kingdom in the Old Testament began -- God Himself dwelling in the midst of His people, governing these same people under the old covenant.

Would you like to know what is about to happen to both Israel and the Gentile nations of the world? God has not left His people in the darkness concerning what He is about to do. It is man who has ignored this revelation, producing a self-imposed darkness, not God who has failed to provide the revelation. It is evident that very few Christians have any appreciation whatsoever for the vast amount of unfulfilled prophecy found in Scripture. A large part of Genesis falls into this category. ALL of Exodus has to do with events yet future. This book is actual history fraught with types and meanings. The future time interval which God revealed to Moses, recorded in the Book of Exodus, is the same as that which God revealed to the Apostle John, recorded in the Book of Revelation.

The plight of the Jews in the last days, the long-awaited deliverance of Israel, and the restoration of the kingdom to Israel are told through forty chapters in the Book of Exodus. God has devoted one entire book of Moses, along with large segments of the remaining four books, to provide His people with details concerning events which are yet future, even during the days in which we presently live; and Christians who ignore this revelation do so to their own peril.

There are two great deliverances of the Israelites in Scripture. One deliverance is past; the other is future. The first deliverance was under Moses; the second will be under the One greater then Moses, the Lord Jesus Christ. When God states that He will "bring again the captivity" of His people (Jer. 30:3, 18), or "set his hand again the second time to recover the remnant of his people" (Isa. 11:11), He is not alluding to a prior deliverance from the Assyrian and Babylonian captivities under Zerubbabel. This restoration was only partial, as is the present restoration of the Israelites to the land. There is only one restoration in all history which was complete and can be placed alongside, by way of parallel, the restoration which is about to occur. However, we are not left to any devices or imagination of our own to figure this out. Scripture reveals this for us. Read very carefully Jer. 16:14, 15; 23:7, 8.

The past restoration constitutes an overall type of the future restoration. "Moses" is a type of Christ, and "Egypt" is always a type of the world in Scripture. The "deliverance from Egypt under Moses" is a type of the future deliverance from a worldwide dispersion under Jesus the Christ. Events on both sides of the actual deliverance from Egypt revealed in the Book of Exodus complete the overall type and provide us with a detailed explanation concerning what is about to occur in the antitype. The type has been set, and the antitype must follow the type in exact detail.

The Coming Great Tribulation

The Book of Exodus begins with Israel in Egypt under Assyrian bondage. The Assyrians had come down, conquered Egypt, and were at this time controlling the country. The "new king" (Ex. 1:8) who arose over Egypt was an Assyrian, not an Egyptian (Isa. 52:4). In Stephen's address before the religious leaders in Israel almost 1,700 years later (Acts 7:1ff), attention was directed to this fact. In reiterating the history of Israel from the days of Abraham, Stephen referred to their bondage in Egypt under "another king...which knew not Joseph" (v. 18). The word "another" is a translation of the Greek word heteros (the Septuagint also used this same word in Ex. 1:8). This word means "another kind" of king, and has reference to a different dynasty. An Egyptian dynasty had previously been in power. But the Assyrians came in, took over the government, and a new dynasty of a different nationality came into existence.

This is the reason the governing power in Egypt looked upon the Israelites as "more and mightier than we" (Ex. 1:9). This statement could not be true if all Egypt were in view. "We" in this verse has to do with the Assyrians living in Egypt and controlling the affairs of state.

During the coming Tribulation the Israelites are going to find themselves scattered throughout the world under bondage to a Gentile governmental system controlled by the "Assyrian." The coming man of sin will be an Assyrian (Isa. 10:5, 12, 24-27; Micah 5:5, 6). The future Assyrian will deal with the Israelites just like his counterpart in Egypt during the days of Moses. He will "afflict" them. Just as the Israelites during the past affliction cried out to God for deliverance, they will cry out to the same God for deliverance during their future affliction. And just as God came down during the past affliction and delivered His people, He will come down during the future affliction and deliver His people (cf. Ex. 1:11; 3:7, 8; Deut. 30:1-3; Hosea 5:15-6:2).

The manner in which God delivered His people the first time is the same manner in which He will deliver them the second time -- bringing to naught Gentile world power, and personally leading them out. The ten plagues brought upon the Assyrian Kingdom in Egypt set forth in type what is about to happen to the Assyrian Kingdom covering the entire world under the man of sin. "Ten" is the number of ordinal completion. This number has to do with all God's judgments upon the Assyrian Kingdom -- both past and future -- prior to leading His people out.

The Assyrian Kingdom in history was left in shambles at the termination of the plagues, and judgment upon this kingdom was completed immediately after the Israelites were led out of Egypt. At this time the Assyrian and his armed forces were overthrown in the Red Sea.

This same thing will happen to the Assyrian Kingdom yet future. The judgments (typified by the ten plagues) brought upon the world during the Great Tribulation will leave this kingdom in shambles. Note especially Rev. 16:1ff. Also, note in the type that the destruction of the Assyrian and his armed forces in the Red Sea occurred after the plagues and after the Israelites were delivered from Egypt. It will be after the Great Tribulation that the man of sin and his armies will be overthrown. This will occur after the return of Christ to the earth and after the deliverance of Israel from a worldwide dispersion.

In the type, the death of the firstborn (the tenth and final plague) signaled that supremacy had passed from Egypt to Israel. And Israel's position was secured by the destruction of Pharaoh and his armed forces in the Red Sea. Thus will it be in the antitype, for Israel, God's firstborn son, is to exercise supremacy over the nations during the coming age.

Events Following the Exodus

Following the Exodus from Egypt the Israelites were led into Arabia. There God established the old covenant with Israel.

When God reaches out to deliver His people a second time He will bring them into the "wilderness of the people." They will probably be brought to the same place in Arabia where they were brought following the first deliverance. There God will establish a new covenant with the house of Israel. He will also judge His people at this time, purging out the "rebels" and "transgressors," as aforetime, before allowing His people to enter into the land of Israel (Jer. 31:31-34; Ezek. 20:34-38).

The latter part of the Book of Exodus is taken up with instructions concerning the priesthood and tabernacle. Moses is the one who built the tabernacle. He built it exactly like God had told him, according to the pattern of an existing tabernacle in heaven. When Moses finished all the work, the glory of the Lord filled the tabernacle, and the book terminates with a Theocratic Kingdom in existence in the camp of Israel.

When the One Who is greater than Moses returns to the earth, He will build the temple of the Lord (Zech. 6:11-13). When He finishes all the work, the glory of the Lord will be restored to Israel, and there will once again be a Theocratic Kingdom in existence in the camp of Israel.

Two days await Israel -- the darkest day in Jewish history (the coming Great Tribulation), followed by the brightest day (the Messianic Era). God's affliction of His son must be completed; Gentile activity in helping forward this affliction must also be completed (Zech. 1:12-15). THEN, shall "the Sun of righteousness arise with healing in his wings" (Malachi 4:2). The NATION will be restored, the GLORY will be restored, the KINGDOM will be restored, and God's complete purpose for calling this nation into existence will be realized.

Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla.
E-mail: alchitwood@icnet.net.