Genesis 6–7 highlights Noah’s righteousness and blamelessness in a corrupt world. Unlike his generation, Noah “walked with God,” demonstrating faith and obedience. His righteousness was not situational but consistent, rooted in his willingness to listen to God’s correction and fulfill His commands. This trust and humility set Noah apart, making him a vessel of God’s mercy and a model of faithfulness. This was a shadow of the coming Agent of Heaven’s mercy: Messiah Yeshua (Christ Jesus).
Just as there was one door to Noach’s ark and the salvation it offered from the waters of the flood, there is only one Door to salvation to save us from the eternal destruction of wickedness that will come at the final judgement.
From the Torah passage נֹחַ Noach (Gen. 6:9–11:32), we see how its main figure tried to warn his generation of the trouble that laid ahead for the earth.
Similarly, Yeshua (Jesus) did the same in His generation, and He has called each generation of His followers to warn their generation of the coming “time of trouble.”
As the proverb says, history may not repeat itself, but it rhymes. And studying the history of the world from the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy) is how we can know what will happen, even if we don’t understand exactly when these things will happen.
The Prophets speak of a “greater exodus” from the nations to the land of Israel. If this current plague (COVID-19) leads to a Third Exodus, that is up to HaShem. Matthew 24 tells us that pestilences are part of the “birth-pangs” of the last days. The reason we look forward to this Third Exodus is […]
Interpretations of the book of Revelation are numerous, but one key to understanding the mysterious imagery is to find where the same images appear earlier in the Bible. Discover in this study on the Feast of Trumpets how the account of the Exodus and the writings of the prophets Joel, Zechariah, Isaiah and others reveal how the seven trumpets of Revelation point to judgment starting at the house of God.
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.
“‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God. … That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.'” (John 3:3, 6 NASB)
The Torah reading Noakh, covering Genesis 6:9–11:32, is a testimony of the origin of Abraham and Israel, of different people groups and of languages. This is real history, not legend or allegory. That is important, because it’s a testimony about the intentions and actions of the Creator.
And the “days of Noah” (Matt. 24:36–44; Luke 17:22–37) teach us how we become “born again” via the Mashiakh (Christ) of God.
Many look to the apocalyptic Matthew 24, also touched on in Luke 17:20-37, for signs of the “end times.” But the context in both books suggests the real message is a call for Israel to purge itself of pride in anything other than God and offload that rebellion upon the Messiah.