The comfort of the revelation of fearless existence follows the poetic description of the choosing, conceiving and forming of the people of Israel. We do well to remember that these words apply to Israel as a nation, and while there is a spiritual principle here that can be applied to every believer, it is only so based on the plain application to the nation of Israel, ethnic, religious, chosen. Isa 44:1 And now shema hear, listen, receive, understand, Yaakov (follower, Jacob) avdiy My servant; and Yisrael (overcome in God, Israel), whom I have chosen:
This chapter begins with the familiar refrain identifying Israel’s journey from inception to service and culminating in her chosen identity. Following the explanation of Israel’s terrible plight in the previous chapter the prophet now conveys a message of unsurpassed blessing. Therefore, “Listen carefully Jacob My servant, and Israel whom I have chosen”. Isa 44:2 Thus says HaShem (YHVH: Mercy) Who osecha (from asah) fashioned you, ve’yotzer and formed (framed, bound together) you from the womb, who will help you; “Al tiyra No fear, Yaakov (follower, Jacob), avdiy My servant; and you, Yeshurun (upright, lawful, smooth, integrity), whom barchatiy I have chosen (elected, decided for). The comfort of the revelation of fearless existence follows the poetic description of the choosing, conceiving and forming of the people of Israel. We do well to remember that these words apply to Israel as a nation, and while there is a spiritual principal here that can be applied to every believer, it is only so based on the plain application to the nation of Israel, ethnic, religious, chosen. God is revealed as “Mercy, Helper, Creator, Artisan” and the One through Whom Israel is called Yeshurun “Upright One”. The title Yeshurun is used elsewhere only three times (Deut. 32:15; 33:5, 26). The first of the three other instances, like the present example, places the “Upright One” in a state of unrighteousness. The second reference alludes to Moses as king in Yeshurun and the third proclaims the uniqueness of the God of Yeshurun, Who has no equal. Collecting these four occurrences of the name Yeshurun, we’re able to conclude that her uprightness is the state in which God sees her complete outside of circumstance and through His redemptive work. She is not upright of her own accord, nor have her actions made her that way, to the contrary, it is because God has chosen her that He has made certain of her redemption. This is the very essence of the Gospel of our King Messiah Yeshua. Isa 44:3 For I will pour mayim water upon the thirsty, and floods upon the dry ground: I will pour ruachiy My Spirit upon your seed (progeny, offspring), u’virchatiy and My blessing upon your offspring: The poetic form of repetition connects the figure of water poured onto dry ground to the Spirit of God poured out upon the seed of Israel. Both the water and the Spirit bear the fruit of blessing, physical and spiritual. The Hebrew mayim even in its singular form, denotes an intensity found in plural use. Therefore, water carries the sense of waters. The water is first poured out upon the thirsty, this with the purpose of satisfying the thirst of the desperately repentant. Subsequently the water floods the dry ground, something that results in sweeping away the transient layer of top soil. To this day in Israel’s desert region, when there is a torrential rainfall, flooding and mudslides cause great damage in the Negev and elsewhere, sometimes resulting in the deaths of residents and hikers caught in the deluge. Therefore, there is at least a sense in which the present verse reveals the Spirit of God as a double edged sword bringing deliverance and life to the repentant while sweeping away those who continue to wander from the truth. “O God, You are my God; early will I seek You: my soul thirsts for You, my flesh longs for You in a dry and thirsty land, where there is no water;” -Psalm 63:1 Isa 44:4 And they will spring up in the midst of grass, as willows in the water courses (streams, irrigation etc.) The seed of Israel will spring up in the midst of a revived and green land, both literally and figuratively. Like the willows that grow in water ways with access to a constant supply of water, so too Israel’s progeny will grow immersed in the constant supply of God’s Spirit. Isa 44:5 Zeh This one will yomar say, “to HaShem (YHVH: Mercy) ani I am;” ve’zeh and this one will yikra call (proclaim) besheim-Yaakov in the name of Jacob (follower); and ve’zeh and this one will yichtov inscribe his hand to HaShem (YHVH: Mercy), u’vesheim and in the name of Yisrael (Israel, overcome in God) ye’khaneh a (future) title (actionable identity). Each of the titles alluded to in this verse are chosen by individuals from among the people of Israel to show the desire of each one to be identified as belonging to the God of Israel. Thus, this verse is revealing the fact that in the future Israel will return to God both individually and corporately, each one delighting in the uniqueness of a personal and national identity found only in the redemptive work of God through the Messiah. “To HaShem I am.” In other words, “I belong to HaShem” or, “I belong to Mercy”. This is similar to the identifying mark on the forehead plate of the High Priest of Israel, Kadosh YHVH, “Holy unto HaShem” or, “Holy, set apart to Mercy”. Thus in some sense there is a connection to the priesthood of the nation of Israel. “In the name of Jacob”. In other words, “I’m proud to be called a Jew” or, “I’m unashamed of the fact that I’m a follower of God”. “Inscribe his hand to HaShem.” To inscribe one’s hand is to commit all action to that which is inscribed upon it. Thus, this is an act of devotion to God and to a life of service in His kingdom. This last identifier is followed by “In the name of Israel yet to be titled.” This is not a “surname” in the traditional English sense, rather the Hebrew prefix “ye” denotes something yet future and “Khaneh” refers to a title or secondary name. Therefore, it is an affirmation of Israel’s continued ethnic religious identity and a restating of her “overcoming in God”. Thus, her willingness to inscribe her actions to HaShem and her subsequent ministry as the servant of God will affirm her chosen status and reveal her completeness as Yeshurun, the beloved and upright one of God. Made upright through His redemptive work. I have chosen to explain the so called “surname” in terms of “actionable identity”. Isa 44:6 Thus says HaShem (YHVH: Mercy) Melekh-Yisrael the King of Israel, ve’goalo and his (kinsman) redeemer HaShem (YHVH: Mercy) tzeva’ot who goes warring (of hosts); “Ani I am rishon first, va’ani and I am acharon last (lasting); and beside me (without me) eiyn elohiym there is no god (there are no gods/judges).” Corresponding to the titles adopted by Israel in verse 5 are the titles of HaShem in verse 6: Verse 5 Verse 6
Belonging to Hashem Israel is subject to the King of Mercy. Jacob the follower finds redemption in a kinsman. Having been redeemed Israel is inscribed with freedom and Hashem goes to war for her. Israel chosen before creation by the One God, first and lasting. Iben Ezra makes a correlation between Israel in the land and the title King of Israel: likewise he connects Israel’s exile with the title Redeemer. Isa 44:7 And who, cha’moniy is like Me, who will call, and will declare it, and set it in order for Me, since I appointed am-olam a people forever (in worlds perpetual)? and the coming things, and that which will come, let them show. “Am-olam (A people forever)” is applied elsewhere to those who have already gone on to Sheol (holding place of the departed). The epithet is evidence of the ancient Jewish understanding of the everlasting nature of the soul. The God of Israel is like no other. The rhetorical questions posed expose the inability of the false gods and idols of Israel to accurately predict the future or establish Israel as a people. Isa 44:8 “Al-tifchadu Don’t tremble (dread), ve’al-tirhu and don’t be afraid: have I not told you me’az from that time? and I have declared it! And you are certainly eidaiy My witnesses. Is there a god beside (without) Me? And, there is no tzur rock; I know not any.” HaShem directs Israel to neither tremble or be afraid of that which He has foretold through His prophet Isaiah: the catastrophe coming on the nations at the hand of Cyrus. Thus, as Israel watches nation after nation crumble along with their deaf, dumb and incompetent idols, Israel is to rest in the knowledge that her God had foreseen and planned all these things (including her exile) for her ultimate benefit. God reminds Israel that He has chosen her to bear witness of His redemptive wonders, and that He is her Rock (tzur: an immovable cliff face). Isa 44:9 They that form an idol are all of them tohu formless; and their coveted things will not profit; and they are their own witnesses; don’t see, and don’t know; so that they may be ashamed. Isa 44:10 Who has formed el a god, or forged a graven image, which profits nothing? Verses 9 through 20 explain the illogic and folly of idolatry. We note that the opening phrase calls the idol maker “formless”. The verse goes on to explain that lusting after things (Something Rav Shaul called “the love of earthly wealth [mammon]”), bears no fruit. In counter distinction to Israel, who are chosen witnesses to God’s redemptive wonders, those who fashion idols and pursue worldly wealth are invalid witnesses because they testify to their own deeds. Added to this, they are blind and ignorant, giving eye witness accounts of what they can’t see and applying knowledge they haven’t learned. All this is allowed by God in order to bring them to a point of shame and repentance. “For the love of worldly wealth is the root of all evil. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” -1Timothy 6:10 The first of the idols of verses 9-20 is forged. Subsequently hammered idols and wooden idols are also mentioned in order to cover the variety of idols created and worshipped by the surrounding nations. Isa 44:11 Hein Now, behold, all chaveirav his companions will be ashamed: and the workmen, they are me’adam from humanity: let them all be gathered together, let them stand up; yet they will fear, and they will be ashamed together. Fellow idol makers stand together and will likewise be ashamed of their futile work. Every idol maker described is a human being me’adam “from a man, from humanity”. They will fear and be ashamed together when they realize their error. The question remains, “Will they repent?” Isa 44:12 The shaper with the axe both works in the coals, and fashions with hammers, and works with the strength of his arms: also, he gets hungry, and his strength fails: he drinks no water, and is faint. This same ironical language is used in Jeremiah 10:3 to expose the futility of the human propensity for creating our own gods using created things and expending our energy to the point of exhaustion in order to complete something which will never complete us. Isa 44:13 The cutter of eitziym trees stretches out his ruler; he marks out with a line; he fashions with planes, and he marks it out with the compass, and makes the figure of iysh a man, ke’tiferet according to the beauty, glory, adornment of adam humanity (a man); la’shevet to dwell in bayt a house. Here the idol made of wood from the forest is made in the likeness of a man “iysh”, and the Hebrew “iysh” is connected to the Hebrew “eish” meaning “fire”. Thus, the irony of the same wood used to make the idol being burned in fire (v.15-16). The second descriptor adam, meaning man or humanity, is thought by some to distinguish between iysh man and adam woman (human form). The Targum follows this understanding: “according to the praise of a woman;'' -Targum Yonatan Yarchi also understands the Hebrew text this way: “this is a woman, who is the glory of her husband;'' If this is correct, both male and female idols are being alluded to in their distinct roles as symbolic governors of the land (male) and the home (female). Hence the Hebrew bayt (house) in reference to the adorned adam “dwelling in bayt”. Isa 44:14 He cuts down cedars for himself, and takes the cypress and the oak, and is strengthened among the trees of the forest: he plants an ash, and the rain brings nourishment. All the trees mentioned here are pleasant to look at and good for fuel but none bear fruit. Thus the spiritual truth that idolatry is fruitless, a self-defeating act that offers no progeny. Isa 44:15 Then it becomes fuel for a man to burn: for he will take from them, and warm himself; he kindles it, and bakes bread; he makes el a god, and worships it; he fashions an idol, and prostrates before it. The irony here goes beyond the simple lack of logic involved in worshipping something one uses for fuel. The wood born of creation is, like the human being himself, a created thing. This wood is created for the purpose of warming the human being and for use in food preparation, all this being a gift from the Creator. Therefore, having enjoyed the gift of warmth and sustenance from God, the human being chooses to worship the gift instead of the giver. Some today in the Christian Church do the same, so enamoured are they by miracles and manifestations, that they have begun to worship the gifts of God rather than the Giver. Isa 44:16 Half saraph He burns b’mo in eish fire; al-chetzyo upon half basar flesh yocheil he eats; he roasts the roast, and is satisfied: indeed, he warms himself, and says, heach “Now aha, I am warm, I have seen Ur the light:” “Ur” is light of the fire (also the name of the city from which Abraham came), not fire as in the burning flames but the light that emanates from it. It is spelled the same way as the uncreated light of the beginning “Or”. This is therefore, equivalent to the exclamation of epiphany made in colloquial English, “I have seen the light.” However, in this context the worshipper of an idol has not seen “The Light”, rather he has seen a false “light” that is born of darkness. Thus, he blasphemes the true “Light” by likening Him to the demonic light of the wood born idol. Isa 44:17 And the remainder he makes a god, his graven image: he prostrates himself before it, and worships it, and prays to it, and says, “Deliver me; for you are eiliy my god.” Here the idol is called an el “god”. Thus, while inanimate objects have no power of their own, none the less, spiritual entities are often associated with them and dwell near them in order to deceive and bind idolaters. “And they served their idols: which were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils,” -Psalm 106:36-37 “And he ordained him priests for the high places, and for the demons, and for the calves which he had made.” -2 Chronicles 11:15 “What say I then? that the idol is anything, or that which is offered in sacrifice to idols is anything? But I say, that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God: and I would not that ye should have fellowship with devils.” -1 Corinthians 10:19-20 “The rest of humanity, who were not killed by these plagues, did not repent of the works of their hands nor give up worshiping demons and idols of gold and silver and bronze and stone and wood, which cannot see or hear or walk,” -Revelation 9:20 In the case of Israel, any one among the people of Israel who is asking a false god to “deliver” them is in direct opposition to the Deliverer of Israel, Hashem. Isa 44:18 They have not yadeu known nor yaviynu discerned: for He has shut their eyes, so they cannot see; and livotam their hearts, so they cannot yashiyv turn. “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four footed beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.” -Romans 1:18-25 Isa 44:19 And none yashiv turns back in li’bo his heart, neither is there knowledge nor understanding to say, “I have burned part of it in fire; certainly, also I have baked bread upon the coals from it; I have roasted flesh, and eaten it: and will I now make the remainder of it le’toeivah into an abomination (disgusting thing)? Will I prostrate myself before the stock of a tree?” There is heartbreak in these words, “And none turns back”. HaShem longs for right relationship with these idolaters, and yet they resist His love. With incredulity the prophet describes the idolaters lack of ability to apply basic logic to the situation. Thus he quotes what he sees as the appropriate revelation of the situation, “I’ve made a god out of a tree, which I also used for warmth and food and now like a fool am I going to bow down to what’s left of it?” Isa 44:20 He feeds on eipher ashes: a deceived leiv heart has turned him aside, so he can’t deliver nafsho his soul, nor say, “Is this not a lie in my right hand?” The Hebrew eipher meaning ashes is also used figuratively to refer to a worthless practice. We note that it is the idolaters own deceived heart (core being) that has turned him away from God, and that he is unable to deliver his own soul, not even by simply recognizing that “this idol built with the strength of my right hand is a lie”. Isa 44:21 “Zechor Remember these, Yaakov (follower, Jacob) and Yisrael (overcomes in God, Israel); for you are avdiy My servant: I have formed you; you are eved-liy My servant: you Yisrael (Israel), will not be forgotten by Me.” Having explained the futility of idolatry the prophet now repeats the words of HaShem that began the chapter. HaShem implores Israel to remember the futility of the idolatrous practices that she herself has been engaged in and instead accept the role of witness to HaShem’s wonderous acts of deliverance and redemption. All would do well to remember the promise of Hashem here: “Israel will not be forgotten by Me!” Isa 44:22 “I have blotted out, like a thick cloud, peshaeicha your rebellion (transgressions) and, as a dark cloud, chatoteicha your sins (missing the mark): shuvah return to Me; for ge’altiycha (from goel, a kinsman) I have redeemed you.” Ultimately it is Hashem’s desire that Israel return to Him in love. Having exposed the worthless practices of Israel and the surrounding nations He now offers forgiveness with open arms, through the redeeming act of blotting out the rebellion and sin of His chosen people. He reminds Israel that it is He Himself who has redeemed her as a kinsman redeemer redeems a family member. Isa 44:23 Ranu He overcomes, shamayim you heavens; for HaShem (YHVH: Mercy) has done it: ha-riu give a blast (shout), you lowest parts of aretz land (earth): break forth hariym the mountains rinah in a ringing cry, O forest, and every tree therein: for HaShem (YHVH: Mercy) has ga’al redeemed Yaakov (Jacob), and in Yisrael (Israel) yitpa’ar adorned (glorified) himself. We notice that for all the worthless uses of creation observed in the practice of idolatry there is a counterpoint here. The heavens which had given the rain for the growth of the trees (cut down to make idols) are now called upon to witness the spiritual overcoming of Israel in the One true God HaShem. The land and soil beneath which had provided nutrients for the trees from which the idols were made is now called on to witness the works of God, and the mountains on which the idols were worshipped (at the high places) are called on to give a ringing cry along with the trees themselves, announcing that HaShem has redeemed Jacob and has adorned Himself in Israel with glory: all this in direct opposition to the adorning of the idolatrous humanoid figures of verse 13. Creation celebrates the redemption of humanity and the renewal of all things: “For the earnest expectation of created thing waits for the manifestation of the sons of God. 20 For the created thing was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the created thing itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groans and travails in pain together until now. 23 And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” -Romans 8:19-23 Isa 44:24 Thus says HaShem (YHVH: Mercy), go’alecha your redeemer, and He that yotzercha formed (bound together) you from the womb, “I am HaShem (YHVH: Mercy) that oseh makes all things; that stretches forth the shamayim heavens levadiy Myself; and spreads abroad ha’aretz the earth (land) water;” HaShem is affirmed again as Kinsman Redeemer, Creator and the One intimately involved in Israel being knitted together from her conception. He alone is Creator of the universe, and it is He alone Who has provided the waters of the heavens to bring life to the soil of the earth, providing sustenance to His creation. Isa 44:25 That frustrates otot the signs (omens) of the badiym liars, and makes diviners mad; Who turns wise men backward, and makes their knowledge foolish; HaShem intentionally frustrates the omens offered by spiritualists and mediums, false prophets and Sooth Sayers. Specifically badiym “Babbling liars” and those who consult spirits and pretend to control demonic forces. Those who think themselves wise are turned back and made to look foolish because their wisdom is of men and not of God. Isa 44:26 Me’kiym Continually raising de’var a word avdo of His servant, and the counsel of His messengers yashliym makes peace; Who says to Yerushalayim (Downpour of peace, Jerusalem), “You will be inhabited;” and to the cities of Yehudah (praise, Judah), “You will be built, and I will raise up the decayed places there:” “Me’kiym” is a contraction made up of “me” from, and “kum” arise, and in this plural form denotes a continual arising of something. In this case that something is “de’var” a word for God’s servant (singular) and a counsel that comes from His messengers “malachaiv” (angels, prophets etc). His servant Isaiah brings a word (Messiah) and that word (Messiah) is also imparted through the prophets and messengers of God to Israel. He promises to restore Jerusalem (literally and figuratively), and the cities of Judah. He promises to rebuild the people of Israel and the decayed land of her idolatrous practices. Isa 44:27 Who says latzulah to the deep (ocean), “Be dry, and I will dry up your rivers:” This is an idiom referring to Sheol (in a figurative way). The deep (Sheol), will one day be dried up (emptied), and the rivers of decay that result from death (fruit of sin) will no longer affect humanity. Isa 44:28 Who says of Koresh Cyrus (you possess the furnace), “Roiy My shepherd, and all that I desire, yashliym makes peace:” even saying to Yerushalayim (Jerusalem), “You will be built; and to the temple, your foundation will be laid (established).” “Koresh” Cyrus, is mentioned by name here some 150 years before his birth. There can be no doubt that the God of Israel knows the end from the beginning. Cyrus is called “My Shepherd” by HaShem because HaShem has appointed him to bring discipline to Israel and restore her again to the land of Israel following her exile. In fact, it was to be Cyrus who issued the decree for the Jews of Persia to return to Jerusalem and rebuild the temple (Ezra 1 through 3; 2 Chronicles 36:22-23). Josephus the Jewish historian of the first century CE (AD) writes that when Cyrus was made aware of this portion of the scroll of Isaiah, that he immediately decreed the return of the Jews to Jerusalem and gave them permission to rebuild the temple (Josephus Antiquities 11:2). © 2018 Yaakov Brown “Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a
1. What is your take on the cloud of witnesses mentioned in Hebrews 12, can we engage with them? The allusion to the cloud of witnesses in Hebrews 12 is referring back to the list of those witnesses to God’s faithfulness who are listed in Hebrews 11, commonly known as the Faith Chapter. These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Cohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried throughout the land of Israel, and that they are therefore uncontactable according to the teaching of Scripture regarding the dead (Hebrews 9:27). In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools the witch and is used by God to condemn Saul. For further study please use the following link below: http://www.bethmelekh.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says: “Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a He is making a Drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried throughout the land of Israel. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 CE (AD). He then qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the author and perfecter of our faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua). We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15). “Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12 Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead. 2. When Yeshua (Jesus) went to Sheol (Holding place of the dead), did He preach to the dead or to a specific order of captives? The text this question refers to is 1 Peter 3:14-21: “If you suffer for righteousness' sake, be glad: and don’t be afraid of their terror, neither be troubled; But sanctify (Kiddush) HaShem (Merciful) Elohiym (Judge) in your core being (heart): and be ready always to give an answer to every human being that asks you the reason for the hope that is in you with humility and reverent awe: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed who falsely accuse your good conduct in Messiah. For it’s better if God’s will is that you suffer for doing well than for doing evil. For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachiym (spirits) in prison (phulake: foo-lak-ay). Who were formerly disobedient, when at one time the longsuffering God waited in the days of Noach (Comfort), while the ark was being prepared, in which a few, that is eight souls (nefesh) were saved by water (mikveh: gathering of water). This figurative likeness being a representation of the immersion (baptism) that now also saves us (not the washing of the flesh but the earnest seeking of a good conscience toward God) by the resurrection of Yeshua (Jesus) Messiah.” –1 Peter 3:17-21 In the context of Peter’s letter, the community of believers is being encouraged to share their faith with anyone who asks, and not to shy away from suffering if that is what God’s will entails. Peter then offers Yeshua as an example of One Who suffered and shared His message in the Spirit of God. It is explained that Yeshua’s suffering puts to death the sinful practices of the flesh and resurrects each believer in the life giving Spirit of God. It is by this same Spirit that the resurrected Messiah (not in sheol) transcends time and space, and thus traverses time and space by the Spirit, to proclaim His saving work to those spirits of human beings who were still living in the flesh at the time of Noah prior to the flood. The text explains that during the time of Noah only eight imprisoned spirits received Yeshua’s message and were delivered through the figurative tevilah immersion (baptism) of the flood, which the author shows to be a prefigure of the same tevilah immersion (baptism) that believers in Messiah have received unto salvation. From the p’shat (plain) meaning of the text and the subsequent, remez (hint), drash (comparative) and sod (mystery), we see that it does not place Yeshua in sheol in relation to His proclamation but shows that it is by the Spirit of God following His resurrection that He spoke to the imprisoned spirits of humanity past. This text is not teaching anything even remotely to do with communicating with imprisoned dead people or angelic spirits. To the contrary, it simply teaches that God is just and that all humanity from Adam to the end of days has and will have an opportunity to either reject or receive the message of Messiah. This text shows how in the Spirit (of God), the resurrected Messiah transcends time and space and manifests the supernatural reality that He was both literally and figuratively slain before the foundation of the world (Revelation 13:8). 3. It seems there is an emergence of tribal peoples throughout the world who are now claiming to be part of the 12 tribes of Israel. To date DNA testing has proven that these claims are erroneous. In addition, many Messianic believers who are Gentiles, and have no proven evidence of Jewish bloodline are wearing, Jewish Tallits, Tzit tzit etc. Do you see this as another enemy tactic to dilute the unique ethno-religious identity of the Jewish people? Yes I do. Ethnic, empirical, religious Israel, the descendants of Yaakov (Jacob) have a unique role to play in history, past, present and future. The enemy Satan has consistently sought to either wipe out the ethnic identity of the Jewish people and or make her identity generic in a desperate attempt to resist the plans of God. Satan has done this through popular Christian theology, Supersessionism, Continuationism, British Israel, the Lost Tribes myth, to name a few, and is now doing it by utilizing well-meaning so called Messianic Gentiles who have come to believe the lie that their own culture is somehow less important than the Jewish culture. Allow me to offer an example: I love the Maori people, the indigenous people of Aeotearoa (New Zealand), but I don’t have an ancestral Maori tattoo. I don’t have even an ounce of Maori blood in my body. I have Ashkenazi Jewish blood, Italian blood, South American blood, English blood, German blood, but not an ounce of Maori blood. Therefore I will not desecrate the Maori culture by getting a sacred Maori tattoo. The sacred elements of Maori culture belong to the Maori people and are an intrinsic part of their God given unique identity. If you don’t have any Jewish blood, don’t attempt to steel our sacred God given identity. Those who are not Jewish but wear tzit tzit and kippot etc. or claim, erroneously that they are members of the house of Ephraim (their DNA proves otherwise), are doing the very thing they accuse the Replacement and Superssesionist theologians of doing. They are seeking to replace ethnic, empirical, religious Israel. It is sin, don’t become entangled in it! It not only defiles God’s chosen people, it also defiles you and your beautiful, unique ethnic identity. 4. I hear people talking about the 10 lost tribes. Are there lost tribes? There are no lost tribes. In approximately 540 BCE after the return of the tribes of Israel from exile in Babylon, all the tribes became united under the remnant of Judah who had remained in the land. Thus all Hebrews regardless of tribe took on the common title Yehudi (Jew), which became a term synonymous with Israel. From this point in time the Jewish people, consisting of the 12 tribes experienced various dispersions, the greatest of which occurred following the destruction of the Temple in 70 CE. The biblical book of Yaakov (James) affirms this understanding when it refers to the “12 tribes scattered throughout the world.” In fact the Biblical book of Yaakov (James) was written specifically to the Jews (the twelve tribes of Israel). There are specific DNA markers in the various groups of dispersed Jews throughout the world that offer irrefutable evidence of the various tribes within the Jewish nation. The terms Israelite and Jew have been synonymous since the sixth century BCE (BC). 5. I’ve heard it taught that Jewish women were uneducated in the first century CE (AD) And that this is why they weren’t allowed to teach in the early community of believers, is this true? This is simply not true. This foolish teaching finds very limited supported in the singular works of Ben Sira a Hellenistic Jewish scribe, sage, and allegorist from Jerusalem. His works contradict the wealth of Jewish tradition and teaching regarding women, and are often interpreted out of context. Women have been teachers, prophets and leaders of Israel throughout history. These include, Miriyam the sister of Moses, Ruth, Esther, Miriyam the mother of the Messiah, Devorah the prophetess etc. Many are unaware that the ancient synagogues of Israel had no partitions separating men and women. The 2nd century Synagogue in Capernaum by the Galilee is a replica of the Synagogue that stood beneath it. I’ve stood there and seen for myself the open seating. In fact men and women sat together to listened to the Torah in the synagogues of first century Israel. How then could they have been uneducated? From ancient times the women of Israel have been tasked with the greatest of teaching roles. That of teaching our children the core doctrines and practices of the Jewish faith. I ask then, if they were uneducated, how did they teach the Torah to countless generations of young Jews? How did they pass on the prayer tradition and Halakhah of Israel to subsequent generations? 6. Could you explain the ancient Jewish betrothal and wedding practice? There are many localized variations regarding minor themes concerning the ancient Jewish betrothal and marriage customs, however, the primary themes are consistent throughout Jewish history and practice, and continue to find a place of prominence in the modern Jewish wedding ceremony. I will answer this question by explaining the common primary themes of the ancient Jewish betrothal and marriage. They are themes that arise from both Scripture and tradition and have been perpetuated for thousands of years. They are a living allegory for the great mystery of God’s relationship to Israel (empirical, ethnic) and of the relationship between Messiah Yeshua and the Ecclesia (Messianic community of believers). As such, they transcend their temporal function and become a picture of our eternal hope as believers, in love relationship with God. Much of the information that follows is taken from both Biblical and Talmudic sources. The information from Talmudic sources, while not codified until a much later date, does pass on an oral tradition dating back to a time long before the Messiah’s birth. Many of the Talmudic articles on the subject of marriage affirm the spiritual allegory attributed to Messiah and His bride and are therefore a valid commentary on the events that continue to transpire regarding the second coming of Yeshua our Mashiyach and Chatan (groom). a.) SHIDUKHIN (ARRANGEMENT)—SELECTION OF THE BRIDE: From ancient days it has always been the father of the groom who selects his son’s bride. In cases where it is not practical for the father to go to the home of the bride to arrange things, he sends a Shadkhan (arranger/matchmaker). This is exactly what happened in the case of Abraham’s selecting of a bride for his son Isaac: “Avraham said to his servant (Eli-eytzer/My God is my helper, comforter), the oldest of his household, who had charge of all that he owned, ‘Please place your hand under my thigh, and I will make you swear by HaShem, the God of heaven and the God of earth, that you shall not take a wife for my son from the daughters of the Canaanites, among whom I live, but you will go to my country and to my relatives, and take a wife for my son Yitzchak.” –Genesis 24:2-4 The Scriptures remind us that we were chosen by The Father (God) from before the creation of the world: “Just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.” –Ephesians 1:4 Yeshua reminds us that: “You did not choose Me but I chose you, and appointed you that you would go and bear fruit.” –Yochanan/John 15:16 b.) THE BRIDE MUST ACCEPT THE PROPOSAL: In Jewish culture no woman may be forced to marry. Without the prospective brides acceptance of the marriage proposal there can be no marriage. In Rebekah’s case, she had not seen her husband to be (Yitzchak), but accepted his proposal based on the word of the servant (Eli-eytzer, My God is a helper). This is also true of each of us who have accepted Yeshua’s proposal having had it offered to us at the hands of the Ruach Ha-Kodesh (Holy Spirit/The Helper). “The servant said to him, ‘Suppose the woman is not willing to follow me to this land; should I take your son back to the land from where you came?’” –Genesis 24:5 “Then they called Rebekah and said to her, ‘Will you go with this man?’ And she said, ‘I will go.’” –Genesis 24:58 We must remember that it is Yeshua as the Jewish bridegroom (Chatan) Who always initiates the love relationship and that it is God Who selects us and not the other way around: “We love Him because He first loved us.” –1 John 4:19 c.) THE MOHAR—BRIDE PRICE: rom ancient times brides in Israel were purchased, a bride price (mohar) was paid as a means of showing that the groom valued the woman he was to marry. The price varied depending on the circumstances of those involved. In Yaakov’s (Jacob) case, he worked seven years as the bride price for Leah and Rachel respectively. (Genesis 29:20) To the modern reader this may seem to denigrate women, treating them as property rather than valued equals, however, in the context of the Biblical society the opposite was true. The pagan nations surrounding Israel were taking women to wife without ceremony or consideration of a woman’s value. When a wife displeased a husband in these communities she was tossed aside and replaced without consequence, often left to fend for herself and in many cases to die without provision because men were the providers of a family’s income and protection. The value placed upon a Jewish bride was a means of protecting her and valuing her as a person rather than an object of property for men to abuse. The fact that a husband, “owned,” his wife was not demeaning in the least, it was a sign to other men and to the bride, that she was cared for and valued. The Hebrew word for wife, Be’ulah, means, “owned,” and the Hebrew word for husband, Ba’al, means, “master or owner”. “When Avraham’s servant heard their words, he bowed himself to the ground before HaShem. 53 The servant brought out articles of silver and articles of gold, and garments, and gave them to Rebekah; he also gave precious things to her brother and to her mother.” –Genesis 24:52-53 Yeshua has paid the highest price as a mohar for His bride by dying on the tree: “You were bought with a price; do not become slaves of men.” –1 Corinthians 7:23 “(Yeshua) Who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.” –Ephesians 1:14 “Knowing that you were not purchased with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19 but with precious blood, as of a lamb unblemished and spotless, the blood of Messiah.” –1 Peter 1:18-19 “Or do you not know that your body is a temple of the Holy Spirit Who is in you, Whom you have from God, and that you are not your own? For you have been bought with a mohar (price): therefore glorify God in your body.” –1 Corinthians 6:19-20 d.) KETUBAH (WRITTEN)/ EYRUSIN (BETROTHAL)/ KIDUSHIN (SANCTIFICATION): Following the shidukhin (arrangement) by the father via his shadkhan (Matchmaker) the acceptance of the proposal by the bride and the offering of the gift by the groom; a binding covenant was entered into and a ketubah (written) document was signed. This process, known as both Eyrusin (betrothal) and kidushin (sanctification from Kadosh [Holy], meaning set apart), was conducted approximately one year prior to the actual marriage ceremony and was considered binding. So much so, that a divorce or get (Hebrew) must be obtained by the husband in order to dissolve the betrothal. It’s important to note that only a husband can initiate a get (divorce) [Deuteronomy 24:1-4]. This is an affirmation of eternal security for the believer. Our security is not dependent on us because we’re not able to break our engagement once we’ve entered into the agreement. Only the groom can break the betrothal and Yeshua has no intention of doing so: “I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I and the Father are one.” –Yochanan/John 10:28-30 “If we are faithless, He remains faithful; He cannot disown Himself.” –2 Timothy 2:15 e.) MIKVEH (Immersion/Baptism): Prior to the Eyrusin (Betrothal) rite, both the groom and the bride tevilah totally immerse themselves in a ritual bath (Mayim chayim—living water) of purification called a mikveh (Gathering of water). Yeshua was immersed by the forerunner Yochanan in preparation for His Eyrusin (Betrothal). Likewise as believers we enter into the mikveh of tevilah immersion (baptism) as a sign of our new beginning, identifying with Messiah’s immersion, His death and resurrection. The mikveh is a symbol of a fresh start, a new beginning, a new family unit which is to be born of the married couple. Following their tevilah (immersion) in the mikveh (gathering of water) the Eyrusin (Betrothal) ceremony took place under a Chuppah (canopy). In ancient times the Chuppah was a separate room in the groom’s father’s home, later the tradition of a canopy developed. The Chuppah is a symbol of a new household and of God’s protective covering over the couple and their future progeny. It is also a sukkah (booth) which promises that God will one day Mishkhan (tabernacle, dwell) in the midst of His people for all eternity: “As a bridegroom coming out of his chamber (Chuppah); rejoicing as a strong man to run his course.” –Tehillim/Psalm 19:5 “Gather the people, sanctify the congregation, assemble the elders, gather the children and the nursing infants. Let the bridegroom come out of his room (Chuppah) and the bride out of her bridal chamber (Chuppah).” –Yo’el/Joel 2:16 f.) THE CUP: During the Eyrusin (Betrothal) ceremony gifts/rings are exchanged and a cup of wine is shared. The Kiddush (sanctification) cup used in this ceremony is kept to be used again at the wedding ceremony in a years’ time. In ancient times the cup was most likely made of hardened clay: today a thin wine glass is used. On the night He was betrayed, Yeshua offered His bride to be (Israel—empirical, ethnic and the birthing Ecclesia), a new covenant in blood, a wine cup, a kiddush (sanctifying) cup. This cup, the third cup of the Pesach/Passover Seder, taken after the main meal, is called Kos Ge’ulah (cup of redemption): “In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you.’” –Luke 22:20 “’For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’” –Luke 22:18 Following the Eyrusin (Betrothal) ceremony the couple is considered married in every way except for cohabitation and sexual relations. Both bride and groom live apart for approximately one year. Something similar is seen in the length of time between Rebekah’s acceptance of Isaac’s proposal and their marriage in Canaan sometime later. The year was used by the groom as a time of preparation. It was traditional in the ancient Middle East for the groom to leave the bride’s home town and return to His father’s house where he would build a room onto his father’s dwelling that would serve as the couple’s chadar (wedding chamber) following their marriage ceremony. The parallels with Yeshua and His bride are obvious. Yeshua has gone to prepare a place for us: “In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.” –Yochanan/John 14:2-3 Likewise, the bride spends the year in preparation for her groom’s return. She is to be ready at any hour of the day as the year draws to a close. She prepares items for her future home and a pure white dress for the wedding day. We are reminded in the Scriptures that we should invest our time in those things which are eternal: “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal;” –Mattitiyahu/Matthew 6:19 g.) THE RETURN OF THE GROOM: Tradition dictates that only the father of the groom may decide on the time for the groom’s return, neither the groom nor the bride know at what hour the groom will return to carry the bride to the wedding feast. “But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.” –Mark 13:32 In many cases, as the year of waiting drew to a close, the bride’s household would wait late into the night, keeping oil lamps lit in case of the groom’s return. This tradition became common among certain groups and is still practised in some communities today. The groom would often return at night. “But at midnight there was a shout, ‘Behold, the bridegroom! Come out to meet him.’” –Mattitiyahu/Matthew 25:6 The implications for us as believers are clear, we are to prepare ourselves and be constantly ready for our groom’s return. The groom would return, often late at night, with a procession of family and friends from his father’s household, shouting out, with torches burning and the shofar sounding to herald his coming. “For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the shofar of G-d, and the dead in Messiah will rise first. Then we who are alive and remain will be carried away (nisuin, to carry) together with them in the cloud (of His presence) to meet the Lord in the fresh air, and so we shall always be with the Lord.” –1 Thessalonians 4:16-17 The groom’s entourage would be carrying an aperion (a seated canopy, carried on the shoulders of men). He would pick up his bride and place her in the aperion thus carrying her away to her new home. The bride would cover her face with a veil and intermittently along the way the groom would check under her veil to ensure he had carried away the right bride. This tradition is called bedeken and came about due to the problems experienced by Yaakov (Jacob) at the hands of Laban his father in law, when he deceived him on his wedding night by substituting Leah for Rachel. There is a beautiful modern Hassidic practise among many Charediym (Orthodox/Pious) that combines both the night time arrival of the groom and the peeking behind the veil. It involves two men carrying Havdalah candles as they approach the bride walking arm in arm with the groom. They come with the groom at night and approach the betrothed woman’s home with the multi-wicked candles lit. The bride is veiled and awaiting the groom dressed in pure white. As the community chants traditional Hebrew songs, the groom is led by candle light to meet His bride, who is surrounded by her female attendants. Once the groom is standing before her, he unveils her face and leads her to the place where the wedding ceremony will take place. h.) NISUIN (TO CARRY) THE CHUPPAH: The Nisuin (Wedding) ceremony is the last stage of the betrothal and marriage. The Chuppah (canopy) was a specially made embroidered canopy or a tallit (prayer shawl) held up by four poles. It was representative of the bridal chamber. The groom enters the proceedings first, as the rabbi calls out, “Baruch haba b’shem Adonai,” blessed is he who comes in the name of the L-rd. The groom stands on the left hand side, then the bride enters to the call, “B’rukhah haba’ah b’shem Adonai,” blessed is she who comes in the name of the Lord. “O HaShem, do save, we beseech You; O HaShem, we beseech You, do send prosperity! Blessed is He who comes in the name of the HaShem; We have blessed you from the house of the HaShem. HaShem is Elohiym, and He has given us light; Bind the festival sacrifice with cords to the horns of the altar.” –Tehillim/Psalm 118:25-27 The bride walks around the groom either three or seven (depending on the local tradition) times as a symbol of her willingness to consecrate herself to her groom. Three times is symbolic of God’s three-fold betrothal to Israel: “’I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice (1), In loving kindness (chesed) and in compassion (2), And I will betroth you to Me in faithfulness (3). Then you will know HaShem [YHVH] (Mercy).’” –Hosea 2:19-20 Seven is a symbolic promise of the bridal week and the completeness found in marriage. Mirroring the completeness of the creation week and the Shabbat rest of God. The bride then stands to the right of her groom. i.) SHE’VA BRACHOT (Seven blessings): The She’va Brachot (seven blessings) are pronounced beginning with the blessing over the Kiddush cup (the same cup used during the Erusiyn betrothal rite), but the cup is not drunk until the blessings are completed. These blessings are also known as Birkat Nisuin (blessings of being carried away): ברוך אתה ה' אלהינו מלך העולם, בורא פרי הגפן. Transliteration: Barukh ata Adonai Eloheinu melekh ha olam, bo'rei p'ri hagafen. Translation: "Blessed are You, HaShem, our God, sovereign of the universe, who creates the fruit of the vine." ברוך אתה ה' אלהינו מלך העולם, שהכל ברא לכבודו. Transliteration: Barukh ata Adonai Eloheinu melekh ha olam shehakol bara lichvodo. Translation: "Blessed are You, HaShem, our God, sovereign of the universe, who created everything for His Glory." ברוך אתה ה' אלהינו מלך העולם, יוצר האדם. Transliteration: Barukh ata Adonai Eloheinu melekh ha olam, yotzer haa’dam. Translation: "Blessed are You, HaShem, our God, sovereign of the universe, who creates man." ברוך אתה ה' אלהינו מלך העולם, אשר יצר את האדם בצלמו, בצלם דמות תבניתו, והתקין לו ממנו בניין עדי עד. ברוך אתה ה', יוצר האדם. Transliteration: Barukh ata Adonai Eloheinu melekh ha olam, asher yatzar et ha-adam b’tzalmo, b’tzelem d’mut tavnito, v’hitkin lo mimenu binyan adei ad. Baruch atah Adonai, yotzeir ha-adam. Translation: "Blessed are You, HaShem, our God, sovereign of the universe, who creates humanity in your image (likeness), fashioning perpetuated life. Blessed are You, HaShem, creator of humanity." שוש תשיש ותגל העקרה, בקיבוץ בניה לתוכה בשמחה. ברוך אתה ה', משמח ציון בבניה. Transliteration: Sos tasis v’tageil ha-akara b’kibutz baneha l’tocha b’simcha. Baruch ata Adonai, m’sameach Tzion b’vaneha. Translation: "May the barren one exult and be glad as her children are joyfully gathered to her. Blessed are You, Hashem, who gladden Zion with her Children." שמח תשמח רעים האהובים, כשמחך יצירך בגן עדן מקדם. ברוך אתה ה', משמח חתן וכלה. Transliteration: Sameiach tesamach reiim ha-ahuvim k’sameichacha y’tzircha b’gan eden mikedem. Baruch ata Adonai, m’sameiach chatan v’chalah. Translation: "Grant perfect joy to these loving companions, as you did your creations in the Garden of Eden. Blessed are You, HaShem, who grants the joy of groom and bride." ברוך אתה ה' אלהינו מלך העולם, אשר ברא ששון ושמחה, חתן וכלה, גילה רינה, דיצה וחדווה, אהבה ואחווה, ושלום ורעות, מהרה ה' אלקינו ישמע בערי יהודה ובחוצות ירושלים, קול ששון וקול שמחה, קול חתן וקול כלה, קול מצהלות חתנים מחופתם, ונערים ממשתה נגינתם. ברוך אתה ה', משמח חתן עם הכלה. Transliteration: Baruch ata Adonai Eloheinu melech ha-olam, asher bara sason v’simcha chatan v’kallah, gilah rinah ditzah v’chedvah, ahavah v’achavah v’shalom v’reut. M’hera Adonai Eloheinu yishammah b’arei Yhudah uv-chutzot Y’rushalayim kol sason v’kol simcha, kol chatan v’kol kalah, kol mitzhalot chatanim meichupatam u-n'arim mimishte n’ginatam. Baruch ata Adonai, m’sameiach chatan im hakalah. Translation: "Blessed are You, Hashem, our God, sovereign of the universe, who created joy and gladness, groom and bride, mirth, song, delight and rejoicing, love and harmony and peace and companionship. Soon, Hashem our God, may there ever be heard in the cities of Judah and in the streets of Jerusalem voices of joy and gladness, voices of groom and bride, the jubilant voices of those joined in marriage under the bridal canopy, the voices of young people feasting and singing. Blessed are You, HaShem, who causes the groom to rejoice with his bride." THE CUP #2: Following the blessings the Kiddush cup (the same cup used in the Eyrusin ceremony of betrothal) is drunk by both groom and bride and is then wrapped in a napkin and shattered beneath the groom’s foot. “For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.” –Luke 22:18 The breaking of the cup is a more recent addition to the ceremony but it holds great significance. Originally the rabbis added the shattering of the cup in order to remind those present that even in joyous times we remember the destruction of the temple and Israel’s suffering. However the symbolism is also powerfully representative of the fact that no one else can ever drink from the cup that the married couple have shared. The covenant of marriage is sacred and sealed forever in the sight of God. This is also the case regarding our marriage to Yeshua. The marriage is then consummated in the bridal chamber (chadar), following which the groom calls out to the shadkhan (matchmaker) or friend of the groom, letting him know that the marriage has been consummated. “And Yeshua said unto them, ‘Can the attendants of the bride chamber mourn as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, and then shall they fast.’” –Mattitiyahu/Matthew 6:15 The couple then celebrates an elaborate wedding feast with their guests. The feast is followed by a seven day period together in seclusion, in order to complete the marriage week. All of these events remind us of the Messianic community’s coming marriage to Yeshua. We will be carried away, and join with Him in spiritual marriage. He will finally drink again of the Kiddush cup with us and we will celebrate with Him at the wedding feast of the Lamb of God. “’Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.’ It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints. Then he said to me, ‘Write, “Blessed are those who are invited to the marriage supper of the Lamb.”’ And he said to me, ‘These are true words of God.’” –Revelations 19:7-9 RENEWED COVENANT SCRIPTURES REGARDING BETROTHAL & MARRIAGE: • Legally free to marry & purposed for fruit “Therefore, my Jewish brothers and sisters, you also were made to die from the Torah’s perspective (regarding marriage to sin), through the body of Messiah, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God.” –Romans 7:4 We are dead to sin through the covenant blood of Messiah Yeshua and are therefore free to remarry. Yeshua is our groom and we marry for the purpose of bearing fruit. • Shidukin (arrangement, match making)/ Eyrusin (betrothal)/ Ketubah (it is written) “For I am jealous for you with a godly jealousy; for I have betrothed you to one husband, so that to Messiah I might present you as a pure virgin.” –2 Corinthians 11:2 In this text Shaul/Paul is the Shadkhan (match maker, arranger). • Nisuin (to carry)/ Kidushin (Sanctification, from kadosh [Holy] set apart)—Marriage “Wives, be subject to your own husbands, as to the Lord. For the husband is the head of the wife, as Messiah also is the head of the Messianic Community, He Himself being the Saviour of the body. But as the Messianic Community is subject to Messiah, so also the wives ought to be to their husbands in everything. Husbands, love your wives, just as Messiah also loved the Messianic Community and gave Himself up for her (bride price), so that He might sanctify (Kidushin) her, having cleansed her by the washing of water (Mikveh) with the word, that He might present to Himself the Messianic Community in all her glory, having no spot or wrinkle or blemish; but that she would be holy (Set apart) and blameless. So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; for no one ever hated his own flesh, but nourishes and cherishes it, just as Messiah also does the Messianic Community, because we are members of His body. ‘FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER AND SHALL BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH.’ (Gen. 2:24) This mystery (sod) is great; but I am speaking with reference to Messiah and the Messianic Community.” –Ephesians 5:22-32 In this text Shaul/Paul uses the example of the Jewish betrothal and marriage (P’shat) to touch (Remez) on a much deeper understanding (Sod) of our relationship (Drash) with Yeshua. This mystery is in part available to all who understand the process of Jewish marriage from betrothal to the wedding chamber. © Yaakov Brown 2017 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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