Yeshua the Messiah (Jesus the Christ) said several times during the Sermon on the Mount in Matthew 5-7, “You’ve heard it said …, but I tell you ….” Many of the corrections He provided to what God originally intended were similar to the lengthy explanation of the Ten Commandments by Moshe (Moses) in Deuteronomy. This week’s Torah reading, וָאֶתְחַנַּן Va’etchanan (“and I pleaded,” Deut. 3:23-7:11), includes the beginning of Moshe’s elucidation.
Israel’s entry into the Promised Land was marked by a rollercoaster of faith and trust in God, as Moshe (Moses) behinds to recount in the Torah reading דְּבָרִים Devarim (“words,” Deuteronomy 1:1-3:22). Echoed in Psalm 95 and Hebrews 3–4, the generation that witnessed God’s mighty deliverance from Egypt failed to fully trust (אָמַן ’aman), say amen to Him at the border, dooming them to wander four decades in the wilderness until they died off.
This study explores how the new generation was challenged to overcome their ancestors’ lack of trust–faith (אֱמוּנָה ’emunah), foreshadowing the righteousness credited through Messiah (Christ) (Hebrews 10; Matthew 24).
As the Day of the LORD looms, including the prophesied restoration of the Temple, there’s a need for personal and communal cleansing, reflecting on the high priestly ministry of Yeshua (Jesus) (Hebrews 1–10) and the enduring symbolic significance of Shabbat and the Promised Land of the “rest” Yeshua provides for our souls.
The roller-coaster ride of ancient Israel through trust in the LORD, apathy and rebellion mirrors our the turmoil that swirls around our daily lives. The Torah reading דְּבָרִים Devarim (“words,” Deut. 1:1-3:22) starts a “second telling,” or deuteronomy in Greek, to the post-Exodus generation of why Israel exists and what its mission is.
Devarim contains Moses’ recount of the Exodus and 40 years of wandering, Israel’s unbelief and the LORD’s provision. Discover through these Bible studies why Yeshua the Messiah (Jesus the Christ) quoted from Devarim so often and what these lessons can teach believers today.
This study of the Torah readings מַּטּוֹת Mattot and מַסְעֵי Massei (Numbers 30–36) draws a parallel between the ancient deception of Balaam and Midian, who enticed the Israelites into sensuality and idolatry at Peor, and modern efforts to desensitize children to inappropriate content, thereby undermining parental authority and leading them away from God. This timeless battle for the hearts and minds of the next generation continues today.
“As God is my witness, I will do that.” Such words can roll off our tongues easily, but we can forget that One is witnessing such a vow and watching to see whether we respect the Creator enough to follow through. That’s why Moshe (Moses), Yeshua haMashiakh (Jesus the Christ) and His apostle Ya’akob (James) warned us against dragging the LORD in to co-sign on our promises. That’s a key lesson in the dual Torah reading מַּטּוֹת Mattot and מַסְעֵי Massei (Numbers 30–36).
Yosef (Joseph), Moshe (Moses), Eliyahu (Elijah), Kefa (Peter), Yeshua haMashiakh (Jesus the Christ), the five daughters of Zelophehad. This study of the Torah reading פִּינְחָס Pinchas (“Phinehas,” Numbers 25:10–30:1) and parallel passages explores some of the many examples on how to answer the call the biblical call to be “alefs”/”alphas” — leaders who wield power with humility and obedience to God, not domineering self-interest. We’ll see patterns of God’s sovereignty over earthly powers, the importance of aligning our hearts (thoughts and emotions) and actions with His Word, and the dangers of deception and self-serving motives, even in religious giving.
We’ll discover a Bible challenge to cultivate emotional intelligence by storing God’s wisdom in our hearts, and prioritize transparency and integrity over outward displays of authority. Ultimately, we learn to turn toward and depend on the true Source of power — the Creator Who commissions and sustains those who faithfully serve Him.
Adultery is seen as no big deal in today’s society. Consider, though, how the hurt person in the relationship feels. That’s why Israel’s running after false gods and treating YHWH with contempt or apathy is compared to adultery many times in Scripture. This kind of unfaithfulness and rebuilding of the relationship between Creator and created is the subtext of this passage — פִּינְחָס Pinchas (“Phinehas,” Numbers 25:10–30:1).