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Introduction to Burning Bush, Burning Hearts: Exodus as Paradigm of the Gospel – August 11, 2022

Introduction

If you believed Moses, you would believe me, for he wrote of me.

—John 5:46

From Type to Reality

The heart of Exodus is the revelation of the Person of Jesus Christ. Each detail and each event of the story adds a brushstroke to the portrait of the coming Messiah that is taking shape. Hints of Christ are in the Passover, the Tabernacle, the manna, the sacrifices, the water, the fire, and the feasts. Exodus is nothing less than God’s revealed plan of redemption for our salvation. 

Exodus is a series of object lessons illustrating the Catholic Church and a catechetical instruction on the Sacraments. It is the archetype for the New Covenant, the blueprint and roadmap, bursting with prefigurements that are fulfilled in Christ and his Church. Exodus is, at its core, a divine love story. It reveals God’s deep abiding love for humanity and the lengths he desired to go to save us. Thus, the story of Exodus begins with God revealing who he is to his people, and continues to the revelation of his intent for us to dwell together with him for all eternity—the marriage of God and humanity. 

From Judaism to Catholicism

It all begins with the Jewish people, for as Jesus declares, “salvation is from the Jews” (John 4:22). God sets the Jewish nation apart for his special purpose in salvation history. It is a unique nation with a unique purpose and a unique destiny, and the Christian world is eternally grateful to the Jews, our elder spiritual brothers, for their role in adhering to the Torah and preparing the world for the Messiah. Although Israel failed en masse to recognize the Messiah, God has nevertheless blessed the nations of the world through ancient Judaism.  

Judaism and Christianity are, in reality, not two separate religions, but two phases of one religion. They are the old church and the new church, on one linear timeline. Judaism has been fulfilled in and transformed into Catholicism. 

In 1938, on the eve of World War II, with the massing of the bloody Nazi war machine and their satanic anti-Semitic designs, Pope Pius XI gave a public address at the Vatican to Belgian pilgrims declaring: “. . . it is impossible for a Christian to take part in anti-Semitism. It is inadmissible. Through Christ and in Christ, we are the spiritual progeny of Abraham. Spiritually, we are all Semites.”[1] A truer statement has never been made. Jesus was a Jew. Our faith is a Jewish faith in a Jewish man. Our religion is Judaism fulfilled. 

The Catholic faith germinated in the seed of Judaism, and the seed of Judaism flowered to full growth in the Catholic Church. St. Augustine expresses this relationship between Judaism and Catholicism in a slightly different way: “the New Testament lies hidden in the Old and the Old Testament is unveiled in the New.”[2] The ancient Jewish liturgical practices gave birth to the beauty of the Catholic Church, the Sacraments, and the Mass. 

God repeatedly calls each of the liturgical rites in Exodus “a statute forever.” As ancient liturgical and sacrificial Judaism has ceased to exist, a legitimate question is: Was God wrong? No, indeed, these liturgical rites have not been lost, but only transformed. The Mosaic liturgy of ancient Judaism has been carried forward and validly transformed into the liturgy and Sacraments of the greater Catholic Church.[3] Mount Sinai continues on in Mount Zion. The Tabernacle of the wilderness continues on in the tabernacle of each Catholic Church. 

The Progressive Revelation of Christ

In the course of salvation history, God progressively reveals himself to Israel, particularly in the revelations to the Patriarchs Abraham, Isaac, and Jacob. This process is accelerated in the Exodus and continues throughout the Old Testament so that for millennia before the Incarnation, God has been preparing Israel and all of humanity for the arrival of his Son. This is indeed the very focus of the whole Old Testament: preparation for the Incarnation. Under the divine influence of the Holy Spirit, Moses writes the inspired story of Exodus and the rest of the Torah. The super-intellect of the Divine Being that guided Moses’ writings embedded within them signs, symbols, foreshadowings, typologies, and prefigurements of the coming of Christ. The Catechism states this plainly: “All the Old Covenant prefigurations find their fulfillment in Christ Jesus” (Catechism of the Catholic Church, no. 1223). 

Scholars estimate that the Exodus happened somewhere between 1,200 to 1,500 years before the birth of Christ, probably closer to the latter date. This long lead-time of, give or take, a millennium and a half before Christ only adds to the miraculous nature of the prophetic text and speaks all the more clearly to the Torah’s divine origin. How, without divine guidance, could Moses have so accurately predicted Christ in sign and symbol so many years ahead of his life? 

Types and Typologies

A hermeneutic[4] of Exodus draws out the “types” and “typologies” embedded in Scripture. Typologies are not prophetic words, but rather, prophetic actions, situations, people, events, and objects: a kind of unspoken prophecy, a symbology that manifests a future reality. These are woven into Scripture in a way that only the omnipotent mind of God could have intended. The typologies of Exodus are rich and bountiful, and along with other prefigurements in the Old Testament, they point to the coming of Jesus Christ. The “type” is the prefigurement, and the “antitype” is the fulfillment. The types in the Old Testament give way to the antitype reality in the New Testament. 

Types and typologies were understood well by the Biblical writers of the New Testament and the early Church Fathers, and they are explained throughout the Gospels, the Epistles, and the early Fathers’ writings of Church Tradition. In fact, the exegesis of Scripture based upon typological interpretation has a long and deep history. Typology has been studied for two thousand years in the quest to better understand the mind of God. In other words, this is nothing new! Studying Exodus in light of Catholic Tradition is not a novel idea, but an ancient one. The brilliant St. Paul illuminates the depths of scriptural typologies in his letters, assuring us that “These are only a shadow of what is to come; but the substance belongs to Christ” (Col. 2:17). 

Types and typologies of the Old Testament scriptures are “only a shadow” pointing towards Christ to come. The Catechism echoes St. Paul: “[The Paschal catechesis] is called ‘typological’ because it reveals the newness of Christ on the basis of the ‘figures’ (types), which announce him in the deeds, words, and symbols of the first covenant. By this re-reading in the Spirit of Truth, starting from Christ, the figures are unveiled” (CCC, no. 1094). The typological events of Exodus are recorded as an example for us to learn from, as St. Paul clearly discerns: “Now all these things happened to them in figure: and they are written for our correction” (1 Cor. 10:11 DRA). The word for “figure” is actually the Greek word tupos (τύπος) meaning “type.”[5] The typologies of Exodus are a snapshot of all salvation history that prophesies—through symbology—the coming of Christ and the New Covenant. It is the preview of the Redemption.

Exodus as Paradigm for the Gospel

The Exodus is to the Old Testament what the Gospels are to the New Testament. The Torah, the five books of Moses and the Law, is built around the Exodus. It is a paradigmatic text; in fact, it is the paradigm that the whole Old Testament is built upon. But Exodus is paradigmatic for the New Testament as well: the whole Gospel is patterned after the Exodus to such an extent that the Gospel could very aptly be called the “Second Exodus” or the “New Exodus.” If Genesis 3:15 is the protoevangelium,[6] Exodus is the full-fledged Old Testament Gospel. Moses is the paradigm for the Messiah, the new Moses, who will lead the greater Israel into a new Exodus. The new Exodus will be even more glorious than the original, as the remnant of Israel will be gathered together “from the four corners of the earth” (Isa. 11:12). The type is not abolished or abandoned but fulfilled. Keep in mind, there is a certain escalation that happens from the type to the fulfillment. The Exodus type always gives way to the greater, more glorious, antitype fulfillment in Christ. 

Many Jews at the time of Christ lived in fervent anticipation of the imminent arrival of the Messiah. Moses himself writes about the coming Messiah who will lead Israel; as God says, “I will raise up for them a prophet like you from among their brethren” (Deut. 18:18). The arrival of St. John the Baptist as the forerunner of Christ, for example, immediately evokes the Exodus, as he is “in the wilderness” (Matt. 3:3) and baptizing at the Jordan River. The original Exodus will be a paradigm for the new Exodus under the Messiah. The Old Covenant will be fulfilled and repeated again, but on a much grander scale, in the New Covenant. 

The whole Old Testament points to the Incarnation of God in both explicit prophecies and unspoken typologies. But it is specifically the unspoken symbology of Exodus, pointing always toward Christ, that is the subject of this book. 

The First Level: Christological Typology

In order to understand the fulfillment of Exodus in Christ, it is necessary to understand the typological character of the text. There are three essential elements embedded in typologies: Christological, sacramental, and eschatological. The first set of typologies, the Christological, point toward the life of Christ in his First Coming, his Incarnation. These prefigure the life, Passion, death, and Resurrection of Christ in the first century A.D. in Israel, and one of the main themes running through Exodus is the typology of Christ’s First Coming in his historical life of this time and place. 

The Second Level: Sacramental Typology

The next level is the typology of the seven Sacraments of the Catholic Church: Baptism, Confirmation, Eucharist, Penance, Anointing of the Sick, Matrimony, and Holy Orders. The Israelites’ journey through the desert wilderness is a sacramental journey: each miraculous event in Exodus foreshadows a supernatural Sacrament of the Catholic Church, and thus, the miraculous in the Old Covenant becomes the supernatural in the New Covenant. God telegraphs the coming of the Holy Spirit and the Sacraments by punctuating specific events in Exodus with a miracle or a miraculous appearance. The crossing of the Red Sea, the water from the rock, the manna from Heaven: in all of these, the miraculous type is fulfilled by the supernatural grace of Christ in the Church’s seven Sacraments. 

In fact, the seven Sacraments are so implicit in everything that happens in Exodus that Exodus forms a microcosm of the Catholic Church and a blueprint for her Sacraments. Many of the early Church Fathers have noted that reading the typologies of Exodus is a form of catechetical instruction, and the New Testament also treats Exodus as a type of catechesis for the Sacraments. Jesus himself interprets Exodus typologically and sacramentally. In John’s Gospel, for example, he records Jesus’ Bread of Life discourse on how the manna in Exodus is fulfilled by himself as the new Eucharistic bread from Heaven. To study Exodus, therefore, is to understand the importance of the sacramental nature of the Church.

The Third Level: Eschatological Typology

The last critical element of Exodus typologies is the eschatological, or the events concerning the end of the world. Like the other typologies, these point toward Christ; but whereas the Christological typologies point toward the life of Christ in his First Coming, and the sacramental typologies point toward Christ in the Catholic Church and the Sacraments, the eschatological typologies point toward Christ in his Second Coming. The Second Coming typologies have obviously not been fulfilled yet, but they can still be discerned through New Testament writings and prophecies concerning the Parousia and the final things. 

As reflections of God’s omnipotent mind, many of the events of Exodus reveal not just one typology, but multiple levels of typological interpretation. So, one event or action or object in Exodus may reflect a single typology, two typologies, or even all three typologies: the First Coming of Christ, the Second Coming of Christ, and the Sacraments. 

Christ in Exodus

St. Jerome famously said, “ignorance of the Scriptures is ignorance of Christ,”[7] and in the case of Exodus, this is most profoundly true. Christ is embedded in all of the events of Exodus, and not only Christ himself, but also the Catholic Church and her seven Sacraments. This union between Christ and the Church should not surprise us. We know that the Church is the Body of Christ, and Christ is one with the Church. As Saul was attacking the early Church, the resurrected Jesus appeared to him in a blinding flash of light, asking, “Saul, Saul, why do you persecute me?” (Acts 9:4). Jesus is connected so intimately with the Church that he calls us “me.” The Catholic Church is the on-going presence of Jesus Christ in the world, and Christ is present in a very real way in the priesthood, the faithful, and in the Sacraments of the Church. The merits of Jesus’ life, Passion, death, and Resurrection have been entrusted to the Church, and his sanctifying grace is accessible to all through the Sacraments.

Reliance on God: in Exodus and in the Sacraments

One of the main underlying themes of Exodus is that the Israelites needed to have a radical dependence upon God in order to survive for the forty years of their wilderness journey. They needed these sacramental typologies, as we read them now, to physically survive and reach the Promised Land; in parallel fashion, we need the Sacraments to spirituallysurvive this life and inherit eternal life. The truth is we, too, are on an Exodus journey in the desert wilderness of this world. 

The Exodus is thus a metaphor for our own journey. In the Christian era, the sacramental typologies of Exodus have given way to the actual Sacraments themselves of the Church—yet, the lesson remains the same. Just as the Israelites needed the sacramental signs to reach the Promised Land, we need the Sacraments to reach Heaven, and a reading of the sacramental typologies in Exodus reveals the absolute necessity of the Sacraments for our salvation. It is a clarion call to live a holy, set-apart life, close to the Church and close to the Sacraments so that we may remain close to Christ in our spiritual exodus, with the hope of one day reaching the eternal Promised Land of Heaven.

[1] Margherita Marchione, Yours is a Precious Witness: Memoirs of Jews and Catholics in Wartime Italy (Mahwah, NJ: Paulist Press, 1997), 53. 

[2] St. Augustine, Quaestiones in Heptateuchum, 2, 73; Cf. Dei Verbum IV, 16.

[3] This includes both the Roman and Eastern Catholic liturgical rites, and the Orthodox Church. However, due to the schism with Rome, Orthodox rites are generally considered illicit for Catholics under normal circumstances according to Canon Law (Canon 844).

[4] an interpretation of Biblical texts.

[5] Strong’s Concordance.

[6] literally “first Gospel,” or the first promise of Redemption.

[7] St. Jerome, Prologue to the Commentary on Isaiah; Cf. Dei Verbum, VI, 25.

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The Passover Ritual of the Sacrificed Lamb:
Yahweh prescribes the ritual for the Passover: on the tenth of the month of “Abib,” later known by the Babylonian name of “Nisan,” (this day, in the March-April timeframe, would now mark the beginning of the Jewish liturgical calendar) each family should procure a lamb, which “must be a year old male and without blemish.” (Ex. 12:5)  Yahweh is again instructing the Israelites to slaughter a god of the Egyptians, such as the ram-headed god Khnum.  This may have played a role in the Israelites overcoming a psychological barrier to their liberation.  By sacrificing one of the Egyptian gods (ie, a lamb), they psychologically prepared themselves to stand up against a collective 400 history of slave mentality. Each family should “take some of its blood and apply it to the two doorposts and the lintel of every house in which they partake of the lamb.  That same night they shall eat its roasted flesh with unleavened bread and bitter herbs.” (Ex. 12:7-8)  The exodus covenant is sealed in blood.

Eat the Flesh of the Lamb:
“Now you shall eat it in this manner: with your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste—it is the Lord’s Passover. For I will go through the land of Egypt on that night, and will strike down all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments—I am the Lord.  The blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you, and no plague will befall you to destroy you when I strike the land of Egypt.” (Ex. 12:11-13)  The blood on the door is “a sign” for us, not God, to assure us that He will spare the Israelites despite the death happening all around them.  The Bible states five times that they must “eat” the flesh of the lamb. The Passover ritual would not be complete until they ate the flesh of the lamb.  So, it was not enough just to sacrifice the lamb, they also had to eat it entirely.  This is a foreshadowing of Christians eating the flesh of Christ in the Holy Eucharist.

Prefiguring Christ, the Lamb of God:
The year-old male lamb without blemish to be sacrificed has obvious typological significance: It prefigures the Christ as the unblemished Lamb of God sacrificed for our redemption, and the lamb eaten at the Passover meal anticipates our eating the flesh of Christ in the Eucharist.  Jesus celebrates and transforms the Passover ritual at the Last Supper, where the memorial meal becomes the new exodus from sin.  Just as the Passover had led to the freeing of the Israelites from slavery in Egypt and from the bondage of Pharaoh, so too would Christ’s sacrifice free us from the bondage of the world and the devil’s slavery to sin.  The blood of the lamb was put on the doorpost as protection against the destroyer and death. So too, it is Jesus’ blood that covers us and protects us from evil and death.  Just as they ate the lamb, so too, do we eat the flesh of Christ in the sacrament of Communion.  Through Christ’s sacrifice of the Cross and the Eucharist, we passover from death into life in the new exodus to the eternal promised land.  St. Paul uses this same paschal imagery too: “Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our paschal lamb, has been sacrificed.” (1 Cor. 5:7)

Remembrance and Civilization Progress:
Yahweh tells them “This day shall be a memorial feast for you, which all your generations shall celebrate..” (Ex. 12:14)  The idea of remembrance is a very important one in the Torah.  Thomas Cahill writes in his book The Gift of the Jewsthat the Jews were the first to break out of the cyclical worldview that dominated history, that is, nothing progresses scientifically, culturally, or morally.  The Jews were the first to break out of this cycle.  He writes, “The Jews were the first people to break out of this circle . . . It may be said with some justice that theirs is the only new idea that human beings had ever had.”

Feast of Unleavened Bread:
“Seven days you shall eat unleavened bread, but on the first day you shall remove leaven from your houses. . ” (Ex. 12:15)  The unleavened bread (“matzah”) is a reminder of their hurried departure from Egypt.  The bitter herbs are meant to remind them of the bitter bondage of slavery they endured, and from which, Yahweh freed them.  Leaven is also symbolic of sins and evil influences that Israel must now remove from themselves.  This is why Jesus warns the Jews with the same paschal imagery, “Beware of the leavenof the Pharisees, which is hypocrisy.” (Lk. 12:1)  Leavening is a process of fermentation of dough, which chemically breaks down and degrades the substance.  It is a form of decay and decomposition.  Symbolically, it represents sin and death.  The number seven echoes the seven days of creation, as the Israelites pass over in the exodus into a new world.  Yahweh is deadly serious that the Jews must observe the seven days of unleavened bread or they “shall be cut off from Israel.” The Feast of Unleavened Bread was intertwined with the Passover meal, just as the sacrifice of Christ became one with the bread of the Eucharist.  The unleavened bread clearly denotes the Blessed Sacrament, which Christ transformed into His very own Body and Blood.

Death of the First-Borns:
“Now it came about at midnight that the Lord struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of cattle.” (Ex. 12:29)  “There was not a house without its dead.” (v.30) This could also serve as a means of despoiling the Egyptians (who adhered to the firstborn primogeniture laws) of their priestly class and proper sacrifices. At last, Pharaoh and the Egyptians have finally had enough.  Pharaoh summons Moses and Aaron, and demands them “Leave my people at once, you and the Israelites with you!” (Ex. 12:31)  The Lord also made the Egyptians well disposed to give the Israelites “whatever they asked for.”  (v.36)

The Departure from Egypt:
The Israelites had been in Egypt for 430 years.  “Now the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, aside from children.” (Ex. 12:37)  This was a crowd of mixed ancestry, so not just Jewish Israelites. There may well have been up to 1-2 million+ men, women and children total departing from Egypt.  The dough they brought out of Egypt was not leavened, so “they baked it into unleavened loaves.” (Ex. 12:39)

The Passover Regulations:
The Lord then lays down His regulations for partaking in it.  “No foreigner may partake of it.” “No transient alien or hired servant may partake of it.” Anyone who wishes to join in the observance of it “must first be circumcised, and then they may join in its observance just like the natives.” (Ex. 12:48)  This is no ordinary meal.  This is a covenantal ritual.  Only those circumcised into the covenantal relationship with Yahweh may partake of it and eat of the flesh of the lamb.  This is the same in our Catholic Church.  You must be baptized and initiated into the Catholic faith in order to partake of the Mass and holy Eucharist.  You must be brought into the sacramental Catholic fold in order to eat the flesh and drink the blood of the Lamb of God.  It is not surprising then that Yahweh instructs them “you may not take any of its flesh outside the house.” (Ex. 12:46)  So too, we are not to offer the Eucharist outside the house of God or the Catholic community of believers.

Not Break Any Bones:
Next, Yahweh tells them, “You shall not break any of its bones.” (v.47) This, of course, is directly applicable to Christ on the Cross showing Him to be a prophetic type of paschal lamb.  St. John tells us: “but coming to Jesus, when they saw that He was already dead, they did not break His legs.. . For these things came to pass to fulfill the Scripture, “Not a bone of Him shall be broken.” (Jn.19:36)  Contrary to typical Roman crucifixion practices of breaking the bones of the condemned (in order that they may die more quickly), the Roman soldiers do not break Jesus’ bones.

Paschal Lambs “Crucified”:
Later, sacrificial Paschal lambs were in a manner of speaking “crucified.” According to the Mishnah, at the time of the Temple, after killing the lamb, the Jews would pierce it with “thin smooth staves” of wood through the shoulders in order to hand and skin it.  In addition, a second skewer of wood was thrust “from its mouth to it buttocks.”  The two beams of wood then would form a cross shape, upon which the lamb was hung.  A second century Christian, St. Justin Martyr, describes the same thing.  He wrote: “For the lamb, which is roasted, is roasted and dressed up in the form of a cross.  For one spit is transfixed right through from the lower parts up to the head, and one across the back, to which are attached the legs of the lamb.” (Dialogue with Trypho the Jew, 40)  One can imagine the crucifixion of thousands of lambs across Jerusalem each year at the time of the Passover feast; thus, preparing the Jewish mind to accept the reality of the crucified Christ as the ultimate and final sacrifice.

Consecration of the Firstborns:
The Lord then instructs Moses to consecrate to Him “every first-born” of “both man and beast, for it belongs to me.” (Ex. 13:1)  This means to set apart for the service of divine worship.  The eldest sons and animals of Israel belong to Yahweh because He spared them in the tenth plague of His passing over Egypt.  The firstborn sons likely would be brought into sacred and priestly ministry, while the firstborn animals are kept for religious sacrifice.  Note: Later, in Num. 3:12 and 8:14-18, the Levites are chosen as substitutes for every firstborn son consecrated to God. The change occurs after the golden calf rebellion at Mt. Sinai.  The tribe of Levi ordained itself “for the service of the Lord” after the apostasy and idolatry of worshipping the golden calf.  Firstborn sons, thereafter, have to be redeemed or brought back into the liturgical ministry at the price of five shekels. (Num. 18:15-16)

Phylacteries:
The Lord tells Moses: “It shall be a sign on your hand and as a reminder on your forehead.” (Ex. 13:9)  This is what inspired the Jewish practice of wearing the small leather boxes containing Scripture verses, phylacteries or tefillin, to their left arm and forehead during prayer.  This is also described in Deuteronomy 6:4-9.  This was probably meant figuratively, although later generations took it literally as well.  The phylactery contains the Shema prayer (Deut. 6:4): “Hear, O Israel: the Lord our God, the Lord is one.”  The prayer, quoted by Jesus (Mk. 12:30), continues: “Therefore, you shall love the Lord, your God, with all your heart, and with all your soul, and with all your strength.”  “Jesus later criticized the hypocrisy of the Scribes and Pharisees, who “do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments.” (Mt. 23:5)

The Mark of the Beast:
It is interesting to note that in this monotheistic declaration in worship of Yahweh bound to their foreheads and hand, is later mocked and mimicked by the Antichrist with the mark of the beast.  The Book of Revelation reveals that anyone who “worships the beast and his image, and receives a mark on his forehead or on his hand . .” (Rev. 14:9)  The Holy Spirit seals us on our heads, and Satan, in his demonic counterfeit seals, and condemns, his followers with a mark on either their forehead or right hand.

Diversion into the Wilderness of the Sinai:
God could have led the Israelites directly into Canaan and the land where the Philistines dwelt.  However, “God did not lead them by way of the Philistines’ land, though this was the nearest; for He thought, should the people see that they would have to fight, they might change their minds and return to Egypt.” (Ex. 13:17)  The Egyptians patrolled this area in north Sinai with a series of military forts.  So instead, God led them south from Ramses and Pithom to Succoth towards the desert along the way of the Red Sea.  Again, the Israelites are leaving not as slaves but as a conquering army. “In battle array the Israelites marched out of Egypt.” (v.18) They also brought Joseph’s bones along with them to bring back to Israel.

A Column of Cloud by Day and a Pillar of Fire by Night: 
“The Lord was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night.” (Ex. 13:21)  The column of cloud and the pillar of fire never left its place in front of the people. Yahweh marches at the head of the Israelites.  It is God’s preternatural power and manifestation of His holy presence.  Isaiah wrote of it as  “He who put His Holy Spirit in the midst of them.” (Is. 63:11) St. Ambrose wrote the fire designated Jesus Christ and the cloud the Holy Spirit.  The cloud foreshadows Baptism and the gifts of the Holy Spirit, who cools our passions.  St. Paul in writing to the Corinthians said, “For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea;and all were baptized into Moses in the cloud and in the sea;” (1 Cor. 10:1-2)

Yahweh the Warrior:
Pharaoh remained obstinate and changed his mind exclaiming, “What have we done!”  With that, “Pharaoh’s whole army, his horses, chariots and charioteers, caught up with them as they lay encamped by the sea, at Pi-hahiroth, in front of Baal-zephon.” (Ex. 14:9)  Pharaoh came back for revenge and vengeance upon Moses and Israel.  Just then the Israelites look up and see the Egyptians, and become terrified.  They complain bitterly to Moses, “Far better for us to be the slaves of the Egyptians than to die in the desert.” (Ex. 14:12)  Moses answered them: “Do not fear! Stand by and see the salvation of the Lord, which He will accomplish for you today; for the Egyptians whom you have seen today, you will never see them again forever. The Lord will fight for you while you keep silent.” (v.13-14)  Yahweh is the divine warrior ready to fight for Israel.  Then, Yahweh does some defensive battle maneuvers to guard the rear. The angel of God, who had been leading the Israelites, now moved behind them.  This angel is the one who mediates and manifests God’s presence to the world. The column of cloud also left the front and went behind them.  Thus, they stood in between the Egyptian camp and the Israelites; blocking the Egyptians and protecting the Israelites.

The Miraculous Crossing of the Red Sea:
“Then Moses stretched out his hand over the sea; and the Lord swept the sea back by a strong east wind all night and turned the sea into dry land, so the waters were divided.The sons of Israel went through the midst of the sea on the dry land, and the waters were like a wall to them on their right hand and on their left.” (Ex. 14:21-22)  This is undoubtedly a miraculous event, and not simply a freak natural phenomenon.  It is perhaps the greatest miraculous event recorded in the Exodus and the Old Testament.  Yahweh is manifesting His divine power and delivering His people Israel with powerful miracles and wondrous signs.  The Israelites march through as with a “wall of water” to the left and to the right.  The Israelites passed through the water as on dry land.  Soon, the Pharaoh and the Egyptian army were in hot pursuit through the midst of the water.  The Lord cast “a glance” through the fiery cloud that threw the Egyptians into a “panic” and they “sounded the retreat.” (v.24)  “For the Lord was fighting for them against the Egyptians.”  Yahweh then tells Moses to stretch out his hand again over the sea, and “at dawn the sea flowed back to its normal depth.” (v.27) Pharaoh and the charioteers were caught in it and drowned.  “Not a single one of them escaped.” (v.28)  “Thus the Lord saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore. When Israel saw the great power which the Lord had used against the Egyptians, the people feared the Lord, and they believed in the Lord and in His servant Moses.” (Ex. 14:30-31) This is Yahweh’s mightiest act of deliverance for Israel and is frequently called as such in the Old Testament (Ps. 66:6; 106:9; Is. 51:10; 63:11-13)

Allegorical Baptism of the Red Sea:
The crossing of the waters of the Red Sea is a type of Baptism.  The people of God are brought out of bondage and slavery by being baptized in the waters of the Red Sea to free them from the oppressive Egyptians.  Similarly, Christians are Baptized in the sacramental water and made free of the stains of original sin.  We cross over into a new life in Christ.  St. Paul made the same allusions too: “and all were baptized into Moses in the cloud and in the sea.” (1 Cor. 10:2)  The Egyptians were the stain of sin that the waters removed from the chosen people, Israel.  The waters of Baptism end the control of the devil in our lives and put to death our enmity with God.  We reemerge on the other side with a new faith and a new life.

Moses’ Hymn to the Lord as a Warrior:
Moses sings a song to Yahweh, a victory hymn honoring the Mighty Lord.  In verse 2, he says the Lord is my “savior;” in verse 3, “The Lord is a warrior.”  (Ex. 15:3)  In verse 13, “redeemer.”  Moses mocks the gods of Egypt again saying “Who is like to you among the gods, O Lord?” (v.11) Pharaoh and his charioteers “sank into the depths like a stone.” (v. 5) There are similar visions of the wicked sinking like stones in the sea (Jer. 51:63-64; Lk. 17:2).  This also is a foreshadowing of the future destruction of the antichrist’s kingdom of “Babylon.”  “A mighty angel picked up a stone like a huge millstone and threw it into the sea.” (Rev. 18:21)  The second half of the hymn is directed at future conquests over Canaan, the Philistines, Edom, and Moab.  Nations will tremble before the warpath of Yahweh.  The prophetess Miriam, Aaron’s sister, takes a tambourine and leads the women in dancing and praising God.  She represents a type of the Church, leading the faithful in songs of divine praise.

Bitter Water at Marah:
Moses then leads them from the Red Sea for three days through the desert without finding any water.  They arrive at Marah, where the people grumbled again (already) that the water was “bitter.” (Ex. 15:23)  The Exodus generation is infamous for their “murmuring” and “grumbling” against God and Moses.  Years later, Moses will look back at them as “a perverse and crooked generation.” (Deut. 32:5)  This, however, is the first of their crises, a lack of drinking water.  Each crisis highlights their precarious situation in the desert and their reliance on Yahweh’s providential care.  The Lord then pointed out to Moses a “certain piece of wood. When he threw this into the water, the water became fresh.” (Ex. 15:25)  The waters of Marah are made fresh by the wood.  Tertullian pointed out that this is a prefigurement of the wood of the Cross of Christ making holy and life-giving the waters of Baptism. (Tertullian, On Baptism, 9)

Oasis at Elim:
At long last, the Israelites come to Elim, “where there were twelve springs of water and seventy palm trees, and they camped there near the water.” (Ex. 15:27)  This oasis had plenty of shade and water for the weary Israelites.  This location is still a dramatic oasis in the desert today with water and palm trees.

Exodus 7- 11:

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Yahweh is Greater than Nature:
The God of Israel then confronts and conquers Pharaoh and Egypt, and all the gods of nature that the Egyptians worship.  God will get Pharaoh to release Israel by smiting Egypt with ten plagues.  One of the primary purposes of Genesis and Exodus is God disassociating Himself from nature, that He is outside of nature and greater than nature.  Man is no longer to worship nature or the things of nature.  God is outside of nature.  He existed before nature and the universe.  He is the very Creator of the whole cosmos, not confined to it.  Additionally, Yahweh is judging and showing His superiority to the pantheon of Egyptian deities. Yahweh is discrediting Egyptian polytheism.

Yahweh’s Plague Judgments of Egyptian Deities:
Yahweh is revealing Himself, His name, and seeks to, in effect, destroy the competition of idolatrous so-called deities through ten plagues. Speaking of the plagues on Egypt, the Book of Numbers says, “The Lord had also executed judgments on their gods.” (Num. 33:4) Similarly, the Book of Wisdom says, “For they went far astray on the paths of error, accepting as gods those animals that even their enemies despised; they were deceived like foolish infants. Therefore, as though to children who cannot reason, you sent your judgment to mock them.” (Wis. 12:24-25) The pseudepigraphical Book of Jubilees also highlights this point: And the Lord executed a great vengeance on them for Israel’s sake, and smote them through (the plagues of) blood and frogs, lice and dog-flies, and malignant boils breaking forth in blains; and their cattle by death; and by hail-stones, thereby He destroyed everything that grew for them; and by locusts which devoured the residue which had been left by the hail, and by darkness; and of the first-born of men and animals, and on all their idols the Lord took vengeance and burned them with fire.” (Jubilees 48:5) One can imagine the consternation and disbelief of Pharaoh and the Egyptians as their gods fail them in each successive plague:

 (1) First plague of Nile water turned into blood is against Hapi, god of the Nile and flooding, and Khnum, guardian of the Nile;

(2) Second plague of frogs is against the frog goddess Heket, depicted as a frog, who represented fertility and the flooding of the Nile;

(3) Third plague of gnats (or lice) is against the earth god, Geb/Seb;

(4) Fourth plague of flies and insects is against Uatchit, the god manifested as Ichneuman fly; and Kheper, god of beetles and flies;

(5) Fifth plague of diseased cattle is against Apis, the bull god, and Hathor, the cow goddess; and Amon, god associated with bulls;

(6) Sixth plague of boils and sores is against Shekhmet, the goddess of disease control, Imhotep, god of medicine, and Serapis, god of healing;

(7) Seventh plague of hail is against Nut, the goddess of the sky, and Shu, god of the atmosphere;

(8) Eighth plague of locusts is against Senehem, the god of pest control; Seth, protector of crops, and Isis, the goddess of life;

(9) Ninth plague of darkness is against Ra, Aten, Atum, and Horace, all gods of light and the sun; and Thoth, the moon god;

(10) Tenth plague of firstborns’ deaths is against Osiris, the god of life and patron of the so-called divine Pharaoh himself.

Other Symbolism:
Moses is now 80 years old. There are traditionally three 40-year divisions of Moses’ life.  Pharaoh’s royal headpiece featured a cobra representing the serpent goddess Wadjet. When the occultist magicians throw down their staffs they become serpents, representing Egyptian power. However, Moses’ wooden staff represents a sign of the Cross.  When Aaron throws it down before Pharaoh, it too became a serpent and swallowed up the serpent-rods of Pharaoh’s sorcerers.  This anticipates the “swallowing up” later of Pharaoh and the Egyptian army that chases the Israelites into the Red Sea.  And, later symbolism is reflected in the Cross of Christ swallowing up sin and death.  After the third plague of gnats, though “the magicians tried to bring forth gnats by their magic arts, they could not do so.” This is a turning point in the plagues.  The magicians finally confess that Yahweh’s power exceeds their own dark occult powers. They declare to Pharaoh, “This is the finger of God.” (Ex. 8:15)  This finger of God is revealed in the third plague because it is the power of the Holy Spirit as the Third Person of the Trinity.

Moses as Mediator: 
Moses as mediator and intercessor is a constant theme throughout Exodus.  Moses pleads to Yahweh on behalf of the Egyptians and the Hebrews throughout Exodus. After the plague of frogs, Moses “cried to the Lord” to relieve the plague of frogs on the Egyptians. Moses as a type of Christ also foreshadows Christ as mediator and intercessor for his people.  Moses is depicted throughout Exodus praying efficaciously to Yahweh on behalf of his people, “and the Lord did as Moses had asked.” Jesus is the new Moses leading the new exodus to the promised land; just as Moses’ first miracle was changing the waters to blood, so too, Christ’s first miracle at Cana was changing the water to wine.

Three Cycles of the Plagues:
The plagues are grouped into three cycles of occurrences (ie, 1-3, 4-6, 7-9), with the tenth plague (10) as the climax.  In the first cycle of each plague (1, 4, 7th or blood, insects, and hail), Moses is instructed by God to go to Pharaoh “early in the morning” and wait for him, then issue the warning.  God is giving Pharaoh time to convert.  Before the second cycle of each plague (2, 5, 8th or frogs, pestilence, and locusts), God tells Moses to “go to Pharaoh” directly in his palace and forcefully confront him there.  In the third cycle of each plague (3, 6, 9th or gnats/lice, boils, and darkness), these are inflicted without any forewarning from God or Moses.  So, there are three cycles of plagues that go from a warning to confrontation to punishment without warning.  The three cycles also increase in severity and intensity from one cycle to the next. The three cycles of plagues climaxes with the worst plague of all, which is the 10th plague, the killing of all the first-borns.  The plagues also represent a reversal of the order of creation of life found Genesis 1: The Lord makes darkness prevail over light; waters become foul and unable to support life; He destroys plants, trees and fruits; He brings death to fish, frogs and cattle; and ultimately kills some human lives.  There is a play on words here too for Pharaoh to choose.  God tells Pharaoh to “send” His people, or He will “send” another plague upon him.

Apocalyptic Nature of the Plagues:
The apocalyptic prophet Joel wrote that, “The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord.” (Joel 2:31) These are events depicting the end of the world.  However, the plagues of the Exodus foreshadow these events. The first plague is the Nile turning to blood, and the ninth plague is the three days of the sun turning to darkness.

The Three Days of Darkness:
The three days of darkness has long been in the apocalyptic mind.  Yahweh set a plague of three days of darkness over Egypt in order to set Israel free.  Jesus remained in the tomb for three days; as the light of the world died, the world remained in darkness for three days from Good Friday to Holy Saturday till the morning of Easter Sunday.  In the Book of Revelation, darkness also overtakes the sinful world of the antichrist, although three days is not specifically mentioned.  After the fourth trumpet, “a third of the sun, a third of the moon, and a third of the stars were struck, so that a third of them became dark.  The day lost its light for a third of the time, as did the night.” (Rev. 8:12) Similarly, after the fifth bowl is poured out on the antichrist’s kingdom, “Its kingdom was plunged into darkness.” (Rev. 16: 10)  Various mystics through the centuries have also prophesied about a three days of darkness shortly before the end of the world.

The Ten Plagues of Exodus and the Plagues of the End of the World:
There seem to be a lot of overlap and comparisons in the plagues against Pharaoh and the Egyptians in the Exodus and the plagues against the Antichrist and his kingdom, referred to as the trumpet blasts and bowls in the Book of Revelation. The judgment upon Pharaoh and the kingdom of Egypt is a type and forerunner to the judgment and punishment leveled against the antichrist and his followers.  The dramatic intervention in Exodus by God with miracles and wonders and judgment to extricate the chosen people from slavery under a tyrannical antichrist figure and bring them to the promised land is but an echo and foreshadowing of the dramatic events of the end of the world.  Here are the plague similarities between Exodus and the Book of Revelation:

1st Exodus plague, Nile’s Water turn to Blood:
Revelation 2nd Trumpet: “something like a large burning mountain was hurled into the sea.”  “A third of the sea turned to blood, a third of the creatures living in the sea died.” (Rev. 8:8-9)
Revelation 3rd Trumpet: “a large star burning like a torch fell from the sky.” “It fell on a third of the rivers and on the springs of water.”  And, “a third of all the water turned to wormwood.”(Rev. 8:10-11)
Revelation 2nd Bowl: “The sea turned to blood. . . every creature living in the sea died.” (Rev. 16:3)
Revelation 3rd Bowl: “on the rivers and springs of water.  These also turned to blood.” (Rev. 16:4)

2nd Exodus plague, Frog Infestation:
Revelation 6th Bowl: “I saw three unclean spirits like frogs come from the mouth of the dragon, from the mouth of the beast, and from the mouth of the false prophet. These were demonic spirits who performed signs.” (Rev. 16:13)  Just as Yahweh sent a plague upon Egypt of a frog infestation, so too, at the end of the world will the demonic frog spirits come forth from the Beast, antichrist and false prophet.  God condemns them just as He did the demonic frog deity Heket of Egypt, whose magicians also performed false “signs.”

3rd Exodus plague, Gnats/Lice: 
Revelation 1st Trumpet: “A third of the land was burned up, along with a third of the trees and all the grass.” (Rev. 8:7) The land is burned up in Revelation, similar to how Yahweh had Aaron “strike the dust of the earth” in order to turn it into gnats/lice.  In both plagues, the land of the earth and its inhabitants are stricken.

4th Exodus plague, Flies:
Revelation 5th Trumpet: “The sun and the air were darkened by the smoke from the passage.  Locusts came out of the smoke onto the land, and they were given the same power as scorpions of the earth.” (Rev. 9:2-3)  This does not equate exactly to “flies” but the idea of a swarm of flies darkening the air and other insects like locusts and scorpions are analogized.

5th Exodus plague, Death of Livestock:
1st Trumpet, again the land of the earth is struck killing lots of plants and animals.  This is the only equivalence to this plague.

6th Exodus plague, Festering Boils and Sores:
1st Bowl “Festering and ugly sores broke out on those who had the mark of the beast or worshiped its image.” (Rev. 16:2)
4th Bowl: the sun “was given power to burn people with fire.  People were burned by the scorching heat.” (Rev. 16:8)

7th Exodus plague, Fiery Hailstorm:
1st Trumpet, “there came hail and fire mixed with blood, which was hurled down to the earth.” (Rev. 8:7)
7th Bowl: “Large hailstones like huge weights came down from the sky on people, and they blasphemed God for the plague of hail because this plague was so severe.” (Rev. 16:21)

8th Exodus plague, Locusts:
5th Trumpet: “Locusts came out of the smoke onto the land, and they were given the same power as scorpions of the earth. They were told not to harm the grass of the earth or any plant or any tree, but only those people who did not have the seal of God on their foreheads.” (Rev. 9:3-4) Just like the locusts of Exodus only affected the Egyptians and Pharaoh, and not the Hebrews, so too, the locust-demons of Revelation will only torment those who do not have the seal of God on their foreheads (i.e., Christians) and follow the antichrist.

9th Exodus plague, Three Days of Darkness:
4th Trumpet: “a third of the sun, a third of the moon, and a third of the stars were struck, so that a third of them became dark. The day lost its light for a third of the time, as did the night.” (Rev. 8:12)
5th Bowl: the Beast’s “kingdom was plunged into darkness, and the people bit their tongues in pain.” (Rev. 16:10)

10th Exodus plague, Death of Firstborns:
6th Trumpet: “a third of the human race was killed” by fire, smoke and sulfur. (Rev. 9:18)  “The rest of the human race, who were not killed by these plagues, did not repent of the works of their hands, to give up the worship of demons and idols made from gold, silver, bronze, stone, and wood, which cannot see or hear or walk.” (Rev. 9:20)  There is not an exact match for the killing of the firstborns, but a general plague killing a third of the human race.

Exodus and Revelation’s Parallels:
It is interesting too that Revelation calls “‘Egypt’ where indeed their Lord was crucified” referring to end-times Jerusalem. (Rev. 11:8) The parallels from Exodus’ plagues to Revelation’s end-of-the-world plagues are unmistakable: from the waters turning into blood and the life forms in them dying; to the infestation of demonic “frog” spirits; to the striking of the land and its creatures; to infestation of flies and demonic locusts; to festering boils and sores; to fierce fire and hail storms; to the three days of darkness; and to the mass killing of human life.  The plagues of Exodus are a sign and foreshadowing to the plagues of the end-of-the-world.  Just as the Hebrews were separated and singled out by Yahweh for special protection, so too, those Christians sealed with the Holy Spirit on their foreheads will be saved by God in the end.

The Seventh Trumpet:
The 7th Trumpet is never revealed, but St. John is told to “seal it up” till the proper time when the “mysterious plan of God” is revealed.  In the end, amid lightning, and rumbles of thunder, and earthquakes that will lay waste the entire earth, on the last day, as sin and suffering and death are, at last, vanquished and our eternal existence begins, God will say, in the same final words of Jesus on the Cross, “It is done.” (Rev.16:17)

Sacrifice, Idolatry and Abomination:
At one point after the plague of flies, Pharaoh agrees to permit Moses to go “in this land” to offer sacrifice to Yahweh. But Moses protests saying, “It is not right to do so, for the sacrifices we offer to the Lord, our God, are an abomination to the Egyptians.  If before their very eyes we offer sacrifices which are an abomination to them, will not the Egyptians stone us?” (Ex. 8:22)  Slaughtering flocks and herds of these animals was unthinkable to the Egyptians, who worshipped these animals’ representations as their gods, such as Apis and Mnevis the bull gods; Hathor the cow goddess, and Amun and Khnum the ram gods.  The Hebrews sacrifice the Egyptian gods as an offering to the one true and eternal God, Yahweh.  Hence, Moses insisted on offering the sacrifices to Yahweh at a three days journey into the wilderness.  Yahweh probably ordained the sacrifice as a means to disassociate the Hebrews from the idolatrous animal gods of the Egyptians.  For the Hebrews had been enslaved in Egypt for over 400 years and had become undoubtedly attached and tainted in some manner and form to the Egyptian idol worship.

Silver and Gold:
In fact, before the 10th plague, when the Lord knows Pharaoh will finally capitulate and release the Israelites, He tells Moses, “Instruct your people that every man is to ask his neighbor, and every woman her neighbor, for silver and gold articles and for clothing.” (Ex. 11:2) The Egyptians, after the ten plagues, were undoubtedly well disposed, to get rid of the Israelites with anything they sought.  Yahweh tells them they will be very agreeable to give them whatever they want at that point. The Israelites then leave Egypt finally, not as slaves poor and sullen, but as a conquering army, filled with “gold and silver” from their oppressors.  Unfortunately, that idolatrous religion from Egypt persisted with the Israelites.  Some time later, in the desert wilderness for 40 years, it will probably be this same “gold and silver” from the Egyptians that Aaron and the Israelites will meltdown into the “golden calf” to worship at the base of Mount Sinai. (Ex. 32:2-4)

The 10th Plague and the Killing of the Firstborn Sons:
Yahweh tells Moses that: “Every firstborn in this land shall die, from the firstborn of Pharaoh on the throne to the firstborn of the slave-girl at the handmill, as well as all the firstborn animals.” (Ex. 11:5)  This is probably an answer in-part to the bloodthirsty call by Pharaoh earlier to, “Throw into the river every boy that is born to the Hebrews.” (Ex. 1:22)  Just as the Hebrew slaves had been unable to protect their children, now the powerful Egyptians could do nothing to protect their children.  This echoes Yahweh’s earlier call to Moses and warning to Pharaoh: “Thus says the Lord: Israel is my son, my first-born. Hence I tell you: Let My son go, that he may serve me. If you refuse to let him go, I warn you, I will kill your son, your first-born.” (Ex. 4:22-23)  Israel is, in fact, the chosen nation and people that Yahweh will reveal Himself and His laws to the world.  Israel is Yahweh’s firstborn nation, and Jesus Christ born of the Jews will be God’s firstborn Son.  Again, the type and foreshadowing hold true; just as the Egyptians tried to kill the sons of the Hebrews and Moses, so too later, Herod will try to kill all the firstborn Jewish sons of Bethlehem and the baby Jesus.

Exodus 1-6:

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Exodus Overview:
The book of Exodus is broken up into two halves: the first – the liberation of the Hebrews from Egypt; and the second – the establishment of the Covenant at Mount Sinai. The Israelites leave Egypt not as slaves or refugees but as a plundering army with gold and silver, dramatically attesting to the power of God’s deed. From there, they cross the Red Sea and enter into the slower drama of the wilderness experience in the Sinai Desert. There are four main themes associated with the book of Exodus: (1) Revelation (God reveals to Moses and Israel His name, YHWH); (2) Salvation (from Egypt and through the Sea and in the desert); (3) Covenant (the 10 Commandments at Mt. Sinai); and (4) Glory (YHWH comes to dwell with the Israelites in the Meeting Tent, Tabernacle and Mercy Seat on the Ark of the Covenant.)

The Sons of Israel in Egypt:
Joseph and all his brothers eventually died, and “a new king, who knew nothing of Joseph, came to power in Egypt.” The Israelites were “fruitful and increased,” and “became so numerous and strong that the land was filled with them.” Jewish scholars have pointed out that “fruitful and increased” echoes the story of Creation when God told Adam and Eve to be “fruitful and multiply” (Gen. 1:28). This implies a type of “Second Creation” with the forming of the Jewish nation. God charged this specific group of people, the Israelites, with spreading monotheism to the whole world and a universal ethical and moral code. In short, they would make the one true God known to the world. The Jews would become God’s people who would prepare the way, and eventually, give birth to the Messiah.

The Midwives and the Hebrew Boys:
The Pharaoh and the Egyptians, however, grew fearful of them as a foreign people and a foreign bloodline in their country. So, set taskmasters over them, and “reduced them to cruel slavery.” “Thus they had to build for Pharaoh the supply cities of Pithom and Raamses.” The King of Egypt then orders the midwives working for the Hebrews “if it is a boy, kill him; but if it is a girl, she may live.” (Ex. 1:16) “The midwives, however, feared God; they did not do as the king of Egypt had ordered them, but let the boys live.” (Ex. 1:17) After the king confronted the midwives, the Pharaoh then orders all his subjects to: “Throw into the river every boy that is born to the Hebrews, but you may let all the girls life.” (Ex. 1:22)

The Slaughter of the Innocence:
This, of course, is a foreshadowing centuries later of King Herod’s decree to slaughter all the first-born males in Bethlehem, the slaughter of the innocence. Evil feeds off the blood of the most innocent, like the practice of infant sacrifice to Molech. King Herod was troubled by the Magi’s prediction of a male Savior born at the time, so in a jealous rage he tried to kill him, by killing all the young male babies. “Then Herod, when he saw that he had been tricked by the wise men, was in a furious rage, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under..” (Mt. 2:16) Here too the Egyptians seek to snuff out the life of the Israelites by slaughtering all the newborn males. One source from the Midrash actually relates that Pharaoh was warned by his sorcerers and astrologers that a male savior of the Israelites was about to be born. This would explain why he sought to kill all the young male infants. This would be repeated again in the time of Jesus’ birth. Pharaoh was a type and forerunner to Herod, just as Moses was a type and forerunner to Jesus. Jesus is, in fact, the “new Moses.”

Water and the Birth of Moses:
Moses was born to ordinary Levi parents. However, “When she could hide him no longer, she took a papyrus basket, daubed it with bitumen and pitch, and putting the child in it, placed it among the reeds on the river bank.” (Ex. 2:3) Pharaoh’s daughter came down the Nile River bank and saw the basket among the reeds had her handmaid fetch it. She was “moved with pity” upon seeing the baby Hebrew boy, and decided to have one of the Hebrew women (his own mother) nurse him. Later, after “the child grew” Pharaoh’s daughter adopted him as her son, and called him Moses because “I drew him out of the water.” This is meant as a direct allusion to Noah’s Ark. The Hebrew word tevah is used for both Noah’s Ark and Moses’ wicker basket. Just as God had established a new world with the Flood and saving Noah from the waters in the Ark, YHWH would now establish another creation of the Jewish nation by pulling Moses from the waters. These are, of course, forerunners and a typology for Jesus, who makes us new creations through the waters of Baptism. The precursor creations of Noah and Moses give way to the truly new creation brought about by Jesus Christ the Messiah.

Moses Flight from Egypt:
After Moses had grown up, he witnessed an Egyptian striking a fellow Hebrew, and so, Moses slew him. Soon, the affair was known and Moses became afraid that Pharaoh would try to kill him. Moses fled to the land of Midian in the Arabian Peninsula. There, Moses is invited into the House of Jethro who has seven daughters. He marries his daughter Zipporah and have a son, Gershom.

The Burning Bush:
While tending his flock near the mountain of God, Mount Horeb, “an angel of the Lord appeared to him in fire flaming out of a bush.” (Ex. 3:2) “As he looked on, he was surprised to see that the bush, though on fire, was not consumed. So Moses decided, ‘I must go over to look at this remarkable sight, and see why the bush is not burned.'” (Ex. 3:3) God called out to him from the bush “Moses! Moses!” He answered, “Here I am.” God tells Moses He is the God of his father, Abraham, Isaac and Jacob. He has heard the cry of his people in affliction in Egypt. “Therefore I have come down to rescue them from the hands of the Egyptians and lead them out of that land into a good and spacious land, a land flowing with milk and honey..”(Ex. 3:8) God then tells Moses that He is sending him to Pharaoh and to lead His people the Israelites out of Egypt. Moses responds, “Who am I that I should go to Pharaoh and lead the Israelites out of Egypt?” God answers him, “I will be with you.”

I AM:
Then, Moses asks God if the Israelites ask him what is the name of God that sent him. “God replied, ‘I Am Who Am.’ Then He added: ‘This is what you shall tell the Israelites: I AM sent me to you.'” (Ex. 3:14) God tells Moses that His name is the verb “to be.” God is existence itself. God essence is being itself. “I Am Who Am” forms the letters YHWH, or with the Hebrew vowels, Yahweh. Yahweh is “Being,” “I Am,” or simply “Is.” The Hebrews considered the name of God too holy so subsequently through the Torah God is referred to simply as “Adonai” or “Lord.”

Jesus and I AM:
This is why Jesus’ proclamation centuries later that He is I AM is so shocking and the Jews were so scandalized. John chapter 8 has an incredible dialogue between Jesus and some of the Jewish hierarchy. They claim that Abraham is their ancestor and father. But, Jesus tells them: “‘Abraham your father rejoiced to see my day; he saw it and was glad.’ So the Jews said to him, ‘You are not yet fifty years old and you have seen Abraham?’ Jesus said to them, ‘Amen, amen, I say to you, before Abraham came to be, I AM.’ So they picked up stones to throw at him.” (John 8: 56-59) Jesus claims the name of God, and so, claims equality with God. Jesus and I AM are one.

Moses’ Mission:
Yahweh gives Moses his mission. “I am concerned about you and about the way you are being treated in Egypt; so I have decided to lead you up out of the misery of Egypt into the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites, a land flowing with milk and honey.” (Ex. 3:17) Yahweh then tells Moses to assemble the elders of Israel and go to the Pharaoh to “permit us” to go three days journey into the desert to offer sacrifice to the Lord. God tells Moses beforehand that Pharaoh will not permit it but will force God to work “wondrous deeds.”

Moses’ Objections:
Moses objects to God, “suppose they will not believe me, nor listen to my plea?” God then changes Moses staff into a serpent. Then, He commanded Moses to take hold of the serpent, and when he did, it became his staff again. God then tests Moses again by turning his hand leprous, and back to normal again. Moses complains to the Lord again, “If you please, Lord, I have never been eloquent, neither in the past, nor recently, nor now that you have spoken to your servant; but I am slow of speech and tongue.” (Ex. 4:10) The Lord losing patience with Moses commands him: “Go, then!” Yet, Moses persisted “If you please, Lord, send someone else!” Then the Lord became angry with Moses and said, ‘Have you not your brother, Aaron the Levite? I know that he is an eloquent speaker. . . He shall speak to the people for you.”

Moses’ Staff of God:
God commands him to take his shepherding staff with him by which Yahweh will work miracles. Moses remains a shepherd, but now he is the shepherd of the Israelites. This is also reminiscent of the humble David and his sling defeating the giant Goliath. Moses and his shepherd’s staff defeats the military might of Pharaoh and the Egyptian army.

God’s First-Born Son:
The Lord instructed Moses, “‘So you shall say to Pharaoh: ‘Thus says the Lord: Israel is my son, my first-born.'” Israel is God’s firstborn who He called out of Egypt. Israel is a foreshadowing again of Jesus, who is God’s firstborn and only Son. He too is also called out of Egypt.

Pharaoh’s Obduracy:
After Moses and Aaron make the request of Pharaoh to let the Israelites go for three days, even using the word “please” (“nah” in Hebrew) he refuses. Moses was essentially asking Pharaoh to allow the Israelites to offer animal sacrifices to Yahweh, but the Egyptians worshiped animals. The Israelites would in essence be sacrificing the gods of Egypt. Instead, Pharaoh tells the Hebrews, and their taskmasters and foreman, that they shall now have to gather their own straw and make the same amount of bricks for “They are lazy.” “Off to work, then!” Moses then bitterly complained to the Lord, “you have done nothing to rescue them.” (Ex. 5:23)

God’s Response:
Yahweh answers Moses, “I am the Lord. I will free you from the forced labor of the Egyptians and will deliver you from their slavery. I will rescue you by my outstretched arm and with mighty acts of judgment. I will take you as My own people, and you shall have Me as your God. You will know that I, the Lord, am your God when I free you from the labor of the Egyptians and bring you into the land which I swore to give to Abraham, Isaac, and Jacob. I will give it to you as your own possession – I, the Lord!” (Ex. 6:7-8)

The Four Promises and Four Cups:
These are the traditional verses why Jews drink four cups of wine at the Passover Seder. Each cup represents a divine promise: (1) “I will free you.. ” (2) “I will deliver you.. ” (3) “I will rescue/redeem you.. ” (4) “I will take you to be My people.. ” These are the same four cups of wine that Jesus and the Apostles celebrated at the Last Supper – the first Mass and Eucharist – and the next day at the crucifixion. Jesus frees us, delivers us, redeems us, and makes us His people. “And I will take you to be My people” is reminiscent of the ancient Jewish marriage contract (ketubah) in which a woman accepts a marriage proposal from a man and the man takes a wife. Israel and God are often shown metaphorically to be in a marriage relationship and covenant. This foreshadows the true Bridegroom and Bride, Jesus Christ and His Church. With Jesus’ Holy Communion and Crucifixion, He seals the marriage of Himself with His Church. Jesus and His followers are one, just as husband and wife become “one flesh.” The faithful of the Church are the bride to the Messianic groom Christ. In Heaven to come, as depicted in Revelation, the Church is at the “wedding feast of the Lamb.” The Bridegroom and Bride are united forever in the marriage of God and man.