Podcasts about messianic jewish

Messianic Jews and Gentiles whom God leads to support the Messianic Jewish community recognize that the Hebrew Roots movement threatens the integrity and outlook of Messianic Judaism. This podcast aims to start an open conversation about how we can solve this problem, for our sake and theirs.To donate in support of defending the Messianic Jewish community against Hebrew Roots replacement theology, you can go to www.twomessianicjews.com/donate00:00 - Introduction4:09 - What is Hebrew Roots?14:33 - Distinguishing Hebrew Roots from Gentiles genuinely led to our community19:10 - Contradictions and Conflicts between Hebrew Roots and Messianic Judaism33:30 - Results of Survey on Hebrew Roots in Messianic Congregations37:18 - "Approximately how often do you notice Hebrew Roots people in your Messianic congregations?"37:50 - "How do you feel about Hebrew Roots?"38:50 - "How does the presence of Hebrew Roots in Messianic congregations affect whether you invite Jewish people to a service or event?"45:02 - "Have you heard Jewish believers of Jewish non-believers comment on the presence of Hebrew Roots in Messianic congregations? If so, what did they say?"47:05 - "What effect does the presence of Hebrew Roots have on your Messianic congregations and the Messianic community in general?"51:50 - "How has the presence of Hebrew Roots in Messianic congregations affected your personal commitment to the Messianic Jewish community?"1:00:29 - How did a supersessionist movement for Gentiles take over an anti-supersessionist community for Jews?1:00:45 - Factor #1 - Hebrew Roots use Messianic Jewish labels and spaces for themselves1:06:43 - Factor #2 - We use Hebrew Roots "Dog Whistles"1:06:53 - Factor #3 - We operate our services in ways compatible with Hebrew Roots1:08:13 - How can we repair the damage?1:08:25 - What is the Messianic Jewish mission and purpose?1:17:10 - How do we protect our mission against the Hebrew Roots threat?1:17:17 - Solution #1 - Implement Guardrails to protect our organizations and spaces1:22:39 - Solution #2 - clear about our view of the Church, Gentiles, and Torah1:23:40 - Solution #3 - Avoid using Hebrew Roots "Dog Whistles"1:27:14 - Solution #4 - Do not invite Hebrew Roots to our spaces1:27:21 - Solution #5 - We need to publicly denounce Hebrew Roots theology1:28:08 - Solution #6 - Make our spaces incompatible with Hebrew Roots / Affirm Gentile identity in our congregations1:35:11 - Solution #7 - Politely ask Hebrew Roots people to leave our congregations and ministry spaces1:35:20 - Resources to help communicate change1:36:09 - 8 Reasons Why Gentiles Matter in God's Kingdom1:38:35 - An Urgent Call to Hebrew Roots Christians1:40:00 - 13 Principles of Ethical Distinction in Messianic Jewish Congregations1:45:59 - Spectrum of Hebrew Roots chart (explained in 'What is Hebrew Roots?' section)1:46:20 - Other helpful resources, listed belowHelpful ResourcesDr. David Rudolph, “One New Man” Article (link)Messianic Jewish Perspectives (check back soon!)- “Are We Fulfilling the Messianic Jewish Vision? Looking to Our Past to Guide Our Future”- “2026 Academic Gathering Statement”Survey Results of “Hebrew Roots in Messianic Judaism” (link) 13 Principles of Ethical Distinction in Messianic Congregations (link) 8 Reasons Why Gentiles Matter (link) Ruben Gomez, “The Hebrew Roots Movement: A Critical Analysis of its Origins, Teachings & Biblical Interpretations” Gateway Center for Israel Articles- One Law (link)- Replacement Theology (link) - Why Christians Get Weird About Jewish Tradition (link)Joel Willitts, "Jewish Fish (ΙΧΘΥΣ) in Post-Supersessionist Water: Messianic Judaism within a Post-Supersessionistic Paradigm" (link) Joseph Culbertson, “Rediscovering My Gentile Roots,” (link) “The Messianic Jew: An Organ of the Jewish Messianic Movement” (link) Check out our video on the opening article! (link)

Can you tell me what some of the similarities, but also differences, are, between participating in One Law and/or Hebrew Roots, versus Messianic Judaism? I have noticed that your ministry has integrated itself into Messianic Judaism.

7 takeaways from this study Guard your heart more than your rituals. Regularly ask: “Am I trembling at God's word, or just going through motions?” (Isaiah 1:11–17; 66:2). Let your practices flow from repentance, justice, and mercy. Treat approach to God as a privilege, not a right. The Levitical pattern of טָהוֹר (tahor, clean) vs. טָמֵא (tame, unclean) reminds you to examine what in your life is “fit” or “unfit” to bring into God's presence — habits, media, speech, relationships. Live as light, not as a mirror of the culture. Israel was called to be a “light to the nations,” not a copy of them (Isaiah 42:6; 49:6). In daily decisions — ethics at work, how you handle conflict, how you speak online — ask, “Am I leading or just blending in?” Hold religious symbols and traditions loosely, but God's character tightly. Isaiah and the idol passages (e.g., Isaiah 44) warn against turning aids into objects of trust. Use traditions, liturgy, and symbols as tools to focus on God, not as things with power in themselves. Expect God to work suddenly after long seasons. Zion's “birth before labor” (Isaiah 66:7–9) teaches that God can move in a moment after years of apparent delay. Stay faithful in “ordinary time” — prayer, Scripture, obedience — so you are ready when He acts quickly. See yourself as part of a priestly calling. If God can take some from the nations as “priests and Levites” (Isaiah 66:21), then every believer has a bridge‑building role. Practically, that means: carry others' burdens, pray for them, and help them “draw near” to God through your words and presence. Read judgment passages as invitations, not just threats. The flood, destruction of Sodom and Gomorrah, and Isaiah's warnings all include advance mercy. When you encounter hard texts or hard providences, respond with, “What is God inviting me to change or trust right now?” rather than only fear or speculation. The central claim of Isaiah is simple. God seeks a people whose worship arises from a humble and obedient heart. He restores such a people through His chosen Servant. He then gathers peoples from all nations into one worshiping family in Zion. The language of holiness Leviticus 12 addresses childbirth and resulting ritual impurity. Leviticus 13 addresses the condition often translated as “leprosy,” but much broader in scope. The text uses a cluster of holiness terms. From the root ק־ד־שׁ q-d-sh (to set apart) comes the word קֹדֶשׁ qōdesh (“holy”; set apart). It stands opposite the concept חֹל khol (common; profane). Between these poles stand two further categories. טָהוֹר ṭāhôr (clean; fit to approach God). And טָמֵא ṭāmēʾ (unclean; unfit to approach God). Leviticus teaches a movement from “far” to “near.” The noun קָרְבָּן qorbān (offering; literally “that which draws near”) comes from the root ק־ר־ב q-r-v (to approach). Offerings teach how an unclean or distant person may draw near to the presence of God. This Heaven-directed ritual framework (Exodus 25:9, 40; 26:30; Numbers 8:4; Acts 7:44; Hebrews 8:5) becomes a living parable. It shows how God takes a people from טָמֵא ṭāmēʾ and חֹל ḥol and moves them toward טָהוֹר ṭāhôr and קֹדֶשׁ qōdesh. Isaiah will later apply this pattern to Israel's spiritual condition. The book of Isaiah presents a consistent call for God’s people to embrace genuine worship that flows from humble, obedient hearts rather than empty religious observance. From beginning to end, Isaiah contrasts true devotion with outward ritual that lacks faithfulness. Israel’s failure to fulfill her calling is ultimately answered through the Servant of the LORD, whom Messianic believers recognize as Yeshua the Messiah. Through His work, God brings restoration, redemption, and covenant renewal to His people. A central theme throughout Isaiah is the restoration of Zion. Though nations rise and fall and mighty empires appear powerful for a season, they are temporary in comparison to God’s eternal purposes. Isaiah foresees a time when God will redeem Zion with astonishing power and timing. In Isaiah 66, the imagery of a child being born before labor pains symbolizes a sudden and unexpected act of divine redemption. Yet Scripture also teaches that birth pangs often accompany God’s redemptive work, establishing a pattern in which suffering and restoration are closely linked. The remarkable image of “birth before labor” emphasizes the surprising nature of God’s intervention. His promises are fulfilled according to His timetable, often in ways that surpass human expectations. This theme echoes Yeshua’s teaching that His coming will be like a thief in the night, catching many by surprise. Ultimately, Isaiah’s vision extends beyond Israel alone. God’s purpose is to gather people from every nation, tribe, and language into a worldwide community of worshipers who honor the God of Israel through His Messiah. In the end, Zion’s restoration becomes a blessing to all nations as God’s kingdom is established and His glory fills the earth. Isaiah as an arc Some interpreters describe Isaiah as a χίασμα chíasma (chiasm). This common biblical literary structure mirrors themes between the beginning and end of a passage. Isaiah 1 and Isaiah 66 reflect each other. Isaiah 1 opens with a rebuke of corrupt worship. God rejects sacrifices offered by a people whose hearts remain far from Him: “What are your multiplied sacrifices to Me?” says the LORD. “I have had enough of burnt offerings of rams…” Isaiah 1:11 NASB95 He continues: “Bring your worthless offerings no longer, incense is an abomination to Me. New moon and sabbath, the calling of assemblies—I cannot endure iniquity and the solemn assembly.” Isaiah 1:13 NASB95 Yet the text does not condemn sacrifices as such. It condemns the moral condition behind them. Thus, we see right afterward the beginning of Heaven’s prescription: “Wash yourselves, make yourselves clean; remove the evil of your deeds from My sight. Cease to do evil, learn to do good; seek justice, reprove the ruthless, defend the orphan, plead for the widow.” Isaiah 1:16–17 NASB95 The problem lies not in קָרְבָּנוֹת qorbanot (offerings), but in the לֵבָב lēvāv (heart: mind and emotions) of the people. The sacrifices prescribed in Torah were holy. The problem is that worshipers were simultaneously practicing injustice. Isaiah 66 returns to this issue. It contrasts corrupt religion with humble, trembling reverence. God declares: “But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word.” Isaiah 66:2 NASB95 The book thus starts and ends with the same concern. God weighs the inner posture of worshipers. Ritual without repentance remains unclean. The Servant of the LORD and Israel's failure Between Isaiah 1 and 66 stands the figure עֶבֶד יְהוָה ʿeved YHWH (servant of the LORD). The servant songs (especially Isaiah 42, 49, 50, and 52:13–53:12) show how God will restore true worship, purify His people, and ultimately gather the nations to Himself through the work of the Servant of the Lord. At times, the servant appears to be Israel itself (Isaiah 41:8–9; 49:3). Yet Israel is also the problem. She has not fulfilled her calling as a holy nation and a light to the nations. “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations.” Isaiah 42:1 NASB95 Here the Servant brings מִשְׁפָּט mishpāṭ (justice) to the nations. This language exceeds what Israel, in its disobedience, has done. The Servant realizes Israel's ideal calling. Isaiah 49:6 deepens this role: “I will also make You a light of the nations so that My salvation may reach to the end of the earth.” NASB95 The phrase אוֹר גּוֹיִם ʾōr goyim (light of the nations) recalls Israel's vocation in Exodus 19:6 and is later echoed in Matthew 5:14–16 and Acts 13:47. The servant becomes the concentrated expression of Israel's mission. Isaiah 53 then marks a turning point. The Eved Adonai is connected to Israel but it no Israel, as the Prophet Isaiah's entire ministry rebukes how the people of Israel are failing to serve God properly. The servant bears Israel's iniquities. He takes on the very sicknesses and uncleanness that have filled the preceding chapters. The Eved Adonai is not and was not synonymous with the Jewish people. “But He was pierced through for our transgressions, He was crushed for our iniquities….” Isaiah 53:5 NASB95 “…the LORD has caused the iniquity of us all to fall on Him.” Isaiah 53:6 NASB95 Here the Servant functions as an ultimate קָרְבָּן qorbān (Romans 6:10; Hebrews 7:27; 9:12; 10:10; 1Peter 3:18). He embodies the movement from far to near. He carries the uncleanness of the people and opens the way for restoration. Seeing, hearing and the ‘fear of the LORD’ Isaiah links uncleanness with spiritual blindness and deafness (Isaiah 6:10; 11:3; 32:3; 37:17; 64:4). The prophet sees the LORD and cries: “Woe is me, for I am ruined! Because I am a man of unclean lips.” Isaiah 6:5 NASB95 He lives among a people with טְמֵא שְׂפָתַיִם ṭemēʾ sefatayim (unclean lips). God then cleanses Isaiah's lips with a coal from the altar. This scene parallels Leviticus. What is טָמֵא ṭāmēʾ becomes טָהוֹר ṭāhôr by God's initiative. The prophet may then speak. Isaiah frequently plays with the verb רָאָה rāʾāh (to see). In Leviticus 13, the priest “looks” again and again at the suspect skin condition. The text uses rāʾāh to mark careful discernment. The priest must distinguish between tahor and ṭāmēʾ. Isaiah extends this idea to the heart. Does Israel live as if God “sees” all (Isaiah 29:15; Psalm 14:1; Ezekiel 8:12; 9:9)? Later rabbinic tradition notices a verbal pun between יִרְאָה yirʾāh (fear; reverence) and יִרְאֶה yirʾeh (he sees). The יִרְאַת יְהוָה yirʾat YHWH (fear of the LORD) arises when one knows that God truly sees everything we’re doing. Yeshua alludes repeatedly to Isaiah's diagnosis. In Matthew 13:13–15, He cites Isaiah 6 to explain why He speaks in parables. The people think they see and hear, yet they neither perceive nor repent. In John 9:39–41, He challenges leaders who claim to see but remain blind. The same spiritual uncleanness persists. Corrupt worship and empty religion Isaiah condemns worship that has divorced ritual from righteousness. In Isaiah 1:13–14, God says He hates the people's festivals and new moons. Many have taken this as a repudiation of Torah itself. Yet at the end of the book, the same prophet writes: “‘And it shall be from new moon to new moon and from sabbath to sabbath, all mankind will come to bow down before Me,' says the LORD.” Isaiah 66:23 NASB95 The same festivals now mark universal, purified worship. The problem, then, never lay in Shabbat (Sabbath) or the festivals, nor in sacrifices. The problem lay in those who practiced them without justice, mercy and humility. Earlier in the chapter, the prophet sharpens the rebuke. Proper sacrifices become abominable acts when offered from a corrupt heart: “But he who kills an ox is like one who slays a man; He who sacrifices a lamb is like the one who breaks a dog's neck; He who offers a grain offering is like one who offers swine's blood; He who burns incense is like the one who blesses an idol. As they have chosen their own ways, And their soul delights in their abominations, So I will choose their punishments And will bring on them what they dread. Because I called, but no one answered; I spoke, but they did not listen. And they did evil in My sight And chose that in which I did not delight.”” Isaiah 66:3-4 NASB95 The qobanot remain the same. Yet their spiritual value reverses. Worshipers treat God like a vending machine. They treat offerings like tokens to manipulate blessing. In Levitical terms, they bring a קָרְבָּן qorbān while their לֵבָב lēvāv remains far away. Their approach becomes טָמֵא ṭāmēʾ. Israel's call as light to the nations Isaiah repeatedly returns to Israel's mission among the nations. God did not set Israel apart merely to be different. He appointed Israel as a “kingdom of priests and a holy nation” (Exodus 19:6 NASB95). The priestly role stands at the center. Priests draw near to God and help others draw near as well. Israel, then, should serve as a corporate priesthood for the nations: “I will appoint You as a covenant to the people, as a light to the nations.” Isaiah 42:6 NASB95 In Isaiah 49:6, this light extends “to the end of the earth.” The servant manifests the ideal vocation of Israel: He embodies what a faithful Israel would look like. He restores justice. He brings revelation. He draws people from the nations into the worship of the true God. Yeshua (Jesus) adopts this Servant of the LORD language: “I am the Light of the world.” John 8:12 NASB95 He then says to His disciples: “You are the light of the world.” Matthew 5:14 NASB95 The pattern flows from master to disciples. The Servant as ultimate Israel enables a remnant to share His role. They become אוֹר עוֹלָם ʾōr ʿolam in Him, a light to the world. The nations, vanity and the rise and fall of Empires Isaiah places Israel's story against the backdrop of world empires. Assyria, Babylon, and others rise and fall under God's hand. The nations and their glory are transient. Isaiah 40:6–8 compares humanity to grass that withers, and later in the same chapter makes a similar analogy to empires: “Behold, the nations are like a drop from a bucket…” Isaiah 40:15 NASB95 The word הֶבֶל hevel (vanity; vapor) captures this theme, as in Ecclesiastes. By contrast, God's word stands forever (Isaiah 40:8). Therefore, it is folly for Israel to trade covenant identity for the approval of passing empires. When Israel follows the nations instead of leading them, it loses its priestly calling. Israel was called to be a light to the nations and a leader among the peoples of the earth, demonstrating God’s wisdom and righteousness. Yet too often, the nation followed the ways of the surrounding cultures instead of leading them toward the God of Abraham, Isaac, and Jacob. As a result, the Lord raised up foreign powers as instruments of discipline, using them to correct His people and call them back to covenant faithfulness. Idolatry expresses this exchange at its most obvious. Isaiah 44 mocks craftsmen who shape idols and then bow to their own work. He mocks idols fashioned by human hands from the very same wood used to build fires and bake bread. The second commandment forbids such images (Exodus 20:4–5). Israel must not reduce God to the likeness of created things. To do so reverses the proper order and empties worship of truth. These false gods cannot save, speak, or act; they are burdens rather than deliverers. The false gods are made in the image of their creators, while we are made in the image of God Almighty. To worship our own creation is a desecration of God's image in us.  Zion: Birth, restoration and surprise Isaiah 66 introduces a striking image of Zion's rebirth. The prophet asks: “Can a land be born in one day? Can a nation be brought forth all at once?” Isaiah 66:8 NASB95 The text amazingly describes a birth that precedes labor pains: “Before she travailed, she brought forth; before her pain came, she gave birth to a boy.” Isaiah 66:7 NASB95 This reversal of normal sequence has drawn commentary across centuries. Many Jewish interpreters see here the sudden redemption of Jerusalem and the rapid return of exiles. Others see a future, climactic restoration. Still others recognize multiple layers — a near-term fulfillment after the Babylonian exile and a further, eschatological horizon. The unifying theme remains clear. Zion is ultimately a work of God. צִיּוֹן Tziyyon does not arise merely from human strategy or political will. God brings it to birth. He asks: “‘Shall I bring to the point of birth and not give delivery?' says the LORD.” Isaiah 66:9 NASB95 Zion's restoration thus follows the same pattern as individual cleansing. God moves what is טָמֵא ṭāmēʾ (unfit to approach the Presence) toward טָהוֹר ṭāhôr (fit to approach). He takes a profaned city and reconstitutes it as קֹדֶשׁ qōdesh. Zion and the nations: From judgment to pilgrimage Earlier in Isaiah, Zion stands under judgment. The city has become corrupt. The temple has turned into a place of empty ceremony. Yet the end of Isaiah presents a transformed picture. Nations now stream to Zion, not to conquer, but to worship. Isaiah 66:19–21 describes a mission outward and a gathering inward. Survivors go “to the distant coastlands” to “declare My glory among the nations” (NASB95). These nations then bring Israel's exiles back “as a grain offering to the LORD” (NASB95). Then comes the shocker of the restoration: “I will also take some of them for priests and for Levites,” says the LORD. Isaiah 66:21 NASB95 Here, cleansed Gentiles are made fit for priestly service. Those once טָמֵא ṭāmēʾ and חֹל khol become טָהוֹר ṭāhôr and קֹדֶשׁ qōdesh. God Himself reassigns their status. This anticipates later language where non‑Israelites become “fellow citizens” and members of God's household (Ephesians 2:11–22 NASB95). Isaiah thus anticipates a priesthood enlarged beyond ethnic Levi. Yet it preserves the priestly pattern. God draws people from afar and gives them access to His presence. Birth pangs, judgment and the Day of the LORD The imagery of birth and labor pains widens into the theme of the “day of the LORD.” Prophets like Joel and Zechariah describe cosmic signs. The sun darkens. The moon turns to blood. Nations gather for judgment. Yeshua engages this imagery in Matthew 24. He lists wars, famines, and earthquakes, then says: “But all these things are merely the beginning of birth pangs.” Matthew 24:8 NASB95 The Greek phrase ὠδίνων ōdinōn (birth pains) parallels the Hebrew חֲבָלִים ḥăvālim. These events signal a coming climax, but they do not yet constitute its fullness. Yeshua also stresses suddenness. He compares the coming of the Son of Man to the days of Noah and Lot (Luke 17:26–30). People ate, drank, married, and conducted business. Judgment then arrived swiftly. Those outside God's refuge “did not understand until the flood came and took them all away” (Matthew 24:39 NASB95). The pattern remains consistent. God often gives extended warnings. Yet when the decisive moment arrives, it still surprises the unprepared. The image of “a thief in the night” (1Thessalonians 5:2 NASB95) fits here. The redemption arrives with both long buildup and sudden impact. In this frame, the birth of Zion before labor pains underscores divine initiative and surprise. New creation, New Jerusalem and lasting transformation From a Messianic Jewish perspective, the relationship between Isaiah 66:7–9, Yeshua's teaching on the “birth pains” (ὠδίν, ōdin) in Matthew 24:8 and Mark 13:8 preceding the coming of the Son of Man, and the rabbinic concept of the “birth pangs of the Messiah” (חבלי משיח, ḥevlei Mashiaḥ) reflects complementary dimensions of the same redemptive process. In the flood narrative, Noah and his family are the minority who remain after divine judgment is executed on a corrupt world. Noah preached to the people for 120 years until God shut the doors of the ark and even after the doors were shut, God waited an additional 7 days before the waters started coming down. While the “taking away” occurs through the floodwaters that remove the majority of humanity, Noah is preserved through the ark and emerges onto a renewed earth. In that sense, the decisive removal is experienced by those who are judged, while Noah's family is “left” to inherit a cleansed world and participate in a new beginning of human history under God's covenant. A similar pattern appears in the account of Lot. Lot and his immediate family are removed from Sodom prior to its destruction, while the cities themselves are “taken away” through fire and brimstone as an act of judgment. Lot tried to warn his in-laws to come with him to safety and they laughed him off. Although Lot and his family are physically led out by the angels, the narrative emphasizes that what remains after judgment is not the old order but a radically transformed landscape. In both accounts, the contrast is between those preserved through judgment and those removed by it, highlighting a consistent biblical theme of separation between the righteous and the judged as God brings about renewal. These are both harbingers of the new heavens and the new earth. Isaiah 65–66 extends this pattern to a cosmic level. God promises “new heavens and a new earth” (Isaiah 65:17; 66:22 NASB95). The old order passes. The new emerges. Revelation 21–22 echoes this vision with the image of the New Jerusalem descending from heaven. In both Isaiah and Revelation, Jerusalem is both a place and a people. It has geographic coordinates, yet it also symbolizes the gathered people of God. The city's restored holiness corresponds to the purified hearts of its inhabitants. The Servant's work and the Spirit's presence make this possible. The Greek term παλιγγενεσία palingenesía (regeneration; Matthew 19:28; Titus 3:5) captures the idea. God does not merely repair. He recreates. He brings about a new beginning that includes both individuals and creation. The role of the Spirit and the ongoing mission The Spirit is Heaven’s continuing presence on Earth. In John 14–16, Yeshua calls the Spirit ὁ παράκλητος ho paráklētos (the Helper; Comforter; Advocate). This term parallels Hebrew נָחַם nāḥam (to comfort), from which מְנַחֵם Menachem (comforter) derives — a name that came to be associated with the Messiah. The Spirit applies the Servant's work to individuals and communities. Romans 8 presents the Spirit as the power who leads believers, intercedes for them, and conforms them to the image of the Son. The same Spirit who inspired Isaiah's vision now drives the mission that Isaiah foretold. He sends emissaries to the nations. He gathers a people who tremble at God's word. Heaven’s search for the humble and contrite In our journey through Scripture we see a coherent message. Leviticus introduces the language of holiness, cleanness, uncleanness, and approach. Isaiah applies that language to the spiritual condition of Israel and the nations. The prophet exposes corrupt worship and empty religion. He then presents the Servant of the LORD as God's answer to Israel's failure. Through the Servant's suffering and vindication, God restores Zion and opens priestly access to the nations. He transforms people from טָמֵא ṭāmēʾ (unfit to approah) to טָהוֹר ṭāhôr (fit), from חֹל khol (profane) to קֹדֶשׁ qōdesh (set apart). He brings forth in a day this new nation of priests for the world. He surprises the world with a redemption that arrives like a birth before labor and like a thief in the night. At the heart of it all lies God's search for a humble and contrite people who tremble at His word (Isaiah 66:2). Their worship, purified by the Servant's work and empowered by the Spirit, fulfills the ancient vision. Zion becomes a light to the nations. And from new moon to new moon and from Sabbath to Sabbath, “all mankind will come to bow down” before the LORD (Isaiah 66:23 NASB95). The post Can a nation be born in a day? Exploring Zion's sudden birth in Scripture (Isaiah 66; Leviticus 12) appeared first on Hallel Fellowship.

7 takeaways from this study See worship as drawing near, not “paying dues.” The offerings are about approaching the Presence of God. Prayer, study, and obedience/service are ways of coming close to God, not checking religious boxes. Offer God your best, not your leftovers. Unblemished animals and “most holy” portions challenge modern habits of giving God the spare time, spare energy, or spare money. Malachi 3 shows that careless, cheap offerings reveal the heart. Let God deal with your inner life, not just your behavior. Leviticus' focus on kidneys and heart, and Luke 6's focus on tree and fruit, call you to ask: “What is going on inside me — desires, motives, patterns — not just what people see?” Practice real repentance, not just ritual or words. Sin and guilt offerings require confession, turning, and (when needed) restitution. Luke 6's “Why do you call Me ‘Lord, Lord' and do not do what I say?” presses this home. Stay alert to “spiritual gravity” and small compromises. Malachi's priests did not collapse in one day. Little allowances, tiredness, and apathy piled up. Guard the “altar fire” of your heart through regular self‑examination and renewal. Choose teachers carefully and expect to become like them. Yeshua's warnings about blind guides and the pupil becoming like the teacher mean your podcasts, books, and leaders shape your character. Seek voices that love holiness, humility, and truth. Build your life on doing, not just hearing. The wise builder in Luke 6 hears and acts. Tie every insight you gain — from Leviticus, Malachi, or the Gospels — to at least one concrete step of obedience in relationships, work, or worship. The offerings in Leviticus form a pattern of drawing near to God. The central word for “offering” in Leviticus is קָרְבָּן korban. It comes from the root קָרַב karav (to approach, to draw near). The offerings are not about feeding God. They are about approach. The Tabernacle and later the Temple functioned as visible reminders of God's holiness dwelling among His people. Since God is perfectly holy, sin and impurity could not simply be ignored. The sacrificial system provided God-appointed means for cleansing, atonement, restoration, and worship. These offerings were not random religious inventions but gracious instructions from God Himself. They pointed both backward and forward: backward toward humanity's need for reconciliation after the fall in Eden, and forward toward the future work of Messiah. The goal is that all of those who are far away from God to be brought near to Him.  Leviticus 1–7 therefore describes how people who are “far off” come near to the presence of the LORD (Ephesians 2:13). The movement is from outside the camp toward the Tabernacle. The Tabernacle represents God's dwelling in the midst of Israel (Exodus 25:8). The offerings are the God-given means for that approach. The New Testament later reflects this same movement. Hebrews speaks of drawing near with confidence to the throne of grace (Hebrews 4:16). The vocabulary and imagery echo the earlier pattern of korban — approach. In Hebrew thought, sacrifices were not merely primitive rituals or attempts to manipulate God. The entire system was designed to teach Israel how sinful human beings could approach a holy God while remaining in covenant relationship with Him. The sacrifices taught lessons about repentance, thanksgiving, fellowship, substitution, holiness, and obedience. These passages are not disconnected religious texts from different eras, but part of one continuous revelation from the God of Israel. Together they demonstrate God's desire for holiness, covenant faithfulness, sincere worship, repentance, and transformed hearts. The Torah, the Prophets, and the teachings of Yeshua all work together harmoniously and reveal the same divine character and purposes. The five main offerings in Leviticus Leviticus 1–7 presents five primary offerings: עֹלָה olah (burnt offering, whole ascending offering) מִנְחָה minchah (grain or tribute offering) שְׁלָמִים shelamim (peace or fellowship offering) חַטָּאת khatat (sin or purification offering) אָשָׁם asham (guilt or reparation offering) Leviticus 1–5 describe these from the worshiper's perspective. They answer the questions, “When do I bring this?” and “Why?” Leviticus 6–7 return to the same offerings. They speak from the priest's vantage point of leading the worshipper on the approach Each section starts with, “This is the law (תּוֹרַת torat) of the…” (Leviticus 6:9; 6:14; 6:25; 7:1; 7:11). The order also shifts. In Leviticus 1–5, the sequence is burnt, grain, peace, sin, guilt. In Leviticus 6–7, the order becomes burnt, grain, sin, guilt, peace. For the priests, the path ends with peace. This shift hints at an intended trajectory for the worshipper: consecration, gratitude, cleansing, restitution/restoration, and finally shared fellowship. ‘Soothing aroma’ and ‘most holy’ Leviticus repeats the phrase רֵיחַ נִיחוֹחַ reach nichoach (soothing or pleasing aroma). For example, in the burnt offering: “an offering by fire of a soothing aroma to the LORD” (Leviticus 1:9 NASB95). The phrase does not imply that God enjoys smoke as such, particularly when unpleasant things are burning. It points to His pleasure in obedient, wholehearted devotion. Another key term is קֹדֶשׁ קֳדָשִׁים kodesh kodashim (holy of holies, most holy). Some offerings, or their remainders, belong to this category (Leviticus 6:17; 7:1; 7:6). The inner sanctuary, the Holy of Holies, also bears this designation (Exodus 26:33–34). The phrase marks degrees of holiness. It divides between ordinary use and what belongs uniquely to God. In several offerings, contact with a most holy portion communicates holiness. “Anyone who touches them will become consecrated” (Leviticus 6:18 NASB95). This direction, holiness moving outward, anticipates the sanctifying effect of Messiah's work. The burnt offering The burnt offering, עֹלָה olah, appears first. The word comes from עָלָה alah (to go up, ascend). The entire animal (except the hide, which goes to the priest) ascends in smoke (Leviticus 1:9; 7:8 NASB95). The worshiper leans his hand on the animal's head. The Hebrew verb is סָמַךְ samach (to lean, to lay hand upon). This gesture conveys identification and transfer. The offering is voluntary. It expresses total dedication. All of the animal goes up. The act teaches that the whole self belongs to God. The text states, “It will be accepted for him to make atonement on his behalf” (Leviticus 1:4 NASB1995). The root for atonement is כפר kaphar (to cover, to purge). The daily burnt offering, the תָּמִיד tamid (continual) offering, keeps this pattern always before Israel (Numbers 28:3–8). The fire on the altar must never go out (Leviticus 6:12–13). The Hebrew uses the verb כבה kabah (to quench, to extinguish). Priests must not quench the fire. This fire later connects with prophetic images of unquenchable judgment and refining. The grain offering The grain offering, מִנְחָה minchah, often accompanies the burnt offering. The term can mean tribute or present. It comes from the produce of the land. The worshiper brings fine flour with oil and frankincense (Leviticus 2:1). The offering excludes leaven (חָמֵץ chametz) and honey (דְּבַשׁ devash) when burned on the altar (Leviticus 2:11). This absence signifies purity and the avoidance of corruption or sweetness. A memorial portion (אַזְכָּרָה azkarah) goes up in smoke. The priests eat the remainder in a holy place (Leviticus 2:2–3; 6:16). This remainder is kodesh kodashim. It sustains those who minister. The grain offering expresses thanksgiving and dedication of labor. It acknowledges that what grows, and what human hands produce from it, comes from God. It also functions as an accessible offering for the poor who may not afford larger animals. The grain offerings, when offered in the right spirit, are an attitude of gratitude to God for what He has done and when we express gratitude to God for what He has done for us, it can become infectious and others will feel emboldened and an encourage to also express gratitude to God for His blessings.  The peace offering The peace offering, שְׁלָמִים shelamim, is related to שָׁלוֹם shalom (peace, completeness, well-being). It can be brought for thanksgiving, fulfillment of a vow, or a freewill expression of joy (Leviticus 7:11–16). The animal may be male or female but must be without defect (Leviticus 3:1). The fat and certain inner parts, including kidneys and liver, go on the altar (Leviticus 3:3–5). The breast is waved. The right thigh belongs to the priest (Leviticus 7:30–34). The offerer and family eat the remaining meat in a communal meal. This offering pictures fellowship. God receives His portion. The priest receives his. The worshiper and household share the rest. It displays restored relationship and shared joy. The phrase reach nichoach again describes God's pleasure in restoration (Leviticus 3:5). It was a peace offering in the sense that it was offered and eaten communally within the household, but it was also a sin offering, because it was offered to cover over sin and protect those offering it from taking on the consequences of their sin. So if someone asks, “Is the Pesach offering a sin offering or a peace offering?” The answer is “Yes!”  The sin offering The sin offering, חַטָּאת khatat, addresses unintentional sins and impurities (Leviticus 4:1–2). The root חָטָא khata means to miss the mark or go astray. The type of animal varies by the status of the offender. A priest or the whole congregation brings a bull. A leader brings a male goat. An ordinary person brings a female goat or lamb. Very poor worshipers may bring birds or even flour (Leviticus 4:3–32; 5:11). The blood's placement depends on the case. In some instances, the priest brings it into the holy place and sprinkles it before the veil and on the horns of the incense altar (Leviticus 4:5–7). In other cases, he applies it to the horns of the altar of burnt offering (Leviticus 4:25). Fat still goes on the altar. For high-level offerings, the remainder of the animal goes outside the camp and burns there (Leviticus 4:11–12). For others, the priests eat the meat in a holy place (Leviticus 6:26). The pattern highlights both expiation and contamination. Sin defiles the sanctuary, even when unintentional. The blood purifies sacred space. The carrying of the carcass outside the camp anticipates later reflections on Messiah’s suffering “outside the gate” of Jerusalem (Hebrews 13:11–13 NASB95). The guilt offering The guilt or reparation offering, אָשָׁם asham, deals with offenses that include a debt or breach of trust (Leviticus 5:14–26 and 7:1–10). The offenses include misusing holy things, false dealing with a neighbor in matters of deposit, robbery, oppression, or failure to return lost property (Leviticus 6:2–3). The offender must first restore what he took. He then adds one fifth (20%) and gives it to the injured party (Leviticus 6:5). After restitution, he brings a ram without defect as the אָשָׁם asham (Leviticus 6:6). The priest makes atonement. “It will be forgiven him” (Leviticus 6:7 NASB95). This offering shows that reconciliation with God runs through reconciliation with neighbor. It rejects the idea that one can “be right with God” while ignoring unresolved wrongs against others. It also distinguishes between healthy guilt that leads to restoration and destructive shame that traps a person in despair. Repentance is not merely emotional regret but involves concrete acts of restoration and accountability.  Substitution and pattern Across these offerings, substitution appears. Innocent animals die. The text never portrays them as morally guilty. They bear consequences in the place of the sinner. The visual and sensory impact teaches gravity. It shows that sin brings death and that mercy has a cost. Blood played a central role in the sacrificial system because Scripture teaches that the life is in the blood. Blood represented life given in place of another life. This principle of substitution formed an important theological foundation for understanding Messiah's atoning work. From a Messianic Jewish perspective, Yeshua did not abolish the sacrificial themes of Leviticus but fulfilled and embodied them. He became the perfect sacrifice who fully accomplished what the Temple sacrifices symbolized and anticipated.  Hebrews later calls the Levitical system “a shadow of the good things to come” (Hebrews 10:1 NASB95). A shadow is not unreal. It has shape and direction. It points beyond itself. The pattern of approach, cleansing, substitution, and fellowship prepares readers to understand later fulfillment. In Matthew 5:23–24 during the Sermon on the Mount, Yeshua taught His disciples that a person cannot genuinely draw near to God while knowingly remaining in unresolved sin, bitterness, or injustice toward another person. Yeshua was intensifying the Torah's ethical demands by teaching that reconciliation and repentance are part of true worship. A person cannot genuinely draw near to God while knowingly remaining in unresolved sin, bitterness, or injustice toward another person. The sacrificial system was never intended to function mechanically or magically. God always cared about the condition of the heart behind the offering. A sacrifice without repentance, obedience, or covenant faithfulness was unacceptable. This theme became especially important in the transition to the Book of Malachi. Malachi 3: Fire, priests, and weary worship Malachi prophesied after the return of the remnant of Israel from exile in Babylon and Persia. The Temple was standing again. Sacrifices resumed. Yet spiritual apathy spread. The priests were offering defective animals. They treated their calling lightly (Malachi 1:6–8, 13). People tired of serving God. Malachi 3 speaks into this situation. “Behold, I am going to send My messenger, and he will clear the way before Me.” Malachi 3:1 NASB95 The passage then describes Adonai coming to His temple as a refiner's fire and launderer's soap (Malachi 3:2). He “will purify the sons of Levi and refine them like gold and silver, so that they may present to the LORD offerings in righteousness” (Malachi 3:3 NASB95). The fire language recalls the altar fire in Leviticus that must not go out (Leviticus 6:12–13). In Malachi, the problem is not lack of ritual. It is poor quality and wrong heart. Priests “despise” the table of the LORD by their offerings and attitudes (Malachi 1:7). God announces that He will refine them. He will restore offerings that truly please Him. God's goal was not merely punishment but restoration. The priests and people had drifted from covenant faithfulness, yet God still called them to return. This reflects the covenant loyalty and mercy of God toward Israel. The famous declaration, “I the Lord do not change,” is evidence of God's faithfulness to His promises. Israel survived not because of its own righteousness but because of God's unchanging covenant commitment. Malachi also addresses tithes and support of the priesthood (Malachi 3:8–10). People withhold what sustains those who minister. This connects back to Leviticus, where parts of offerings and tithes feed the priests and their families. Neglect of this support undermines faithful service and signals distrust of God's provision. Spiritual gravity and backsliding Rabbi Daniel Lapin likened the struggle against sin in the world to “spiritual gravity.” If gravity acts and no one resists it, objects fall. Similarly, if spiritual decline goes unopposed, people slide downward. Scripture often warns of “backsliding.” Hosea speaks of “a stubborn heifer” and of God's people “bent on turning from Me” (Hosea 4:16; 11:7 NASB95). Jeremiah describes a people who “went backward and not forward” (Jeremiah 7:24 NASB95). Small compromises accumulate. Priests in Malachi's day likely did not plan to profane worship. They accepted slightly blemished animals. They became careless. Over time, standards eroded. Slowly, they let the fire on the altar of their hearts die down and go out. The Torah and Prophets together urge watchfulness. They call leaders and people to “tend the fire.” They stress the need for continual renewal and honest self-examination. The scriptures do not promote manipulative prosperity theology, rather, they emphasize that generosity, faithfulness, and trust in God remain important covenant principles. God desires wholehearted devotion rather than empty religious performance. Luke 6: Exercise discernment and judgement on oneself first Luke 6 contains a section sometimes called the Sermon on the Plain. In verses 39–49 Yeshua tells a series of short parables that connect to themes from Leviticus and Malachi. First, He warns, “A blind man cannot guide a blind man, can he? Will they not both fall into a pit?” (Luke 6:39 NASB95). This speaks to discernment in choosing teachers. In Malachi's time, priests functioned as blind guides when they treated holy things lightly. In any age, leaders who ignore God's word risk leading others into moral and spiritual collapse. Leaders who lack spiritual clarity cannot produce healthy communities. Second, He says, “The pupil is not above his teacher; but everyone, after he has been fully trained, will be like his teacher” (Luke 6:40 NASB1995). Training aims at likeness. Priests in Leviticus model holiness. They eat most holy portions in a holy place. They teach people to distinguish between holy and common (Leviticus 10:10–11). Disciples in Luke learn to resemble their Master in character and obedience. Followers of Messiah Yeshua are called to reflect His character, values, mercy, humility, and obedience. This reflects a deeply Jewish understanding of discipleship in which students sought not only to learn teachings but also to imitate the life of the rabbi. Third, He uses the image of the speck and the log (Luke 6:41–42 NASB1995). A person who tries to remove a speck from a brother's eye while a log remains in his own behaves as a hypocrite. Yeshua was not prohibiting all moral discernment or accountability. Instead, He condemned self-righteous judgment and hypocritical condemnation. This aligns with the sacrificial system's insistence on purity in those who minister. It also responds to Malachi's charge that priests and people blame others while ignoring their own compromises. Fourth, He speaks of trees and fruit. “For there is no good tree which produces bad fruit, nor, on the other hand, a bad tree which produces good fruit” (Luke 6:43 NASB1995). He concludes, “For his mouth speaks from that which fills his heart” (Luke 6:45 NASB1995). Here καρδία (kardia) (heart) functions like Hebrew לֵב (lev) (heart). The inner life shows itself outwardly. Offerings and rituals without love and justice reveal a diseased tree, however impressive the leaves. This idea also related to the role of spiritual leadership. Just as bad trees cannot produce good fruit, corrupt leaders cannot produce healthy spiritual communities. Yeshua's warnings echoed prophetic concerns found throughout the Hebrew Scriptures regarding false shepherds, corrupt priests, and hypocritical leaders. Finally, He tells the parable of the two builders (Luke 6:46–49 NASB1995). One hears His words and acts on them. That person builds on rock. Floods cannot shake the house. The other hears but does not act. That person builds on soil without foundation. The same flood destroys that house. Hearing good teachings alone is insufficient. True discipleship requires obedience and action. Leviticus taught Israel how to approach God faithfully. Malachi rebuked the people for abandoning covenant obedience while maintaining outward religion. Yeshua likewise warned that merely calling Him “Lord” without obedience is spiritually empty. Inner life: kidneys, heart, and fire The Bible also frequently uses imagery of kidneys and heart. The Hebrew term for kidneys is כְּלָיוֹת kelayot (kidneys). The heart is לֵב lev. Together they describe the deep inner life. Psalm 26:2 says, “Examine me, O LORD, and try me; Test my mind and my heart” (Psalm 26:2 NASB95). Literally, God tests “kidneys and heart.” These terms appear in sacrificial contexts, where kidneys and certain fats go on the altar. The visual burning of these inner parts symbolizes the offering up of deep impulses and desires. It anticipates later teaching on inner transformation. Ezekiel 36:26–27 promises a new heart and a new spirit (Ezekiel 36:26–27). Hebrews 4:12 speaks of the word of God judging “the thoughts and intentions of the heart” (Hebrews 4:12 NASB95). Fire, too, functions as an image for inner reality. The unquenched altar fire points to continual devotion and God's active presence. Malachi's refining fire points to God's work in purifying His people. Acts 2 later uses divided tongues as of fire to mark the Spirit's coming upon the gathered disciples (Acts 2:3). The same God who commanded priests to keep literal fire burning now lights an inner fire in His people. The post How Old Testament sacrifices and Messiah's teachings fit together in one big story (Leviticus 1–7; Malachi 3; Luke 6) appeared first on Hallel Fellowship.

Dr. Ellie Paley joins us as this years Visiting Scholar for our Wondrous Wisdom Weekend. She discusses how the pattern of Eden plays out for the nation of Israel and those who are in the Messiah.ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: ⁠⁠⁠⁠⁠⁠⁠⁠https://bethmessiah.org/⁠⁠⁠⁠⁠⁠⁠⁠Facebook: ⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/BethMessiahCongregationColumbusOh/⁠⁠⁠⁠⁠⁠⁠⁠Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/bethmessiahcongregation/

Dr. Tim Sigler is CEO of Ariel Ministries. His Jewish background and passion for studying Hebrew led him to teaching at Moody Bible Institute for nearly two decades. He taught multiple courses including Hebrew Exegesis, Hebrew Grammar, Old Testament Historical Literature, Life in Bible Times and much more. He also served as Provost and Dean at Shepherds Theological Seminary in Cary, NC. He has served as pastor at a Messianic Jewish congregation in Israel. He has been studying and teaching about the land and people of Israel for 35 years. He has written numerous articles and is a contributor to a forthcoming Zondervan publication, "The Messianic Jewish Study Bible."

Dr. Tim Sigler is CEO of Ariel Ministries. His Jewish background and passion for studying Hebrew led him to teaching at Moody Bible Institute for nearly two decades. He taught multiple courses including Hebrew Exegesis, Hebrew Grammar, Old Testament Historical Literature, Life in Bible Times and much more. He also served as Provost and Dean at Shepherds Theological Seminary in Cary, NC. He has served as pastor at a Messianic Jewish congregation in Israel. He has been studying and teaching about the land and people of Israel for 35 years. He has written numerous articles and is a contributor to a forthcoming Zondervan publication, "The Messianic Jewish Study Bible."

In this important conversation, I sit down with Messianic Jewish scholar Dr. Golan Broshi to explore the revolutionary biblical roots of democracy and Western freedom. Discover how the Torah introduced groundbreaking ideas, that stood in stark contrast to the surrounding pagan nations and profoundly shaped the ideals of constitutional republics like America. This discussion defends the validity of the idea of a "Judeo-Christian" worldview and reveals why these ancient truths still matter for justice, freedom, and civilization today.

Why would a pastor walk away from the Hebrew Roots movement? In this interview, Pastor Gabe May of Headland Methodist Church shares his personal journey, what drew him into Hebrew Roots, what caused him to question it, and what led him to leave. Along the way, we examine the key biblical arguments for Hebrew Roots and uncover the deeper spiritual roots behind the movement.To support our work in challenging the Hebrew Roots movement, you can visit https://www.twomessianicjews.com/donate1:45 - Pastor Gabe's Christian upbringing  3:52 - What is Hebrew Roots?5:13 - How he got involved in Hebrew Roots9:50 - How Hebrew Roots affected his family 14:15 - What are Hebrew Roots communities  like? 18:00 - Hearing a Messianic Jewish perspective for the first time 23:47 - Why he believed he should be Torah observant  25:37 - Are Christians grafted into Israel? (Romans 11)36:41 - Do Christians become citizens of Israel? (Ephesians 2)41:10 - The Jerusalem Council Explained (Acts 15)43:05 - What about Acts 15:21? 46:26 - What is sinful? 53:12 - The spiritual roots behind Hebrew Roots?  1:11:40 - God's love for Jews and Gentiles 1:13:18 - Hebrew Roots in Messianic Jewish congregations 1:15:13 - Advice for Messianic Jewish  leaders 1:17:12 - Advice for those considering Hebrew Roots1:18:45 - The moment that caused a change 1:20:26 - The way Satan deceives 1:21:16 - Why repentance matters You can also watch on YouTubeFollow us on Social Media: FacebookInstagram

Rabbi Howard teaches on this parable about reconciliation.ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: ⁠⁠⁠⁠⁠⁠⁠https://bethmessiah.org/⁠⁠⁠⁠⁠⁠⁠Facebook: ⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/BethMessiahCongregationColumbusOh/⁠⁠⁠⁠⁠⁠⁠Instagram: ⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/bethmessiahcongregation/

Rabbi Jason Sobel, Messianic Jewish rabbi, spiritual advisor to The Chosen, and founder of Fusion Global, tells the full story of the supernatural encounter that transformed him from an Orthodox Jewish kid into one of the most respected teachers connecting the Old and New Testaments today.In this episode of The Resilient Show, host Chad Robichaux and Rabbi Sobel go deep on what it means to be a Messianic Jew, why most Jews have rejected Jesus as the Messiah, what the Bible actually says about Israel being God's chosen people, the truth behind the Talmud (and what it's NOT), the "Christ is King" controversy between Ted Cruz and Tucker Carlson, and the real spiritual war behind antisemitism throughout history.Rabbi Sobel also shares behind-the-scenes stories from working with Dallas Jenkins and Jonathan Roumie on The Chosen, why Jesus had to die on a tree (the Eden reversal), how the Jewish context of Scripture unlocks the Bible in "high definition," and the gospel message of salvation that changed his life.RABBI JASON SOBEL'S LATEST BOOK:- Transformed by the Messiah (forward by Dallas Jenkins) — https://www.fusionglobal.org/shop/transformed-by-the-messiah/FOLLOW RABBI JASON SOBEL & FUSION GLOBAL:- Website: https://www.fusionglobal.org- Rock Road Rabbi Tours to Israel: https://www.rockroadrabbi.com- YouTube: https://www.youtube.com/rabbijasonsobelCHAD ROBICHAUX'S NEW BOOK — "RIPTIDE" (pre-order for May 12):- https://www.tyndale.com/p/riptide/9781496488756——Stay up-to-date with all things Resilient by subscribing to our Resilient Times Newsletter: https://resilienttimes.substack.comRESILIENT:Follow Us On Patreon: ⁠https://patreon.com/theresilientshowFollow Us On Instagram: ⁠https://www.instagram.com/resilientshowFollow Us On Twitter:⁠ ⁠https://twitter.com/resilientshowFollow Us On TikTok:⁠ ⁠https://www.tiktok.com/@resilientshowLIVE RESILIENT STORE:https://shop.theresilientshow.comFollow Chad: ⁠⁠https://www.instagram.com/chadrobo_officialhttps://x.com/ChadRoboSPONSORS:GoldCo https://chadlikesgold.comSmith & Wesson: ⁠⁠https://www.smith-wesson.com⁠⁠Vortex Optics: ⁠https://vortexoptics.com⁠Gatorz Eyewear: ⁠⁠https://www.gatorz.com⁠⁠Allied Wealth: ⁠https://alliedwealth.com⁠BioPro+: ⁠⁠https://www.bioproteintech.com/CHAD30⁠⁠BioXCellerator: ⁠https://www.bioxcellerator.com⁠SLNT: https://slnt.com------The Resilient Show is a proud supporter of military and first responder communities in partnership with ⁠Mighty Oaks Foundation⁠.

Rabbi Howard continues his teaching on Matthew chapter 5. ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: ⁠⁠⁠⁠⁠⁠https://bethmessiah.org/⁠⁠⁠⁠⁠⁠Facebook: ⁠⁠⁠⁠⁠⁠https://www.facebook.com/BethMessiahCongregationColumbusOh/⁠⁠⁠⁠⁠⁠Instagram: ⁠⁠⁠⁠⁠⁠https://www.instagram.com/bethmessiahcongregation/

Rabbi Howard discusses the importance of counting the Omer and its significance to followers of Yeshua. ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: ⁠⁠⁠⁠⁠⁠https://bethmessiah.org/⁠⁠⁠⁠⁠⁠Facebook: ⁠⁠⁠⁠⁠⁠https://www.facebook.com/BethMessiahCongregationColumbusOh/⁠⁠⁠⁠⁠⁠Instagram: ⁠⁠⁠⁠⁠⁠https://www.instagram.com/bethmessiahcongregation/

Join us as David Brickner discusses the over 50 years of work done by one of the oldest Messianic Jewish ministries in the world. What makes Jews For Jesus such a powerful entity? What are they doing to share the message of Yeshua? What work are they doing in Israel? Join us to learn how God’s ‘chosen people’ are choosing more than ever to believe that Jesus is the promised Messiah.Become a Parshall Partner: http://moodyradio.org/donateto/inthemarket/partnersSee omnystudio.com/listener for privacy information.

IMPORTANT ADDITIONS TO THIS LESSON It is recommended you watch the video first.  After viewing the video Bible lesson, come back here to access these additions. Here's another awesome parallel that I did not include in the video.  It is clear that Bethlehem is called the CITY OF DAVID.  In the Bible it is referred to as the "city of David" because it was the birthplace and hometown of King David. This designation primarily appears in the New Testament regarding Jesus' birth, connecting his lineage to David. The key verses are Luke 2:4-11, 1 Samuel 16:1-4, and John 7:42. Jerusalem is also called the CITY OF DAVID.  Key Bible verses regarding the Jerusalem as the City of David are ... 2 Samuel 5:7 (NIV): "Nevertheless, David captured the fortress of Zion—which is the City of David." 2 Samuel 5:9 (ESV): "And David lived in the stronghold and called it the city of David. And he built the city all around from the Millo in complete circuit..." 1 Chronicles 11:5 (NIV): "The people of Jebus said to David, 'You will never get in here.' Nevertheless, David captured the fortress of Zion—which is the City of David." 1 Kings 8:1 (NIV): "Then King Solomon summoned into his presence at Jerusalem the elders of Israel... to bring up the ark of the Lord's covenant from Zion, the City of David." 1 Kings 11:43 (NIV): "Then he [Solomon] rested with his ancestors and was buried in the city of David his father." Nehemiah 3:15 (NIV): "...He [Shallun] repaired the Fountain Gate... up to the stairs going down from the City of David." On Passover Jesus, the Messiah, was crucified and died and was buried in the City of David, Jerusalem.  But, Jesus, the Messiah, was born in the City of David, Bethlehem.  The crucifixion of Jesus and His birth happen in the same area.  Bethlehem is 5 miles from the Temple Mount.   The map below shows the line between the Church of the Holy Sepulchre (the Old City of Jerusalem) and the Church of the Nativity (Bethlehem). Could it then be that Messiah was born on Passover in the City of David and Messiah would die on Passover in the City of David?  Perhaps.  It makes sense. Here's an detailed scholarly article from the Associates for Biblical Research that suggests Jesus was born on Passover.   Link - https://www.biblearchaeology.org/abr-projects/the-daniel-9-24-27-project-2/4368-pinpointing-the-date-of-christ-s-birth Rabbi Jonathan Cahn (renowned Messianic Jewish rabbi and Bible scholar) did a video also saying Yeshua was born at Passover.  His presentation is very interesting but he says Jesus was born during the time when lambs are born in Israel - spring from March to April.  This is a major error and it not correct.  (See this source - https://gospeltangents.com/2019/01/myth-lambing-season/) Lambs in Israel, particularly the predominant Awassi breed, are typically born in early winter, with the principal lambing season occurring in December and January. While some sheep may lamb through early spring, the heaviest activity aligns with the rainy season (November-March) to ensure fresh pasture for lactating ewes.  The fact that lambs are born in March/April at Passover and that the lambs in Bethlehem were raised for the Temple sacrifice that Jonathan Cahn uses is incorrect.  Consider modern myths about Christmas (see the article in total at https://www.1517.org/articles/debunking-popular-christmastime-myths-temple-shepherds-migdal-eder-and-swaddling-lambs 1) The Bethlehem shepherds were raising lambs for the temple This opinion, popularized long ago by Alfred Edersheim in The Life and Times of Jesus the Messiah, is based on scanty evidence drawn from the Mishnah, the basic compendium of Jewish law. 2) Jesus was born in a shepherd's tower called Migdal Eder This claim is based on the earlier, questionable legend that these were temple flocks. It was also suggested by Edersheim incorrectly.  Unlike the earlier opinion, however, this one is not even built on scanty evidence; it is built on thin air. 3) Shepherds swaddled lambs to keep them unblemished then placed them in a manger to keep them safe What is the evidence for this claim? There is none. It has spread like wildfire on recent FB posts. What we have is the fictional creation of someone's mind. However, here is the the presentation by Jonathan Cahn and is well worth the listen. He brings in other things we should consider as we ponder the birth of Messiah at Passover. Link - https://www.youtube.com/watch?v=ptlsXtTf6n0 Rev. Ferret - who is this guy? (John & Robin somewhere in the Middle East) What's his background?  Why should I listen to him?  Check his background at this link - https://www.dropbox.com/s/ortnret3oxcicu4/BackgrndTeacher%20mar%2025%202020.pdf?dl=0    

Rabbi Howard discusses Yeshua filling full the Torah and how he brings it to its intended manifestation or realization.ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: ⁠⁠⁠https://bethmessiah.org/⁠⁠⁠Facebook: ⁠⁠⁠https://www.facebook.com/BethMessiahCongregationColumbusOh/⁠⁠⁠Instagram: ⁠⁠⁠https://www.instagram.com/bethmessiahcongregation/

Part 2 of Rabbi Howard discussing what it means for Yeshua to fill full Torah.ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: ⁠⁠⁠⁠https://bethmessiah.org/⁠⁠⁠⁠Facebook: ⁠⁠⁠⁠https://www.facebook.com/BethMessiahCongregationColumbusOh/⁠⁠⁠⁠Instagram: ⁠⁠⁠⁠https://www.instagram.com/bethmessiahcongregation/

Rabbi Howard discusses the rich connections between Passover, resurrection, and the 50-day journey to Shavuot.ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: ⁠⁠⁠⁠⁠https://bethmessiah.org/⁠⁠⁠⁠⁠Facebook: ⁠⁠⁠⁠⁠https://www.facebook.com/BethMessiahCongregationColumbusOh/⁠⁠⁠⁠⁠Instagram: ⁠⁠⁠⁠⁠https://www.instagram.com/bethmessiahcongregation/

Rabbi Howard discusses what it means for us to be essential for illuminating the world to the reality of G-d in Messiah Yeshua.ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: ⁠https://bethmessiah.org/⁠Facebook: ⁠https://www.facebook.com/BethMessiahCongregationColumbusOh/⁠Instagram: ⁠https://www.instagram.com/bethmessiahcongregation/

Rabbi Howard discusses what it means for us to walk in the light of Messiah.ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: ⁠⁠https://bethmessiah.org/⁠⁠Facebook: ⁠⁠https://www.facebook.com/BethMessiahCongregationColumbusOh/⁠⁠Instagram: ⁠⁠https://www.instagram.com/bethmessiahcongregation/

Experiencing Passover  Part 8:  The Messianic Seder  -  English and Spanish.  Millions of Jewish People hold a seder every Passover. Why is a Messianic Jewish seder different?   Recorded March 28, 2026.  This year, 2026, the feast begins with the first Passover seder on Wednesday, April 1, 2026 after sunset. The feast will end on April 9, 2026 after sunset. Vivir la Pascua, parte 8: El Séder mesiánico  -  En inglés y español.  Millones de judíos celebran un séder cada Pascua. ¿En qué se diferencia un séder judío mesiánico?   Grabado el 28 de marzo de 2026.  Este año, 2026, la fiesta comienza con el primer séder de Pascua el miércoles 1 de abril de 2026, tras la puesta del sol. La fiesta terminará el 9 de abril de 2026, tras la puesta del sol. 

Living Faith: Introduction to the Book of James | James 1:1 Explained launches our verse-by-verse series by exploring the background, authorship, and purpose of James's letter to the twelve tribes in the Dispersion. In this episode, we examine the identity of James the Just—Yeshua's brother and leader of the Jerusalem community—and explore why he wrote his epistle to the twelve tribes scattered abroad. Was James Torah observant? What did “twelve tribes” mean in the first century? And how does this introduction prepare us for a faith that truly lives? This teaching introduces the Book of James by clarifying who James was, when he wrote, and who his audience was. We explore the historical and prophetic meaning of “the twelve tribes in the Dispersion,” showing how James's words reflected the early Messianic Jewish hope of Israel's restoration through Yeshua the Messiah. You'll also learn why James upheld Torah observance, what it means to walk in the “perfect law of liberty,” and how faith and obedience are inseparable in biblical discipleship. This teaching builds a vital foundation for everything that follows in the epistle.

Why would an Arab Israeli grandfather learn Yiddish—the language of European Jews—and teach it to his grandson? This surprising story comes from this week's guest speaker, Ruby Bishai, an Arab Israeli Christian. Ruby shared powerful stories from his family, his work in a Messianic Jewish ministry serving Arab and Jewish youth, and his passion to bridge and restore. To learn more about his inspiring work in the Land of Israel, visit fieldsofwheat.org. You can also listen to Ruby's message—based on his testimony and Matthew 15—here:

Before you listen to this podcast, part 2 of lesson 69 of Exodus, it is highly recommended that you listen to part 1.  It establishes the foundation for part 2 and part 3.  Here's the link to Exodus 69 part 1 - https://lightofmenorah.podbean.com/e/exodus-69-part-1-exod-291-20-ordain-fill-the-hands/?token=7ff856387a2146fbe29d60bdcecc5531 The concept of head and heart and hands and feet is a metaphor the rabbis of Jesus' day and before recognized.  It is found throughout the Bible.  In Jewish thought, the head, heart, hands, and feet symbolize the integration of a person's life, encompassing the faculties of intellect (head), mental capabilities & will (heart), and action (hands and feet), all directed toward serving God and living a moral, purposeful life. Symbolic Meanings Head (Intellect/Wisdom): is an input out device. We speak and see as output. We see and hear and taste as input.  From the input it goes directly to our heart. Heart (Mind & mental abilities & Will): the heart (lev) is the seat of our mind, our intellect, our mental capabilities. It is not related to our feelings or emotions. In the Hebrew scriptures the seat of emotions are the kidneys (see https://www.torahapologetics.com/language--word-studies/hebrew-anatomy-part-2-the-kidneys for this idea). Hands (Action/Deeds): the tools of action and the means by which a person translates intellectual understanding into tangible deeds – things that we do resulting from the intentions coming from our mind (hearts). Feet (The way we live/Our walk): how we live, the observable direction of our lives. This lesson might spur you on to do you own study of the concept of head and heart and hands and feet.  I watch for this constantly as I read and meditate and study and do research and even pray the text.  One example is when I say my morning prayers including the Shema that Jesus would've said three times a day.  I have been blown away as to how the concept of head and heart and hands and feet is everywhere in these Bible verse prayed by Jews three times a day in Jesus' day, before His time, and even till today.  Check it out …  THE SHEMA שׁמע Head and Heart and Hands and Feet Deuteronomy 6:4–9 "Hear (HEAD), O Israel! The LORD is our God, the LORD alone! "You shall love the LORD your God with all your heart (HEART) and with all your soul and with all your might. "These words, which I am commanding you today, shall be on your heart (HEART). "You shall teach (HEAD) them diligently to your sons (children) and shall talk (HEAD) of them when you sit in your house and when you walk (FEET) by the way and when you lie down and when you rise up. "You shall bind them as a sign on your hand (HAND) and they shall be as frontals on your forehead (HEAD). "You shall write them (HAND) on the doorposts of your house and on your gates (FEET). Deuteronomy 11:13–21  "It shall come about, if you listen (HEAD) obediently to my commandments which I am commanding you today, to love the LORD your God and to serve Him with all your heart (HEART) and all your soul, that He will give the rain for your land in its season, the early and late rain, that you may gather (HAND) in your grain and your new wine and your oil. "He will give grass in your fields for your cattle, and you will eat and be satisfied. "Beware that your hearts (HEART) are not deceived, and that you do not turn away (FEET) and serve other gods and worship them. "Or the anger of the LORD will be kindled against you, and He will shut up the heavens so that there will be no rain and the ground will not yield its fruit; and you will perish quickly from the good land which the LORD is giving you. "You shall therefore impress these words of mine on your heart (HEART) and on your soul; and you shall bind them as a sign on your hand (HAND)  and they shall be as frontals on your forehead (HEAD). "You shall teach (HEAD) them to your sons (children), talking (HEAD) of them when you sit in your house and when you walk (FEET) along the road and when you lie down and when you rise up. "You shall write them (HAND) on the doorposts of your house and on your gates (FEET), so that your days and the days of your sons may be multiplied on the land which the LORD swore to your fathers to give them, as long as the heavens remain above the earth. Numbers 15:37–41 The LORD also spoke to Moses, saying, "Speak to the sons of Israel, and tell them that they shall make (HAND) for themselves tassels on the corners of their garments throughout their generations, and that they shall put (HAND) on the tassel of each corner a cord of blue. "It shall be a tassel for you to look (HEAD) at and remember (HEART) all the commandments of the LORD, so as to do (HAND) them and not follow (FEET) after your own heart (HEART) and your own eyes (HEAD), after which you played the harlot (FEET), so that you may remember (HEART) to do (HAND) all My commandments and be holy to your God. "I am the LORD your God who brought you out from the land of Egypt to be your God; I am the LORD your God. In this lesson I commented on Psalm 119:2 and the phrase “seek Him with all their heart.”  It has nothing to do with someone “looking” for God or Jesus since they do not feel His closeness or since He is invisible, we ask where is He.  Two podcasts that demonstrate that God is always with us and there is no reason to look for Him are Truth Nuggets 3 part 1 & 2.  These lessons will enhance our understanding that if we are His people, if we are truly His disciples, the followers of Jesus, and He is always with us.  There is absolutely no reason to go looking for the Lord as per the very words of God.  Moreover, it is more than the Holy Spirit who dwells in us.  Check them out …   Truth Nuggets 3 part1 – https://lightofmenorah.podbean.com/e/truth-nuggets-lesson-3-part-1/   Truth Nuggets 3 part 2 – https://lightofmenorah.podbean.com/e/truth-nuggets-lesson-3-part-2/?token=ddbd4a5471c8c67b359d9cb31ea26d7b   Light of Menorah did a podcast of this concept.  It is Truth Nuggets 13 entitled, “Head and Heart and Hands and Feet.” The link is below.  Over and over again we read the about being righteous and it is pictured in the way we talk or hear or listen (our head) or in our work or results of what we do (hands)  and in the ways we walk (feet) – walk in the commands of the Lord and walk in our own ways.  It is also pictured in the way we think or our emotions of feelings (heart).  Just consider the text in the prophet Isaiah. "Where will you be stricken again, As you continue in your rebellion? The whole head is sick And the whole heart is faint. From the sole of the foot even to the head There is nothing sound in it, Only bruises, welts and raw wounds, Not pressed out or bandaged, ... So when you spread out your hands in prayer, I will hide My eyes from you; Yes, even though you multiply prayers, I will not listen. Your hands are covered with blood." (Isa 1:5-15) In one chapter we see this concept played out quite clearly.  The rebelliousness against God is pictured using the concept “head and heart and hands and feet.”  Another place this is seen is in the consecration of the high priest Aaron and his sons.  This is exactly what we are focusing in on in this podcast and in part 1.  Consider … "Then you shall take the other ram, and Aaron and his sons shall lay their hands on the head of the ram. "You shall slaughter the ram, and take some of its blood and put it on the lobe of Aaron's right ear and on the lobes of his sons' right ears and on the thumbs of their right hands and on the big toes of their right feet, and sprinkle the rest of the blood around on the altar. (Exo 29:19-20) In the Torah Commentary by the Messianic Jewish scholar, Tim Hegg (make sure you check out his website as another resource for Bible study - https://torahresource.com/) says that these body parts in the ancient Middle East and among the ancient Hebrews came to mean hearing and obeying the Torah of the Lord using the ear (Head).  The right hand symbolizes one's work.  Aaron had his hand dedicated to the daily work of the sacrifices of the Lord (Hand).  His feet symbolize that he walk according the God's ways and maintain his right standing before God in his daily movements in life (Feet).  There are two verses that you may remember that deal with the heart.  In these verses we see that the heart is the source of our wickedness and our evil ways and thoughts.  Consider … "The heart is more deceitful than all else And is desperately sick; Who can understand it? "I, the LORD, search the heart, I test the mind, Even to give to each man according to his ways (feet), According to the results of his deeds(hands). (Jer 17:9-10) "But the things that proceed out of the mouth(head) come from the heart, and those defile the man. "For out of the heart come evil thoughts (heart), murders(hands), adulteries(hands), fornications(hands), thefts (hands), false witness(head)., slanders(head). (Mat 15:18-19) Let's delve into this and see the dramatic place it takes us.  Let's study this idea God seems to use to teach from Genesis to Revelation.  Come let's learn about Head and Hearts and Hands and Feet. Link - https://lightofmenorah.podbean.com/e/truth-nuggets-psalms-13-psm-151-3-head-heart-hands-feet/ In this lesson there is only one way to cleanse and sanctify and purify us head and heart and hands and feet.  It is found in the picture below.  It is the direction that God was taking the concept of head and heart and hands and feet.  

Rabbi Jonathan Cahan, a Messianic Jewish rabbi, famous throughout the world, did a video released today.  It came one day after mine.  I did not know this.  Jonthan, my dear brother in Yeshua, confirms what I taught in my video but adds to it; he adds things I missed.  The Bible is true brothers and sisters.  God is real.  He made promises and predictions 1000's of years ago.  Promises that are true and prove we can rely on Him. We are seeing this happen before our eyes now.  Check it out ... Link - https://youtu.be/UUKstmztpoE?si=yElRPzFbsI4rsubT

While the feast of Purim isn't a mandatory Feast of the Lord, it's a very important feast in the Jewish calendar. We've been learning about the how's and why's, and we'll continue learning about this feast, but particularly from a Messianic Jewish perspective.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

How should non-Jewish believers who are drawn to Torah observance relate to the broader Messianic Jewish movement? In this video, I sit down with Messianic Jewish Rabbi Eric Tokajer to unpack his thought-provoking article, “The Fringe Group Problem.” We discuss what Messianic Judaism is, why many Gentile believers who love Torah end up in movements that are separated from the broader Messianic Jewish community, and how we can walk together instead of separately. If you're passionate about the Torah and about unity between Jews and Gentiles in Messiah, I hope this discussion will bless and encourage you.www.davidwilber.com

Messianic Apologetics editor John McKee reviews the current status of much of the One Law/One Torah sub-movement. How have things developed in the past ten years or so? What developments have taken place within the Messianic Jewish sphere of influence? Why is a ministry like Outreach Israel and Messianic Apologetics seen to be negative, in 2026, to One Law/One Torah theology? What has changed? This is then followed by a review of important stories and issues from the past day or so, largely witnessed on social media.

Experiencing Purim  Part 2:  A Festival For Everyone Who Loves God  -  English only.  Purim is a joyous festival for Jewish people.  But what about people who were not born Jewish and attend a Messianic Jewish congregation? Is the Festival of Purim for them as well? The scripture has a very clear answer for that question!  This is a rebroadcast of a podcast originally recorded March 13, 2022.

Meet Ana: A homeschool mom of three who transformed her journey into a successful blog. She is also a Messianic Jewish biblical scholar-in-training and a passionate teacher of Hebrew and the Bible. Ana's mission is to empower moms to move from stressed to blessed, cultivating a restful, living education.

Tim Sigler is the CEO of Ariel Ministries, a Messianic Jewish organization, founded by Arnold Fruchtenbaum. Today, Tim teaches from Isaiah 53, “The Servant Song”.1. The Message of IsaiahFour passages in Isaiah 40-55 have been identified as “songs” celebrating the sacrificial life of a righteous servant of God who brings about the redemption of others. They are Isaiah 42:1-9; 49:1-13; 50:4-11; and 52:13-53:12.Rivka's Isaiah 53 Story - Pt.1Have you identified the Servant?2. Syntax of the ServantAn examination of the grammar of Isaiah 53 demonstrates that a singular individual Jewish person would suffer for the sins of the nation as a whole. The graphic description and gruesome details outline how it was the LORD's plan to punish one individual for the salvation of many others.Rivka's Isaiah 53 Story - Pt. 2Have you believed the report?3. The Salvation of the ServantIsaiah 53 predicted Messiah's sacrificial work to accomplish salvation for all who would trust in Him. It is possible to outline the chapter as follows: Messiah will come (1-3), Messiah will carry (4-6), Messiah will be cut off (7-9), Messiah will conquer (10-12).The Jerusalem RoadSin separates (1:18; 59:1)Servant's Substitute Sacrifice (53:6)Salvation to all who trust in the LORD and turn to Him (12:2; 55:7)Rivka's Isaiah 53 Story - Pt. 3Do you have atonement for your sins?Behold My ServantYouTube: https://youtube.com/live/ldLVGxs7Je0Send a text

ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: https://bethmessiah.org/Facebook: https://www.facebook.com/BethMessiahCongregationColumbusOh/Instagram: https://www.instagram.com/bethmessiahcongregation/

ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: https://bethmessiah.org/Facebook: https://www.facebook.com/BethMessiahCongregationColumbusOh/Instagram: https://www.instagram.com/bethmessiahcongregation/

Assistant Congregational Leader Jared Shatz discusses Mark 4.ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: https://bethmessiah.org/Facebook: https://www.facebook.com/BethMessiahCongregationColumbusOh/Instagram: https://www.instagram.com/bethmessiahcongregation/

Today in History: In the days of the Persian Empire, Zechariah the Prophet saw a vision of four colored horses standing among myrtle trees (see Zechariah 1:7). It's also the memorial of the “Even Tzohar,” Rabbi Yechiel Tzvi Lichtenstein (of blessed memory). He was a Messianic Jewish pioneer who died in 1912 CE (5672). He was born in 1831 in Moldavia and became a disciple of Yeshua while studying in Yeshiva. He wrote a very important Hebrew commentary on the Apostolic Scriptures (New Testament).This week's portion is called Mishpatim (judgements)TORAH PORTION: Exodus 22:28[27]–23:5GOSPEL PORTION: Mark 13:24–31What verse spoke to you most today and why?Did you learn something you need to do in your life?Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context!THE KIDS' JOURNAL is available from ⁠⁠⁠⁠https://arielmedia.shop⁠⁠⁠⁠BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠⁠https://dailybreadmoms.com⁠⁠The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society.INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmomsTags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

James and Lola Klein share their journey as Messiah followers and what it means to have a "life well lived."ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: https://bethmessiah.org/Facebook: https://www.facebook.com/BethMessiahCongregationColumbusOh/ Instagram: https://www.instagram.com/bethmessiahcongregation/

NOTE: this is a repeat of the 2016 interview. I did with Rabbi Jonathan Bernis.Rabbi Jonathan is the founding Rabbi of my home congregation, Congregation Shema Yisrael in Rochester, New York. Jonathan has been a leader in the Messianic Jewish community for more than 30 years. He has authored numerous books and has planted communities all over the world. Rabbi Jonathan currently serves as the President and CEO of Jewish Voice Ministries International (JVMI).Jonathan resides in the Los Angeles area with his wife, Elisangela, and their two daughters. He has a heart for Los Angeles and is excited to see Jewish and interfaith families thrive in the Heritage Community!

Why is your calling important? What unique purposes can the Jewish people fulfill by returning to the Jewish Messiah? Join Dr. Mitch Glaser, president of Chosen People Ministries, as he provides an analysis on Romans 11 and the olive tree that connects us all while providing a glimpse into the future of the Messianic Jewish movement. We can be encouraged knowing that we have unique yet intertwined callings that pour into the ultimate plans G-d has for His people and the whole world. Shabbat Shalom!Romans 11.16–24; Ephesians 2.8-9; Luke 21.24; Matthew 23.37; Romans 11.11Prayer Requests or send an email to info@bethhallel.orgCBH WebsiteDonateYouTube Channel

Rabbi Silverman picks up from last week's discussion, with describing what it is to be a "peacemaker."ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: https://bethmessiah.org/Facebook: https://www.facebook.com/BethMessiahCongregationColumbusOh/ Instagram: https://www.instagram.com/bethmessiahcongregation/

Rabbi Silverman unpacks Shalom, and what it is to be a "peacemaker" (Part 1 of 2)ABOUT BETH MESSIAH CONGREGATION:As a Messianic Jewish synagogue, BMC embraces Yeshua as the Messiah and includes Jewish and Gentile followers of Yeshua from diverse backgrounds. We delight in vibrant community life, lifelong learning, and walking in the way of the L-RD in Messiah Yeshua.LINKS:Website: https://bethmessiah.org/Facebook: https://www.facebook.com/BethMessiahCongregationColumbusOh/ Instagram: https://www.instagram.com/bethmessiahcongregation/

Matt's journey of faith began early, growing up with a father who was a Messianic rabbi, which instilled in him a deep passion to see the Jewish people — and the nations — come to know Yeshua (Jesus) as Messiah. After earning his B.A. in Religion from Nyack College, Matt spent time serving in New York and Maryland before ultimately moving to Seattle to continue his ministry. Since 2010, he has led Restoration, a vibrant Messianic Jewish community committed to living out the Good News in a Jewish context. With over twenty years of experience as an ordained rabbi, he continues to serve as a leader, teacher, and encourager within the growing Messianic movement. Matt is the author of Jesus Never Said Anything New (available on Amazon) and serves on the board of Jewish Voice Ministries International. He and his wife, Laura, live in Seattle with their three children.

In this captivating episode of Holy Disruption, host Heather Schott is joined by special guest Jonathan Cahn, a renowned Messianic Jewish rabbi, author, and prophetic voice. Together, they discuss the spiritual battles facing America, drawing parallels between ancient biblical patterns and modern events. They delve into the symbolic significance of figures like Donald Trump, Kamala Harris, and other political leaders, exploring how these manifestations reflect a greater spiritual war for the nation's soul. Rabbi Cahn also shares profound insights from his latest book, 'The Avatar,' and emphasizes the urgency of revival and reformation within the church. Heather and Jonathan call the church to awaken and stand firm in their faith, pushing back against darkness to prepare for a great harvest. The episode concludes with a powerful prayer for awakening and revival in America, urging believers to live boldly and publicly for Christ.

What is the significance of being a part of a congregation? What effect can you have on others? Join guest speaker Pastor Matt Johnston of North Metro Church as he caps off 2025 by reflecting on the positive impact the Messianic Jewish movement, both ancient and modern, has had on his life and the lives of many others. Be strengthened knowing that your passion, involvement, and heart towards others can have an eternal impact. Happy New Year!1 Corinthians 1.1-8; Ephesians 1.1-2; Ephesians 1.15-17; Philippians 1.1-7; Philemon 1.1-6; 1 Thessalonians 1.1-3; 2 Thessalonians 1.1-3; Romans 1.1-2; Romans 1.7-12Prayer Requests or send an email to info@bethhallel.orgCBH WebsiteDonateYouTube Channel

Join Jeff on Right On Radio with returning guest John Brisson for a wide‑ranging Wednesday show that mixes Bible study, geopolitical analysis, and current‑event speculation. The episode opens with the Word on Word segment (Matthew 1:20–21 vs. Ephesians 4:2) and moves into deep discussion about prophecy, humility, and what believers should expect in turbulent times. Jeff and John debate eschatological scenarios — including Gog and Magog, the possibility of a larger World War III, conscription in Europe, Russia's ties with North Korea, and the strategic dynamics in Syria, Israel, and the Golan Heights. They contrast differing readings of scripture, the timing of prophetic fulfillment, and how national sins and Christian believers in many countries factor into God's judgment. The hosts analyze contemporary political flashpoints: speculation about President Trump's Oval Office address and the Q‑operation narrative, potential announcements (Gaza peace deal 2.0 / Abraham Accord), the rumored release of Epstein documents, and the Atlas event. They also cover Trump's designation of fentanyl as a weapon of mass destruction and discuss allegations about Canada's role in fentanyl production and distribution. Religious and cultural tensions are a major focus: the episode examines Hanukkah celebrations, Judaizer activism and Messianic Jewish voices on social media, Temple Institute activity, and the clash between celebrating Old Testament festivals and New Covenant practice. Specific personalities referenced include Miriam Adelson, Mark Levin, Rabbi Brian Samuel, Alan Dershowitz, and others — and the hosts critique media narratives, plausible deniability in political speech, and the rise of anti‑Semitism online. Jeff shares personal updates — finishing a book, upcoming Rumble coverage of an important developing story, and invitations to a Wednesday prayer meeting on Right On Radio's Telegram channels. Throughout the show the central takeaways are clear: stay spiritually grounded, prepare practically without fear, listen critically to political theater, and watch for major developments in the coming days. Want to Understand and Explain Everything Biblically?  Click Here: Decoding the Power of Three: Understand and Explain Everything or go to www.rightonu.com and click learn more.  Thank you for Listening to Right on Radio. Prayerfully consider supporting Right on Radio. Click Here for all links, Right on Community ROC, Podcast web links, Freebies, Products (healing mushrooms, EMP Protection) Social media, courses and more... https://linktr.ee/RightonRadio Live Right in the Real World! We talk God and Politics, Faith Based Broadcast News, views, Opinions and Attitudes We are Your News Now. Keep the Faith

Do the New Testament writings vilify Jews and Judaism? Sadly, there are professing Christians today who claim they do. To address this error and shed light on several often-misinterpreted passages, I'm joined by Dr. Igal German, a Messianic Jewish scholar and apologist. I'm grateful to have Dr. German with us to tackle this important topic.https://davidwilber.com/

We have on Rabbi Eric Lakatos of Tikvat Yisrael Cleveland, Ohio to discuss his new Messianic Jewish siddur, Siddur Nishmat Kol Chai, and Messianic Jewish liturgy. We discuss why liturgy matters, the importance of Hebrew, and questions that Messianic communities face when considering liturgy in their services. Enjoy!A link to Rabbi Eric's websiteA link to Rabbi Eric's podcastA link to Tikvat Yisrael Cleveland______________________   You can also watch on our ⁠⁠⁠⁠YouTube channel⁠⁠⁠⁠    Follow us on Social Media:     ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠

Today in History: The Maccabees removed the stones of the defiled altar from the Holy Temple (according to tradition, see the historical book 1 Maccabees 4:43). The memorial of Rabbi Daniel Zion (of blessed memory), a Messianic Jewish pioneer who died in 1979 CE (5740). Rabbi Zion was one of the chief rabbis of Bulgaria during World War II and a believer in Yeshua. He helped save 800 Jews from the Nazis, but ended up a prisoner himself. He survived and, in 1949, he moved to Israel.This week's portion is called Chayei Sarah (Sarah's Life) TORAH PORTION: Genesis 25:1–11GOSPEL PORTION: Matthew 12:1–21What verse spoke to you most today and why?Did you learn something about God?Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context!THE KIDS' JOURNAL is available from ⁠⁠⁠⁠https://arielmedia.shop⁠⁠⁠⁠BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠⁠https://dailybreadmoms.com⁠⁠The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society.INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmomsTags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

Today in History: The memorial of Abram “Bram” Poljak (of blessed memory), a Messianic Jewish pioneer who died in 1963 CE (5724). Poljak was an Orthodox Jew, born in Ukraine. Leo Tolstoy's books helped him believe Yeshua is the Messiah. He was miraculously released from a Nazi prison and moved to Israel to help others like himself.This week's portion is called Lech Lecha (Go Forth) TORAH PORTION: Genesis 12:14–13:4GOSPEL PORTION: Matthew 5:38–48What verse spoke to you most today and why?Did you learn something about God?Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context!THE KIDS' JOURNAL is available from ⁠⁠⁠⁠https://arielmedia.shop⁠⁠⁠⁠BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠⁠https://dailybreadmoms.com⁠⁠The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society.INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmomsTags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

Christians claim that Jesus is the Messiah, but how can we know if that is true? Jesus revealed the truth about himself through passages in the Torah, the Prophets, and the Writings, which together comprise the Tanakh (the Old Testament). Messianic Jewish author David Brickner will guide us through twelve prophecies from all three sections of the Tanakh to show why God promised a Messiah, how God planned to bless the whole world through the Jewish people, the location and strange circumstances of the Messiah's birth, and more. Join us for a fascinating conversation.Become a Parshall Partner: http://moodyradio.org/donateto/inthemarket/partnersSee omnystudio.com/listener for privacy information.

On Washington Wednesday, the “MAHA” report; on World Tour, news from Nigeria, Sweden, Mongolia, and El Salvador; and a Messianic Jewish rabbi responds to the recent violence. Plus, bees on the loose, Hans Fiene on the “race wars,” and the Wednesday morning newsSupport The World and Everything in It today at wng.org/donate.Additional support comes from Ridge Haven Camp and Retreat Centers in Brevard, North Carolina, and Cono, Iowa. Camp and year-round retreat registrations at ridgehaven.orgFrom Evangelism Explosion International. Helping believers share the good news of Jesus with the world. EvangelismExplosion.orgAnd from the MIssion Focused Men for Christ podcast. This month: fathers helping sons embrace biblical manhood. Mission Focused Men for Christ on all podcast apps.