Download File - Torah For The House Of Israel

Tehillim V’ Tefilah
Psalm and Prayer
Psalm 45
Torah Study Prayer
Blessed are you, Lord our God, King of the
universe, who sanctifies us with Thy
commandments and commanded us
to engross ourselves in the words of the
Torah.
Barukh attah Adonai Eloheinu melekh haolam, asher kiddeshanu be'mitzvotav,
ve'tzivanu la'asok be'divrei Torah.
Vayechi " ‫ ויחי‬He lived "
Reading: Genesis 48 and Ephesians 2
Torah: Genesis 47:28-50:26
Prophets: 1 Kings 2:1-12
Gospel: Luke 4:31-5:11
Ancient Near East and the Laws of
Adoption
• Adoption in the Ancient Near East and the Hebrew
Bible:
The absence of a word that translates as “adoption” in
Hebrew suggests that Israel did not practice legal
adoption. However, this does not mean that adoption
as a concept did not exist there are certainly instances
of someone taking a child into his or her care.
• As we look at the story of Joseph, and why Ephraim and
Manasseh were taken “as Reuben and Simeon” the
question of was there a need to spend an entire
chapter on what was a legal adoption – when Joseph
was already promised a double portion.
• Today we are going to take a look at the language of
adoption, and why that is important for us, who are
grafting in Israel, and the promises of Abraham.
The Adoption of Ephraim and
Manasseh
• Before Jacob dies he lays out for his son’s his Last will
and Testament. The entire process even though it was
done orally was written by the scribes of Joseph and
preserved for a time in the future when Moses would
write down what would affect the rest of the entire
scripture.
• Genesis 50: 29 Then he commanded them and said to
them, “I am to be gathered to my people; bury me with
my fathers in the cave that is in the field of Ephron the
Hittite, 30 in the cave that is in the field at Machpelah,
to the east of Mamre, in the land of Canaan, which
Abraham bought with the field from Ephron the Hittite
to possess as a burying place.
• After Jacob dies Joseph goes to Pharaoh and asks for
permission to bury his father. Him being the second in
command, in seems odd that he would do this:
The Adoption of Ephraim and
Manasseh
• 4 And when the days of weeping for him were past,
Joseph spoke to the household of Pharaoh, saying,
“If now I have found favor in your eyes, please
speak in the ears of Pharaoh, saying, 5 My father
made me swear, saying, ‘I am about to die: in my
tomb that I hewed out for myself in the land of
Canaan, there shall you bury me.’ Now therefore,
let me please go up and bury my father. Then I will
return.”
• A few chapters before we witness what was a
formal adoption of Pharaoh of Joseph – take a look:
Pharaoh’s adoption of Joseph
• Genesis 41 39 Then Pharaoh said to Joseph, “Inasmuch as God
has shown you all this, there is no one as discerning and wise as
you. 40 You shall be over my house, and all my people shall be
ruled according to your word; only in regard to the throne will I
be greater than you.” 41 And Pharaoh said to Joseph, “See, I have
set you over all the land of Egypt.” - This position would be for
only a son of a Pharaoh – quite possibly Pharaoh had no sons at
this time.
• 42 Then Pharaoh took his signet ring off his hand and put it on
Joseph’s hand; and he clothed him in garments of fine linen and
put a gold chain around his neck. - Part of enthronement
ceremony.
• 43 And he had him ride in the second chariot which he had; and
they cried out before him, “Bow the knee!” So he set him over all
the land of Egypt. 44 Pharaoh also said to Joseph, “I am Pharaoh,
and without your consent no man may lift his hand or foot in all
the land of Egypt.” 45 And Pharaoh called Joseph’s name
Zaphnath-Paaneah. And he gave him as a wife Asenath, the
daughter of Poti-Pherah priest of On. So Joseph went out over all
the land of Egypt.
Pharaoh’s adoption of Joseph
• For this reason, as we read the following ceremony of
adoption by Jacob of Joseph’s two sons, Joseph could not
have been given a traditional blessing as a son, because
legally he was still obligated to Pharaoh and Egypt.
• One of the reasons he requested his bones be taken to the
land of Canaan – because he saw his eventual inheritance in
the promised land.
• Just as we, who have gained much wealth and honor in our
place of exile – so to should this be our desire:
• Genesis 50: 25 Then Joseph made the sons of Israel swear,
saying, “God will surely visit you, and you shall carry up my
bones from here.” 26 So Joseph died, being 110 years old.
They embalmed him, and he was put in a coffin in Egypt.
Adoption of Ephraim and Manasseh
• Genesis 48: 3 And Jacob said to Joseph, “God Almighty
appeared to me at Luz in the land of Canaan and
blessed me, 4 and said to me, ‘Behold, I will make you
fruitful and multiply you, and I will make of you a
company of peoples and will give this land to your
offspring after you for an everlasting possession.’
• 5 And now your two sons, who were born to you in the
land of Egypt before I came to you in Egypt, are mine;
Ephraim and Manasseh shall be mine, as Reuben and
Simeon are.
• 6 And the children that you fathered after them shall
be yours. They shall be called by the name of their
brothers in their inheritance. 7 As for me, when I came
from Paddan, to my sorrow Rachel died in the land of
Canaan on the way, when there was still some
distance to go to Ephrath, and I buried her there on the
way to Ephrath (that is, Bethlehem).”
Adoption of Ephraim and Manasseh
• Let’s look at another example in relationship to
Ephraim and Manasseh being adopted again:
• Psalm 60: 8 God in his holiness spoke, and I took joy [in
his promise]: “I will divide Sh’khem and determine the
shares in the Sukkot Valley. 9 Gil‘ad is mine and
M’nasheh mine, Efrayim my helmet, Y’hudah my
scepter.
• Repeated in Psalm 108
• Manasseh is given in adoption directly to our Heavenly
Father as a son. After their exile, in their place of
wandering – the role that Manasseh will play in the
Kingdom is extraordinary.
• Now let’s look at the rest of the adoption process:
Adoption of Ephraim and Manasseh
• 12 Then Joseph removed them from his knees, and he
bowed himself with his face to the earth. 13 And Joseph took
them both, Ephraim in his right hand toward Israel's left
hand, and Manasseh in his left hand toward Israel's right
hand, and brought them near him. 14 And Israel stretched
out his right hand and laid it on the head of Ephraim, who
was the younger, and his left hand on the head of Manasseh,
crossing his hands (for Manasseh was the firstborn). 15 And
he blessed Joseph and said,
• “The God before whom my fathers Abraham and Isaac
walked, the God who has been my shepherd all my life long
to this day, 16 the angel who has redeemed me from all evil,
bless the boys; and in them let my name be carried on, and
the name of my fathers Abraham and Isaac; and let them
grow into a multitude in the midst of the earth.”
• Very clear legal language of adoption – allowing
the transfer of the double portion, without
affecting Joseph’s legal adoption with Pharaoh.
Adoptions in Scripture
1. Moses grows up in Pharaoh’s household (Exod 2:1–10). The
story of Moses also says that Pharaoh’s daughter agreed to pay
wet nurse fees (Exod 2:9). In ancient Near Eastern legal codes, a
person who pays the wet nurse fees to keep a child alive—
particularly a foundling, or child who has been abandoned
shortly after birth—assumes the child in his or her household
(Malul, “Adoption of Foundlings,” 107–108).
2. Ezekiel 16:1–7 uses much of the same legal terminology for
adoption as the Babylonian code in its metaphor for God’s
relationship to Israel - (Malul, “Adoption of Foundlings,” 98–
99).
8 “When I passed by you again and looked upon you, indeed
your time was the time of love; so I spread My wing over
you and covered your nakedness. Yes, I swore an oath to
you and entered into a covenant with you, and you became
Mine,” says the Lord GOD.
Adoptions in Scripture
3. Ruth’s formulaic declaration to stay with her motherin-law (Ruth 1:16–17) might represent a rite of
adoption. However in this case, it’s not explicit.
4. This is comparable to Yeshua’ declaration from the
cross, when He places His mother into the family of
the disciple He loved (John 19:26–27).
5. Abraham “adopts” his slave Eliezer of Damascus to be
his heir before the birth of Ishmael and Isaac
(Selman, “The Social Environment,” 125–127).
6. Josephus describes Abraham as adopting Lot
(Antiquities, I.7.1), although he was writing in a
Greco-Roman context where legal adoption was
practiced.
Parallels in the ANE
• ADOPTION. The creation of a kinship relationship between
two individuals that is recognized as essentially equivalent to
one stemming from natural descent.
• In the ancient Near East, such ties were typically between
adoptive parent(s) and a son or daughter, but individuals
were adopted into other roles as well. Frequently the parties
were relatives before the adoption took place. Adoption
differs from fosterage in that the latter is a temporary
arrangement which is not legally binding. The foster child
receives support but not the status of son or daughter.
• A. Extra biblical Sources
1. Cuneiform
2. Egyptian
3. Jewish
B. Adoption in the Bible
1. Possible Cases
2. Metaphorical Use
3. Issues
Parallels in the ANE
• References to adoption in the law collections (see
ANET) are Codex Hammurabi (CH) §§170–71
• 170. If his wife bear sons to a man, or his maidservant
have borne sons, and the father while still living says to
the children whom his maidservant has borne: "My
sons," and he count them with the sons of his wife; if
then the father die, then the sons of the wife and of the
maid-servant shall divide the paternal property in
common. The son of the wife is to partition and
choose.
• Remember in almost every case within scripture, and other
documents such as this, and Nuzi tablets, this has to do with
inheritance.
• Every example in scripture goes back to this point, to include
the New Testament.
Parallels in the ANE
• 171. If, however, the father while still living did not say
to the sons of the maid-servant: "My sons,"and then
the father dies, then the sons of the maid-servant shall
not share with the sons of the wife, but the freedom of
the maid and her sons shall be granted. The sons of the
wife shall have no right to enslave the sons of the maid;
the wife shall take her dowry (from her father), and the
gift that her husband gave her and deeded to her
(separate from dowry, or the purchase-money paid her
father), and live in the home of her husband: so long as
she lives she shall use it, it shall not be sold for money.
Whatever she leaves shall belong to her children.
Parallels in the ANE
• Adoptions were usually effected by an agreement
between two parties, the adopter and the parent or
guardian of the adoptee, but occasionally adoptees
would act on their own behalf.
• A written contract recording the adoption typically
included a statement of the adoptive relationship,
clauses regarding its dissolution, a record of the oath of
the parties, the names of witnesses, and the date.
Some sources hint at an adoption ceremony.
• As we saw with Pharaoh and Joseph, and with his son’s
• Adoption in the cuneiform Kulturkreis took many
forms. An individual might be adopted as heir, or into
apprenticeship. Slaves were manumitted by adoption
(Schorr 1913: nos. 23–35), and illegitimate children
legitimated. - A case in scripture can be sound bearing
this out in Judges:
Parallels in the ANE
• Illegitimate Son. Jephthah appears to have been legitimated
and hence adopted, if legitimation in Israel was effected as
in Mesopotamia (Schorr 1913: no. 12, Thompson 1974: 260;
cf. CH §§170–71 [ANET, 173]). Although his mother was a
prostitute, Jephthah was entitled to share his father’s
inheritance.
• Judges 11:1 Now Jephthah the Gileadite was a mighty man
of valor, but he was the son of a harlot; and Gilead begot
Jephthah. 2 Gilead’s wife bore sons; and when his wife’s
sons grew up, they drove Jephthah out, and said to him,
“You shall have no inheritance in our father’s house, for
you are the son of another woman.”
• He regains his inheritance after helping Israel defeat the
Ammonites.
• 9 So Jephthah said to the elders of Gilead, “If you take me
back home to fight against the people of Ammon, and the
LORD delivers them to me, shall I be your head?”
• Jephthah regains his inheritance, and becomes one of the Judges of
Israel. Regardless of the status of his mother.
Father Son Relationship
• This use of Father son language found throughout
scripture, is more than just words. It’s actually legal
language to demonstrate suzerain vassal relationships,
inheritance, or even adoption reversals as in the case of
Yeshua.
• Let’s take a look at a few scriptures:
• Jeremiah 3: 19 “But I said: ‘How can I put you among
the children And give you a pleasant land, A beautiful
heritage of the hosts of nations?’
• “And I said: ‘You shall call Me, “My Father,” And not
turn away from Me.’
• Romans 9: 4 who are Israelites, to whom pertain the
adoption, the glory, the covenants, the giving of the
Torah, the service of God, and the promises;
Father Son Relationship
• Psalms 2: 7 “I will declare the decree:
YHVH has said to Me, ‘You are My Son, Today I have begotten
You. 8 Ask of Me, and I will give You
The nations for Your inheritance, And the ends of the earth for
Your possession.
• 2 Samuel 7: 14 I will be his Father, and he shall be My son. If he
commits iniquity, I will chasten him with the rod of men and with
the blows of the sons of men.
• You will find this kind of language in the Amarna
tablets, and language all over the ANE in regard to
one King who is Suzerain, speaking to his Vassal.
• This is also language of Covenant. When someone is
speaking of doing the bid of the Suzerain.
• John 12: 49 For I have not spoken on My own authority; but the
Father who sent Me gave Me a command, what I should say and
what I should speak.
Father Son Relationship
• Even though we see the Father and Son as Echad, in Unity.
The language of scripture was written to a generation of
people who understood Suzerain Vassal language.
• Psalms 2: “Yet I have set My King On My holy hill of Zion.”
• 7 “I will declare the decree: The LORD has said to Me, ‘You
are My Son, Today I have begotten You. 8 Ask of Me, and I
will give You The nations for Your inheritance, And the ends
of the earth for Your possession. 9 You shall break[a] them
with a rod of iron; You shall dash them to pieces like a
potter’s vessel.’”
• 10 Now therefore, be wise, O kings; Be instructed, you judges
of the earth. 11 Serve the LORD with fear, And rejoice with
trembling. 12 Kiss the Son,[b] lest [c] He be angry, And you
perish in the way, When His wrath is kindled but a little.
Blessed are all those who put their trust in Him.
Father Son Relationship
• A quick bunny trail, but since the Psalmist is using language of the
nations – let’s take a quick look at an Amarna Tablet and see why King
David wrote it in this manner:
• (Para I, 1-8)–Say to Nimmureya, Great King, the king of Egypt (Misri),
[my] brother, my son-in-law, who loves me, and whom I lov[e]: Message
of Tushratta, Great King, [your] father-in-law, who loves you, the king of
Mitanni, your brother. For me all goes well. For you may all go well. For
your household, for my sister, for the rest of your wives, for your sons,
for your chariots, for your horses, for your warriors, for your country,
and for whatever else belongs to you, may all go "very, very well"-("danis, dan-is").
• (Para II, 9-16)–As far back as the time of your ancestors, they always
showed love to my ancestors. You yourself went even further and
showed very great love to my father. Now, in keeping with our constant
and mutual love, you have made it ten times-(Akkadian: a-na 10 šu—
"for ten times") greater than the love shown my father. May the gods
grant it, and may Tessup, my lord, and Aman and Tessup, my lord, and
Aman make flour[ish] for evermore, just as it is now, this mutual love of
ours.
Father Son Relationship
• John 3: 16 “For God so loved the world that he gave his
only and unique Son, so that everyone who trusts in him
may have eternal life, instead of being utterly destroyed.
17 For God did not send the Son into the world to judge the
world, but rather so that through him, the world might be
saved. 18 Those who trust in him are not judged; those who
do not trust have been judged already, in that they have not
trusted in the one who is God’s only and unique Son.
• So when we look at Psalms 2, and John 3, we are looking at
language of Royalty – language between nations, language
that was common in the ANE.
• As we shift gears and look at the use of Adoption language
in scripture – remember that this was “not written to us,
but for us”
Language of Adoption through
Metaphors
• Adoption (Greek - huiothesia) appears as a
metaphor five times in NT writings ascribed to Paul
(Rom 8:14, 23; 9:4; Gal 4:5; Eph 1:5), where it
serves to distinguish the believer’s sonship from
that of Yeshua and to illustrate the Believer’s
change of status, both accomplished and
prospective. The background of the metaphor has
variously been seen as Roman, with its concept of
strong paternal authority; Greek, as the term
huiothesia implies; or Hebrew, as implied in Paul’s
use of the semitic term abba in describing the
adoptive father.
Language of Adoption through
Metaphors
• Romans 8: 14 For as many as are led by the Spirit of God, these are sons
of God.
• Romans 8: 23 Not only that, but we also who have the firstfruits of the
Spirit, even we ourselves groan within ourselves, eagerly waiting for the
adoption, the redemption of our body.
• Romans 9: 4 who are Israelites, to whom pertain the adoption, the glory,
the covenants, the giving of the Torah, the service of God, and the
promises;
• Galatians 4: 4 But when the fullness of the time had come, God sent
forth His Son, born[a] of a woman, born under the law, 5 to redeem those
who were under the law, that we might receive the adoption as sons.
• 6 And because you are sons, God has sent forth the Spirit of His Son into
your hearts, crying out, “Abba, Father!” 7 Therefore you are no longer a
slave but a son, and if a son, then an heir of[b] God through Christ.
• Their seems to be a two part adoption. At first we are adopted as son’s but
don’t have the full rights until we attain our resurrected bodies.
• Now this would not have been possible if not “The Son” of the Father provided
a path for us the adoption into the Kingdom.
Issues of Adoption
• Definitions of adoption have varied, leading to varying
evaluations of the extent to which it was practiced in
Israel. Attempts to adhere to the strict meaning of Latin
adoption have led some scholars to include as true
adoption only those cases where a person under
paternal authority (patria potestas) is transferred to
the authority of a third (free) individual and appointed
heir.
• Adoption, thus narrowly defined, has been said not to
have existed in Israel. But in addition to running
counter to the general usage by scholars of the ancient
Near East, this definition ignores the concept of
adoption reflected in our texts.
Issues of Adoption
• Various explanations have been suggested (Boecker
1974): the importance of blood lineage to the
Hebrews, the practice of polygamy, the custom of
levirate marriage, and the belief that fertility or
barrenness reflected God’s will, which adoption would
circumvent. No single explanation is completely
satisfactory, and all address only the “demand” side of
the equation, without explaining, for example, the
place of orphaned or unwanted children in Israelite
society.
• What these scholars are saying, that the Torah doesn’t
spell out that their was a Torah based law that orphans
had to be adopted. It implies it by saying we are to
Issues of Adoption
• Deuteronomy 10: 18 He administers justice for the fatherless and
the widow, and loves the stranger, giving him food and clothing.
• Psalms 146: 9 The LORD watches over the strangers; He relieves
the fatherless and widow;
But the way of the wicked He turns upside down.
• Our Elohim’s design is for us to be fruitful and multiply. But
because of man’s sin, through war, famine, abuse – God requires
Justice and Righteousness. As Adopted Son’s into His Kingdom,
we extend that Grace to the misfortune.
• We are doing the bidding of our Heavenly Father when we take
care of the Orphan.
• There is nothing in Torah that requires us to Adopt in order to
pass on our inheritance, but it does require us to provide a means
of provision. If this turns into an adoption, and as in the case of
Abraham with Eliezar – who may inherit his blessings, than it
came from our Elohim.
• But if he ends up providing a son, such as Isaac for that
inheritance, than Eliezar still must be provided for.
Adoption in the Epistles
• We’ve discussed how Jacob Adopted his Grandson’s as
“Reuben and Simeon”.
• We saw how Pharaoh, took Joseph as an Heir.
• We saw numerous examples of ANE text and scripture
indicating language of adoption.
• One of the great mysteries for both believers in
Messiah, and our Jewish brothers is the function of the
Kingdom.
• The sons of Jacob, and the adoption of Ephraim and
Manasseh is the foundation of the Kingdom. On that
day the Nation of Israel, and future Commonwealth of
Israel was built.
• Gentiles who came into the understanding of Messiah
must be part of this adoption process!
Adoption in the Epistles
• Ephesians 1: 5 having predestined us to adoption as sons by
Jesus Christ to Himself, according to the good pleasure of
His will, 6 to the praise of the glory of His grace, by which He
made us accepted in the Beloved….11 In Him also we have
obtained an inheritance, being predestined according to
the purpose of Him who works all things according to the
counsel of His will,
• Ephesians 2: 11 Therefore remember that you, once
Gentiles in the flesh—who are called Uncircumcision by
what is called the Circumcision made in the flesh by hands—
12 that at that time you were without Christ, being aliens
from the commonwealth of Israel and strangers from the
covenants of promise, having no hope and without God in
the world. 13 But now in Christ Jesus you who once were far
off have been brought near by the blood of Christ.
• Equality in a Kingdom – coming into a Covenant, where you
become adopted and have equal inheritance with those
who are in Covenant (Circumcision of the Flesh – House of
Judah)
Adoption in the Roman World
• Adoption in the Greco-Roman World
Adoption was a legal act in the Greco-Roman world. In
ancient Greece, there were three types of adoption. In
each of these three cases, adoption is necessary only to
preserve the estate (Edwards, “Introduction,” 8–10).
• 1. Inter vivos adoption occurred when someone
adopted a son during his lifetime.
2. Testamentary adoption involved designating an
adopted son in a will (Isaeus, “On the Estate of
Appolodorus,” 119).
3. If a man died without appointing a legitimate heir,
the next of kin’s offspring would be adopted in the
third type: posthumous adoption (Isaeus, “On the
Estate of Hagnias,” 192–193).
Adoption in the Roman World
In the Roman world, social standing (i.e. slave or free, male
or female) determined who had the right to adopt, and who
could be adopted under what terms. As in Greece, women
were virtually removed from this system: They could not
legally adopt because they were under the guardianship of
their male relatives. They were also adopted at a far lower
rate than males, since the usual reason for adoption was to
provide an heir—women were restricted in inheritance
rights.
Additionally, children under the age of puberty were rarely
adopted.
Adopting someone of age had an advantage in that “the
adopter has the opportunity to engage with the individual
before making a final choice” (Lindsay, “Adoption,” 201).
Someone who had already proven abilities for managing a
household would be a good investment as an heir. For this
reason, young men who had at least reached puberty or
adulthood were more likely to be adopted than an infant.
Adoption in the Epistles
• So with these facts in mind, let’s go back and look at Acts 15
in context:
• Acts 15: 5 But some of the sect of the Pharisees who
believed rose up, saying, “It is necessary to circumcise them,
and to command them to keep the law of Moses.”
• So the discussion we are having here is adoption
as a Citizen of Israel. A certain sect is saying this
is the formula, then Peter says the following:
• 8 So God, who knows the heart, acknowledged them by
giving them the Holy Spirit, just as He did to us, 9 and made
no distinction between us and them, purifying their hearts
by faith. 10 Now therefore, why do you test God by putting a
yoke on the neck of the disciples which neither our fathers
nor we were able to bear?
Adoption in the Epistles
• James says the following:
• 13 And after they had become silent, James answered,
saying, “Men and brethren, listen to me: 14 Simon has
declared how God at the first visited the Gentiles to
take out of them a people for His name. –language of
adoption
• Then a ruling is made – a process to citizenship –
once in the Kingdom, they will learn the rest of it:
• 19 Therefore I judge that we should not trouble those
from among the Gentiles who are turning to God, 20 but
that we write to them to abstain from things polluted
by idols, from sexual immorality,[d] from things
strangled, and from blood. 21 For Moses has had
throughout many generations those who preach him in
every city, being read in the synagogues every
Sabbath.”
Adoption in the Epistles
• This is a process of integration. The rest of the formula for
citizenship will be found in the Synagogues every Sabbath.
• If they decide that “the laws of the kingdom have been
done away with” – then isn’t this direct rebellion to the one
is placing before the gentile an opportunity for adoption.
• You rebel in my household at some point you will be cast
out, and lose your inheritance.
• Complete and final adoption won’t come until we are in our
resurrected body. In the meantime, we must act with love
to our brother while in our house (Commonwealth).
• As we conclude today, I want to go through Ephesians 2, so
we can completely understand the full process of our
adoption:
Adoption into a New Kingdom
• Ephesians 2: 1 You used to be dead because of your sins
and acts of disobedience. 2 You walked in the ways of the
‘olam hazeh (Ways of this world) and obeyed the Ruler of
the Powers of the Air, who is still at work among the
disobedient. 3 Indeed, we all once lived this way—we
followed the passions of our old nature and obeyed the
wishes of our old nature and our own thoughts. In our
natural condition we were headed for God’s wrath, just like
everyone else.
• So by definition a gentile, pursues the “ways of this world”
led by HaSatan. By clear definition – a gentile kingdom is
headed for God’s wrath.
Adoption into a New Kingdom
• 4 But God is so rich in mercy and loves us with such intense love
5 that, even when we were dead because of our acts of
disobedience, he brought us to life along with the Messiah—it is
by grace that you have been delivered.
• 6 That is, God raised us up with the Messiah Yeshua and seated
us with him in heaven, 7 in order to exhibit in the ages to come
how infinitely rich is his grace, how great is his kindness toward us
who are united with the Messiah Yeshua.
• Future plan is to set this model up as a standard for the rest of
eternity.
• 8 For you have been delivered by grace through trusting, and
even this is not your accomplishment but God’s gift. 9 You were
not delivered by your own actions; therefore no one should
boast. 10 For we are of God’s making, created in union with the
Messiah Yeshua for a life of good actions already prepared by God
for us to do.
Adoption into a New Kingdom
• 11 Therefore, remember your former state: you Gentiles by birth—
called the Uncircumcised by those who, merely because of an
operation on their flesh, are called the Circumcised—12 at that time
had no Messiah. You were estranged from the national life of Isra’el.
You were foreigners to the covenants embodying God’s promise. You
were in this world without hope and without God.
• 13 But now, you who were once far off have been brought near
through the shedding of the Messiah’s blood. 14 For he himself is
our shalom—he has made us both one and has broken down the
m’chitzah (The Divider) which divided us 15 by destroying in his own
body the enmity occasioned by the Torah, with its commands set
forth in the form of ordinances. He did this in order to create in
union with himself from the two groups a single new humanity and
thus make shalom, 16 and in order to reconcile to God both in a
single body by being executed on a stake as a criminal and thus in
himself killing that enmity.
• So if someone still views himself as a Gentile – that divider will always be
there. No complete unity can be achieved until – you accept that you are
part of the National Life of Israel.
Adoption into a New Kingdom
• 17 Also, when he came, he announced as Good News shalom to
you far off and shalom to those nearby, 18 news that through
him we both have access in one Spirit to the Father.
• This is an idiom for the House of Israel that was cast off, and the
House of Judah who is near.
• 19 So then, you are no longer foreigners and strangers. On the
contrary, you are fellow-citizens with God’s people and members
of God’s family. 20 You have been built on the foundation of the
emissaries and the prophets, with the cornerstone being Yeshua
the Messiah himself. 21 In union with him the whole building is
held together, and it is growing into a holy temple in union with
the Lord. 22 Yes, in union with him, you yourselves are being built
together into a spiritual dwelling-place for God!
• Hermeneutically speaking “God’s people will always be Israel. You are
now a citizen as someone who is near who is of Israel.
Conclusion
• We began with the adoption of Ephraim and
Manasseh, and we ended with our adoption into
the family of Israel (Jacob).
• Until we have our resurrected bodies, the adoption
with inheritance won’t be complete.
• Until then, we have full rights as a citizen (no green
card here), and through the Holy Spirit we are given
a position, a purpose:
• “In union with him the whole building is held
together, and it is growing into a holy temple in
union with the Lord”
Shema
• Shema Israel Adonai Eloheinu Adonai
echad.
• Barukh shem k'vod malkhuto l'olam
va'ed.
• Hear, Oh’ Israel, the Lord our God, the
Lord is One
• Blessed be the Name of His glorious
kingdom for ever and ever.
Amen.