Sort of …. it is going on here. This is my latest, fastest comment:
First, Jesus isn’t clearly saying anything. Read Paul Ricoeur about figurative language. Second, let’s say Jesus said that Moses is whom the Jews trusted. Do you notice the play on rhetoric there? Let’s break down that passage. Does Jesus ever say that Moses wrote the Torah? No. What does Jesus specifically given to Moses? He gives the Law. The Law is not the Torah but contained therein.
Now, regarding Exodus. Sure. Fine. You got me 
Except… Deuteronomy says that the sabbath is for…
5.12 “Observe the Sabbath day by keeping it holy, as the Lord your God has commanded you. 13 Six days you shall labor and do all your work, 14 but the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your ox, your donkey or any of your animals, nor any foreigner residing in your towns, so that your male and female servants may rest, as you do. 15 Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm. Therefore the Lord your God has commanded you to observe the Sabbath day.
Are you familiar with the source hypothesis? Remember, Jesus didn’t come to correct to be a historical critic. Nor did his ideographic (or idiographic, I’m not settled on that yet) biographers want him to be. Instead, his words are rather succinct. Let’s go just a bit further.
What words of Moses is Jesus perhaps talking about? Deuteronomy. If you do a quick study on how important Deuteronomy is to the New Testament, Qumran and other Second Temple Judaisms, you’ll see that it is a pretty significant book for the development of these Judaisms (including Christianity, the must successful Judaism). Paul even uses Deuteronomy to argue against Leviticus. Look at Deuteronomy and you’ll see that it more likely contains the history of the tradition of the words of Moses. We have to understand that authorial authority didn’t mean a copyrighted work. Tradition was more important.
Why are you taking the Genealogy as authoritative instead of as rhetorical? Let’s consider what Peter Enns and others have done in recent years to speak to the so-called historical Adam.
Ancient cosmology and indeed, the ancient idea of time, allowed for the law of eternal reoccurance (which by the way, fits well with thermodynamics and Green’s multiverse). The destruction of the world more often than not didn’t mean the destruction of our planet, as they had no such concept. It meant the destruction of the world order. Death of the king, exile, etc… Read Isaiah. What happens? The New Creation is not the recreation of another world, but the creation of a new Temple where YHWH is king once again. When I started my recent bible study with my Sunday School class, we started with Exodus and Isaiah. Why? Because Exodus 15 is another creation story. Isaiah informs us of what Creation was during those times. Ex nihilo was not considered and never considered until Augustine. (Read Walter Brueggaman sp? on this.)
So, what is Adam? If we understand Genesis in light of the earlier Isaiah (and Isaiah does come first), then we can seen Genesis 1 as a hymnodic rendition to combat the Babylonian myths of creation. Genesis 2 and 3 then become the start of the new creation, i.e., new covenant. What happens when Exodus 15 occurs? A new covenant. What happens when Noah’s flood is over? A new covenant. What is promised after the end of exile? A new covenant. Scripture is written with progressive and evolving covenants. What does Jesus go back to Adam? Because, Adam is the first of the progressive covenants that lead to Christ which moves Judaism from a sectarian religion to a universal religion, YHWH from a tribal god to a Universal, Cosmic God.
