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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.