May you be blessed as you read the following notes, attempting to “connect the dots from the covenant to the renewed covenant and back again”. Yeshua said, “if you are thirsty, come to me”. What is the condition of your heart? God will not only hear your heart’s cry today, but His answer will bring a blessing to your life that you will be able to share with others. May your heart be blessed as you say, Baruch Atah Adonai.
| Parashah #50: Ki Tavo (When you come) D’varim 26:1-29:9 |
There are 6 of the 613 mitzvots in this week reading. They cover donations to the temple, sacrifices, and Relationship to God.
The main mitzvot/command which we are commanded to do is: Relationship to God, which is Dt 28:9. ADONAI will establish you as a people separated out for himself, as he has sworn to you – if you will observe the mitzvot of ADONAI your God and follow his ways.
Dt 26:2 Donation to the temple, was 1/60th of the crops at that time.
Dt 26:5 Aram ארמי Arammiy pronounced ar-am-mee. Arammiy is an Syrian or Aramean = “exalted” (1 Chr 7:14).
The only place in scripture where Yakov/Jacob is called a Syrian. Avram’s/Abraham’s relatives are called Syrians (Gen 25:20; 28:5; 31:20, 24). They were not descendants of Aram the son of Shem, but of Arphaxad the son of Shem, (Gen 11:10-32). They were Syrians because of living in that region, Syria or Padan-Aram (Gen 28:2-7; 31:8; 33:18; 35:9, 26; 46:15). Arphaxad whose name means healer, is in the lineage to Yeshua.
When looking at the (Gk) αἰχμάλωτος aichmalotos pronounced aheekh-mal-o-tos, from aichme αιχμη (a spear) and a derivative αλωτος a captive from the root word ἅγιον hagion pronounced hag’-ee-on. A sanctuary, holy place, holiest of all, holiest, reverend, worthy of veneration, of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, temple (Act 6:13; 7:33; 21:28; Mt 24:15) Holy of holies (Heb 9:3, 8; 10:19; 13:11) Jerusalem (Mt 4:5; 27:53; Rev 11:2; 21:2; 22:19). Who or what is being exalted. In the renewed covenant there are examples.
- Of persons whose services God employs, for example, apostles (Lk 1:35, 72; Mt 7:6; Jude 20; 2 Pet 2:21; 2 Ti 1:9)
- Set apart for God, to be as it were, exclusively his (Lk 2:23; Mk 1:24; Lk 4:34; Jn 6:69; 10:36; 1 Jn 2:20). Applied to believers as those whom God has selected (Jn 17:14, 16) by the power of God’s Spirit, are made partakers of God’s salvation. (1 Pe 2:9; Act 9:32; Rom 1:7; 8:27; 12:13; 16:15; 1 Cor 6:1, 2; Php 4:21-23; Col 1:12; Heb 6:10; Jude 3; Rev 5:8)
- Services and offerings. Prepared for God with solemn rite, pure, clean (1 Cor 7:14; Eph 1:4; 5:3, 27; Col 1:22; Rom 11:16).
- In a moral sense, pure sinless upright holy (1 Pet 1:16; 1 Cor 7:34; Mk 6:20; Act 3:14; Rev 3:7; 6:10; 1 Pet 1:15; Jn 17:11; 2 Pet 3:11).
Dt 26:13 Donations to the temple. When the word “forgotten” is used in this verse keep in mind, it was not a charity but a lifestyle principle act.
Remember the words of James in 2:16, when he said, “Go in peace; stay warm and well fed, but…..”. Every act in communal life should naturally be one of generosity, looking after each other, when our heart sees a need, not a once off charity here and there, as society is apt to do. If one has the means and has been blessed then part of that blessing should be extended in helping others. Blessings come in many forms. There are daily opportunities all around. James and Yeshua expressed this principle. Use your discernment also as you continue the reading on blessing and cursing.
Dt 27:4, 13 Mount Eival/Ebal עיבל Eybal pronounced ay-bawl means heaps. Perhaps from an unused root probably meaning to be bald; Ebal = “stone” or “bare mountain”. This mountain of cursing, is situated north of Shechem and opposite Mount Gerizim.
Moshe assigned the children of Leah and Rachel to the mount of blessing (21 for obedience) except for Rueben and Zebulum, the eldest and the youngest son of Lean. These were assigned to the mount of cursing (12 for disobedience done in secret) with sons of the 2 handmaids. Zebulum, the least of Leah. Rueben sinned with his father’s wife for which he lost his birthright. (Gen 35: 22; 49:3-4; 1 Chr 5 :1-2).
Note also there are 20 additional curses of consequence stated in Chapter 28, as well as the 21 blessings for obedience.
As already stated above, the 610th of the 613th mitzvot in this week’s reading, highlights the Relationship to God in Dt 28:9. ADONAI will establish you as a people separated out for himself, as he has sworn to you – if you will observe the mitzvot of ADONAI your God and follow his ways.
Interesting that as soon as a command of God is stated, or a blessing, closely following there is a warning, or an opposing threat of the adversary.
Dt 29:2(3) temptations מסה maccah pronounced mas-saw from a primitive root verb נסה nacah naw-saw. Meaning to prove, tempt, assay, adventure, try. To expand: trial, despair, test, proving.
Now, in the Greek of that primitive root verb, it means δίψος dipsos pronounced dip-sos which means, thirst. (for what, who). (You may be noticing that the shadow of Yeshua is being threaded and woven through the scriptures, with his character and nature.) Romans 10:4 For the goal at which the Torah aims is the Messiah, who offers righteousness to everyone who trusts.
Dt 29:2(3) signs אות owth pronounced oth probably from אות uwth pronounced ooth (in the sense of appearing); from a primitive root verb meaning consent, agree. Also encompasses token, ensign(s), miracles, signal, a distinguishing mark, banner, remembrance, miraculous sign, omen, warning, standard, proof.
Dt 29:2(3) Miracles מופת mowpheth pronounced mo-faith or מפת mopheth pronounced mo-faith in the sense of conspicuousness; wonder, sign, miracle, wondered at, portent, a wonder (as a special display of God’s power), token (of future event).
יפה from a primitive root verb “yaphah” Strong’s Hebrew: <3302> pronounced yaw-faw has the meaning: fair, beautiful, deck it, to be bright, be beautiful, be handsome, be fair, to be beautiful, to beautify.
Now in the Greek αἰσχύνη aischune pronounced ahee-skhoo’-nay from from aischos (disfigurement, i.e., disgrace). Be ashamed, to disfigure, to dishonour, to suffuse with shame, make ashamed, be ashamed; shame, dishonesty. The confusion of one who is ashamed of anything, sense of shame, ignominy, disgrace, dishonour, a thing to be ashamed of.
In essence to correct something supernaturally, to be made whole again, back in God’s original design. Who does this and through whom? Who was the example to follow, of how, and to do this? Who brings restoration?
Dt 29:6(7) (Heb) Sichon סִיחוֹן pronounced see-khone or סיחן Ciychon [transliteration], [phonetic spelling/pronounced] see-khone means “tempestuous or warrior”. From the same unused root meaning סוח Cuwach pronounced soo-akh meaning Suah = “sweeping”, to wipe away. The primary biblical hebrew word “to wipe away, blot out, or erase” is machah מָחָה.
(Take note: when we look for the meaning of a word, look at the modern day hebrew, biblical hebrew, context of the word and the root meanings. There can be mutiple hebrew words with the same meaning. I suggest looking at the root of words to help in the understanding. As an excerice break down a word, letter by letter, to obtain deeper understanding. I don’t profess to be an expert, in anyway, shape or form, I’m a student of the word just like you.)
Each letter has a primary, another, and shadow meaning. From above, in the word ciychown, (Reading from right to left, the first letter is samek).
Samek/Samekh is the fifteenth letter of the Hebrew alphabet and has a numerical value (gematria) of 60. It makes an “s” sound. The samek’s primary meaning = God’s protection, God’s support. Another meaning is Abundance, Memory, Shelter, Joy, Mysteries of God. And the Shadow meaning = Too dependent upon a person or thing. Jewish sages view the endless loop of the letter Samekh as a symbol of God’s encompassing providence, cyclical time, and the eternal rhythm of creation.
The verb samach means to lean on or sustain. It is famously used in the phrase sometheh noflim (“He who supports the fallen”).
The middle letter in word Ciychown is a chet/cheth. The shadow meaning here = Sin, destruction, paralyzing fear, Rudeness Pushiness. (Hopefully you are getting a picture of a word).
Dt 29:6(7) Heshbon חשׁבון Cheshbown pronounced khesh-bone = “stronghold”. The capital city of Sihon, king of the Amorites, located on the western border of the high plain and on the border line between the tribes of Reuben and Gad.
Dt 29:8(9) prosper שׂכל sakal pronounced saw-kal, a primitive root verb. Prosper can be for improvement or not. Who gets the glory of it?
Expanding this meaning: understand, act wisely, consider, instruct, act prudently, skill, teach, be/act circumspectly, prosper. To look at or upon, have/give insight, to give attention to, consider, ponder, be prudent, have comprehension, to cause to consider, have success, to cause to prosper, to lay crosswise, cross (hands).
Now in the Greek, it is ἤρεμος eremos pronounced ay’-rem-os. An adjective meaning perhaps by transposition. (through the idea of stillness), quiet, tranquil.
Who do we recall in scripture, the hands crossing over? And the consequence of that action.
When we read this transpositioning in Greek, ((Gk Lexion) <2048>) it has a different concept and outcome, even though it is still under the word prosper. ἔρημος eremos pronounced er’-ay-mos means solitary, lonely, desolate, uninhabited, used of places a desert, wilderness, deserted places, lonely regions, an uncultivated region fit for pasturag, used of persons, deserted by others, deprived of the aid and protection of others, especially of friends, acquaintances, kindred, bereft, of a flock deserted by the shepherd, of a woman neglected by her husband, from whom the husband withholds himself.
A bit of historical background, juxtaposing to what prosper means;
(Gk) Ἡρῴδης Herodes hay-ro’-dace compound of heros (a “hero”) and here outlined is Herod, Antipas, Herod, the Great, Herod Agrippa. Herod means “heroic”, but for whom?
- The name of a royal family that flourished among the Jews in the times of Yeshua and the Apostles. Herod the Great was the son of Antipater of Idumaea. Appointed king of Judaea B.C. 40 by the Roman Senate at the suggestion of Antony and with the consent of Octavian, he at length overcame the great opposition which the country made to him and took possession of the kingdom B.C. 37; and after the battle of Actium, he was confirmed by Octavian, whose favour he ever enjoyed. He was brave and skilled in war, learned and sagacious but also, extremely suspicious and cruel. Hence, he destroyed the entire royal family of Hasmonaeans, put to death many of the Jews that opposed his government, and proceeded to kill even his dearly beloved wife Mariamne of the Hasmonaean line and his two sons she had borne him. By these acts of bloodshed, and especially by his love and imitation of Roman customs and institutions and by the burdensome taxes imposed upon his subjects, he so alienated the Jews that he was unable to regain their favour by his splendid restoration of the temple and other acts of munificence. He died in his 70th year of age, the 37th year of his reign, the 4th before the Dionysian era. In his closing years, John the Baptiser and Messiah Yeshua were born; Matthew narrates that he commanded all the male children under two years old in Bethlehem to be slain.
- Herod surnamed “Antipas,” was the son of Herod the Great and Malthace, a Samaritan woman. After the death of his father, he was appointed by the Romans tetrarch of Galilee and Peraea. His first wife was the daughter of Aretas, king of Arabia; but he subsequently repudiated her and took to himself Herodias, the wife of his brother Herod Philip; and in consequence Aretas, his father-in-law, made war against him and conquered him. He cast John the Baptister into prison because John had rebuked him for this unlawful connection; and afterwards, at the instigation of Herodias, he ordered him to be beheaded. Induced by her, too, he went to Rome to obtain from the emperor the title of king. But in consequence of the accusations brought against him by Herod Agrippa I, Caligula banished him (A.D. 39) to Lugdunum in Gaul, where he seems to have died. He was light minded, sensual and vicious.
- Herod Agrippa I was the son of Aristobulus and Berenice, and grandson of Herod the Great. After various changes in fortune, he gained the favour of Caligula and Claudius to such a degree that he gradually obtained the government of all, with the title of king. He died at Caesarea, A.D. 44, at the age of 54, in the seventh [or the 4th, reckoning from the extension of his dominions by Claudius] year of his reign, just after having ordered James the apostle, son of Zebedee, to be slain, and Peter to be cast into prison: (Act 12:21).
- (Herod) Agrippa II, son of Herod Agrippa I. When his father died, he was a youth of seventeen. In A.D. 48 he received from Claudius Caesar the government of Chalcis, with the right of appointing the Jewish high priests, together with the care and oversight of the temple at Jerusalem. Four years later Claudius took from him Chalcis and gave him instead a larger domain, of Batanaea, Trachonitis, and Gaulanitis, with the title of king. To those reigns Nero, in A.D. 53, added Tiberias and Taricheae and Peraean Julias, with fourteen neighbouring villages. He’s mentioned in Acts 25 and 26. In the Jewish war, although he strove in vain to restrain the fury of the seditious and bellicose populace, he did not desert to the Roman side. After the fall of Jerusalem, he was vested with praetorian rank and kept the kingdom entire until his death, which took place in the third year of the emperor Trajan. [the 73rd year of his life, and the 52nd of his reign] He was the last representative of the Herodian dynasty.
Word Meanings:
Sagacious = having or showing keen mental discernment, good judgement and practical wisdom).
Seditious = speech, writing or actions intended to incite people to rebel or fight against an established government or lawful authority.
Bellicose = eager, ready, or inclined to fight, argue, or start a war. Someone with a hostile, aggressive attitude.
| Yesha’yahu (Isaiah) 60:1-22 |
Endnotes are used in this section, giving further reading. The endnotes are the single numerals in brackets.
Yesha’yahu יְשַׁעְיָהוּ means “Yahweh is salvation”.
The least of you will become a thousand, the smallest a mighty nation. (Is 60:22)
Messiah through Paul fulfilled the fourth Servant song (Rom 15:20-21). He succeeded where failure was indicated in Isaiah 14:12-15.
Zion is to advance constantly and not back down. Believers in Messiah have God’s word. The same principle applies, use His word and keep moving forward. Don’t take any discouragement. Romans 15:20-21 was an ambitious spreading of the gospel to non-believers, where the Messiah was not known.
Isaiah names some of the nations that now have been enlightened. People from Midian, Yemen, Arabia, Lebanon and distant lands such as Britain and Japan. (1)
“Foreigners will rebuild your walls… Your gates will always stand open, they will never be shut, day or night, so that people may bring you the wealth of the nations. “
Secondly, Isaiah points out that the forces of the Adversary are defeated. Learn the lessons. “For the nation or kingdom that will not serve you will perish; it will be utterly ruined.” (2)
Twice, Isaiah names God as “the Holy One of Israel”, so in the context of this chapter it is worth noting that the demonic seem to particularly fear this name. When one demon saw Yeshua, it cried out “Have you come to destroy us? I know who you are – the Holy One of God!” A legion of demons cried out to him, “Have you come here to torture us before the appointed time?” They knew and know that they had lost. (3)
Thirdly, Isaiah tells us that the population of Zion is going to be exceedingly huge. He ends the chapter with a promise that “The least of you will become a thousand, the smallest a mighty nation.” Notice our strengths. God’s promises we cannot downsize because of our own weaknesses, because God says that their fulfilment rests primarily with him. (4). I am the Lord; in its time I will do this swiftly. (5)
There is a connection with what John sees in Rev 21. John sees an angel with a measuring rod, “He measured the city with the rod and found it to be approx. 2 253 km/ 1 400 mi in length, and as wide and high as it is long. Zion’s size will be around three billion cubic miles.
End Notes
(1) Ephah was the oldest son of Midian (Gen 25:4). Those who once chased Israel on camel back will now bring their camels as a tribute gift to Zion (9:4 and Jdgs 6:1-6). Sheba is modern day Yemen. Kedar and Nebaloth were both sons of Ishmael in Arabia (42:11 and Gen 25:13).
(2) In the God’s reign, every citizen of Zion is tsaddiq or righteous.
(3) Mt 8:29; Mk 1:24; Lk 4:34; 8:31; Rev 12:12
(4) God emphasizes the miraculous nature of our victory by saying in 60:16, “You will drink milk from the breasts of kings”.
(5) Scripture uses the same Hebrew word to describe Zion as a shoot in 60:21 that he used to describe the Messiah in 11:1. It is also told that it is “a shoot of my planting”.
| Mattityahu/Matthew 13:1-23 |
Mattityahu means “gift of God” or “gift of Yahweh.” It is only when a person has the living God inside of them that clarification of parables can be understood.
The parable of the Sower begins with the preaching of the Word, the planting of the seed in the hearts of people. The seed, God’s word; the various soils represented different kinds or conditions of hearts; and the varied results show the different responses to the Word of God.
The seed – the Word is living and powerful (Heb 4:12), that can be imparted to those who will believe, unlike the words of man. The truth of God must take root in the heart, be cultivated and permitted to bear fruit. In this example of the sower, three fourths of the seed did not bear fruit.
Fruit is the test of true salvation (Mt 7:16). This includes holiness (Rom 6:22), character (Gal 5:22-23), good works (Col 1:10), helping others to Yeshua (Rom 1:13), sharing what we have (Rom 15:25-28), and praising God (Heb 13:15).
The sun represents persecution, that comes because of the Word. But it helps believers grow. The sun will kill a plant with no roots. Meaning having weak faith, meager, and their decision was not sincere. “You will know them by their fruit.” “Fruit in the life, saving faith in the heart”.
19 times in Matthew 13, we find the word hear. In each one of the three gospels the closing admonition is different. Faith comes by hearing, and hearing by the Word of God (Rom 10:17; Mt 13:9; Mk 4:24; Lk 8:18). Hearing messages from God and hearing what is scripturally written should line up, test the spirit where it comes from.
13:1,2 of this portion of scripture reveals mysteries of the kingdom of heaven for Mt 13. The location for this reading is the Sea of Galiliee.
13:3-9 shows the first mystery, the parable of the Sower (Mk 4:1; Lk 8:4).
13:10-17 has the reason for speaking parables (Mk 4:10; Lk 8:9). 13:12,15 are promises, 13:14 is the eleventh prophecy fulfilled in Mt 13:14-15, Is 6:9-10; Jn 12:39-40; Acts 28:25.
13:12 the term more abundance can be viewed as increase in knowledge, while unbelievers seep into more ignorance and darkness (Rom 1:18-32; Tit 1:15; 1 Jn 3:16-20). The term taken away can illustrate the work of man’s own unbelief and rebellion and the work of the Adversary (v 15, 19; 2 Cor 4:3-4).
13:15 waxed gross (Gk) παχύνω pachuno prounounced pakh-oo’-no. From a verb derivative meaning thick, to make fat, fatten, a metaphor to make stupid (to render the soul dull or callous). People become this way little by little (Acts 28:27), and scripture warns against backsliding.
There are two blessings in this one verse for believers.
- Conversion: a change of direction, a new walk with God (Ps 19:7; 51:13; Mt 18:3; Lk 22:32; Acts 3:19; Jas 5:19-20).
- Bodily healing: a change of health, a healthy relationship with, in and for God (Ps 91; 103:3; Mt 8:17; Isa 53; Rom 8:11; 1 Pet 2:24; 3 Jn 2; Jas 5:14-16; Mk 16:17-18; Jn 14:12-15; 15:7,16). Its all about God and His restoration of His people.
13:21 Tribulation (Gk) θλῖψις thlipsis pronounced thlip’-sis, affliction, trouble, anguish, persecution, burdened, to be afflicted, a pressing, pressing together, pressure. A metaphor: oppression, affliction, tribulation, distress, straits.
13:21 Persecution (Gk) διωγμός diogmos pronounced dee-ogue-mos’ from διώκω dioko pronounced dee-o’-ko. A prolonged form of a primary verb dio (to flee); persecute, follow after, suffer persecution.
To expand on this word persecution is to make to run or flee, put to flight, drive away. To run swiftly, in order to catch a person or thing, to run after. To press on: figuratively, of one who in a race runs swiftly to reach the goal. To pursue (in a hostile manner), in any way whatever to harass, trouble, molest one.
There is daily and future tribulation and all levels of persecution for believers in God. May all have the perseverance and faith to withstand and be overcomers. One must do their best to keep the focus on God not the approaching storms. There is a reward for those who keep the faith.
In summary persecute means: to be mistreated, suffer persecution on account of something, without the idea of hostility, to run after, follow after; someone. A metaphor: to pursue, to seek after eagerly, earnestly endeavour to acquire.
13:21 Offended (Gk) σκανδαλίζω skandalizo pronounced skan-dal-id’-zo (“scandalize”)
To put a stumbling block or impediment in the way, upon which another may trip and fall. A metaphor: to offend, to entice to sin. To cause a person to begin to distrust and desert one whom he ought to trust and obey, to cause to fall away. To be offended in one, i.e., to see in another what I disapprove of and what hinders me from acknowledging his authority. To cause one to judge unfavourably or unjustly of another, since one who stumbles or whose foot gets entangled feels annoyed. To cause one displeasure at a thing, to make indignant, to be displeased, indignant.
In the Greek, σκάνδαλον skandalon pronounced skan’-dal-on (“scandal”). Meaning: offence, stumbling block, occasion of stumbling, occasion to fall, thing that offends. The movable stick or trigger of a trap, a trap stick, or snare. Any impediment placed in the way and causing one to stumble or fall, (a stumbling block, occasion of stumbling) i.e. a rock which is a cause of stumbling. Any person or thing by which one is (entrapped) drawn into error or sin.
Figuratively, we could apply this reading to Yeshua, whose person and ministry were so contrary to the expectations of the Jews concerning the Messiah, that they rejected him, by their obstinacy.
13:18-23 Again back to the parable of the Sower, all the words quoted are the words of Yeshua, bearing fruit. (Mk 4:13; Lk 8:11).
The word parable means to cast alongside. Put alongside to make the lesson clear. Yeshua called them the mysteries of the Kingdom of Heaven (Mt 13:11). A mystery is a spiritual truth only by divine revelation, known only to those who learn from God and obey Him.
There are reasons why Yeshua taught in Parables, it was because of the sluggishness of the people (Mt 13:10-17); and because it was prophesied in Ps 78:2 (Mt 13:34-35). He did this not to confuse or condemn, rather, he sought to excite their interest. The parables give light to those with trusting, searching hearts. But it would also bring darkness to the unconcerned and unrepentant.
| Luke 21:1-4 |
A poor widow brings an offering. Her two copper coins seem insignificant at first. The widow’s mite does not represent the least given, but the most. Everything belongs to Him. God sees more than the portion. God measures and weighs the condition of the heart.
Luke wrote with the Gentile reader in mind, he omitted some of the strong Jewish elements of the sermons while retaining the essential truths that must be considered and applies. For some, there are ritual and moral purity and impurity.
Lk 21:2 mite (Gk) λεπτόν lepton pronounced lep-ton. A thin, small brass coin, equivalent to the eighth part of an “as,” worth about a 1/5 of a cent, in circulation in Judea.
Shofar Chests, thirteen trumpet-shaped metal collection boxes (gazophylakion) sat along the walls of the temple to receive various freewill offerings, temple taxes, and funds for wood or incense. Dropping coins into metal trumpets made a loud public sound, drawing notice to the size of the gift.
Vulnerable widows in ancient Israel belonged to the lowest and most helpless social tier. The Torah commanded society and religious leaders to protect them, making their neglect a heavy moral failure.
This story shows two sides of a coin. Yeshua warns his disciples about corrupt religious scholars who “devour widows’ houses” for personal gain while offering long public prayers. The systemic greed of some of the Jewish religious leadership directly created the extreme poverty of widows like this one.
Yeshua shifts the focus from outward, performative religious display to genuine, whole-life devotion, contrasting people giving surplus wealth with a woman giving her entire means of survival.
| Acts 28:17-31 |
During this section Paul’s greatest concern was his witness to the Jews in Rome. They had received no special word about Paul, but they did know that the believing sect was being spoken against in many places. (Acts 28: 21-22). When you read Romans, you get the impression that the Jews in Rome had misunderstood some of his teachings (Rom 3:8-14). The apostle made it clear that his appeal to Caesar must not be interpreted as an indictment against his nation, he was a prisoner on behalf of his nation.
On the day appointed, Paul spent from morning till evening explaining the Scriptures and revealing Messiah in the Torah and the Prophets. He had dialogued this way with the Jews in synagogues and now he was sharing the Word with the leaders of many synagogues in Rome.
Paul quoted Isaiah 6:9-10, words that described their tragic spiritual condition. Yeshua had used this passage in connection with His parables of the kingdom (Mt 13:13-15; Mk 4:12; Lk 8:10). John applied them to Israel (Jn 12:39-40), and Paul quoted them (Rom 11:7-8).
Listening and hearing, seeing and perceiving are distinct elements that reveal the heart that is dull and hard. Too often those who enjoy the most spiritual privileges are not ready when they must make spiritual decisions.
The gospel that some of Jews had rejected would be proclaimed to the Gentiles. One of the major themes of Acts.
Paul kept open house and received those who wanted to discuss the kingdom of God.
| Romans 11:1-15 |
An outline is as follows;
11:1-4 Israel’s present state and future restoration. Israel not set aside by the gospel (Rom 3:3-4).
11:5-6 A remnant saved by grace (Jer 11; 23:3; 39:10; Isa 1:9). God still wants obedience to His laws, grace is granted when falling short. Thankfully believers are grafted in, that shouldn’t taken lightly.
Isa 1:9 refers to Judah and the other tribes of Israel. God saves a remnant of them, so as to reserve their seed to fulfil with them eventually, the covenants made with Abraham, Isaac, Jocob, and David to whom He promised an eternal seed and to the seed an eternal land (Gen 12:1-3, 7; 13:14-17; 15:18-21; 17:2-8, 19; 21:12; 22:17-18; 26:3-4; 28:3-4, 13-15; 2 Sam 7). Many times God predicted the deliverance and preservation of a remnant of the 13 tribes and their final and eternal restoration under Messiah (Isa 1:9; 10:20-22; 11:10-12, 16; 38:31-32; 46:3; Jer 23:3; 31:7; 39:9; 40:11; Ezek 6:8-10; Joel 2:32; Mic 2:12; 5:3-8; Zeph 2:7-9; 3:13; Zech 8:6-12; Rom 9:27; 11:5; Rev 12:17.) Isaiah states in the coming destruction of Judah and Jerusalem only a small remnant will be saved.
11:7-10 Israel blinded through rebellion and unbelief, verse 25 as well. Verse 8 is the 12th prophecy fulfilled in Romans; Isa 29:10. The 13th prophecy also fulfilled in Romans is in 11:9-10; Ps 69:22-23.
11:11, 12 are promises, and verses 11-15 reveal that Israel is/will be provoked to jealousy. Because of obedience to God, blessings are granted to believers and will be the means of provoking some Jews to seek and claim their blessings.
11:14 provoke to emulation (Gk) παραζηλόω parazeloo pronounced par-ad-zay-lo’-o. To provoke to jealously or rivalry, to provoke to anger. From a verb, <2206> ζηλόω zeloo dzay-lo’-o. Meaning; zealously affect, more with envy, envy, be zealous, affect, desire, covet, covet earnestly. Expanding that meaning: to burn with zeal, to be heated or to boil with envy, hatred, anger.
In a good sense, to be zealous in the pursuit of good, to desire earnestly, and pursue. To desire one earnestly, to strive after, busy one’s self about him, to exert one’s self for one (that he may not be torn from me). To be the object of the zeal of others, to be zealously sought after, to envy.
Now look at the Greek assimilation of this word, with genealogy and in the historical context.
(Gk) Ἀμιναδάβ Aminadab pronounced am-ee-nad-ab. Of Hebrew origin עַמִּינָדָב Amminadab = “one of the prince’s people”, “my kinsman is noble“”. An ancestor of Yeshua.
Geneologically: Mt 1:4 son of Ram or Aram and father of Nahshon or Naasson, and Naasson begat Salmon, father-in-law of Aaron and an ancestor of Yeshua.
Lk 3:33 Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Judah.
When you deconstruct the word Aminadab, it becomes interesting:
<05971> עם am pronounced am. Meaning: people, nation, persons, members of one’s people, compatriots, country-men, kinsman, kindred.
<05068> נדב nadab pronounced naw-dab. A primitive root verb; Meaning; offered willingly, willingly offered, willing, offered, offered freely, give willingly. To expand the meaning: to incite, impel, make willing, to volunteer, to offer free-will offerings.
The word noble: having great moral courage and honesty, belonging to a high royal or aristocratic family or looking very grand and impressive. When you observe someone which quality are they emulating and from whom?
Who is thirsty?