In Leviticus 6–7, the “guilt offering” is not a harsh relic of the past but a detailed roadmap from sin and shame to real peace with God and others. We explore why God highlights lies, broken trust, and hidden theft — then requires both confession and restitution with 20% added. Alongside Jeremiah 7 and 1Peter 2, we see how repentance, restoration and reconciliation via the Messiah form one journey from acting unfaithfully to living in shalom (peace).
Hidden guilt, broken relationships and uneasy consciences. In this study of Leviticus 5, Matthew 18, Numbers 15 and James 5, we explore how God deals with unknown sin, deliberate rebellion and everyday conflicts between believers. Discover what confession, mitzvah, and shuva (repentance) really mean, why silence can still make you guilty, and how the Messiah brings to fullness Yom Kippur (Day of Atonement) to bring real restoration — more than ritual.
Many believers quietly wonder, “If Jesus paid for my sins, do my daily choices still matter?” This study walks through Leviticus 4, Ezekiel 18, the Gospels, and apostle John’s first letter to show how God weighs our actions, why some prayers go unheard, and why the end of our stories matters more than the past. Discover the biblical difference between intentional and unintentional sin, why “lawlessness” is so serious, and how real repentance changes both your life and your relationship with God.
The peace offering in Leviticus 3 is a powerful picture of how God restores relationship with humanity. So why does Scripture talk about kidneys, heart, liver, fat and “inward parts”? In this study, we explore how the Bible uses these to describe our conscience, desires, and inner struggles — and how the offerings, from peace to sin to Yom Kippur, point to Yeshua (Jesus), Who brings true peace with God.
Bible prophecy often talks about widespread persecution against the people of God in the “latter days.” But that seems so far removed from today’s society, where we have global human rights watchdog groups, U.S. First Amendment protections for religious freedom, the International Court of Justice and the United Nations.
This study of the Torah reading וַיִּקְרָא Vayikra (“and He called,” Levicus 1:1–6:7) plus readings for the Sabbath of Remembrance (Deuteronomy 25:17–19; 1Samuel 15:2–34; 1Peter 4:12–5:11) and the Book of Esther reminds us why we keep seeing outbreaks of perplexing violence throughout history, in spite of attempts to legislate away evil.
The Torah reading וַיִּקְרָא Vayikra (“and He called,” Lev. 1:1–6:7) picks up immediately after God moved into the newly constructed Tabernacle (Ex. 40:34–38), ancient Israel’s tent shrine for the LORD. But the question then was, “Now what happens after God enters the Tabernacle and everyone must get out, for their own safety?”
To answer this and to help understand the seemingly strange and rather grotesque imagery of the sacrifices in the Leviticus, approach the book as one would a parable, like one tackles the parables of Messiah Yeshua (Christ Jesus).
There’s a domain that is ours and a domain that is not ours. And we need to respect those boundaries to live in harmony.
When our relationship with God is damaged, we have to listen and obey when God tells us where we went wrong and how to repent and make it right. That is, if our goal is fellowship with Him.
In this exploration of the parallel passage to the Torah reading ויקרא Vayikra (“and He called,” Lev. 1:1–6:7), we discover how the whole goal of the Dwelling Place’s being with mankind, whether it was in the Garden of Eden, the Mishkan, the Messiah, or in the world made new. That is God’s goal through time — to live with us.