Parasha 53: From Darkness to Light

From Darkness to Light

-- T O R A H   P O R T I O N --

Introduction:

How does it feel when you are trapped in darkness because of a power interruption or blackout?

Last week, God sent locusts, darkness, and a warning about the death of the firstborn in all the land of Egypt to humble Pharaoh and his people before Him. Just like the previous plagues, Pharaoh refused to listen in spite of the rebuke of his servants that Moshe was causing a snare to them, and Egypt was already destroyed. It came to a point where Pharaoh insulted Moshe and Aaron, saying that God should be with them when he let them go because evil was ahead of them. Then locusts and darkness came over the land of Egypt, which caused Pharaoh and Moshe to exchange words. In the end, the death of the firstborn was announced, together with the beginning of the first month of the year for Israel.

This Shabbat, our Torah portion starts with the continuation of the instruction that God gave to His people Israel on how to observe the Pesach and Unleavened Bread. Why do these two spring feasts suddenly interrupt the giving of the final plague? Egypt is not only a picture of slavery and oppression but also of darkness, and that’s the reason why God wanted to deliver Israel and bring them into the light.

Pesach – Since the final plague was about to be unleashed, God told Moshe and Aaron to instruct the Israelites to put the blood of the lamb on the two doorposts and on the lintel of the houses in which they ate it (vv.7, 22).

The blood of the lamb means two things:

First, PROTECTION.

It would protect Israel from the plague of the death of the firstborn. It was a sign that the one living inside the house had genuine emunah (faith), believing and obeying God’s instruction. James 2:18, 20 says, “You have faith, and I have works. Show me your faith without your works, and I will show you my faith by my works. But do you want to know, O foolish man, that faith without works is dead?”

Second, REDEMPTION.

According to Oxford Languages, redemption is the action of regaining or gaining possession of something in exchange for payment, or clearing a debt. Since God considered Israel His son and firstborn (Exo. 4:22), He wanted to save and regain them from slavery and darkness.

I was hooked on drugs for twelve years. My life was ruined, along with my basketball career. But when I surrendered my life to Yeshua, He changed, redeemed, and restored me. Now He is using me to testify of His faithfulness—that He alone can change and restore a broken life.

From Pesach, we can see the Messiah Yeshua as the Lamb who died and shed His blood to protect us from the judgment of death and redeem us from the slavery of sin.

1 Cor. 5:7b says, “For indeed, Yeshua, our Passover, was sacrificed for us.”

Also, the instruction to smear blood on the doorposts involved hyssop. John 19 states that hyssop was used when Yeshua was thirsty. When He had received the sour wine, He said, “It is finished!” The Pesach of Egypt anticipated our greater Passover from sin. Baruch Hashem Adonai YHVH for His only begotten Son Yeshua, our true and eternal purifier from all unrighteousness.

Chag HaMatzot – Following Pesach is the Feast of Unleavened Bread, where God instructed the Israelites to eat this bread for seven days. If Pesach is about God’s protection of Israel from judgment and redemption from darkness, then the Feast of Unleavened Bread is about the SEPARATION of Israel from the Egyptians as the chosen people and nation of God.

That’s why in verse 17, God says, “So you shall observe the Feast of Unleavened Bread, for on this same day I will have brought your armies out of the land of Egypt.”

Another instruction of God to the Israelites was to remove leaven from their houses, for whoever ate leavened bread from the first to the last day would be cut off from Israel. Here, God wanted to separate Israel also from sin.

Apostle Paul described leaven as sin in 1 Cor. 5:8:

“Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.”

This feast also foreshadows Yeshua, the Unleavened Bread from heaven, blameless and worthy to be called the Messiah. He is the only One who can cleanse and take away all the leaven inside our houses.

These two spring feasts should be a memorial to the Israelites from generation to generation, for this is how God protected, saved, and separated them from darkness into light, to be a light to all nations. However, God also asks us to be a light to others and testify of His goodness.

Even today, when disasters strike, wars, pandemics, or economic crises, many people seek refuge in their own “Egypt,” trusting systems instead of God. But God still marks His people through faith and obedience, protecting those who walk under the blood of the Lamb.

Exodus 12:13

“The blood shall be a sign for you… and when I see the blood, I will pass over you.” 

Are you living under the covering of Yeshua’s blood, separated from the world’s leaven of sin? 

As a community of believers, let us live as those redeemed from Egypt, demonstrating the sincerity and truth of our Passover Lamb to the world.

-- H A F T A R A H P O R T I O N --

In the Haftarah, the word of God came to the prophet Jeremiah regarding the judgment of God against Egypt. Jeremiah’s prophecy reveals not only God’s judgment against Egypt’s pride but also His preservation of Israel. Egypt, which once seemed mighty and self-sufficient, trusted in false gods, military power, and Pharaoh’s arrogance. Adonai mocked their pride, declaring that their strength, wealth, and idols would crumble. The Lord used Babylon as His instrument of judgment to expose Egypt’s futility and show that only He is sovereign. Remember the time when Israel relied on Egypt for salvation (Isa. 31)? But this time, God would judge this nation, and the Israelites became fearful, thinking that destruction would come upon them too.

What else can we see here?

• Egypt’s fall shows how God turns the words of the proud against them (Jer. 46:13–17). Pharaoh, once hailed as a “god-king,” is reduced to “a loud noise”—full of talk but powerless to save.
• The Lord confronts Egypt’s false gods (Amon of Thebes, Apis the bull, and others), proving that idols and worldly power cannot stand before Adonai Tzva’ot, the Lord of Hosts.
• Despite judgment, God’s love is evident even in discipline, His goal was repentance and the revelation that true safety is found only in Him.
• Judah, though chastised, is promised restoration (Jer. 46:27–28): “Do not fear, O Jacob My servant, for I am with you.”

Despite of the judgment coming, God assured them of the following from verses 27–28:

He will save them from afar. God is an omnipresent God of Israel. Even though they were scattered and became captives of other nations, those nations would receive their punishment from God, and He would restore His chosen nation from the diaspora to its own land.

He will correct them. God loves Israel, His firstborn son, and part of His love is to correct them. Proverbs 3:12 says, “For the LORD corrects those He loves, just as a father corrects a child in whom he delights.”

Our Haftarah portion reminds us that fear can be removed. Remember the name Yeshua, which means “to save,” for whoever believes and calls upon His name will be saved (Rom. 10:13).

Today, nations still boast of military power, wealth, and technology, thinking they can control destiny. Yet, as in ancient Egypt, pride and self-reliance are being exposed—through wars, instability, and moral decay. God still shakes nations so that people will know that He alone is Adonai. On the other hand, Israel faces threats from every direction, wars, antisemitism, and political division yet the Jewish people remain, a living testimony that God preserves His covenant promises.

Jeremiah 46:28

“Do not fear, O Jacob My servant, for I am with you,” says Adonai. 

Personally, when fear surrounds you, do you still trust that God’s correction is His mercy? 

As a community, let us intercede for Israel and for believers in exile—that they may be preserved, corrected, and restored by Adonai’s faithful hand.

-- APOSTOLIC P O R T I O N --

In Apostolic, Paul wrote to Timothy and the 

brethren in Yeshua who are in Colosse to encourage and strengthen their faith in God by: First, he prayed for them (vv.9-11). He prayed that they may be filled with the knowledge of God’s will and spiritual understanding. Paul also prayed that they may walk worthy of God and bear fruit in every good work. Second, Paul thanked God (vv.12-14), he gave thanks because of the beauty of their salvation that we can also learn something:

They were qualified - The Greek for this is hikanoo which means “to make sufficient”. We can be qualified only by the grace of God through His Son Yeshua.

They were delivered - The Greek word is ruomai which means “to rescue from danger”. The Israelites were delivered from the judgement of the firstborn in Egypt through the blood of the lamb. Same as the blood of Yeshua who delivered us from darkness to light.

They were redeemed and forgiven - The Greek word for redeemed is apolytrosis which means “to make free” and the Greek word for forgiven is aphesis which means “to release from bondage”. Again, through the blood of Yeshua, we were set free and released from the bondage of sin.

Paul describes this transformation as a transfer of kingdoms, from the dominion of darkness into the Kingdom of the Son of His love. This is not just a change in behavior, but a complete change of citizenship. We once lived under the oppressive rule of sin, deception, and death, a kingdom that promised pleasure but produced bondage. Yet through Yeshua, we have been rescued, redeemed, and brought into a realm of light, love, and life.

Many who live in darkness do not even realize their captivity, for that is all they have ever known. It takes the light of Yeshua to expose the chains and reveal the way of escape. And once someone tastes true freedom in Messiah, the old life no longer satisfies. The joy, peace, and purpose found in the Kingdom of Light cannot be compared to the emptiness of sin’s dominion.

As believers, we must remember what we have been saved from and what we have been called into. Redemption is not only about being forgiven; it’s about living as citizens of a new Kingdom, walking in the authority, righteousness, and love of our King.

Therefore, do not go back to the old ways of bondage. The enemy will always try to lure us back into the shadows, but those who have been redeemed must continue to walk in the light. Each day, we are called to live as reflections of that Kingdom, representing Yeshua in how we speak, act, and love others.

Just as Israel was brought out of Egypt to serve Adonai in freedom, so we have been brought out of darkness to serve the living God. We are His ambassadors, carrying His light into a dark world until the day His eternal Kingdom is fully revealed.

In our time, many live under unseen oppression, not by Pharaoh or empire, but by fear, addiction, pride, and false identities. Yet Yeshua still rescues people today. Each time someone turns from sin and embraces the light, another soul is transferred from the kingdom of darkness into His Kingdom of love.

Colossians 1:13

“For He has rescued us from the dominion of darkness and brought us into the kingdom of the Son He loves.”

Have you fully embraced your identity as a citizen of Yeshua’s Kingdom, or do you still allow parts of your life to dwell in the old dominion?

As the Body of Messiah, let us walk boldly as children of light and reflect His Kingdom to a world still trapped in darkness, and invite  others to taste true freedom through Yeshua’s redemption.

The connection of our Parasha 53 is about how God removes His people from darkness to light. In the Torah, God protected, saved, and separated Israel from darkness (Egypt) to light (freedom) through the blood of the Pesach lamb that foreshadows the death and sacrifice of Yeshua as unleavened (without sin). In the Haftarah, God told His people Israel not to fear, for He will save them from afar and return them to their own land, and He will judge the nation of Egypt by using Nebuchadnezzar, the king of Babylon. In the Apostolic portion, Paul encouraged Timothy, the brethren in Colosse, and even us Gentiles that through the blood of Messiah Yeshua, we were qualified to be part of the inheritance, redeemed and forgiven, and delivered from darkness to light.

Back to my introduction… Darkness is a place where you feel helpless and afraid. When you experience darkness, it’s important to have hope because darkness can never overcome the light or hide it for long, and there is Someone who can help you. He is Yeshua, the Light of the world (John 8:12), and through His blood, He can remove you from your darkness and bring you into the light.

The same God who brought light out of Egypt’s night still shines through the blood of the Lamb, calling every heart from bondage to freedom, from darkness to light.

Isaiah 60:1

“Arise, shine; for your light has come! And the glory of Adonai has risen upon you.”

Just as God brought Israel out of Egypt and into His marvelous light, He calls us to live as people of light in a dark world. Do not hide the light of Yeshua within you. Let it shine through your words, actions, and faith so that others trapped in darkness may find hope, freedom, and redemption through Him.

Shabbat Shalom,

Topher

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Sources:

The MacArthur Study Bible

Blue Bible Letter

thebiblesays.com

jewsforjesus.org

allenbrowne.blog

abideinchrist.com

etzion.org.il

jhm.org

jesuswalk.com

myjewishlearning.com

scenichillsblvd.wordpress.com

Parasha 52: Humility Before God Almighty

 

Humility Before God Almighty

-- T O R A H   P O R T I O N --

Introduction:

Have you ever wondered why it’s so hard for some people to admit they are wrong? Pride has the power to blind even the most intelligent hearts. It can make someone deaf to God’s voice, resistant to truth, and unable to bow in humility before the One who gives life and breath.

Last week, Pharaoh and his people received another four plagues as part of God’s call for them to repent. He sent swarms, and the land of Egypt was corrupted, but Pharaoh still refused to let the children of Israel go. Next, the livestock of Egypt died, and God made a distinction between the livestock of Israel and that of Egypt, but Pharaoh’s heart remained hard. Boils and hail followed as the sixth and seventh plagues, and this time, Pharaoh admitted that he had sinned. He begged Moshe to tell God to remove the plague, and when it ceased, he sinned again—showing there was no real repentance.

Our parasha deals with the last three plagues that God sent to Pharaoh, reminding him not only to repent but to humble himself before Him. Although in verse 1 God told Moshe that He hardened Pharaoh’s heart and the hearts of his servants, it is undeniable that God also desired Pharaoh’s humility. That is why Moshe asked Pharaoh, “Thus says Adonai, the God of the Hebrews: How long will you refuse to humble yourself before Me?” (Ex. 10:3).

Locusts – Before this plague, Pharaoh received two warnings. First, there was a delay; Moshe told Pharaoh that if he refused to let Israel go, the plague would come the next day. Pharaoh still had time to repent and humble himself. Second, his servants warned him that Egypt was already destroyed. Despite these two warnings, Pharaoh refused and insulted Moshe and Aaron. The locusts came over the land of Egypt and were very severe. The Egyptians feared locusts and prayed to their locust gods Isis and Set, who were believed to protect Egypt’s crops.

Darkness – The ninth plague came without warning and was connected to the locusts, which had also brought darkness (v.15). God again made a distinction: while there was thick darkness in all Egypt for three days, the children of Israel had light. The Egyptian god behind this plague was Ra, the all-powerful sun god, but he was powerless against the God of Israel—(Yeshua, the Light of the world) (John 8:12). Remember, during creation, God created light first because “the earth was without form and void, and darkness was on the face of the deep” (Gen. 1:2 NKJV).

Death of the Firstborn – This final plague was warned about early, in Exodus 4:22–23, where God told Moshe, “Then you shall say to Pharaoh, ‘Thus says Adonai: Israel is My son, My firstborn. So I say to you, let My son go that he may serve Me. But if you refuse to let him go, indeed I will kill your son, your firstborn.’” Why was this the final plague? Because killing every Hebrew son was the first act Pharaoh committed as king. Moreover, the death of Egypt’s firstborn declared that Israel was God’s firstborn. God said to Moshe, “One more plague I will bring on Pharaoh and Egypt. Afterward, he will let you go from here” (Ex. 11:1). Truly, the God of Israel is omniscient—He knows all that will happen.

Why did Pharaoh refuse to humble himself before God?

Pride – During his first encounter with Moshe in Exodus 5, Pharaoh said, “Who is Adonai, that I should obey His voice to let Israel go? I do not know Adonai, nor will I let Israel go.” Pride blinded Pharaoh, just as it caused Lucifer’s fall when he said in his heart, “I will ascend into heaven… I will be like the Most High” (Isa. 14:12–15).

Position and Power – According to National Geographic, Pharaohs were both heads of state and religious leaders. His title, meaning “Great House,” referred to his palace. Pharaoh was considered a divine intermediary between the gods and the Egyptians. He made laws, waged wars, levied taxes, and owned all the land of Egypt. When Pharaoh commanded, it had to be obeyed. Because of his power and position, Pharaoh forgot to humble himself before God.

In our torah portion this week, we witness the devastating effects of pride and the redeeming beauty of humility. Pharaoh, the most powerful man on earth at that time, refused to humble himself before the God of Israel. Despite warning after warning and plague after plague, he hardened his heart until judgment finally came upon his land and his people.

Meanwhile, the children of Israel learned that deliverance could only come through humble obedience—by applying the blood of the lamb on their doorposts and trusting in God’s word. Egypt was humbled by judgment, but Israel was raised up by submission.

Surprisingly, the instructions regarding the celebration of Pesach were included in this portion. Why?

1. So the Israelites could hold a feast to God in the wilderness (Ex. 5:1).
2. Because this marks the beginning of their new life as a nation.
3. As a testimony and reminder to future generations of God’s faithfulness (Ex. 10:2).
4. As a foreshadowing of Messiah Yeshua as the Paschal Lamb, through whose blood we (the Goyim) have hope and are freed from the bondage of sin.

Yeshua said, “Do this in remembrance of Me.” And so we do—again and again.

Our Torah portion reminds us that if we refuse to humble ourselves before God, judgment will come upon us. But if we humble ourselves and obey Him, as the Israelites did by putting the lamb’s blood on their doorposts, we will receive deliverance, freedom, and blessing.

Pride locks the door to freedom, but humility opens it wide to deliverance.

Where in your life is God calling you to humble yourself so that His deliverance can enter your heart and home?

-- H A F T A R A H P O R T I O N --

In the Haftarah, God proclaimed His judgment against Egypt through the prophet Isaiah. Verse 1 declares that Adonai will come riding on a swift cloud, and the idols of Egypt will tremble before Him. This image is not just poetic—it is prophetic. It reflects the same revelation that John later saw when Yeshua comes with the clouds (Rev. 1:7), to judge the nations and establish His kingdom of righteousness.

Isaiah 19 describes how Egypt’s false gods will fall, its leaders will lose wisdom, and its people will turn against each other. The once-mighty empire that relied on its power and intellect would discover that no human wisdom can stand against the counsel of Adonai. God humbles Egypt in three ways:

1. Through internal division – the Egyptians will fight against one another.
2. Through oppressive rule – a cruel master will reign over them.
3. Through natural devastation – the Nile, their source of life and pride, will dry up.

The message is clear: Adonai alone is sovereign. No river, ruler, or religion can replace Him.

Yet Isaiah’s prophecy doesn’t end in despair. As we read further in the book, we find that God’s judgment always carries the seed of redemption. The same God who humbles also heals. Just as the lands of Zebulun and Naphtali were once humbled but later honored when Messiah brought His light to Galilee (Isa. 9:1–2; Matt. 4:13–16), so too Egypt’s humbling foreshadows a greater hope—the coming of the Light who pierces the darkness.

Isaiah 9 reminds us that even in times of distress and gloom, God promises light. The people walking in darkness have seen a great Light; those living in deep shadows have had a light dawn upon them. This Light is none other than Yeshua, the Sar Shalom, who dispels the darkness of judgment and replaces it with the hope of redemption. God’s discipline of Egypt was not for their destruction but for their awakening—to show that human pride leads only to despair, while humility before Him leads to life and peace.

Isaiah 19:22 reveals God’s ultimate purpose: “Adonai will strike Egypt, striking but healing; and they will return to Adonai, and He will be entreated by them and heal them.” Even Egypt, once a symbol of oppression, will one day cry out to the God of Israel. In that day, Egypt, Assyria, and Israel will be united in worship, and Adonai will declare, “Blessed be Egypt My people” (Isa. 19:25). What a powerful picture of redemption—God humbling the nations so that His light and peace may reign over all the earth.

The same principle applies to us today. When pride brings darkness, God allows the shaking not to destroy us, but to reveal the Light of His presence. It is in our humbling that we encounter His healing. Just as Egypt’s rivers dried up, sometimes God must dry up our false sources of strength so that we will thirst only for Him.

No throne stands forever when it refuses to bow before the Eternal King.

Every heart, home, and nation has its own throne. What part of your life still resists God’s rule? Will you choose to surrender that throne to the Eternal King before He has to bring it down?

-- APOSTOLIC P O R T I O N --

In the Apostolic portion, John witnessed two great truths about Yeshua.

First, Yeshua is the Lamb of God. As the son of Zechariah the priest, John knew the sacrificial system well. Yet this time, it was Yeshua Himself who became the sacrifice to take away the sin of the world. This shows Yeshua’s humility—He came down from heaven and became flesh, not merely to cover our sins (atonement), but to pay for them fully (propitiation).

Second, Yeshua is the Son of God. John saw the Spirit descend from heaven and remain upon Yeshua, confirming that He is the Promised Messiah.

John’s own humility is also evident—he said, “I baptize with water, but He who comes after me will baptize with the Ruach HaKodesh.”

The lesson is clear: God reveals Himself to those who humble themselves before Him.

True greatness is not in being exalted, but in pointing others to the One who deserves all glory.

Do my words and actions reflect the meekness of the Lamb, or the self-will of the world?

After seeing how Pharaoh’s pride resisted every warning, and how his hardened heart led to the final and most devastating judgment, the death of the firstborn, we are reminded that pride always ends in loss.

When we read of the 10th plague, we are not only witnessing God’s power over Egypt, but His call for us to surrender before such power, to learn what Pharaoh refused to learn: that no throne, no heart, can stand against the Sovereign of all creation.

The connection of our Parasha is about humility. In the Torah, God asked Pharaoh “How long will you refuse to humble yourself before Me?”. In the Haftarah, God humbled Egypt through His judgement. In Apostolic, John witnessed the humility of Yeshua as the Lamb and Son of God, who became flesh from heaven to take away our sins.

Returning to our opening question why is it so hard for people to admit they are wrong? The story of Pharaoh gives us the answer: pride blinds the heart and deafens the ears to God’s voice. Pharaoh saw the power of Adonai with his own eyes, yet refused to bow. Egypt’s wisdom failed, its gods fell silent, and its river of life dried up, all because its king would not humble himself before the King of kings.

But where Pharaoh hardened his heart, Israel learned humility through obedience. They applied the blood of the lamb on their doorposts in faith—and that simple act of surrender brought them life and freedom. Centuries later, John pointed to Yeshua, the true Lamb of God, who in perfect humility gave His own life so that we might be delivered from the bondage of sin and death.

The message of this parasha is clear: God resists the proud but gives grace to the humble.

As we understand the cost of Pharaoh’s defiance, let us search our own hearts:

Where have we allowed pride to harden us to God’s correction?

Where have we resisted His call to yield and obey?

So let us not be like Pharaoh, whose stubbornness led to ruin, but like Yeshua, who “humbled Himself and became obedient to the point of death—even death on a stake” (Phil. 2:8). When we admit our wrongs, surrender our will, and bow before Him, we experience the true freedom that only humility can bring.

Pride closes our hearts to God’s voice, but humility opens the way for His deliverance and light.

Philippians 2:8

“And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.”

2 Corinthians 8:9

“For you know the grace of our Lord Yeshua the Messiah, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.”

Before the Almighty humbles us, may we choose to humble ourselves. Let this be the time we tear down every “Pharaoh” within us, every pride, every stubbornness, so that Adonai may reign unhindered in our hearts.

Shabbat Shalom,

Topher

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Sources:

The MacArthur Study Bible

biblereason.com

free.messianicbible.com

rts.edu

scenichillsblvd.wordpress.com

reasons.org

shema.com

oncedelivered.net

education.nationalgeographic.org

gospelteacher.org

Parasha 51: Repent or Regret?

 

Repent or Regret?

-- T O R A H   P O R T I O N --

Introduction:

Was there ever a time in your life when you regretted something because you didn’t repent?

Last week, Pharaoh experienced the first three plagues that God sent through Moshe and Aaron. First, the Nile River became blood, but Pharaoh’s magicians did so with their enchantments, so Pharaoh’s heart grew hard. Second, frogs came up and covered the land of Egypt, but again the magicians did so and brought up frogs on the land. This time, Pharaoh called for Moshe and Aaron to take away the frogs, and he would let the Israelites go. When the frogs died, Pharaoh’s heart remained hard. Third, all the dust of the land became gnats throughout all the land of Egypt, and the magicians could not copy it, so they declared to Pharaoh that it was the finger of God. Just like the first two plagues, Pharaoh’s heart grew hard.

Our Parasha starts with the continuation of the plagues that God is sending not only to Pharaoh but to the land of Egypt. Moshe was instructed by God to go to Pharaoh for another warning. In connection with the plague, it’s the first time that God differentiates His people and Pharaoh’s. He will set apart the land of Goshen, in which the Israelites dwell.

There’s a saying that I saw on Facebook which says, “One is enough, two is too much, three is dangerous,” which is applicable to Pharaoh. Three plagues should have been enough for Pharaoh to repent because that’s the reason why God was sending them. The Hebrew word for repent is teshuva, which means “to repent and return.” Verse 23b says, “Tomorrow this sign shall be.” Here, God is giving Pharaoh and his people a chance to repent.

What are the next four plagues that God sends to Pharaoh and the Egyptians that could possibly lead them to repent?

Swarms – Psalm 78:45 says, “He sent swarms of flies among them, which devoured them.” Scholars said the goddesses behind this plague are Wadjet, Iusaaset, and Khepri, who portrays the head of a beetle, which Egyptians believed came from the tears of the sun god Ra. The result: Pharaoh hardened his heart at this time also; neither would he let the Israelites go.

Livestock Diseased – The magicians of Pharaoh recognized the third plague as the finger of God, but this time the hand of God would be on the cattle in the field of Pharaoh. The goddess behind this plague is Apis bull, as the manifestation of Pharaoh. If this bull died, Egyptians would mourn as if Pharaoh himself had died. As a result, the heart of Pharaoh became hard, and he did not let the Israelites go.

Boils – The goddess behind this plague is Sekhmet, known as the god of epidemic and healing. Now if this god is a god of healing, then why couldn’t he save the Egyptians, especially since the target of this plague is their health? Even the magicians could not stand before Moshe, for the boils were on them. As a result, Pharaoh did not let the Israelites go.

Hail – Now this plague is very alarming, for it destroyed all that was in the field, both man and beast, and it also struck every herb and tree of the field. There was none like this hail in the land of Egypt since then. We can compare it to what Yeshua said in Matthew 24:21: “For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be.” The goddess behind this plague is Nut, the god of the sky, but she fails to control the hail from above. Here, Pharaoh admitted his sin and declared that God is righteous, and his people are wicked. But when the hail had ceased, Pharaoh sinned again, and he hardened his heart, he and his servants.

In spite of another four plagues, there was no repentance from the mouth of Pharaoh and his people. He was a very influential man. He could have led his people to repentance by showing it first. But he kept saying he would let the Israelites go, and every time God removed the plague, his heart became hard. Yes, he confessed that he sinned, but there was no genuine repentance.

Now let’s see what Pharaoh would soon regret because he did not repent:

His successor will die – Moving forward to chapter 11, the most painful plague will occur: all the firstborn in the land of Egypt will die, from the firstborn of Pharaoh who sits on the throne, even to the firstborn of the female servant and all the firstborn animals. It wouldn’t have ended up like this if Pharaoh had repented early. Surely, this was a big regret for him—losing his successor just because of being hard-hearted.

He will die too – Notice the conversation between Moshe and Pharaoh in chapter 10:28, where Pharaoh said to Moshe, “Get away from me! Take heed to yourself and see my face no more! For in the day you see my face you shall die!” So Moshe said, “You have spoken well. I will never see your face again.” Here, Moshe foresaw the death of Pharaoh because of his unrepentant heart. Psalm 136:15 says, “God overthrew Pharaoh and his army in the Red Sea.” Another proof that Pharaoh died is from Exodus 15:19: “For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them, but the sons of Israel walked on dry land through the midst of the sea.” From this verse, we can see that Pharaoh was present (horse of Pharaoh—singular) when God reassembled the waters.

The plagues could have ended if Pharaoh had repented. The most powerful man in Egypt became powerless when he refused to let the children of Israel go and serve the One and Only true God of the universe. Even though he declared that he had sinned, it came only from his mouth, not from his heart. Repentance leads to restoration, and restoration to reconciliation. But what Pharaoh chose was destruction, which surely he regretted in the end.

The longer you delay repentance, the deeper your regret will be.

What area in your life is God calling you to surrender before regret takes over?

Acts 3:19 

“Now repent of your sins and turn to God, so that your sins may be wiped away.”

-- H A F T A R A H P O R T I O N --

In the Haftarah portion, it is helpful to begin with chapter 34 to understand the message. Here, the prophet Isaiah invites the nations to hear God’s judgment against them. Adonai calls the earth and all its inhabitants to witness His righteous anger toward the nations that have opposed Him and His people, Israel.

In verses 11–17, Isaiah paints a vivid picture of desolation. God declares that wild animals and birds will move into the land and take possession of it. These creatures, many of which were considered ceremonially unclean by the Torah, symbolize complete ruin and emptiness. Their presence in what were once thriving cities shows that human life and order will be completely removed.

Isaiah 34:11b (ICB)

“God will make it an empty wasteland; it will have nothing left in it.” 

The palaces and fortresses that once displayed power and pride will be overgrown with thorns, nettles, and brambles. What once represented human strength will become a habitation for jackals, owls, and other desert creatures. No nobles or rulers will remain to govern; the land will be reduced to nothing—an everlasting reminder that no kingdom can stand against God.

Isaiah emphasizes that this desolation is not accidental, it is decreed by Adonai Himself. Even nature seems to obey His judgment, as the animals find their place in the ruins. He assigns them their dwelling, and none will lack a mate or a home, for His Spirit has gathered them there.

 Isaiah 34:16 (CJB)

“Search the book of Adonai and read: one of these will be missing, none will lack her mate. For His mouth has given the order, and His Spirit will gather them.” 

This is a great reminder that God’s Word will always come to pass. His decrees are final. The once-proud nations that rebelled against Him will become a dwelling for wild creatures, a symbol of divine judgment and the end of human arrogance.

If this is what will happen to every nation during the second coming of Yeshua, then we must repent before it’s too late. The call is clear: turn back to God before judgment falls, for His Word will surely be fulfilled.

In contrast to chapter 34, where God judges the nations, chapter 35 reveals a beautiful transformation, a message of hope and restoration for His people Israel. After judgment comes renewal. The wilderness and the desert that once lay barren will burst forth with life and joy.

 Isaiah 35:1

“The wilderness and the wasteland shall be glad for them, and the desert shall rejoice and blossom as the rose.” 

Isaiah describes a time when the land itself will rejoice, and creation will reflect the glory of Adonai. This is a picture of the Messianic Kingdom, when Yeshua will reign, and all things will be made new.

Isaiah 35:4

“Say to those with fearful hearts, ‘Be strong, do not fear; your God will come, He will come with vengeance; with divine retribution He will come to save you.’” 

From judgment to joy, from desolation to restoration, the prophet reveals the fullness of God’s redemptive plan. Though His justice is severe, His mercy brings life.

Judgment is sure, but joy awaits those who repent.

Are you ready for the return of Yeshua HaMashiach, or are you delaying repentance?

Isaiah 35:4 

“Say to those with fearful hearts, ‘Be strong, do not fear; your God will come, He will come with vengeance; with divine retribution He will come to save you.’”

-- APOSTOLIC P O R T I O N --

In the Apostolic portion, the author of the book of Hebrews used Esau as an example of those who sinned against God. Esau regretted in the end that he sold his birthright to Jacob but never repented. So when the time came that he wanted to inherit the blessing, he was rejected. May we be reminded of Esau so that we can avoid regretting our unrepentant hearts.

Now, the author of Hebrews gave us clear commands to follow:

1. Strive for peace with all people (v. 14a)

The Greek word for strive is diōkō, which means “to pursue eagerly.” In Hebrew thought, peace (shalom) is more than the absence of conflict, it means wholeness, restoration, and right relationship. As grafted-in believers, we are called to pursue shalom with your fellow, reflecting the heart of Yeshua who broke down the wall of separation (Eph. 2:14). Pursuing peace requires humility, forgiveness, and self-control, especially in our words and actions.

James 1:19 reminds us: “Let every person be quick to hear, slow to speak, and slow to anger.”

2. Pursue holiness (v. 14b)

Holiness (kedushah in Hebrew) means being set apart for God’s purposes. It is not just moral behavior but covenant loyalty, living as those who belong to Adonai. The author warns, “Without holiness, no one will see the Lord.” This goes way back to the call in Leviticus 11:44 and 1 Peter 1:16, “Be holy, for I am holy.”'

As disciples of Yeshua, our holiness is not based on outward service alone but on inward transformation through the Ruach HaKodesh (Holy Spirit). Yeshua’s righteousness enables us to walk in obedience. True holiness bridges belief and practice, it is the fruit of repentance and covenant faithfulness.

3. Look after each other (v. 15)

The author reminds us to watch diligently so that no one among us falls short of the grace of God. In a Messianic community, this means walking in achdut (unity), bearing one another’s burdens, and strengthening the weak. The Torah teaches in Leviticus 19:17, “You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him.”

Sometimes people in our midst grow bitter because of unmet expectations or hidden wounds. The writer warns that a “root of bitterness” can defile many. This “root” recalls Deuteronomy 29:18, where Moses warned Israel against turning away from Adonai. As grafted-in believers, we share in Israel’s covenant responsibility, to help one another remain faithful and pure before God.

4. Learn from Esau’s example (vv. 16–17)

Esau is portrayed as a “profane” man who traded his spiritual inheritance for a single meal. He valued the temporary over the eternal. Though he sought the blessing with tears later, his repentance was shallow, motivated by regret, not transformation.

This is a warning for all of us. Esau’s birthright represents the covenant blessings of God—salvation, purpose, and eternal inheritance through Yeshua. To despise these for worldly desires is to repeat Esau’s mistake. True repentance (teshuvah) means turning from sin and returning to Adonai with a changed heart.

As grafted-in believers, we are reminded that repentance is not a one-time act but a continual return to Yeshua, our High Priest and Redeemer. He restores us into holiness and peace with God and one another. When we live in repentance and holiness, we honor our birthright as children of promise, those grafted into the olive tree of Israel (Romans 11:17–24). Repentance opens the path to peace; holiness keeps us walking in it.

Regret looks backward, but repentance moves forward.

Will you humble yourself now before God, or will you wait until regret consumes you?

2 Corinthians 7:10 

“For godly grief produces a repentance not to be regretted and leading to salvation, but worldly grief produces death.”

The connection of our Parasha is this: don’t wait to regret in the end. In the Torah, every plague is God’s way for Pharaoh to humble himself and repent. In the Haftarah, the future judgment of God against the nations is a great reminder that He is giving time to repent before it’s too late. In the Apostolic portion, the author of Hebrews emphasized that Esau was rejected from the inheritance because he didn’t repent.

Back to my introduction…

The examples of Pharaoh, the wicked nations, and Esau in our Parasha must be a warning for us. Every time we wake up each morning, it means God is giving us time if we need to repent of something. We must not try to revise the instructions of God. If there is something we need to repent of, do it—turn from it—and live in full obedience to our Master Yeshua.

Remember, life is a matter of choice: Will you repent or regret?

Romans 2:4 

“Do you not realize that God’s kindness is intended to lead you to repentance?”

Proverbs 28:13

“He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy.”]

Acts 3:19

“Now repent of your sins and turn to God, so that your sins may be wiped away.”

May the Ruach HaKodesh awaken our hearts to true teshuvah, keep us holy and set apart, and lead us to live daily in the mercy and shalom of our Master Yeshua HaMashiach.

Shabbat Shalom,

Topher

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Sources:

The MacArthur Study Bible

torah.com

theconstantbattle.com

rabbiyeshua.com

sorrywatch.com

thelehrhaus.com

scenichillsblvd.com

bethmelekh.com

Parasha 50: The Finger of God (Etzba Elohim)

 

The Finger of God (Etzba Elohim)

-- T O R A H   P O R T I O N --

Introduction:

Was there a point in your life when you said, “I surrender—this is the work of God”?

Last week, God made Himself known to the children of Israel by bringing them out from the burdens of the Egyptians, rescuing them from bondage, redeeming them with an outstretched arm, taking them as His people, being their God, and finally bringing them into the land as a heritage. So Moshe spoke to the children of Israel, but they did not heed him because of anguish of spirit and cruel bondage.

Verses 14–27 discuss the genealogy of Moshe and Aaron as descendants of Levi. These are the same Aaron and Moshe to whom God said, “Bring out the children of Israel from the land of Egypt.” They are the ones who spoke to Pharaoh, king of Egypt, to bring Israel out of bondage.

Our Parasha starts with the instruction of God to Moshe and Aaron on how to release the first plague, not only over the waters of Egypt but also over their streams, rivers, ponds, and pools. My understanding here is that there’s an expansion of the plague. The Nile River was always the lifeblood of Egypt and was also considered a god named Hapi, the god of the flooding of the Nile. Commentators said this Hapi, also known as the lord of the river, brings vegetation and harvest as well.

When Aaron and Moshe lifted up the rod and struck the Nile, the fish that were in the river died, and the river stank, and the Egyptians could not drink the water. As Tim Hegg points out, “It is significant that the first plague was against the Nile, for it announced divine judgment against the Egyptians for the merciless killing of Israelite infant males at Pharaoh’s command”. 

The death of fish and the stench of blood-filled waters were not natural phenomena like red algae, as some modern interpreters claim. Hegg argues that such explanations “overlook the fact that even the water in the wooden and stone vessels turned to blood.” This shows the act was not a coincidence but a miracle of direct divine intervention. The God who created the heavens and the earth had no difficulty transforming water into blood. The clear water preserved in Israelite containers only confirms the miracle—God’s people were untouched while judgment fell on Egypt.

I believe the reason why it turned into blood is that God would bring death to the land of Egypt, and that’s why all the firstborn of Egypt would die once the last plague was released. But eventually, for the children of Israel, the blood became a redemption. They were commanded to kill a lamb, take a bunch of hyssop, dip it in the blood, and wipe it on the two doorposts of their houses (Exodus 12:21–23).

The second plague was the frogs, representing the goddess Heqt. According to commentators, the Egyptians considered frogs as a symbol of fertility. Egyptians believed that every time the frogs croak, it signals to the farmers that the land is fertile again. Of course, this is an insult to God, for only He can make the land fertile. Obviously, the Egyptians influenced the children of Israel to worship their gods. That’s why the instruction of God to Moshe was to go to Pharaoh and tell him to let Israel go so they could serve Him. When Pharaoh pleaded for relief, Moshe interceded, crying out to Adonai. At Pharaoh’s request, the frogs died exactly when Moshe prayed, proving that the timing and power of the event were fully in the hands of Israel’s God—not Egypt’s magicians. But when Pharaoh saw that the frogs were gone, he hardened his heart again and refused to let the children of Israel go.

The third plague was gnats, representing the goddess Set, the god of desert storms. The first two plagues were related to water, but the third was related to the land. When Aaron stretched out his hand with his rod, all the dust of the land became gnats throughout all the land of Egypt. The Sages suggest Moshe did not strike the dust because he had once used it to cover the Egyptian he killed. 

There was a famous fifth-century Greek historian named Herodotus, who believed that this plague was a message from God not only to Pharaoh but also to the Egyptian priests, who were sensitive to the presence of gnats and shaved their bodies to avoid any infestation. 

The magicians once again attempted to duplicate the phenomenon, but were unable, and conceded to Pharaoh that ‘this is the finger of Elohim. Their admission was a breakthrough moment. Even Egypt’s spiritual experts could not imitate this act—it was beyond demonic mimicry. Pharaoh’s magicians, who had earlier counterfeited the miracles of God, were now forced to acknowledge His supremacy.

These first three plagues were just the beginning of God's mighty acts. Let’s take a look at how He deals with every plague. First, the Nile and frog plagues had a command from God to Moshe and Aaron to go to Pharaoh. It was a private approach, but every time Pharaoh hardened his heart, the plague spread publicly. Regarding the gnats plague, there was no command to go to Pharaoh, for Aaron immediately stretched out his rod to create the plague. Second, God dealt with the first three plagues by showing that He alone is God of the universe. Exodus 7:17 says, “By this you shall know that I am the LORD.” In Exodus 8:10 it says, “That you may know that there is no one like the LORD our God.”

Since we are talking about the "finger of God", let us dig deeper on this. 

The Hebrew word used here is ’etzba Elohim (אֶצְבַּע אֱלֹהִים)—“the finger of God.” It signifies a precise, unmistakable act of divine authority. Later, the same phrase describes the writing of the Torah on tablets of stone (Exodus 31:18).

This “finger” represents the specific touch of God—a targeted act of revelation or judgment. In contrast, when Scripture speaks of the hand (yad Adonai) or outstretched arm (zeroa netuyah), it conveys the fullness of God’s redemptive power.

Here, God is only beginning to act. It is as though He is saying to Pharaoh: “This is only My finger—My hand has not yet been stretched out.”

Now, going back to the statement of the magicians in verse 19, what are the things that God’s finger can do?

• It can expose the limitation of the enemy’s power. The third plague had no warning, and that’s why the magicians declared it was God’s finger—they could not copy it.
• It can remove the veil to see the truth about God. The magicians’ statement declares that the God of Israel is real, and their false gods couldn’t stand before Him. They witnessed God’s power and stopped duplicating the remaining plagues because they saw the truth about the words of Moshe and Aaron—that there is no one like the God of Israel.

Going back to the first plague, Pharaoh’s heart became hard (7:22), while in the second plague, he hardened his own heart (8:15). Then, the closing of our Torah portion says that Pharaoh’s heart grew hard (8:19).

Our hearts shouldn't be hard every time God corrects us. Instead, we should always be open and teachable. The author of Hebrews reminds us in chapter 4:7:

“Today, if you will hear His voice, do not harden your hearts.”

When the finger of God moves, no power of man can resist it.

What plague or trial is God using to reveal Himself to you today?

The magicians saw the finger of God but did not repent. Will you recognize His hand at work and yield your heart to Him?

Exodus 8:19 

“Then the magicians said to Pharaoh, ‘This is the finger of God.’ But Pharaoh’s heart was hard, and he would not listen.”

-- H A F T A R A H P O R T I O N --

Our Haftarah portion opens with a striking image: God calling the nations to prepare for war. Verse 9 says, “Proclaim this among the nations: prepare for war! Wake up the mighty men, let all the men of war draw near.” It is as if Adonai is summoning the nations to the Valley of Jehoshaphat—not for their victory, but for their judgment.

Throughout Scripture, God’s acts of judgment against the nations are His means of vindicating His Name and restoring His people. What Egypt experienced through the plagues, the nations will face in the Day of the LORD.

Just as Pharaoh and his magicians could not resist the “finger of God” in Egypt, so the nations will not withstand His hand in the end. God’s ultimate purpose in judgment is redemptive—He demonstrates His justice to preserve His covenant promises to Israel and to reveal His holiness to the world.

Verses 15–16 declare:

“The sun and the moon will grow dark, and the stars will diminish their brightness. The LORD also will roar from Zion, and utter His voice from Jerusalem; the heavens and earth will shake; but the LORD will be a shelter for His people, and the strength of the children of Israel.”

Yeshua quoted these same signs in Matthew 24:29–30 to describe His return. In both Exodus and Joel, the pattern is clear: darkness before deliverance. Before redemption, the heavens shake, but for God’s people, that shaking means salvation and refuge.

When the nations are judged, the faithful remnant of Israel will be purified and restored: “God’s justice is always balanced with His mercy, for His purpose is not destruction but revelation—so that all may know that He alone is God.”

Verse 17 gives this glorious promise: “Then you shall know that I am the LORD your God, dwelling in Zion, My holy mountain. So Jerusalem shall be holy, and no aliens shall ever pass through her again.”

The “finger of God” that once exposed Egypt’s false gods now points to a final day when every nation will know that Yeshua reigns. His touch will bring judgment to the wicked, but refuge and renewal to His people.

The same God who judged Egypt will one day judge the nations. Yet, He promises to be a shelter for those who belong to Him.

The same finger that writes judgment on the nations engraves mercy upon Zion.

When God shakes the nations, where will you stand—in fear or in faith?

God’s judgments are not random, they are invitations to repentance. Will you take refuge in His covenant love through Yeshua, or resist His correction as Pharaoh did?

Joel 3:16 

“But the LORD will be a shelter for His people, and the strength of the children of Israel.”

-- APOSTOLIC P O R T I O N --

In our Apostolic portion, the Apostle Paul quotes Exodus 9:16 to illustrate God’s absolute sovereignty:

“For the Scripture says to Pharaoh: ‘For this very purpose I raised you up, that I might show My power in you, and that My name might be declared in all the earth.’”

Pharaoh’s hardened heart was not a surprise to God—it was part of His divine plan. The ten plagues reveal not only Pharaoh’s rebellion but also God’s patience and mercy. Pharaoh’s resistance became the stage for God’s revelation. Through his obstinance, God displayed both His justice and His power to deliver.

Paul uses Pharaoh’s story to teach that God’s sovereignty is never arbitrary. His mercy and hardening both serve His redemptive purposes. Hegg beautifully puts it: “God’s hardening of Pharaoh’s heart was not to destroy without cause, but to display the futility of rebellion and the certainty of His covenant promises.”

Pharaoh ruled Egypt, but God ruled Pharaoh. Through the hardness of one man’s heart, the glory of God’s Name was proclaimed across the earth.

This same divine principle is still true: God can use even resistance and unbelief to reveal His majesty. Those who oppose Him often become instruments to magnify His holiness.

In this way, the plagues were not only judgments—they were proclamations of sovereignty. Each act declared, “There is no other God besides Me.”

The Apostle Paul reminds believers that the same God who raised Pharaoh for His purpose now raises us in Messiah for His purpose— and that is to make His Name known among the nations.

Yes, Pharaoh, as king of Egypt, had power over the land of Egypt. But God is more powerful over the whole world, for He is the King of kings and Lord of lords. Through His mighty finger, He has mercy on whom He wills, and whom He wills, He hardens.

As a result of Pharaoh's hardened heart, God was able to spare His people, and His power became a testimony throughout the earth.

Pharaoh’s experience reminds us that God gives time for repentance, to reveal people’s wickedness, and to warn them of judgment unless they make teshuvah (repentance).

Pharaoh’s life teaches that resisting God’s will does not stop His plan, it only hardens the heart. But surrendering to His sovereignty leads to transformation.

The finger of God writes both mercy and judgment upon the tablets of human hearts.

Is God writing correction or confirmation in your life today? How will you respond to His touch?

Every act of God—whether in discipline or deliverance—is a call to know Him more deeply. Let His finger guide you, not resist you.

Romans 9:17 

“For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.”

The connection of our Parasha is about the mighty act of God’s finger. In the Torah, through the third plague, the magicians declare that it was God’s finger because they couldn’t imitate. In the Haftarah, the finger of God brings judgement to the wicked nations, but brings hope and shelter to His people. In Apostolic, God raised up Pharaoh so He could show His mighty finger in Him, so His name may be declared in all the earth.

Back to my introduction...

When God’s truth is denied or His revelation diminished, the shadows of deception grow. This is why the enemy always seeks to discredit Scripture and distort the divine identity of Yeshua. Maybe some of us have already recognized the finger of God, just like the magicians of Pharaoh. When God’s truth is denied or His revelation diminished, the shadows of deception grow. This is why the enemy always seeks to discredit Scripture and distort the divine identity of Yeshua.God’s finger is active in correcting us from our mistakes, reminding us when we forget to obey His words, and calling our attention every time we get off track. If you are now experiencing one of these, do not harden your heart. The more we recognize God’s finger, the more we can follow His lead.

God’s finger brings judgment to the proud, revelation to the blind, and redemption to those who surrender to His will.

Recognize His touch not as punishment, but as purpose. The God who writes His commandments on tablets of stone now desires to engrave His Torah upon your heart through the Ruach HaKodesh (Jeremiah 31:33).

Let your life bear the mark of His touch—where His finger points, may you follow.

Hebrews 3:12–13

“Take care, brothers and sisters, that none of you has an evil, unbelieving heart that falls away from the living God. But encourage one another daily, as long as it is called ‘Today,’ so that none of you may be hardened by the deceitfulness of sin.”

Hebrews 4:7 (TLV)

“Today, if you hear His voice, do not harden your hearts.”

Shabbat Shalom,

Topher

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Sources:

aish.com

belfastbiblecollege.com

rts.edu

thefellowship.site

zondervanacademic.com

etzion.org.il

torahmates.org

torahresource.com

armstronginstitute.org

thebiblesays.com