Posts in category: Biblical Studies

One of the first acts of obedience that Yehovah requires of His people is to gather—to harvest and set apart—the firstfruits of the land, as well as the first produce from their livestock. These offerings helped cover the expenses of the House of Yehovah (the Temple), provided for those in need, and supported the Levites, who devoted themselves full-time to the service of His House.

This raises a natural question: Since most of us today are not farmers or livestock owners, does this commandment still apply? And if so, how can we obey it?

In today’s world, it is nearly impossible to live without some form of regular income, whether through wages, rent, donations, or some other means of support. We might therefore ask whether this income can be compared to the benefits once obtained from the land and livestock—benefits that were recognized as blessings from Yehovah upon His faithful and hardworking people.

Everything we do today—speaking, of course, of honest and lawful activities—is possible because of the abilities, talents, skills, and relationships Yehovah has allowed us to develop. Shouldn’t the income or benefits that result from using those gifts also be considered blessings from Him? And if we conclude that they are, don’t we also have a responsibility to fulfill this commandment as faithfully as we can? By doing so, we acknowledge Yehovah as their ultimate source.

Once the people of Israel entered the Promised Land and gathered their firstfruits, they were required to come before Yehovah and declare before the priest:

I declare today to Yehovah your God that I have entered the land Yehovah swore to our fathers to give us… Then the priest shall take the basket from your hand and place it before the altar of Yehovah your God… And now, behold, I have brought the firstfruits of the land that You, Yehovah, have given me. And you shall place it before Yehovah your God and bow down before Yehovah your God.

Deuteronomy 26:3–4, 10

But this was not the only portion the people of Israel were commanded to set apart as an expression of gratitude to Yehovah. They were also required to provide for those in need among them:

I have removed the sacred portion from my house and have given it to the Levite, the stranger, the orphan, and the widow, according to everything You commanded me. I have not transgressed Your commandments, nor have I forgotten them.

Deuteronomy 26:13

Wait! This passage is not only talking about setting apart what was consecrated to Yehovah—the firstfruits given to the priests—but also about providing for the stranger, the orphan, and the widow. This is profoundly significant! It is a call to generosity in general and to loosen our attachment to material possessions.

If we refuse to obey these instructions, we have very little Scriptural basis for expecting Yehovah’s blessing upon our finances.

Let’s Talk About the Controversial “Tithe”

Yehovah promised that if we obey Him by setting apart a tenth of what we receive through the abilities and talents He has given us, He will restrain the devourer for our sake:

‘Bring the entire tithe into the storehouse, so that there may be food in My House. Test Me in this,’ says Yehovah of Hosts, ‘and see if I will not open the windows of heaven for you and pour out a blessing until it overflows. I will rebuke the devourer for your sake, so that it will not destroy the fruit of your land, nor will your vine fail to bear fruit in the field,’ says Yehovah of Hosts.

Malachi 3:10–11

Therefore, disregarding or ignoring these instructions has consequences. If we fail to set apart the portion that belongs to Yehovah—the tithe—and the portion intended for those in need, we are breaking our covenant responsibilities toward Him. As a result, not only is the work of ministries affected, but those who serve through them suffer as well, along with widows, orphans, and strangers.

This is not because Yehovah has neglected them, but because those of us who should be channels of provision close our hearts and withhold what does not belong to us. In doing so, we come under a curse and give the devourer legal grounds to damage our finances.

Although Yeshua freed us from the righteous verdict of guilt that stood against us because we had broken the Torah, He did not free us from the responsibility of following His example and living lives set apart from the patterns of this world. When we recognize that we are sinning in any area of our lives, it is our responsibility to repent and return to obedience.

This principle applies to our finances as well. When we set apart our tithe—the portion of our income that belongs to Yehovah—we are turning back to Him, and He turns back to us:

Return to Me, and I will return to you,” says Yehovah of Hosts. “But you ask, ‘How shall we return?’ Will a man rob Elohim? Yet you are robbing Me. But you ask, ‘How have we robbed You?’ In tithes and offerings. You are under a curse, for you are robbing Me—the entire nation.

Malachi 3:7–9

A grateful heart shares with those who are in need.

What Do Our Brothers in Y’hudah Do?

Within Judaism, we find profound wisdom in the practice of tzedakah. This term, commonly translated as charity, actually carries the meaning of righteousness or justice. It is not merely a voluntary donation, but an obligatory commandment (mitzvah) intended to restore justice and balance within the community.

It is considered such a fundamental principle that, according to Jewish tradition, a person who refuses to practice it demonstrates such a serious disconnection from the essential values of the Jewish people that even the authenticity of that person’s faith and heritage may be questioned. Some sages taught that tzedakah is equivalent to all the commandments combined, and that one who refuses to practice it can be compared to an idolater, because he places his trust in wealth rather than in God.

No wonder Yeshua said:

…where your treasure is, there your heart will be also.

This principle is reinforced in the New Testament (Brit Hadashah), where we are told that if we possess material resources, see a brother in need, and refuse to help him, we have reason to question whether the love of Yehovah truly dwells within us:

Whoever has the goods of this world and sees his brother in need, yet closes his heart against him—how can the love of Elohim remain in him?

1 John 3:17

Of course, Yehovah rewards compassion and generosity. He promises that when we give to the poor and needy, to widows and orphans, He will repay us:

Whoever is gracious to the poor lends to Yehovah, and He will repay him for what he has done.

Proverbs 19:17

So, What Can We Do With Our Tithes?

First of all, we need to understand that the practice of tithing is, above all, a testimony on the part of the person who gives. By doing so, we acknowledge that our abilities come from Yehovah.

Originally, the tithe was brought to the House of Yehovah (the Temple) for its maintenance and to support the Levites and priests. Over time, however, many priests became corrupt, and what they received was no longer enough to satisfy their greed. By the time of Yeshua, the priestly establishment had allowed businesses involving money exchange and the sale of animals to operate within the Temple courts. This prompted Yeshua to drive them out, accusing them of turning His Father’s House into a den of thieves:

Then Yeshua entered the Temple and began driving out those who were buying and selling there. He overturned the tables of the money changers and the seats of those selling doves. And He said to them, ‘Is it not written, “My House shall be called a house of prayer for all nations”? But you have made it a den of thieves.’

Mark 11:15–17

After the destruction of Herod’s Temple, there was no longer a place to bring the tithes. Should we therefore conclude that we have been “freed” from this responsibility?

If our answer is yes, then perhaps we have failed to understand the purpose of the instruction. Remember what that purpose is: to acknowledge that everything comes from Yehovah and to demonstrate our gratitude and honor toward Him.

The question therefore remains: What should we do with the portion we set apart for Yehovah?

Personally, I see two options:

• In light of what Yeshua told His disciples when He sent them out—“The worker is worthy of his wages” (Luke 10:7)—it is entirely appropriate to use it to provide financial support for those who guide us and provide spiritual support.

• It may also be used to help those in genuine need: the widow, the orphan, the stranger—in other words, people who truly need assistance.

There will certainly be situations in which setting aside the full tithe may be difficult. In such cases, we should do what we can within our limitations. The important thing is that we do not use our circumstances as an excuse to avoid sharing the burdens of those who serve Yehovah, or to turn away from those in need.

Even if we ourselves are experiencing financial hardship, we should be willing to say, as Peter said to the lame man:

Silver and gold I do not have, but what I do have I give you.

Acts 3:6

So, finally, I invite you to reflect and ask yourself: What can I give? How can I help? How can I demonstrate my gratitude to Yehovah and Yeshua?

Pray and allow Yehovah to guide you in this matter.

The truth is that in the times in which we are living, we cannot afford to harden our hearts or place our trust in money. Scripture foretells a time when we will not be able to use it—when buying and selling will be restricted. Then it will be time to reap what we have sown:

Blessed is the one who considers the poor; Yehovah will deliver him in the day of trouble.

Psalm 41:1

Is it not to share your bread with the hungry, and to bring the homeless poor into your house; when you see the naked, to cover him…? Then your light will break forth like the dawn, and your healing will quickly spring forth…

Isaiah 58:7–8

Whatever you did for one of the least of these My brothers, you did for Me.

Yeshua – Matthew 25:40 

Shalom!

In Deuteronomy 21:10–14, we find an instruction given in circumstances very different from our own, yet the principle behind it still speaks clearly today. The passage addresses what could happen when Israel went to war and women were taken captive. If an Israelite man desired one of these women and intended to take her as his wife, Yehovah placed limits on what he could do. She was to be brought into his home and given time to mourn her father and mother. She could not simply be treated as property. And if the man later decided that he no longer wanted her as his wife, he was forbidden to sell her or treat her as a slave. He had to let her go free.

The circumstances are difficult for us to imagine today, but the principle is striking: even amid the harsh realities of the ancient world, Yehovah placed restraints on human power and demanded that the vulnerable be treated with dignity. A person’s weakness or circumstances did not give someone else permission to exploit her.

We see this principle illustrated throughout Scripture.

Consider Ruth. She was not an Israelite but a Moabite widow who chose to accompany her mother-in-law Naomi and live among the people of Israel. Humanly speaking, Ruth had very little social standing. She was a foreigner, a widow, and poor enough to depend on gleaning from the fields for food.

Yet Boaz treated her with dignity. He did not despise her because she came from another nation. Instead, he recognized her faithfulness and the sacrifice she had made for Naomi. He protected her from harassment, instructed his workers to leave additional grain for her, and eventually took her as his wife.

That seemingly ordinary act of kindness became part of something far greater. Ruth entered the family line that would eventually produce King David and, generations later, Yeshua. Her story reminds us that we rarely know what Yehovah may accomplish through a simple act of compassion and respect.

We find another example in Rahab, the woman of Jericho who protected the Israelite spies. From a human perspective, Israel could easily have rejected her. She was a Canaanite woman with a questionable past, living in a city marked for judgment. Yet Rahab believed what she had heard about Yehovah and acted courageously on that belief.

Her past did not determine her future.

Rahab and her family were spared, and she too became part of Israel—and ultimately part of the family line leading to Yeshua. Her story reminds us that we should be careful about defining people solely by where they came from or what they once were. Yehovah sees what we cannot always see: faith, repentance, courage, and the direction in which a person is moving.

The same principle appears in the ministry of Yeshua. A Roman centurion once approached Him seeking healing for his servant. To many Israelites, a Roman officer represented the foreign power occupying their land. Yeshua, however, did not reject him because of his nationality or position. He listened to him and recognized something remarkable in his words.

After hearing the centurion’s response, Yeshua declared:

Verily I say unto you, I have not found so great faith, no, not in Israel.

Matthew 8:10, KJV

Yeshua looked beyond the categories that often divide people and recognized the faith of the man standing before Him.

Years later, Peter had to learn a similar lesson when Yehovah sent him to the home of Cornelius, another Roman centurion. Entering the home of a Gentile challenged deeply established social and religious boundaries. But after the vision Yehovah gave him, Peter understood the lesson clearly:

God hath shewed me that I should not call any man common or unclean.

Acts 10:28, KJV

Peter entered Cornelius’s home, listened to his story, and proclaimed the message of Yeshua to everyone gathered there. He then acknowledged an important truth: Yehovah is no respecter of persons, but accepts those who fear Him and practice righteousness among every nation.

From Deuteronomy to the Apostolic Scriptures, a consistent principle emerges: we must never use another person’s weakness, background, nationality, social position, or past as an excuse to deny that person dignity.

That principle remains deeply relevant today.

We encounter people who are different from us every day—in our homes, workplaces, neighborhoods, congregations, and communities. Some may come from cultures we do not understand. Others may have made serious mistakes in their past. Some may hold opinions with which we strongly disagree. None of those differences gives us permission to treat another human being with contempt.

Respect does not mean approving everything another person believes or does. Scripture certainly calls us to distinguish between right and wrong. But we can disagree without humiliating, correct without despising, and stand for truth without forgetting the value of the person before us.

Every human life exists because the Creator gave it life.

If Yehovah exercises patience and mercy toward us, we should extend dignity and compassion toward others. In the home, at work, on the street, and even when dealing with those who are very different from us, we should remember that our treatment of people says something about the One we claim to serve.

Treating others with dignity is more than good manners. It is an expression of godly character.

When we practice it, we demonstrate that the instructions of Yehovah are not merely ancient words on a page. They are principles meant to shape how we live and how we treat the people He places in our path.

Shalom!

One of the great tragedies of our generation is the declining value of a person’s word. We casually say, “Count on me,” “I’ll take care of it,” “I’ll call you,” “I’ll pay you tomorrow,” or “I’ll be there,” often without considering the responsibility those words create. We accept obligations, make promises, and give assurances that can quickly be forgotten once the immediate moment has passed. Yet every time we give our word, we put something valuable on the line: our character.

A trustworthy person is not someone who never encounters difficulties or never makes a mistake. Rather, it is someone whose words carry weight. When such a person says yes, others can reasonably depend on that yes. When a responsibility is accepted, there is a genuine determination to fulfill it. And when circumstances beyond that person’s control make fulfillment impossible, integrity does not disappear. Instead of avoiding the situation or inventing excuses, a trustworthy person communicates honestly and takes responsibility.

The Scriptures place tremendous importance on this principle. In this week’s Torah portion, Yehovah declares:

That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto Yehovah thy Elohim, which thou hast promised with thy mouth.

Deuteronomy 23:23

The immediate context concerns vows voluntarily made to Yehovah. No one was required to make such a vow, but once the words were spoken, they carried an obligation. The book of Numbers expresses the same principle: “If a man vow a vow unto Yehovah, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth” (Numbers 30:2). Ecclesiastes makes the warning even more direct: when a vow is made before Elohim, it should not be delayed or treated casually, concluding, “Better is it that thou shouldest not vow, than that thou shouldest vow and not pay” (Ecclesiastes 5:4–5).

The message is difficult to miss: it is better not to make a promise than to give our word and later treat it as though it meant nothing.

From Vows to Everyday Life

These passages deal specifically with commitments made before Yehovah, but they also reveal something important about the kind of character He desires His people to develop. Yeshua brought that principle directly into ordinary speech when He taught, “But let your communication be, Yea, yea; Nay, nay” (Matthew 5:37). James repeats essentially the same instruction: “Let your yea be yea; and your nay, nay” (James 5:12).

A person of integrity should not need elaborate oaths and assurances in order to be believed. Over time, his record should speak for him. His yes should mean yes, his no should mean no, and when he says, “I will do it,” there should be a genuine intention to follow through. This applies to virtually every area of life—marriage and family, friendships, employment, business, ministry, and financial obligations. If we promise to pay, we should pay. If we agree to perform a job, we should do it. If we say we will be somewhere, we should make every reasonable effort to be there. If we accept a responsibility, others should not have to continually chase us down to discover whether we intend to fulfill it.

This is more than good manners. It is integrity.

Our Words Reveal Our Character

Scripture repeatedly connects the way we use our words with the condition of our character. David writes, “Keep thy tongue from evil, and thy lips from speaking guile” (Psalm 34:13), while Proverbs tells us, “Whoso keepeth his mouth and his tongue keepeth his soul from troubles” (Proverbs 21:23). Our words are therefore not merely sounds that disappear once they have been spoken. They reveal what is happening within us and establish expectations in the lives of others.

Proverbs gives us an especially vivid picture of someone who makes promises but does not fulfill them: “Whoso boasteth himself of a false gift is like clouds and wind without rain” (Proverbs 25:14). The image is powerful. Clouds gather, the wind begins to blow, and everything suggests that rain is finally coming—but the rain never arrives. In the same way, a person may repeatedly create expectations through promises that his actions never fulfill.

Eventually, something predictable happens: people stop believing him. He may continue talking, promising, explaining, and assuring others that “this time” things will be different, but his words have gradually lost their value. Trust is rarely destroyed by a single forgotten appointment or an unavoidable failure. More often, it is eroded little by little as a pattern develops in which words and actions no longer agree.

Our Reputation Also Reflects Yehovah

For those who claim to belong to Yehovah, there is an even greater dimension to this matter because we do not represent only ourselves. We also carry His Name before the people around us. When our lives are characterized by honesty, reliability, and responsibility, others can see something of the character of the One we claim to follow. But when we become known for broken promises, constant excuses, unpaid obligations, or abandoned commitments, the damage extends beyond our personal reputation. Our testimony is affected as well.

Yeshua warned His disciples not to regard their words as insignificant: “Every idle word that men shall speak, they shall give account thereof in the day of judgment” (Matthew 12:36). He continued, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned” (Matthew 12:37). This should cause us to consider more carefully what comes from our mouths. With words we promise, comfort, teach, negotiate, bless, correct, and establish commitments. Learning to govern those words is therefore part of developing a character that reflects Yehovah.

What Happens When We Cannot Keep Our Word?

Integrity does not mean that circumstances will never force us to change a commitment. Illness, emergencies, financial difficulties, unexpected responsibilities, and events genuinely beyond our control are part of life. Sometimes we simply cannot do what we sincerely intended to do. The true test of integrity is often revealed in how we respond when that happens.

A trustworthy person does not wait for others to discover that the commitment has been broken. He communicates. He explains the situation truthfully, apologizes when appropriate, and looks for a way to make things right. If a debt cannot be paid when promised, he speaks to the person who is owed. If an obligation cannot be completed on time, he lets those affected know rather than disappearing. Whenever possible, he then fulfills the commitment as soon as circumstances permit. Taking responsibility when we fall short is itself part of honoring our word.

The greater danger, therefore, is not simply failing on occasion. It begins when failure becomes a habit and excuses replace responsibility. Every promise faithfully kept strengthens our character and reinforces the confidence others place in us. Conversely, every commitment we casually abandon weakens our credibility and makes it easier to treat the next promise with the same carelessness.

Perhaps that is why we should hesitate before saying, “I promise.” Can I really do what I am about to say? Am I prepared to bear the cost of keeping this commitment? Am I giving my word because I truly intend to fulfill it, or simply because saying yes is easier than disappointing someone at this moment?

Perhaps we need to promise less and fulfill more.

In the end, our word acquires the value that our conduct gives it. When our yes truly means yes and our no truly means no, we build a life marked by trust. We honor the people around us, strengthen our own character, and, most importantly, honor Yehovah.

May our word be worthy of trust, because the Name we represent is worthy of honor.

Have you noticed how many television series, movies, and video games revolve around vampires, zombies, witchcraft, and even the rulers of the darkness of this world mentioned in Scripture? In many recent productions, vampires—once portrayed as creatures of evil—have become romantic heroes, noble figures, or characters worthy of admiration. Even superheroes, once presented as models of virtue, now fight “mystical” battles that romanticize the powers of darkness.

The occult is no longer presented as something dangerous. Instead, it is wrapped in sophisticated, intellectual language: “energy,” “psychic powers,” and “paranormal phenomena.” What Scripture identifies as the work of spiritual hosts of wickedness, our culture packages as entertainment or “alternative science.”

None of this is new. Scripture reveals that these spiritual forces have been at work since the earliest days of humanity.

An Absurd Contradiction

While science and technology continue reaching remarkable milestones, interest in the occult continues to grow. Recent data show that three out of every ten adults in the United States consult astrology, tarot cards, or psychics at least once a year, and about 27 percent believe in astrology (Pew Research Center, May 2025).

This is not a fringe phenomenon, nor is it limited to people with no religious affiliation. As early as 2018, Pew Research Center reported that six out of ten Americans embraced at least one so-called “New Age” belief, including psychic abilities, spiritual energy in physical objects, reincarnation, or astrology.

Exposure Begins in Childhood

From an early age, many of us have been exposed to horoscopes, “harmless” magic games, fortune-telling, palm reading, and similar practices. Today, cartoons, comic books, video games, and family movies frequently normalize witchcraft and other ideas that contradict Scripture, presenting them as innocent fun.

In this same environment, WitchTok has emerged as a major trend on TikTok, attracting billions of views through videos featuring spells, tarot, astrology, “energy” crystals, and rituals.

This trend illustrates how practices once hidden in occult books have become mainstream entertainment and an alternative lifestyle. As a result, many teenagers and young adults consume this content without realizing that it exposes them to spiritual deception and helps normalize what Scripture calls an abomination.

Public Ceremonies and Recent Controversies

This influence is not limited to movies or social media. Public events with global audiences have also incorporated imagery that many people perceive as openly blasphemous or occult.

During the opening ceremony of the 2024 Paris Olympic Games, one segment was interpreted by many viewers as portraying Leonardo da Vinci’s The Last Supper. The performance sparked widespread criticism from the Vatican and many Christian groups. The organizers later expressed regret that people had been offended while stating that such an interpretation had never been their intention.

Another widely discussed example was the 2016 opening ceremony of the Gotthard Base Tunnel in Switzerland. Featuring more than six hundred performers, the production included grotesque scenes, semi-nude figures, demonic masks, and the appearance of a goat-man figure that many associated with Baphomet. Although the organizers explained that the performance was inspired by Alpine folklore and honored the workers who built the tunnel, many viewers perceived unmistakable satanic symbolism.

Over time, videos of the ceremony circulated online with the false claim that they depicted the opening of CERN. That claim is inaccurate. Nevertheless, the actual event illustrates how the occult no longer remains hidden but is increasingly displayed in public under the disguise of art or entertainment.

What Is Happening in the Human Heart?

C. S. Lewis once observed that there are “two equal and opposite errors” concerning demons: to disbelieve in their existence or to develop an unhealthy fascination with them (The Screwtape Letters).

Our generation seems to embrace both errors at once. On the one hand, it dismisses the spiritual realm as superstition. On the other, it eagerly consumes entertainment and practices that Scripture identifies as spiritually dangerous.

The Voice of the Torah

There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,

Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.

For all that do these things are an abomination unto Yehovah…

Deuteronomy 18:10–12 (KJV)

The instruction could not be clearer. Curiosity about “hidden knowledge” is never harmless. It carries the real danger of spiritual deception and the bondage that often follows.

Real-Life Consequences

This is not merely a theoretical concern. Scripture warns that these practices expose people to spiritual deception.

Many families have suffered deep wounds after someone became involved with fortune-tellers, occult rituals, or objects associated with supernatural power. In many cases, these practices have been accompanied by broken communication, jealousy, fear, hostility, and even violence, although few people connect those changes with what first appeared to be nothing more than harmless curiosity or entertainment.

The Call Today

Exercise discernment and stay away from these practices. Do not follow what the world celebrates. If Scripture calls something an abomination, do not repackage it as “science,” “wellness,” or “self-help.”

Close every door to the occult. If your home contains objects associated with occult practices—or if you participate in activities such as tarot, cleansing rituals, amulets, invocations, astrology, or similar practices—remove them. Acts 19:19 records that many who had practiced magic publicly burned their books after believing the message of the Messiah.

Fill that place with the Word of Yehovah. Obedience brings light. Reading and memorizing Scripture, prayer, fasting, and fellowship with the people of Elohim restore spiritual order in the home.

Protect your children as well. Be aware of what they are watching, teach them clearly what the Torah says, and model a faith that refuses to compromise with darkness.

The world is normalizing the occult, but the people of Yehovah are called to walk in the light. Do not allow yourself to be swept away by the current. Choose holiness, even if it means going against the culture of our day.