Apostle Peter’s mission to the nations parallels to Moses’ mission to Egypt, emphasizing God’s ability to overcome seemingly impossible tasks. In this study, we explore how the symbolism of the burning bush in Exodus 3, with its thorny nature and God’s decision not to consume it, points to mercy and grace. This connects with a broader biblical theme of defeating oppression and evil, as seen in the plagues against Egypt. Believers must have courage and faith in Heaven’s missions on earth.
The three signs Elohim gave Moshe (Moses) at the burning bush in Exodus 4 to show the elders of Israel revealed God knew intimately the horrors they endured during centuries of bondage in Mitzraim (Egypt).
First, the staff becoming a snake and back again symbolized how the “tribe” of Israel had been made contemptible in Egypt but was being restored, finally though the Red Sea crossing. Second, the leprous hand showed God saw their affliction as if they were stillborn infants, to which Moshe’s sister, Miriam, was compared. Third, turning a jug of water into blood red revealed that God witnessed their babies’ murders by Egypt into the Nile, which be expanded to grand scale in the first plague.
This study explores that through these signs addressing their specific traumas, God demonstrated to the elders that He heard, remembered, saw and knew His “first-born,” and God would gain justice for their sufferings in Egypt. This is a key lesson of Pesach (Passover) and Matzot (Unleavened Bread).
The 10 Commandments, recorded in Torah reading יִתְרוֹ Yitro (Jethro; Exodus 18:1–20:23), stand as a divine testimony, revealing the eternal plan of the Holy One for humanity. In this study, we will see that understanding our identity, purpose, and ultimate goal unfolds as we traverse the journey of Passover, marking our passage from bondage to freedom.
Like the modern British Commonwealth, Israel embodies a unique entity, with her sons and daughters designated as priests, kings and prophets but most importantly, as sons and daughters of God. Amidst vacillations between fidelity and faltering, Israel’s distinction emanates from divine appointment.
Central to the sanctification that Heaven bestows through this promise — covenant — of adoption is Yeshua the Messiah (Jesus the Christ). The essence of “new birth” intertwines Sinai’s instruction with the Spirit’s vitality, propelling us toward righteousness and intimate communion with the Holy One.
Genesis ended with the descent of Israel into slavery and Exodus shows us the ascent of Israel to freedom. God had made a promise to Abraham, Isaac and Jacob and after several generations in Egypt.
In the Torah reading שמות Shemot (“names,” Exodus 1:1–6:1), God was making good on His promise to return His people to His Promised Land. Moses and Aaron would be His primary instruments to fulfill the promise, but there are other “saviors” we meet before God sends Moses to save His people: the daughter of Pharaoh, and Tzipporah, the daughter of Yitro (Jethro).
God kept His promises to Israel in bondage, and because of that we can rest assured He will keep His promises to us. God is eternal, and so are His promises. Key to those promises is Messiah Yeshua (Christ Jesus). Shemot helps us remember that He will bring them to pass on His timetable.
At Sukkot (Festival of Tabernacles), we celebrate Heaven’s work to heal the breach between the God and humanity, so that once again, the Creator can live with His creation. And one of the most enduring and repeated reassurances the Holy One is Immanu El — God with us.
In the Torah reading שמות Shemot (“names,” Exodus 1:1–6:1), we see Heaven’s revelation of “the Name,” translated as “I am” or “I will be.” But in this passage, we also see a foreshadowing of the “name above all names”: God With Us. This study explores the “now and not yet” prophecies of Messiah Yeshua (Christ Jesus) in the “Book of Immanuel” (Isaiah 7–12).
Many things can make us feel like we’re forgotten, alone and suffering unfairly. A key lesson of the Torah reading שמות Shemot (“names,” Exodus 1:1–6:1) is the Creator of all that is, was and will be knows the deep, anguished cries of our hearts and has been actively working to set us free from the long downhill slide of the world.
Just as the LORD revealed His name, His character, to Moshe (Moses) at the burning bush, the Holy One of Israel revealed His character though the Word of the LORD made flesh — Yeshua the Messiah (Jesus the Christ).
Set free by the LORD’s Anointed from our bondage to the the ways of the world that are headed toward death, we can carry the memorial of the LORD’s character, great works and deliverance with us as ambassadors of the Messiah. We can give testimony on what He has done for us, our families and our friends with us everywhere we go, whether in person or virtually. As His reputation (name) reveals to us, God has shown up, does shows up and will show up.
In the Torah reading שמות Shemot (“names,” Ex. 1:1–6:1) and its parallel passage, we learn about Moses and Samuel, great leaders of ancient Israel. But their greatness came from their humility, not grasping at the reins of power. Because of their meekness, Heaven appointed them to be chief agents of the power of Heaven on Earth.
How much more does the Messiah, the exact representation of Heaven (Heb. 1:3), show us what a faith-worth leader should be.