Parasha 70: Grace and Mercy in the Sight of God

Grace and Mercy in the Sight of God

-- T O R A H   P O R T I O N --

Introduction:

We all need grace. We all depend on mercy. But when you truly see your own shortcomings before a holy God, how do you respond? Do you receive His grace with humility and allow His mercy to transform you, or do you take it lightly and continue unchanged?

Last Shabbat, God called two men to lead the making of the mishkan. They were Bezalel the son of Uri, the son of Hur, from the tribe of Judah, and Aholiab the son of Ahisamach, of the tribe of Dan. As a leader, God filled Bezalel with His Spirit in wisdom, understanding, and knowledge. For Dan and the other gifted artisans, God put wisdom in their hearts so that they might properly carry out the command of God.

God also reminded the children of Israel about the observance of the Shabbat, which they were to keep, for it is a sign between Him and His people throughout their generations. Now when the children of Israel saw the delay of Moshe’s coming down from Mount Sinai, they told Aaron to make a calf of gold for them so they could worship it. Because of this, Moshe pleaded on behalf of the children of Israel, and God listened to him.

This Shabbat, our Torah portion starts with the coming down of Moshe from Mount Sinai. He was holding the two tablets of the Testimony. These two tablets were not only the work of God, but He also wrote on them, engraving the words on the tablets. If God made and wrote them, it means they had no error, as Psalm 19:7 says: “The Torah of the LORD is perfect.”

But when Moshe approached the camp of Israel, he was angry at what he saw. The people were singing and worshiping the molded calf, so he cast down the two tablets and broke them. Why did he break them? Because that is what should have been done to the calf—to destroy and crush it—and it was also a statement that they had broken the instruction of God.

Now Moshe asked the people to decide whether they would continue serving idols or the One True God. As he asked this, he was standing at the main entrance of the camp. Here, Moshe was a picture of Yeshua, for He is the only entrance (way) to the Father. Only the Levites responded to Moshe’s call, so they were instructed to kill those who were involved in worshiping the calf.

Despite the anger of God and later of Moshe, how can we see grace and mercy?

Moshe intercedes on behalf of the people (vv. 30–33). This role would soon belong to Aaron as the Cohen Gadol, who would intercede for the sin of Israel on Yom Kippur. But the way Moshe interceded was no ordinary act, for he offered himself. Verse 32 says: “But now, if You will, forgive their sin—and if not, please blot me out from Your book which You have written!” Again, Moshe here foreshadows Yeshua.

Let me use the words of Moshe in Deuteronomy 9:18–20:
“And I fell down before the LORD, as at the first, forty days and nights; I neither ate bread nor drank water, because of all your sin which you had committed in doing what was evil in the sight of the LORD to provoke Him to anger. For I was afraid of the anger and hot displeasure with which the LORD was wrathful against you in order to destroy you, but the LORD listened to me that time also. And the LORD was angry enough with Aaron to destroy him; so I also prayed for Aaron at the same time.”

Again, Moshe here foreshadows Yeshua as a mediator between God and His people. 1 Timothy 2:5 says: “For there is one God, and one mediator also between God and men, the man Messiah Yeshua.”

The Journey Continues (vv. 34–33:1–6)

Even though God was angry, He still remembered His covenant promise to Abraham, Isaac, and Jacob. So He commanded Moshe to tell the people to depart and leave Mount Sinai. But His presence would not go in the same way; He would send His Angel before them. Why? First, because He is a jealous God. The children of Israel committed a very serious sin.

Exodus 20:4–5 says:
“You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is under the earth; you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God.”

Second, the children of Israel were stiff-necked people. God used this word to describe them. A stiff neck describes something that does not move—like an idol that has no life. Psalm 115:4–7 says:
“Their idols are silver and gold, the work of men’s hands. They have mouths, but they do not speak; eyes they have, but they do not see; they have ears, but they do not hear; noses they have, but they do not smell; they have hands, but they do not handle; feet they have, but they do not walk; nor do they mutter through their throat.”

The Promise of God’s Presence (vv. 12–23)

In verse 13, Moshe prayed that God would be gracious to him and consider Israel as His people. God assured Moshe that His presence would be with him and the Israelites.

First, He granted Moshe’s request to show His glory (v. 18). Aside from asking for the grace of God to be upon him, Moshe told God to please show His glory. The Hebrew word for glory is kavod, which means “honor, abundance, riches, reputation, reverence.” So God showed the abundance and riches of His glory to Moshe in verses 19–23.

He told Moshe:
“I will make all My goodness pass before you… I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion. You cannot see My face; for no man shall see Me and live… You shall see My back; but My face shall not be seen.”

Here, Moshe saw only the back of God as His glory. By using chapter 34:6–7, we understand that the “back” of God reveals His ways and attributes: merciful, gracious, slow to anger, abounding in goodness and truth, extending mercy for thousands, and forgiving iniquity, transgression, and sin.

Obviously, the back of God reveals His merciful side, and this is what Israel needed after they became unfaithful through worshiping the calf. The face of God remained hidden, for this could represent His side as Judge and as the mysterious One.

Surprisingly, after Moshe saw the back of God, he bowed his head toward the earth and worshiped (34:8). His faith was renewed.

Do you seek God only for His blessings, or do you long to know His ways and His glory?

To glimpse the mercy of God is to fall on your face in worship and rise with renewed faith.

The Covenant Renewed (34:1–26)

God commanded Moshe to cut two tablets of stone so He could write His words again. He began mentioning His attributes to Moshe, and then in verse 10 He told him that He Himself would drive out the Amorite, Canaanite, Hittite, Perizzite, Hivite, and Jebusite. God would do this because Israel would conquer the land and to prevent Israel from worshiping idols again, as they did with the Golden Calf, since these nations were pagans.

That is why in verse 13, God told Moshe and the Israelites to destroy their altars, break their sacred pillars, and cut down their wooden images. Then came the repetition of observing the Moedim, and the first mentioned was the Feast of Unleavened Bread. Since the instruction was to remove leaven from their houses and eat bread without leaven for seven days, the essence of this feast is separation. God wants to separate Israel from leaven (sin).

Shabbat is also part of the covenant. Israel did not experience this in Egypt because they were slaves. That is why God wanted Pharaoh to release them, so that they might celebrate a feast (Shabbat is also a feast or appointed time) to Him.

Finally, there is the celebration of Shavuot and Sukkot, and these two are connected. On Shavuot, the Torah was given at Mount Sinai, and we know that this Torah became flesh in the person of Messiah Yeshua, and He dwelt (tabernacled) among us (John 1:14). Baruch Hashem!

If God was able to listen to Moshe’s plea, how much more will He listen to His Son Yeshua? So our Torah portion is a great reminder to each one of us that every time we fall short, we have a Mediator—a gracious and merciful Messiah Yeshua.

How do you value God’s grace and mercy in your life? How do His grace and mercy impact your life? Allow His grace and mercy to transform you. Offer your life to Him and let Him use you for His purpose and glory.

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

Our Haftarah portion deals with the thanksgiving of David on the day that God delivered him from the hand of his enemies through His grace and mercy. How did David describe God’s deliverance of him from his enemies?

God came down from heaven to deliver him (vv. 10–20) — Because God was angry with David’s enemies, He came down from heaven upon a cherub, and He was seen upon the wings of the wind (v. 11). Then God used natural occurrences like thunder and lightning, so that even the foundations of the world were uncovered (vv. 14–16), just to deliver David from his strong enemy. This is probably the reason why he said in Psalm 23:4 that though he walks through the valley of the shadow of death, he will not fear evil, for God is with him. In verse 20, David said he was brought by God into a broad place because He delighted in him.

God saw his righteousness (vv. 21–28) — David kept the ways of the LORD (v. 22), and he did not depart from Him. To support this, David also said in Psalm 24:3–5:
“Who may ascend into the hill of the LORD? Or who may stand in His holy place? He who has clean hands and a pure heart, who has not lifted up his soul to falsehood and has not sworn deceitfully. He shall receive a blessing from the LORD and righteousness from the God of his salvation.”
Even in Leviticus 26, it is said that whoever follows God’s instruction will be blessed.

God was on his side (vv. 29–51) — I remember what the Apostle Paul said in Philippians 4:13: “I can do all things through Christ who strengthens me.” Like David, without the help of his God, he could not defeat his enemies. For God provided the skills he needed. His feet became like a deer’s feet so he could go to high places. His hands were trained to bend a bow of bronze. Aside from the skills, God provided protection for David—the shield of salvation—to assure him that He would save him.

David concluded his song by blessing, exalting, and thanking God, for He is a tower of deliverance to His king. Our Haftarah portion reminds us that in our daily battles, God is gracious and merciful. He will not leave us, because He is the One who fights for us.

What battle are you facing now?

2 Chronicles 20:15

“This is what the LORD says to you: ‘Do not be afraid or discouraged because of this vast army. For the battle is not yours, but God’s.’”

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

In Apostolic, there was an issue between the Jews and the Gentiles. Going back to chapter one of Romans would help us to understand the issue. Verse 16 says: "For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek." So the start of the issue was that the Jews experienced God's salvation and mercy first, and perhaps this was the reason for their pride.

But Paul challenged them in Romans 3:1 by raising a question: "What advantage then has the Jew, what is the profit of circumcision? In spite of being God’s chosen people and receiving God’s Torah, they failed to obey it. Because of this, God's mercy and salvation reached the Gentiles. For it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all(Romans 4:16).

So Paul emphasized that God's mercy and compassion will be experienced by those whom God wants to experience. Paul also said in chapter 11:30-32: "For as you were once disobedient to God, yet have now obtained mercy through their disobedience, even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. For God has committed them all to disobedience, that He might have mercy to all."

Have you received God’s mercy with humility, or have you allowed pride to take root in your heart?

Mercy received without humility turns into pride, but mercy received with gratitude becomes worship.

Going back to my introduction, we all need grace. We all depend on mercy. But when we see our own shortcomings before a holy God, our first instinct may be to hide, justify ourselves, or feel hopeless. Parasha 70 shows us a different way: God’s grace and mercy are active, restorative, and life-giving, even when we fail.

In the Torah portion, the Israelites sinned by worshiping the Golden Calf. They broke God’s command, and yet God’s mercy was still available. Moshe interceded on their behalf, even offering himself to be blotted out for their sins. This foreshadows Yeshua, our ultimate Mediator. Through Moshe’s intercession, God renewed the covenant, restored the tablets, and allowed Israel’s journey to continue. We see here that even in the face of rebellion, God’s grace can restore what is broken and invite us back into His presence.

In the Haftarah, David faced enemies intent on destroying him. By God’s mercy, he was delivered through divine intervention, skill, and protection. David responded with thanksgiving and praise, acknowledging that victory was not his own, but the work of God. This teaches us that when we rely on His mercy, even the most impossible battles can be overcome, and our faith is strengthened in the process.

In the Apostolic portion, Paul reminds us that God’s mercy is not earned, nor limited to one people. Even though Israel received the Torah first, God extended salvation to the Gentiles through faith in Messiah Yeshua. As Romans 9:14–16 emphasizes, mercy flows from God’s sovereign choice. This shows us that God’s grace is available to all who trust Him, transforming hearts and bringing life to those who were spiritually dead.

Through all three portions, the answer to our question emerges clearly: when we confront our failures, God’s grace and mercy are ready to restore, redeem, and transform us. It is not about what we have done or deserve, but about who God is—gracious, merciful, slow to anger, and abounding in steadfast love.

Grace is not given because we are worthy; mercy is not withheld because we fail. In God’s eyes, both are always available to restore, redeem, and transform.

He demonstrated this ultimately by giving His Only Son, Yeshua, to die for us. As Ephesians 2:4–5 reminds us:

“But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved).”

When we grasp this, our response should mirror David’s: praise, worship, and a life surrendered to God. We can sing with gratitude:

“Amazing grace and mercy, how sweet the sound that saved a wretch like me. I once was lost, but now I am found. I was blind, but now I see…”

Shabbat Shalom,

Topher

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Sources:

blueletterbible.org

dailyverses.net

thebiblesays.com

warrencampdesign.com

jesuswalk.com

The MacArthur Study Bible

Parasha 69: The Sin of Substitutes

 

The Sin of Substitutes

-- T O R A H   P O R T I O N --

Introduction:

Let’s be honest. When life feels uncertain, we all look for something to hold onto. What is the first thing you cling to when your peace is shaken? Now ask yourself: does it draw you closer to God, or does it quietly replace Him?

Last Shabbat, God instructed Moshe that when he took a census of the sons of Israel to number them, each one must give a kofer for himself to God, to avoid the plague among them, since there is danger in taking the census. What God required as the ransom was half a shekel, according to the shekel of the mishkan, from everyone who was numbered, from twenty years old and above.

Next is the making of the bronze laver, where Aaron and his sons were to wash their hands and feet before entering the mishkan, so that they would not die. The instructions for the anointing oil and the incense follow. God gave the same instruction for both: no one was to make anything like them according to their composition.

Yet even as these precise instructions were given, the people of Israel faced a test of faith and patience. While Moshe remained on Mount Sinai, their hearts wavered, and they struggled to wait on God’s timing. This tension sets the stage for Parasha 69 and reveals the danger of replacing God’s timing with human impatience.

Our Torah portion starts with God choosing who would design and build the mishkan and its furnishings. First, God identified Bezalel from the tribe of Judah. His name means “In the shadow of God,” and perhaps that is why God filled him with His Spirit—wisdom (chokhmah in Hebrew, meaning skillful wisdom), understanding (tevunah, meaning the act of understanding skill), and knowledge (da‘at, meaning discernment).

To be filled with God’s Spirit means Bezalel was given a special duty: to design artistic works in cutting jewels and carving wood. Interestingly, when God created the heavens and the earth, His Spirit was moving over the surface of the waters, and then He said, “Let there be light.” In the same way, in the making of the mishkan, a shadow of the heavenly things (Hebrews 8:5), Bezalel needed God’s Spirit.

Because he was appointed by God to make the mishkan, we can see in him a shadow of Yeshua. Perhaps that is why his lineage is mentioned—that he was the son of Uri, the son of Hur, from the tribe of Judah. This Hur was likely the one who helped hold up the hands of Moshe during the battle against the Amalekites (Exodus 17:11–12).

To be filled with the Spirit of God means His Ruach HaKodesh controls us more, transforming us, ministering to us, and helping us become true disciples of Messiah Yeshua.

Next, God identified Oholiab from the tribe of Dan. His name means “Father’s tent,” and he was to assist Bezalel. Along with them, God appointed gifted artisans to make all that He commanded in chapters 25–30. Oholiab is also a type of Yeshua. The Hebrew word for tabernacle is Mishkan, meaning “dwelling place, tent, sanctuary.” From the meaning of his name, “Father’s tent,” Yeshua said in John 6:38, “For I have come down from heaven, not to do My own will, but the will of Him who sent Me.” Baruch HaShem Adonai YHVH, for the Scriptures point to Messiah Yeshua.

Why was the instruction to observe the Shabbat included in the making of the mishkan? Because Bezalel, Oholiab, and the gifted artisans would surely become very busy in the work, and they too needed rest. Even God rested on the seventh day after creating the heavens and the earth, and He wanted His people to rest as well. Verse 17 says that Shabbat is a sign between God and His people. The Hebrew word for sign is ot, meaning “a distinguishing mark.” Shabbat is not only about ceasing from work; it is a declaration that we belong to Him.

In chapter 32, the rebellion seen in Genesis 11, when humanity spoke one language and said, “Come, let us build ourselves a city and a tower whose top is in the heavens” (Genesis 11:1–4)—happened again. This time, the children of Israel grew impatient while waiting for Moshe to come down from Mount Sinai. They said to Aaron, “Come, make us gods that shall go before us,” and Aaron granted their request. Why was it so easy for them to worship the golden calf?

True worship submits to God's Word no matter what it is. It leads to holiness and obedience. Selective obedience is false worship. So which God are you worshipping? Is it possible that you're redefining God to suit yourself?

They lost their focus while waiting for Moshe (v.1). The Hebrew word for “delayed” is bosh, meaning “to be ashamed or disappointed.” Waiting is crucial in obedience and relationship with God. This incident parallels the second coming of Yeshua. James 5:7–8 and Matthew 24:11–13 remind us that patience and endurance are essential for those who truly love God.

They also could not forget Egypt (vv.4–8). Though God clearly declared Himself as their Deliverer, they credited the golden calf for bringing them out of Egypt. They easily forgot the God of their fathers, yet struggled to forget the land of their bondage. Paul’s exhortation in Philippians 3:13–14 calls us to forget what is behind and press forward toward the upward call of God in Messiah Yeshua.

Impatience always produces substitutes for God.

• How is your service to God? Are you still focused, or do you seem lost? 
• Are there things you haven’t let go of that have become obstacles to serving God?
• Where has waiting become uncomfortable enough for you to seek a substitute instead of trusting God’s timing?

Hope these practical suggestions will help you.

Choose Friends Who Are Genuine Believers 

1 Corinthians 15:33: “Do not be deceived: ‘Bad company ruins good morals.’”

Remember who you hang out with is very important so choose friends wisely who will help you grow spiritually.

Be Consistent in Bible Study 

Psalm 119:15–16: “I will meditate on Your precepts and regard Your ways. I shall delight in Your statutes; I shall not forget Your word.”

When you are consistently in God's Word,  no doubt you will only grow closer to Yeshua.

Always Pray 

Jeremiah 29:13: “You will seek me and find me when you seek me with all your heart.”

Our prayer time helps us to overcome the hardest and busiest times that hinders our focus on serving God.

Let the Spirit Lead You 

Galatians 5:16: “Walk by the Spirit, and you will not gratify the desires of the flesh.”

To be filled with the Spirit of God means His Holy Spirit (Ruach Hakodesh) controls us more, transforming us, ministering to us and helping us to be a real disciple of Messiah Yeshua, and obey His commandments.

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

In the Haftarah, elders of Israel approached the prophet Ezekiel, possibly seeking relief from the prophecy of Jerusalem’s destruction. Instead, God instructed Ezekiel to confront them by recounting three truths.

First, God reminded them of what He had done for Israel (vv.5–6). God begins with the story of how he brought out Israel from Egypt. He did this not because He is proud, but to inform them that He is true and faithful to His promise with Abraham, Isaac and Jacob. Genesis 15:13-14: Then the LORD said to him, “Know for certain that for four hundred years your descendants will be strangers in a country not their own and that they will be enslaved and mistreated there. But I will punish the nation they serve as slaves, and afterward they will come out with great possessions."

Second, God reminded them of His covenant relationship with Israel (v.5). At the beginning of verse 5 God said that He chose Israel. From the two sons of Abraham He chose Isaac. From the twins of Isaac He chose Jacob and He changed his name to Israel. Then at the last part of verse 5 God said that He is their God. This relationship that God has mentioned is not just a relationship, but a covenant relationship. Jeremiah 31:33: “This is the covenant I will make with the people of Israel after that time,” declares the LORD. “I will put my law in their minds and write it in their hearts. I will be their God, and they will be my people.

Third, God commanded them to cast away their idols (v.7). Here God mentioned Egypt because of its influence on the children of Israel to worship other gods. Again, going back to Exodus 20, after God introduced Himself as the redeemer of Israel, He told them not to make for themselves an idol for He is a jealous God.

Obeying Adonai is never truly difficult when our hearts love Him. What makes obedience seem hard are the traditions of men and the distortion of Scripture by those who add to or twist His words. His Torah, followed as He intended, is perfect and brings life.

Many claim, “I believe in God,” yet their lives tell a different story. They continue to worship idols, embrace worldly ways, and ignore His commands. Ezekiel 20 warns us of the consequences for those who cling to substitutes instead of God:

• They profane His Name by claiming to belong to Him while walking in sin and holding onto idols.
• They experience His judgment, scattering, and separation because of their rebellion.

Faith without obedience is self-deception. True belief always produces action, casting away idols and turning fully to the God who delivers and sustains life.

God’s consistent concern has always been that His people remain free from idolatry. Having lived in Egypt for four hundred years, Israel’s struggle was understandable but not excusable. God’s desire was worship, not bondage.

The greatest danger is not  just forgetting God exists, but also forgetting who He is.

• If you look back at the history of your life before you became a Messianic believer, what have you learned?
• Do you think there is any rebellion against God in your life now that you are unaware of?
• Are there influences from your past that still shape your obedience more than God’s covenant truth?

As we read our Haftarah portion about Israel’s failure to honor their Creator, and how they wasted their blessings and the advantage of being God's chosen people to be a witness to the Gentiles, let us be careful in the way we obey God. Let us live to be a credit to the holy name of our Master Yeshua, so that people around us may see His image in us.

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

Our Apostolic portion shows how a life raised up with Yeshua should be lived practically. Since God has made us alive in Messiah Yeshua, our old nature has died, and we are called to a transformed life. What we have experienced in our salvation must now shape how we live day to day—our faith is meant to produce action.

First, Paul said we must SEEK the things above. The Greek word for seek is Zeteo, which means “to seek in order to find.” So the center of our seeking is Yeshua Himself, for He is seated at the right hand of His Father. Since we have been raised up with Him, our old nature has died already. 2 Corinthians 5:17:

“If anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.”

Probably while Paul was writing this, his inspiration was the word of Yeshua in Matthew 6:33:

"But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."

When we seek Yeshua and find Him, there is a treasure attached. Seeking the things above is not only a thought, it is an action. Our priorities reveal what we truly value. Are we building God’s kingdom or advancing our own comfort and desires? Are our daily choices aligned with eternal things, or do earthly matters subtly compete for our attention?

Second, Paul said we must SET our minds on the things above, not on earth. The Greek word for set is Phroneo, which means “to have understanding, be wise.” In Psalm 19:7 CJB it says:

“The Torah of ADONAI is perfect, restoring the inner person. The instruction of ADONAI is sure, making wise the thoughtless.”

So the key for us to be wise is the Torah. And perhaps that's the reason why Paul said to set our minds on the things above where Yeshua is, because He is the Torah who became flesh.

Setting our minds on heavenly things is a conscious choice. Life presents many distractions, and even good things can become idols if they replace God as our first love. Satan often tries to divert our attention with what seems beneficial, but anything that takes Adonai out of first place becomes an idol. 

Third, Paul said we must SLAY the earthly things like: fornication, uncleanness, passion, evil desire, and covetousness. The equivalent of these earthly things is idolatry. Romans 8:13 states:

“For if you live according to the flesh you will die; but if by the Spirit you put to death (SLAY) the deeds of the body, you will live.”

Being hidden in Messiah means we abide in Him and He in us. Our old selves have died; we now belong to Him. This transformed life requires action: resisting temptation, rejecting earthly idols, and keeping God first. All sins common to earthly people when indulged, are a form of idolatry, because we are saying that our temporary pleasure matters more than God’s commands. Faith without obedience is incomplete. True belief produces action, seeking God, setting our minds on Him, and casting aside anything that would replace Him.

• What you set your mind on will eventually set the direction of your life.
• What earthly attachment must be put to death so my life can truly reflect what is above?

Returning to my introduction question, it's now clear to us that there is a danger of letting substitutes take the place of God. In the Torah, the children of Israel grew impatient waiting for Moshe to descend from Mount Sinai, so they fashioned a golden calf and worshipped it. In the Haftarah, God reminds Israel of their history of idolatry, calling them to throw away their abominations and turn from the idols of Egypt. In the Apostolic portion, Paul instructs believers in Colossae to slay the earthly things in our lives that silently become idols.

Idolatry has many forms. Anything we worship, honor, or prioritize above God: our possessions, relationships, desires, or comforts, becomes a substitute for Him. This is why God commands us to love Him with all our heart, mind, and soul: leaving no room in our lives for anything to quietly take His place.

Psalm 135:15-18 warns us:

“The idols of the nations are silver and gold, the work of human hands. They have mouths, but do not speak; they have eyes, but do not see; they have ears, but do not hear, nor is there any breath in their mouths. Those who make them become like them, so do all who trust in them.”

And 1 Corinthians 10:14 urges:

“Therefore, my beloved, flee from idolatry.”

Examine your own life,

• What are the “substitutes” you lean on when life feels uncertain?
• Are these things drawing you closer to God or replacing Him in your heart?
• Are you mixing biblical truth with cultural practices that dilute His holiness?

Be wise and take correction now while you can still correct the course of your life, your priority, the way you live. Remember,

Whatever we believe, we obey.

Whatever we obey we worship.

You will always resemble whatever you worship.

So if you say you worship the God of Israel, if you say your Lord and Savior is Messiah Yeshua, do you resemble how He lived?

Let this Parasha remind us that true peace, strength, and fulfillment are found only in God, and that any substitute no matter how harmless it may seem, cannot satisfy the heart the way He does.

Shabbat Shalom,

Topher

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Sources:

blueletterbible.org

thetorah.com

hallel.info

davidschrock.com

days-of-noah.com

compellingtruth.org

versebyverseministry.org

The MacArthur Study Bible

studyandobey.com

Leaving Churchianity Podcast

Parasha 68: Giving from the Heart

Giving from the Heart

-- T O R A H   P O R T I O N --

Introduction:

Think for a moment about the last gift you ever received. How did it make you feel? Now imagine being the one to give a gift from your heart, without expecting anything in return, what went through your mind as you blessed someone else?

Last week, two instructions were given by God. First, the instruction to make an altar of incense, which was made of acacia wood, square in shape, with a horn on each side, overlaid with pure gold, and placed before the veil. Second, the instruction of how Aaron shall burn sweet incense every morning and at twilight when he tends the menorah.

In this week’s portion, we will explore how giving from the heart reflects God’s own generosity.

This Shabbat, our Torah portion starts with the taking of the census of the children of Israel. Every man shall give a ransom for himself to God. Our text does not mention any offense that Israel committed to be punished. So what is the ransom for? The Hebrew word for ransom is kofer, which means "price of a life," and this is so that there will be no plague among men when Moshe numbers them. The Hebrew word for plague is negep, which means "blow" or "striking." If God ordered it, it means only one thing: there is danger in conducting a census.

A census in Israel was not meant to be conducted the way other nations did it. The surrounding nations counted their people to measure military strength, but Israel was counted through a contribution. The purpose was not to rely on human strength, but to emphasize Israel’s corporate solidarity and dependence on Adonai.

In 1 Chronicles 21, David conducted a census without the command of God, and it caused a disaster. God was displeased and struck the children of Israel. In verse 14, it says: "So God sent a plague upon Israel, and seventy thousand men of Israel fell." This incident was the result of a wrong census, which caused death, and it helps us now to understand why God requires a ransom.

Those who were numbered, aged twenty and above, had to give half a shekel as a ransom and atonement. Here, we can see that the word atonement is used. The Hebrew word for this is kapar, which means "to cover," and from this meaning we see that the ransom was to cover sin, just in case, so that there would be no plague.

The half-shekel is also called “atonement money” because it was given for the service of the Tent of Meeting. In other words, the giving itself supported the sacred service, where atonement was carried out through sacrifice and priestly intercession.

Why was the ransom inserted between the making of the altar of incense and the bronze laver?

Before Aaron and his sons entered the mishkan, they needed to wash their hands and feet in water from the laver to be clean, lest they die (vv.17-21). Once Aaron entered the mishkan, he first lit the menorah, and next burned incense. The answer is that these are all foreshadows of Yeshua. At the bronze laver, we find water, where Yeshua is the living water, but His blood cleanses us from all sin (1 John 1:7). At the altar of incense, we find blood on its horns, where Yeshua's blood justified us and saved us from wrath through Him (Romans 5:9). And from the ransom, the shekels were collected, where Yeshua was betrayed by thirty pieces of silver (Matt.26:15) and gave His life as a ransom for many (Matt.20:28).

In verses 22-33, God instructed Moshe to take expensive ingredients for making holy anointing oil. It shall be made of myrrh, an Arabian gum from the bark of a tree, used in sacred oil and in perfume; cinnamon, a fragrant bark used as a spice; sweet-smelling cane or calamus, an aromatic reed; cassia, another spice; and olive oil, as a staple, medicament, or unguent for anointing. The anointing oil would be used to anoint the mishkan, its furniture, and Aaron and his sons. It signified that the object or person was set apart for God's purpose.

The ingredients of the anointing oil also foreshadow Yeshua. In John 19:38-40, Yosef of Arimathea, a secret talmid of Yeshua for fear of the Jews, asked Pilate if he might take Yeshua’s body, and his request was granted. Nicodemus also came and brought a mixture of myrrh and aloes. They took the body of Yeshua, the Anointed One (HaMassiach) of Israel, and bound it in strips of linen with the spices.

Also, in John 12:1-9 and Mark 14:1-9, two occasions occurred prior to Yeshua’s death, where Mary anointed His feet with expensive ointment made from pure nard costing three hundred denarii. In Mark, a woman came with an alabaster flask of pure nard, very costly, broke the flask, and poured it over His head. In both occasions, He defended the women before His burial. Even before His death, we can see that Yeshua was the sinless and unblemished Massiach, for no sinful man was authorized to be a prophet, king, and priest (the positions where anointing oil must be applied). Only Yeshua, the Son of God, anointed by the Father, is above every name (Phil.2:9-11), and all authority has been given to Him in heaven and on earth (Matt.28:18).

Our Torah portion ends with the ingredients for making incense: sweet spices (sam in Hebrew, meaning "to smell sweet, an aroma"), stacte, an aromatic gum resin of a shrub; onycha and galbanum, other resins or gums; and pure frankincense, a white resin burned as fragrant incense.

Why was the making of incense placed at the end of our Torah portion? Because it was the last item through which Aaron would pass before entering the Most Holy Place on Yom Kippur. The command is that no other composition may be made for it is holy to God, and it is where He would meet Aaron.

In the census of Israel, every citizen’s life was declared to be of equal value. Every family gave equally. Remember, you are called by the LORD to contribute, and the first way you can contribute is through your time and talents.

This equal contribution teaches a powerful principle: the strength of Israel does not rest in the talents or ability of a few individuals, but in the corporate unity of the nation as a whole. Each person must see themselves as an essential part of the whole—like the “body of Messiah,” where every part is necessary.

James 1:17

“Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.”

Every life is precious to God, and every offering given from the heart is an act of worship that covers and protects His people.

What are the best things you can give to the LORD? 

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

In Haftarah, Jehoash, the son of Zibiah of Beersheba, became king and reigned in Jerusalem for forty years. Jehoash was a good king under the care of Jehoiada the priest. When the temple needed repair, he told the priests to bring all the money from the census and use it to repair the damages of the temple.

However, during his twenty-third year as king, the priests had not repaired the temple. Why? Perhaps they were not skilled or suited for the job. So Jehoash called Jehoiada and the other priests and informed them that they would no longer receive money from the people, and they agreed. With Jehoiada’s help, King Jehoash made a new plan: to put a box with a hole on top beside the altar for collection. The money collected was given to skilled carpenters and builders to repair the temple. The good thing is, they no longer needed to report to those in charge, for they dealt faithfully (v.15).

Another possible reason is that the priests were taking the contribution money for themselves instead of using it for repairs. That is why Jehoash stopped the old system and created a secure collection chest so the funds would be used faithfully for the work of the house of the LORD.

What can we learn here from our Haftarah portion?

Use your gift for God’s purpose – In verse 5, the priests were told to repair the damages of the temple but were not trained for carpentry. As followers of Yeshua, we need to discover our talents and use them for God’s glory. 1 Corinthians 12:4-6: "Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone."

Consult your plan with God – King Jehoash didn’t consult God. In verse 2, it says he did what was right in God’s sight all his days according to Jehoiada the priest’s guidance. However, when Jehoiada died, King Jehoash changed, murdered his son, and the army of the Arameans defeated Israel because they had forsaken the LORD (2 Chron.24:24). Every decision must be made with God first. Proverbs 3:5-6: "Trust in the LORD with all your heart, And lean not on your own understanding; In all your ways acknowledge Him, And He shall direct your paths."

Our haftarah reminds us that giving is not just about the amount or the act itself, it is about integrity, obedience, and trust in God. True stewardship requires that we use what God has entrusted to us wisely, faithfully, and for His purposes, whether it is our time, talents, or resources.

When we give or manage resources with a heart aligned to God, we reflect His character and bring His kingdom to life. But when we act carelessly, out of self-interest, or without consulting Him, even good intentions can fail.

Faithful stewardship honors God more than abundant offerings; how we manage what is entrusted to us matters more than the size of what we give.

Am I using my gifts, resources, and influence faithfully for God’s purposes, or am I tempted to seek personal gain or neglect what God has entrusted to me?

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

In Apostolic scripture, Paul urged the believers in Corinth to give for the community in Yerushalayim. In verse 5, he encouraged the brethren to prepare the bountiful gift promised to them so it would not be affected by selfishness. To avoid selfishness, Paul reminded them:

There is reaping in sowing (v.6) – Paul uses a farming metaphor. When a farmer plants, he will naturally harvest. Proverbs 11:24-25: "Give freely and become more wealthy; be stingy and lose everything. The generous will prosper; those who refresh others will themselves be refreshed."

This reminds us that giving is an investment in God’s kingdom, not in personal gain.

There is a purpose in God’s generosity. God gives so we can bless others. He equips us not to hoard what we have, but to pour it into the lives of others. Cheerful, faithful giving keeps God’s blessing flowing—through us to those in need.

Giving should come from the heart (v.7) – Deuteronomy 15:10: "You shall give to him freely, and your heart shall not be grudging when you give to him, because for this the LORD your God will bless you in all your work and in all that you undertake. Giving is an expression of love, gratitude, and obedience to God, not a way to earn favor or recognition.

God provides so we can meet the needs of others. Generosity flows from recognizing how God has already blessed and helped us. A believer who understands this naturally becomes quick and eager to help others, trusting that God will continue to supply their own needs as they serve faithfully.

How many times has God met your needs through others? How has His provision inspired you to help someone else?

God loves a cheerful giver (v.7) – Notice Paul didn’t say God loves a giver, but a cheerful giver. The Greek word hilaros means "joyous, prompt to do anything." A cheerful giver has great joy in their heart every time they give.

When we give with joy, our offering becomes a reflection of God’s own heart. Cheerful giving strengthens faith, because we are reminded that all we have comes from Him, and He will continue to provide. God values the heart behind the gift more than the size of the gift itself.

God provides and multiplies (v.8-11)- Paul reminds the Corinthians that God supplies what is needed: "God is able to make all grace abound toward you, so that having all sufficiency in all things, you may abound in every good work."

Giving is a partnership with God. Our generosity is a way to join Him in blessing others and expanding His kingdom. When we act in faith, God not only meets our needs but multiplies the impact of our giving, creating a ripple effect of blessing. Giving is never a loss. It is an opportunity for God to demonstrate His provision, both to us and through us.

Paul’s point is not that giving is a financial investment where the more you give, the more money you get back. Rather, giving flows from gratitude to God and a desire to see His work flourish and His Kingdom expand.

The heart that gives freely is a heart that reflects God’s own generosity.

Am I giving with joy and gratitude, trusting God to use my gift to bless others and advance His Kingdom, or am I giving out of obligation or expectation?

The connection of Parasha 68 is about giving. In the Torah, everyone who is numbered shall give half a shekel as a contribution to the Lord. In Haftarah, the king’s scribe and high priest gave the collected money to the carpenters and builders who worked on the house of the Lord. In Apostolic scripture, Paul reminded the believers in Corinth that God loves a cheerful giver and that He who supplies seed to the sower and bread for food will supply and multiply the seed.

Earlier, I asked you to think for a moment about the last gift you ever received, how did it make you feel? Also, if you were the one giving a gift from your heart, what went through your mind as you blessed someone else?

One of the characteristics of God is being a giver. All that we have comes from Him so that we can give and be a blessing to others. Let us always remember that the best example of giving from the heart is God Himself. He gave His Only Son, Yeshua. Let us respond with a thankful heart.

Receiving a gift brings temporary joy, but giving from the heart produces lasting joy, spiritual growth, and alignment with God’s purposes. True joy is found in being a channel of God’s blessings to others.

Since all we have comes from God—“He supplies seed to the sower and bread for food”—we do not need to fear when we are urged to contribute. The One who supplied what we have in the first place will also provide what is needed for the seed we sow to abound.

Acts 20:35 CJB

"In everything I have given you an example of how, by working hard like this, you must help the weak, remembering the words of the Lord Yeshua himself, ‘There is more happiness in giving than in receiving.’”

When you give from the heart, you become God’s hands in the world, and every act of generosity transforms not just others, but yourself.

How can I open my heart fully to give my time, talents, and resources so that God’s love flows through me to others?

Shabbat Shalom,

Topher

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Sources:

blueletterbible.org thetorah.com sermonwriter.com hallel.info abbaoil.com walkingtogetherministries.com thebiblesays.com

torahresource.com The MacArthur Study Bible

Parasha 67: A Pleasant Scent Before the Lord

 

-- T O R A H   P O R T I O N --

Introduction:

What stirs within you when you encounter a beautiful fragrance, and how might that response help you understand what it means to be pleasing to God?

Last Shabbat, God told Moshe the instructions on how to consecrate Aaron and his sons for ministering to Him as priests. Moshe shall bathe them, and after that Aaron shall wear his garments such as the tunic, ephod, breastplate, and turban. For Aaron’s sons, Moshe shall put tunics on them, gird them with sashes, and put hats on them. After the clothing comes the anointing oil and the offering of animals for the sin offering. This ceremony shall be conducted for seven days before they begin serving the holy God.

Our Torah portion this Shabbat is quite short, and it deals with the altar of incense. It was not mentioned in chapter 25, where the making of the furniture inside the mishkan had been given. Why? My understanding is because there is something special about the altar of incense, and it is the last item Aaron shall pass by before he enters the Most Holy Place once a year, on Yom Kippur.

The instruction in verse 6 is to put the altar before the veil that is before the Ark of the Testimony and the mercy seat, where God wants to meet him. Just like the other furnishings, the altar of incense is made of acacia wood and overlaid with pure gold.

Now, to make the smoke of the incense a pleasant scent to God, Aaron should:

Burn sweet/fragrant incense every morning and twilight (vv. 7–8)

Notice the command of God here. Aaron should light the menorah first before he begins burning sweet incense. Why? Are these two connected?

Through the help of the Ruach HaKodesh, my understanding is that if we go back to Exodus 27:20, it says that the children of Israel must bring pure oil of pressed olives for the light, to cause the menorah to burn continually. Aaron and his sons shall tend it from evening until morning. The Hebrew word for pure is zak, which means “clean, pure,” and the word pressed comes from lachats, meaning “to squeeze, press.”

The incense is a type of prayer, according to Psalm 141:2:

“May my prayer be counted as incense before You; the lifting up of my hands as the evening offering.”

So the connection and message not only for Aaron but for us as well, is that the light (menorah) of Yeshua is needed to illuminate us first and make us pure. Only then can we approach the Holy King of the universe and offer our prayers (incense).

1 John 1:7:

“But if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Yeshua, His Son, purifies us from all sin.”

Psalm 24:3–4:

“Who may ascend into the hill of the Lord? Or who may stand in His holy place? He who has clean hands and a pure heart, who has not lifted up his soul to an idol, nor sworn deceitfully.”

Regarding the burning of sweet incense in the morning and twilight, Genesis 1:5 says:

“And there was evening and there was morning, one day.”

This means that each day we must be active in approaching God.

Not offer any strange incense (v. 9)

The word strange in Hebrew is zur, and surprisingly, three of its meanings are “enemy,” “prostitute,” and “harlot.” To offer strange incense would be to act as an enemy to God. That is why, in verses 34–38, He gave the specific ingredients for the special incense to be used on the altar.

One of the ingredients is frankincense. The Hebrew word levonah means “a white resin burned as fragrant incense,” producing a pleasant scent inside the mishkan. What is fascinating is that frankincense was one of the gifts given to Yeshua by the wise men (Magos in Greek) during the days of King Herod (Matt. 2:1), conveying that He is our Kohen HaGadol, The Great High Priest, who would offer Himself as a pleasing aroma.

Ephesians 5:2:

“And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.”

Make atonement on the altar’s horns once a year (v. 10)

During Yom Kippur, Aaron must atone for the horns of the altar of incense. My understanding of why the blood is sprinkled on the horns is that the horn represents strength. Only blood can overcome the strength of sin and has the power to forgive. That is why the blood must come from the sin offering.

This is a foreshadowing of Yeshua, for His blood brings remission of sins.

Matthew 26:27–28:

“For this is My blood of the new covenant, which is shed for many for the remission of sins.”

Hebrews 9:22:

“And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness.”

Our Torah portion emphasizes that only Aaron performed this final task before entering the Most Holy Place. Likewise, Yeshua alone is our mediator to the Father.

The question is: How do you know if you are a pleasing aroma to God?

Ephesians 5:1–2 answers this:

“Therefore be imitators of God, as beloved children. And walk in love, as Yeshua loved us and gave Himself up for us, a fragrant offering and sacrifice to God.”

When we express Yeshua the way Paul describes, we too become a pleasant scent to the Father, an aroma He delights in and breathes in all day long.

Do you think your life is a pleasing scent to God?

Examine your daily walk. Are your prayers rising from a life illuminated and purified by the light of Yeshua, or are you approaching God without first tending the menorah of holiness?

Only a life purified by His light can rise as a fragrance welcomed in His presence.

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

Our Haftarah portion deals with the polluted offerings of the sons of the priests of Israel. Even before Abel offered the firstborn of his flock (Gen. 4:4), God respected his offering. In the case of Noah, when he and his family came out of the ark after the flood, he built an altar to God and offered burnt offerings from every clean animal and bird, and God smelled a soothing aroma (Gen. 8:15–21).

Since then, offerings that please God have been clearly defined. In Leviticus, God told Moshe to speak to the children of Israel that whenever they bring burnt, grain, peace, sin, or trespass offerings, they must give their best in honor of Him.

The Haftarah highlights that incense is not just about fragrance, but about how YHVH’s Name is honored and magnified through proper worship. When incense is burned together with the sacrifices, it points to the greatness of HaShem being openly displayed. Scripture repeatedly reminds us that God’s greatness is evident in creation itself. He formed the heavens and the earth by His word, and the Psalms often declare this truth.

Yet the prophets emphasize that God’s greatness is revealed even more powerfully through redemption. Incense rising before God represents more than ritual. It represents a response to His saving power and mercy. When the priests offered incense correctly, they were acknowledging that redemption, forgiveness, and covenant relationship come only through God’s initiative and strength, not human effort.

This is why the polluted offerings in Malachi are so serious. By offering blemished sacrifices, the priests were not just breaking a rule; they were minimizing God’s redemptive power and treating His grace casually. Their worship contradicted the very message incense was meant to proclaim: that God is holy, powerful, and worthy of the best.

In Malachi 1:6 and 2:1, God directs His message to the priests who failed to be role models. Verses 12–13 make it clear that they profaned God’s name and defiled the altar by offering lame and sick animals, which God hates.

Deuteronomy 15:21:

“If an animal has a defect, is lame or blind, or has any serious flaw, you must not sacrifice it to the LORD your God.”

Malachi 2:5–6 says that the priests knew the covenant and God’s instructions but failed to live them. Instead of teaching knowledge and giving proper instruction, they tolerated wrong worship. That is why the LORD said in Malachi 3:7–10 to return to Him.

Sadly, these verses are often used in churches solely to promote tithing. However, their true context is about corrupt priests who dishonored God through improper offerings.

Tithing was not weekly, and it had specific recipients, as seen in Deuteronomy 26:12. In Acts 2:45, believers shared freely according to need, without a fixed percentage.

To rob God, therefore, means two things: disobeying His instructions and failing to give Him the best He deserves.

How is your time serving Yeshua? Do you give Him your best, or only the leftovers, like the polluted offerings of the priests?

May this Haftarah remind us that God is worthy of genuine, honorable offerings. He must not be treated casually, for He is the King of the universe and worthy of praise.

Psalm 150:6:

“Let everything that has breath praise the LORD!”

Evaluate what you offer God: your time, devotion, obedience, and honor. Are they whole and excellent, or are they blemished and convenient?

God is not honored by what costs us nothing, but by what reflects His worth.

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

There was a silence in heaven after the Lamb broke the seventh seal in our Apostolic portion. And the seven trumpets were given to the seven angels. One of the uses of the Trumpets is for judgment. Perhaps that's the reason why another angel is holding a golden censer and given not only an incense but a much incense to be offered with the prayers of all the saints before the throne. We can see here what Aaron did as a high priest where he burns incense before he goes inside the Most Holy place to intercede on behalf of the children of Israel.

Why does an angel have to offer an incense mixed with the prayer of the saints before the release of God's judgment? The Greek word for saints is hagios which means "sacred, pure and worthy." In Luke 1:1–13, Zacharias the High priest had a wife from the tribe of Aaron, her name was Elizabeth. According to verse 6, both of them were righteous walking blamelessly in God's mitzvot but they had no child.

One day, while Zacharias was burning incense and while the people outside were praying at the hour of the incense offering, an angel appeared to Zacharias standing at the right of the altar of incense to inform him that his prayer has been heard by God, and Elizabeth will give birth. In Proverbs 15:29 it says: “But the LORD hears the prayer of the righteous.”

From the story of Zacharias and Elizabeth and quoting Proverbs, we can understand now the incense mixed with the prayer of the saints and that is to please God and spare them from judgment. And the smoke of incense went up with the prayer of God's people (saints) from the hand of the angel before God (Rev. 8:5).

At this point, the Apostolic witness helps us understand why the prayers of the saints carry such weight before the throne. The apostles reveal that the Messiah, having suffered and been perfected through obedience, now serves as the eternal Great High Priest in the heavenly sanctuary. Unlike the repeated offerings of the earthly priesthood, His priestly work was completed once for all, granting continual access for those who belong to Him. Because of this, the prayers of the saints are no longer distant petitions but are brought into the very presence of God, purified and made acceptable.

The silence in heaven, then, is not absence but reverence. Heaven pauses because prayer matters. Before judgment proceeds, intercession ascends. The apostles consistently affirm that God hears the cries of His holy ones, and that divine action is preceded by the faithful prayers of a redeemed people. Judgment does not move ahead without first receiving the incense of the saints.

If prayer precedes judgment in heaven, what place does it hold in your daily walk with God? How seriously should you treat prayer?

Before God acts in judgment, He receives the prayers of His holy ones.

The connection of Parasha 67 centers on what it truly means to bring a pleasant offering before God.

In the Torah, Aaron is commanded to burn fragrant incense day and night before the Lord. This continual offering symbolizes faithful obedience, purity, and worship that rises as a pleasing aroma to God, not occasional devotion, but consistent faithfulness.

In the Haftarah, however, we see a painful contrast. The priests of Israel defiled the altar by offering lame and sick animals. Their worship was careless and dishonoring, revealing hearts that no longer reverenced God. What should have been pleasing became offensive, not because God changed, but because the worshippers did.

In the Apostolic Writings, the smoke of the incense, together with the prayers of the saints, ascends before God from the angel’s hand. Here, incense is no longer only a physical offering, but a spiritual reality, prayers rising heavenward, purified and made acceptable before the throne of God.

Living a life that pleases God should be our deepest pursuit. From the beginning, God has revealed that what delights Him is not empty ritual, but a heart fully offered. He gave His perfect and pleasing offering, His only begotten Son, Yeshua HaMashiach, not only to save us, but to model what a life pleasing to the Father truly looks like: obedience, surrender, and love poured out completely.

As Paul exhorts us in Romans 12:1–2, we are called to present ourselves as living sacrifices, holy and acceptable to God. This is not forced worship, but a willing response to mercy. When our minds are renewed and our lives are laid down, we begin to discern what is good, acceptable, and perfect in God’s will. Likewise, Psalm 96:8–9 reminds us that we are invited to bring an offering, not just from our hands, but from our lives, and to worship the Lord in the beauty of holiness.

So let us return to our opening question:

What stirs within you when you encounter a beautiful fragrance, and how does that help you understand what it means to be pleasing to God?

A beautiful fragrance draws us in, it lingers, it transforms the atmosphere, and it leaves a lasting impression. In the same way, a life surrendered to God becomes a spiritual aroma, rising before Him as something pleasing and acceptable. When we live in holiness, obedience, and worship, our lives reflect the fragrance of Messiah Himself.

What kind of “aroma” does your life release before God and others?

Through Yeshua, our prayers, our obedience, and our very lives are transformed into a pleasant scent before the Lord, holy, acceptable, and pleasing in His sight.

God is not moved by the smoke on the altar, but by the heart behind it; only surrendered lives become a pleasant scent before the Lord.

May we not only speak of worship, but live it, becoming a pleasing fragrance before the Lord.

Shabbat Shalom,

Topher

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Sources:

blueletterbible.org 

agapebiblestudy.com 

walkingtogetherministries.com

tithebarn.wordpress.com

hoshanarabbah.org

thegospelcoalition.org

torahresource.com

ffoz.org

bibleoutlines.com

The Mac Arthur Study Bible 

scenichillsblvd.wordpress.com

chavurahshalom.org