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).
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.”
1st Corinthians 10 is Paul’s midrash (commentary) from Israel’s history on how divisions arose during the journey from Mitzraim (Egypt) to the Promised Land. And the crossing of the Red Sea — recorded in בְּשַׁלַּח Beshalach, “when he sent,” Ex. 13:17-17:16 — also is a parallel for our trip from unsaved to Savior.
Why Yeshua (Jesus) went to the Temple on Chanukah, aka the Festival of Dedication and the Festival of Lights, wrapped in the history recorded in 1-4 Maccabees.
Those are prequels of sorts to the Gospels. You see why the Romans are in the Holy Land, why Yeshua warned in Matthew 24 that in the last days God’s people will have to “run to the hills,” and what the “abomination of desolation” (Dan. 11:31; 12:11; Matt. 24:15; Mark 13:14) actually looks like.