Parable #38. “Ten servants given minas:”

1. Today is Day #38
2. The Thirty-eighth Mashal of Messiah
3. Part I
4. A five-fold context
5. The Time of the Appearance of the Kingdom of Adonai
6. The Distant Country the Messiah was going to was Heaven
7. The Prophet Daniel and the mina (mene, maneh)
8. We learn specifically what the figure of ten minas is by a careful reading of Daniel 1:20
9. Ten fingers or two hands full of wisdom and understanding
10. The Wisdom and Understanding of the Divine Redemption
11. The organized religious and political rebellion against the Messiah
12. When the Messiah returns as King
13. The first and second servants are united as one Man
14. The measure of the stature that belongs to the fullness of Messiah
15. “I am Adonai who sanctifies you!”
16. There are Ten Forgiveness sayings of Messiah in the Four Jewish Gospels
17. A three-fold stewardship of the Grace of Adonai
18. The corporate witness to the one who is full of Chesed & Emet
19. Participation in the glorious future Administration of the Holy Spirit
20. Keeping the Divine Redemption out of public circulation
21. Trampling underfoot the Divine Redemption & insulting the Spirit of Chesed
22. Bringing down the judgment of Adonai upon one’s own head
23. Part II
24. The Law of Non-mention
25. The Messiah is Adonai cloaked in human form
26. Seventy years had passed…
27. First, go forward in time to the Seven Successor Assemblies
28. Messiah has come, the times of the Gentiles are past, the Golden Age of Israel has begun
29. Salvation is from the Jews
30. Second, go back in time to the Three Founder Assemblies
31. The Seven Malakim
32. From 3 to 7 to 3 again
33. Three Elders (Two Faithful and One Unfaithful)
34. Faithful Elder #1
35. The Beloved Talmid
36. Faithful Elder #2
37. Unfaithful Elder #1
38. The 3 Assemblies and 3 Cities
39. An entirely Jewish-led affair
40. From 3 Servants to 2 Servants
41. The Seven Servants and their Seven Cities
42. First Servant and the His City #1
43. Second Servant and His City #2
44. Third Servant and His City #3
45. Fourth Servant and His City #4
46. Fifth Servant and His City #5
47. Sixth Servant and His City #6
48. Seventh Servant and His City #7
49. The Rest of the Story: Faithful & Unfaithful Sons

Today is Day #38:

1. Today is “Day #38” in the forty-nine day Countdown to Shavuot.

2. Today is thirty-eight days of the Omer.

Today is thirty-eight days, which are five weeks and three days of the Omer.

.היום שמונה ושלושים יום, שהם חמישה שבועות ושלושה ימים בעומר

Haiyom shmonah ushloshim yom, shehaym chamishah shavuot ushloshah yamim ba’omer.

“You shall count for yourselves — from the day after the Shabbat, from the day when you bring the Omer of the waving — seven Shabbats, they shall be complete. Until the day after the seventh sabbath you shall count, fifty days.” (Leviticus). “You shall count for yourselves seven weeks, from when the sickle is first put to the standing crop shall you begin counting seven weeks. Then you will observe the Festival of Shavu’ot for Adonai Eloheinu.” (Deuteronomy).

“Blessed are You, Adonai Eloheinu, King of the Universe, who has sanctified us with His commandments and commanded us to count the Omer.”

ברוך אתה, אדוני אלוהינו, מלך העולם, אשר קדשנו במצוותיו וצוונו על ספירת העומר.פ

Baruch atah, Adonai Eloheinu, melech ha’olam, asher kid’shanu b’mitzvotav v’tzivanu al sefirat ha’omer.

The Thirty-eighth Mashal of Messiah:

{Classical & Mishnaic Hebrew}

וַיֹּאמֶר אִישׁ אֶחָד מִן־הָאַצִּילִים הָלַךְ אֶל־אֶרֶץ רְחוֹקָה לָקַחַת־לוֹ מַמְלָכָה וְלָשׁוּב׃ וַיִּקְרָא אֶל־עֲשָׂרָה מֵעֲבָדָיו וַיִּתֵּן לָהֶם עֲשָׂרָה מָנִים וַיֹּאמֶר לָהֶם סַחֲרוּ בָהֶם עַד בֹּאִי׃ וּבְנֵי עִירוֹ שֹׂנְאִים אוֹתוֹ וַיִּשְׁלְחוּ מַלְאָכִים אַחֲרָיו לֵאמֹר מָאַסְנוּ אוֹתוֹ הָאִישׁ מִמְּלֹךְ עָלֵינוּ׃

{Modern Hebrew}

לפיכך אמר: איש אציל אחד הלך אל ארץ רחוקה לקבל סמכות למלוכה ולשוב לארצו. קדם לכן קרא לעשרת עבדיו, נתן להם עשרה מנים ואמר להם, סחרו עד בואי. אולם בני ארצו שנאו אותו ושלחו משלחת אחריו, לומר: איננו רוצים שזה ימלך עלינו. פ

He (Ha-Mashiach) said:
A certain man of nobility went to a distant land to take a kingdom for himself and then return. He called ten of his servants (כל עשרת עבדיו יהודיים) and gave them ten manim (-ten minas). He said to them, “Engage in commerce with them until I come.” The inhabitants of his town hated him and sent messengers after him to say, “We have rejected that man from ruling over us.”

The First Servant

וַיְהִי אַחֲרֵי קַחְתּוֹ אֶת־הַמַּמְלָכָה וַיָּשֹׁב וַיְצַו לִקְרֹא אֶת־הָעֲבָדִים הָהֵם אֲשֶׁר נָתַן לָהֶם אֶת־הַכֶּסֶף לְמַעַן יֵדַע מָה־הִרְוִיחַ כָּל־אֶחָד בְּמִסְחָרוֹ׃ וַיָּבֹא הָרִאשׁוֹן וַיֹּאמַר אֲדֹנִי מָנֶה שֶׁלְּךָ הֵבִיא עֲשֶׂרֶת מָנִים׃ וַיֹּאמֶר אֵלָיו הֱטִיבוֹתָ לַעֲשׂוֹת הָעֶבֶד הַטּוֹב תַּחַת אֲשֶׁר הָיִיתָ נֶאֱמָן בִּמְעַט מִזְעָר הֱיֵה שַׁלִּיט עַל־עֶשֶׂר עָרִים׃

אחרי שקבל את המלוכה חזר וצוה לקרא אליו את העבדים אשר נתן להם את הכסף, כדי לדעת מה הרויח כל אחד במסחרו. נגש הראשון ואמר, אדוני, המנה שלך הכניס עשרה מנים. השיב ואמר לו, יפה, עבד טוב! הואיל והיית נאמן במעט מזער, היה שליט על עשר ערים. פ

After he took the kingdom (after receiving the monarchy), he returned. He gave a command to call those servants to whom he gave the money, so that he could know what each one earned through his commerce. The first came and said, “My Master, your maneh (mina) brought ten manim (minas).” He said to him, “You have done well, good servant (ebed tov). Since you have been faithful with just a little, be a ruler over ten cities!”

The Second Servant

וַיָּבֹא הַשֵּׁנִי וַיֹּאמַר אֲדֹנִי מָנֶה שֶׁלְּךָ עָשָׂה חֲמֵשֶׁת מָנִים׃ וַיֹּאמֶר גַּם־לָזֶה אַף־אַתָּה הֱיֵה עַל־חָמֵשׁ עָרִים׃

בא השני ואמר, “אדוני, המנה שלך עשה חמשה מנים. השיב ואמר גם לזה, ואתה היה על חמש ערים. פ

The second one came and said, “My Master, your maneh has been made five manim.” He also said to this one, “Even you—be over five cities!”

The Third Servant

וַיָּבֹא הָאַחֵר וַיֹּאמַר הֵא־לְךָ מָנֶה שֶׁלָּךְ אֲשֶׁר־הָיָה אֶצְלִי צָרוּר בְּסוּדָר׃ מִיִּרְאָתִי אֹתְךָ כִּי אִישׁ קָשֶׁה אָתָּה לֹקֵחַ אֶת־אֲשֶׁר לֹא הִנַּחְתָּ וְקֹצֵר אֶת־אֲשֶׁר לֹא זָרָעְתָּ׃ וַיֹּאמֶר אֵלָיו עַל־פִּיךָ אֶשְׁפָּטְךָ הָעֶבֶד הָרָע אַתָּה יָדַעְתָּ כִּי־אֲנִי אִישׁ קָשֶׁה לֹקֵח אֶת־אֲשֶׁר לֹא הִנַּחְתִּי וְקוֹצֵר אֶת־אֲשֶׁר לֹא זָרַעְתִּי׃ וְלָמָה לֹא־נָתַתָּ אֶת־כַּסְפִּי לַשֻּׁלְחָנִי וַאֲנִי בְּבוֹאִי הָיִיתִי תּוֹבֵעַ אוֹתוֹ בְּמַרְבִּית׃

ואחר בא ואמר, אדוני, הנה המנה שלך שהיה צרור אצלי במטפחת, שכן פחדתי ממך מפני שאיש קשה אתה: לוקח את אשר לא הנחת וקוצר את אשר לא זרעת. השיב ואמר לו, על-פי דברך אשפט אותך, עבד רשע! אתה ידעת כי איש קשה אני, לוקח את אשר לא הנחתי וקוצר את אשר לא זרעתי. מדוע לא הפקדת את כספי אצל השלחני, ואני בבואי הייתי תובע אותו עם הרבית? פ

The other came and said, “Master, here is your maneh that was with me, wrapped up in a scarf due to my fear of you; for you are a difficult man taking what you did not put down and reaping what you did not sow.” He said to him, “I will judge you according to your mouth, wicked servant! (ebed rasha) You know that I am a difficult man taking what I did not place and reaping what I did not sow! Why did you not give my money to the money changer (shulcani-שֻּׁלְחָנִי), so that when I came I could claim it with an increase?”

The remaining Seven Servants

וַיֹּאמֶר אֶל־הָעֹמְדִים שָׁם שְׂאוּ מִמֶּנּוּ אֶת־הַמָּנֶה וּתְנוּ אֶל־אֲשֶׁר־לוֹ עֲשֶׂרֶת הַמָּנִים׃ וַיֹּאמְרוּ אֵלָיו אֲדֹנֵינוּ יֶשׁ־לוֹ עֲשֶׂרֶת מָנִים׃

ולעומדים לידו אמר, קחו ממנו את המנה ותנו לזה אשר לו עשרה מנים.” השיבו לו, “אדוננו, יש לו עשרה מנים! פ

He said to those standing there [the seven remaining servants of the group of ten, who had yet to report to their master], “Take the maneh from him and give it to the one who had ten manim!” They replied, “Our Master, he has ten manim!”

The Nimshal

הֵן אֲנִי אֹמֵר לָכֶם כִּי כָל־אִישׁ שֶׁיֶּשׁ־לוֹ יִנָּתֵן לוֹ וַאֲשֶׁר אֵין לוֹ יֻקַּח מִמֶּנּוּ גַּם אֶת־אֲשֶׁר־לוֹ׃ אֲבָל אֶת־אֹיְבַי הָהֵם אֲשֶׁר מְאָסוּנִי מִמְּלֹךְ עֲלֵיהֶם הָבִיאוּ אֹתָם הֵנָּה וְהִרְגוּ אֹתָם לְפָנָי׃

אומר אני לכם, כל מי שיש לו ינתן לו; ומי שאין לו, גם מה שיש לו ילקח ממנו. אבל את אויבי אלה, אשר אינם רוצים כי אמלך עליהם, הביאו אותם הנה והרגו אותם לפני. פ

“See, I say to you that everyone who has, it will be given to him, and whoever does not have, even what he has will be taken from him. But bring here those enemies of mine who rejected me from ruling over them, and kill them in front of me.”

Part I:

The Mashal of the Ten Servants Given Minas follows immediately after the Messiah’s positive encounter with a tax collector named Zacchaeus. Zacchaeus’ name means the “Cleansed and Pure One.” Something we all need to be.

In Roman occupied Israel tax collectors were the ones who extracted financial resources for Rome from their fellow Jewish (Yehudi) countrymen. These men were greatly disliked for good reason. They took more money than the Roman tax required. As a reward for their collecting taxes for the Roman Empire the Jewish tax collectors were authorized to add on top of the taxes whatever additional charges they pleased. This is how the tax collectors acquired great wealth for themselves. This is why the tax collectors were so despised and hated by their fellow Yehudim.

Due to Messiah’s positive influence on the tax collector Zacchaeus (זַכַּי-Zakkai), he voluntarily gave up half of his possessions to the destitute, and returned “fourfold” of all of the monies he had defrauded during his entire time serving as a tax collector (in reference to the term fourfold, cf. 2 Samuel 12:6).

A five-fold context:

Context of purpose #1:  The stewardship narrative of the man who became Rich in Adonai, the ‘Cleansed and Pure One’ (Zakkai), sets up the the purpose of today’s mashal. Today’s mashal is about the personal and corporate accountability of Israel’s people and nation to the LORD our God. It is about our stewardship of the gift of life and the precious resources that the Holy One has entrusted into our care; especially our stewardship of Abba Avinu’s (Father our Father’s) gift of Divine Redemption.

Context of place #2:  It is also important for us to remember that this mashal on stewardship and accountability is being taught by the Messiah while he is in the process of leaving Jericho and heading to the Temple in Jerusalem (המקדש בירושלים).

Context of origin #3:  Symbolically this means that the Messiah is involved in a sojourn of prophetic role-play. Like father Abraham the Messiah begins his travel narrative in an ancient center of moon worship (at Jericho).

Context of destination #4:  Then ‘Or Yisra’el (the LIght of Israel) and Or Ha’Olam (the Light of the World) proceeds on to his final destination that ends at the Temple in Jerusalem; at the center of the worship of Adonai, the Majesty on High (HaGedullah Bamaron).

Therefore, these contextual meta-narrratives (sub-narratives within the larger main narrative) are a subtle reminder to those of us who are Jews that our father Abraham was at the first a moon worshiper. These reminders that we were called from out of the world are the Messiah’s way of reminding us:

Be humble in yourself (Israel). Not proud. For my brethren we are all descendants of father Abraham and he at the first was a pagan moon worshiper. Therefore, be humble toward the pagan Gentiles for they like our father Abraham will one day (through us, Israel, the Rule of G-d) be called out of the darkness (Jericho) of the world (HaOlam) and into the light of Avinu HaMe’orot, our Father of lights (Jerusalem); therefore, out of the rule of man (worship of man the image; symbolized as moon, mirror reflection of the light) into the rule of Adonai (worship of G-d the Creator; symbolized in the sun as source of light).

Context of time #5:  Soon it will be time for the Righteous One (our Tzaddik) to go up to Jerusalem and celebrate the Passover. There in Jerusalem, almost two millennia ago the mortal ministry of our Messiah came to an end so that his more glorious ministry of unending (eternal immortal) goodness, righteousness, and truth might begin. Our righteous Father of Light glorified the Messiah in his death, resurrection, and ascendancy into heaven.

The Father (HaAv) will glorify Mashiach ben HaElohim again at his triumphant return to earth from heaven when he will bring the rule of the Kingdom of Adonai to reign here on earth. On the Messiah’s last Passover visit in Jerusalem he sacrificed his life as the Korban Pesach of Israel. He sacrificed his righteous, holy life as an atonement for our sins and as a ransom for our souls.

The Time of the Appearance of the Kingdom of Adonai:

It was at this point in time, at the time of the spiritual transformation of the wealthy and powerful tax-collector Zacchaeus that the disciples of Messiah suddenly came to the belief that the Kingdom of Adonai would appear immediately. This certainty of belief of the disciples of Messiah included the expectation that immediately all of the Jewish people would be liberated from the violent oppression of the Gentiles; specifically, the rule of the Roman Empire over the people of Israel.

In short, Messiah’s followers expected at this point in time that Israel would immediately be restored to the fulfillment of all of the promises that God had made to our fathers and the prophets of Israel. The disciples believed the time had come that Israel would recognize and accept the Messiah Yeshua as their deliverer and king and that immediately thereafter all of the Gentile nations would forcefully be brought into subjugation to his rule (cf. Psalm 2).

Now the Kingdom of Adonai would come to reign on earth. The Messiah would be the King of both the Jews and the Gentiles and his Twelve disciples would reign with him on Twelve thrones at his side. In their enthusiasm the disciples of the Messiah completely ignored the Master’s previous teaching regarding his imminent death, resurrection, and ascension into heaven; and his future return to earth to establish the Kingdom of God.

After His resurrection the Messiah made it clear to his followers that Instead of the immediate restoration of Israel, the immediate establishment of the Kingdom of Adonai on earth, there would be a very long period of time that would elapse. This extended period of time would last from the time the Messiah would ascend into heaven (go to the far country) to the time that he would return to establish the Kingdom of God here on earth. This extended period of time was to be included in the period of time that was referred to as the era of the Kingdom of heaven; which commenced at the beginning of Messiah’s earthly ministry almost two millennia ago.

Therefore, the Messiah referred to this departure from earth back to heaven (his ascension up to heaven) when he opened up thishHis thirty-ninth mashal with the words:

“A nobleman went to a distant country to receive a kingdom for himself, and then return.“

The Nobleman is the Messiah. He is the Prince of Life (Sar haChaim). The Messiah Yeshua is the rightful physical heir to the throne of his ancestor King David (Melekh Yisrael). There use to be records kept in the Temple that verified this. The existence of the proof of the lineage of the Messiah was kept by the priests. The priests knew full well of the Messiah’s Davidic ancestry and of his sovereign right to rule all Israel. The Prushim knew this too. This is why the enemies of Yeshua Ha-Mashiach never challenged his claim that he was the Son of David.

The Distant Country the Messiah was going to was Heaven:

After the Messiah made himself a sacrifice for the atonement of Israel and a redemption for the salvation of the souls of our people, he resurrected from the dead and ascended into heaven where he now sits at the right hand of the Father (cf. Psalms 2 & 110).

It is from this most exalted place, sitting at the right hand of our Father in heaven (Avinu Shebshamayim) that our Master is now acting as our melitz (מליץ-advocate) before the Father (מליץ לפני האב) who speaks to Him on our behalf. This Messiah will continue to do until the day arrives that Adonai Avinu (ה’ אבינו) has appointed for Ha-Mashiach to triumphantly return to earth.

In the day of Messiah’s return he will not return as the mortal Suffering Messiah ben Joseph. He will return as the glorified-immortal Conquering Messiah ben David. Then will the Kingdom of Adonai be forcibly established on earth. Then will all of the promises to our fathers be fulfilled (i.e. the full restoration of Israel).

“And he called ten of his servants and gave them ten minas and said to them, ‘Do business with this until I come back.’“

Here we see the symbolic number of ten being used once more. We are already familiar with the legislative, judicial, and ecclesiastical (prayer, worship) use of the quorum of ten men. This insight being a result of our previous discussions regarding the legal quorum of a “minyan.”

The prophet Daniel and the mina (mene, maneh):

What is new to us here is Messiah’s use of the term “ten minas.” In the Tanakh the value of a silver mina (Hebrew, maneh-מָנֶה) is set at sixty shekels (Ezekiel 45:12). The value of a gold mina is set at one hundred shekels (1, 2). We learn what a mina is by a careful reading of the prophet Daniel:

וּדְנָה כְתָבָא דִּי רְשִׁים מְנֵא מְנֵא תְּקֵל וּפַרְסִֽין׃ דְּנָה פְּשַֽׁר־מִלְּתָא מְנֵא מְנָֽה־אֱלָהָא מַלְכוּתָךְ וְהַשְׁלְמַֽהּ׃ תְּקֵל תְּקִילְתָּה בְמֹֽאזַנְיָא וְהִשְׁתְּכַחַתְּ חַסִּֽיר׃ פְּרֵס פְּרִיסַת מַלְכוּתָךְ וִיהִיבַת לְמָדַי וּפָרָֽס׃

“Now this is the inscription that was written out: ‘MENE, MENE, TEKEL, UPHARSIN.’ This is the interpretation of the message: ‘MENE’—Elohim has numbered your kingdom and put an end to it. ‘TEKEL’—you have been weighed on the scales and found deficient. ‘PERES’—your kingdom has been divided and given over to the Medes and Persians.”

The words mene (Aramaic), maneh (Hebrew), and mina (Greek) all correspond to the meaning of the Hebrew root word “manah.” Manah means to count, reckon, number, assign, tell, appoint, prepare and “ordain.” This use of the word in the Tanakh helps us establish the scriptural basis of the Messiah’s use of the word in His mashal.

We learn specifically what the figure of ten minas is by a careful reading of Daniel 1:20:

וְכֹל דְּבַר חָכְמַת בִּינָה אֲשֶׁר־בִּקֵּשׁ מֵהֶם הַמֶּלֶךְ וַֽיִּמְצָאֵם עֶשֶׂר יָדֹות עַל כָּל־הַֽחַרְטֻמִּים הָֽאַשָּׁפִים אֲשֶׁר בְּכָל־מַלְכוּתֹֽו׃

“As for every word (d’var) of wisdom (chokmah) and understanding (biynah) about which the king consulted (baqash) them, he found (matsa’) them ten (‘eser) times (yadot, literally hands; i.e ten fingers) better (‘al) than all the magicians and conjurers who were in all his kingdom (malkut).

Ten fingers or two hands full of wisdom and understanding:

Here we see the highest degree of wisdom and understanding depicted as literally two hands (yadot) full or “ten fingers” full of wisdom (chokmah) and understanding (biynah). This word picture used by Daniel of the words ten (‘eser) and hands (i.e. ten fingers) is very helpful because it gives us the visual picture of ten times being equivalent to the highest measure of good stewardship by a servant in a kingdom. Therefore, the highest measure of good stewardship by a servant in a kingdom is visualized by Daniel to be one who possesses two handfuls or “ten fingers” of wisdom and understanding. When we add this scriptural witness to the other four applicable passages (1, 2, 3, 4) we realize that the mashal of the ‘Ten Servants given 10 minas’ is not primarily a lesson about material stewardship; rather this mashal is a prophetic directive from the Messiah to future generations of his servants—especially to those of us who are Jews—that we are to faithfully be serving him here on earth until the day that he returns from the “far country” (Heaven).

Therefore, until the time of the Mashiach’s return from heaven to modern Israel we are to grow-up in his teaching so that by the time of his return we will have attained to the full measure and stature of Adonai’s wisdom (chokmah) and understanding (biynah); the wisdom and understanding of Adonai that is possessed solely by the Messiah; who is the “mature” and “complete” Adam (הָאָדָם הַשָּׁלֵם).

The Wisdom and Understanding of the Divine Redemption:

Next we must ask, “What is the specific witness of wisdom and understanding that is to be (invested) put into physical and spiritual economic circulation here?” This leads us back to our search for what is the practical and spiritual meaning of the mina. A silver mina is worth considerably more than the Greek silver drachma and the Roman silver denarius.

The spiritual meaning of the little silver drachma and denarius coins was discussed previously in the meshalim of the “Lost Coin” and the “Vineyard Workers Early & Late.” In the present case of ten minas we do not know whether the minas were silver or gold, therefore, we believe it is best that we consider that the Master desires that we consider the values and meanings of both the silver mina and the gold mina.

Therefore to begin this introductory part of our study we must ask the question: “What is the meaning of the silver mina?”

Silver is the metal of Redemption.

Since we have previously been led to convert all of the silver coinage of the Gentiles into the value of Hebrew shekels it seems only right to do the same here (cf. Mashal of the Lost Coin).

Point #1. If the minas were silver minas then each man received the equivalent of *sixty shekels; and since there were ten men, the total amount entrusted by the nobleman (the Messiah) was six hundred shekels.

Point #2. It is most important here that we understand that the metal of silver speaks of the sacrifice of life (symbolized in the shedding of blood) and that in turn this sacrificed life is a symbol of the Divine Redemption ( ה’הגאולה של).

Point #3. In terms of the annual temple tax (discussed previously as the redemption of the soul temple tax), the symbolic Torah amount required for the redemption of each of our souls was one half-shekel. This exchange of the one mina into half-shekels results in an amount sufficient to redeem the souls of 120 persons.

Point #4. The total exchange of the ten mina into half-shekels, therefore, translates into an amount sufficient to redeem the souls of 1200 persons.

To continue this introductory part of our study we must now ask the question: “What is the meaning of the gold mina?”

Gold is the metal of Divinity.

Therefore, when the minas are converted to gold (instead of silver) then each man received the equivalent of 100 shekels; and since there were ten men, the total amount entrusted by the nobleman (the Messiah) was 1,000 shekels.

First, as discussed numerous times before, the number one hundred (100) is symbolic of the land and people of Israel; who have been redeemed by Adonai and who therefore, belong to Adonai.

Both the land and people of Israel belong to Adonai.

He is our Great Shepherd. No one can make a claim on the land of Israel because Adonai has permanently assigned His people of Israel to live in His land of Israel. We are His special people (His special flock; among all humankind). He is our Father who dwells in heaven. We are His children.

Second, it is most important here for us to remember the fact that gold is the metal of Divinity. When a sacred article is made out of pure gold it speaks of the Divine Presence. In the Temple wood represents man, bronze (copper) judgment, silver redemption, and gold represents Divinity.

Gold and silver together are a a symbol of the Divine Redemption.

The original text of the mashal of the Ten Servants given mina deliberately does not specify whether the minas are of silver or gold, therefore, we will accept both. When we accept both meanings and put the two meanings together we get the answer to our previous question: “What is the specific witness of wisdom and understanding that is to be (invested) put into public circulation here?” The answer is: each mina represents an amount equal to the Divine [Gold] Redemption [silver] of one hundred twenty (120) Yehudim.

One mina represents the Divine Redemption of the souls of one hundred and twenty (120) Yehudim.

This is the start-up amount of redemption the Messiah has individually and collectively entrusted to all Ten of his Jewish servants to invest and grow while he is in the Far Country (i.e. in Heaven). Certainly not by coincidence we read in the historical accounts of the first Jewish believers that immediately after the Messiah ascended into heaven (on the fortieth day of their counting the omer) one hundred and twenty (120) of his followers gathered together to pray that they might receive the gift of the Indwelling Presence of the Spirit of Holiness on Shavuot. Therefore, in fulfillment of the promises of Adonai (the LORD) to our fathers and our prophets (of Israel) and in answer to our prayers:

A full measure of wisdom and understanding was also given to the one hundred and twenty (120) Yehudim.

This occurred just Ten days after the Messiah’s ascension into heaven on the 40^th day of Counting the Omer. It was during this time of the Ten days (the number Ten is a symbol of our sanctification) that a remnant of one hundred and twenty (120) Yehudim had gathered together in Jerusalem to determine which one of them should replace the betrayer Judas Iscariot (Yehudah ben Shim’on Ish Keriot). In addition, and most important, along with replacing Judas as one of the Twelve Shlichim (sent ones, special emissaries) these Yehudim were assembling together to pray for the Divine Presence (the promised Indwelling Presence of the Spirit of the Holy One) to descend from heaven and in coming down to Jerusalem to permanently rest upon and in the heads, hearts, and souls of the one hundred and twenty Yehudim on the morning of Shavuot. Therefore, we read from the Brit HaChadashah that on the fortieth day [of Counting the Omer] the Messiah was lifted up alive into heaven:

אחרי שאמר את הדברים האלה נשא מעליהם בעודם מסתכלים, וענן נטל אותו מנגד עיניהם. עודם מביטים השמימה בעליתו, והנה שני אנשים לבושי לבן נצבו לידם ואמרו: אנשי הגליל, למה אתם עומדים ומסתכלים אל השמים? ישוע זה אשר נשא מעליכם השמימה – בוא יבוא באותו אפן שראיתם אותו עולה לשמים. אחרי כן שבו לירושלים מהר הזיתים, הקרוב לירושלים כדרך תחום שבת. באו כיפא ויוחנן ויעקב, אנדרי ופיליפוס ותאמא, בר-תלמי ומתי ויעקב בן-חלפי, שמעון הקנאי ויהודה בן-יעקב, ועלו אל העליה – המקום שנהגו לשהות בו. כל אלה התמידו בלב אחד בתפלה, הם והנשים ומרים אם ישוע ואחיו. פ

באותם ימים קם כיפא בין האחים – מספר האנשים שנקהלו יחד היה כמאה ועשרים – ואמר: אנשים אחים, צריך היה שיתקים הכתוב אשר רוח הקדש דברה מקדם בפי דוד על יהודה, זה שנהיה המוביל של תופסי ישוע. הוא נמנה אתנו וקבל חלק בשרות הזה. והנה קנה לו שדה בשכר הרשע ובנפלו נבקעה בטנו וכל מעיו נשפכו החוצה–הדבר הזה נודע לכל יושבי ירושלים ולפיכך נקרא אותו שדה בלשונם ‘חקל דמא’, שפרושו שדה הדם–שהרי כתוב בספר תהלים, ‘תהי-טירתו נשמה ואל-יהי בה יושב’, וגם ‘פקדתו יקח אחר’. על כן צריך שאחד מן האנשים אשר נלוו אלינו בכל העת אשר האדון ישוע בא ויצא בתוכנו, החל מטבילת יוחנן עד יום הנשאו מאתנו, יהיה עד אתנו על תחיתו. פ

הם העמידו שנים, את יוסף הנקרא בר-שבא והמכנה גם יוסטוס, ואת מתתיה. התפללו ואמרו: אתה אדני היודע כל הלבבות, הראה נא מי הוא האחד מן השנים שבחרת בו לקחת את מקום השרות הזה והשליחות אשר סטה ממנה יהודה בלכתו אל מקומו שלו. נתנו להם גורלות; הגורל נפל על מתתיה והוא נספח אל אחד-עשר השליחים. פ

“And after He [the Mashiach] had said these things, he was lifted up [ascended alive into heaven, as did Enoch and Elijah before him] while they were looking on, and a cloud [the Shekinah] received him out of their sight. And as they were gazing intently into the sky while he was going [into the far country of Heaven], behold, two men in white clothing stood beside them. They also said: “Men of Galilee, why do you stand looking into the sky? This Yeshua [literally meaning, Salvation of Adonai], who has been taken up from you into heaven, will come [he will return to earth] in just the same way as you have watched him go into heaven.”

Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away. When they had entered the city, they went up to the upper room where they were staying; that is, Peter and Yochanan and Jacob and Andrew, Philip and Thomas, Bartholomew and Matthew, Jacob the son of Alphaeus, and Simon the Zealot, and Judas the son of Jacob. These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Yeshua, and with His brothers.

At this time Peter (Shim’on ben Yochanan) stood up in the midst of the brethren (a gathering of about one hundred and twenty (120) men was there together), and said, “Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Yeshua. For he was counted among us and received his share in this ministry.” (Now this man acquired a field with the price of his wickedness, and falling headlong, he burst open in the middle and all his intestines gushed out. And it became known to all who were living in Jerusalem; so that in their own language that field was called Hakeldama (חֲקַל דְּמָא), that is, Field of Blood.) “For it is written in the book of Psalms (תְּהִלִּים):

“Let his homestead be made desolate, and let no one dwell in it. Let another man take his office.”

Therefore it is necessary that of the men who have accompanied us all the time that the Lord Yeshua went in and out among us—beginning with the immersion (mikveh) of Yochanan until the day that He was taken up from us—one of these must become a witness with us of His resurrection.” So they put forward two men, Joseph called Barsabbas (who was also called Justus), and Matthias. And they prayed and said: “You, Lord, who know the hearts of all men, show which one of these two You have chosen to occupy his ministry of a shaliach (sent one) from which Judas turned aside to go to his own place.” And they drew lots for them, and the lot fell to Matthias; and he was added to the Eleven Shlichim.”

So with this background in mind (of the judgment of the unfaithful servant: Yehudah ben Shim’on Ish Keriot), what can we now say about the messianic judgments of the Ten Servants given mina. Specifically, in this mashal how many judgments are disclosed and how many judgments are yet to be disclosed?

Three of Messiah’s Ten judgments are disclosed; while seven of His Ten judgments are yet to be disclosed.

Therefore, in the mashal of the Ten Servants given mina three out of the ten reports are immediately revealed by the Messiah. This leaves us with seven reports that are yet to be revealed (cf. comments in next paragraph). In the three reports that are revealed we discover:

Servant #1: Turned one mina into ten minas;
Servant #2: Turned one mina into five minas; and
Servant #3: Did not increase the value of his master’s mina at all.

In regard to the seven reports that the Messiah has yet to reveal: the remaining reports on the Seven Servants are revealed later by the resurrected, glorified Messiah (in heaven) in the prophetic book of Hitgallut (הִתְגַּלּוּת), the book of the Unveiling of the Testimony of the Glorified Messiah (also called in its translation into English, “Revelation”). So in Part II of this study we will make certain that in addition to our searching out the spiritual meanings of the numbers involved in the “three servants” and the “three minas” we also will diligently inquire into the mystery of the yet undisclosed matter of what happened to the remaining “seven servants” and “seven minas.”

The organized religious and political rebellion against the Messiah:

But his citizens hated him and sent a delegation after him, saying, “We do not want this man to reign over us.”

Here is a depiction of the Tzedukim (Sadducees, priests), the Prushim (Pharisees, the fathers of the modern ultra-orthodox rabbinical movement) and the Herodians (loyalists to the Herodian royal family). These three Jewish sects hated the Messiah. Why did they hate him? Because their deeds were evil:

Reason #1. The priests hated the Messiah for publicly accusing them of turning the Temple, a House of Prayer, into a corrupt business run by “a den (literally a “cave”) of thieves and robbers.” The priestly religious faction saw the Messiah as a threat to their monopolistic control over all of the lucrative business activities that were associated with the Jerusalem Temple operations. From their genealogical records the priests knew that Rabbi Yeshua was a direct descendant of the Prophet-King David and that He was the heir to David’s throne. The priests did not want their biggest critic to ascend to the throne. They did not care for the Herodian family but they did have a stable working relationship with them and through them with Rome.

Reason #2. The Prushim, the forerunners to our modern orthodox rabbinical movement, hated the Messiah because He was publicly criticizing and ridiculing their Oral Law (detailed legal system). The business of the Separated Ones (Prushim) was to grow their legalistic rabbinic system larger and larger until it corporately controlled every facet of Jewish life. The Messiah openly declared he would replace the Prushim’s much beloved system with what the He called “Living Torah,” the “Gift of the Spirit of Truth” (1, 2, 3). Therefore, to the great shock, horror, and dismay of the Prushim the Messiah was promising He would replace most of the rabbis beloved teaching with his own teaching and his own new “Halakha, Law of the Spirit.”

Reason #3. The Herodians were more a political faction than a religious movement. They were loyal supporters of the Herod family dynasty. This support of the Herod dynasty compromised Jewish independence in the minds of the Prushim making it difficult for the Herodians and Prushim to unite and agree on anything. But one thing did unite them—opposing the Messiah. Many scholars believe that the Herodians looked to Herod as a political messiah, a political savior of sorts who would put the Jewish land and people in favor with the Roman Empire and bring material blessings to them.

The Messiah was hated by the Herodians because he was a threat to the rule of Herod Antipas.

The Messiah had been performing miracles which caused a considerable number of the people to believe in him for salvation and this threatened the power and position not just of the rabbis and priests but of the secular (political) leaders (the Herodians) as well. Wicked Herod himself, therefore, wanted the Messiah dead. So, in this way all three competing factions of the Prushim, Tzedukim, and the Herodians ended up joining forces together to achieve their common goal of killing the Messiah.

When the Messiah returns as King:

“When he returned, after receiving the kingdom, he ordered that these servants, to whom he had given the money (mina), be called to him so that he might know what business they had done.” The Messiah is promising us that he will not only die, resurrect, and ascend into heaven as the Suffering Messiah ben Joseph but he will one day triumphantly return to earth (Israel) as the Conquering Messiah ben David. We expect the triumphant return of Messiah to Israel will occur soon. We expect the Messiah to return in the lifetime of my wife and I. We were both born in 1948, in the year our nation of Israel was reborn. We believe we are members of the generation that Messiah said would not pass away before he returns to earth again a second time.

Therefore, we believe that at least one person of Jewish descent—who was alive at the time of the year of the rebirth of Israel in 1948 (Hebrew year 5708)—will be alive when the Messiah our King returns to earth to restore Israel to the fulfillment of all of the promises Adonai made to our fathers and our prophets.

We believe the Messiah is propheticially declaring to us in the Twenty-first century through this mashal that he spoke into existence so long ago that he has already received his kingship from the Heavenly Father; and at the exact time appointed by Avinu Shebashamayim he will soon return to earth to forcibly establish the Kingdom of God (his Father and our Father) here on earth (the full restoration of Israel).

At the time of the Messiah’s return all Ten of the Jewish servants will be individually judged according to the success or failure of their stewardship of the Divine Redemption. We shall all be judged according to the two hands full (or ten fingers) of wisdom (chokmah) and understanding (biynah) that Adonai Avinu through our Messiah entrusted to us as His first-born people and nation (of Israel).

A Ten-fold return represents Israel possessing: a full measure of wisdom and understanding.

“The first [Yehudi] appeared, saying, ‘Master, your mina has made ten minas more.’ And he said to him, ‘Well done, good slave, because you have been faithful in a very little thing, you are to be in authority over ten cities.’”

This “first” servant we believe is a symbol of messianic Judaism (one united faith of Israel and the Commonwealth of Israel). We give this servant a personal name later in the chapter). Collectively we messianic Yehudim are the Jewish remnant of Israel who from the first century to today are growing in the faith and knowledge of Adonai sufficient to fulfill our future destiny. What is that destiny? Our destiny is that when Messiah returns and sets up his glorious messianic kingdom here on earth we will (together) in that day of the restored Israel actually have attained to the full measure and stature of wisdom and understanding (faith) that the Messiah originally assigned to us when he left the earth and was ascended into heaven (Iyaar 24, 3790).

The first and second servants are united as the body of one man:

“The second [Yehudi] came, saying, ‘Your mina, Master, has made five minas.’ And he said to him also, ‘And you are to be over five cities.’” The “second” servant like the first servant is a symbol of messianic Judaism. Both are one body of professing believers. However, this second generation of messianic followers did not attain to the full measure of the First Servant. In other words we believe that both the first and second servants are a double witness to the same spiritual entity, the body (corporate assembly) of Messiah.

The measure of the stature that belongs to the fullness of Messiah:

If all ten of the servants and assemblies one day attain to the full measure and stature that belongs to the fullness of the Messiah that the first servant attained to, the total redemption of the one united assembly would be 10 X 10 mina. This leads us to return to our original question: “What is the specific witness of wisdom and understanding of redemption that is to be attained to when there is a full measure of Ten minas applied to all of the assemblies?” The answer is each mina represents an amount equal to the Divine Redemption of one hundred and twenty (120) Yehudim; therefore, the fullest measure possible of the Ten mina (manim) applied to all Ten servants is a symbolic amount equal to:

The Divine Redemption of Twelve Thousand (12,000) Yehudim.

In the Jewish Scriptures the number Ten speaks of Sanctification (a double portion of chesed and chanan of Adonai). So what is prophetically in view here is a ‘full measure’ of the sanctifiying work of the Spirit of Holiness (שְׁנֵים־עָשָׂר אֶלֶף).

“I am Adonai who sanctifies you!”

The Number Ten is a symbol of Adonai’s sanctification of us. The number ten symbolizes sanctification (holiness). The most sacred day of the year occurs on the tenth day of the same month as Rosh Hashanah (the seventh month of Tishri). The Ten Days of Yamim Noraim (Days of Awe) begin on Rosh Hashanah and are concluded on the tenth of Tishri. These days are a sojourn of the pursuit of a sanctified life of complete dedication to Adonai. Our sanctification begins with Teshuvah (Repentance for Sins). Then there is Viduy (Confession of Sins). In Jewish tradition confession begins with an immersion (baptism) of repentance, and then on the Day of the Atonement a special series of prayers of confession (the Viduy) are said ten times. This coincides with the tradition that the High Priest pronounced the name of HaShem ten times when he invoked Divine pardon on Yom HaKippurim.

Yom HaKippurim also recalls the Ten Commandments which serve as a testimony to the Messiah our Righteous One (our Tzaddik) and to the Permanent Indwelling Presence of the Holy Spirit. For only the Messiah has continuously lived a perfect sanctified life (a life set apart to our Father in heaven). The Ten Commandments also bear witness to our sanctification because by the loving-kindness of Adonai on the day of our resurrection we will be transformed into the likeness of the Messiah—so that we too might be perfect (shelamim; friendly: a peace offering for friendship with Adonai) as our heavenly Father is perfect (Shalem; a perfect Friend: already well, whole, complete, intact).

דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל אִישׁ אֹֽו־אִשָּׁה כִּי יַעֲשׂוּ מִכָּל־חַטֹּאת הָֽאָדָם לִמְעֹל מַעַל בַּיהוָה וְאָֽשְׁמָה הַנֶּפֶשׁ הַהִֽוא׃ וְהִתְוַדּוּ אֶֽת־חַטָּאתָם אֲשֶׁר עָשׂוּ וְהֵשִׁיב אֶת־אֲשָׁמֹו בְּרֹאשֹׁו וַחֲמִישִׁתֹו יֹסֵף עָלָיו וְנָתַן לַאֲשֶׁר אָשַׁם לֹֽו׃

Then Adonai spoke to Moses, saying:

“Speak to the sons of Israel, ‘When a man or woman commits any of the sins of mankind, acting unfaithfully against Adonai, and that person is guilty, then they shall confess their sins (וְהִתְוַדּוּ אֶֽת־חַטָּאתָם) which they have committed, and he shall make restitution in full for his wrong and add to it one-fifth of it, and give it to him whom he has wronged.” Viduy (confession) is inseparable from Teshuvah (repentance). The Torah’s commandment to repent makes explicit mention of confession, not of repentance (Numbers 5:6-7). Confessing the words “I have sinned” is the performance of a great and meaningful act. The act of confession must be performed before repentance can be regarded as complete.

There are Ten Forgiveness sayings of Messiah in the Four Jewish Gospels:

Regarding the Messiah’s teaching on the Divine Redemption ( ה’הגאולה של) there are Ten Forgiveness Sayings of Messiah found in the Four Jewish Gospels (the Four Faces of Ezekiel) of the Brit HaChadashah. A summary of Messiah’s Ten Forgiveness Sayings are as follows:

Forgiveness Saying #1: Healing of the paralytic;
Forgiveness Saying #2: The woman who loved much;
Forgiveness Saying #3: Unmerciful servant;
Forgiveness Saying #4: Reason for speaking in meshalim (parables);
Forgiveness Saying #5: Limitless forgiveness;
Forgiveness Saying #6: Forgive and you will be forgiven;
Forgiveness Saying #7: How to pray;
Forgiveness Saying #8: Blasphemy of the Holy Spirit;
Forgiveness Saying #9: Forgiveness at the accursed tree;
Forgiveness Saying #10: Post-resurrection authority to remit sins.

These Ten Sayings of the Messiah on the subject of forgiveness are directly related to the Ten Days of Yamim Noraim and especially the Tenth Day of Yom Kippur.

אַךְ בֶּעָשֹׂור לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה יֹום הַכִּפֻּרִים

On exactly the Tenth day of this seventh month is the Day of Atonement.

Regarding the Hebrew numbers ten (עשר) and seven (שבע)—whose sacred meanings we continue to explore in other chapters—it is very interesting to observe in the Torah that only one specific unit of time bears witness to the unique temporal-spiritual identity of these two numbers: The Day of Atonement! For it is written that on exactly (אַךְ) the tenth (עָשׂוֹר) day and the seventh (הַשְּׁבִיעִי) month of the Hebrew calendar we shall observe Yom Kippurim (יום כיפורים).

A three-fold stewardship of the Grace of Adonai:

We are to invest and reinvest the Message of Divine Redemption everywhere we go!

The stewardship in view, therefore, is threefold: first that we are called to both be good stewards of the revelation of the D’var HaShem (the Word of Adonai); second, that we are to invest and reinvest the Message of Divine Redemption everywhere we go; and third, that we are called to be good stewards of the heavenly gift that we have received from our Father in Heaven (Avinu Shebashamayim); which is the Gift of the Holy Spirit. The Spirit of Truth (Ruach HaEmet), the Spirit of Revelation (Ruach he-Chazon), and the Spirit of Wisdom (Ruach Ha-Chokmah) enable us to effectively study the Word of Adonai so that we might one day (I pray soon) attain as a united body of messianic faith to the full measure and stature of wisdom and understanding that belongs to the Messiah who is the Head of our Assembly (Rosh Ha’edah) and the Head of all things (Rosh l’khol-ha’edah).

The corporate witness to the one who is full of Chesed & Emet:

Therefore, the total witness of the Ten Servants given manim is a corporate witness.

The witness is about how all ten servants with their minas are corporately and cumulatively expected as a single assembly (community) to attain to the full measure and stature of the Messiah. This means the mashal is definitely not an exercise in individual competition. This mashal represents a multiplying of the Grace of Adonai (chesed and chen; loving-kindness and gracious humility). The first and second servants together represent three hands full of grace (i.e. 15 steps of grace). This mashal of the Ten Servants given manim is a mission statement of the specific kind of multiplication of grace (five) and sanctification (ten) that the Mashiach wants us as a unified messianic assembly (body) to achieve together before He returns to establish His kingdom, the Kingdom of Adonai, here on earth.

Participation in the glorious future Administration of the Holy Spirit:

What about the reward of the 10 and 5 cities, the fifteen (15) cities in all? These two rewards are a reward to one entity, not two. Fifteen is an indication of the three-fold fullness (three hands full) of of the Spirit of Grace (רוּחַ הַחֶסֶד-Ruach HaChesed). There are three blessings that are prophetically related to our (Israel) one day dwelling together (nation and people) in a state of the fullness of the Spirit of Checed:

Blessing #1. In the Golden Age of the messianic kingdom in the restored Israel and Commonwealth of Israel the entire world will be brought under the international control of the Administration of the Holy Spirit.

Blessing #2. In this near future Golden Age of the messianic kingdom of Adonai the body of the resurrected saints of Israel and the body of the resurrected saints of the Gentile world (i.e. immortals) will be united together as one unified body. These immortal international servants of Adonai will brilliantly and miraculously care for the needs of all the (mortal) peoples who shall live on earth during the prophesied one thousand years reign of Messiah.

Blessing #3. These faithful international ambassadors and messengers of Adonai Avinu will be assigned to rule over “all of the cities of the earth” on behalf of Adonai and His annointed King, the Messiah ben David.

Keeping the Divine Redemption out of public circulation:

Another [Yehudi] came, saying, “Master, here is your mina, which I kept put away in a handkerchief; for I was afraid of you, because you are an exacting man; you take up what you did not lay down and reap what you did not sow.”

Here we see what the (one) Unfaithful Servant said and did. He hid the Word of Adonai, the Message of Divine Redemption, and the Gift of the Spirit of Grace (רוּחַ הַחֶסֶד) in a “linen cloth” (that he hid under the ground). The Messiah accurately predicted here in advance not only what kind of sacrificial death He would suffer but also He predicted the kind of insult He and the Spirit of Grace (Ruach Ha-Chesed) would endure after His death, resurrection, and ascension; that is:

The Unfaithful Servand buried the Divine Redemption (Mina) in the ground; thereby keeping it completely out of public circulation.

The Messiah foretold the future when his powerful redemptive message would be hidden away by the Unfaithful Servant in a religious white linen of man-made rules and traditions and buried under the religious ground of human vanity and self-pride.

The Messiah foretold the future when the Prushim and their rabbinic successors would completely keep God’s redemptive message hidden from public awareness. The Messiah accurately foretold the future when the Prushim rabbinate and their orthodox successors would substitute (replace) the pure witness of the Spirit of Grace (רוּחַ הַחֶסֶד) with their own fabricated human traditions, rituals, and beliefs (false teaching). The Messiah prophesied that the Prushim and their successors would so thoroughly mix their own false teaching into the Scriptures that the entire (Divinely appointed) original (intended) meanings of the D’var HaShem would be lost for a very long time to our people.

In this manner of predicted deceit the truth of Adonai regarding our Divine Redemption has been completely hidden out of the public consciousness of our people for almost two millennia. This is why, until very recently, nearly all of our people have not seen the truth of the Divine light of the truth that has been hidden (buried; 1, 2, 3, 4) deep underneath the false teaching of the replacement oral law of our rabbis.

Nevertheless, we believe very soon the Messiah will return. Then will all Israel clearly see the Truth. Then shall all Israel will believe!

Trampling underfoot the Divine Redemption & insulting the Spirit of Chesed:

The Unfaithful Servant does not believe in the chesed (steadfast fidelity and loving-kindness) of God. He does not see the Messiah as our merciful helper and our benevolent Savior. The Unfaithful Servant accuses the Messiah of being a ruthless, selfish leader who is just like he is. He is a slanderer. He lies about God and others. He slanders the Spirit of the Holy One and the Messiah when he says:

“You are an exacting man; you take up what you do not lay down and reap what you do not sow.”

Therefore, the Unfaithful Servant slanders the Messiah and the Spirit of Messiah accusing both of being stingy and not generous; which is the scriptural equivalent of accusing someone of possessing an “evil eye.”

For this reason this wicked servant is incapable of believing that the Holy One will ever pay for anyone’s redemption or grant anyone (for free) the gift of salvation. Quite to the contrary this wicked servant actually believes that Adonai and His Messiah are “takers” and not givers. He strongly believes that when the Messiah of God returns to Israel he will be an “exacting man.” He will take up what he did not lay down and he will reap what he did not sow.

The Unfaithful Servant, therefore, is a slanderer and a blasphemer. His remarks are a personal insult against the Spirit of Grace. The false teaching is that God and His Messiah are brutal taskmasters. The Messiah will return from heaven to Israel (in the future) and say to this Unfaithful Servant:

“By your own words I will judge you, you worthless slave. Did you know that I am an exacting man, taking up what I did not lay down and reaping what I did not sow? Then why did you not put my money in the bank, and having come, I would have collected it with interest?”

Bringing down the judgment of Adonai upon one’s own head:

The grievousness of the Unfaithful Servant is that he has both made the Divine Redemption of the D’var HaShem (Word of Adonai) of no effect by hiding it in his linen cloth (his false religious system) and thereafter burying it deep in the ground (where no one can find it).

Furthermore, the Unfaithful Servant has personally insulted the Spirit of Adonai (the LORD) by accusing Him (God) and His Messiah of not being in the least bit interested in helping or saving the children of Israel.

Instead this Unfaithful Servant has the arrogance to claim that Adonai and His Messiah are not givers of anything to anyone. Rather he maliciously claims that Adonai is only a taker all of the time. So the Unfaithful Servant publicly declares to God and His servant the Messiah, the King, “You take up what you do not lay down and reap what you do not sow.”

So what is the Messiah’s response to this public insult that Adonai Avinu is not a giver of anything to anyone?

Then he said to the bystanders (the remaining “seven” servants), “Take the mina away from him and *give it to the one who has the ten minas.” And they said to him, “Master, he has ten minas already.” I say to you that to everyone who has, more shall be given, but from the one who does not have, even what he does have shall be taken away. But these enemies of Mine, who did not want Me to reign over them, bring them here and slay them in *My Presence.”

*”My Presence.” The Indwelling Presence of Adonai is speaking directly to us (Israel)—outside of space and time—in the 1st Person. The Voice of Adonai is His Holy Servant the Messiah. The prophets prophesied in the 3rd person, “Adonai says to you.” In great contrast God our Father says to us through His Son and our (sinless, righteous) brother the Messiah, “I say to you!” Therefore, it is written:

עוֹדוֹ מְדַבֵּר וְעָנָן בָּהִיר סָכַךְ עֲלֵיהֶם וְהִנֵּה קוֹל אוֹמֵר מִתּוֹךְ הֶעָנָן: זֶה בְּנִי אֲהוּבִי אֲשֶׁר חָפַצְתִי בּוֹ; ג אֵלָיו תִּשְׁמָעוּן. פ

As he spoke, and a Bright Cloud (עָנָן בָּהִיר-i.e. the Shekinah, the Divine Presence השכינה) overshadowed them and suddenly a Voice from the (Glory) Cloud said: “This is My Beloved Son that I desire; hear (שְׁמָע-shema), understand, and obey (from root שָׁמַע) him.”

The Seven Servants and the Seven Cities:

Under the law of non-mention we must now ask again: “Who are the Seven Servants who remain unaccounted for in today’s mashal (parable) of the ‘Ten Servants given mina’? We have determined that these seven servants are expected to return the very same full measure of wisdom and redemption that the first servant provided. We have also determined that this exceptional servant was rewarded with an additional mina (and city) that brought his total up to eleven mina (and cities). We determined that ten is the number of sanctification. However, we must ask the question:

What is the meaning of the eleventh mina and the eleventh city?

The answer can be found in the story of Joseph (Yosef). Joseph is the suffering son who became the glorified son. Therefore, it is the eleventh tribe of Joseph (Yosef) that is a symbol of G-d’s double portion. Yosef’s name literally means “to add” (i.e. more, many sons of glory will be added to the Messiah ben Yosef). Therefore, the eleventh mina and the eleventh city speak of more than the Ten (sanctification). Eleven prophetically speaks of “glorification.” This reference to the yet future glorified First Servant is at the very least a reference to the First Generation of Messiah’s followers who served him well and whose sacrificial example we would all do well to follow.

Part II:

At the conclusion of Messiah’s prophetic-parable (mashal #38) there is a mystery (Hebrew: sod). This mystery is embedded in the text as an implicit “to be continued” (at a later time) message. This message was left by Rabbinu Yeshua so that we would patiently search for the ‘’rest of the story’’ of the mashal (Part II).

Under the rabbinic law of ‘non-mention’ the implicit unknown-unfinished second part of Messiah’s mashal of the Ten Servants given manim is just as important for us to find, hear, understand, and obey as the explicit known-finished first part. Therefore, we must now ask:

What happened to the remaining 7 Servants in the mashal of the 10 Servants given Minas?

The Law of Non-mention:

A good illustration of the law of non-mention and how it works is found in verses 1, 4, and 5 of Psalm 110:

לְדָוִד מִזְמֹור נְאֻם יְהוָה לַֽאדֹנִי שֵׁב לִֽימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶֽיךָ׃

Verse 110:1. A Psalm of David (Le-David Mizmor)
The LORD says to my lord: (neoom Adonai ladoni)
“Sit at My right hand (shev liyemini)
Until I make Your enemies a footstool for Your feet.” (ad asheet oyve’cha hadom leragle’cha).

נִשְׁבַּע יְהוָה וְלֹא יִנָּחֵם אַתָּֽה־כֹהֵן לְעֹולָם עַל־דִּבְרָתִי מַלְכִּי־צֶֽדֶק׃

Verse 1110:4. Adonai has sworn and will not change His mind, (Nishba Adonai velo yinachem)
“You are a priest forever (atah-Kohe’n leolam)
According to the order of Malki-Tzedek.” (al-divrati Malki-Tzedek).

In our reasoning of faith our great Prophet and King, David ben Jesse ben Judah, discovered in the Torah that his greater promised descendant, our Messiah, would be for Israel and all of the world a high priest of a different kind. The Messiah would not be like the mortal priests of the line of Levi. The Messiah would be an immortal. His priesthood would be eternal. Messiah’s existence and reign as the High Priest of El-Elyon would have no beginning and no end. Father David knew the mysterious Malki–Tzedek of Bereshit (Genesis) was a type of his promised Greater Son (the Messiah ben Yosef ben David):

מַלְכִּי־צֶדֶק זֶה, מֶלֶךְ שָׁלֵם, כֺּהֵן לְאֵל עֶלְיוֹן, אֲשֶׁר יָצָא לִקְרַאת אַבְרָהָם בְּשׁוּב אַבְרָהָם מֵהַכּוֹת אֶת הַמְּלָכִים וּבֵרֵךְ אוֹתוֹ, אֲשֶׁר אַבְרָהָם חָלַק לוֹ מַעֲשֵׂר מִכֺּל, פֵּרוּשׁ שְׁמוֹ בָּרִאשׁוֹנָה מֶלֶךְ צֶדֶק; וְהוּא גַּם מֶלֶךְ שָׁלֵם, שֶׁפֵּרוּשׁוֹ מֶלֶךְ הַשָּׁלוֹם; בְּלֹא אָב, בְּלֹא אֵם, בְּלֹא צִיּוּן יוּחֲסִין, אֵין תְּחִלָּה לְיָמָיו וְגַם לֹא סוֹף לְחַיָּיו, וּבִהְיוֹתוֹ דּוֹמֶה לְבֶן־הָאֱלֹהִים הוּא נִשְׁאָר כֺּהֵן לְתָמִיד. פ

The Messiah is Adonai cloaked in human form:

Historically, the first physical form that Adonai (the LORD) took upon Himself happened at the beginning of His creation. Our sages later (after the writing of the Tanakh) came to call this form the Shekinah. In His Shekinah, His Glory Cloud, Adonai spoke to His first son Adam (Ben HaElohim) and his wife. Later, He spoke to many more of His children. We are especially appreciative that Adonai our Father spoke through His Glory Cloud to His Servant Moses to whom He imparted the revelation of His Torah (the five scrolls).

After thoroughly studying the Torah of Moses (as was required of all the kings of Israel), Adonai revealed to our father King David that in addition to His Glory Cloud He would one day reveal Himself (glorify Himself a second time) by perfectly Indwelling M’shico (His Messiah) with His Spirit (the second and last ben HaElohim; i.e. HaAdam Ha-acharon). His Messiah became the second Shekinah (permanent dwelling place) of Adonai.

In this new Shekinah of the Messiah, who (unlike the first Adam) is without any sin, all of the Spirit of Adonai dwells forever.

This means that through the Lord of Glory (אֲדוֹן הַכָּבוֹד), the Shekinah of Messiah (1, 2, 3, 4, 5, 6, 7, 8, 9, 10) Adonai Avinu has spoken directly to us (in the 1st Person) in a (sinless) human form. Also, through the Messiah (a man like us, yet without sin) Adonai Avinu could accomplish our redemption, the forgiveness of our sins, by acting as our HaGo’el. Therefore, the Messiah is our (Israel’s) atoning sacrifice for sin (our Korban Pesach). He who knew no sin has thereby become our sin so that we might once again (as at the beginning) be the Righteousness of Elohim HaAv. Therefore, the superiority of the Indwelling Presence of Adonai in Messiah over the Indwelling Presence of Adonai in the Glory Cloud is this:

Messiah made it possible for Adonai Avinu to redeem us from sin and reconcile us to Himself.

Once we are cleansed from sin through faith in His (Adonai’s) Messiah (M’shico whom He sent to us), then we will receive the gift of His Indwelling Presence into our cleansed (new) hearts; so that on the day of our resurrection we too will be perfect as Shebashamayim (our Father in heaven) is perfect.

Therefore, the Messiah has become the one Sovereign (perfect Voice) through whom Adonai our Father (Adonai Avinu) speaks to us (now and forever) and thereby it is now through the Messiah that Adonai rules over all of creation; over all of the angels and all of humanity (Israel and all of the Gentile nations of the world). This is why David under the inspiration of the Spirit of the Holy One refers to his Greater Son, the Messiah, as being “his Sovereign,” His Adoni (“My Lord”) who rules forever at the “right hand” of ADONAI (the LORD), our Father who dwells in heaven.

אֲדֹנָי עַל־יְמִֽינְךָ מָחַץ בְּיֹום־אַפֹּו מְלָכִֽים׃

Verse 110:5. Adonai is at Your right hand; (Adonai al-yeminka)
He will shatter kings in the day of His wrath. (macha’tz beyom-apo melakim).

The Messiah himself referred to his being the new ”meeting place” (*Shekinah) for Adonai to reveal His Presence (glory) when he said:

“Yeshua (the Salvation of Adonai) said to him, “You have said it yourself; nevertheless I tell you, hereafter you will see the Son of Man (בֶּן־הָאָדָם) sitting at the right hand of Power (לִימִין הַגְּבוּרָה), and coming on the clouds of heaven” (וּבָא עִם עַנְנֵי הַשָּׁמַיִם).

And he [the Messiah} said to him, “Amen, amen (אָמֵן אָמֵן), I say to you, you will see the heavens opened and the angels of the Al-Mighty One (אֱלֹהִים) ascending and descending on the Son of Man (בֶּן־הָאָדָם).

Adonai has glorified Himself twice: once by Indwelling the Glory Cloud and again by His Indwelling His Messiah (M’shicho).

*Shaken, Shekan, Shekon. This fascinating (mysterious, mystical) Hebrew word means to “reside,” “settle down,” “abide,” “remain” in a permanent location or dwelling either figuratively or literally. Shakan is linguistically associated with the Shekinah (Glory Cloud). “Shekinah” is the name the scholars gave to the physical “Presence” of Adonai during the beginning of the silence of the prophets (4^th century BCE) to the time of the Messiah’s appearance in Israel (1^st century CE).

The word Shekinah used as a noun is derived from the verbal forms of shakan which are used to describe the “abiding,” “dwelling,” or “residing” of the physical Presence of Adonai. Therefore the word Shekinah indicates:

A physical manifestation of Adonai from a localized dwelling.

Therefore, the physical Presence of the Holy One is described in the Torah and numerous other places (i.e. the writings and the prophets) by terms like shaken, shekan, shekon (cf. Exodus 24:15-17; 40:35; Numbers 9:16-18). Consequently the belief of the Prophet-King David was that the future Messiah would be a permanent dwelling place for Adonai to dwell in. Similarly this is what all of our fathers, prophets, and scholars taught us right up to the time of Messiah’s first century (CE) appearance in Israel. Thereafter, the Prushim and their rabbinic successors (beginning with the Tannaim) rejected the Messiah and replaced His words, the words of our fathers, and the words of our prophets with their own false beliefs and false teaching (cf eight woes: 1, 2, 3, 4, 5, 6, 7, 8).

Tragically, as a result, for almost two millennia now there has been a complete departure from the original messianic faith of our fathers. This departure from the beliefs, convictions and values of our fathers and the prophets of Israel (יהדות משיחית) occurred in the last six of the existing seven eras of Rabbinic Judaism (יהדות רבנית‎) that has (unfortunately) grown out of Prushim Judaism (יהדות פרושים). The beginning of this nearly two thousand years of errant teaching began with the Tannaim whose era spanned from 10-220 CE. These men rejected the truth that:

Our fathers, prophets, and (Israel’s) earliest scholars (יהדות משיחית) believed in a pre-existent heavenly Messiah.

Furthermore, our fathers, the prophets, and our earliest scholars (BCE) all clearly professed their belief that it would only be at the coming of Messiah (when all Israel would profess belief in him) that all of the promises Adonai made to our fathers Abraham, Isaac, and Jacob, and the prophets would be fulfilled (cf. Jewish Encyclopedia; especially read section twelve on the “heavenly Messiah“).

Rabbeinu Moses specifically warned us that when the Messiah appeared to us if we did not exercise faith in him we would be exiled from the land of Israel and dispersed throughout all of the Gentile nations of the world. Moses warned us that without our exercising faith in the Messiah we could not please G-d. So it was for our ancestors of the first century (CE). When the Messiah appeared they rejected him. Thereafter, just as Moses predicted, our people were removed from the land of Israel and we were scattered throughout all the (Gentile) lands of the world. Our people were removed from His Land for the reason Moses warned us about. We rejected His Messiah. So, He temporarily rejected us. Therefore, we were temporarily removed from His Land of Israel for our “sin of unbelief.”

Moses, thankfully, also prophesied that after our people rejected the Messiah and we were dispersed among all of the Gentile nations Adonai our Father would completely forgive us. Then He (God) would return all of us to His Land of Israel (where we all belong). This our Father Adonai began to do (in an internationally recognized way) in the 20^th Century. So now a new generation (era) of the people of Israel once again lives in the land that was promised forever to our fathers.

Therefore, with these affirmative words of messianic belief fresh in our minds let us once again return to the question:

“What happened to the remaining Seven Servants in the mashal of the Ten Servants given the Divine Redemption (Mina)?”

The answer to the question is found in one of the five writings (1, 2, 3, 4, 5) of the final Spokesperson for the Twelve Shlichim (שליחים-emissaries, sent ones), Yochanan ben Zavedi (Zebedee). It is revealed in chapters 2 and 3 of Yochanan’s Scroll of Hitgalut-Unveiling (cf. the last book of the Brit Chadashah, הברית החדשה).

Seventy years had passed…

Seventy years had passed from the beginning of Messiah’s three and one half year ministry (26 CE) to the time of His delivering both his first prophetic report (Part I) on his founding Three Servants (29 CE) and his second report (Part II) on their successors—-the Seven Servants (96 CE). This latter follow-up prophetic progress report of the remaining Seven Servants [stewards, emissaries, messengers, evangelists of the mina of the Divine Redemption] is Part II of the mashal of the Ten Servants given minas. In summary:

Summary Point #1. In Part I the mortal Suffering Messiah ben Yosef in 29 (CE) revealed a yet future final report (prophecy) of what will happen to his first assigned Three Servants (two faithful and one wicked) at the time of his *return to Israel from the “far country.” He also makes it abundantly clear that he shall not return to Israel as the mortal, lowly Suffering Messiah but he shall return to us as the immortal, triumphant Conquering Messiah, for he says:

“After he (the heavenly Messiah) took the kingdom in the far country (heaven), he returned.”

*We believe the immortal, triumphant Conquering Messiah ben David will return from heaven to modern Israel before the end of this 21^st century.

Summary Point #2. In Part II the heavenly Messiah follows up his Part I (29 CE) report with a much more detailed prophetic report (96 CE) that reveals what will happen to his last assigned Seven Servants at the time of His return to modern Israel from heaven.

In other words in Part II the heavenly Messiah uses his prophetic follow-up description of the Seven Servants, Seven Assemblies, and Seven Cities as a means to prophetically unveil what will happen to all of the messianic assemblies that succeed the first century (foundational) assemblies (*two faithful, one wicked) of his first Three Servants.

*Note the ratio of the founding servants-assemblies: two thirds faithful and one third (rebellious) unfaithful (cf. “וזנבו נשא שליש מכוכבי השמים “).

This follow-up report of the heavenly Messiah delivered to the *Seven Messengers (שבע המלאכים), the *Seven Stars (שבע הכוכבים), the *Seven Assemblies (שבע הקהילות), the *Seven Golden Lampstands (שבע מנורות זהב), and the *Seven Cities (שבע הערים) is given in the form of a series of **Seven Prophetic Sayings (שבע אמירות נבואיות) that offer both words of encouragement and warning.

*Seven Messengers, Stars (messages), Assemblies, Lampstands, Cities: 1, 2, 3, 4, 5, 6, 7.

**Seven Prophetic Sayings: 1, 2, 3, 4, 5, 6, 7.

Therefore, these seven prophetic utterances of the heavenly Messiah function as a “completion” of the mashal of the Ten Servants given minas (i.e. seven is the number of completion).

This Part II retrospective report of Messiah is given from the vantage point of His triumphant near-future return to Israel.

These Seven Utterances (שבע אמירות נבואיות) of the heavenly Messiah pull back the veil of the Proceedings of the Heavenly Court and reveal to us (hidden) knowledge and wisdom about how those of us who are Jews living in the 21^st Century can be successful stewards of the Divine Redemption ( ה‘הגאולה של) that over nineteen hundred years ago was entrusted to us as both a people and as a nation.

Soon the heavenly Messiah will return from the far country (ארץ רחוקה-distant land); that is he shall return from heaven. Then we (Yehudim) shall all be judged according to our deeds; whether we have been faithful or unfaithful in our stewardship of the Divine Redemption.

So the Messiah prophetically instructed us (*Modern Israel) long ago to apply all of the knowledge of the mashal of the Ten Servants-Messengers-Assemblies. This necessarily involves our thoroughly studying the lessons learned from the original Three Servants and of their successors, the Seven Servants (ראה ההתגלות פרקים שתיים ושלוש).

*Our Father in heaven made us (Israel) wait for our Messiah for two thousand years. From the time of father Abraham to the time of the first appearance of the Messiah was two thousand years. In addition, due to our first century (CE) ancestors rejecting our Messiah at his first appearance, we have now been made to wait another two thousand years. This time of the second two thousand years has almost passed. Therefore we believe that our Messiah, the Rabbi from Heaven, will soon return to Israel a “second time.” However, this time our people (Israel) will not reject him. We will receive him and so shall all Israel be saved; then will the restitution of all things finally come both to Israel and to the Commonwealth of Israel—-all of the believing (gentile) nations, peoples, and families of the world!

This sacred, most important stewardship of our people (1, 2, 3, 4, 5, 6, 7, 8, 9, 10) requires that we follow the prophecy of today’s mashal that leads us first to go forward in time, to the near future time of Messiah’s return to Israel (to restore all things); and second, leads us to go back in time, to the first century (CE) span of time that began when the Messiah (איש אציל אחד-a nobleman) spoke this mashal of the 10 Servants, ascended into heaven (cf. the Heavenly Rabbi), and then completed this mashal of the 10 Servants by giving to us the Seven Prophetic Utterances that are contained in the second and third chapters of his “Scroll of the Unveiling” (מגילת ההתגלות).

First, go forward in time to the Seven Successor Assemblies:

In Part I (29 CE) the Messiah reveals to us (modern Israel) what the final outcome of his judgment of the first Three Servants will be at the time of his (21^st Century) return from heaven to Israel. The initial judgments of the First Three Servants in their former Generation serve as a foundation for us to understand the succeeding judgments of the Seven Servants in our latter and final “Seventh Generation.” Therefore, we must study how the earlier prophecy of the Generation of the Three Servants (all Yehudim) specifically relates to the prophecy regarding ‘their’ successor generations of the Seven Servants. In this regard let us recall once again the Messiah’s opening statement:

“A certain man of nobility (Mashiach Nagid) went to a distant land to take a kingdom for himself and then return.“

What do these words mean? The “distant land” here is heaven. The “kingdom” is the Kingdom of Adonai. Therefore, after atoning for sin and conquering death the Messiah ascended into heaven (the heavenly Kingdom) to receive from Adonai Avinu the authority to rule over all of the kingdom of the earth. This he  – our Messiah – has already done. Therefore what is left? What is written? It is written…then “the Messiah will return“. Therefore it is imperative that we see:

The Messiah is looking back and forth in time from the vantage point of his return to Israel!

When we study in context Messiah’s prophetic look back and forth in time we see that he is looking back and forth in time from the vantage point of his return to Israel. Therefore, the exact temporal reference point that we must see here (in the context of location and time) is the *Day of the LORD (ה’יום־) when the Messiah leaves heaven and returns to Israel to deliver us from evil and to restore to our people the kingdom of Adonai (Avinu Shebashamayim).

יום־ה’ הוא פרק זמן שבו אלוהים יטפל באנשים רשעים באופן ישיר ודרמטי בשיפוט מפחיד. היום אדם יכול להיות מקלל של אלוהים, אתאיסט יכול לגנות את אלוהים וללמד דוקטרינות רעות. לכאורה אלוהים אינו עושה דבר. אבל היום המיועד בכתובים כמו יום־ה’ מגיע כאשר אלוהים יעניש חטא אנושי, והוא יעסוק בזעם ובשיפוט עם העולם המשיח דוחה. דבר אחד אנו בטוחים בו, כי אלוהים בדרכו שלו יביא כל נשמה לדין. פ

*The Day of the LORD (ה’יום־-the Day of Adonai) is a period of time when God will deal with evil people directly and dramatically in frightening judgment. Today a person can be cursing God, an atheist can condemn God and teach evil doctrines [הרוח אומרת בפרוש. שברבות הימים יסטו אנשים מן האמונה ויפנו לרוחות מטעות ולתורות של שדים]. God seemingly does nothing. But the designated day in Scripture as the “Day of the Lord” comes when God will punish human sin, and He will deal with wrath and judgment with the messiah-rejecting world. One thing we are sure of is that God in His own way will bring every soul to justice (1, 2).

יום־ה’ הוא גם זמן של ברכה לישראל. המילניום – כל מלכותו של ה’ על פני כדור הארץ – שבה מוביל משיח ה’ באופן אישי את ממשלת העולם, כלולה גם ביום־ה’. בצפניה ג, יד-טז, לשם הדגמה, יש תמונה של ברכת ישראל באותו יום, כמובן לאחר מועד השיפוט: פ

The Day of the LORD is also a time of blessing for Israel (1, 2). The millennium – the entire kingdom of Adonai on earth – where the M’shiach Adonai personally leads the world government, is also included on the Day of the Lord. In Zephaniah 3:14-16, for the sake of illustration, there is a picture of the blessing of Israel on that day, of course after the judgment:

“Shout for joy, O daughter of Zion! Shout in triumph, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem! Adonai has taken away His judgments against you, He has cleared away your enemies. The King of Israel, Adonai, is in your midst; You will fear disaster no more. In that day [the Day of Adonai] it will be said to Jerusalem: ‘Do not be afraid, O Zion; Do not let your hands fall limp.'”

Messiah has come, the times of the Gentiles are past, the Golden Age of Israel has begun:

הנה: גוף אחד ורוח אחת, כשם שגם אתם נקראתם אל תקות יעודכם האחת; אדון אחד, אמונה אחת, טבילה אחת, אל ואב אחד לכל, הוא אשר מעל כל, פועל בכל, ובתוך הכל. פ

There is (הִנֵּה):

(1) One body (גּוּף אֶחָד)
(2) One Spirit (וְרוּחַ אַחַת), just as also you were called in (כְּשֵׁם שֶׁגַּם אַתֶּם נִקְרֵאתֶם אֶל)
(3) One hope of your calling; (תִּקְוַת יִעוּדְכֶם הָאַחַת)
(4) One Lord (אָדוֹן אֶחָד),
(5) One faith (אֱמוּנָה אַחַת),
(6) One immersion (טְבִילָה אַחַת),
(7) One G-d and Father of all (וְאָב אֶחָד לַכֹּל)
Who is over all (הוּא אֲשֶׁר מֵעַל כֹּל),
Works in all (פּוֹעֵל בַּכֹּל),
Who [permanently dwells forever] inside [us] all (וּבְתוֹךְ הַכֹּל).

What is happening here is the Messiah is transporting us to the time when the times of the Gentiles has past. At the time of the return of the M’shiach Adonai there shall be one Spirit, one Messiah, one faith, one God and Father (Adonai) [of us all] who is over all and through all and in all. After the return of the Messiah of Adonai all Israel and all the nations, peoples, families of the world will pray to the one true God and Father of us all:

אבינו שבשמים, יתקדש שמך, תבוא מלכותך, יעשה רצונך כבשמים כן בארץ. את לחם חקנו תן לנו היום, וסלח לנו על חטאינו וסלח לנו על חטאינו כפי שסולחים גם אנחנו לחוטאים לנו. ואל תביאנו לידי נסיון, כי אם חלצנו מן הרע. כי לך הממלכה והגבורה והתפארת לעולמי עולמים. אמן. פ

Therefore, in the Golden Age of Israel when we pray, we shall pray the prayer Messiah taught us to pray:

“Avinu Shebashamayim, (אבינו שבשמים)
Your name be sanctified, (יתקדש שמך)
Your kingdom come, (תבוא מלכותך)
Your will be done (יעשה רצונך)
On earth as it is in heaven. (כבשמים כן בארץ)
Give us the bread of this day (את לחם חקנו תן לנו היום)
And forgive us our sins (וסלח לנו על חטאינו)
As we ourselves forgive the sins of others. (כפי שסולחים גם אנחנו לחוטאים לנו)
And do not bring us into temptation (ואל תביאנו לידי נסיון)
But deliver us from what is evil. (כי אם חלצנו מן הרע)
For Yours is the kingdom (כי לך הממלכה)
And the power (והגבורה)
And the glory (והתפארת)
Forever and ever. Amen.” (לעולמי עולמים אמן)

In this near future time of of the (one thousand years) messianic age the only faith that will be sanctioned in the world will be that of (messianic) Judaism. In the mashal of the Ten Servants given manim we see that at the very beginning of his return to Israel our Messiah is rewriting (correcting) history. He is rewriting the history of the past so that all of the history of humankind is rewritten (reformed) from the Divine perspective. Culturally the whole world will be changed in the messianic age. For instance In the messianic age the language of Hebrew will become the universal language of all the nations and peoples of the world. This means:

In the Golden Age of Israel and the Commonwealth of Israel everyone will be encouraged to read and speak in Hebrew (biblical and modern).

All the nations of the world will sanction belief in the G-d of Israel (and no other). Due to all of the nations, peoples, and families of the world sharing a common faith in Adonai Eloheinu—intermarriage will be encouraged. This means Adonai’s promise to father Abraham will literally come true:

ויוצא אתו החוצה ויאמר הבט־נא השמימה וספר הכוכבים אם־תוכל לספר אתם ויאמר לו כה יהיה זרעך׃

וַיֹּוצֵא אֹתֹו הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכֹּוכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לֹו כֹּה יִהְיֶה זַרְעֶֽךָ׃

And He (God) took him (father Abraham) outside and said, “Now look toward the heavens, and count the stars, if you are able to count them.” And He said to him, “So shall your descendants be” (1, 2, 3).

Everything and everyone will become Jewish. This is so because the Messiah is a Jew and the first language of the M’shiach Adonai is Hebrew.

This means the mashal of the Ten Servants given manim is in no way directed mainly at the God fearing Gentiles of any era (past, present, or future). It is mainly directed at those of us who are Jews. We were at the first given the most important stewardship of the Divine Redemption and we are still responsible for this elect stewardship right up to the time when the Messiah returns to us from Heaven (and beyond, during the one thousand years golden era of the messianic age). Therefore, it must be understood:

Messiah is speaking prophecy here to our people of modern Israel. If you are a Jew the Messiah is speaking directly to you!

The sheep know His Voice (1, 2, 3). He calls us each individually by name. We are the sons and daughters of Adonai our Father. We are His small flock. The mysteries of the First Generation of the Three Jewish Servants and the Seven Generations of the Jewish Servants is communicated in an explicitly Hebrew idiom; which is a specific thought form that is intended mainly for the children of Israel to understand. This is so because we are the final Seventh Generation of Israel that shall not pass away before the Messiah of Israel returns (from heaven) and fully restores (1, 2, 3) the Kingdom of Adonai to Israel.

Salvation is from the Jews:

הישועה מאת היהודים היא. פ

Salvation (ישועה-ha-Yeshuah) is from the Jews (היהודים-ha-Yehudim).

The nation and people of Israel were exclusively entrusted in the 1^st century CE with the Messiah’s Message (Adonai’s Word) of Divine Redemption (1, 2, 3, 4, 5, 6, 7). This assignment of the nation and people of Israel being the principal steward of the Divine Redemption was personally delivered by the Spirit of the Holy One to Israel through the Messiah of God.

Adonai Avinu (God our Father) first assigned this irrevocable trust of His Divine Redemption to us during the three and one half year ministry of M’shicho (His Messiah, His Anointed One) in the 1^st Century CE. Therefore, those of us who are the physical descendants of Abraham, Isaac, and Jacob (Israel) continue to be responsible for stewarding this greatest of treasures (the Good News of the Redemption of Adonai)—even now in the 21^st Century.

This means Israel’s assignment as the principal steward of the Good News of the Divine Redemption continues even to this day!

The Messiah has continuously declared to our ancestors and to us (יהדות משיחית) that the stewardship of His Ten Jewish Servants will not come to a time of final accounting until He returns from heaven to earth (a second time). Then He will give (entrust) the kingdom of Adonai to us (יהדות משיחית). Therefore, at the return of the Messiah ben David he will forcefully and finally establish the rule of G-d over all of the nations and peoples of the world.

Second, go back in time to the Three Founder Assemblies:

In Part II (96 CE) we learn that in addition to the three main types of (former) messianic assemblies explicitly referenced in the mashal of the Ten Servants given minas there are seven sub-types of assemblies that serve as templates (as guides, and patterns) for the (latter) assemblies that shall have existed from the first century (CE) to the near future time of the Messiah’s return (in this 21^st century).

These seven types of messianic assemblies are successor assemblies to the first three founder assemblies.

Each type (location, city) of the seven successor Jewish assemblies is described as possessing a Yehudi (Jewish) overseer (מלאך-malak, messenger, evangelist) who is responsible for equipping his own assigned assembly of Jewish believers and converted G-d fearers (Gentilies). Therefore it is written:

כדי להכשיר את הקדושים לעבודת השרות, לבנית גוף המשיח, עד כי נגיע כלנו אל אחדות האמונה ואחדות ידיעת בן-האלהים, אל האדם השלם, אל שעור קומתו המלא של המשיח. פ

“For the equipping of ha-kedoshim (הקדושים-holy ones) for the work of service, to the building up of the *body (גוף) of the Messiah; until we all attain to a the unity of the faith (אחדות האמונה), and of the knowledge of ben Ha-Elohim (בן-האלהים), to a mature man (האדם השלם), to the **full measure and stature of the Messiah (אל שעור קומתו המלא של המשיח).”

*Therefore we (Israel) are to be united (echad) as if we are one body, one person (גוף-body, אדם-man), united together with the Messiah as our head and Adonai our Father acting as the head of the Messiah.

**Thereby making Adonai Avinu the one G-d and Father of us all, who is over all, and through all, and in all.

The Seven Malakim:

All seven of these overseers-servants are called malakim (מלאכים-messengers, evangelists) because they are called to enable (equip) their respective assigned assemblies to be good stewards and messengers (evangelists) of the besorah (good news) of the Divine Redemption of Adonai. This means:

All seven of these messianic assemblies are commanded to do their part to fulfill the Great Commission of Adonai Avinu.

Just before ascending into heaven the Messiah commanded his Twelve leading Jewish emissaries (השליחים היהודים) to go out into the world and convert and teach the Gentiles; as well as teach the people of Israel. This Divinely appointed mandate clearly states what our (Israel’s) faithful stewardship of the Divine Redemption is and what we must accomplish before our Messiah will return to us (Israel) to establish the rule of God over all of the nations, peoples, and families of the earth:

{Classical & Mishnaic Hebrew}

ויגש ישוע וידבר אליהם לאמר נתן-לי כל-שלטן בשמים ובארץ: ואתם לכו אל-כל-הגוים ועשו תלמידים וטבלתם אתם לשם-האב והבן ורוח הקדש: ולמדתם אתם לשמר את-כל-אשר צויתי אתכם והנה אנכי אתכם כל-הימים עד-קץ העולם אמן: פ

{Modern Hebrew}

נגש ישוע לדבר אתם ואמר: נתנה לי כל סמכות בשמים ובארץ. על כן לכו ועשו את כל הגויים לתלמידים, הטבילו אותם לשם האב והבן ורוח הקדש ולמדו אותם לשמר את כל מה שצויתי אתכם. הנה אתכם אני כל הימים עד קץ העולם. פ

Yeshua approached (his Jewish talmidin, talmidim) to talk to them and said, “All authority in heaven and on earth is given to me. Therefore go [imperative command] and make diciples of all the nations (literally of the Gentiles), immersing them in the name of (לְשֵׁם-lit. according to the shem-name, honor, authority, and character of) the Father [Adonai Avinu], and the Son [M’shicho, His Messiah], and the Spirit of Holiness, [Ruach HaKodesh, His Spirit] and teach them to study (למדו-learn) all that I have commanded you. Here I am with you always, every day (all the days), until the end of time (עד קץ העולם-literally, the end of the world). “

From 3 to 7 to 3 again:

In today’s mashal we see that the narrative movement of the Ten Servants given minas begins with Three Servants at the beginning, then moves to Seven Servants in the middle, and then later concludes in Messiah’s follow-up revelation of Hitgallut (chapters two, three, twenty, and twenty-one); with all Seven Servants and their associated messianic assemblies-cities at the end (the soon coming return of the Messiah) being identified as either faithful (like Servants #1 and #2) or unfaithful (like the wicked one, Servant #3).

The Three Elders (Two Faithful and One Unfaithful):

This prophetic narrative of “succession” makes the first three (former) servants-assemblies-cities “founders” to all seven of the latter seven missionary movements. This means that the first three assemblies-cities that were founded each possess a ruling Jewish (יהודי) Elder (הַזָּקֵן); and that each of these three elders presides (rules) as such not only over his own respective (founder) assembly-city but over all of those successor assemblies that issue out of it.

We also believe that these Three Jewish Elders (שלושת העבדים-the Three Servants) are clearly identified in the HaBrit HaChadashah (1, 2) by name. The Jewish names of the Three Jewish Elders (faithful and unfaithful) are:

הזקן יוחנן בן זבדי – The Elder (#1) Yochanan ben Zavedi (faithful; doubly fruitful);
זקן שאול בן בנימין – Elder (#2) Shaul (Paulus) ben Benyamin (faithful; fruitful);
זקן יהודה בן איש קריות – Elder (#3) Yehudah ben Shim’on Ish Keriot (not faithful).

Faithful Elder #1:

The Beloved Talmid, Yochanan ben Zevedi (יוחנן בן זבדי), is assigned by Avinu Shebashamayim to be the overseer of the (faithful) Assembly of Jerusaelm and of all of His messianic assemblies. This means the Beloved Talmid is The Elder (הַזָּקֵן-Hazaken) of all of the messianic assemblies worldwide (past, present, and future). Yochanan ben Zevedi is the sole trusted senior Elder over all of the Twelve Shlichim and over all of the followers of the Messiah; both of the Yehudim of Israel and of the G-d fearers (the believing Gentiles) who also worship Adonai Eloheinu (the LORD our G-d).

Yochanan ben Zevedi was the first of two disciples to be chosen to follow the Messiah at the very beginning of His earthly ministry.

After the deaths of the other pillars of messianic Judaism (Cephas, Ya’akov, and Shaul, etc.) all of the messianic assemblies (worldwide) were entrusted to the excellent oversight, spiritual support, and care (1, 2, 3, 4, 5) of the Beloved Talmid, The Elder of us all.

Ever since Yochanan became the last living member of the original ruling group of the Twelve Shlichim (who are all Yehudim) he became the spiritual caregiver, The Elder, over all of Israel and the Commonwealth of Israel (all of the believing Gentiles). Proof of Yochanan’s elite role as The Elder of the entire household of Israel and of all of the Commonwealth of Israel is evidenced by the exceptional trust Adonai Avinu placed upon him when He assigned him the responsibility of taking care of the mother (Miryam) of M’shico (His Messiah):

כשראה ישוע את אמו ואת התלמיד האהוב עליו עומד לידה, אמר לאמו: אשה, הנה בנך. לאחר מכן אמר לתלמיד: הנה אמך. מאותה שעה אסף אותה התלמיד לביתו. פ

“When (the Messiah) Yeshua saw his mother, and the Talmid whom he loved standing nearby, he said to his mother, “Woman, behold, your son!” Then he said to the Talmid, “Behold, your mother!” From that hour the (Beloved) Talmid took her into his own household.”

Miryam, the Jewess mother of our Messiah, is a Type of all of the nation and assembly of Israel (past, present, and future).

When the Messiah transferred over the care of Miryam (יהודית מרים) to Yochanan this symbolized Yochanan becoming the principal spiritual overseer of all Israel and of all of the G-d fearers, the Commonwealth of Israel. The latter being belieall of the Gentiles who have come to faith in Adonai Avinu through their belief in the (universal) redemption of the Messiah our Korban Pesach; who is HaMoshia l’chol Adam (the Savior of all humankind) and Moshia HaOlam (the Savior of the World).

Let it be said again (a second time): Miryam (Mary) is a Type of Israel.

When the Messiah entrusted the care of his mother Miryam to Yochanan ben Zevedi He was symbolically entrusting to Yochanan the role of “The Elder” over the entire household of Israel. By this very solemn act we can see that from the beginning that it was the will of Adonai our Father that Yochanan ben Zevedi *ben Benyamin be responsible for the spiritual well-being of all of the household of Israel and the Commonwealth of Israel.

*We believe that the Beloved Talmid (הַתַּלְמִיד הָאָהוּב), Yochanan ben Zevedi (יוחנן בן זבדי), is a direct descendant of Yehonatan ben Shaul ben Benyamin (יהונתן בן שאול בן בנימין), the First Prince of Israel; as also are Esther, Mordecai, and the Shaliach Shaul, who is better known by his (Latin) name Paulus (which in Latin means “little one”).

Proof of Yochanan’s special destiny to become The Elder of all Israel and of the Commonwealth of Israel is seen in the Messiah’s post-resurrection remarks to Cephas (Peter):

כיפא פנה וראה את התלמיד האהוב על ישוע הולך אחריהם – זה שגם נשען על לבו בעת הסעודה ושאל אדוני, מי הוא המסגיר אותך? כשראה אותו כיפא, אמר אל ישוע: אדוני, והוא מה? השיב לו ישוע: אם רצוני שהוא ישאר עד בואי, מה אכפת לך? אתה לך אחרי! לכן נתפרסם הדבר הזה בקרב האחים שהתלמיד ההוא לא ימות. אולם ישוע לא אמר לו שאינו עתיד למות, אלא אם רצוני שהוא ישאר עד בואי, מה אכפת לך? זהו התלמיד אשר מעיד על הדברים האלה ואשר כתב אותם, ואנחנו יודעים שעדותו אמת. יש עוד מעשים רבים אחרים שעשה ישוע, ואלו נכתבו במפרט חושבני שהעולם עצמו לא היה יכול להכיל את הספרים הנכתבים. פ

“Cefa [שִׁמְעוֹן בֶּן יוֹחָנָן-Shim’on ben Yochanan] turning around, saw the Talmid (התלמיד) whom (the Messiah) Yeshua loved following them; the one who also had leaned back on his bosom at the supper and said, “My Master, who is the one who betrays you?” So Cefa (כיפא-“the Stone”) seeing him said to Yeshua, “Master, and what about this man?” Yeshua said to him, “If I want him to remain until I come, what is that to you? You follow me!” Therefore this saying went out among the brethren that that Talmid would not die; yet Yeshua did not say to him that he would not die, but only, “If I want him to remain until I come, what is that to you?” *^“This is the Talmid who is testifying to these things and wrote these things, and we know that his testimony is true. And there are also many other things which Yeshua (lit. the Salvation of Adonai) did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written.”

“Master, and what about this man?”

*This question that was asked of Messiah by the outspoken Cephas (Cefa, Peter) regarding the youngest talmid, Yochanan, points to the fact that it is the youngst talmid who ultimately Avinu Shebashamayim assigned as a (*Elder) replacement for the betrayer Judas; who at the first was designated as the Elder of the Twleve Shlichim and thereby of all Israel and of the Commonwalth of Israel.

*The numerical replacement for Judas was Mattityahu.

“I want him to remain until I come.“

How do we absolutely know that the Beloved Talmid – The Elder of us all – shall remain with us until our Messiah returns to restore the Kingdom of Adonai to Israel? We know he remains with us in spirit because Adonai Avinu has left with us his very special testimony (testifying to ‘these things’) of His Divine Redemption and the supremacy of the doctrine of the “Love of G-d” (האלהים הוא אהבה).

The Beloved Talmid:

Although: (1) Shim’on ben Yochanan (כיפא-Cefa) was the initial Spokesperson for the Twelve Shlichim; (2) Ya’akov ben Yosef ben Yehudah (יעקב-Ya’akov, the oldest of Messiah’s four younger half-brothers) was at the first called to be the senior rabbi of the (messianic) Assembly of Jerusalem; and (3) Shaul ben Benyamin (Paul) was the first overseer of Adonai’s redemptive outreach to the pagan Gentiles—none of these three pillars of the Assembly of Israel were ever assigned to act as the Messiah’s chosen Elder (הַזָּקֵן) over all of the assemblies of the world.

It is Yochanan who after Judas’ betrayal is chosen to be the first to rule at the side of Yeshua. This being the case even though he was the “youngest” and thereby the “least” member of the Twelve Shlichim. Yet by the excellence of his love Yochanan became at the end—-The Elder (Hazaken) of us all (1, 2, 3, 4, 5).

Adonai our Father (1, 2, 3), He is the one who assigned Yochanan to rule at the Messiah’s side and to be the Hazaken over all of the assemblies of the world until Messiah’s triumphant return to Israel. The youngest (צָעִ֡יר-literally little one) of the Twelve is the one who our Father in heaven has assigned as the first of two very special ruling Elders of the tribe of Benjamin who shall rule at the side of Messiah in the messianic age; soon to come. The full name of the Beloved Talmid testifies to the source of his greatness. His full name is Yochanan ben Zevedi ben Benyamin (יוחנן בן זבדי בן בנימין). The meaning of the assigned name of the Beloved Talmid is very precious to Abba Avinu and His Messiah. His name means:

Endowment (Gift) of the Grace of Adonai (Son of My Right Hand).

The full name of the Beloved Talmid, therefore, is an explicit reference to the *gift (זֶבֶד) of the permanent Indwelling Presence of the Holy Spirit and it is a witness to the necessity for us at all times to exercise humility (עֲנִיֵּי הָרוּחַ and הָעֲנָוִים meekness; צָעִ֡יר littleness) in His Presence.

*The gift of the Father, the Spirit of the Holy One (1, 2, 3, 4, 5) was first given as a wedding “endowment” (זֶבֶד) from Avinu Shebashamayim to the first (messianic) Assembly of Jerusalem (the bride of Messiah) on Shavuot (30 CE).

The Elder (הזקן-Hazaken) Yochanan ben Zevedi (ben Benyamin) in his five scrolls (1, 2, 3, 4, 5) uses the word “love” (אהוב ahav, אהבה ahavah) more frequently than any of the other inspired writers of the Tanakh and the HaBrit HaChadashah (except for שיר השירים, the Song of Songs). Therefore, the scriptural revelation of Adonai reaches its zenith in the most holy writings of the Song of Songs and in the five scrolls of The Elder of us all. Regarding this mountain peak (summit) of all the revelation of the D’var HaShem, we read:

אהובי, נאהב נא איש את רעהו, כי האהבה מאלהים היא; וכל מי שאוהב נולד מאלהים ויודע את אלהים. מי שאינו אוהב אינו יודע את אלהים, שכן האלהים הוא אהבה. פ

Beloved, please love each other, for love is from God; and everyone who loves is born from God and knows God. The one who does not love does not know God, for God is Love.

.האלהים הוא אהבה

God is Love.

Yochanan ben Zevedi ben Benyamin, the Beloved Talmid, shall rule at the side of the Messiah as the spiritual Elder of us all; and as the ruler of his tribe—the “little” tribe of Benyamin. He is the very special person who has taught us and continues to teach us the supreme revelation—-G-d is Love. This is why in all of the scriptures only Yochanan Hazaken is referred to as being “the Talmid whom Yeshua loved.”

Faithful Elder #2:

Paul (שָׁאוּל בֵּן בִּנְיָמִין-Shaul ben Benyamin). He is the Elder Shaliach (Sent One, Emissary) of the Second Assembly of Antioch. Paul was not called to be counted among the original messianic Assembly of Jerusalem. He was not at the first a pillar among Messiah’s followers as was Cefas, Ya’acov and Yochanan. Yet, Paul was chosen by the Spirit of the Holy One to be first among all of the Shlichim (Jewish sent ones, special emissaries) to be called to take the message of the Divine Redemption to the Gentiles (1, 2, 3). In fact after the Messiah’s return to Israel:

Shaul ben Yehonatan ben Benyamin (Paul) is destined to rule over the entire international Kingdom of Adonai as the Messiah’s co-regent.

Paul will assist the Messiah ben David in the administration of his *international rule over all Israel and the Commonwealth of Israel. As to The Beloved Talmid Yochanan ben Zevedi ben Benyamin (יוחנן בן זבדיבן בנימין): at the Messiah’s triumphant return to Israel he shall be assigned to rule as one of the Twelve Princes of Israel who will each rule over one of the Twelve Tribes of Israel. Like Paul-Shaul ben Benyamin, Mordecai, and Esther (Hadassah), the Beloved Talmid is a direct descendant of Prince Yehonatan ben Shaul ben Benyamin.So this means:

The Hazaken of us all shall rule over the Tribe of Benjamin; which is the “youngest” tribe of the Twelve Tribes.

*For more information regarding the first two ruling elders (founders) of the messianic assemblies, Yochanan and Shaul, who both are direct descendants of Prince Yehonatan (the First Prince of Israel), read chapter twenty-five of the Messiah in Purim.

Unfaithful Elder #1:

Judas (יְהוּדָה בֶּן שִׁמְעוֹן אִישׁ קְרִיּוֹת- Yehudah ben Shim’on Ish Keriot) is first among the unfaithful elders. He is the betrayer of Messiah. At the first he held the highest rank of the original chosen Twelve Talmidin. Yehudah was the honored Treasurer of the Twelve Talmidin, In the original seating of the Twelve, the elder Yehudah was seated in the seat of the intimate friend (i.e. the privileged seat of the firstborn).

Yehudah ben Shim’on Ish Keriot was the original Elder #1 of the Twelve. He sat at the seat of honor, the seat of the intimate friend, next to the Messiah. Yet foolishly Judas gave up his assigned place of highest privilege. Yehudah sold his most privileged place next to the Messiah for seven pieces of silver.

The great tragedy is that Judas gave up the most honored place in the Kingdom of God for the most dishonored place.

Yehudah should have remained faithful to his special calling. He should have remained a loyal follower of the Messiah, submitted to His teaching, and then faithfully brought the message of Divine Redemption to his fellow Jews and later to the God fearing Gentiles; as did all the other members of the original group of Messiah’s closest followers—-the Twelve Talmidin.

Yehudah chose to rebel against the Messiah and side with the rebellion of the leading priests and Prushim rabbis. Unfortunately, instead of being the #1 Elder of the Kingdom of Adonai Yehudah chose to follow the way of the evil one; and in so doing he became the #1 Elder in the “rebellion” of the evil one against Adonai and His Messiah. Regarding the tragic consequence of Yehudah’s participation in this rebellion, Messiah has declared:

בן-האדם אמנם הולך ככתוב עליו, אך אוי לאיש אשר יסגיר את בן-האדם. האיש ההוא, מוטב היה לו אלולא נולד. פ

“The Son of Man indeed goes as it is written about him, but woe to the man who will betray the Son of Man. “That man would have been better off if he had not been born.”

The 3 Assemblies and 3 Cities:

Assembly-City #1. The place name of the First Assembly-City is Yerushalayim (ירושלים), Yisra’el. This is the name of the first city of messianic Judaism (the elect mother city that is free). The name of this founding city means “Foundation of Shalem.” The First Assembly-City of Yerushalayim is where the Messiah accomplished for all Israel the Redemption of Adonai. It was in Yerushalayim, on the morning of Shavuot (30 CE), that one hundred and twenty (120) Yehudim (men) and an unknown number of women first received the gift of the permanent Indwelling Presence of the Spirit of Adonai. Therefore, Yerushalayim is the place where the Redemption of Adonai and His gift of the Spirit was first imparted to Israel.

The name of the founder city means “Foundation of Shalem” (the Redemption of Adonai).

It is from this First Assembly of Yerushalayim that the Foundation of Shalem has been established. The First Assembly of Yerusahalayim is the launch point where the Good News of the Redemption of Adonai was first “conveyed” to all of the Gentile nations, peoples, and families of the world.

Assembly-City #2. The place name of the (Gentile) Second Assembly-City is Antioch, Syria (Greek: Ἀντίoχoς, Syriac: ܐܢܛܝܘܟܝܐ‎). This is the name of the second city (the elect “sister” city; whose children walk in truth) that is also a founding launch point where the Good News of the Redemption of Adonai was first “conveyed” to all of the Gentile nations, peoples, and families of the world.

The name of the second city, the sister city to Yerushalayim, means: “Conveyance” (of the Divine Redemption).

The name Antiochos (Ἀντίoχoς) is composed of the prefix anti (ἀντί) attached to an ancient Greek word οχος, from όχη that literally means “Support by Conveyance.” As to the meaning of the Greek prefix anti, this prefix possesses two meanings: the first meaning is “over, against, opposite to, before” (in a local sense); the second meaning is “for, instead of, in place of” (something or someone).

In antiquity Antiochos (Ἀντίoχoς) is a Greek word picture of the support (administration) of rule that was “conveyed” from one ruling authority (ruler) to another. In this case the word Antiochos speaks of the messianic Jews in Jerusalem, Israel (First Assembly) passing on to the Gentiles of Antioch, Syria (the Second Assembly) the treasure of the Redemption of Adonai and the gift of the Indwelling Presence of the Holy Spirit. So that the will of Avinu Shebashamayim might be done throughout all the earth; as it is already done in heaven.

In Modern Greek the word όχη and όχημα mean “vehicle,” “carriage,” and “conveyance” (picture a “chariot;” i.e. translate Greek-όχημα to Hebrew-רכב). The word modern word “vehicle” is an apt description of the incredibly important exchange that occurred in the first century CE between the First City-Assembly of Jerusalem and the Second City-Assembly of Antioch.

It was shortly after the First Assembly of Jerusalem received the gift of God our Father (the Indwelling Presence of His Spirit) on Shavuot that the leadership (the Twelve Shlichim) sent representatives to Antioch. This newly formed Assembly of Antioch, which was a missionary outpost for the Assembly in Jerusalem, quickly grew to become Jerusalem’s most effective means for transporting (carrying) the Message of the Redemption of Adonai Avinu to all of the nations, peoples, and families of the (Gentile) world.

Assembly-City #3. Assembly #3 at the first should have been the Founder Assembly-City #1. For the name of this Founder Assembly—whose children (successors) live in slavery; not freedom—is the ‘same’ name as that of the Assembly-City #1. It too is headquartered (located) in Yerushalayim (ירושלים). However, due to the very poor stewardship of this group of rebellious (unfaithful) servants their original honored place of service was forfeited. These unfaithful ones were replaced by the new (faithful) First Assembly of Jerusalem.

An entirely Jewish-led affair:

The mashal of the Ten Servants given minas is entirely a Jewish led affair. Adonai our Father has assigned Israel and our people sole responsibility for the overall stewardship of the treasure of His Divine Redemption. A small remnant of us who are Yehudim have remained faithful to this great responsibility. Even while the vast majority of Israel has thus far been unfaithful. The First Servant, The Elder Yochanan ben Zavedi (ben Benyamin) and the Second Servant, Shaul-Paul ben Benyamin, are shining examples of Yehudim (יהדות משיחית) who have been faithfuld stewards and evangelists (מלאכים-malakim, messengers) of the Divine Redemption.

In great contrast, the Third Servant, Yehudah ben Shim’on Ish Keriot, was the sole member of the original Twelve Shlicihim who was unfaithful to his calling. He is the only one among the original group of the Twelve ruling disciples who betrayed the Messiah. Tragically, the Third Servant was originally the one the Messiah assigned to be the Elder of all of the Shlichim and of all of the assemblies worldwide. In the assigned seating order of the Seder table Judas was always assigned to sit at the most honored place, the place of the Elder.

As stated multiple times on this web site the Third Servant-Elder (Treasurer) was assigned as the privileged steward of all of the Treasure of Messiah.

This high honor included Judas being the senior steward of Messiah’s besorah (good news, gospel) of the treasure of the Divine Redemption. Judas despised the spiritual affluence that was originally entrusted to him. He was a materialist. He only loved money and power. Like Esau his deity was his belly. Judas never saw any value whatsoever in the spiritual riches of God that will never pass away. He only desired the things of this world. The full name of the Third Servant is Yehudah ben Shim’on Ish-Keriot. This name literally means:

The Third Servant is Yehudah ben Shim’on Ish-Keriot. His name literally means: “Praise, Hear, Understand and Obey the City of Man.”

The First will be the Last:

The Third Servant (Messenger)-City-Assembly is composed of all of the 1^st Century servants of Adonai (religious leaders) who refused to hear, understand, and obey Messiah’s directive to repent, believe in His Message of the Grace of Adonai, and become faithful servants and messengers of His Divine Redemption.

The members of this originally privileged First Assembly that became the Third Assembly included the three highly esteemed Jewish religious-political sects of the Prushim, Tzadikim, and Herodians. The majority leadership of all three of these sects, however, chose to forfeit their place of honor when they became complicit in the betrayal of the Messiah. Through their rabbinical successors these 1^st century religious leaders have also successfully engaged in censoring the Message of Divine Redemption. Thus far the zealous obedience and submission of our people to the Six Orders of the Mishnah and the Six Eras of rabbinic rule has only harmed our people.

For the ultra-religious dogma of our orthodox leaders has only succeeded in delaying the time when our Messiah will return to Israel; which is the time when the Spirit of Holiness will bring His (the LORD’s) salvation to all of our people of Israel; as well as through us (Israel) to all of the nations, peoples, and families of the world. Therefore, now is the time for all Israel to believe and receive the Salvation of Adonai (Yeshua). For it is written, our House shall remain desolate until we as a nation and a people confess His Name:

“Blessed is He (the Salvation of Adonai) who comes in the Name of Adonai!”

From 3 Servants to 2 Servants:

Therefore, at Messiah’s Second Coming he will judge the seven messengers, assemblies, and cities. Based on merit each assembly will be assigned to one of the first Three Elders. The messsengers, assemblies, and cities assigned to Servants-Elders #1 and #2 will be affirmed and rewarded. The messengers, assemblies, and cities assigned to Servant-Elder #3 will be judged and punished. These latter persons and their false teaching and unacceptable works—who are judged to be spiritually related as a group to Elder #3—they will permanently be removed from the life of the Assembly of Israel. For their sin of rebellion and unbelief (1, 2) Adonai our Father will not allow these persons to enter His Golden Age of Israel or the follow-on eternal age of His hew heaven and new earth.

The Seven Servants and their Seven Cities:

What follows is our interpretation of the 7 Servants, 7 Malakim (Stars), 7 Assemblies (Lampstands), and 7 Cities that we believe is Part II of the prophetic mashal of the “10 Servants given minas.” We do not believe that these prophetic utterances are about 7 eras of time. We believe that all seven messages are about one age, the age that spans from 96 CE to the time when our Messiah returns to Modern Israel.

We believe that there are only two audiences in view in the revelation of the 7 Servants, 7 Malakim (Stars), 7 Assemblies (Lampstands), and 7 Cities. The two audiences that the Messiah is addressing in the present age—from the vantage point of his already being in the future messianic age—is first, the audience of the faithful servants and second, the audience of the unfaithful servants. In this revelation of Messiah there is encouragement for those of us who are faithful and there is warnings for those of us who are not yet faithful. Yet, there is even encouragement for the unfaithful servants because there is still time (before the return of Messiah) for these persons to repent and turn back to God (before it is too late).

We also now believe that all of the revelation given by Messiah in his mashal of the 7 Servants, 7 Malakim (Stars), 7 Assemblies (Lampstands), and 7 Cities are related to all of the (49) meshalim of Messiah; and not just the one mashal Ten Servants given minas. For these reasons:

What follows is mainly a study of how chapters 2 and 3 of the Scroll of Hitgallut are directly related to all of the meshalim of the Messiah.

Therefore, we believe to truly understand the prophetic-mashal of the 7 Servants, 7 Malakim (Stars), 7 Assemblies (Lampstands), and 7 Cities we must all first go back and study all of the (49) parables of the Messiah. This means that before we proceed any further in this study it is is necessary that we all first study all of the (49) meshalim of Messiah. So you are encouraged to first study as many of the 49 Parables of Messiah as you can and then return here in the summer  of 2019. Then God (Abba our Father) willing – we will resume this study. Shalom. Shalom.

NEXT, MASHAL OF THE ASSEMBLY IN EPHESUS…

Messiah in Yom HaBikkurim Chapter 57, City #1 >>