One of the key lessons from Torah portion מִּשְׁפָּטִים Mishpatim (Exodus 21–24) and from the Prophets and Gospels is that God and Messiah Yeshua (Christ Jesus) doesn’t separate religious and civil laws. The reasons for that are encapsulated in the Greatest Commandment and the Golden Rule — and in the Torah laws that restricted and ultimately abolished slavery.
Some may think that the gospel started with the Bible books named after it. But that good news of the Kingdom of Heaven long preceded — and prepared the way for — the arrival of Yeshua the Messiah (Jesus the Christ). In the Torah reading וארא Va’era (“I appeared,” Exodus 6:2–9:35), we see how Moses foreshadowed the gospel message and the work of the Messiah.
In the Torah reading חיי שרה Chayei Sarah (“Sarah’s life,” Gen. 23:1–25:18), we see the lengths Abraham goes to buy this final resting place for his wife Sarah, including his refusal to bury her on a Gentile’s property and his insistence on paying full price (or more) for a solid guarantee of ownership. It’s a lesson not lost on Abraham’s descendant King David, who 1,000 or so years later needed to buy a resting place for God Himself. It’s because of the Son of God — Yeshua (Jesus) — that Abraham, David, and all those who love God will receive the reward of living with God in a regenerated body, in the future place of rest.
The legacy of Abraham’s wife Sarah, the focus of Torah reading חיי שרה Chayei Sarah (“Sarah’s life,” Gen. 23:1–25:18), is not only her future daughter-in-law Rivkah (Rebecca) but also distant relatives Ruth and the Samaritan woman Messiah Yeshua (Christ Jesus) met at the well.
These women, just as Sarah before them, extended acts of kindness and mercy to a stranger who would change their lives forever and they were rewarded for their kindnesses to strangers with a permanent connection with the Messiah.
God made mankind as the pinnacle of creation. He created us to aspire to do things beyond our reach, to learn about the world beyond our horizons and to change our environment.
Men and women are pre-programmed to seek out our purpose in relation to each other and to the world at large. This gives us the ability to either accomplish great good in the world or great evil.
And that’s where the lessons come in from Adam and Eve’s choice between the Tree of Knowledge and the Tree of Life, recorded in the Torah reading רֵאשִׁ֖ית Beresheet (“in the beginning,” Gen. 1:1–6:8). We can learn from them to choose the path that leads to life, rather than the one that leads to death.
Here’s a key point in Moshe’s talk with the second generation of Israel freed from Mitzraim (Egypt), as recorded in עקב Ekev/Eikev (“consequence,” Deut. 7:12-11:25): Teach the next generation how to be righteous, or they will slip into sin and corruption.
Discover how this is fundamental to Heaven’s mission through Yeshua the Messiah (Jesus the Christ), that the righteousness of One can save the many who have suffered since the sin of one, Adam.
The prophet Bilam (Balaam), described in the Torah reading בָּלָק Balak (Numbers 22:2–25:9), was a gentile prophet from the ancient country of Aram. We see that even though Bilam was a Gentile, he was a prophet of God.
God did not only send prophets to Israel. God, in His mercy, sent prophets to all the nations of the world.
Unfortunately, we meet with Bilam, not in his early years when God first called him to prophetic office, when his heart was open to God. Instead, we are meeting Bilam at the point when his evil inclination has overtaken the good in him. We follow along with him as his greed, corruption and vanity lead him to his downfall, which was so complete, that his story is given to us a template of how the Antichrist will one day function in the world, deceiving, if possible, the elect.