Do you have a clear understanding of God's plans for his people?
Nearly 3,500 years ago, the ancient Hebrew people found themselves in dire straights, ruthlessly oppressed—even "locked down" within their own borders—by a tyrannical Egyptian Pharaoh. Following the events of an unprecedented 2020, it seems that we find ourselves today in a situation that is very similar to that of ancient Israel.
As a result, millions of afflicted people have been praying for some sort of liberation or temporal deliverance. While some have placed their hope in charismatic political personas, many others entertain rumors and hope for "the plan" that will bring an end to relentless government corruption. Few people, however, look to God and his "Exodus Plan" to find comfort, direction, or insight amidst all of the confusion, plagues, and deluge of propaganda.
Per the Hebrew Scriptures, God's original "Exodus Plan" was not revealed through cryptic social media posts, coordinated by deep-state-double-agents, contingent upon clandestine activities, or made manifest by the people's political will or collective might. To the contrary, God's "Exodus Plan" was his very own; and Israel's liberation eventually came about by his outstretched arm and ten devastating plagues. But to what end?
The plagues and dramatic departure from Egypt were merely the beginning, as God's greater Exodus plans were revealed to Israel at Mount Sinai—from a thundering mountaintop and in strange detail. Given the unusual aspects of these many commandments, this "Trust the Exodus Plan" six-part webinar was created to explore and expound upon these wilderness instructions found in latter Exodus and Leviticus texts:
SESSION 1 — The Exodus Tabernacle: Raised for a Reason (Exodus 25:1-27:19, a.k.a. "Terumah")
SESSION 2 — Tabernacle Fabrication: As He Commanded (Exodus 27:20-30:10, a.k.a. "Tetzaveh")
SESSION 3 — Tabernacle Anatomy: Elevating the Body (Exodus 30:11-34:35, a.k.a. "Ki Tisa")
SESSION 4 — Priestly Garments: Assembling & Appointing (Exodus 35:1-40:38, a.k.a. "Vayakhel" & "Pekudei")
SESSION 5 — Tabernacle Utility: Calling for Sacrifice (Leviticus 1:1-5:26, a.k.a. "Vayikra")
SESSION 6 — The Tabernacle Anointed: Consecration and Consummation (Leviticus 6:1-8:36, a.k.a. "Tzav")
Designed to help explain many of the enigmatic Bible commandments following the Egyptian Exodus, these live Zoom courses are preemptively scheduled on Sunday nights (8:30 EST / 7:30 CST / 6:30 MST / 5:30 PST) to discuss content ahead of each Exodus and Leviticus "Torah Parsha" as established per the annual Jewish liturgical reading cycle. These sessions are all designed to "make the Bible relevant again".
Almost everyone can recall that Moses told Pharaoh, "Let my people go!"; however, very few stop to consider why God wanted his people to be liberated. Why, or for what purpose, did God raise Israel up out of Egypt? Why did God have the Hebrews build the great Exodus Tabernacle or "Dwelling Place" in the Sinai Desert?
While people might presume that Israel was merely liberated to be spared from their cruel taskmasters, God gave two specific reasons as to why the Pharaoh was instructed, "Let my people go!" The first reason mentioned was for the purposes of religious festival (Exodus 5:1), and the second subsequent reason—which is reiterated seven times in Exodus—was simply so that Israel could serve their God. Although these two stated reasons may initially seem vague or ambiguous, these directives can be clearly understood once the Exodus Tabernacle texts are seriously explored and pondered.
As few people concern themselves with Tabernacle details—which the Bible describes down to the smallest thread—most regard these particular Exodus texts to be religious trivia. Consequentially, public perception of the Tabernacle—i.e., God's Dwelling Place—has become grossly distorted and diminished. But what if Exodus texts conveyed something completely different—and also drastically more important—than what is traditionally assumed?
To help repair this disconnect, this first Exodus webinar session begins by presenting an overview of the scope, sophistication, and grandeur of the rediscovered Tabernacle. After establishing an appreciation for the implications of the rediscovery, the session will continue by examining details of Exodus chapters 25-27—known as the Hebrew "Terumah" parsha, which conveys the idea of something exalted or elevated. Because God's word is built "precept upon precept", this content will ultimately equip participants with the knowledge required to understand many Bible texts more deeply.
What happens when we don't follow God's Exodus Plans to make the make
the Tabernacle exactly "according to the pattern shown in the mount", as religious institutions and traditions have irrefutably failed to do for in excess of 2,000 years?
Session 2 of this "Exodus Plan" webinar continues by thoroughly examining the plans that Moses received for the Tabernacle. In this session, the implications of not following God's Exodus Plan verbatim are discussed and demonstrated from the pages of The House of El Shaddai—God's Dwelling Place Reconsidered, as well as from other assorted Christian and Jewish sources.
As the details of both the Tabernacle and Priestly garments are extensive and repeated in latter Exodus sections, participants should note that much of Exodus Tetzaveh (Exodus 27:20-30:10) content will be addressed with latter parallel Exodus content in Session 4.
You probably already know that men and women are made in God's image... but did you know that the Tabernacle is also made in God's image, leaving us to conclude that man is also made in the image of the ancient Hebrew Tabernacle?!?!
As the original and true pattern of the Tabernacle is reexamined, the anatomical parallels between the tent and human body become apparent. In fact, it's almost impossible to decipher the Tabernacle plan from the Exodus narrative without knowledge of human anatomy. After all, the Hebrew Bible texts literally testify to anatomical similitude, making dozens if not hundreds of references to the human body—including both male and female genders! Webinar attendees will see how these blatantly obvious references will continue to go completely unnoticed to those dogmatically holding fast to crude translations and the awkward rectangular Tabernacle paradigm.
Built "precept-upon-precept", this "Elevating the Body" presentation is intended for those who are already familiar with the
Tabernacle's intricate and amazing round dome design, as revealed in the first two webinar sessions, or in The House of El Shaddai publications.
In addition to the literal Exodus body part references, Session 3 of the "Trust the Exodus Plan" webinar demonstrates Body-Tabernacle likeness by means of linguistic allusions, functional parallels, geometric similarities, gender distinctions, material descriptions, and numerical typologies. After attending this webinar session, you will never see God, Betzalel (the original Tabernacle's architect), yourself, or the human body in the same way ever again! Assorted and abbreviated Exodus 30:11-34:35 or "Ki Tisa" content, which is alluding to the lifting up and appointment of Israel, will also be briefly discussed.
While the Exodus texts describe the fabrication and the assembly Israel's Tabernacle in two independent accounts in nearly full detail, the Exodus texts likewise describe the Priests' unusual garments in two distinct accounts. Although many theologians try to point to symbolism and attempt to articulate the appearance of the High Priests' garments, it is really not possible to understand such priestly garb without having a good handle on—you guessed it—the Tabernacle! It only stands to reason that the Priests' attire would somehow be both functionally appropriate as well as representative of both the vocation and the company that he represents; after all, employees or members military franchises, law enforcement organizations, and even grocery or restaurant chains wear uniforms designed specifically for their work.
While this fourth "Trust the Exodus Plan" webinar featuring the Priestly Garments builds on all three preceding sessions, it ultimately builds on content from the "Tetzaveh" section of Exodus (i.e.27:20-30:10), as well as parallel content spanning the "Vayakhel" and "Pekudei" sections of Exodus (i.e., 35-40). Thus, in addition to expounding upon the Priestly attire, miscellaneous content of the second Tabernacle account will be briefly discussed in this webinar session.
Why was Israel called to sacrifice? How was the Tabernacle used in sacrifice?
If the Hebrew book of Leviticus was published with the "thus-sayeth-the-Lord" text in a red-letter format, Bible scholars and enthusiasts alike might be surprised as they come to find that it has more red print compared to any other sacred text! That's right, Leviticus contains more of God's literal and directly cited word than any other book of the Jewish or Christian Bible Yet ironically, Leviticus is perhaps the most neglected—or perhaps the most avoided—text in most religious circles. Poses a sobering question: "How can a book so full of God's word fly so far below the radar?"
Not only is Leviticus blood at times, but it seems for many to be a difficult book. Not only is it abundantly populated with "thus-sayeth-the-Lord" preamble, but it's also defined by two subjects that many would prefer to avoid altogether, namely law and sacrifice. Thus, given the popular public perception of Leviticus, it might be perceived by today's culture via old government vernacular as "cruel and unusual punishment".
Not surprisingly, it seems that ancient impressions of animal sacrifice were not far from those of today. In fact, Moses documents the ancient Egyptian perspective of sacrifice as he declined Pharaoh's compromise proposal to celebrate their festival within Egypt's borders. Refusing the offer to sacrifice locally, Moses explained, "because if we do, we will sacrifice to the LORD our God what is offensive to the Egyptians. If we offer sacrifices that are offensive to the Egyptians in front of them, they'll stone us, won't they?" (Exodus 8:26 ISV)
When considering the primary purposes for their places of worship, Christians and Jews alike are fairly likely to look to the prophet Isaiah, who referred to God's house as a "house of prayer" for all nations (Isaiah 56:7, Mark 11:17). Nevertheless, both the Tabernacle and later Jerusalem Temples were more than houses erected just for the purpose of festive gatherings and prayer—they were also both regarded as a "house for sacrifices" according to both Jewish and Christian Scriptures (2 Chronicles 7:12, Matthew 8:4, Acts 21:23-27).
As sacrifices were a prescribed and principal part of Israel's divinely instituted worship, Session 5 of this "Trust the Exodus Plan" webinar series is dedicated to explaining and contextualizing these ancient sacrifice rituals. After all, given the misappropriated Latin title of Leviticus, the introductory Vayikra texts (Leviticus 1:1-5:26) are often assumed to contain commandments that only apply to Levities—even though the tribe of Levi is mentioned in only two obscure verses that appear near the very end of the book. Nevertheless, these so-called Leviticus texts are often perceived to be as primitive as well as unnecessary; consequentially, they are a stumbling block to dispensational forms of both Christian and Jewish thinking—as traditional religious theologians cannot scarcely infer either value or justice in the divinely mandated acts of sacrifice. Fortunately, the more appropriate Hebrew "and he called" title for our familiar "Leviticus" texts remain relevant and continue to speak volumes to believers today, should they consider God's law as eternally relevant and therefore worthy of consideration. With this theology, Session 5 of the webinar is instrumental in presenting a sacrifice paradigm change as radical as the round Tabernacle exegesis and rediscovery.
Did you know that the Tabernacle of the ancient Hebrews was literally anointed? In other words, one could say that the Tabernacle of Exodus literally is/was itself "messiah", or as some might prefer, a "mashiach" or perhaps a "Christ-type".
Granted, after the review of reams of centuries of Exodus text commentary, and to the ongoing dismay of many, it seems that neither Jewish sages nor Christian scholars saw the Tabernacle as a dome—and neither did they really expound on the Tabernacle being a messiah, either in a literal or figurative sense. While these historical realities may appear to be an obstacle to those entertaining the round Tabernacle discovery and exegesis, the greater truth is that the texts and doctrines that are mutually exclusive to Christianity and Judaism—and completely outside of Exodus—both ironically testify to the round or domed Tabernacle arrangement.
These ancient, obscure, and coinciding Tabernacle-centric points might be challenging for hard-core and dogmatic religious experts to connect, and even harder to accept. Why? Because in order to perceive these revelations, both Christians and Jews must come see the other side in a completely different light—more positive and completely contrary to expectations imposed by doctrine and tradition—whereby each side has something precious and unique to offer.
As each religious tradition is viewed both retrospectively and through the lens of the Tabernacle rediscovery, the two unique houses of faith can find common ground unlike ever before. In fact, within the Tabernacle revelation, the "two sticks" of Judah and Joseph might be seen as coming together, as foretold by Ezekiel. Through reuniting these "house halves"—that is, the two houses of Israel, northern and southern—all of Israel may once again worship together under one roof and in perfect unity as it was in days of old. Find out why this great Tabernacle, following its sanctification or consecration, is the not only a picture of the Jewish wedding feast but also the ultimate consummation of the Exodus Plan!
To provide the most flexibility and to make the most of this study, different webinar packages are listed below, including complete bundles and daily "ala carte" plans, depending upon your interests and availability.
Webinar clarifications, rules, and exceptions:
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