While reading an article about Zacharias and Elisabeth, I came to a sudden thought about the time span between the prophesy of Malachi and the first advent. That time period is said to be four hundred years, give or take. The people of Israel were without direct instruction from God aside from His law for four centuries until He came in the form of a man to teach, to suffer and to die for the sins of all who who believe. Four centuries had passed from the most recent contact with a messenger of God, though, and the people were either quite restless for their messiah or they were quite content to do things their own way, thank you very much.
Four hundred years… Where have I heard that time span in my studies? If you search for the exact phrase “four hundred years” in the Bible (I checked several translations to be sure) you will only find two results. Four hundred years is the amount of time that Israel was enslaved in Egypt before the exodus accomplished though Moses, which is a precursor to Christ leading His people from the bondage and slavery of sin. Is there a connection in the timing or was a span of four centuries in two different instances just the way it worked out?
I don’t believe anything in scripture happened by accident. I don’t think God would look at anything recorded in His word and be glad that things worked out the way they did, otherwise His attempt to write a book that is to contain His will for us would have been imperfect. I can’t believe that this is coincidence, but at the same time I want to state that this is just a thought that I’m running with for the moment, and is not to be considered doctrinal unless it has been confirmed by a body of believers and I have just been unaware of this. Let’s begin with the first time we see this time span mentioned, as God is telling Abram what would happen to his descendants.
Genesis 15: 13-14
Then He said to Abram: “Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. And also the nation whom they serve I will judge; afterward they shall come out with great possessions.
OK, here’s the breakdown of this. Israel (the children of the promise) would be in a land other than the land they were promised, which happens to be the land where Abram was when this was told to him, and it would not be theirs. They would serve those who are not the strangers of the land in cruel submission to their hosts for four hundred years. This nation that oppressed them would be judged by God and Israel would leave their bondage with wealth. So far so good, right?
During this time, the people would not have direct contact with God. All they would have would be what was passed from parent to child. There would be a promise that they would be delivered by the outstretched arm of God, but after that many generations one can assume that apathy would eventually permeate the people. God would hear their cries, but would not deliver them until the time He ordained. Still with me?
When the time for deliverance was near, a prince of royalty would leave his comfort, and after being prepared would lead the people out of this bondage. He would speak for God and give the people a covenant by which they could approach God on His terms, not theirs. Even with a covenant, the people would be responsible for their actions and would need constant supervision and correction from God, who would see them to their promised land. This is a very light summary, I realize, but those who have read the accounts can fill in what blanks I have left. This next passage, the only other time “four hundred years” is found in the Bible, can fill in some of these gaps and reinforce some things already mentioned.
And he said, “Brethren and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Haran, and said to him, “Get out of your country and from your relatives, and come to a land that I will show you.’ Then he came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was dead, He moved him to this land in which you now dwell. And God gave him no inheritance in it, not even enough to set his foot on. But even when Abraham had no child, He promised to give it to him for a possession, and to his descendants after him. But God spoke in this way: that his descendants would dwell in a foreign land, and that they would bring them into bondage and oppress them four hundred years. “And the nation to whom they will be in bondage I will judge,’ said God, “and after that they shall come out and serve Me in this place.’ Then He gave him the covenant of circumcision; and so Abraham begot Isaac and circumcised him on the eighth day; and Isaac begot Jacob, and Jacob begot the twelve patriarchs.
So during this time the people in bondage had nothing but a promise of something that they couldn’t see, and by the accounts of the days before the exodus from Egypt many of these people were content to just remain as they were in that same bondage. We now will go to the time between the last prophesy and the advent, which is around four hundred years, to compare the circumstances of the times.
Just as Israel was in bondage to Egypt, people were in bondage to sin. Just as Egypt was harsh toward Israel, the curse of the Law was harsh on the people awaiting the Messiah. Just as Israel felt the void of their God’s comfort while in slavery, they had no direct contact during the centuries before the birth of Christ and in both cases looked forward to a promise. Just as Moses left the courts of Pharaoh, Jesus left His place in Heaven to become one of us. Just as Moses was prepared to lead the flock of Israel by leading a flock of sheep, Jesus was tested by Satan in the wilderness. Just as Moses gave the people a message from God after four hundred years, Christ spoke as God after the same time span. Just as Moses gave the instructions of the tabernacle, showing that man must approach God on His terms, Jesus said that no one comes to the Father through Him. Just as Israel was responsible for their actions that did not follow the instructions of God and were corrected time and again for it, we are responsible for our actions and receive correction from God.
Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus, who was faithful to Him who appointed Him, as Moses also was faithful in all His house. For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house. For every house is built by someone, but He who built all things is God. And Moses indeed was faithful in all His house as a servant, for a testimony of those things which would be spoken afterward, but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end.
Folks, I see some parallels here. Do you think I’m on to something? I can’t say that I am the first person to mention this, but I will say that I have never heard this possible correlation presented before. It’s new to me and came out of a brief reading of two of the least discussed people in churches today. I’m curious to hear what you think of this concept.
Brother it keeps getting better.
The mediator of their covenant led them through the sea where there were sure to die, rescueing them not only from bondage but also from the power of Pharoah. Our mediator has led the way, conquering death, rescueing us not only from bondage but also from the power of Satan.
The tabernacle type gets better and better too. Like you said—one tabernacle, one way. But also, there was large white linen walls obscuring the way to the Holiest of Holies save for the one door. Then at that door there was the altar for the burnt offering—for commemoration and also to atone. The Laver was next for washing of the feet and hands…but at the inauguration of the priest hood, they were washed once all over…then on a daily basis just feet and hands.
Stop here if you don’t want to think I’m nuts.
I warned you.
Ex 12:40 would tell us 430 years but it is no contradiction with your Genesis passage for then we can count from Genesis 46 till Exodus 20 At the very day that Jacob receives the last confirmation of the Abrahamic covenant till Sinai! From when Israel is ruled by Judges to when King Solomon starts to build the temple…430 years. What is up with 430. Ezekiel lies on his side for 430 days. The whole thing comes crashing down when Daniel is told about the 62 sevens which makes 434. From the day that Artaxerxes starts to build the city walls till Mesiah is killed so that doesn’t really work. Unless you subtract 4 as in counting the last 1/2 year of Christ’s public ministry as the 4th year like the 3 (days in the tomb are counted) and that winds up being the start of Jesus’ public ministry. Nah, that last one is impossible.
My pastor has been fostering a love of the OT pointing to Christ. The tabernacle is one of his pet joys and I have learned much about it and about Christ through it. The Cherebum (sp?) sewn into the curtain that seperates the holy place from the holy of holies is more than decoration, for example. It’s really quite cool. Pastor Host doesn’t want to “bore” us with a tabernacle series, but I think we should give him a month to dig into it.
I think you’re probably on to something. In the NT, I keep finding it stating that the OT stuff was recorded and happened that we might see it and understand the New Covenant. This would be one more such example. And it’s not limited to generic Law vs Faith kinds of comparisons. It’s supposed to be right down to the very details. We’re studying this at the moment in the House Church I lead as we work through the book of Hebrews.
Dude, the Tabernacle type is great. The inauguraton of the priest hood–the day of Atonement! The High Priest on the Day of Atonement puts aside the glorious clothing with the gold and jewels and ministers in the tabernacle on his own wearing linens. He then brings the blood into the Holiest of Holies and pours it on the mercy seat–if you will, the propiatory. He then dons the glorious priestly garb and comes out again. The people don’t see him in his linens when he comes out–but in the glorious apparel.
Awesome!