How You are Called out of the World by the Name above all Names – Torah Portion Shemot (YouTube Video Transcript)

(00:00:00) Your YouTube transcript will appear here (00:00:08) Shabbat shalom. (00:00:10) >> Shabbat shalom everybody here in the (00:00:13) room online on the Zoom. Shabbat shalom. (00:00:16) Here we are now at the the second book (00:00:19) of the Torah, the the pentetuke, the (00:00:22) book of Exodus. (00:00:26) So, let's go and uh let's dive into the (00:00:30) living waters of the word. Uh what a joy (00:00:33) to do. So, what a a real joy to do. So, (00:00:38) just a personal um (00:00:41) there's nowhere better and nothing (00:00:43) better than being in the presence, you (00:00:46) know, and (00:00:47) the simplest way for us to do that is to (00:00:49) pray, to give thanks and praise, and to (00:00:51) be in the word. There's nowhere better (00:00:54) and nothing better in life. (00:00:57) Shimote. We are going to be reading from (00:01:00) Exodus 1 verse one to chapter 6 verse (00:01:04) one. Shimote. (00:01:07) Shimote. (00:01:09) So, (00:01:11) how did we get here? Let's have a quick (00:01:13) review. Last week in pari, (00:01:16) we saw more amazing similarities, didn't (00:01:19) we, in the lives of Joseph and Yeshua. (00:01:21) Uh, Jacob blessed Ephraim and Manasseh (00:01:24) with the sign of the tower of the cross. (00:01:27) Um, Jacob goes on to bless all the 12 (00:01:30) tribes. We read of the deaths of Jacob (00:01:33) and Joseph. And the bigger picture there (00:01:35) was that there is life after death. (00:01:38) Remember what we uh read last week, a (00:01:42) preview of this week's para. (00:01:45) We see here now a new king, a new (00:01:47) pharaoh. some dispute whether it's a new (00:01:50) pharaoh, but for me it is. It's not the (00:01:52) same one with new ideas, etc. For me, (00:01:54) it's a new pharaoh. (00:01:57) Uh he comes on the scene, he wants to (00:01:59) kill all newborn male children. (00:02:03) Um this features the midwives, pure and (00:02:06) shra, and how they stood up to the (00:02:10) decree of Pharaoh. (00:02:12) Um we witnessed the birth of Moses. Um (00:02:15) Moses kills an Egyptian. He flees to (00:02:18) Midian. (00:02:20) Um he encounters the burning bush (00:02:24) and God performs miracles through Moses. (00:02:28) Moses returns to Egypt, confronts (00:02:30) Pharaoh and Aparta concludes with Moses (00:02:35) uh being told by God that this Exodus (00:02:37) will come to pass. And we know that when (00:02:40) God speaks something, it's a done deal. (00:02:43) Um, so from a Hebrew perspective, (00:02:48) this is the first para (00:02:50) of the second book of the Torah, of the (00:02:52) Bible, the Tanakh. (00:02:54) In English, we know it's Exodus from the (00:02:56) Greek for road out, way out, going out, (00:03:00) departure, exit, etc. (00:03:03) In Hebrew script, (00:03:06) it's shamote. (00:03:08) uh is the title of the para because (00:03:10) that's the first significance word in (00:03:13) the para and that's how they're named. (00:03:16) This word shimote means names (00:03:19) and is the plural of the word shem. Shem (00:03:22) okay which means names in singular (00:03:25) reputation authority identity character. (00:03:29) We read the very first verse. Now these (00:03:31) are the names of the children of Israel. (00:03:34) Our God, like the stars, he knows each (00:03:37) of us by name. And we read in Isaiah 40, (00:03:41) lift up your eyes on high and see who (00:03:43) has created these things, who brings out (00:03:46) their host by number. He calls them all (00:03:49) by name. (00:03:51) By the greatness of his might and the (00:03:52) strength of his power, not one is (00:03:54) missing. (00:03:58) And our savior Yeshua assures us that (00:04:02) in John 10, I give them eternal life and (00:04:05) they shall never perish. Neither shall (00:04:07) anyone snatch them out of my hand. So (00:04:11) like the stars, God knows us all by name (00:04:13) and we're all in the palm of his hand. (00:04:17) Okay. (00:04:20) In this paria, God reveals parts of his (00:04:22) character through the names (00:04:26) for himself which he gives Moses. Now (00:04:29) our Jewish brothers and sisters will not (00:04:31) utter the name Yode VH. They will not (00:04:34) utter it due to their high esteem (00:04:38) profound reverence for God. Instead they (00:04:41) opt for Hashem which is the name. (00:04:46) Now, biblically and Hebraically (00:04:48) speaking, names are inseparably linked (00:04:50) to existence. Nothing exists unless it (00:04:54) has a name. In other words, anything (00:04:56) that does exist has a name. You know, if (00:04:59) we go back to Adam, um he named all (00:05:03) things or refer to Isaiah 43. (00:05:07) Fear not, I have redeemed you. I have (00:05:10) called you by your name. You are mine. (00:05:14) God doesn't have to call us by name, but (00:05:15) he does because we're a collective (00:05:18) assembly. And yet God counts each of us (00:05:20) individually and knows us all by name. (00:05:24) John 10, (00:05:26) the sheep hear his voice and he calls (00:05:28) his own sheep by name (00:05:32) and lead. He doesn't just whistle us all (00:05:34) in to the pen. He calls his own sheep by (00:05:37) name and leads them out. So, we are a (00:05:41) collective body of individuals, but (00:05:43) we're all known by name. And we're being (00:05:46) led out. This is the Exodus. We're being (00:05:49) led out (00:05:52) to depart. (00:05:57) And what a time that must have been. And (00:05:59) really, this exodus that took place (00:06:01) here, (00:06:02) the secures in every generation, we're (00:06:05) all departing from the world. You know, (00:06:09) we want to come out of here, my people. (00:06:14) Okay. So, let's read (00:06:18) Exodus 1:es 1-22 to begin with. Now, (00:06:23) these are the names of the children of (00:06:24) Israel who came to Egypt. Each man and (00:06:27) his household came with Jacob, Reuben, (00:06:30) Simeon, Levi, and Judah, (00:06:34) Isachar, Zebulun, and Benjamin, Dan, (00:06:37) Napali, Gad, and Asha. All those who (00:06:41) were descendants of Jacob were 70 (00:06:42) persons. For Joseph was in Egypt (00:06:46) already, and Joseph died. All his (00:06:48) brothers and all that generation. (00:06:52) But the children of Israel were fruitful (00:06:54) and increased abundantly, (00:06:57) multiplied, and grew exceedingly mighty, (00:06:59) and the land was filled with them. Now (00:07:02) there arose a new king over Egypt who (00:07:04) didn't know Joseph. (00:07:07) And he said to his people, "Look, the (00:07:10) people of the children of Israel are (00:07:11) more and mightier than we. Come, let us (00:07:14) deal shrewly with them, lest they (00:07:17) multiply." And it happened in the events (00:07:19) of war that they also join our enemies (00:07:23) and fight against us and so go up out of (00:07:27) the land. Therefore they set task (00:07:29) masters over them to afflict them with (00:07:32) their burdens. And they built for (00:07:34) Pharaoh supply cities pith and ramsies. (00:07:39) But the more they afflicted them the (00:07:42) more they multiplied and grew and they (00:07:44) were in dread of the children of Israel. (00:07:47) So the Egyptians made the children of (00:07:49) Israel serve with rigor (00:07:52) and they made their lives bitter with (00:07:54) hard bondage in mortar in brick and in (00:07:58) all manner of service in the field. All (00:08:01) their service in which they made them (00:08:02) serve was with rigor. (00:08:06) Then the king of Egypt spoke to the (00:08:08) Hebrew midwives of whom the name of one (00:08:11) was Shifra and the name of the other (00:08:12) Pua. And he said, "When you do the (00:08:16) duties of a midwife for the Hebrew women (00:08:18) and see them on the bed deals, if it's a (00:08:20) son, then you shall kill him. But if (00:08:23) it's a daughter, then she shall live." (00:08:27) But the midwives feared God and didn't (00:08:29) do as the king of Egypt commanded them, (00:08:32) but saved the male children alive. (00:08:35) So the king of Egypt called for the (00:08:36) midwives and said to them, "Why have you (00:08:39) done this thing and saved the male (00:08:40) children alive?" (00:08:43) And the midwives said to Pharaoh, (00:08:45) "Because the Hebrew women are not like (00:08:46) the Egyptian women, for they're lively (00:08:48) and give birth before the midwives come (00:08:50) to them." (00:08:52) Therefore, God dealt well with the (00:08:54) midwives, and the people multiplied and (00:08:56) grew very mighty. (00:08:59) And so it was because the midwives (00:09:01) feared God that he provided households (00:09:03) for them. (00:09:05) So Pharaoh commanded all his people, (00:09:08) saying, "Every son who is born you shall (00:09:10) cast into the river, and every daughter (00:09:13) you shall save alive." (00:09:17) So a bit different from the previous (00:09:18) pharaoh, isn't it? That's why to me it's (00:09:20) a it's a new pharaoh. There is um (00:09:25) schools of thought out there that say (00:09:27) it's the same pharaoh with new ideas, (00:09:29) but I just don't see that personally. (00:09:32) Anyway, we'll look into that in a (00:09:34) minute. (00:09:35) So in that excerpt there, the passage we (00:09:38) read all the names of the sons of Jacob, (00:09:40) the 12 tribes of Israel. We see the (00:09:43) collective children of Israel. (00:09:46) In the first 15 verses alone, we have 15 (00:09:49) names including Shifra and Pua. Now (00:09:52) that's a lot of names in such a short (00:09:54) passage. (00:09:56) Just to hammer home the fact that God (00:09:58) knows us all collectively and (00:10:00) individually and he knows us by name. (00:10:05) As we said in Hebraic thinking, names (00:10:08) are inseparably linked to existence. (00:10:11) If it exists, it has a name. And the (00:10:14) very essence or character of anything is (00:10:17) centered in its name. We mentioned Adam (00:10:19) earlier. It's here. During the creation, (00:10:22) Adam named every animal. And it's most (00:10:25) likely that he named each animal (00:10:27) according to his character. You know, in (00:10:30) Hebrew, it's what you do. (00:10:33) It's your function that defines you. (00:10:37) So, he's most likely based the name of (00:10:40) every animal upon its character on what (00:10:42) upon what it does. If someone says to (00:10:45) you, in in western thought mainly, (00:10:49) if someone says to you, describe me a (00:10:51) pencil, you probably say, well, it's oh, (00:10:53) 6 in long. It's got a sharp point. If (00:10:56) sometimes a few stripes down and maybe a (00:10:57) little rubber on the end, if you ask (00:11:00) someone in Israel, Hebrew thinking, (00:11:03) describe me a pencil, they say it (00:11:05) writes. (00:11:07) It writes, you know, so it's it's (00:11:10) function (00:11:11) that gives it its name, its character. (00:11:16) Okay. So, let's pass the reading, (00:11:19) which we all love to do surely. Let's (00:11:21) pass the para (00:11:23) verse 15 here. (00:11:25) Then the king of Egypt spoke to the (00:11:27) Hebrew midwives offering the one of (00:11:30) Shifra and the name of the other poor. (00:11:33) Now in Hebrew it reads lamb yaote (00:11:38) l yaldot hatot which is generally (00:11:42) translated as Hebrew midwives. However, (00:11:46) it can also be translated literally as (00:11:49) midwives of the Hebrews. (00:11:52) Okay. So you think well (00:11:55) if it's Hebrew midwives the Hebrew but (00:11:57) if it's midwives are the Hebrews well (00:11:58) are the Hebrew or Egyptian. There's a (00:12:01) lot of debates on this really and I used (00:12:04) to think one way but I actually think it (00:12:05) the other way now. That's why I brought (00:12:07) it to light because that can happen when (00:12:09) you're reading two scriptures. That's (00:12:11) why we're not here to condemn anyone who (00:12:13) doesn't (00:12:16) interpret things exactly the way you do (00:12:18) cuz none of us know everything. Only he (00:12:21) does, you know. (00:12:22) So and we can our own interpretations (00:12:27) can vary and even change slightly you (00:12:30) know but this is not a matter of (00:12:32) salvation but it is a matter of (00:12:34) interest. (00:12:36) So I brought it to light. So are they (00:12:38) Hebrew or Egyptian these midwives (00:12:42) lamb yald dot (00:12:45) Hebrew midwives or midwives of the (00:12:47) Hebrews. Now, here's an excerpt of a (00:12:49) couple of articles I read. I sort of (00:12:51) amalgamated them, (00:12:54) and this is what it says. The text could (00:12:56) well suggest that these two women were (00:12:58) Egyptians in charge of childbearing the (00:13:02) Hebrew population. (00:13:04) Now, Josephus, he was a diarist, wasn't (00:13:06) he? We all know about Josephus, a (00:13:09) diarist, contemporary diarist. (00:13:12) He wrote in the in antiquities that the (00:13:16) midwives of the Egyptians should watch (00:13:18) carefully the pangs of childbirth of the (00:13:20) Hebrew women. (00:13:22) Now in the para (00:13:24) uh verse 16 of chapter one it says when (00:13:27) you do the duties of a midwife for the (00:13:30) Hebrew women as if the ones being spoken (00:13:34) to were not part of that group when you (00:13:36) do the (00:13:39) of them (00:13:41) if you see what I mean. (00:13:43) When the midwives are before Pharaoh, it (00:13:46) could be argued that they speak of (00:13:47) Hebrews as if they were not themselves (00:13:50) Hebrew. (00:13:51) For example, verse 19, "And the midwives (00:13:54) said to Pharaoh, because the Hebrew (00:13:56) women are not like the Egyptian women." (00:13:58) See, there's a division in the way they (00:14:00) speak. (00:14:03) Now, it's believed that their names (00:14:05) Shifra and Pua are Hebrew or Semitic. (00:14:08) So, you say, "Well, it must be Hebrew." (00:14:09) And this is how I used to think because (00:14:11) of the names. But they could just as (00:14:14) well be the Hebrew form of the Egyptian (00:14:16) names which we do see that in scriptures (00:14:20) you know just as many foreign names are (00:14:21) given in the Hebrew equivalent. So that (00:14:25) also have to take that into account. (00:14:26) Just cuz they got Hebrew names here it (00:14:29) doesn't necessarily mean the Hebrew. It (00:14:31) may be the Hebrew equivalent of the (00:14:34) Egyptian names. Some suggest that they (00:14:37) had to be Hebrew to defy Pharaoh the way (00:14:39) they did. (00:14:41) But really, that's quite foolhardy (00:14:43) because they were technically enemies at (00:14:46) this time, weren't they? So, you got to (00:14:48) take all this into account when you're (00:14:50) trying to figure out what's what's the (00:14:52) tr to truth. If they were Hebrew, (00:14:54) Pharaoh would have had every right to (00:14:56) question if they would be loyal to their (00:14:58) own people. Makes sense. It would be (00:15:01) quite reckless for Pharaoh to entrust (00:15:03) Hebrew midwives to be killing male (00:15:07) children. (00:15:09) they would likely not hide this command (00:15:11) of the pharaoh from their people but (00:15:13) warn them. (00:15:15) Okay, so there's two sides of the (00:15:17) argument. Um, as I say, I used to sway (00:15:19) with the belief that they were Hebrew, (00:15:21) but now I think they may well be (00:15:23) Egyptian (00:15:24) and such as scripture and our studies. (00:15:26) You know, that's why it's it's no good (00:15:29) to be um (00:15:32) refuting others too much is cuz they (00:15:34) don't see something exactly the way you (00:15:36) see it. And as I said, it's not an issue (00:15:38) of salvation. It's just a matter of (00:15:40) interest. (00:15:41) So, are they Hebrew or are they (00:15:43) Egyptian? Are they converts to the (00:15:45) faith? It doesn't really matter when all (00:15:47) said and done. And it's like Jew or (00:15:49) Gentile were all one in Christ Jesus. (00:15:52) What does matter is that their hearts (00:15:55) were for God and his people. That's what (00:15:57) matters. Their hearts were for God and (00:16:00) for God's people. (00:16:02) And it also supports the notion that (00:16:04) God's will would not be thwarted (00:16:08) no matter what any ruler or king (00:16:10) decrees. (00:16:11) And it was God's will that the (00:16:13) Israelites were to be saved (00:16:15) whether it be through the midwives or (00:16:17) anyone else. (00:16:20) God knows their true names and their (00:16:23) identities and he rewards them with (00:16:25) households because God rewards (00:16:27) righteousness and those who love him. So (00:16:30) that's the message we can take from (00:16:32) this. Whether we believe them to be (00:16:34) Hebrew or Egyptian, the message is their (00:16:37) hearts were forgotten for his people. (00:16:40) And God rewards those who love (00:16:42) righteousness and who love him. (00:16:48) Now going back to these women and they (00:16:51) feature prominently in the paria, (00:16:54) these are heroins and as we just read, (00:16:56) God rewarded them. (00:16:59) But there are more heroins along with (00:17:01) Shifra and Pua. You got Moses's mother (00:17:04) Yakabet, (00:17:06) his sister Miriam, (00:17:08) Zapora, who saves Moses, not from (00:17:11) Pharaoh, but from God. (00:17:13) We read that in chapter 4. Pharaoh's (00:17:16) daughter who's not named, but it said (00:17:18) that she's given the name Batia. Batia (00:17:22) for her adoption of Moses. And that (00:17:24) because she made Moses her son, God (00:17:26) would make him her his daughter. Batia, (00:17:30) daughter of God, Batia. (00:17:33) All these women saved Israel from (00:17:35) extinction. (00:17:37) It was infanticide. (00:17:39) That was their degree. And these heroic (00:17:42) women saved Israel from not men, women. (00:17:46) And contrary to those who don't (00:17:48) acknowledge the Bible, (00:17:50) scripture is not all about men or and (00:17:53) it's not written about men for the (00:17:55) benefit of benefits of men. And here's (00:17:57) the proof. It it took women to save (00:18:00) Israel from extinction. Heroic acts from (00:18:04) godly women. (00:18:06) To be honest, um I'm sure most men with (00:18:09) their secondness men on the pole are (00:18:13) quite useless with without a good woman (00:18:16) behind them. (00:18:18) Whether it be the mother or the wife, (00:18:20) I'm sure most people would dare second. (00:18:22) Me definitely. (00:18:25) Men are quite inept without a good woman (00:18:28) in their life. (00:18:30) And if it wasn't for women, we wouldn't (00:18:33) be here. (00:18:35) heroic godly women and they saved many (00:18:38) lives and many lives including Moses and (00:18:42) if it were not for these women (00:18:44) Moses wouldn't exist therefore the Torah (00:18:47) wouldn't exist and God's people wouldn't (00:18:49) exist okay so the Bible is not all about (00:18:52) men for the benefits of men moving on um (00:18:55) verse 16 (00:18:58) and this is Pharaoh speaking isn't it (00:19:00) when you do the duties of a midwife for (00:19:03) the Hebrew women So once again you see (00:19:05) well the Egyptian you speaking about (00:19:08) them (00:19:10) and see them on the bed. If it's a son (00:19:13) then you shall kill him but if it's a (00:19:15) daughter then she should live and you (00:19:17) think well it's it is infanticide (00:19:20) obviously well why would he just kill (00:19:21) them all? What why is he sparing the (00:19:23) girls? (00:19:26) I believe study will reveal that it's (00:19:27) believed that it's because he saw the (00:19:29) girls as no military threat (00:19:32) and he (00:19:34) the hope was that they would marry in to (00:19:36) the with the Egyptians and integrate (00:19:38) into society. (00:19:42) In other words, they were no threat. The (00:19:44) men are the threat being they could (00:19:45) become soldiers, etc. And you say, okay, (00:19:48) so he's sparing the girls, so why is he (00:19:50) killing the boys? But besides being a (00:19:53) potential future threat as warriors, as (00:19:56) soldiers, as an army, it's believed, and (00:19:59) I do go along with this, that Pharaoh's (00:20:01) astrologers had told him that a son was (00:20:04) destined to be born amongst them and he (00:20:06) he would be the savior of God's people. (00:20:10) Okay? By the way, when you read this, (00:20:13) kill all the boys and blah for Pharaoh (00:20:15) or read Herod or or Hitler or Hassatan, (00:20:19) it's the same theme, you know. (00:20:25) So a little bit more on this verse 22. (00:20:29) So Pharaoh commanded all his people. You (00:20:31) know when we read carefully, he (00:20:33) commanded all his people. So it's not (00:20:35) just something to the the midwives now (00:20:38) who were probably in charge of more (00:20:39) midwives. All his people. Now every son (00:20:43) who's born you shall cast into the river (00:20:44) and every daughter you shall save alive. (00:20:47) Now (00:20:48) mostly when this is read the decree here (00:20:52) is taken as referring solely to Hebrew (00:20:55) males but he's commanding all his (00:20:57) people. (00:20:59) So he's decreed this upon his own people (00:21:02) as well. The Egyptians as well. This is (00:21:04) how demonic it is. As if it wasn't (00:21:07) demonic anyway, but I mean even upon his (00:21:09) own people. (00:21:12) And the sages claimed that on the day (00:21:14) Moses was born, his astrologers told (00:21:17) Pharaoh, quote, "Today the one who will (00:21:19) save them is being born, but we don't (00:21:21) know whether he's Egyptian or from the (00:21:24) Israelites." (00:21:26) And it's a school of thought that says (00:21:28) the Egyptian astrologers had difficulty (00:21:31) ascertaining whether he was of the (00:21:34) Israelites, whether he'd be an Egyptian (00:21:36) or a Jew. And for this reason, Pharaoh (00:21:39) decreed that all the boys born, even (00:21:41) Egyptians, be killed on that particular (00:21:43) day. (00:21:46) And the astrologers were right on the (00:21:48) nose in what they were forecasting (00:21:51) because Moses in fact was the product of (00:21:53) two upbringings, (00:21:57) naturally Jewish, but we brought up (00:22:00) Egyptian who's adopted into the palace (00:22:02) of Pharaoh. (00:22:04) Anyway, that's for your own studies. (00:22:07) That's for your own studies. (00:22:09) >> Tom, it's funny how um you're making (00:22:12) that connection between Pharaoh and (00:22:15) Herod and how Moses also had this dual (00:22:18) identity of Hebrew and adopted Egyptian (00:22:22) in a sense. I don't know if he was going (00:22:24) to go there, but Yeshua too. His parents (00:22:26) flee to Egypt. So he would have most (00:22:28) likely learned the Egyptian language and (00:22:30) had at least a childhood or part of it (00:22:32) there (00:22:33) >> in Egypt. So much like this dual (00:22:36) citizenship in a way to his own and to (00:22:38) the Gentiles of the world. (00:22:39) >> Great point. Thanks, Jack. So that's (00:22:42) what was going on and a little insight (00:22:44) into why it was going on. (00:22:48) Okay, I'm going to move on to chapter (00:22:49) two here. I'm going to read verses 1 to (00:22:51) 19. And the man of the house of Levi (00:22:54) went and took his wife, a daughter of (00:22:56) Levi. So the woman conceived and bore a (00:22:59) son. And when she saw that he was a (00:23:02) beautiful child, she hid him 3 months. (00:23:05) But when she could no longer hide him, (00:23:06) she took an ark of bull rushes for him, (00:23:09) dorbed it with asphalt and pitch, put (00:23:12) the child in it, and laid it in the (00:23:14) reeds by the river's bank. And his (00:23:17) sister stood a far off to know what we (00:23:20) done to him. (00:23:22) Then the daughter of Pharaoh came down (00:23:24) to bathe at the river and her maidens (00:23:27) walked along the riverside. (00:23:29) And when she saw the ark among the (00:23:31) reeds, she sent her maid to get it. And (00:23:35) when she opened it, she saw the child, (00:23:37) and behold, the baby wept. So she had (00:23:40) compassion on him and said, "This is one (00:23:43) of the Hebrews children." (00:23:45) Then his sister said to Pharaoh's (00:23:46) daughter, "Shall I go and call a nurse (00:23:48) for you from the Hebrew women, that she (00:23:50) may nurse the child for you?" And (00:23:52) Pharaoh's daughter said to her, "Go." So (00:23:55) the maiden went and called the child's (00:23:58) mother. (00:24:00) Then Pharaoh's daughter said to her, (00:24:02) "Take this child away and nurse him for (00:24:04) me, and I will give you your wages." So (00:24:06) the woman took the child and nursed him. (00:24:09) It's a great um It's wonderful, isn't (00:24:12) it? How it just (00:24:14) you know (00:24:16) and the child grew and she brought him (00:24:19) to Pharaoh's daughter and he became her (00:24:21) son. So she called his name Moses. This (00:24:25) is Moshe saying because I drew him out (00:24:28) of the water. Now it came to pass in (00:24:31) those days when Moses was grown that he (00:24:34) went out to his brethren and looked at (00:24:36) their burdens and he saw an Egyptian (00:24:38) beating a Hebrew one of his brethren. So (00:24:42) he looked this way and that way (00:24:46) figively later. And when he saw no one, (00:24:48) he killed the Egyptian and hid him in (00:24:50) the sand. (00:24:52) And when he went out the second day, (00:24:54) behold, two he remember fighting. And he (00:24:57) said to the one who did the wrong, why (00:25:00) are you striking your companion? Then he (00:25:02) said, "You made you a prince and a judge (00:25:04) over us? Do you intend to kill me as you (00:25:07) killed the Egyptian?" (00:25:09) So Moses feared and said, "Surely this (00:25:12) thing is known." (00:25:14) When Pharaoh heard of this matter, he (00:25:16) sought to kill Moses. But Moses fled (00:25:18) from the face of Pharaoh and dwelt in (00:25:21) the land of Midian. And he sat down by a (00:25:24) well. (00:25:27) Should remind you of someone. Now the (00:25:29) priest of Midian had seven daughters, (00:25:31) and they came and drew water, and they (00:25:33) filled the troughs to water their (00:25:35) father's flock. Then the shepherds came (00:25:37) and drove them away. But Moses stood up (00:25:40) and helped them and watered their flock. (00:25:43) When they came to Rael their father, he (00:25:46) said, "How is it that you come so soon (00:25:48) today?" And they said, "An Egyptian (00:25:51) delivered us from the hand of the (00:25:52) shepherds, and he also drew enough water (00:25:55) for us and watered the flock." (00:26:00) Another great passage. Okay, looking at (00:26:02) verses 1 to 10, does anything notable (00:26:05) stand out? Bear in mind that the part is (00:26:08) called shimote. The part is called (00:26:10) names. And yet there's no names here. (00:26:13) Look from verses 1 to n. You see man, (00:26:15) wife, daughter, a woman, son, child, (00:26:19) sister. There's no names given. I mean, (00:26:22) it just jump where what's these names? (00:26:25) And then all of a sudden, bang, Moses. (00:26:28) So all these nameless characters in (00:26:30) them. Moses. (00:26:32) So she called his name Moses saying (00:26:34) because I drew him out of the water. (00:26:38) Now we know through linguistic studies (00:26:40) that in Hebrew water often symbolizes (00:26:43) chaos. (00:26:45) And really it's Moses that does the (00:26:47) drawing out. He draws us out. Okay. (00:26:52) Moses with the Torah draws us out. (00:26:54) Exodus from the chaos of the world. Very (00:26:57) symbolic. (00:26:59) And his name is his identity which we'll (00:27:02) see (00:27:03) now when we consider who Moses is. His (00:27:06) birth the description of his birth is (00:27:08) very unassuming isn't it? It's poor it's (00:27:11) humble unspectacular really in many ways (00:27:14) like Yeshua's birth. (00:27:19) So it just shows you don't have to be (00:27:21) born with blue blood into royalty or (00:27:23) something. You know (00:27:26) God's blessings are available for all of (00:27:28) us. (00:27:29) all of us. Now, in the above passage, (00:27:33) these characters, the main protagonists (00:27:35) are all inconspicuous. They're not (00:27:37) really readily noticeable. They're not (00:27:39) named. Man, woman, sister, child, etc. (00:27:44) So, I'm reading this and thinking, well, (00:27:47) why why aren't they named? And there's (00:27:49) many lessons that can be drawn from it. (00:27:50) And one, we can apply in our own lives. (00:27:54) Maybe no one recognizes who you are or (00:27:56) notices the good you do, but God does. (00:28:02) Maybe no one knows how you strive to be (00:28:04) your best for God. He knows. He notices. (00:28:09) Okay. (00:28:12) And then another way of looking at it, (00:28:15) all these people are nameless and then (00:28:16) the name Moses from an apparent nobody (00:28:19) to somebody, you know, it it it jumps (00:28:22) out. It's quite spectacular. powerful (00:28:23) for me. And that's what our God does. We (00:28:26) can be like Moses (00:28:28) and nobody knows it, but God knows. (00:28:32) Okay. What is it? The good you do in (00:28:34) secret shall be rewarded openly. We're (00:28:37) not here to seek the pleasures of men, (00:28:38) but to do the will of God. (00:28:41) And he knows. He knows. (00:28:45) Now, in chapter one, we're given lots of (00:28:47) names. We saw them before. There was (00:28:48) like 15 in so many verses. And in (00:28:52) chapter two that none are given. It's (00:28:55) such a contest. (00:28:58) Amra, Yabed, Miriam, Bacha, her maidens, (00:29:01) Moses, none of these are named despite (00:29:04) their good deeds. They're all good (00:29:06) deeds. The message named or unnamed, (00:29:10) known or unknown, our God knows everyone (00:29:14) by name and recognizes their good (00:29:16) character and deeds. (00:29:18) Okay, (00:29:20) that stab is what we can draw from the (00:29:22) passages here. (00:29:25) Why are there so many names and then no (00:29:26) names? (00:29:29) Your character, your personality, your (00:29:31) identity, that's the true you and that's (00:29:33) your real name. A name that God alone (00:29:36) knows. (00:29:38) Revelation two, he who has an ear, let (00:29:42) him hear what the spirit says to the (00:29:43) churches. To him who overcomes, I will (00:29:46) give some of the hidden mana to eat. (00:29:49) And I will give him a white stone and on (00:29:51) the stone a new name written which no (00:29:53) one knows except him who receives it. (00:29:57) God wants us to overcome and he wants to (00:29:59) give us a new name like Abraham, Sarah, (00:30:03) Jacob and others. (00:30:06) So how do we overcome? We overcome the (00:30:08) world (00:30:11) through our faith and obedience to our (00:30:13) savior God. And we overcome by bringing (00:30:16) glory to his name. (00:30:20) We keep our faith. We are obedient. We (00:30:23) love God. And we love our neighbor as (00:30:25) oneself. (00:30:30) Now in this world, it's the other way (00:30:31) around. to make a name for yourself (00:30:35) in your life in this world is to seek (00:30:37) fame and fortune and power. We see it (00:30:39) all around us. (00:30:41) Yeah. Look at this. Look at So, so he's (00:30:43) a star. (00:30:45) And we know that's fickle and nonsense. (00:30:47) We really We do. We all know this. (00:30:49) Anyone in this zoom and online on Zoom, (00:30:52) the way the wheel says this is how to (00:30:53) make a name for yourself is absolute (00:30:55) nonsense. We're not here to make a name (00:30:57) for ourselves like those making the (00:31:00) Tower of Babel. That's what they said. (00:31:02) Let us make a name for ourselves. (00:31:05) And look what happened. It crumbled (00:31:07) before the very eyes. Our role is to (00:31:10) bring glory to his name. To his name. (00:31:13) And that's when he gives us a new name, (00:31:16) a good name. (00:31:18) Ecclesiastes 7, a good name is better (00:31:20) than precious ointment. (00:31:23) Proverbs 22, a good name is to be chosen (00:31:26) rather than in great riches. (00:31:29) John 14. And there's many examples. John (00:31:33) 14, and whatever you ask in my name, (00:31:35) that I will do, (00:31:37) that the Father may be glorified in the (00:31:39) Son. If you ask anything in my name, I (00:31:42) will do it. Now, that's power. Men are (00:31:46) seeking fame and fortune and power. This (00:31:48) is power. (00:31:50) Yeshua, his name, that's power. If you (00:31:53) ask anything in my name, I will do it. (00:31:55) That's And Yeshua doesn't seek fame or (00:31:58) fortune or power. And yet, he has it (00:31:59) all. He just seeks to do the will of (00:32:02) God, not fame and fortune and power. And (00:32:05) yet he has it all. (00:32:08) Matthew 18, for where two or three are (00:32:10) gathered together in my name, I am near (00:32:13) in the midst of them. (00:32:16) And we know this power in his name. We (00:32:18) sing it. (00:32:20) Do we know it? It's true. (00:32:23) Psalm 148. (00:32:25) Let them please the name of the Lord for (00:32:28) his name alone is exalted. (00:32:31) Men are trying to make a name for (00:32:33) themselves. It's folly. (00:32:36) His name alone is exalted. His glory is (00:32:38) above the earth and heaven. And he has (00:32:41) exalted the horn of his people. The (00:32:45) praise of all his saints of the children (00:32:46) of Israel are people near to him. Praise (00:32:49) the Lord. (00:32:52) So if you want to know what names is all (00:32:54) about, it's really about the name above (00:32:55) all names. (00:32:58) Philippians 2, therefore God also has (00:33:01) highly exalted him and given him the (00:33:03) name which is above every name, that at (00:33:06) the name of Jesus, every knee should bow (00:33:09) of those in heaven and of those on earth (00:33:13) and of those under the earth and that (00:33:15) every tongue should confess that Jesus (00:33:18) Christ is Lord to the glory of the (00:33:21) father. Acts 4. This is Peter speaking (00:33:25) about Yeshua. (00:33:26) Nor is the salvation in any other. For (00:33:29) there is no other name (00:33:31) under heaven given among men by which we (00:33:34) must be saved. Yeshua. It's Yeshua. The (00:33:38) name above all names or Hashem above all (00:33:41) Hashimote. (00:33:43) The name above all Shimote. The name (00:33:46) above all names. (00:33:48) So this para shimote names really (00:33:51) there's only one name that truly counts (00:33:53) but we can be part of him the body (00:33:55) because he loves us and like the stars (00:33:58) he knows us all by name (00:34:03) looking again at these verses here in (00:34:05) chapter 2 let's look at verse 5 (00:34:09) then the daughter of Pharaoh came down (00:34:11) to bathe at the river and her maidens (00:34:13) walked along the riverside (00:34:15) and when she saw the ark among the (00:34:17) reads. She sent her maid to get it. Now, (00:34:20) once again, forgive me for dipping back (00:34:21) into Hebrew here, but I can't help you. (00:34:24) Another meaning of this verse in Hebrew (00:34:27) could be her forearm rather than her (00:34:30) maid, cuz amata also means that what the (00:34:34) length of one's arm. (00:34:36) So, where it says sent her made to get (00:34:40) it, it could say she extended or set (00:34:42) forth her arm to get it. (00:34:46) You see, (00:34:49) But if he's if she's on the river bank (00:34:51) and he's in the water, how could she (00:34:53) stretch her arm like 10 ft? (00:34:56) But with any physical act, there's a (00:34:58) spiritual implication also. And this is (00:35:00) quite symbolic here. (00:35:02) It depicts the virtues of a godly woman. (00:35:06) Proverbs 31, the godly woman, she (00:35:09) extends her hand to the poor. Yes, she (00:35:12) reaches out her hands to the needy. (00:35:15) So once again referring back to these (00:35:18) heroic godly women, they have godly (00:35:21) traits and here we are. It says she sent (00:35:24) her maid, but I could also she set forth (00:35:27) her arm (00:35:29) to the needy (00:35:31) just like the the woman of Proverbs 31, (00:35:35) which is a beautiful (00:35:37) reading for anyone who's not read it (00:35:40) before. Either way, (00:35:43) she portrays goddy traits and despite (00:35:46) being unnamed, (00:35:49) she is held in very high regard for her (00:35:51) actions such as the esteem for her that (00:35:54) our Jewish brothers and sisters have (00:35:56) that they refer to her as Batia, (00:35:59) daughter of God. Because her character, (00:36:01) her deeds, her true self is her name. (00:36:04) That's her identity. God knows us all by (00:36:06) name. And your true name is the one God (00:36:10) gives you and not necessarily the one (00:36:12) your parents give to you. So God knows (00:36:15) us all by name and your true name is the (00:36:17) one that God gives you. Men might not (00:36:19) know your true identity or your (00:36:21) character but God does. (00:36:27) Verse 10. So she called his name Moses (00:36:30) saying because I drew him out of the (00:36:33) water Moshe. (00:36:36) And we know it's Moses who draws out, (00:36:38) doesn't he? He draws the people out of (00:36:39) bondage to Egypt. The Torah draws people (00:36:42) out of bondage to sin. Yeshua, he's the (00:36:45) living Torah. And he draws us out of the (00:36:47) clutches of death and sin. (00:36:51) Yeshua, the living Torah, the word made (00:36:53) flesh. So this drew him out. (00:36:58) It's very symbolic. (00:37:00) This is the essence and identity of (00:37:02) Moses. He draws us out. Moshe. (00:37:08) Now, when you think about it, Moses's (00:37:10) mother, (00:37:13) the adopted mother, if she's the (00:37:15) daughter of Pharaoh, then she's going to (00:37:17) name him an Egyptian name. Okay. (00:37:21) So, Moses in Egyptian would mean son or (00:37:25) child of or possibly son or child of a (00:37:28) god. That's what would mean in Egyptian. (00:37:32) And yeah. See how God works in Hebrew. (00:37:35) His name means to draw out. Drawing out, (00:37:39) you know. And he went on to draw God's (00:37:42) people out of Egypt. You know, it's (00:37:44) amazing for me there. I believe that (00:37:47) Bachia Foh's daughter who adopted Moses. (00:37:51) I believe she was inspired from above to (00:37:53) call him Moshe. (00:37:55) You know, in her native tongue, it means (00:37:58) one thing, but in Hebrew (00:38:01) to draw out, you know, it's beautiful. (00:38:04) I think she was inspired. (00:38:07) And why why will God not inspire her for (00:38:10) their godly deeds? (00:38:12) Verse 12, this is Moses now. We all know (00:38:15) it. So, we look this way and that way. (00:38:18) You can pitch the car. It's quite (00:38:19) fitive, isn't it? You look this way and (00:38:21) that way. But when someone does that, (00:38:23) you know, they look up to something (00:38:24) dodgy, you know. (00:38:28) I do it too well, don't I? I shouldn't (00:38:29) do that. I seem to do that too well. You (00:38:32) look this way and that way. It actually (00:38:33) says thus and thus in the script, but it (00:38:36) means left and right. This way and that (00:38:39) way. Left and right. (00:38:42) Saw no one. Kill the Egyptian, hid him (00:38:44) in the sand. (00:38:46) Now, there's a lesson here. (00:38:49) Even Moses, this is early on in his uh (00:38:52) in his life. We do wrong when we take (00:38:55) our eye from God's path and via left or (00:38:58) right. This is the lesson. (00:39:02) So often in scripture, we're advised (00:39:04) against looking left and looking right. (00:39:09) Deuteronomy 28. So you shall not turn (00:39:12) aside from any of the words which I (00:39:14) command you this day to the right or the (00:39:17) left to go after other gods to save (00:39:19) them. Cuz eventually that's what (00:39:21) happens. You end up (00:39:25) saving other gods. (00:39:27) You're supposed to be focused on the (00:39:29) path, the ancient path, the king's (00:39:32) highway, (00:39:34) and not go left or right. (00:39:37) Cuz if you're not saving him, you're (00:39:38) going to be saving other gods. And this (00:39:39) is what happens here was shown in (00:39:42) Deuteronomy 28. (00:39:46) This is Joshua 23. Another many (00:39:48) examples. Joshua 23. Therefore, be very (00:39:51) courageous to keep and do all that is (00:39:54) written in the book of the law of Moses, (00:39:56) lest you turn aside from it to the right (00:40:00) hand or to the left. Second Kings. This (00:40:03) is referring to Josiah. And he did what (00:40:06) was right in the sight of the Lord and (00:40:08) walked in all the ways of his father (00:40:10) David. He didn't turn aside to the right (00:40:12) hand or to the left. Proverbs 4, do not (00:40:16) turn to the right or the left. Remove (00:40:18) your foot from evil. In other words, (00:40:20) that's evil and that's evil. Keep going (00:40:22) that way. (00:40:24) There's so many examples in scriptures. (00:40:27) We're exhorted not to go left, not to go (00:40:29) right. When we crossed the Red Sea, we (00:40:32) were on dry ground, safe ground with (00:40:35) God, (00:40:37) going to him. To the left was a wall of (00:40:40) water. To the right was a wall of water. (00:40:43) If you went that way, you went that way, (00:40:45) you dead. Just like Pharaoh and his (00:40:47) army. You end up in the that wall. That (00:40:50) way, over that way, you're dead. We are (00:40:52) to keep to the word of God, his Torah, (00:40:54) and not deviate from it. (00:40:57) Numbers 20. We will go along the king's (00:41:00) highway. We will not turn aside to the (00:41:03) right hand or to the left. This (00:41:05) scripture tells you, doesn't it? (00:41:08) Not left or right. And not our way, the (00:41:13) king's way, the king's highway. (00:41:20) That's the way to God. (00:41:22) Sticking to the path, never venturing (00:41:25) left or right. (00:41:28) I um I had a good friend. I still got a (00:41:31) good friend. I just haven't seen him for (00:41:33) a long time. But it was um he was a big (00:41:36) part of me in me coming onto the path of (00:41:39) to (00:41:41) uh after a while he sort of deviated to (00:41:44) the well he went left or right but he (00:41:46) wasn't going straight on the path and he (00:41:50) was seeking all these YouTube stuff and (00:41:52) there's lots out there. We had to be (00:41:54) careful. That was trying to expose the (00:41:56) darkness. (00:41:58) And he'd say, "Oh, you know, the um (00:42:02) well, you don't know. I don't have to go (00:42:03) into specifics, but he was saying and (00:42:06) they do this and really they're this and (00:42:08) they're not that. And that's not really (00:42:10) a man, it's a woman." And blah blah (00:42:12) blah. And they were born this way, but (00:42:14) they've changed and I'm baff this and (00:42:16) all that. And it was quite interesting. (00:42:17) That may be true, but eventually (00:42:21) he was exposing so much darkness that he (00:42:23) he couldn't see the light. He was (00:42:25) engulfed in darkness. And every thought (00:42:28) and word from him was like about dark (00:42:30) stuff. And I thought, "Oh my god, he's (00:42:32) he's just gone off. He's going right off (00:42:35) the path, you know, and it's dangerous (00:42:38) people and it's evil and he's going to (00:42:40) end up serving other gods." So, we're (00:42:42) told over and over, don't go left, don't (00:42:44) go right. (00:42:48) stick to the path. And God shows us (00:42:50) repeatedly that when he heads for us, (00:42:53) we're not to go left or right. (00:42:55) Think of Balam here. Um, and remember (00:42:58) that Yeshua is the angel of the Lord (00:43:00) here in Numbers 22. (00:43:04) Then the angel of the Lord, it's (00:43:06) actually Y V in these scripts (00:43:08) scriptures. The angel of the Lord went (00:43:10) further. This is the angel of the Lord. (00:43:13) stood in a narrow place where there was (00:43:14) no way to turn either to the right and (00:43:16) or to the left. (00:43:19) He's saying no, you stick to that path. (00:43:21) Don't go left or right. This is Yeshua. (00:43:23) Now God shows us that when he heads for (00:43:25) us, we're not to go left or right. (00:43:28) And he's given us this opportunity say, (00:43:30) "Look, here's the path than the ancient (00:43:32) narrow path." (00:43:34) and Balam in Numbers 22. Then the angel (00:43:37) of the Lord went further and stood in a (00:43:39) narrow place where there was no way to (00:43:42) turn either to the right hand or to the (00:43:44) left. He's saving your life (00:43:48) and no one gets to the father except (00:43:50) through Yeshua. He's the way, the truth, (00:43:52) and he is the life. (00:43:57) the straight and narrow path in this (00:43:59) world. (00:44:03) Now mitraim is the Hebrew word for Egypt (00:44:06) and it means nareness or constriction to (00:44:09) be pressed squeezed. (00:44:12) It's confinement (00:44:15) and where to see the state and narrow (00:44:16) path in this world. You say what's where (00:44:19) we're squeezed, confined and pressed (00:44:20) into shape like we were in Egypt. And (00:44:23) then Yeshua stood in a narrow place (00:44:29) where there was no way to turn either to (00:44:30) the right hand or to the left. In other (00:44:32) words, it is our only salvation. (00:44:36) And really, this is what Egypt was about (00:44:39) to teach us this. (00:44:41) That was the constriction, the (00:44:43) narrowness (00:44:45) mitim, (00:44:47) which shows us that he's always with us (00:44:49) even when we think this is this is bad. (00:44:52) this is a bad part of my life. I don't (00:44:54) want this. I don't like this. Even in (00:44:56) the difficult and tight situations we (00:44:58) may find ourselves in in life, in the (00:45:01) world, he's with us. He's there. And (00:45:04) he's saying, "Don't go left and don't go (00:45:06) right. Stick with me cuz I am the way (00:45:08) that I am the way." (00:45:12) And such experiences are for our own (00:45:14) good. It's to rid us rid from us all the (00:45:17) dross in us. (00:45:19) like in the refiner's fire. He wants to (00:45:22) refine us like silver and gold. We read (00:45:24) in Malachi, (00:45:26) he's the only way. He says, "Follow me. (00:45:29) Follow me. Don't go there. Don't go (00:45:30) there. Follow me. Keep coming along this (00:45:33) path to me. Not to the left. Not to the (00:45:36) right. One path, one road, one direct. (00:45:40) The King's Highway out of the world. The (00:45:43) Exodus out of the world along the King's (00:45:46) Highway. (00:45:48) Now, you can put this in simple terms. (00:45:50) You say, "Well, when you're walking (00:45:51) along the road, (00:45:54) just go in the shop, walk to the park, (00:45:56) you look left, there's a gutter. You (00:45:57) look right, there's a gutter. And you (00:45:59) don't want to end up in the gutter. You (00:46:01) stick to the path. (00:46:04) Cuz if you go in, if you're in the (00:46:06) gutter, you might get stuck there. And (00:46:07) if you get out of the gutter, you might (00:46:09) end up down the side street. (00:46:11) >> Okay? This is put it in plain terms. And (00:46:14) when you go down one of them side (00:46:16) streets, you're lost. you've lost your (00:46:18) way. The only way is the word, is the (00:46:20) Bible, is Yeshua. (00:46:23) Left or right, you're going to get lost. (00:46:26) And like I said, I I've seen it pierced (00:46:28) in my own life with a a good friend. (00:46:35) Now, there are many streets in life, (00:46:38) and most of them have gutters left and (00:46:41) right, (00:46:43) and there are side streets left and (00:46:45) right. I often think here of um Hansel (00:46:48) and Gretle. The story of Hansel and (00:46:50) Gretle. Um (00:46:54) these side seats are designed to entice (00:46:56) us in. So you come off the path you're (00:46:59) supposed to be on. Go down this little (00:47:01) side street and it's all glitter and (00:47:04) stardust and all nice and fancy. And (00:47:06) there's a house made out of sweets. Oh, (00:47:08) let's go in here. This looks lovely. And (00:47:11) then there's a trying to throw it (00:47:12) in the fire. (00:47:15) You know, not everything that glitters (00:47:17) is gold. (00:47:19) Now, the circuses of this world might (00:47:21) look attractive. All these little side (00:47:23) streets, it's a deception. (00:47:27) It's false doctrine. It's lies. It's all (00:47:30) dressed in fancy colors, sparkling (00:47:32) glitter designed to ensnare you. It's a (00:47:36) snare. (00:47:38) All designed to distract us from the (00:47:41) truth from God. to take us off the path. (00:47:46) Hassetan doesn't m he doesn't mind (00:47:48) whether they go left or right. Just (00:47:49) don't stick to the path. He wants to (00:47:51) take it off the path. And these are all (00:47:53) there. Television, politics, radio, (00:47:57) magazines, adverts, newspapers, most (00:48:00) genres of music, especially nowadays, (00:48:02) music, videos, antisocial media, iPads, (00:48:06) smartphones, even museums. Have you (00:48:08) walked into My daughter went to a museum (00:48:11) and round me up and dad and said, "Dad, (00:48:12) you're not going to believe it." I said, (00:48:13) "I bet you they will cuz I knew where (00:48:16) she'd gone." She goes, "We walked in, (00:48:18) Dad." And they had all these flags on (00:48:20) the wall. I went, "Yeah." I said, "Not (00:48:23) of countries, of like different I'm not (00:48:26) even going to go into it. One was um (00:48:30) basically it's Baffomet. It's all (00:48:32) Baffomet related. (00:48:33) >> And you know what Baffomet is? It's it's (00:48:36) a certain guys of Hassetan basically (00:48:40) and he knows that the museum in (00:48:43) Liverpool is free to get in and parents (00:48:45) see the children in. (00:48:46) >> Yeah. (00:48:47) >> It's warm. It's free. You go in, you can (00:48:50) spend, you know, a few hours there. So, (00:48:52) it's a good place to take the kids, (00:48:53) especially in this weather. Um, you're (00:48:56) saving your bills, aren't you're not (00:48:57) paying for to keep the house warm. You (00:48:59) just go to the museum, take the kids for (00:49:00) a few hours. (00:49:04) Angie used to go swimming just to get a (00:49:06) shower, didn't he? (00:49:10) No, we've all been there, especially the (00:49:11) the older ones. But the the the the fact (00:49:15) being she's in the museum and they got (00:49:17) the all these flags. Well, this and it's (00:49:20) this color cuz of that. And oh, it was (00:49:22) just rife with it. And I said, "Well, (00:49:24) what I said, listen, princess, that's (00:49:27) what I call me daughters. This is the (00:49:29) way of the world. That's what's out (00:49:31) there. The devil's running around rampid (00:49:35) like a raging lion. And this is part of (00:49:37) everything you're going to see. And this (00:49:39) is it. It's all designed to take his (00:49:42) children away from the truth and not the (00:49:44) true path. (00:49:45) And it's just a constant bombardment of (00:49:48) you. (00:49:51) So everything from television to to (00:49:53) museums. (00:49:55) And you say, "Well, I'm not against (00:49:56) internet, by the way, but they're only (00:49:59) to be used for godly things to bring (00:50:02) glory to him. We're using internet now (00:50:05) to get the parit across." Okay? (00:50:09) And there's many excellent biblical (00:50:11) resources you can find online. It wasn't (00:50:13) the internet wasn't designed for our (00:50:14) benefit, by the way. You know that. But (00:50:17) God can get good from it for the (00:50:20) benefits of his his children. (00:50:23) But back to the point, these are (00:50:26) distractions left and right to ensnare (00:50:30) people, (00:50:32) right? And if it come looking like a (00:50:35) dark shady character with a hood over (00:50:37) itself, you'd know it is dodgy. But it (00:50:39) comes looking nice glitter and stardust (00:50:42) and fancy colors. That's how it's done. (00:50:46) And no, no, I'm just exposing the (00:50:48) darkness. (00:50:50) Just stick to the path. (00:50:53) It's all distractions (00:50:56) and we are to walk. Once you're on the (00:50:58) king's highway, you're supposed to just (00:51:00) stick to it. I know it's not always (00:51:02) easy, but this is the truth (00:51:05) cuz our savior gave his life for us. So, (00:51:08) we're supposed to give him our all. (00:51:11) Okay? remembered that he gave us his (00:51:14) life that we may live (00:51:17) and do his will, (00:51:20) not our will and go left and right (00:51:21) willy-nilly whenever we want to do his (00:51:23) will and to stick to his path. That's (00:51:26) what he wants and that's what's right. (00:51:29) John 10, (00:51:31) the thief doesn't come except to steal (00:51:35) and to kill and to destroy. He steals (00:51:38) the truth. (00:51:40) I have come that they may have life. (00:51:42) This is Yeshua. I've come that they may (00:51:44) have life and that they may have it more (00:51:45) abundantly. (00:51:49) So when you think of our savior, keep (00:51:51) focused on him. Remember him at the (00:51:54) cross. Keep focused on him. If you look (00:51:56) left, you're going to see a thief. And (00:51:58) if you look right, you're going to see a (00:51:59) thief. Okay? (00:52:03) It's a climb to go left or right of (00:52:06) Yeshua. (00:52:09) The way, the truth, and the life is (00:52:12) along the King's Highway. Okay? (00:52:15) Look, I know people stumble now and (00:52:17) again. I know that (00:52:19) there's no shame in stumbling. The shame (00:52:21) is in not getting back up. (00:52:23) >> Get back up, okay? And get back on the (00:52:26) path. Okay, we're going to move on to (00:52:27) chapter 3. Now, Moses was sending the (00:52:30) flock of Jethro, his father-in-law, the (00:52:32) priest of Midian. And he led the flock (00:52:35) to the back of the desert and came to (00:52:36) Horeb, the mountain of God. How (00:52:38) prophetic. (00:52:40) And the angel of the Lord appeared to (00:52:42) him in a flame of fire from the midst of (00:52:44) a bush. So he looked and behold the bush (00:52:48) was burning with fire. But the bush (00:52:50) wasn't consumed. Then Moses said, "I (00:52:54) will now turn aside and see this great (00:52:56) sight. Why the bush doesn't burn?" Now (00:52:59) for people who love to study deeply (00:53:01) scriptures, there's a whole study in (00:53:03) that where Moses says, "I'll turn (00:53:04) aside." There's whole study in there (00:53:06) which in source people here have looked (00:53:09) into. I will now turn aside and see this (00:53:12) great sight. He says why the bush (00:53:14) doesn't burn. So when the Lord saw that (00:53:16) he turned aside to look God called to (00:53:18) him from the midst of the bush and said (00:53:21) Moses Moses and he said Hanini. He said (00:53:24) here I am. Then he said do not draw near (00:53:27) this place. Take your sandals off your (00:53:29) feet for the place where you stand is (00:53:30) holy ground. Moreover, he said, "I am (00:53:34) the God of your father, the God of (00:53:36) Abraham, the God of Isaac, and the God (00:53:38) of Jacob." And Moses hid his face, for (00:53:41) he was afraid to look upon God. (00:53:44) And the Lord said, "I have surely seen (00:53:46) the oppression of my people who were in (00:53:47) Egypt, and have heard their cry because (00:53:50) of their task masters. For I know their (00:53:52) sorrows. (00:53:54) So I've come down to deliver them out of (00:53:56) the hand of the Egyptians (00:53:59) and to bring them up from that land to a (00:54:01) good and large land to a land flowing (00:54:03) with milk and honey to the place of the (00:54:06) Canaanites and the Hittites and the (00:54:07) Amorites and the Perizzites and the (00:54:09) Hivites and the Jebusites. Now (00:54:12) therefore, behold, the cry of the (00:54:15) children of Israel has come to me, and I (00:54:17) have also seen the oppression with which (00:54:20) the Egyptians oppressed them. Come now, (00:54:22) therefore, and I will send you to (00:54:24) Pharaoh, that you may bring my people, (00:54:26) the children of Israel, out of Egypt. (00:54:30) But Moses said to God, "Who am I that (00:54:33) that I should go to Pharaoh, and that I (00:54:35) should bring the children of Israel, out (00:54:36) of Egypt?" (00:54:39) Let's have a look at that. What's going (00:54:41) on here? First one. Straight away, Moses (00:54:43) returned the flock of Jethro, his (00:54:45) father-in-law, the priest of Midian, and (00:54:47) he led the flock to the back of the (00:54:48) desert and came to Herb, the mountain of (00:54:51) God. Prophetic picture of Yeshua, (00:54:53) obviously. And prophetically, Moses's (00:54:55) own life. He leads his father's flock to (00:54:58) the mountain of God. It's this is Sinai. (00:55:01) And later, he in effect leads the (00:55:03) father's flock, his people to mine Sinai (00:55:06) to meet God. It's beautiful. (00:55:09) And we know it all to Yeshua. He's the (00:55:11) ultimate version of this. He is the good (00:55:14) shepherd. All points to him. (00:55:17) He's the good shepherd who brings his (00:55:19) father's flock to the father once and (00:55:21) for all. (00:55:23) So we see that straight away in the (00:55:24) first verse. (00:55:27) But on top of that prophetic messianic (00:55:30) foreshadowing, there's more. There's (00:55:32) also a lesson for us. We too can lead (00:55:35) people to God. Okay? God has given all (00:55:39) of us abilities and strengths which we (00:55:41) can use to bring people to him. (00:55:44) And I don't want anyone sitting there (00:55:45) thinking, "Yeah, well, I can't." Yes, (00:55:47) you can. (00:55:50) And like Moses, we can do miracles (00:55:54) when we give ourselves to God. (00:55:57) Faith, humility, and obedience, they're (00:55:59) the keys. Moses acquired these in his (00:56:01) life, and we can too. It might take (00:56:04) time, but we can get there. It took (00:56:06) Moses time, (00:56:09) but then look what he achieved. (00:56:14) The burning bush, the fire in the (00:56:16) burning bush is Yeshua. He's the (00:56:18) deliverer. We read in Jeremiah, is not (00:56:20) my word like a fire, says the Lord. (00:56:24) Yeshua is the word. Everything points to (00:56:27) him. He has come to deliver his people. (00:56:31) And you think back to Isaac was when he (00:56:33) was delivered by the ram court in the (00:56:35) thorns. Yeshua with the crown of thorns (00:56:38) on the cross for our deliverance. And (00:56:40) here he is now in the form of fire in (00:56:42) the thorns of the bush. (00:56:47) He's everywhere. He's on every page. (00:56:51) But also notice how God the consuming (00:56:53) fire doesn't consume the bush. (00:56:58) The bush is on fire yet it's not (00:57:00) consumed because God's showing his (00:57:02) people that we are to be tested in the (00:57:04) fire just like in Mitim. But he's not (00:57:06) here to consume or harm us but to refine (00:57:09) us. That's what it's about. So well that (00:57:12) could not be burnt up cuz he doesn't (00:57:13) want to consume burn you up. He's trying (00:57:16) to refine us. (00:57:18) This mitim is it means confined (00:57:20) restricted under pressure. It's a (00:57:22) testing. It's a trial and God tests us (00:57:25) in the fire. (00:57:27) in order to refine us. He's not out to (00:57:30) destroy us. He just wants to purge us of (00:57:34) our contaminations and refine us. (00:57:37) As we know, the best gold is tried in (00:57:39) the furnace. And this is what we're (00:57:41) shown here, the burning bush. Malachi 3, (00:57:45) he will sit as a refiner and a purifier (00:57:48) of silver. He will purify the sons of (00:57:50) Levi and pierce them as gold and silver. (00:57:54) So when we're in if we're being squeezed (00:57:56) and this is a tight situation, (00:57:59) it's to page us and to define us. (00:58:04) Now this being a bush, it's a miracle (00:58:06) that only God can perform. We're going (00:58:08) to touch on miracles a bit more in a (00:58:10) minute. (00:58:12) And when Moses saw it, it caught his (00:58:13) attention as it would as it would. But (00:58:17) we all have a burning bush in our own (00:58:19) lives where God wants to get a message (00:58:22) over to us. You know the Bible, God (00:58:26) speaks through the Bible straight away. (00:58:28) You got it in your hands. It might be (00:58:31) dreams. It's different for different (00:58:33) people. It might be dreams. It might be (00:58:34) a vision. It might be some recurring (00:58:37) prompt that you're getting from where is (00:58:39) this coming from? Every day I'm waking (00:58:40) up, I'm getting these prompts. (00:58:43) It might be a sequence of events that (00:58:45) happens in your life that just mean (00:58:46) seems to be supernaturally governed. (00:58:49) There's different ways for different (00:58:50) people where God wants to get up our (00:58:52) attention. (00:58:54) And this is what happened to Moses. (00:58:56) God's like a gentleman. He knocks on the (00:58:58) door. He won't force his way in. He (00:59:01) wants our attention. And when we realize (00:59:03) it's him, we are to respond like Moses (00:59:06) did. Hani (00:59:08) Hani. We see these with other people (00:59:11) like Abraham and is um Isaiah, Samuel, (00:59:14) Jacob, etc. God calls and they say, (00:59:17) "Hani." In other words, at your service, (00:59:20) sir. You know, it's like a soldier (00:59:22) saluting. I'm here at your service. (00:59:25) Hani, behold, here I am. In other words, (00:59:28) send me whatever you say. (00:59:31) So, he wants our attention. (00:59:34) Let us respond like Moses did. Hanini, (00:59:37) here I am, Lord. (00:59:39) Moses knows he's speaking with God. He's (00:59:41) practically saying, "Behold your (00:59:43) servant." (00:59:46) And may this be our response when God (00:59:47) calls us and when we experience that (00:59:50) burning bush in our life. (00:59:53) Now, it can be quite daunting and (00:59:56) against our own desire when we realize (00:59:58) that God's asking something of us. You (01:00:01) know, we've seen it. Moses um (01:00:08) in verse 11, but Moses said to God, "Who (01:00:10) am I that I should go to Pharaoh and (01:00:12) that I shall bring the children of (01:00:13) Israel out of Egypt?" And in the next (01:00:16) chapter, verses 10 and 12, Moses said to (01:00:18) the Lord, "Oh my Lord, I'm I'm not (01:00:19) eloquent, neither before nor since (01:00:22) you've spoken to your servants, but I'm (01:00:24) slow of speech and slow of tongue." (01:00:28) And then God says, "Now therefore go and (01:00:31) I will be with your mouth and teach you (01:00:33) what you shall say." Now you're looking (01:00:36) at Moses here. It reminds me of another (01:00:38) mighty prophet. It's very similar. It's (01:00:41) Jeremiah (01:00:43) chapter 1. (01:00:45) I ordained you a prophet to the nations. (01:00:48) This is Jeremiah speaking. Then said I, (01:00:50) "Ah, Lord God, behold, I cannot speak (01:00:53) for I'm a youth." But the Lord said to (01:00:55) me, "Do not say, I'm a youth, for you (01:00:58) shall go to all to whom I send you, and (01:01:00) whatever I command you, you shall (01:01:02) speak." So like Moses, Jeremiah is (01:01:05) saying, "Look, I'm not up to this." So (01:01:07) you're in good company if you're (01:01:08) thinking, "I don't think I can do this, (01:01:11) God." So you're in good company, you (01:01:13) know, but don't be daunted. (01:01:17) But God says, "Look, no, I've chosen you (01:01:18) and this will happen." God essentially (01:01:21) puts his word in their mouth. You say, (01:01:24) "But Moses and Jeremiah, I mean, are (01:01:26) they just being humble or are they (01:01:27) overroad? (01:01:29) Are they afraid? (01:01:32) Is it just a battle between one's flesh (01:01:34) and one's spirit? (01:01:37) Maybe it's all of the above. (01:01:40) Because when you put themselves in their (01:01:42) shoes, God's requesting them to (01:01:44) participate in big things, worldchanging (01:01:47) events, history making events, (01:01:52) and they may even have to give their (01:01:53) lives for it. I would be overed and (01:01:56) afraid not to raise, you know, and I (01:02:00) haven't seen think to myself, well, put (01:02:01) yourself in their shoes. What would you (01:02:03) do? And really, we are in their shoes. (01:02:07) We are because our God (01:02:10) knows each of us by name and wants us to (01:02:12) participate with him in ushering in his (01:02:15) kingdom. (01:02:17) >> So it's not just Moses and the Jeremiah, (01:02:19) it's all of us. We are in their shoes. (01:02:22) He's asked us to to to co-work with him. (01:02:26) He doesn't have to. He does it through (01:02:27) love. (01:02:29) So we are in their shoes and we are (01:02:31) being asked. (01:02:34) Now you're reading it. I think on the (01:02:37) surface it just looks like Moses and (01:02:38) Jeremiah were scrambling around for any (01:02:41) excuse not to not just to avoid what (01:02:44) they're being called to do. But there (01:02:46) there will come a point when you can no (01:02:48) longer resist (01:02:50) God's calling. There comes a point when (01:02:52) you just have to obey. And we are to be (01:02:55) humble our we are to humble ourselves (01:02:59) and put our faith in in him into action. (01:03:04) And this is what Moses, like Jeremiah, (01:03:07) eventually does. And it's then when our (01:03:10) God equips us to administer his (01:03:12) righteous will, (01:03:14) it's then that he equipss us with all we (01:03:16) need. It's easier said than done, I (01:03:18) know. But when we obey him, he gives us (01:03:22) everything we need or he'll simply (01:03:25) utilize the resources you already have (01:03:28) at hand. Our minister Joe (01:03:32) for years he was a musician. He wanted (01:03:34) to be this and all that. Now he sings (01:03:37) songs of worship (01:03:39) to a whole congregation and it goes (01:03:41) across the world. Things like that. (01:03:45) God will use the resources you already (01:03:47) have or he will equip you with them to (01:03:50) do his will. (01:03:54) Exodus 4. So the Lord said to him, (01:03:57) "What's that in your hand?" He's asking (01:04:00) Moses. Moses says, "A rot, (01:04:04) what is that in your hand?" He might as (01:04:07) well say, "What do you have at hand? (01:04:09) What do you have a hand? What do you (01:04:11) have? What do you have? What do you have (01:04:14) a hand?" Because we can all do works for (01:04:18) God. (01:04:20) God grants us the tools to do his will (01:04:22) when we're obedient to him. And it's (01:04:25) amazing really when you look back in (01:04:27) your own life or other people's lives (01:04:28) how he does equip us think wow I was (01:04:32) doing that for years and now I can do (01:04:33) for the glory of god (01:04:36) he changes through life (01:04:39) when we give our lives to him we can (01:04:40) deploy this chain and bring glory to (01:04:42) what to his name to his name (01:04:47) you might be a singer or a musician for (01:04:49) the glory of god you can then lead (01:04:51) musical worship songs of praise You (01:04:54) might like reading. You can read the (01:04:57) Bible to others. Some people can't read. (01:04:59) You can read the Bible to others. (01:05:02) Maybe you're good at cooking. You can (01:05:04) provide food for others. You might be a (01:05:06) taxi driver. (01:05:09) For the glory of God, you can then (01:05:11) address the You got a passenger in the (01:05:12) back seat. You're a taxi driver. Bump, (01:05:14) the doors are locked. (01:05:18) I'm going to chat the word of God for (01:05:20) the next 20 minutes and you can't get (01:05:21) out of it. (01:05:24) The point being, we've all got (01:05:27) something. We've all got a rod in our (01:05:28) hand that can be used to serve God. (01:05:32) What is that in your hand? What is that? (01:05:35) You can be a rod for God. I was going to (01:05:38) say there Tom like I've spoken to so (01:05:41) many people and known so many believers (01:05:43) who uh you know they're struggling to (01:05:45) find their calling and you know they're (01:05:48) almost like (01:05:50) over mystifying what it is God wants (01:05:53) them to do and he's a redemptive God and (01:05:56) more often than not it's been there (01:05:58) under your nose the whole time (01:06:00) >> and it could be anything that you've (01:06:02) done as a child through to your (01:06:03) >> te (01:06:04) >> and he uses it and I I think there's um (01:06:08) yeah, more often than not it it's there (01:06:10) all along. (01:06:11) >> Well said. I often say to well my own (01:06:13) children usually you can be looking for (01:06:15) something and you can look too far and (01:06:17) wide and all the time it was under your (01:06:18) own nose. All the time it was under your (01:06:21) nose there. It's there. Great point. (01:06:24) It's there and God has equipped all of (01:06:26) us. (01:06:28) All of us. (01:06:32) Praise you. (01:06:34) Now for us to carry out the will of (01:06:36) something we may have to let something (01:06:37) go. (01:06:39) To carry out his will, we we may have to (01:06:41) let go of something (01:06:43) and then once we do miracles can happen. (01:06:46) Now look at this. And God says to Moses, (01:06:49) "What is that in your hand?" What in (01:06:52) Hebrew is ma ma? Two letters me. Ma, (01:06:58) what is that in your hand? Ma is that in (01:07:00) your hand? Me. And Moses replies, a rod (01:07:02) or staff? That's mate. (01:07:06) So God says ma and Moses says mate. The (01:07:09) only difference is one letter, the (01:07:10) middle letter, tet. Okay. Now this (01:07:13) letter, it can symbolize good or bad. (01:07:18) It can symbolize good. It looks like a (01:07:21) woman with child. That's good. Or it can (01:07:25) symbolize bad. It looks like a coiled up (01:07:28) snake. See its tail and its head. (01:07:36) The rod or the staff of Moses would (01:07:38) represent who and what Moses is. (01:07:40) Remember it indicates his status, his (01:07:44) livelihood, his character, his identity. (01:07:47) Now God wants us to conform with his (01:07:49) character. (01:07:51) So Moses has something at hand and God (01:07:54) wants him to use it for his good works. (01:07:58) Like any of us, Moses was capable of (01:08:00) doing good or bad. Okay, this is why (01:08:03) this the Tet is it good? Is it bad? It (01:08:05) can't be both. God tells us to cast (01:08:08) aside our own inclination. Cast it to (01:08:10) the ground. He says, "Cast it to the (01:08:14) ground." Moses cast it on the ground and (01:08:16) it became a serpent. So, he's seen (01:08:19) something he didn't realize here now. (01:08:20) Wow. (01:08:24) God shown him. So under God's (01:08:26) instruction, Moses seized the servants (01:08:27) and it becomes a staff again. So when we (01:08:31) cast aside our own will and give (01:08:34) ourselves over to his will, he empowers (01:08:37) us to have authority over the evil. (01:08:40) Okay? Amongst other things, this is what (01:08:42) he's showing Moses and us. And here on (01:08:45) in from here on in, now the staff of (01:08:48) Moses is now the staff of God. It's it's (01:08:52) now the staff of God cuz (01:08:56) and thereby Moses performs miracles and (01:08:58) so can we. (01:09:01) If and when we cast aside our own will, (01:09:04) God allows miracles to manifest through (01:09:06) us. (01:09:09) Nice. So, so we see the coiled up snake (01:09:13) and we can have authority over evil. But (01:09:16) where's the good of this? Well, it looks (01:09:19) like (01:09:20) a woman with with child. Moses aided in (01:09:24) birthing a nation. You remember he (01:09:27) aided. He was (01:09:30) a major player in a nation being born. (01:09:33) And you may think, well, miracles, I I (01:09:36) can't do miracles. I never could. I (01:09:38) never have. Not me. But think back to (01:09:41) your old identity. It's good to (01:09:43) remember. We're told over and over in (01:09:45) scripture to remember. Remember, (01:09:46) remember I'm not saying relive bad (01:09:49) things that have happened, but remember (01:09:52) and learn and progress and move. (01:09:56) Remember your old identity, the things (01:09:59) you thought or the things you said or (01:10:01) the things you did. Remember the life (01:10:04) you led. (01:10:06) You're now a new creation. That's a (01:10:08) miracle. (01:10:10) You've been reborn. That's a miracle. (01:10:14) God has given you a new identity and a (01:10:16) new name. That's a miracle. (01:10:23) Now, we've nearly finished and before we (01:10:25) conclude the para, I want to just go (01:10:26) back to the first chapter and verse 8 (01:10:30) where it says, "Now there arose a new (01:10:34) king over Egypt who did not know (01:10:36) Joseph." How could he not know Joseph? (01:10:39) How could he not know Joseph? (01:10:41) You say, "Well, so what does it really (01:10:43) mean?" (01:10:45) The word for no here is yada. Yada. It (01:10:49) means no, acknowledge, recognize, admit, (01:10:52) confess. (01:10:55) So the evil king of the world doesn't (01:10:58) acknowledge or will not confess Joseph. (01:11:02) Now we know that Joseph's a precursor, (01:11:05) foreshadowing of Yeshua. (01:11:08) And the day is coming when every mouth (01:11:10) will confess will yada that it's him. (01:11:14) So the evil king of the world will not (01:11:17) acknowledge Joseph the foreshadowing of (01:11:19) Yeshua. And in the next chapter God (01:11:22) acknowledges Yadah (01:11:24) the children of Israel. God looked upon (01:11:27) the children of Israel and God (01:11:29) acknowledged them. So we have the (01:11:31) contest here. Pharaoh says I don't I (01:11:33) don't recognize that. He does but he (01:11:35) will not admit it. He would not confess (01:11:37) it. And God says, "These are my (01:11:40) children. I acknowledge these." (01:11:45) Pharaoh doesn't acknowledge Joseph, the (01:11:48) man of God. God does acknowledge his (01:11:50) children. He knows each one by name. (01:11:54) So the evil king of the world, the evil (01:11:57) king of the world, will not confess (01:12:00) Joseph. In other words, Pharaoh, the (01:12:03) evil king of the world, is against God. (01:12:05) It's a clear picture. And he declares it (01:12:08) with his own mouth in chapter five. (01:12:10) Pharaoh said, "Who is the Lord that I (01:12:12) should obey his voice to let Israel go? (01:12:16) I do not know the Lord, nor will I let (01:12:18) Israel go." (01:12:20) So, you're thinking, "Well, why why (01:12:24) would Pharaoh say this? Why won't he (01:12:27) confess? (01:12:29) Why won't he admit (01:12:31) why why (01:12:33) and it'll come it'll come clear now as (01:12:36) to why as far as I see in my opinion my (01:12:39) humble opinion why does he insist I (01:12:42) don't know the Lord but bear in mind (01:12:44) that God gave him over to the desires of (01:12:46) his own hard stubborn heart this is the (01:12:50) thing about Pharaoh remember it was all (01:12:52) about his heart (01:12:55) and add to this that he's practically (01:12:57) the glaring to the face of God, I don't (01:12:59) know. You think, well, why would you do (01:13:01) that? It's his heart and then read (01:13:05) Matthew 7. (01:13:08) I will acknowledge to them, acknowledge (01:13:10) yada. (01:13:12) I never knew you. Depart from me, you (01:13:15) who are working lawlessness. (01:13:18) This is Yeshua speaking. And who's you (01:13:20) referring to? To those who say they're (01:13:22) doing the will of God, but in their (01:13:24) hearts, they're not. (01:13:26) They're not. in their hearts. They're (01:13:28) seeking fame or fortune or the places of (01:13:31) men (01:13:33) trying to make a name for themselves (01:13:36) like those who tried to build the tow of (01:13:38) babel itself. It's ego. It's not for the (01:13:41) glory of God. Why? Because their heart (01:13:44) is not truly for God. (01:13:47) They proclaim him with their lips, but (01:13:49) their hearts are far from him. (01:13:52) By the way, where it says lawlessness, (01:13:54) that's Torlessness. (01:13:57) So, it's about the heart. Pharaoh's (01:13:59) heart so stubborn and hard. He said, (01:14:01) "No, I don't recognize him, man. He (01:14:03) knows he does, but his heart's not in (01:14:05) it." And Yeshua is saying, "I don't I (01:14:08) never knew you." He's talking about (01:14:09) people whose hearts are not there. (01:14:11) Despite what they do and say, "He knows (01:14:14) the heart. It's all about the heart. (01:14:17) It's all about one's heart. You can kid (01:14:20) anyone you like, but you can't kid God." (01:14:24) So Yeshua does not acknowledge those (01:14:27) whose heart is not for God. (01:14:31) So and we see in these two instances, (01:14:33) Pharaoh, I do not know the Lord and (01:14:35) Yeshua, I never knew you. (01:14:38) And this should be highlighted in these (01:14:39) two instances here that it's all about (01:14:42) one's heart. (01:14:45) This is why Paul, (01:14:48) we read it in Hebrews and 2 Corinthians, (01:14:50) he quotes Jeremiah 31. (01:14:53) But this is the covenant that I will (01:14:54) make with the house of Israel after (01:14:56) those days, says the Lord. I will put my (01:14:59) law in their minds and write it on their (01:15:02) hearts. (01:15:03) And I will be their God, and they shall (01:15:05) be my people. Now, we know why Pharaoh (01:15:08) said to God, "I don't know you." (01:15:12) And God says to the pharaohs of this (01:15:14) world, "I never knew you. (01:15:17) It's all about one's heart." There's (01:15:19) Pharaoh (01:15:21) 1883 (01:15:23) There's God. (01:15:27) Pharaoh is Nisha. (01:15:30) So to conclude, (01:15:33) we all have a calling and we all have a (01:15:35) name. (01:15:37) Our God knows each of us by name and (01:15:39) calls us to follow him. (01:15:42) not to veer left or right. He shows us (01:15:45) the way. And once we are on that path, (01:15:46) we're not to deviate. (01:15:50) I know sometimes we do, (01:15:52) but we had to get back on the path. (01:15:56) The good no the good news is that even (01:15:58) Moses deviated. (01:16:00) You remember he looked left and right (01:16:02) and then he took a life. He committed a (01:16:04) gross crime. However, he eventually (01:16:07) redeemed himself sticking to the path (01:16:10) that God has set before him. So, there's (01:16:12) hope for us all. In the process, Moses (01:16:17) did miracles and saved millions of (01:16:20) lives. He took a life and then he saved (01:16:21) millions of lives (01:16:24) when he co-woke with God. May we fulfill (01:16:27) our calling and stick to the path, the (01:16:29) ancient narrow path, our king's highway, (01:16:32) looking straight ahead, staying focused (01:16:35) on our savior and on his will. (01:16:46) I This is years. I don't watch stuff (01:16:48) like this anymore to be honest. I I (01:16:50) don't I mean that. But I just think it's (01:16:51) so relevant for those who've never (01:16:54) watched it. It's an old movie and it's a (01:16:56) the big line in it for me is stick to (01:16:59) the path. (01:17:01) Stick to the path. And they don't and (01:17:04) all Bedum Let's Loose. Stick to the (01:17:08) path, people. Stick to the path. Okay. (01:17:10) But as a disclaimer, I don't watch stuff (01:17:12) like this anymore. I don't. I really (01:17:14) don't. Um I'd rather watch Bed Knobs and (01:17:16) Broomsticks (01:17:19) or or Batman. (01:17:22) It's all nonsense to me. It's all (01:17:24) nonsense. It really is. It's nonsense. (01:17:26) But out of bad, I did get a a good (01:17:28) oneliner and it stick to the path. Okay. (01:17:31) Stick to the path. (01:17:37) One's name is one's identity. It (01:17:40) signifies your character, your nature, (01:17:42) your essence. It's the true you. (01:17:46) Okay. So, who or what is the true you? (01:17:50) Who or what is the real you? In truth, (01:17:53) only God knows. (01:17:56) He who alone discerns quote the thoughts (01:18:00) and intents of the heart. Hebrews 4. (01:18:06) God knows your nature. God knew you (01:18:08) before you were knitted in the womb. He (01:18:11) knows you, your character, your (01:18:13) identity, your name. He knows who you (01:18:15) truly are. The world might have another (01:18:18) name for you. (01:18:20) The world might have no name for you, (01:18:24) but we've seen in this para, it doesn't (01:18:26) matter. God knows you. Named or unnamed, (01:18:29) known or unknown, he knows you. Praise (01:18:33) you. God wants you to overcome this (01:18:35) world. And he wants to give you your (01:18:38) true name. Revelation 3. He who (01:18:42) overcomes, I will make him a pillar in (01:18:44) the temple of my God and he shall go out (01:18:46) no more. I will write on him the name of (01:18:49) my God and the name of the city of my (01:18:51) God, the new Jerusalem which comes down (01:18:53) out of heaven from my God. And I will (01:18:56) write on him my new name. (01:19:00) That's a promise that cannot be broken (01:19:03) cuz it's the will of God. Hallelujah. (01:19:06) That is para shamote. Have a blessed (01:19:09) week people. Vandos and Shabbat shalom. (01:19:13) >> Shabbat shalom. (01:19:15) Shalom everyone and thank you for (01:19:17) watching. We hope that you enjoyed this (01:19:18) video and that you've been blessed by (01:19:20) the content that we as a ministry put (01:19:22) out online so that you, the viewer, can (01:19:24) participate in the worship with us (01:19:26) together regardless of any physical (01:19:28) limitations and in the comfort and (01:19:30) convenience of your own home or anywhere (01:19:33) in the four corners of the world that (01:19:35) you may be. We endeavor to bless the (01:19:37) household of Yah and use online (01:19:39) platforms along with other media outlets (01:19:41) to preach the gospel with a goal to (01:19:44) teach all things found in the entire (01:19:47) scroll as we rediscover his Torah and (01:19:50) its applications for our life today. (01:19:52) Hallelujah. 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