Author: Daniel

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Apostolic Writings Discussions Prophets and Writings Torah

Clearing the ‘sins of the fathers’: How repentance breaks generational curses (Leviticus 22; 1Kings 2; 1Samuel 21–22; Matthew 12)

"Clearing the 'sins of the fathers': How repentance breaks generational curses." Brass balance scale has one round stone on one side but nothing on the other side. Two stacks of flat round stones are behind the scale.

God has a grand design unfolding over eons and generations, using even flawed individuals to fulfill prophecy. This study explores how through King Saul’s massacre of the priests who gave fugitive David some of the retired Bread of the Presence, God removed Eli’s sinful priestly line as foretold years earlier. Though Saul faced due punishment, God first used his wickedness to kill Eli’s descendants as promised.

Generations after that promise and hundreds of years after the instructions given in Torah reading אָמַר Emor (“say,” Leviticus 21–24), David felt convicted for the priests’ and neighboring villagers’ death but not for what might be considered a minor Torah breach. Yet Messiah Yeshua (Christ Jesus) affirmed that God held David guiltless. God’s plan surpassed surface events, working through personalities with long-term consequences.

Categories
Discussions Torah

From isolation to community: The journey of restoration (Leviticus 14–15; 2Kings 7; Matthew 8; Luke 17; Isaiah 53; 1John 5)

Isolation to community: The journey of restoration (Leviticus 14-15; 2Kings 7; Matthew 8; Luke 17; Isaiah 53; 1John 5). Adobe AI-generated watercolor of 8 men looking away while one in the middle walks closer to the viewer.

The Torah’s cleansing process for “leprosy” in people and houses recorded in Torah reading מְּצֹרָע Metzora (“leper,” Leviticus 14–15) symbolized restoration, yet isolated the “unclean.” This study explores how Messiah Yeshua (Christ Jesus) in Matthew 8 and Luke 17 inverted this process by providing immediate healing and instructing the restored to offer sacrifices, just as the Torah prescribed, yet welcoming all into God’s presence through faith in His atoning work. A similar lesson comes from an account in 2Kings 7 of four lepers.

Categories
Apostolic Writings Discussions Torah

Moses shows us why Yeshua is a greater priest than Aaron (Exodus 38–40; 1Peter 2; John 5; 1Corinthians 15)

Moses shows us why Yeshua is a greater priest than Aaron (Exodus 38–40; 1Peter 2; John 5; 1Corinthians 15). Mosaic of Aaron as the high priest is shown at the left, holding an incense censer and the almond rod that budded.

Moses prefigured the role of Yeshua (Jesus) as the Messiah through their similar leadership styles and tasks given by God. This study of Torah reading פְקוּדֵי Pekudei (“accounts,” Exodus 38:21–40:38) examines how both were chosen directly by God, had authority over the priesthood, delegated work while overseeing God’s house, and turned the house over to God once completed, demonstrating their shared purpose in fulfilling God’s plan of salvation. Studying Moses helps Christians better understand Yeshua.

Categories
Discussions Torah

Faith and familiarity: Why God’s people often struggle to trust God (Exodus 10–13)

Faith & familiarity: Why God's people often struggle with trust in God (Exodus 10-13). An elderly man with a white beard wearing Middle Eastern style head covering and cloak looks pensively off to the right side with illumination mainly of his face.

The stubborn disbelief of Israel despite witnessing God’s power worked by Moshe (Moses) and Yeshua (Jesus) is a persistent, perplexing pattern across time and the Scriptures. Despite the miracles, generations of God’s people who witnessed the miracles remained resistant, while surrounding pagan cultures sometimes displayed more humility and open-mindedness to belief.

This study of Torah reading בֹּא Bo (“come,” Exodus 10:1–13:16) explores the paradoxical nature of Israel’s stubbornness, acknowledging its role in preserving Scriptures but cautioning against using stubbornness as an excuse to ignore God’s will.

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Discussions Torah

Trials and transcendence: Joseph’s divine evolution beyond envy (Genesis 41–44)

Trials and transcendence: Joseph's divine evolution beyond envy (Genesis 41-44)

The section of the biblical story of Joseph (Yosef) covered in the Torah reading מִקֵּץ Miketz (“he settled,” Genesis 41:1–44:17) explores greed and jealousy in human nature. 

In this study, we see that Yosef’s testing of his brothers demonstrated their positive transformation and growth beyond greed.

Categories
Discussions Torah

Esau’s birthright and the Israel–Gaza conflict (Genesis 25:19–28:9)

Esau's birthright and the Israel-Gaza conflict (Genesis 25:19-28:9)

This study of the Torah portion תּוֹלְדֹת Toldot (“generations,” Gen. 25:19–28:9) explores the concept of teamwork in prayer through the story of Isaac and Rebecca, who prayed together for 20 years to conceive children. We delve into biblical relationships, highlighting the patience and perseverance demonstrated by the patriarchs and matriarchs. Comparisons between the sons of the Spirit and flesh, represented by Jacob and Esau, shed light on the importance of spiritual and physical completeness.

We also explore the descendants of Jacob, Esau and historical figures, emphasizing the ramifications of short-term thinking versus long-term vision. It draws parallels between biblical narratives and contemporary geopolitical conflicts, reflecting on how perspectives and narratives can shape perceptions and actions.

Categories
Apostolic Writings Discussions Torah

What’s seen can’t be unseen: Noah shows us how to keep our humanity in a violent world (Genesis 6–8)

What's seen can't be unseen: Noah shows us how to keep our humanity in a violent world (Genesis 6-8)

This study on Torah section נֹחַ Noach (Genesis 6:9-11:32) explores Noah’s flood, its meaning in Jewish tradition and its relevance today. It details how Noah brought an end to the curse on the earth brought about by Adam’s sin, which led to rampant violence in the world. The Flood allowed for the flourishing of agriculture.

We further discuss the impact of violence on society, its use as a tool for self-defense and how humanity has become desensitized to it. Via the prophecy of Messiah Yeshua (Christ Jesus) about partying and weddings on the Day of the LORD like what happened before the Flood (Luke 17:20-37), we can learn to balance our reactions to violence with wisdom and love, and maintain our humanity and compassion despite exposure to violence and evil.