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The Soul is Immortal

IDENTITY AND THE SOUL 

As Christians, we believe that the soul is immortal and retains its identity after death, whether in physical union with the body or temporarily separated, awaiting resurrection on the last day. The soul possesses an eternal blueprint for the resurrected organic body, which will be brought back to life by divine power. This belief empowers us to envision the ultimate perfection of all mankind on the last day and the final destruction of those who deserve eternal agony.

Body and Soul

The divine plan necessitates the relationship of body and soul and the realization of spiritual essence inside us. We were created in the image and likeness of God, which implies we have something eternal and flawless within us. The spiritual body, in contrast to the mortal, physical body, is eternal in the heavens and was not created by human hands. This spiritual energy pervades everything and will never be depleted.

Personal Prophecy

Personal prophecy empowers us with insights and guidance that align us with God’s plan for our lives. Prophetic words speak directly to our situation, providing clarity and direction to confidently move forward and fulfill our divine purpose. That’s why I’m thrilled to invite you to “Future Forward: Prophetic Insights for Tomorrow Leaders.”

At the event, prophetic ministers teach you how to align with God’s intention for your life and go forward with assurance and direction. Don’t waste this incredible chance to find peace and security in knowing God’s will for your life.

.The divine plan relies on recognizing our soul and spiritual substance. Personal prophecy is the key to unlocking divine insights and guidance to align with God’s plan for our lives. Join us at “Future Forward: Prophetic Insights for Tomorrow Leaders” and learn from prophetic ministers. Gain the confidence and assurance needed to embrace the divine plan and align yourself with God’s purpose for your life. Check out everything that will happen at www.prophecology.com.

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the star

The Star in the East 

The Guiding Star

A star in the East led the Magi on their trek. This matched their studies and observation. God can utilize science, literature, and work to bring us to Christ. He used Magi’s astrology.

Ancients valued the stars. 2000 years ago, folks in the Middle East and on the seas didn’t have compasses or highway signs saying “50 miles to Bethlehem.” They relied on fixed stars for direction. They felt God formed them that way. When anything new happened in the sky, like a comet, meteor shower, or a planet or star blazing brighter, the ancients thought it was a message from God, the creator of the heavens and earth. They studied the stars to find God’s message.

The Sybilline Prophecy

Women called Sybils prophesied the birth of a global king outside of Israel. One Sybilline prophecy claimed that a heavenly sign would precede the king’s birth. Suetonius claimed in his “Life of Vespasian” that “there was a deep persuasion… that at this very moment, the East was to grow great and rulers from Judaea were to achieve global empire” This is why the wise men looked up. When they watched the star rise, they thought God was communicating something to them and announcing the birth of a global ruler in the east. They weren’t just curious astrologers. God-seekers. The wise men followed the star and their simple faith to the Holy Land. We don’t know how long their journey was, but the Gospel suggests it was long. Herod asked when the star appeared, and when they didn’t return, he killed every boy under 2 in Bethlehem. The magi believed God spoke to them through the star and traveled for months on each trip.

They visited Jerusalem before Bethlehem. Bethlehem is only six miles from Jerusalem, so they likely assumed the star was coming to rest over the Jewish city rather than a little village. They undoubtedly expected the newborn King of the Jews would be Herod’s son, so they wanted to meet him. They told Herod why they had traveled so far to worship a child to whom God had pointed with a star. Herod questioned his experts on the birthplace of the universal king. In Micah’s book, they told him he’d be born in Judea’s Bethlehem.

The Magi Stayed the Course

Only the Magi remained. None of Herod’s Bible specialists were curious enough to undertake the short journey, but the wise men, who had previously traveled hundreds of miles, left with zeal. Herod pretended to be interested in meeting the kid so he might assassinate him; the Magi had no desire to find out if the Messiah was around. Not only the Magi saw the star. Only they were hungry and brave enough to pursue its light. The magi provide a good example. Wise men were ready. Even though they had wonderful lives where they were (they could afford a lengthy journey and expensive presents), they considered being with the newborn universal king more essential. They left all behind to follow a star in the East.

We must also make a spiritual pilgrimage. The Christian life begins with baptism and ends in Bethlehem and Jerusalem. The wise men were surprised to find Jesus. They expected to see the newborn king in a palace, not a stable, draped in royal silk, surrounded by courtiers, not animals and shepherds. After finding him, they didn’t turn back. They let God adapt their categories rather than fitting God into them. They needed to rethink their notions about power, God, and man and recognize that God’s power is not like the power of this world. God’s ways aren’t what we imagine or want. God’s unique. Throughout life, we must study God’s ways and conform to them, especially when he asks us to model our lives on the Cross.

The Magi gave the Child their riches. They intended to adore him. Therefore, they did so. They sacrificed in their liturgy. Only seeking Christ for our good is unworthy. We can show our appreciation by serving and sacrificing.

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the star

 

gifts

Three Gifts of the Magi

Three Gifts of the Magi

Christmas is passed, but it’s important to remember the traditional story of the Three Wise Men making a pilgrimage to worship Jesus.

There are two major hypotheses on the gifts:

All three presents are both regular offerings and gifts to a king. Myrrh is a standard anointing oil, frankincense is a fragrant, and gold is a value.

The three presents each had a spiritual meaning: gold represented earthly kingship, frankincense (an incense) represented a deity, and myrrh (an embalming ointment) represented death. Until the 15th century, myrrh was employed as an embalming ointment and a penitential incense in funerals and cremations. The Eastern Orthodox Church’s “holy oil” for conducting the sacraments of chrismation and unction is traditionally perfumed with myrrh. Receiving either of these sacraments is usually called “receiving the myrrh.”

In most Western Christian denominations, the visit of the Magi is honored by the celebration of Epiphany, January 6th, which also serves as the feast of the three saints. On December 25th, the Eastern Orthodox celebrate the Magi’s visit.

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gifts

Magi

Who Were the Magi? 

New Testament Magi

            The New Testament does not give the names of the Magi. However, traditions and legends identify a variety of different names for them. In the Western Christian church, they have all been regarded as saints and are commonly known as: 

  • Melchior (also Melichior), a Persian scholar;
  • Caspar (also Gaspar, Jaspar, Jaspas, Gathaspa, and other variations);
  • Balthazar (also Balthasar, Balthassar, and Bithisarea), a Babylonian scholar.

According to Encyclopaedia Britannica, “Balthasar is often depicted as a king of Arabia, Melchior as a king of Persia, and Gaspar as a king of India.” These names appear to be derived from a Greek document. Most likely written in Alexandria around 500, and translated into Latin as Excerpta Latina Barbari.

The phrase “from the east,” more properly “from the rise [of the sun],” is the sole information Matthew gives regarding the place they came from. The Parthian Empire, centered in Persia, controlled nearly all of the territory east of Judea and Syria (except for the deserts of Arabia to the southeast). Though the kingdom tolerated other religions, Zoroastrianism was the dominant religion, with its priestly magos class.

Reverence for the Baby Jesus

Although Matthew’s account does not explicitly state the reason for their journey (other than seeing the star in the east, which they mistook for the star of the King of the Jews), the Syriac Infancy Gospel provides some clarity in the third chapter by stating explicitly that they were pursuing a prophecy from their prophet, Zoradascht (Zoroaster). The Syriac Infancy Gospel (also known as the Arabic Infancy Gospel) is one of the New Testament apocryphal works about Jesus’ infancy. The Magi are depicted as “falling down,” “kneeling,” or “bowing” in their worship of Jesus.

Together with Luke’s birth myth, this simple gesture significantly impacted Christian religious traditions. They were highly reverent symbols and often used while honoring a king. While prostration is somewhat uncommon in the Western Churches, it is still rather frequent in the Eastern Churches, particularly during Lent. Kneeling is still an important part of Christian worship today. The three gifts of the magi are clearly specified in Matthew as gold, frankincense, and myrrh, and are most likely the source of the number three. Many interpretations about the purpose and symbolism of the gifts have been proposed. While we are all familiar with gold, frankincense and, in significantly, myrrh are far more obscure.        

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Magi

the Magi 

The Pilgrimage of the Magi 

The Pilgrimage of the Magi :

“Pilgrimage to the place of the wise is to find escape from the flame of separateness.” 

Rumi 

POWER TRUTH 

Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 

Matthew 18:18 NRSV 

 Three Kings

The biblical Magi, also known as the Three Wise Men or Three Kings, were famous foreigners who visited Jesus after his birth, bearing gifts of gold, frankincense, and myrrh. These are according to the Gospel of Matthew and Christian tradition. They appear frequently in traditional narratives of Christmas nativity festivities and are vital to Christian tradition. The Magi are only mentioned in Matthew, one of the four canonical gospels. According to Matthew, they came “from the east” to worship the “king of the Jews.” The number of Magi is never mentioned in the gospel, but most western Christian denominations have generally concluded they were three, based on the assertion that they brought three presents. The Magi are frequently twelve in Eastern Christianity, particularly in Syriac churches. Their recognition as kings in later Christian writings is most likely related to Psalm 72:11, “May all kings fall down before him.”

Traditional nativity scenes show three “Wise Men” visiting the infant Jesus in a manger on the night of his birth, accompanied by shepherds and angels. But this should be interpreted as an artistic convention that allows the two separate scenes of the Adoration of the Shepherds on the birth night. And the later Adoration of the Magi to be combined for convenience.

The Three Wise Men

The Magi are popularly referred to as wise men and kings. The word magi is the plural of Latin magus, borrowed from the Greek magos, as used in the original Greek text of the Gospel of Matthew (in the plural: magoi). Greek magos is derived from Old Persian maguŝ from the Avestan magâunô, i.e., the religious caste Zoroaster was born into. The term refers to the Persian priestly caste of Zoroastrianism.

            As part of their faith, these priests paid special attention to the stars and established an international reputation for astrology, considered science at the time. Because of their religious activities and use of astrology, derivatives of the term Magi were used for the occult in general, giving rise to the English term magic. Even though Zoroastrianism was firmly opposed to sorcery. Although the Magi are usually referred to as “kings,” there is nothing in Matthew’s story that suggests they were rulers of any kind. Early readers understood Matthew in light of these prophecies, elevating the Magi to the status of kings. By AD 500, all commentators had accepted the widely held belief that the three were monarchs.

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the Magi 

Gathering the Nations 

Bringing the People Together

“I have come to gather nations,” the prophecy begins. While it might be argued that the prophecy primarily refers to gathering the scattered Israelites, it could also refer to the nations themselves, the Gentiles. (The word here is goyim, which translates as “Gentiles” or “nations,” not “Jews.”) The goal of God’s plan of redemption is to bring all peoples together to worship him, to bless “all the families of the earth.” As at a pilgrim feast, the Gentiles are brought to Jerusalem to partake in God’s worship. The Lord declares in the prophecy that he will collect the nations and send “fugitives” to them to broadcast his “glory among the nations.”

These “escapees” or “survivors” have survived national persecution and God’s judgment. They resemble the earliest Christian missionaries, such as Paul, who traveled the world proclaiming the Gospel message. These missionaries’ task is to bring in a “harvest” of Gentiles and bring them to the Lord in Jerusalem. While making an offering to Jerusalem is primarily symbolic of our purposes, St. Paul took it very seriously. When he traveled over the Roman realm preaching the Gospel to the Gentiles, he also collected money from the Gentiles to give to the Christians in Jerusalem.

A River in the Desert 

In Isaiah 41, the prophet likens the pilgrimage to a search for water in the desert: 

“The poor and needy search for water, 

    but there is none; 

    their tongues are parched with thirst. 

But I the Lord will answer them; 

    I, the God of Israel, will not forsake them. 

I will make rivers flow on barren heights, 

    and springs within the valleys. 

I will turn the desert into pools of water, 

    and the parched ground into springs. 

I will put in the desert 

    the cedar and the acacia, the myrtle and the olive. 

I will set junipers in the wasteland, 

    the fir and the cypress together, 

so that people may see and know, 

    may consider and understand, 

that the hand of the Lord has done this, 

    that the Holy One of Israel has created it. (Isa. 41:17-20)

This imagery is echoed in Psalm 84, written for the director of music: 

Blessed are those whose strength is in you, 

    whose hearts are set on pilgrimage. 

As they pass through the Valley of Baka, 

    they make it a place of springs; 

    the autumn rains also cover it with pools (Psa. 84:5-6)

A Highway in the Wilderness 

Another metaphor that Isaiah uses to show God’s favor toward His pilgrims is that of the highway in the wilderness, a voice of one calling, “In the wilderness prepare the way for the Lord; make straight in the desert a highway for our God.” (Isa. 40:3)

Isaiah is more explicit in Chapter 3: 

And a highway will be there; 

    it will be called the Way of Holiness; 

    it will be for those who walk on that Way. 

The unclean will not journey on it; 

    wicked fools will not go about on it. (Isa. 35:8)

We see these words of the prophet echoed in the Gospels, particularly the Gospel of John, when John replied to the priests and Levites sent by the Jewish leaders in Jerusalem, “I am the voice of one calling in the wilderness, ‘Make straight the way for the Lord.’” (Jn. 1:23)

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 Nations

Pilgrimages

Metaphoric Pilgrimages 

Metaphoric Pilgrimages :

“Life is a pilgrimage. The wise man does not rest by the roadside inns. He marches direct to the illimitable domain of eternal bliss, his ultimate destination.” 

Sivananda 

POWER TRUTH 

Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life but must endure God’s wrath. 

John 3:36 NRSV 

Apart from the literal pilgrimages in the Bible, the theme of pilgrimage comes up repeatedly metaphorically. The prophet Isaiah explicitly uses the metaphor of the Mountain of the Lord: 

In the last days 

the mountain of the Lord’s temple will be established
    as the highest of the mountains;
it will be exalted above the hills,
    and all nations will stream to it. 

Many peoples will come and say, 

“Come, let us go up to the mountain of the Lord,
    to the temple of the God of Jacob.
He will teach us his ways,
    so that we may walk in his paths.”
The law will go out from Zion,
    the word of the Lord from Jerusalem.
He will judge between the nations
    and will settle disputes for many peoples.
They will beat their swords into plowshares
    and their spears into pruning hooks.
Nation will not take up sword against nation,
    nor will they train for war anymore. 

Come, descendants of Jacob,
    let us walk in the light of the Lord. (Isa. 2:2-5)

Isaiah: Shakespeare of the Prophets

Isaiah is sometimes referred to as the “Shakespeare of the Prophets” due to his verse’s lyrical and poetic nature. In another passage, he describes the final culmination of God’s plan in terms the Jews would understand – using the metaphor of the pilgrimage feasts. 

As discussed in the previous chapter, the ancient Jews celebrated several holidays by pilgrimage to the Jerusalem temple. These feasts, Passover (Pesach), Pentecost (Shavuot), and the Feast of Booths (Sukkot), are related to events in Israel’s history and with agricultural occasions such as harvest.  

During these feasts, Jewish men would come to Jerusalem from around the Holy Land, bringing sacrifices and grain offerings from their farms. They would eat ceremonial meals in the holy city and worship the Lord with special rituals. These feasts would be an excellent time of unity, celebration, and encounter with God. Isaiah uses these pilgrim feasts to portray the end when God will finally gather the redeemed. Here we can see a special connection to the ancient Feast of Booths. Which is also called the Feast of In-Gathering since it is a harvest-time feast, a time when farmers “in-gather” produce (Exo. 23:16). However, the final “in-gathering” that the prophet speaks of is a bringing in of people rather than grain. 

In Isaiah 66, the prophet tells the people: 

“And I, because of what they have planned and done, am about to come and gather the people of all nations and languages, and they will come and see my glory. 

“I will set a sign among them, and I will send some of those who survive to the nations—to Tarshish, to the Libyans and Lydians (famous as archers), to Tubal and Greece, and to the distant islands that have not heard of my fame or seen my glory. They will proclaim my glory among the nations. And they will bring all your people, from all the nations, to my holy mountain in Jerusalem as an offering to the Lord—on horses, in chariots and wagons, and on mules and camels,” says the Lord. “They will bring them, as the Israelites bring their grain offerings, to the temple of the Lord in ceremonially clean vessels. And I will select some of them also to be priests and Levites,” says the Lord.” (Isa. 66:18-21)

 

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Pilgrimages

 

Pilgrimages

Pilgrimages and the Jewish Community 

thTPilgrimages and the Jewish Community

Reaffirming Commitment

The pilgrimage festivals allowed the Jewish community a chance to reaffirm their devotion to the covenant with God, enhance the nation’s awareness of itself as a religious community, and keep Jerusalem and the Temple site sacred. These occurrences unite people. Some academics think Jerusalem’s “business” community at the time of the Bible supported the obligation to go to Jerusalem and stay there for the whole holiday, which benefited from the regular flow of pilgrims looking for food, accommodation, and animals to sacrifice.

In the Hellenistic and Roman periods, pilgrimage festivals were a major social and religious institution. They transported ancient Mediterranean Jews to Jerusalem. Tens of thousands of Jews made pilgrimages annually. This included raising animals for sacrifices, a lively animal market, a complicated banking system, and hundreds of inns and taverns to lodge pilgrims.

Historical Pilgrimages

King Herod the Great, the Roman-appointed ruler of Judea, erected a vast plaza around the Temple to accommodate travelers. This increased the Temple’s space, allowing thousands more pilgrims to attend religious activities. The Harem esh-Sharif in Jerusalem is built on Herodian Temple ruins. The Dome of the Rock and Al Aqsa mosque is here. The Western Wall, sometimes called the “Wailing Wall,” supports the Herodian Temple’s courtyard. A historical rabbinic remembrance of the Temple’s heyday tells that even when hundreds of thousands of pilgrims crowded into the courtyard, no one complained about the crush.

The Romans demolished the Second Temple after the Great Jewish Revolt in 70 C.E. The pilgrimage festivals continued, although largely in synagogues. Since 2,000 years ago, pilgrimages to the Temple in Jerusalem halted, although these holidays are still dubbed “pilgrimage festivals” Historical and agricultural themes have replaced animal sacrifices in Diaspora festivities. The numbers of Israelis make a pilgrimage to the Western Wall, all that’s left of the Temple and one of Judaism’s holiest sites. They do this because they believe it honors our Temple-era forebears.

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Pilgrimages

Passover – Commemorating the Exodus 

Remembering the Exodus

Passover commemorates God’s deliverance of the Jews from slavery in ancient Egypt and their emancipation as a nation under Moses’ leadership. It commemorates the story of the Exodus as told in the Hebrew Bible, particularly the Book of Exodus, in which the Israelites were delivered from slavery in Egypt. According to traditional biblical chronology, this event occurred around 1300 BCE. Passover is a spring celebration that offers the “first fruits of the barley” during the Temple’s existence in Jerusalem, the first grain to ripen and be harvested in the Land of Israel.

Passover begins on the 15th of the Hebrew month of Nisan. It lasts seven days (in Israel and for Reform Jews and other progressive Jews worldwide who follow the Biblical mandate) or eight days (for Orthodox, Hasidic, and most Conservative Jews) (in the diaspora). In Judaism, a day begins at sundown and ends at nightfall the next day; hence, the first day of Passover begins after dusk on the 14th of Nisan and finishes at dusk on the 15th of Nisan. When the sunset of Nisan arrives, the traditions peculiar to Passover begin with the Passover Seder. Passover is observed in the Northern Hemisphere in spring, as the Torah prescribes: “in the month of [the] spring.” It is one of the most frequently observed Jewish festivals.

What happened then

The Bible says that God assisted the Children of Israel to escape slavery in Egypt by inflicting ten plagues on the ancient Egyptians before the Pharaoh would free his Israelite slaves; the tenth and deadliest of the plagues was the death of the Egyptian firstborn.

The Israelites were ordered to mark the doorposts of their homes with the blood of a killed spring lamb, and when the spirit of the Lord saw this, he knew to pass over the firstborn in these households, hence the holiday’s English name.

When Pharaoh freed the Israelites, it is said that they were in such a hurry that they could not wait for bread dough to rise (leaven). In commemoration, no leavened bread is eaten during Passover, which is why Passover is called the feast of unleavened bread in the Torah. Thus matzo (flat unleavened bread) is eaten during Passover and is a holiday tradition.

Passover, together with Shavuot and Sukkot, is one of the Three Trip Festivals (Shalosh Regalim), during which the entire kingdom of Judah made a pilgrimage to the Temple in Jerusalem.

 

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Passover

Pilgrimage

The Three Pilgrimages  

The Pilgrimage Festival

The pilgrimage festival is an important type of Jewisessential. In the Hebrew Bible, these three holidays are called “agricultural festivals” and “historical events in the history of the Jewish people.” In biblical times, these three holidays were also when people went to the old Temple in Jerusalem. Passover, Shavuot, and Sukkot are the names of these three holidays.

Three holidays

God told the Israelites in the Old Testament, “All your men shall appear three times a year before the Lord your God in the place that God will choose, on the festivals of Pesah (Passover), Shavuot (the Feast of Weeks), and Sukkot.” This place was probably the Temple in Jerusalem (the Festival of Booths). They will show up with nothing. Each person will bring a gift that fits the blessings the Lord your God has given you. In this passage, God says that he wants all male Israelites to go to Jerusalem (which is why these festivals are called “pilgrimages”) and have the priest offer the animal sacrifice required for each of them. In this passage, the Torah only talks about men.

This is because, in the past, women did not have the same legal or religious standing as men. Even though this was left out, women had the same religious and spiritual duties as men when it came to making sacrifices for thanksgiving and making up for their sins. When Israel finally moved into the land, God wanted to constantly remind them that they were passing through this world and that He, not the ground, was their proper inheritance. So, the Lord made Jerusalem the place where he was most present on earth and told them to go there three times a year to worship him at thanksgiving feasts like the Passover. Jesus’ public ministry happens against the backdrop of these frequent journeys. The Holy City was already very holy, but Christ’s blood made it even more sacred for all time.

The Three Jewish Pilgrimage Festivals are: 

  • Passover – Celebrates the Exodus of the Jewish people from Egypt, as well as the beginning of the new planting season after the winter rains in Israel, since it falls in the early spring. 

  • Shavuot – Biblically, this is solely an agricultural celebration. Falling exactly seven weeks after Passover, which places it occurs at the time of the late spring harvest.  [Shavuot as a celebration of the giving of the Torah is a post-biblical development.] 

  • Sukkot – Celebrates the wandering of the Israelites in the desert for 40 years, when they had to rely only upon God for food and protection. This also celebrates the last harvest festival before the onset of the winter rains in the land of Israel. It falls five days after Yom Kippur, usually in mid-autumn. At the conclusion of Sukkot, the holidays of Shemini Atzeret and Simchat Torah are celebrated.

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Pilgrimage

 

Literal Pilgrimages

Literal Pilgrimages

Literal Pilgrimages

 “We are invited to make a pilgrimage – into the heart and life of God.” 

Dallas Willard 

POWER TRUTH 

Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.” 

John 14:6 NRSV 

As a Literary Theme

Pilgrimages 

The subject of pilgrimage is talked about in many of the writings that make up the Christian Bible. It’s a complex idea that includes things like a journey, being sent away, living as a pilgrim or sojourner, and looking for a home.
The Book of Genesis, which is part of the Old Testament and comes from Judaism, tells the story of Adam and Eve’s expulsion from the Garden of Eden after they disobeyed God by eating the fruit from the Tree of Knowledge of Good and Evil. This story is central to how Christians think about pilgrimage.
It turns out that the Fall of Adam and Eve had a lot of effects. Sin means that they and their descendants must live as exiles on a harsh and unfriendly planet, away from God and each other. Cain, Adam and Eve’s oldest son, kills his younger brother Abel out of jealousy when God says that Abel’s gift to God is better than his own. God sends Cain further away from his home and family as a punishment.

Old Testament Models

Several Old Testament trips had spiritual connotations. Abraham’s trip and the Exodus from Egypt highlight how crucial it is to believe and obey God.
Abraham, a significant figure in Judaism, Christianity, and Islam, leaves his house to find a place God will show him. His determination to obey God makes him a “pilgrim” or “sojourner”
Israelites leave Egypt and travel through the wilderness to Canaan. They confront trials and God’s guidance.
The long trip through the desert to the Promised Land is a paradigm for the Christian’s trek from a damaged world to heaven. Over time, Jerusalem became a location to encounter God. All Israelite men had to travel to Jerusalem for Passover, Weeks, and Booths, and their families often accompanied them. Exile made travels to Jerusalem emotionally and spiritually vital.

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Literal Pilgrimages

THE EXODUS

The Exodus Pattern 

The Exodus wasn’t the first biblical deliverance. Abram and Sarai traveled to Egypt during a famine, and the Lord plagued Pharaoh and his household for marrying Sarai. Pharaoh ordered Abram to leave when he realized Sarai was his wife, not his sister. This parallels the Ten Plagues God brought to convince Pharaoh to release the Israelites.

This exodus pattern recurs throughout the Bible, from Lot’s flight from Sodom through Jacob’s stay with Laban. God delivers Israel from Egypt in Exodus, following the patriarchs.

Exodus has several connected stages

    • The people of God have to leave their homes because of a threat.
    • The Serpent tries to hurt the Woman and her offspring.
    • Misinformation is used to fool the Serpent.
    • God’s people are enslaved.
    • God helps his people while punishing those who hurt them.
    • God saves his people by stepping in.
    • The Serpent puts the blame on the good and accuses them.
    • God makes the false gods look bad.
    • The people of God leave with what their enemies have given them.
    • God brings his people to the Holy Land.
    • A place of worship is set up.

The Exodus Journey

During the escape, God revealed his covenant identity. God reveals himself via the exodus by revealing his name at the burning bush, sending plagues upon Egypt, revealing the Law at Sinai, and delivering his people. This reveals God’s character and commitment to his people.

It’s as if God stamped his signature on a blank canvas labeled ‘Exodus’ before creating a masterpiece and this proves God’s authority over other gods. God beats all the Egyptian gods in every aspect of creation. God exhibits his strength from the life-giving Nile to the heavenly sun. By the time the people reach Sinai, they’ve seen God’s constancy, compassion, might, infinite reach, and majesty. The Law begins by reminding Israel of God’s exodus labor.

Passover, which commemorates the Exodus, is fundamental to Israel’s identity.

The exodus inspires prophetic hope. The migration memorial is retroactive and foreshadows a future departure. Prophets like Isaiah used the exodus to foretell a future deliverance for God’s people. And this was a declaration of God’s good purpose for his people—that they might serve him without fear all their lives—and each celebration of the exodus looked forward to that day.

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THE EXODUS