These studies cover the writings by the closest shelakhim (apostles) of Yeshua haMashiakh (Jesus the Christ). Commonly called the “New Testament,” this standard canon includes the four Gospels, the letters and the Apocalypse (Revelation).
Shavuot (Pentecost) commemorates the testimony of God coming and the Spirit of God coming to give it power. Yeshua haMoshiakh (Jesus the Christ) is the “word made flesh” (John 1:14) and “exact representation of (God’s) nature” (Hebrews 1:3). We explore the Ten Commandments and the Pentecost after Yeshua’s resurrection to see why the Bible makes so many connections between them.
Life is a terminal condition. The only hope to live forever is to avoid rebellion against the Source of all life, to repent when we do rebel against the God of Israel and to put oneself in the hands of the LORD’s Messiah always. The Torah reading אחרי מות Acharei Mot (“after the death,” Leviticus 16–18) centers on Yom haKippurim, (“Day of Coverings,” or Day of Atonement). We learn from Isaiah 53 and Hebrews 10 that we can’t accept the offering of Yeshua (Jesus) for our sins, transgressions and iniquities and for our salvation without acknowledging that we had a hand in the death of the Christ.
The closer we are to God, the closer God looks at us. We may come to God as we are, but we shouldn’t stay as we were. A key lesson of the Torah reading שמיני Shemini (“eighth”; Leviticus 9–11) is the more understanding God gives us, the more God expects of us (Luke 12:48). This is also why the sacrifice of Yeshua (Jesus) was the only sacrifice that could take away our sins, transgressions and iniquities (Lev. 16:15, 18, 27; Heb. 9:13; 10:4).
Amongst all the details of Israel’s Mishkan (Tabernacle), described yet again in the Torah section פקודי Pekudei (“countings,” Exodus 38:21–40:38), these elements help us see what the LORD is doing to move us from where we were to where we are and on into His presence. The same God Who commissioned the Mishkhan wants to live with us too. That is very good news. That’s the gospel of Yeshua the Mashiakh.
God doesn’t explain everything, largely because our search for the answers is key to God’s revealing them to us. As paradoxical as that sounds, it’s a key takeaway from the Torah reading ויקהל Vayaqhel (“and he assembled,” Exodus 35:1–38:20). It’s a repetition of the Tabernacle elements, but it does reveal what the LORD really has always wanted — our heartfelt connection.
There has always been only one way to God. Israel’s Heaven-patterned Tabernacle teaches that: It had one doorway into each of its three compartments of increasing exclusivity. Only one intercessor could enter its Most Holy Place, where the Ark of the Covenant and God’s presence were, and that was allowed only once a year.
This study of the Torah section כי תשא Ki Tisa (“when you take”; Exodus 30:11–34:35) will focus on the similarities in the missions of three different intercessors at critical moments of corruption: Noakh (Noah), Moshe (Moses) and Yeshua (Jesus). Each righteous intercessor went further than the one before — and at greater cost.
Why does it matter how Israel’s first high priest, Aaron, and his sons were dressed, as described in great detail in Torah section תצוה Tetzaveh (“you shall command,” Exodus 27:20–30:10)? Is it merely for drawing attention to the wearer? No. We are to remember as we study about the High Priest is that every description of the High Priest is a description of the Messiah. Everytime you see read about someone being anointed with oil, that is a picture of the Messiah.
As we’ll see in this study of Zechariah 14, Ezekiel 43 and Revelation 21, a repeating lesson is the Tabernacle/Temple altar is key to how we will live with the Mashiakh Yeshua (Christ Jesus), not only the “Lion of Judah” but also the “Lion of God.”