Author: Aaron Bishop

As the Torah comes to a close, Moses speaks his final words to the nation of Israel. In the manner of Jacob upon his death bed in Genesis 49, Jacob blessed his sons and here at the end of the

Deuteronomy 32 contains a song. A song that is unique in all of Scripture. It is a song that is to act as a witness against the people when they will eventually break the covenant, but it is a song

One thing that every Suzerain Vassal Treaty contained was a list of those who acted as witnesses to the ratification and terms of the covenant. Those who existed outside of the covenant, but who would look in and act as

The blessings and the curses of Deuteronomy take up quite some space in the text, and the discussion of these topics does not end when the explicit recounting of the various curses ends. Rather, the text then moves on to

Every Suzerain Vassal Treaty of the historical record contains a section that outlines a series of blessings and curses that were to be enacted against the signatories of the treaty. Blessings for conformation to the treaty and curses for breaking

After several months diving deep into the Bible’s own expansion of the Ten Commandments, the text finally moves on to other topics. The Suzerain Vassal Treaty that is the book of Deuteronomy is once again brought into focus. This week

As we move through the “legal” portions of Deuteronomy, we have discovered that the order of the commands is not random, even though it might seem like it. Rather, these chapters of Deuteronomy serve as real world examples of just

As we move through the “legal” portions of Deuteronomy, we have discovered that the order of the commands is not random, even though it might seem like it. Rather, these chapters of Deuteronomy serve as real world examples of just

As we move through the “legal” portions of Deuteronomy, we have discovered that the order of the commands is not random, even though it might seem like it. Rather, these chapters of Deuteronomy serve as real world examples of just

As we move through the “legal” portions of Deuteronomy, we have discovered that the order of the commands is not random, even though it might seem like it. Rather, these chapters of Deuteronomy serve as real world examples of just

As we move through the “legal” portions of Deuteronomy, we have discovered that the order of the commands is not random, even though it might seem like it. Rather, these chapters of Deuteronomy serve as real world examples of just

As we move through the “legal” portions of Deuteronomy, we have discovered that the order of the commands is not random, even though it might seem like it. Rather, these chapters of Deuteronomy serve as real world examples of just

As we move through the “legal” portions of Deuteronomy, we have discovered that the order of the commands is not random, even though it might seem like it. Rather, these chapters of Deuteronomy serve as real world examples of just

As we begin to move through the upcoming “legal” portions of Deuteronomy, we will discover that the order of the commands is not random, even though it might seem like it. Rather, the upcoming chapters of Deuteronomy serve as real

In Hebrews 4:2 we read that the same gospel that was taught by the apostles was brought to Israel in the wilderness as well. Here in Deuteronomy, as we enter into the expansion of the Ten Words as presented in

In Hebrews 4:2 we read that the same gospel that was taught by the apostles was brought to Israel in the wilderness as well. Here in Deuteronomy, as we enter into the expansion of the Ten Words as presented in

In Hebrews 4:2 we read that the same gospel that was taught by the apostles was brought to Israel in the wilderness as well. Here in Deuteronomy, as we enter into the expansion of the Ten Words as presented in

In Hebrews 4:2 we read that the same gospel that was taught by the apostles was brought to Israel in the wilderness as well. Here in Deuteronomy, as we enter into the expansion of the Ten Words as presented in

We have a problem when we read the Bible. We are modern people and the Bible was not written to us. The Bible was written to an ancient people. People who did not think or act in the same ways

Deuteronomy as a whole paints a picture of a kingdom. A vast kingdom with a Suzerain or a high king, and with each person being a vassal king in their own right. But a kingdom doesn’t exist in a vacuum.

Here at the beginning of Deuteronomy we read what could be called the historical prologue of a Suzerain Vassal treaty. Last week we saw how Israel sabotaged themselves on their journey to the land. In this parsha we read of

The book of Deuteronomy takes the form of a Suzerain Vassal treaty. An ancient document that is laid out in a very distinct and recognizable way. This treaty outlines the relationship between a Suzerain of High King and the kings

As we close out the book of Numbers we discover a new class of people that God provides for and cares for. A class of people that are not vulnerable in the classical sense, such as the widow, orphan, or

On the east side of the Jordan, before the conquest, a challenge suddenly presents itself. Two tribes have decided that they do not want to proceed. They are happy where they currently sit and the land to the east is

Nothing bores us more in scripture than endless lists of various sorts, and in this chapter we encounter a list that is unique in scripture. A list of place names that Israel passed through on their journeys in the wilderness.

Once again in the course of Numbers we find a series of chapters and seem completely disconnected from each other. The text shifts from the topic of holidays and sacrifice from last week to keeping vows and then a military

Once again, here at the end of Numbers the text gets boring. And here near the beginning of the end we encounter a sequence of snippets that once again seem disconnected from each other. But once again, when we take a step back from the text and examine the themes of that are under discussion we discover that there is a unified theme that spans each of these segments. A theme that highlights what is coming soon. A theme of inheritance.

Zeal for God and for His ways is something that every believer is to seek. And zeal can lead us to a place where we hate the wrong and love the right. But all too often, we misplace our zeal. We become zealous without proper understanding, or for the wrong things. And this zeal, when misapplied, becomes dangerous to those around us. Misapplied zeal can lead us to destruction of innocent brothers and sisters. It can lead us to a false sense of humility. We must learn to be zealous, but what exactly are we to be zealous about, and how are we to apply it?

When Balaam looks over the masses of Israel he is intent on cursing them. Doing so will lead to his personal enrichment and elevation in honor and status. But Balaam is limited in his role. He is only able to speak what God tells him to say, and God has no intention of cursing Israel. And so the words that Balaam speaks over Israel are instead blessings. And yet by the end of the passage, Israel ends up cursed anyway. Why? What went wrong?

The story of Balaam and the talking donkey is one of the more popular Sunday School stories in the Bible. We are all enamored by the oddity of an animal that speaks to this odd man. And once again we get caught in the trap of another Bible story. We focus on the oddity and in doing so we miss out on something that is of much more value than a supernaturally vocal jackass.

Israel is on the move and they are heading out of the wilderness. Their 40 years of isolation, training, and judgment are nearly over. Until then, there is the trip that lies before them, and this trip is once again fraught with tests. Will they pass? Have they learned? Is this second generation going to fare better than their parents? This journey out of the wilderness reveals a lot. A lot of growth and a lot of faith. But on many levels they are just like the generation past.

It is easy to think that you have it all together. To delude yourself into thinking that the problems of the past have been dealt with. It is easy to think this when things are calm. When there are no stressors before you, and no challenges to face. But all it takes is a series of moments. The sudden onset of multiple challenges in a short time frame and suddenly you discover that the old ways are not gone. They were just hidden deep down. And now it is obvious and there for everyone to see. And the consequences can be far reaching.

Once more the book of Numbers dwells on the obscure and borderline mystical. There are few other places in all of scripture that baffle like the Red Heifer sacrifice. It is this sacrifice that is said to have confused even Solomon in all of His wisdom. Just how can the ultimate form of cleanness from death be brought forth from a process that include death and makes everyone involved in the process unclean? And why, oh why, is this chapter here in the middle of the narratives of the book of Numbers of all places?

The rebellion has been defeated. And yet the people still don’t seem to get it. Moses and Aaron were chosen by God to lead the people. And so since death and destruction don’t seem to make the point, and new kind of example must be made.

The Rebellion of Korah is an episode that is so popular that it was ripped out of its place in the timeline and added to the movie the 10 commandments. This central narrative of Numbers is foundational in its own right. It is the culmination of the stories that have come before. The fullness of the rebellion of the people of Israel. And this chapter contains within it pointers to something much greater. Something that is a part of every human life. A piece of mankind that will one day reach its own culmination of rebellion.

For the first time in the narrative portions in the center of the book of Numbers we encounter a chapter that seems out of place. The narratives of this central portions are put aside for a moment to address matters of sacrifice and an accessory for clothing. This chapter seems so out of place in the midst of what we have just been reading. But when we slow down and examine all that this chapter has to say we find that it is not out of place. Rather this chapter is deploying countermeasures to combat the rising rebellion in the midst of Israel.

The pattern continues this week. Israel in their lack of faith in the power of their God has slandered the promise that God has given them. The inhabitants of the land are too great! And now in their fear, Israel takes it one step further and slanders the plan that YHVH has to bring them to their inheritance. And this week we find the limits that YHVH has for this people. The people who have seen Him work over and over, and yet they still doubt. And that doubt leads to drastic consequences.

First it was the manna. Then it was the leader. This week Israel speaks out again. This time against the Promised Land. And we begin to see a pattern forming. An outcome that is consistent in these stories that make up the middle of the book of Numbers. The motivations are different in each of these cases, but the resulting action is the same. The tongue is indeed the untamable beast.

Numbers 12 is a short chapter. But as we dig into this chapter we discover something foundational that is presented. A way of reading and interpreting the Bible that is easy to dismiss. And yet this chapter not only provides the foundation of this principle, it also provides an example of this principle. All while leveraging the narrative towards shining a light in what is perhaps, the darkest part of our hearts.

As we begin the second part of the book of Numbers, the text takes a sudden shift from organization and laws to narrative. And in these narrative portions of the center of the book we read of Israel’s adventures in the wilderness. And in these wilderness adventures we begin to see a picture formed in the characterizations of the people. Not a picture of God, or a picture of Israel of the past. Rather a picture of humanity. Our own fallen nature is drug into the light and exposed for all to see.

This week we reach the end of the first third of the book of Numbers. The bags are packed and Israel is ready to set out on the road. But there are a few small items to go over before the trip begins. And there is one important reminder to be given that will hold Israel true though the next 39 years.

As we open the book of Numbers we read of the characteristics that were to define Israel. Twelve distinct tribes united into one nation. Each warrior with honor. Everyone working together with a united purpose. And yet there is still one thing missing. The human leadership that is in place is not popular. And herein lies the crux of the problem. Israel is not led by human leadership. Israel is to be led by God.

In Numbers 7 we once again encounter a chapter of extreme repetition. And yet, in this chapter there is a word that is used for the first four times in the Bible. Dedication. Hanukkah. A word that has come to be associated with a winter festival, dreidels, miracles, and fried foods. And yet we find none of that here. Instead, hanukkah, dedication is a topic that transcends the festival and gets to the very heart of intentions.

The Nazarite vow is a thing that is shrouded in mystery. What does it mean to be a Nazarite besides the thing that a person is to avoid? What kind of duties or benefit does the Nazarite vow give to a person? And for the sake of the flow of the text, who is the Nazarite vow directed towards? There is a class of person that was just passed over for the priesthood. How is it that this vow is addressed to them?

Numbers 5 contains a ceremony that has caused no end of confusion and consternation for quite a long time. A ceremony that not only seems barbaric to a degree, but also seems completely out of place in the text. Why now, or all places, does the text move to describe the water trial for the woman suspected of adultery? What is the context that this trial is speaking into, and what does it demonstrate about God?

We often hear the title Lord of Hosts applied to God. But what does this word mean? Hosts? Usually this word is translated as armies and we think warriors, but if we examine where this word is found, we might find that it is used in some interesting ways that have nothing to do with warfare. Or does it?

The book of Numbers begins as one of the more boring parts of the Bible to be found. Long lists of numbers and positions that really don’t matter today. What does it matter to us if the tribe of Zebulun had 57,400 men and that they camped on the east side of the tabernacle? The fact is that it is super easy to skip over these chapters, but if you were to do so, you would miss the key to something amazing. Something that is all to easy to miss.

The last chapter of Leviticus contains some of the most counter cultural teachings in the Bible, as well as being one of the most confusing chapters. What exactly is going on with these valuations of a person? And what about putting things under the ban? And how does all of this fit in with Leviticus anyway?

At the end of Leviticus we read a list of blessings and curses. Things that the nation of Israel can expect to occur in response to obedience or disobedience to God’s Instruction. The blessings point us backward to something that we have already read in Scripture, and the curses point forward to something that will occur in Scripture. And not a single one of these blessings and curses are for the individual. They are a response to the community at large. And they give a picture of things yet to come.

Here in Leviticus we find a command that is given that embodies the ideals of justice, restoration, and redemption. Ideals that are at the heart of the Torah. And yet if we continue in scripture we find that these instructions were never once carried out by Israel. In fact, we read later in the Hebrew Scriptures that it was Israel’s failure to keep this command that was the reason for 70 years of captivity in Babylon. But this command, these ideals are at the heart of the Torah, and they are at the heart of Yeshua’s ministry.

When we read through Leviticus 24 from a Western perspective, the chapter seems disjointed and out of place. What exactly is this chapter doing at this spot? It is an inconclusive answer to this question that leads some to make up various answers. However, if we stop and consider every part of this chapter in the context of all that surrounds it, we might just find that there is an important topic being addressed just under the surface. An important aspect of community that up to this point has not been addressed in Leviticus.

The fourth movement of the book of Leviticus, the last part of the book that is all about communal worship, begins with the primary events that bind people together. Celebration. Holidays and remembrances. When we first encounter the holiday cycle of Leviticus we recognize that there are seven festivals, but what are these festivals and what can they teach us about our God and His Messiah?

It is easy for a modern audience to look to the text of the Torah and point out how simple or backward it is according to our modern and enlightened view of the world. This passage in Leviticus is a minefield of gotchas for this type of criticism. However, when we understand what topics it is that the Bible is addressing, rather than pushing our own agenda onto the text, we might find that what is being described is, in fact, quite profound as it teaches us about God and those who are to come into His presence.

At the beginning of chapter 19 we read a phrase that is repeated all throughout Leviticus, and in the New Testament. We read that we are to be holy because God is holy. Usually we take this phrase and we steep it in the form of a command. We are to accomplish holiness. But perhaps that is not how we should understand that phrase. Perhaps there is something more and something deeper being revealed.

The next few chapters of Leviticus once again feature a shift of topic. Now, rather than the text exploring the topic of clean and unclean. Now the text is exploring the ideas of holy and defiled. And it is these chapters that are referred to by the apostles when they explore the topics of holiness and defilement. So what are they, and what can we learn from them today?

Yom Kippur is a day that is unlike any other. It is the Day when atonement was accomplished in the Hebrew Scriptures, and it was on this day that the sins of the people were dealt with. But there is one instruction that is attached to this day that is not explicit in its meaning. The command to “afflict your soul” is one that could have any number of meanings and purposes. What does it mean to “ve’innitem et nephshotechem?” and why is this instruction attached to this day of cleansing?

Uncleanness is a topic that contains very little in the way of application for modern audiences. It is something that only had any meaning in the context of the tabernacle or temple. But this does not mean that the topic is useless and can simply be discarded. Uncleanness teaches something extremely important. And that something has a lot to do with the mission of the Messiah.

The topic of uncleanness is one of those topics that have very little application in the world today. Uncleanness is a status effect that only meant anything in the context of the tabernacle or temple. So why should we care to dig into this topic any further? What can it reveal for us today? And what is it that defines uncleanness? If we can discern this, we can discover the answer to many of the questions that we may have on this topic.

Times will come in each one of our lives when we will encounter a new beginning. A fresh start with a new purpose or a new way of being. When this happens there are two ways that we can respond and here in Leviticus 9-10 we encounter both. There is a way that leads to death. And there is a way that leads to life. And at the time of new beginnings comes the test. Which way will you choose?

Not another repetitive chapter! Haven’t we read this chapter before? Why is it that the Bible chooses to repeat it itself on so many occasions? Once again we are reading about the ordination ceremony for the priests. Once again with only a few slight differences. But this chapter repeats a chapter from a previous book, and what exactly can this chapter on ordination teach us about the nature of sin?

In ancient cultures sacrifice was a way of influencing one god or another. A sacrifice would appease their anger or entice a favorable response. But sacrifice in the Biblical system is based on a completely different set of ideals. Biblical sacrifice was for the purpose of relationship and each sacrifice accomplished that goal of relationship between God and man in some way. As we close the topic of sacrifice we see the text revisit each of the previous sacrifices once more. And in the description of each we catch sight of the keys of relationship with the God of Israel.

Just after reading about the sin sacrifice in Leviticus 4, we then read about the guilt sacrifice. A sacrifice that is in many ways related to the sin sacrifice and yet not. It is its own thing. How are they different? What do they reveal about us as humans? Sin brings guilt… doesn't it? If sin causes a person to be guilty then why two separate sacrifices? Is there perhaps something we are missing from the way that we usually conceptualize the ideas of sin and guilt?

Of the various types of sacrifices that are described in the book of Leviticus, the sin sacrifice is perhaps the most misunderstood. As Hebrews says, it is impossible for the blood of bulls and goats to take away sin! If this is the case. If the sin sacrifice never did take away sin, then what was its purpose? What role did it serve in the worship of Israel, and what can we learn from this sacrifice today?

As we continue to read of sacrifice in the book of Leviticus, it is so easy to just move on and assume that there is nothing there for a modern audience. But it was the book of Leviticus that contained the necessary elements that allowed entry into the tabernacle and the was the foundation for the worship practices of Israel. If the tabernacle was a shadow of the heavenly as the author of Hebrews states, then we need to discover the shadows of sacrifice that will allow us to enter in before a holy God.

When a modern person comes to the book of Leviticus, we first encounter the topic of sacrifice, and well, most of us don’t last long. Sacrifice is a topic that is difficult for a modern people to engage with. We can’t and shouldn’t sacrifice today, Jesus is our perfect sacrifice, so why even bother? Well, when we combine everything that is said about the various sacrifices together, we discover a picture that goes much deeper than the ritual. Something that touches on the attitudes of the human heart.

As the book of Exodus draws to a close we see a LOT of repetition. Nearly the entirety of the end of Exodus is a repeat in one way or another. A lackluster ending to a book that was so full of excitement before. And while this book seems disjointed, there is a common theme that runs throughout. This theme is foundational and it can be found in nearly every part of Exodus.

The tabernacle as a structure reveals some pretty amazing things about our relationship with God and His relationship with us. The author of Hebrews says that the Tabernacle is a shadow and a copy of a reality in the heavens, and that our Messiah has now entered into this heavenly equivalent. With this key we can see that the tabernacle reveals the Messiah’s ministry. Who He is as what He accomplished are present in the tabernacle when we see the symbols for what they are.

The last part of the book of Exodus gets extremely repetitive. And not even repetitive about the exciting bits, but repetitive with the tabernacle. It is so easy to just skip over these chapters and move on to something else entirely. When we do so, however, we miss out on something profound. Israel, for all their faults and failures, has finally come to a point where they are united behind a common cause. A community working together whole heartedly to build a dwelling place for God.

All through the book of Exodus God has been revealing His name to the world. We have seen His reputation, authority, power, and more. But what is it that drives all of these other aspects of the Name of God? This week we find out. In this passage God calls out His character to Moses, and then acts within that character to renew the covenant that had been broken.

The story of the Golden Calf in the wilderness is one of the most iconic stories in the Bible. Israel had just had a very real encounter with their God. They had agreed multiple times to the terms of the covenant. And then, once their leader is missing for a few weeks, they turn their back on the command that they had received. What precipitated this action? What are the implications of the fallout? Where can Israel go from here?

In Exodus 31 we read the final instructions that are given in regards to the Tabernacle. Several foreman are appointed and the final charge is given to commence the building project that has been commissioned by God. And then, as the final and seventh part of the instructions that have been the topic of the text since Exodus 25, the command is given to keep the Sabbath. There is in this chapter, a contrast between work and Shabbat. Two ends of a spectrum that we all engage in.

As the first round of instructions for the tabernacle draw to a close the book of Exodus goes through a series of things that on the surface seem disconnected. Instructions for a census to be taken. Instructions for the bronze wash basin. And ingredients for the holy oil and the incense. When we dig beneath the surface of these four topics, however, and compare then together we discover something fascinating. A topic comes to the front that is a bit counter intuitive to the modern mind. But once we see it, we can recognize this theme all through scripture.

The instructions for the Tabernacle and its items contain within them some amazing insight into just how we should approach God. This week we return to the tabernacle structure and examine a pattern that it contains that reveals perhaps the most important aspect of any relationship. Communication. God communicates with us in many ways, and we are to communicate in return with Him in return. This communication back to God is called prayer. For the simple fact is, without communication and prayer, can you truly be in a relationship with Him?

In the midst of the instructions for the Tabernacle we read of the process of ordination that the priests were to go through before they could serve in the tent. But what does it mean to be a priest? What is it that Adam, the first man, can teach us about this role? Peter, as well as John say that we are being built into a royal priesthood. How is this role of priest to be reflected in our own lives?

Throughout the Bible, clothing is used as a symbol in various ways. Clothing caries with it the concept of bestowing honor, being beautified, or being covered in righteousness. So when we get to Exodus 28 we need to incorporate these ideas into our understanding of what is happening in this text. One man, one representative is being honored and elevated above his brothers to serve before God. But these clothes, perhaps more than any other, contain an extra layer of symbolism that reveals much more about the role and purpose of our High Priest.

As we read through the instructions for the tabernacle we discover that they are told twice in the end of the book of Exodus. And if we examine these sets of instructions and compare them with each other we find that they are told in different order. Last week we examined the pattern that is revealed in the first set of instructions and the path that God takes when He enters into relationship with man. This week, we will examine the corollary and discover the path that man takes when we attempt to discover and reach out to God.

This week begins a months long exploration of the Tabernacle, priesthood, sacrificial system and worship of the God of Israel. And this conversation begins in the book of Exodus? Why is it that we find that the last half of this book of the Exodus has nothing to do with the events of the Exodus? It is easy for us to simply turn out minds off when we get to these boring and repetitive blueprints. But in doing so we miss something. In fact, we miss a lot. Rather than turning our mind off and wandering away in confusion, let’s engage with the text in ways that bring theses instructions to life.

In Exodus 24 the text returns to a narrative once again, and for one chapter only. This narrative though, on closer inspection, acts as a connector. It closes off the wedding narrative that began in Chapter 19, and begins the tabernacle instructions that begin in chapter 25. Throughout this chapter we discover clues that point both ways, which reveals a truth that would have been understood by the original audience. The tabernacle was to be the place where God and Man dwell together as husband and wife. It is a home of sorts and the place where intimacy was accomplished. And this insight into the tabernacle begins our examination of the parable that is contained in the pattern.

The Wedding ceremony of the ages is still in progress. The contract for the marriage covenant is nearly complete. And in this final section of the ketuvah we continue to read of the heart of God. And we see a shift in the focus in this chapter. No longer is the subject of the text, those who are in need of justice. Rather as we begin this section, the focus is on those who administer justice. This topic, as well as the 7 blessings of the ceremony are all included in this chapter.

In an ancient wedding ceremony, there are certain things that always happened. One of those things was that the marriage contract was always read during the ceremony. When we understand the events at Mt. Sinai as a wedding ceremony it becomes clear that Exodus 21-23 are the marriage contract. What is contained in this contract? What does it reveal about how we should live? What does it reveal about our God?

What is the Law? What is the Torah? How are we to view the instructions that are presented in the Bible? How did Ancient people view the instructions of the Bible? The Torah is not what most of us think it to be. That is a bold claim, but the Bible backs this claim. For many of us, the Torah is a Law. A legal code that defines life. For others the Torah is wisdom literature. Simply a list of wise principles but in no way binding. But if we read scripture neither claim can be the whole truth. And so, just as always, we must consider what the Bible has to say about itself before we can arrive at some semblance of the truth.

The word covenant is thrown around a lot in relation to the Bible. But in the Torah there are two primary types of covenant used to describe the relationship between YHVH and His people. One is a covenant that existed between kings. That is not this covenant. The other is a covenant of shared intimacy. A covenant of marriage that bound two parties together, and put then in a mutually supportive roles towards each other. Beginning in Exodus 19, the language of Exodus takes becomes saturated with this type of language. A covenant of marriage. Between God and man. What can this possibly mean for us?

At the base of Mt. Sinai Moses receives a gift. His bride and children return to him from their place in Midian. Along with them comes his father-in-law, Jethro, the priest of Midian. But Moses is not able to enjoy time with his newly returned family because he is occupied with responsibility. And so counsel is given on how to address this situation. But, who is Jethro? What do we know about him? Where does his advice originate from? And the most important question, what is the point of this story? Is it just a story about how to organize a community, or is there something more happening just beneath the surface?

Throughout Scripture the events at Massah and Meribah are used as a byword to describe a faithless people. But as we examine this story in the context of those around it, we find that this story does not stand on its own. Faithless Israel is a repeated theme throughout the pages of the Bible. But these stories are told for a purpose. They are told to increase our own faith. These stories become pointers to something greater. Something that we can each discover in our own lives if we look hard enough. And as we will discover, it is these stories that provide our greatest weapon in times of uncertainty.

There are times in our lives when God asks difficult things of us. When He asks us to trust Him implicitly. When the path forward doesn’t make sense to our mortal minds. These occasions are especially hard when we find ourselves in one of life’s wildernesses. The question comes at these times. Can you trust the Plan? Can you trust the path that God has you on? Can you trust God?

There is not another story in all of literature that is recounted more than the crossing of the Red Sea. It has been recounted for millennia, it has been the subject of countless movies and books. We are all familiar with the story. And that might be a problem. Are we so familiar with the story that we have lost sight of the text? Because there is something amazing that is occurring in the text of this story when we pay close attention to the text.

In the midst of this epic story about the escape of Israel from the clutches of their Egyptian Overlords, comes a curious example of two instructions that break up the flow of the story. Why are these instructions, one or the festival of unleavened bread and the other for the sanctification of the firstborn, inserted here? What can we learn from these commands that means anything at all for us today?

At the Passover, all of Israel was saved out of Egypt and led into the wilderness. But if we examine the text we discover that “All Israel” includes some who were not blood sons of Abraham. A “Mixed Multitude” left Egypt alongside those that the world considered Israel. But the division of who is part of Israel and who is not does not stop here. The text defines for us where that line lays for future generations.

We often hear about what it cost God to redeem mankind. The cost in blood and mortal existence. But there is another cost to redemption that we don’t often acknowledge. The cost of personal sacrifice. But what all does that entail, this personal sacrifice?

We often hear that God loves everyone. That all mankind are His children and that He cares for us all as a loving father. But just how accurate is this idea Biblically? The idea that God loves ALL people? If there is one thing that the plagues of Egypt teach us, it is that there are those who will fall under God’s judgment and those whom He will protect from Judgment. We already looked at the fact that God creates some for the purpose of demonstrating His justice. Let’s take that idea one step further.

If there is one thing that we can count on to be revealed in the plagues on Egypt it is that these acts of God are in judgment. But is it simply judgment of the people, or is there a greater judgment going on? And if this is judgment, then when was the trial? Perhaps, if we look at the plagues in a certain light, we can catch a glimpse of the trial occurring in the course of the plagues. So join us as we consider the trial of the ages. The people of Israel vs. the People of Egypt.

The plagues of Egypt is one of the most iconic sequences in all of scripture. This series of judgments on the actions of Pharaoh and the people of the Egypt. But the plagues teach us a lot more about God than simply being acts of judgment. This week we begin a three part series on what these plagues reveal about the God of Israel on various levels.

We all want to hear from God. We cry out, “God, where are you?” and when we hear nothing we can become despondent. But the fact is that when God does talk to His people, the message is rarely one that is easy to hear. Especially when the messenger looks nothing like you expect.

Throughout Scripture we read of men who were the chosen vessel to accomplish part of God’s plan. Men like Moses, David, Jeremiah, Paul and more. These are men who were chosen to be vessels for honor. But when we consider this topic, we gloss over that there were more men chosen in Scripture than these. Men chosen as Vessels for destruction.

In the Bible we are told to speak the name of God. We are to call upon His name and to not take His name in vain. The Name of God is something that has a lot of importance connected to it throughout scripture. But what is that name? Is it something that can be pronounced, or is it something more than that?

When we come to the book of Exouds, we read the name “Exodus” and so that is what we expect to find in this book, and we are not disappointed. But when we examine the entirety of the book, the events of the Exodus end in chapter 20. And yet there are 20 more chapters after this point. The exodus is only half of this story. Is there something more? A greater topic in play in this book?

As we close out the book of Genesis, one idea is readdressed. The concepts of Good and Evil. And if we look at scripture as a whole, we may discover that we have some ideas about God and about good that are not quite accurate. What does it mean to know good and evil and to live our lives according to these definitions?

Here at the end of the story of Genesis Jacob is near death. His life has been blessed and he has lived 17 years in the land of plenty. But upon his deathbed he calls all of his sons before him and does something unexpected to everyone. First an adoption. Then a blessing. Many blessings in fact. What can we pull from this without getting distracted?

Unity has been achieved. The family of Jacob is reunited once again and finally, Jacob has found peace. His lost son has been returned, he has been granted security, not just physically, but financially, and all is well! But the famine still rages around them. The rest of the world is not yet safe. There is a transaction that must take place. The cost? Your life.

The test has reached its climax, but what possible defense can Judah offer for the release of his brother Benjamin? The same solution that has been present in scripture since the beginning. Covenant. The keeping of covenant supersedes all other concerns. And it is this that finally convinces Joseph of the change that has occurred in his brother’s lives.

The first challenge that Joseph laid before his brothers has been completed. They have returned with Benjamin, and now begins a test. Can the brothers handle being shamed? Will they sit idly by while Benjamin is honored above them? What will they do when Benjamin is charged with a crime? Have they truly changed, or is there jealousy and division lurking just beneath the surface?

Nearly 20 years ago Joseph was sold into slavery by his brothers. Now he has been reunited with them. But Joseph does not trust his brothers, and this time, Joseph has all the power. Let the games begin. Have the brothers grown, or are they still the selfish violent brats of old?

There is a theme that we discover all throughout the Bible that can reveal our own role in light of our Messiah. This thematic element is not limited to the Bible, but is in fact one of the most popular tropes in any kind of literature. What is a reversal of fortune, and how do we see it applied in Scripture and in our own lives?

Two years in prison, and for what? Because of a forgetful servant? Because of a lesson in patience? Or could it be that there is more going on here? If there is one thing that Joseph had plenty of still it is perhaps pride, and there is something that is necessary to address this before Joseph can be elevated to the place that God has for him.

Joseph has been on a downward spiral into the depths of shame for the past few chapters. Taken from honor to slavery to prison. Into this place of shame two new men are introduced. Two new dreams appear. Two new symbols that upon examination are not really new. The baker symbolizing bread. The cup bearer symbolizing wine. Symbols that take on a life of their own throughout scripture. What can we learn from these symbols, and what do they mean for Joseph in the depths of his shame?

We are all familiar with the story of Joseph in Potiphar’s house in Egypt. Raised to a position of authority and then an accusation. If we are paying attention, we will recognize that the previous chapter contained a similar story of an accusation against an innocent. This parallel in these chapters opens up for us a topic of human justice. The process that the Bible gives from accusation to conviction. This is vitally important today. A day and age of weaponized accusations.

In Genesis 38 the text takes a detour that has caused a lot of discussion in theological circles. We know who Judah becomes. We know what Judah just did. And for one chapter we get a Judah centered narrative that tells us of his life between those two points in time. But why this narrative? It is confusing and confounding all at once. What is it about this chapter that it would be the one and only chapter of all of scripture that is focused only on the character of Judah?

The story of the sons of Jacob begins in full in this chapter of Genesis. Once again, we find that as young men, there is a baseline of evil that runs through there hearts. But if we examine this episode of Joseph being sold into slavery from a perspective of life, we may discover an amazing example of just how the path of life is not the same as either good or evil.

Genesis is a book of origins. The origin of the world. The origin of the covenant. The origin of the family of Abraham. The origin of the…gospel? How do a trip, the death of two women, a blessing, a coup, and a genealogy reflect the gospel?

For the past few chapter we have witnessed the fact that Jacob is a changed man. He is at peace with all of his neighbors. It doesn't last long. Something happens in Shekhem that will shape much of what is to come. But do we truly understand this episode? How can an honor and shame perspective change our understanding of the tragedy of the destruction of Shekhem?

Jacob has successfully withdrawn from the house of Laban. Now comes the confrontation with Esau. But Jacob is not the same man who left Canaan. His time in Haran has changed him, and before he meets Esau, comes a challenge. A man. In the dark. A contest of strength and will. And before he confronts Esau, Jacob becomes Israel. What did it take? Was this a process that occurred overnight, or has this been something that has been building us for the past 20 years?

The time has finally come for Jacob to leave Laban's house, but knowing Laban, it is not going to be easy. Jacob is no longer defined by the deception that was once his nature, and yet, it is still a tool in his arsenal. In order to overcome Laban, Jacob will need Integrity, but before that, in order to leave, Jacob needs to deceive Laban one last time. How can this be? Can deception be a tool used by the righteous?

Upon the birth of Joseph, Jacob desires to leave Laban's house. He asks to leave, but is convinced to stay. It is at this point that Jacob gets to choose his wages, and he chooses the imperfect of the flocks of Laban as his wages. Then comes one of the most confounding stories in scripture. What are we to make of this? Why is this story even part of scripture? Let's dig in and see what we can find.

Jacob has more issues that hold him back than his deception. He learned a lot from his parents, and the next thing that he is faced with is favortism. And with two wives, and sisters at that, favortism is bound to get him into a whole lot of trouble.

Jacob is now the defacto leader of the family of Abraham when his father Isaac dies, but he his also on the run for his life. This week we examine this story of Jacob on the run form his brother and into the arms of his uncle. If we were to examine this story in a vacuum, it would seem as if Jacob is beginning his life of blessing as the leader of the family of Abraham, but all is not as it seems. Before Jacob can receive his blessing, he must first learn of his failures. This concept begins a cascade in the life of Jacob, and if we allow it, this concept will begin a process within our own lives to begin to learn of our failures and how to overcome them.

The birthright has been purchased, but the blessing has been stolen. Esau is angry. And why shouldn’t he be? The blessing, the leadership position over the family was his by right. Rules of inheritance dictated that Esau would lead the family in the future, but now, not the weasel, serpent, trickster, deceiver has stolen it all away. What is his response? Better yet, what would your response be in a similar circumstance?

This week we begin a long exploration of the last of the three patriarchs of Israel. Jacob, also known later as Israel. The time has come for Isaac to give his blessing to one of these boys. He wants to bless one, but due to his loss of sight and an act of cunning and deception, Jacob supersedes his brother Esau! Theft, lying, deception, these things are immoral, and yet God uses them to bless the world. How does that even work?

Isaac the patriarch is the one that we know the very least about. Abraham was around for 13 chapters. Jacob will be around for the rest of Genesis. Isaac gets this one chapter to shine, and this chapter is vitally essential to the overall message of Genesis. Why THIS, confusing and unrelatable chapter? What do wells and covenants have to do with me, and with the church today?

When we began this experiment, we developed a few tools that we could use to discern the topics of Scripture as we approach them. When we come to a passage that features not just one, but two lists of names, and then a few seemingly disconnected stories, what do we do with them? Should we simply skip past it as if there is no meaning? or do we slow down, take our time, and tease the text? If we take our time, we can discover that the Bible is full of profound and meaningful discussions, even in the most boring of places.

A candidate has been found. A proposal has been made. Now comes the responsibility of sharing the message. But wait, the message that the servant gives is not 100% accurate to what we read before. Is the servant being faithless, or is there something else going on?

Sarah has died, Isaac is unmarried, and Abraham is getting old…er. The time has come for Abraham to send his servant out into the world to find a person to join the covenant that God has made with his family. But who? How to choose? What is it that the servant should look for? Who is this servant anyway, and what can we learn from him?

As we read through the story of Abraham, there is an essential person that is always in the background. The woman behind the man. When we speak of Sarah, we usually point out her lack of faith with Hagar, or when she laughed. Rarely do we ever try to understand her as a person. So let’s do that. Let’s get to know Sarah. You may find that you identify with her more than you know.

What do you do when God asks the impossible? What do you do when God asks everything of you? Of all of the stories of Abraham in the Bible, the story of the Binding of Isaac is perhaps the most iconic. It reveals the standard and shows a man, who has to trust fully and reveals the truth that absolute faith requires obedience.

Ishmael and Isaac. The sons of Abraham. One the son of the flesh. The other the son of the promise. This chapter gives us the opportunity to examine one of the most confusion passages in Paul’s writings, as well as to examine ourselves. Are you a son of the flesh, or a son of faith. Both were seed of Abraham. Only one got the promise.

In Genesis 20 we usually get caught up in what Abraham did and the unfairness and immorality of it all. Under the surface though there is a portrait of God and the way that He interacts with people. This lesson on God’s character is one that we should not miss.

All too often we approach Genesis 19 in isolation and when we do so, we end up missing a large part of the story. We end up making rush judgments without all of the necessary information. What can we learn about Sodom and Gomorrah if we incorporate the rest of Scripture into our assessment of this story?

We usually think of prophecy as foretelling the future, but that is not completely accurate. Prophecy is so much more than telling what is going to happen. This chapter contains a sequence that reveals, not only the truth of what prophecy is, but what our response to prophecy should be as well.

Circumcision is one of those topics that everyone has an opinion on. Is it necessary? What are the implications? The complications? What’s the point? Does it matter? Let’s explore the circumcision and see what the Bible has to say about circumcision from the very beginning.

It has been 10 years since Abram arrived in Canaan. 10 years since God made a promise to him. 10 years of waiting and disappointment. Have they missed something? Is there another option? The temptation to take charge is overwhelming. They aren’t completely out of options….They’ve waited long enough. Time to do something.

What exactly is faith? We all think that we know what faith is, but do we really? Faith is something that is both intangible but at the same time produces a very real and tangible result. Abram models this for us, as do so many others. What is faith, and how do we live lives of faith?

As the scope of the narrative of the Bible goes from world shaping events to the life of a single man, so too does the topics and themes of Scripture change from vast to intimate. In Genesis 14 we see a contrast of two kings. One a king or righteousness in relationship to the world. The other a king of righteousness in relationship to God. This dichotomy should cause us to wonder. Do we really understand righteousness in the first place?

Here begins the story of Abram. A man of faith. A man of righteousness. A man of dedication. Abram is traditionally held up as a model for all who come after. He obeyed God when asked to do the inconceivable. He obeyed even when it hurt. In order to obey, he paid a cost.

The Tower of Babel episode closes off for us the end of the Noah cycle. As it does, it returns to the topic that it began with, but this time around, we get a new take on an old topic. What is it that CS Lewis called “The Great Sin,” and what can Babel teach us about it?

Something happened in Noah’s tent to cause Noah to curse his grandson. This story has confused and confounded generations of scholars and laymen alike. Likely what caused the curse is not what occurred in the tent, but what occurred outside of the tent. To discover the truth, we must first learn about Honor and Shame.

Once new creation has been started, relationship begins. Not simply any relationship, but a covenant relationship. What elements are needed to enter into a covenant relationship with another?

The world has been unmade. The time has come for it to be created anew. Peter says that we should always be ready to explain the hope that is in us, but what is that great hope?

The world is ending. What is pattern of destruction? What is the pattern of escape? What is really going on in the story itself? There are some awesome truths about righteousness and holiness hidden just under the surface of the Noah narrative. Join in as we dig deep.

Genealogies are perhaps the most boring part of scripture that we encounter. As we will discover though, genealogies can provide the backdrop for some of the most profound and philosophical discussions in the Bible. Let’s put out tools all together and use them to see what we can discover of use in this seemingly boring and meaningless chapter.

Many times scripture is not clear when we wish it would be. What do we do with this vagueness? How can we find a pearl of great value in the midst of questions without answers? The answer may lie in the pieces of a puzzle.

Life is found in patterns. We have to learn the patterns of Scripture before we can find the things of life. In this episode we search two new patterns. Metaphors and Word Trains. How can we use these patterns to develop meaning?

In this episode we begin to examine the Bible through the lens of life. Genesis 1. The story of creation. The chapter in which life is introduced to our world. This episode begins a four part series on ways to dig deeper in Scripture and to discover what it is that the author is affirming.

What does it mean to Seek Life? What is the purpose of Darash Chai? What is life? How is any of this different than what has been done before? Why should you care? Welcome to the Darash Chai experiment.