Parashah 14: Va'era “I appeared”
Sh'mot “names” (Exodus) 6:2-9:35 Psalm 46
Yechezk'el (Ezekiel) 28:25-29:21 Revelation 16:1-21
by Messianic Teacher Dr. Daniel Boley
2 God spoke to Moshe; he said to him, “I am Adonai. 3 I appeared to Avraham, Yitz'chak and Ya'akov as El Shaddai, although I did not make myself known to them by my name, Yud-Heh-Vav-Heh [Adonai].
Strong's: strength; as adjective, mighty; especially the Almighty (but used also of any deity)
God, God-like One, the Mighty One (used of: mighty men, men of rank, mighty heroes; angels; a god, a false god (demons, imaginations); God, the one true God, Jehovah (Yahweh)
mighty things in nature
Strong's: the Almighty; from שָׁדַד [sha-dahd]= properly, to be burly, i.e. (figuratively) powerful (passively, impregnable); by implication, to ravage
BDB: almighty, most powerful; Shaddai, the Almighty (referring to the true God)
Strong's: from הָיָה [ha-yah]; (the) self-Existent or Eternal; Jehovah, Jewish national name of God
הָיָה = to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
BDB: Jehovah (Yahweh) = “the existing One” the proper name of the one true God; unpronounced except with the vowel pointings of אֲדֹנָי [a-do-nai]
אֲדֹנָי = an emphatic form of אָדוֹן [a-dōn]; the Lord (used as a proper name of God only)
Strong's: sovereign, i.e. controller (human or divine)
referring to men: a superintendant of a household, a superintendant of affairs; a master; a king
referring to God: the Lord God; the Lord of the whole earth
referring to men: a proprietor of a hill of Samaria; a master; a husband; a prophet; a governor; a prince; a king
referring to God: the Lord of lords (probably = “your husband, Yahweh”)
my lord, my master
referring to men: a master; husband; prophet; prince; king; father; Moses; priest; a theophanic angel; captain; general recognition of superiority
referring to God: my Lord, my Lord and my God; Adonai (parallel with Yahweh)
Even though the narrative written down by Moses in the first five books of the Bible uses יהוה [Yud-Heh-Vav-Heh] many times, apparently the LORD did not make Himself known to the patriarchs by that name (at least, not in its fulness).
Scripture does not say,'I did not make My name known,' but I was not known (so lit.). God did not reveal Himself to the patriarchs by the name Adonai which signifies 'keeping faith,' because the promises were not fulfilled in their lifetime (Rashi); but to Moses He did so reveal Himself when He declared I AM THAT I AM since His word was about to be accomplished (Rashbam). (The Soncino Chumash, p. 351.)
4 Also with them I established my covenant to give them the land of Kena'an, the land where they wandered about and lived as foreigners. 5 Moreover, I have heard the groaning of the people of Isra'el, whom the Egyptians are keeping in slavery; and I have remembered my covenant.
vs 2 I am יהוה (Adonai)
vs 3 I appeared to your forefathers as El Shaddai
although not as יהוה
vs 4 I established My covenant to give them the land of Kena'an
vs 5 I have heard Isra'el's groaning, and
vs 5 I have remembered My covenant …
6 “Therefore, say to the people of Isra'el: 'I am Adonai. I will free you from the forced labor of the Egyptians, rescue you from their oppression, and redeem you with an outstretched arm and with great judgments. 7 I will take you as my people, and I will be your God. Then you will know that I am Adonai your God who freed you from the forced labor of the Egyptians.
“Therefore” – Whenever we see “therefore” in Scripture, we should understand what the “therefore” is there for.
Because all of these things are established, true, and can be counted on, I will ….
four promises directly from יהוה Himself (represented by drinking from the cup four times at the Passover meal):
I will free you from the forced labor of the Egyptians, (rescue you from their oppression,)
[I will] redeem you with an outstretched arm and with great judgments.
I will take you as My people, and
I will be your God
8 I will bring you into the land which I swore to give to Avraham, Yitz'chak and Ya'akov – I will give it to you as your inheritance. I am Adonai.'”
The Everlasting (Eternal), All-Knowing (Omniscient), All-Powerful / Almighty (Omnipotent), Ever-Present, Sovereign King of the Universe swore to give the land to Abraham and his descendants
and then more specifically to Isaac and his descendants,
and then more specifically to Jacob and his descendants,
and now to the people who would become the people of Israel.
“inheritance” in this verse is the Hebrew word מוֹרָשָׁה [mo-ra-shah] meaning “a possession.” It is the feminine of מוֹרָשׁ [mo-rash] which means “a possession,” but also figuratively “delight.”
Strong's brings out that מוֹרָשָׁה comes from יָרַשׁ [ya-rash] meaning to occupy (by driving out previous tenants, and possessing in their place)
by implication, to seize, to rob, to inherit;
also to expel, to impoverish, to ruin
BDB: יָרַשׁ = to take possession of; to inherit; to impoverish, to come to poverty, to be poor
Often the judgement for our sin is, or at least includes, the natural outworking of that sin; it's natural outcomes and byproducts. Such is the case with the Promised Land. The inhabitants chose to continue in their sin and rebellion against the natural ways of the LORD and became impoverished, at which point God brought in the people of Israel to inherit and take possession of the the land (cf Gen. 15:16).
9 Moshe said this to the people of Isra'el. But they wouldn't listen to him, because they were so discouraged, and their slavery was so cruel.
These people had been slaves, serving at hard labor longer than anyone could remember.
“This is the way its always been,” “It's just the way it is,” “We have never done it that way,” etc. are all counterproductive and anti-change.
Generally speaking, it takes around three positive people to counteract the effects of one negative person. To paraphrase a saying, it only takes one “oh shoot” to wipe out 10 “atta-boys.”
It has been said that it took ten plagues to get Israel out of slavery, and 40 years to get slavery out of Israel.
10 Adonai said to Moshe, 11 “Go in; and tell Pharaoh, king of Egypt, to let the people of Isra'el leave his land.” 12 Moshe said to Adonai, “Look, the people of Isra'el haven't listened to me; so how will Pharaoh listen to me, poor speaker that I am?”
“Look” here is from the Hebrew הֵן [hehn] meaning
Strong's: lo!; also (as expressing surprise) if: -behold, if, lo, though
BDB: as an interjection: Behold! Lo! though as a hypothetical part if
I don't think this expresses an undue familiarity with the LORD, but more being comfortable enough in the relationship to express honestly how he felt.
There are some that espouse the idea of “maintaining a positive confession” that mirrors the worldly attitude of “fake it 'till you make it.”
While it is good to be positive, uplifting, and even upbeat, that does not extend to or excuse lying to the Almighty.
A truly “positive attitude” is one that totally trusts in the LORD and wholly leans on Him.
13 But Adonai spoke to Moshe and Aharon and gave them orders concerning both the people of Isra'el and Pharaoh, king of Egypt, to bring the people of Isra'el out of the land of Egypt.
“But Adonai spoke” in Hebrew is [vahy-dah-behr] יהוה
וַיְדַבֵּר is the Pi'el imperfect, masculine, singular of דָּבַר [dah-vahr] with the consecutive ו prefixed
Strong's: perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
BDB: to speak, to declare, to converse, to command, to promise, to warn, to threaten, to sing: (Piel) to speak, to promise
ו as a prefix means and, but, then
Moses openly presented his concerns to the LORD,
“But Adonai spoke” and countermanded those concerns
“And Adonai spoke” and assuaged his fears
“Then Adonai spoke” and reiterated His orders … and His assurances
In verses 14-27 Moses breaks off the narrative to include some genealogical facts, and then returns to his narrative.
28 On the day when Adonai spoke to Moshe in the land of Egypt, 29 He said, “I am Adonai. Tell Pharaoh, king of Egypt, everything I say to you.” 30 Moshe answered Adonai, “Look, I'm such a poor speaker that Pharaoh won't listen to me.”
This is a reiteration of what Moshe said in verse 12. More literally he says in verse 12 and here in verse 30, “I am of uncircumcised lips”:
אֲנִי עֲרַל שְׂפָתַיִם
lips (of) uncircumcised (am) I
עֲרַל [a-ral]: used only technically, uncircumcised
שְׂפָתַיִם [seh-pha-ta-yim]: plural of שָׂפָה [sa-phah] – the lip (as body part); language; edge, shore, bank (used of a cup, the sea, a river, etc.)
The exact meaning of this phrase is debated. Some think it “proves” a speech impediment of some type, others that it points to an impaired knowledge of the Egyptian language after an absence of forty years (i.e. Adam Clark's Commentary), others that it implies a fear of failure (i.e. Barne's Notes), that he is morally unclean and incapable (i.e. Bible Knowledge Commentary), or that he could not easily bring out his words (i.e. Keil and Delitzsch Commentary).
Jamieson, Fausset and Brown: A metaphorical expression among the Hebrews, who, taught to look on the circumcision of any part as denoting perfection, signified its deficiency or unsuitableness by uncircumcision. The words here express how painfully Moses felt his want of utterance or persuasive oratory. He seems to have fallen into the same deep despondency as his brethren, and to be shrinking with nervous timidity from a difficult, if not desperate cause.
Linking this verse with Ex. 4:10 many claim “proof” that Moses had a speech impediment. While this might be the case, there is another possibility.
Ex. 4:10 Moshe said to Adonai, “Oh, Adonai, I'm a terrible speaker. I always have been, and I'm no better now, even after you've spoken to your servant! My words come slowly, my tongue moves slowly.”
The phrase “... I'm a terrible speaker ...” in this verse is more literally “I am not a man of words”:
לֹא אִישׁ דְּבָרִים אָנֹכִי
I words (of) a man not
– which might simply mean that Moses did not consider himself to be a great orator.
“... My words come slowly, my tongue moves slowly” is more literally:
כְבַד־ פֶּה וּכְבַד לָשׁוֹן אָנֹכִי
I tongue & slow mouth (of) slow
כְבַד [keh-vad], (the root being כָּבֵד [ka-vehd])
Strong's: heavy; figuratively in a good sense (numerous) or in a bad sense (severe, difficult, stupid)
BDB: heavy, great; massive, abundant, numerous; dull; hard, difficult, burdensome; very oppressive, numerous, rich
פֶּה [peh] = mouth, whether literal or figurative (e.g. of a man or animal, well or river; an extremity, an end)
לָשׁוֹן [la-shōn] = tongue (e.g. of man or animal; language; of fire; a wedge, the bay of the sea (tongue-shaped))
It is possible that after 40 years of tending sheep in Midian that Moses thought his words came slowly or heavily, in other words he was out of practice, especially compared to his past life as a prince of Egypt.
In this verse we see Moses' self abasement before the LORD God All-Mighty, but do we see this assessment shared by anyone else? What does God's Word say?
Though various commentaries conjecture that Moses stuttered, stammered, or had a speech impediment, the guess work is based on flimsy evidence.
Various commentaries (including some of the same ones) comment on his being an apt leader, a general in the army, and learned in arithmetic, geometry, poetry, music, medicine, and hieroglyphics.
While I can not find any other verses in Scripture that confirm or lend credence to the speech impediment idea, we do have the testimony of God's Word through Stephen in Acts 7:22 that, “... Moshe was trained in all the wisdom of the Egyptians and became both a powerful speaker and a man of action.” In the everyday Greek of the original writings of this book, Moses is said to have been strong / mighty in words and deeds:
… δυνατὸς ἐν λόγοις καὶ ἔργοις
strong in words and deeds
Strong's: powerful or capable (literally or figuratively)
Thayer's Greek Lexicon: able, powerful, mighty, strong
absolutely: mighty in wealth and influence; strong in soul to bear calamities and trials with fortitude and patience
in construction: to be able (to do something); mighty, i.e. excelling in something; mighty, i.e. having power for something
ἐν [en]: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively)
λόγοις [logois]: plural of λόγος [logos] – word: something said (including the thought); by implication a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specifically (with the article in John) the Divine Expression (i.e. Christ)
καὶ [kai]: a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἔργοις [ergois]: plural of ἔργον [ergon] – business, employment, that with which anyone is occupies; any product whatever, anything accomplished by hand, art, industry, mind; an act, deed, thing done
– Questions are often raised as to the reliability and inspiration of Scripture and as to what language or languages they were originally written in. While this can easily be a semester or even a year long seminary class, at this point let me simply offer a few attachments that might be of interest.
1 But Adonai said to Moshe, “I have put you in the place of God to Pharaoh, and Aharon your brother will be you prophet.
Moshe's concerns, fears, apprehensions, and excuses are all dealt with by the LORD's presence and action: As are ours!
We see this also with Job. All of his trials brought question after question, seemingly without answer. He goes on to make some bold claims and says, “I wish I had someone who would listen to me! Here is my signature; let Shaddai answer me!” (Job 31:35) Then the LORD speaks and Job says, “I am too ashamed; I have nothing to say. I lay my hand over my mouth. 5 Yes, I spoke once, but I won't answer more; all right, twice, but I won't go on.” (Job 40:4-5) “I spoke, without understanding, of wonders far beyond me, which I didn't know.” (Job 42:3)
2 You are to say everything I order you, and Aharon your brother is to speak to Pharaoh and tell him to let the people of Isra'el leave his land. 3 But I will make him hardhearted. Even though I will increase my signs and wonders in the land of Egypt, 4a Pharaoh will not listen to you. …
hardhearted – see accompanying word study
4b Then I will lay My hand on Egypt and bring My armies, My people the sons of Isra'el, out of the land of Egypt with great acts of judgment. 5 Then, when I stretch out My hand over Egypt and bring the people of Isra'el out from among them, the Egyptians will know that I am Adonai.”
“My armies, My people the sons of Isra'el”
“armies” is the plural, first person, possessive form of צָבָא [tzah-vah] meaning
Strong's: a mass of persons (or figuratively, things), especially reg. organized for war (an army); by implication, a campaign, literally or figuratively (specifically, hardship, worship)
BDB: what goes forth, an army, a war, warfare, a host
an army, a host: used of an organized army; of angels; of sun, moon, and stars; of whole creation
a war, warfare, service, go out to war
The term often translated “LORD of Hosts” (יהוה צְבָאוֹת [Adonai-Tzva'ot]) is first found in 1 Sam 1:3, yet here in Ex 7:4, the LORD calls the sons of Isra'el His hosts or armies; His צְבָאוֹת.
“great acts of judgment”
The righteous Judge of all the earth will use whatever judgments are appropriate and necessary to accomplish His perfect will.
The better we know Him and acknowledge His perfect will, the better for us and all those around us.
“the Egyptians will know that I am Adonai”
The Lord is not slow in keeping His promise, as some people think of slowness; on the contrary, He is patient with you; for it is not His purpose that anyone should be destroyed, but that everyone should turn from his sins. (2 Pet 3:9)
6 Moshe and Aharon did exactly what Adonai ordered them to do.
To achieve the best results, follow the Manufacturers instructions. What a concept!
7 Moshe was eighty years old and Aharon eighty-three when they spoke to Pharaoh.
Just as we are never too young for the LORD to use us (e.g. see Jer. 1:5-7), neither are we too old, as we see here.
The keys are availability and attitude.
8 Adonai said to Moshe and Aharon, 9 “When Pharaoh says to you, 'Perform a miracle,' tell Aharon to take his staff and throw it down in front of Pharaoh, so that it can become a snake.”
It is not unusual that the ungodly will challenge the will of God.
The Uraeus (/jʊˈriəs/; plural Uraei or Uraeuses; from the Greek οὐραῖος, ouraīos, "on its tail"; from Egyptian jʿr.t (iaret), "rearing cobra") is the stylized, upright form of an Egyptian cobra (asp, serpent, or snake), used as a symbol of sovereignty, royalty, deity, and divine authority in ancient Egypt.
The Uraeus is a symbol for the goddess Wadjet, who was one of the earliest Egyptian deities and who often was depicted as a cobra. The center of her cult was in Per-Wadjet, later called Buto by the Greeks. She became the patroness of the Nile Delta and the protector of all of Lower Egypt. The pharaohs wore the Uraeus as a head ornament: either with the body of Wadjet atop the head, or as a crown encircling the head; this indicated Wadjet's protection and reinforced the pharaoh's claim over the land. (https://en.wikipedia.org/wiki/Uraeus, accessed 06Jan16)
“snake” here is the Hebrew תַנִּין [tah-niyn] meaning a dragon or dinosaur, a sea or river monster, a serpent, a venomous snake
Speak and say, “Thus says the LORD God: 'Behold, I am against you, O Pharaoh king of Egypt, O great monster [תַנִּין] who lies in the midst of his rivers, who has said, “My River is my own; I have made it for myself.”' (Ezek 29:3, NKJV)
This is a different word than used in Exodus 4:3. There the word translated “snake” is נָחָשׁ [nah-khahsh] meaning a snake, a serpent, or the image of one.
10 Moshe and Aharon went in to Pharaoh and did this, as Adonai had ordered – Aharon threw down his staff in front of Pharaoh and his servants, and it turned into a snake. 11 But Pharaoh in turn called for the sages and sorcerers: and they too, the magicians of Egypt, did the same thing, making use of their secret arts. 12 Each one threw his staff down, and they turned into snakes. But Aharon's staff swallowed up theirs. 13 Nevertheless, Pharaoh was made hardhearted; and he didn't listen to them, as Adonai had said would happen.
So the counterfeiter satan “shows his hand” – he counterfeits the LORD's works; but they can not stand before God or His servants.
satan also copies the first couple of plagues (see 7:22 and 8:3)
and so satan distracts people from God's judgement, and their need to repent and turn to Him, while he adds to the judgement and the misery of the people
I purposefully use a lower case when referring to satan since it is a transliteration of the Hebrew שָׂטָן meaning “advisory.” Over the years it has come to be used more as a title or name, but he is a fallen angel and not worth the extra ink.
We should, however, recognize his ways and not be ignorant of his schemes (2 Cor 2:11).
The paleo-Hebrew meanings of these letters can help us here (although with these pictures I used a different font in order to better approximate the shapes, the letters and meanings remain):
The ש represents teeth and means to devour, to consume, to destroy; something sharp
ט means snake, a snake, surround, to surround, or to twist
נ or in its final form ן, represents a fish darting through the water and means life, action, activity; also to endure, continue, flourish
שָׂטָן is the “snake that devours life,” the “teeth that surround life,” and / or “sharp teeth that actively twist.”
The counterfeiters turned their staffs into snakes, representing their power and authority, “But Aharon's staff swallowed up theirs.”
The power, might, and authority of any created being can never compete with the power, might, and authority of the Creator.
The Bible Glo footnote for verse 11 brings out that, “According to tradition, two of the magicians who opposed Moses were named Jannes and Jambres (see 2Ti3:8 … the first is also mentioned in the pre-Christian Dead Sea Scrolls).”
Abraham Ibn Ezra writes that the wise men were astrologers; the sorcerers were illusionists, men skilled in changing the external appearance by their arts; and the magicians were well versed in magical lore and practice. (The Socino Chumash, p. 358)
16 … Let my people go, so that they can worship me in the desert …
the phrase “so that they can worship me” is one word in the Hebrew: וְיַעַבְדֻנִי [veh-av-du-ni]
וְ [veh] is the conjunctive “and,” “that,” “so that,” etc.
יַעַבְדֻ or יַעַבְדוּ [ya-av-du] = Qal imperfect verb form, 3rd person plural => “they will serve”
the root of this word, ע.ב.ד, is also used to form such words as: “to work,” “to labor,” “to serve,” “till,” “servant,” “slave,” “enslave,” “to compel to labor or work,” “to cause to serve as subjects”
God was not simply telling Pharaoh to let His people go, but demanding a recognition of true ownership. Pharaoh was considered to be a god; the LORD was challenging that belief as well as pharaoh's ownership of His people.
נִי [ni] = 1st person, common singular suffix => me
19 Adonai said to Moshe, “Say to Aharon, 'Take your staff, reach out your hand over the waters of Egypt, over their rivers, canals, ponds and all their reservoirs, so that they can turn into blood. There will be blood throughout the whole land of Egypt, even in the wooden buckets and stone jars.'” 20 Moshe and Aharon did exactly what Adonai had ordered. He raised the staff and, in the sight of Pharaoh and his servants, struck the water in the river; and all the water in the river was turned into blood. 21 The fish in the river died, and the river stank so badly that the Egyptians couldn't drink its water. There was blood throughout all the land of Egypt.
Some interpreters believe that the first nine plagues may have been a series of unprecedented intensifications of events that were part of the Egyptian experience, events that in their more usual form did not have anything like the catastrophic effects of the disasters God brought on Egypt in order to deliver the Israelites from Egyptian imperial bondage. If that was the case, the first plague may have resulted from an unparalleled quantity of red sediment being washed down from Ethiopia during the annual flooding of the Nile in late summer and early fall, causing the water of Egypt's lifeline to become as red as blood. (Bible Glo footnote)
Even if it were a “natural phenomena” the timing (and amount here) would still be miraculous.
The Hebrew word used in this passage for “blood” is דָּם [dahm] meaning … blood: of man or animal; by analogy, the juice of the grape.
Although related to the word for “red” (אָדַם [ah-dahm]), it is clear in the Hebrew that the water became “blood” (דָּם): not “red” or even “like blood” (כַּדָּם [kah-dahm])
22 But the magicians of Egypt did the same with their secret arts, so that Pharaoh was made hardhearted and didn't listen to them, as Adonai had said would happen.
Again the counterfeiters amplify the LORD's judgement against Egypt and her gods.
“as Adonai had said would happen”
none of these things took the LORD by surprise
nothing ever takes the LORD by surprise
24 All the Egyptians dug around the river for water to drink, because they couldn't drink the river water.
In my Naval Aviation Water Survival Instructor course I learned that once you make it to land, if you go inland, just past the second sand dune, and dig down to the water table, the water that seeps into the hole will be fresh water – filtered by the sand. I imagine this was the case for the Egyptians here.
25 Seven days after Adonai had struck the river
Not necessarily that the problem with the river lasted for seven days, though it may have.
Over the centuries countless numbers of people have tried to explain away the miracles of Scripture, but even if the occurrence had been caused by some “natural phenomena,” the timing would still be miraculous.
26 Adonai said to Moshe, “Go in to Pharaoh and say to him, 'Here is what Adonai says: “Let my people go, so that they can worship me. 27 If you refuse to let them go, I will strike all your territory with frogs. 28 The river will swarm with frogs. They will go up, enter your palace and go into your bedroom, onto your bed. They will enter he houses of your servants and your people and go into your ovens and kneading bowls. 29 The frogs will climb all over you, your people and your servants.”'”
GloBible study notes: Some interpreters believe that the first nine plagues may have been a series of unprecedented intensifications of events that were part of the Egyptian experience, events that in their more usual form did not have anything like the catastrophic effects of the disasters God brought on Egypt in order to deliver the Israelites from Egyptian imperial bondage. If that was the case, the first plague may have resulted from an unparalleled quantity of red sediment being washed down from Ethiopia during the annual flooding of the Nile in late summer and early fall, causing the water of Egypt's lifeline to become as red as blood.
This would have killed the fish (vs. 18) that would normally would have kept the frog population in check by eating the eggs and tadpoles. Each subsequent plague would have been the natural result of the preceding.
The LORD can use whatever tool He chooses. If He did use “natural phenomena” here it might explain the hardheartedness of some of the Egyptians, but the timing is still miraculous.
It has been claimed that the walls of Jericho fell because of an earthquake; they may have, however …
the walls were built in such a way that they should have fallen outward, but they fell inward, toward the wicked inhabitants of the city and away from God's people.
Then there is the timing of the earthquake, just when Israel finished following the LORD's instructions and shouted. Again, miraculous timing.
This theory also runs into problems explaining the fact that with several of the plagues God made a distinction between the Egyptians and His people:
no flies in Goshen where the Israelites lived (Ex. 8:22);
Egyptian livestock struck, Israelite livestock spared (Ex. 9:4)
boils on Egyptians – none mentioned on God's people (Ex. 9:11);
no hail in Goshen (Ex. 9:26);
darkness in all the land, except in Goshen (Ex. 10:23)
“unprecedented intensifications of events that were part of the Egyptian experience” could not account for this distinction
3 But the magicians did the same with their secret arts and brought up frogs onto the land of Egypt.
Again, satan's counterfeit / “copy-cat” miracle brings even more judgement and adds to the misery of the people, and yet hardens some of their hearts toward the LORD, and yet …
4 Then Pharaoh summoned Moshe and Aharon and said, “Intercede with Adonai to take the frogs away from me and my people, and I will let the people go and sacrifice to Adonai.”
Sometimes even the wicked will ask for prayer for some difficulty.
It might soften their heart and bring them closer to the LORD, or
they might still harden their heart against Him
in which case it may add to the witnesses against them when they come before the judgement seat of God
Scientific experiments have demonstrated that all we sense (e.g. see, hear, smell, taste, and feel) is permanently recorded in our brains – the difficulty is bringing the good and useful to conscious memory when we want that information, and allowing Yeshua to completely deal with the bad so the enemy can no longer use it in our lives.
Will all the songs we have heard that testify of the Lordship of Christ, our sinfulness and need for redemption, His saving grace, etc., let alone all the Bible verses, and the testimony of creation itself all conspire to condemn us if we neglect the offer of salvation through Jesus / Yeshua?
E.g. many of the godly songs played in the stores during the Christmas season?
Though the enemy has done much to shift western holidays away from anything godly, let us be careful not to throw out the whole thing and miss the fact that it is a season in which many celebrate the birth of the Savior and hearts are more open to discuss His great rescue mission.
There is evidence from Scripture that Yeshua was born at Sukkot, but do we celebrate the fact of His miraculous birth at that time? Or do we neglect (or reject) it because an ancient pagan holiday was celebrated late in December?
Also, Resurrection Day is called Easter by many, (which may have roots in pagan Babylon,) and bunnies and eggs abound (which point to fertility rites).
Does this mean we should never celebrate the fact that Yeshua died for our sins, paying the just penalty we deserved, and raised on the third day, as the Scriptures foretold, victorious over sin, hell, death, and the grave?
We know from Scripture that Yeshua was crucified on Passover, buried on Unleavened Bread, and rose on First Fruits. Do we celebrate all of these events, or gloss over the grand finale?
As a friend once put it, if a dog is chewing on something it should not have and you try to take it away, the dog will clamp down even harder and fight to protect what it has. On the other hand, if you offer the dog something much better, it will drop the first thing and go for what is better.
“Balance” is a radical thing; “radical balance” even more so. Yeshua was “radically balanced.” As His talmidim we should strive to be the same.