Psalm 119, Verse 56

This privilege of thinking of You all the time is a great comfort to my spirit Adonai. What an immense blessing it is to constantly dwell on that which is true and honourable and right and pure and lovely and of good repute. In You is excellence and everything about You is worthy of praise. I am fully conscious that such grace to always dwell on You and think of what pleases You has been given to me because I love Your precepts. Help me not just to guard this privilege but grow in it.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 55

You have been very kind to me Adonai, by renewing my mind, so that now the most important thing, nay the only thing important to me is You. It has taken You so long Lord, yet despite my slowness to respond zealously, You still persevered with great grace and mercy, and did not give up on me. Now because You are everything to me, when I awake I think of You and when I lie down I think of You. Sustain this mind and heart O Lord; that it may always reflect on Your word and what it is that pleases You.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 54

I have tasted the goodness that comes from obeying Your laws Adonai. I see how faithfully and mercifully You establish my steps. Therefore I will sing of Your mercies forever O Lord. Wherever I am, with my mouth I will make known Thy faithfulness to all generations. Thou art truly great and greatly to be praised.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 53

I confess Adonai that I am not furious as the Psalmist or as You, when You cleansed the temple of those who made Your Father's house a den of thieves. There is much that is seen these days, even among those who believe in Your name—behaviour that is so far removed from the clear tenets of living lives holy and separated for You. I ask for mercy Lord, and grace, and conviction of heart so that each one may return to making You the only Shepherd and Leader of their souls; and no longer stray from Your commandments.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 52

Who is like You O Ancient of Days? You are the eternal One and there is no other like You. You declare the end from the beginning, and from ancient times, things which have not been done, saying, ‘My purpose will be established, And I will accomplish all My good pleasure'. I take comfort therefore Adonai, great comfort; that the One who knows my tomorrows not only knows the way but has also shown the way from the beginning.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 51

Because Your ways are so much higher than our ways and Your thoughts so much greater than our thoughts, the world, and even we, Your children, cannot understand them. Yet in obedience to Your wisdom, I submit to all Your instructions and make all my choices and decisions based on them. Because it does not comply with its earthly ways, the world sees my choices as foolish, reckless and even irresponsible; and I am often mocked and misunderstood. Grant me grace my Master, that however ridiculed I may be, I will cling to Your wisdom that is found in You and Your word.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 50

I take great comfort in the fact that the Sovereign, Everlasting, living God is with me, loves me and cares for me. There is no other greater reason that can comfort us more. I ask that in trials and afflictions, nay not just in these times, but rather at all times, my eyes would be on You and I would draw my encouragement from You and Your word alone.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 49

Your servant clings to every word that proceeds from Thy mouth O God - every word - for they are life and truth. You are faithful to the end and a promise-Keeper too. It is from this that my hope, my living hope, is founded.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 48

Your word is so clear Adonai calling "Blessed", he whose delight is in the law of the Lord, and who meditates on Thy law day and night. You said that person is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither and that whatever such a person does will prosper. I reach out for Your commands Lord; for they are not only my delight but also what I love. Help me reflect and think of them constantly.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 47

My Master, like Peter, I too echo the same words, "Lord, to whom shall we go? You [alone] have the words of eternal life [You are our only hope]." Everything else is unreliable and untrustworthy. Therefore I take delight in Your commands for I love Your word.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 46

I praise Thee O God Most High, enthroned in majesty and splendor; for Thou O Yahweh my God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality... Kings and rulers bow before You and tremble at Your authority. Therefore because my witness is of You and Your laws in my life, I shall not be ashamed to testify of Your greatness and majesty, to any and everyone, be they small or great.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 45

Thy laws are liberty Adonai; and to them that love and keep them, they bring liberty. If it were not for Thy love and wisdom that You have shown us by giving us Your laws, we would have been lost, directionless and under great bondage. All praise to You for the light for our feet and lamp for our path.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 44

I thank You so much Lord for writing Your laws upon my heart; and for being my God and I Your 'people'. Your laws are forever O my God and through Yeshua, I too will live forever. Therefore forever I will love and keep Your laws; for in them is life and freedom.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 43

May I never be afraid to stand for the truth Lord. Even when You appear silent let my anthem be Your faithfulness and never failing love. I have put my hope in Your eternal laws. All else may fail, even heaven and earth, but not the smallest letter or stroke of Your dependable word.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 42

You are so gracious to encourage me Lord. Though many see me in my struggles and silently mock, "Where is your God?" yet I am so grateful that you give me the strength and encouragement to cling with unwavering hope in You—my invisible but ever present God. And though it may seem interminably long until You deliver me, let my confidence in You and all that You are be my answer to those who taunt me.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Psalm 119, Verse 41

So often I find myself weary Lord. Your word exhorts us to be strong; not to give up nor lose heart. Your exhortation continues saying, "You have need of endurance, so that when you have done the will of God, you may receive what was promised." Show me Your faithful love Adonai and save me according to Your promise.

Lately, I have found myself drawn to Psalm 119. Charles Spurgeon beautifully describes it thus:

There is no title to this Psalm, neither is any author's name mentioned. It is not just long only; but equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought.

It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet, from Aleph to Tau.

I thought I should post a verse each day in the hope that we all, including myself, may get an opportunity to reflect on them.

Separation – A Part of Yahweh’s Purpose

When Yeshua, the Prince of Peace asked, ‘Do you suppose that I came to grant peace on earth?’ He answered His own question saying, ‘I tell you, no, but rather division’ [Lk. 12:51]. He then went on to elaborate how even within a family, the fire that He had come to cast would divide one with another [Lk. 12:48, 53-54].

This whole concept of separation is seen throughout the Bible. Abraham and his descendants were called to be a holy nation, chosen by Yahweh and separated to proclaim His excellency. In Egypt, the Righteous One separated His chosen people living in Goshen from the Egyptians before demonstrating His righteous judgments. Elijah called out in his day to Yahweh’s chosen ones — and here it is important to note that the Prophet of the living God wasn’t calling out to the pagans from other nations but rather to Israel, God’s elect — ‘How long will you jump back and forth between two positions? If Adonai is God, follow Him; but if it is Ba‘al, follow him!’ Ironically, the people did not answer him a word [1Kin. 18:21].

If we look at the Brit Hadashah (or the New Testament) we will find that Yeshua’s parables consistently focused on highlighting separation between the ones that ‘hears and does’ His words and the ones who only hears but does not act. Our Lord likened this separation to a wise man who built his house upon the rock and the foolish man who built his house upon the sand [Mt. 7:24-27]. I emphasise again, this separation is within Yah’s household. Notice, both groups hear the word but only one chooses to act.

Look again at the parable of the wise and foolish virgins [Mt. 25:1-12]. This parable does not draw a distinction between the believer and the unbeliever but rather those who are waiting for the Bridegroom. Shocking as it may seem, the Bridegroom says to those who thought they were His, ‘Truly I say to you, I do not know you’ [Mt. 25:12]. Consider again the parable of the sheep and the goats [Mt. 25:31-46]. Here too there is a separation when all the nations will gather before the throne of the Son of Man. The separation is based on mercy and kindness and love.

If we look at the parable of the tares and the wheat [Mt. 13:24-30; 37-43] we will see that the Son of Man sows the good seed. At this point I would like to add how interesting it is to learn, with a little bit of reading, the choice of comparative terms that Yeshua uses while narrating the parable. The word for tares is ‘zizanion’ in Greek and is a type of darnel that resembles wheat. Some Bibles, like the NASB, have the term, ‘darnel’ mentioned in their margins. A quick Google search will tell you that the similarity between wheat and darnel, botanically known as, ‘Lolium temulentum’, is so great that in some regions, darnel is referred to as ‘false wheat’. One Bible commentary writes, ‘Tares are actually darnel, a seed hardly identifiable from the wheat seed. Immature wheat and darnel look alike. To try to destroy the darnel would mean destroying much of the wheat, and separating one from the other would be beyond the servants' abilities. Only when the wheat has matured can the tares be detected. Then the tares are gathered together in bundles in the field and destroyed by fire.’ Yeshua concludes this parable by explaining that such would be the case at the end when the Son of Man sends His angels. These angels will gather out of His kingdom ‘all that cause people to sin and all the people who are far from Torah; and they will throw them into the fiery furnace where people will wail and grind their teeth. Then the righteous will shine forth like the sun in the kingdom of their Father’ [Mt. 13:41-43 CJB].

Why have I taken so much effort to write about this distinction? The truth is that in every congregation, there sits the wise man and the foolish man; the wise virgin and the foolish virgin; the sheep and the goat; the wheat and the tare. They stand alongside lifting hands and singing songs of praise to the immortal, invisible only wise God who sits on the throne in majesty. They speak the same ‘spiritual’ language. They look the same in every way. There is no way one can distinguish the true from the false except by the fruit.

Yet the Bible tells us plainly, ‘The Lord knows those who are His’ [2Tim. 2:19]. This, Paul categorically states and calls it one foundation of Yahweh. He then tells us that the other foundation is ‘that everyone who claims he belongs to the Lord, stands apart from wrongdoing’ [2Tim. 2:19 CJB]. On that day, just before the great tribulation, an angel having the seal of the living God will cry out to the four angels standing at the four corners of the earth, holding back the winds, to whom it was granted to harm the earth and the sea, saying, ‘Do not harm the earth or the trees until we have sealed the bond-servants of our God on their foreheads’ [Rev. 7:1-3]. At that time, they will know exactly who belongs to the Lord and who doesn’t. They will not be confused but will be able to distinguish one from the other.

What I am about to write now may not be liked by some, if not many; but doesn’t the truth hurt? I believe the root cause of a lot of spiritual ills of many in the congregation — cleansed and redeemed by the blood of Yeshua — is the seriousness of relationship with their Redeemer. The first and foremost commandment of loving Yahweh with all of our heart, with all of our soul and with all of our might suffers great neglect. The simplicity and purity of undistracted devotion that the Bible speaks about is often absent in one’s relationship with the Father; so much so that one wonders if the risen Lord’s rebuke to the Ephesian congregation that they have lost their first love still holds true to many congregations of this day and age [Rev. 2:4]. The Messiah’s alarming warning to the Laodicea congregation that He would spit them from His mouth if they were lukewarm cannot get more terrifying (Rev. 3:15-16). It is to this same lot that Yeshua said that He was standing at the door and knocking; for in the hearts of many, though forgiven and cleansed, He still waits to come in and fellowship [Rev. 3:20]. To the congregation at Sardis, Yeshua says, ‘You have a reputation for being alive, but in fact you are dead’ (Rev. 3:1)! Can there be words plainer than these?

Yet many who are washed by the blood of Yeshua and have been given the right to be called ‘children of Yahweh’, live in gay abandon (the opposite of being watchful and alert). It is interesting how lately — because of all the hype that has been going around in Christian media about the constellation arrangement on 23 September 2017 and the news of tragic, devastating events such as hurricanes and earthquakes — there is a clarion call to repent and get one’s house in order for the coming of Yeshua is near. I subscribe to this call and am hoping that this will wake up many, yet my question is: what was one doing all this time? Does it require signs in the heavens and disaster on earth to wake up people — especially those who have entered into covenant with the Saviour — that they would love Him and turn away from all sin? Are these not the ones who join the table of the Lord and break bread and drink of the cup while remembering the great price that was paid on their behalf? The word repent (or teshuvah in Hebrew) is to ‘return’. It reveals the very distinction Paul kept writing about when he said, ‘You are all sons of light and sons of day. We are not of night nor of darkness’ [1Thes. 5:5]. True repentance involves a complete turning around. It will always recognize that we were formerly darkness but now we are light in the Lord and therefore must walk as children of light [Eph. 5:8].

This distinction is constantly seen in Yah’s word — light from darkness; holy from profane; those who are ‘My people’ and those who are not. Yeshua tried to amplify this when He told His disciples that their behaviour must be different from the sinners. His cutting rhetoric echoes, ‘If you love those who love you, what reward have you? Do not even the tax-gatherers do the same? And if you greet your brothers only, what do you do more than others? Do not even the Gentiles do the same?’ [Mt. 5:46-47]. Yeshua’s distinction between His people and the sinners is repeated by Peter. Quoting from the Torah, the Apostle writes, ‘You are a chosen race, a royal priesthood a holy nation, a people for Yahweh’s own possession that you may proclaim the excellencies of Him who called you out of darkness into His marvellous light’ [1Pet. 2:9].

Repeatedly we see separation — for doesn’t the word, ‘holy’ (or Kadosh, in Hebrew) mean set apart? If there is genuine teshuvah — a sincere returning to Yahweh — we will judge ourselves and will, with the grace and help of Yeshua, our High Priest, walk in righteousness and holiness of truth. If not, there will still be a separation; only this time, we will have no part in the decision. Then, ‘one will be taken and one will be left’ [Mt. 24:40-41].

The Israel of God

The following is the second part of this study, the first one being, “The Lost Sheep of Israel”. This part can also be considered an overview of the Gospel, the Good News that was proclaimed to man. Because some of what I have written in this section could appear new to you—for such teachings are seldom preached to Christians—I appeal to you to test what I write by searching the Scriptures for yourself. Personally I am afraid, for as James wrote, teachers are likely to incur a stricter judgement. I therefore make every attempt to be careful with what I write and how I represent the truth because I desire to handle the Word of God accurately (2Tim. 2:15). So, if you find that what I say is inaccurate, reject it and may God show me mercy and correct me; but if what I have written is the truth as presented in the Holy Bible, then I ask that you receive it with all your heart. I have taken care to provide as many references from scripture so that you not only look these up for yourself but also verify the context. If you have not read the first part of this study, I strongly suggest that you do because much of this section is based on understanding the first part. I admit that for the casual reader, this writing will not be easily understood. But I pray that to the child of God who is devoted to his Maker, this will build and strengthen him immensely.       

God shows no partiality (Deut. 10:17). He is righteous and just from generation to generation. He had made known His laws to the hearts of men long before He even gave the Torah through Moses on Mount Sinai. We read how Enoch walked before God faithfully (Gen. 5:22, 24); then how Noah lived righteous, blameless and faithfully before Yahweh (Gen. 6:8-9); and then Abraham, who obeyed God, kept His regulations and His teachings (Gen.26:5). Everyone else living in the world in that day rejected God and did not submit to His authority. They knew God’s commandments; for what is known about God was plain to them, since God had made it plain to them (Rom. 1:19).

Since the rest of mankind chose to walk in disobedience and rebel against God, Yahweh chose one man, to bring forth one nation, through whom He would show (i) His righteousness, (ii) His perfect ways, (iii) His power (Ex. 34:10), (iv) and His glory and excellency (Psa. 96:3; 1Pet. 2:9). For this reason God asked Abraham to walk as a set apart man—separated for Himself, holy and blameless, before He established His covenant (Gen. 17:1-2). The act of Abraham falling on his face was a sign of his consent and agreement to the relationship Yahweh wanted to establish (Gen. 17:3).

The purpose and plans that God had prepared for this set-apart man, chosen from before the foundation of the world (Eph. 1:4), was so grand and eternal, that when El Shaddai made the promise, since He could swear by no one greater, He swore by Himself (Heb. 6:13). He did this to show the heirs of the promise the unchangeableness of His purpose—so that by two unchangeable things, a promise and an oath, in which it is impossible for God to lie, we may have strong encouragement, we who have fled for refuge in laying hold of the hope set before us (Heb. 6:17-18). 

When God made a covenant with Abraham, He said to the patriarch that through him, all the nations of the earth would be blessed (Gen. 18:18); and that he would be a father of a multitude of nations (Gen. 17:4, 5). It is evident from this, that from the start it has always been God’s intention to bring salvation to all who believe in Him with the faith of Abraham; so that to such, this faith would be credited as righteousness (Rom. 4:22-24); and the promise given to the father of faith would be made certain to all who were of the faith of Abraham (Rom. 4:16).

The first time we get to see this intention of God is when those who were not directly descended from Abraham were also identified with the seal of the covenant—for Yahweh told Abraham to circumcise all who were with him, even those “who are not of your descendants” (Gen. 17:12). This is again seen at the time of the Exodus when “a mixed multitude also went up with” Israel (Ex. 12:38). When God gave His Torah to Israel, the law was to be not only for the sons of Abraham but also for the alien living among Israel (Ex. 12:47-49; Deut. 16:11, 14). Again when Joshua reaffirmed the covenant that God had made with Israel after they entered the promised land and he read the whole law of Moses to the entire nation of Israel that had gathered between Mount Gerizim and Mount Ebal, we are repeatedly told that along with the men and women of Israel were also the foreigners [or those not born of Abraham] (Jos. 8:33, 35). In other words, both, the sons of Abraham and the non-native who had chosen to be with Israel, had all agreed to the covenant of God and to abide by the law of Moses. There was no distinction.

So to repeat what I have been saying earlier—it has always been God’s intention to bless and save all who believe in Him. This has been evident right from the beginning. It is a favour that He richly bestowed, not only to the descendants of Abraham, His chosen one, but also to those who believe as Abraham did. So when Paul used the phrase, “The Israel of God” in his letter to the Galatians (Gal. 6:16)—after he chided the Church for following after the traditions of men and for thinking that salvation is obtained merely from an external sign of circumcision rather than through believing in the work of Yeshua—I believe he was referring to an assembly of those who believe in the Messiah, both Jew and Gentile, to whom the saving work of Yeshua could be credited as righteousness. To such, God has prepared great things—things which eye has not seen, nor has ear heard, nor has the heart imagined—and to such, God is revealing these things through the Holy Spirit (1Cor. 2:9-10). 

The first thing we need to realize is that the gospel of God justifies all who believe in the Son—the circumcised [that is those that have descended from Abraham] and the uncircumcised [that is the Gentiles or the heathen] (Rom. 4:7-12). The death of Yeshua because of man’s transgressions and His resurrection to justify man before God was not just for Israel but for all who believe, the Jew and the Greek (Rom. 4:24-25; 10:8-13).

The gospel therefore brings a two-fold purpose. The first was to restore the kingdom of Israel, a promise that all Jews had been waiting for (Acts. 1:6). This was also why both, Yeshua and John the Baptist said, “The kingdom of God is at hand” (Mt. 3:2; Mt. 4:17). The second purpose was to sanctify and reconcile to Himself those from the nations who would believe in Him and walk according to the commandments He gave Israel. 

1. Restoration of the House of Israel:

The promise that God made to Abraham was eternal. (Ex. 32:13; 2Chr. 9:8). We read above that since Yahweh could swear by no one greater, He swore by Himself  so that by two unchangeable things He could show the certainty of His purpose (Heb. 6:13-18). 

However, as was seen in the first part of this study, the House of Israel and the House of Judah broke the covenant that God had made with them. As a result of their constant sin and disobedience, God turned His face away from them, bringing many calamities and troubles upon them (Ex. 31:16-18).

Because God is righteous in all that He does, when the House of Israel broke the covenant and did what was despicable in His eyes, the Giver of the laws had to be faithful to the laws He Himself had laid out. Thus Yahweh punished the Northern Kingdom and sent the House of Israel away from the land, scattering them into all the earth (Lev. 26:33; 1Kin. 14:15-16). When Israel’s treacherous sister, Judah also did evil in the sight of the Lord, she too was exiled (Jer. 3:8-10). However because of God’s promise to David, He brought them back to the land (1Kin. 11:13) after 70 years.

It would be important to note at this point that the covenant that God made with Israel in the wilderness was a marriage covenant. Just like the marriage vows that a couple takes at their wedding, so also Israel said, “Everything that Adonai has spoken, we will do and obey” (Ex. 24:3, 7-8).  So when Israel broke that covenant and became the adulterous wife (Jer. 3:20), God gave her a certificate of divorce (Jer. 3:8). If His eternal plan for the kingdom of Israel was to be restored, God needed to rescue the defiled, adulterous Israel who went whoring after other gods (Eze. 6:9; Hos. 5:3-5). He therefore came up with a master plan to restore and reconcile Israel back to Himself. 

To begin with, they first needed to be sanctified and made holy for God once again. Until the time of Yeshua, all the sins of Israel were atoned for by the blood of animals, an exercise that had to be repeated year after year. However at the appointed time (1Tim. 2:6), Yeshua, the Messiah became the perfect sacrifice by offering Himself once and for all (Heb. 10:10-14), taking the atoning blood into the Holy Place of a tabernacle that was not of this creation (Heb. 9:11). Through this sacrifice, all who believe in Him, with repentance, is granted forgiveness of sins (Col. 1:14; Lk. 24:47) and made a new creation which is in the likeness of God, created in righteousness and holiness of truth (Eph. 4:24). By that one sacrifice, all who turn from their sin and wicked way, believing that the blood of Yeshua alone can cleanse them, are not only forgiven—their sins never to be remembered any more—but are also redeemed from the kingdom of darkness to which they had been enslaved (Col. 1:13); made righteous before God (Rom. 3:24); and reconciled back to the promise (Rom. 5:10; Col. 1:22).   

Moreover, because Yahweh gave Israel a certificate of divorce, as part of His plan of restoration and reconciliation, while still being faithful to His own laws of divorce (Deut. 24:1-4), He purposed that through the death and resurrection of Yeshua, Israel would be His bride once more. It was just as He promised through Isaiah long before:

Don’t be afraid, for you won’t be ashamed; don’t be discouraged, for you won’t be disgraced. You will forget the shame of your youth, no longer remember the dishonour of being widowed. For your husband is your Maker, Adonai-Tzva’ot is His name. 

The Holy One of Isra’el is your Redeemer. He will be called the God of all the earth. For Adonai has called you back like a wife abandoned and grief-stricken; “A wife married in her youth cannot be rejected,” says your God. “Briefly I abandoned you, but with great compassion I am taking you back. I was angry for a moment and hid My face from you; but with everlasting grace I will have compassion on you,” says Adonai your Redeemer (Isa. 54:4-8).

It is important to note how this assurance to Israel comes right after Chapter 53 that speaks of the Messiah. 

As mentioned earlier, the death of Yeshua was first and foremost for the forgiveness of sins (1Cor. 15:3). However, in addition, His death was necessitated because a defiled wife could not return to her first husband (Deut. 24:1-4). God reminds Jeremiah of this law when He mentions Israel’s desire to return to Him (Jer. 3:1). This death now made it possible for the resurrected Yeshua to become the new husband (Hos. 2:18-22; Rom. 7:4b). In addition, through the body of the Messiah, the believing soul died to Sin, her adulterous husband to which she was bound (Rom. 7:4-6)—thus freeing her too.

The shed blood of the Lamb of God brought atonement for sins, redemption and justification. But in addition, the sacrifice was also required because the new covenant which Yahweh was going to once again establish with the House of Israel and the House of Judah (Heb. 8:7-13; Jer. 31:31) would need to be ratified with blood—not like the first covenant that came into effect through the blood of bulls and goats, but with blood that was more precious, the blood of His only begotten Son (Heb. 9:15, 18).

Further, those who believed in the Messiah was redeemed from the curse that was pronounced in the Torah (Gal. 3:13). One of the curses related to the adulterous wife (Num. 5:12-31)—the unfaithful woman that Israel had become by prostituting before other gods. Since the Messiah became that curse on her behalf, she was set free (Gal. 3:13).

In the first covenant, Israel’s relationship with God was established with Moses as the mediator; Yeshua’s death and resurrection made it possible for Him to become the greater mediator (Heb. 3:3) of a new and better covenant which was enacted on better promises (Heb. 8:6). Notice how the greatness of this new covenant is repeatedly mentioned on each count. 

God's overflowing grace and compassion continues for He further declares that though Israel was disobedient and rebellious, (Jer. 31:32), He would yet again make a new covenant with the House of Israel and the House of Judah (Jer. 31:31). In this covenant, Yahweh said that He would write His laws (the same moral laws He had given through Moses) upon man’s heart and mind. The Everlasting One revealed in various other portions of scripture that He looks to dwell in the humble and contrite heart, one that trembles at His Word. He therefore, in the new covenant brought into existence a new priesthood, one that was according to the order of Melchizedek, with Yeshua Himself as the High Priest. The Letter to the Hebrews is entirely devoted to explaining this new covenant and the greatness of the One who brings it into force. On this there is much to say but I hope to cover it in a separate writing later.

[As a side note to the new covenant, it is appropriate to mention here that Yeshua did not abolish the moral law given through Moses (Mt. 5:17), as many claim. The moral law in the Torah—the statutes, the ordinances, the law and the commandments—is to be observed forever (2Kin. 17:37; Psa. 119:44). James called the Law perfect and said that one must look intently at it and obey it (Jas. 1:25). In the previous part of this study, "The Lost Sheep of Israel", I have already mentioned that what changed with the enactment of the new covenant was the law of the priesthood. In this regard, it is important to point out how Paul’s writings have been gravely misunderstood (2Pet. 3:15-16). Paul did not advocate that the Messiah had abolished the moral law which God had given. In fact he served God believing everything that was in accordance with the Law and the Prophets. He said that his teachings instead established the Law (Rom. 3:31). Which Law were all these New Testament writers talking about? We must remember that the only Scriptures they had and taught from was the Tanakh (or the Old Testament). There was no Brit Hadashah (or the New Testament). So keeping this in mind, when we read Paul’s writings on the Law, it becomes absolutely important and necessary to read the context clearly.]     

Further, through Yeshua, who by earthly descent came from the tribe of Judah and whose lineage could be traced to David, God fulfilled the covenant He made with David that He would establish his dynasty forever and build up his throne through all generations (Psa. 89:3-4).

And finally, with this plan, Yahweh promised that He would disperse Israel no more, nor would they be destroyed anymore, but that they would be established forever (Eze. 37:21-28). This I have already mentioned briefly in the first part of the study, “The Lost Sheep of Israel”.

From all this we can see how through the glorious gospel, Yahweh reconciled Israel back to Himself. Through Yeshua, the promise that was made to Abraham was restored. God, in His eternal wisdom and boundless love had declared He would do this many centuries before the Messiah came to earth.

2. Sanctification and Reconciliation for the Gentiles who believe:

God’s compassion and mercy desires that none perish but that all be saved (Mt. 18:14). Therefore by the grace of God (Eph. 2:4-9) and through the blood of Yeshua, though far off from Yahweh, the Gentile was given opportunity to come near (Eph. 2:13). And though separated from the Messiah, excluded from the nation of Israel, foreigners to the covenant Yahweh made with Abraham and Israel—the covenant that contained all the promises—the Gentile who had no hope and no God in this world (Eph. 2:12) was given hope. They who were not a people were now made a people; and they who had no God, Yahweh became their God (Rom. 9:23-26; 1Pet. 2:10).

Just as the death of Yeshua brings forgiveness of sins to those in Israel who believe in Him and His work on the cross, in the same way, it brings forgiveness to all among the nations who also believe in Him (Rom. 3:22-23). By God’s grace [His unmerited favour], without earning it, all are granted the status of being considered righteous before Him (Rom. 3:24 CJB)—for there is no partiality with God (Rom. 2:10-11). Through the Messiah, the man who was once a Gentile now finds redemption, justification, hope, joy and peace. By believing in Yeshua, he too is adopted into God’s family (Heb. 2:11-12) and is given the right to be called, “children of God” (Jn. 1:12). 

It is also for this reason that through the death of Yeshua, the barrier that divided Israel and the Gentiles was broken, thus paving a way for the two, Jew and Gentile, to be one body; through whom God would show forth His glory (Eph. 2:14-22). This is the significance of the grafting of the wild olive branch into the cultivated olive tree (Rom. 11:13-24).

By being united with Israel, the promises that God had made to Abraham's descendents; the covenant He established with them; and the hope of things to come—for which the fathers of faith in Hebrews 11 fixed their hope—all these things become a part of and a hope for the one who was formerly a Gentile. When Peter wrote, "You are a chosen people (Deut. 10:15; Isa. 43:20b), a royal priesthood (Ex. 19:6), a holy nation (Ex. 19:6), a people for God's own possession (Eze. 37:23)"; he was not using any new terminology but words that were used in Scripture exclusively to Israel (1Pet. 2:10). Paul writes this very plainly saying that in past generations it was not made known to mankind but has now been revealed through His holy Apostles and Prophets that “the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Eph. 3:5-6 NIV). Therefore the Gentile has much to be grateful for, because he now understands the great grace shown to him through Yeshua, his Saviour.  

In keeping with the original purpose for Israel, the new covenant, established through the blood of Yeshua, brought into existence the fulfilment of a mystery that was hidden for long ages past. Now in this redeemed community, consisting of Jews and former Gentiles, God is preparing a body with Yeshua as the head—a body in which the life of the Messiah would be manifested (Col. 1:27; Eph. 3:17). Within the hearts and minds of this redeemed community, God’s laws would be written (Jer. 31:33; Heb. 10:16). By way of this new covenant, Yeshua would have for Himself kings and priests as part of His body, His temple, His dwelling place. Finally, to such a people is given the guarantee, His pledge to grant an eternal inheritance. This Yahweh does when He put His seal upon us by giving the Holy Spirit in our hearts (Eph. 1:13-14). 

Interestingly, as was prophesied thousands of years before, the inheritance in the Millennial reign of the Messiah includes those who were formerly Gentiles but who have now been grafted into Israel (Eze. 47:22). Whichever tribe the former stranger chooses, to that tribe will he belong (Eze. 47:23). In Revelation 7:9 we read of a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes. What an amazing plan, this gospel of God, where one body consisting of both Jews and Gentiles are before God as one bride. 

If in all that I have written so far, it hasn’t come through with clarity yet, then I would like to re-emphasise that the Church [or the assembly (ecclesia) of the Messiah] is Israel. The Church has never replaced Israel; neither is there a Church and Israel. The Church is Israel and Israel is the Church, the body of Christ. Therefore those who were once Gentiles, but now have been brought near by the blood of Yeshua, need to recognise their identity as Israel. You may ask, “How can one be so bold to make such a claim?” The answer, as always, lies in the Bible. Listen to what the Lord says, “Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah…” (Jer. 31:31). Who did Yahweh make the first covenant with? Is it not with Israel? And with who does He make a New Covenant with, in which Yeshua Himself is the Mediator and the One who ratifies it? Does not the author to the Hebrews quote the same thing when he systematically shows how great a High Priest we have in Yeshua (Heb. 8:8-12)?   

In Revelation 21:9 we read that the new Jerusalem that comes down out of heaven from God is the bride, the wife of the Lamb. This indicates that the city is not buildings and gates and walls but people who make up one body; for Yeshua is not getting married to buildings. This city has twelve gates with the names of the twelve tribes of Israel and has twelve foundation stones which are the twelve Apostles of the Lamb. This reveals that the bride of Yeshua is Israel, consisting of the twelve tribes; and that she has built herself on the teachings of the Apostles—namely that salvation and redemption is through no one except Yeshua HaMashiach, who alone is the Door (Jn. 10:7, 9), the Way, the Truth and the Life (Jn. 14:6).

This city, the bride, adorned for her husband (Rev. 21:2), will dwell in the new heaven and the new earth. In her will dwell Yahweh Himself and Yeshua, her husband. From her will flow the river of God; and in her will be the tree of life (Rev. 22:1-2). No longer will there be any curse but she will see His face and will reign forever and ever (Rev. 22:3, 5).

For such a glorious gospel, all praise and glory and honour be unto Him who sits on the throne and to the Lamb. As for the Israel of God, may peace and mercy be upon her (Gal. 6:16) as she proclaims and witnesses the glory of Yahweh’s excellency—the knowledge of His glory, His power, His kingdom, His mercy and compassion—so that it covers every part of the earth (Mt. 28:19-20), just as the waters cover the sea.