Miracle #3. First miraculous catch of fish.

1. The Third Miracle of Messiah
2. Opening-up questions and clues
3. In messianic exegetical (Jewish) thought there are four levels of insight
4. There was a great crowd of Yehudim
5. Why did God our Father send His Messiah to Israel?
6. The Sea of Kinneret is shaped in the form of a Harp
7. Obedience is Israel’s love language to Adonai Avinu (our Father)
8. The name Shim’on (Simon) speaks of what Israel is to do
9. Israel must be remade out of incorruptible material
10. The name Kefa (Peter) reveals what Israel is to be
11. Adam receives his Hearing after he is conceived in the Womb of Eternity
12. The Firstborn is called by the name of the “Hearing One”
13. Ya’akov and Yochanan, sons of Zebedyah
14. The mystery of the name of the Father of Shim’on Kefa (Peter)
15. Two types of Fishing Nets
16. The Fish and the Net
17. Shim’on’s Confession
18. What do the two boats symbolize?
19. Putting the nets down into the deep part of the Sea
20. The Commonwealth of Israel
21. They left everything and followed the Messiah

The Third Miracle of Messiah:

Lukas 5:1-11

{Classical & Mishnaic Hebrew}

וַיְהִי כַּאֲשֶׁר דָּחַק הֲמוֹן הָעָם לִשְׁמֹעַ אֶת־דְּבַר הָאֱלֹהִים וְהוּא עֹמֵד עַל־יַד יָם־גִּנֵּיסָר׃ וַיַּרְא שְׁתֵּי אֳנִיּוֹת עֹמְדוֹת עַל־יַד הַיָּם וְהַדַּיָּגִים יָצְאוּ מֵהֶן וְהֵם מְכַבְּסִים אֵת הַמִּכְמֹרוֹת׃ וַיֵּרֶד אֶל־אַחַת מִן־הָאֳנִיּוֹת אֲשֶׁר הִיא לְשִׁמְעוֹן וַיְבַקֵּשׁ מִמֶּנוּ לְהַעֲבִירוֹ מְעַט מִן־הַיַּבָּשָׁה אֶל־הַיָּם וַיֵּשֶׁב וַיְלַמֵּד אֶת־הָעָם מִתּוֹךְ הָאֳנִיָּה׃ וַיְהִי כְּכַלּתוֹ לְדַבֵּר וַיֹּאמֶר אֶל־שִׁמְעוֹן הַעֲבֵר אֶל־עֹמֶק הַיָּם וְהוֹרִידוּ אֶת־מִכְמְרוֹתֵיכֶם לָצוּד׃וַיַּעַן שִׁמְעוֹן וַיֹּאמֶר אֵלָיו מוֹרֶה כָּל־הַלַּיְלָה יָגַעְנוּ וְלֹא אָחַזְנוּ מְאוּמָה אַךְ עַל־פִּיךָ אוֹרִיד אֶת־הַמִּכְמֹרֶת׃

{Modern Hebrew}

כַּאֲשֶׁר עָמַד לְיַד יָם כִּנֶּרֶת וְהֶהָמוֹן נִדְחַק אֵלָיו כְּדֵי לִשְׁמֹעַ אֶת דְּבַר אֱלֹהִים, רָאָה שְׁתֵּי סִירוֹת עַל שְׂפַת הָאֲגָם; הַדַּיָּגִים שֶׁיָּצְאוּ מֵהֶן הָיוּ עֲסוּקִים בִּרְחִיצַת הָרְשָָׁתוֹת. הוּא נִכְנַס אֶל אַחַת הַסִּירוֹת, אֶל זוֹ שֶׁל שִׁמְעוֹן, וּבִקֵּשׁ מִמֶּנּוּ לָשׁוּט מְעַט מִן הַחוֹף. אַחֲרֵי כֵן יָשַׁב וְלִמֵּד אֶת הָעָם מִתּוֹךְ הַסִּירָה. כְּשֶׁגָּמַר לְדַבֵּר אָמַר אֶל שִׁמְעוֹן: שׁוּט אֶל הָעֹמֶק וְהָטִילוּ אֶת רִשְׁתּוֹתֵיכֶם לָדוּג. הֵשִׁיב שִׁמְעוֹן: אֲדוֹנִי, כָּל הַלַּיְלָה יָגַעְנוּ וְלֹא לָכַדְנוּ כְּלוּם, אַךְ עַל־פִּי דְּבָרְךָ אָטִיל אֶת הָרְשָׁתוֹת. פ

כאשר עמד ליד ים כנרת וההמון נדחק אליו כדי לשמע את דבר אלהים, ראה שתי סירות על שפת האגם; הדיגים שיצאו מהן היו עסוקים ברחיצת הרשתות. הוא נכנס אל אחת הסירות, אל זו של שמעון, ובקש ממנו לשוט מעט מן החוף. אחרי כן ישב ולמד את העם מתוך הסירה. כשגמר לדבר אמר אל שמעון: שוט אל העמק והטילו את רשתותיכם לדוג. השיב שמעון: אדוני, כל הלילה יגענו ולא לכדנו כלום, אך על-פי דברך אטיל את הרשתות. פ

As the crowd of people pressed to hear the word of God, he was standing by the Sea of Ginneisar. He saw two boats lying by the sea; the fisherman had gotten out of them and were cleaning their nets. He went down into one of the boats that belonged to Shim’on and asked him to bring it out a little way from the land into the sea. He sat and taught the people from the middle of the boat. When he finished speaking, he said to Shim’on, “Take it out to the deep area of the sea and let your nets down to catch.” Shim’on answered and said to him, “Teacher, all night we have grown weary but have not caught anything. But as you say, I will let down my net.”

וַיַּעֲשׂוּ־כֵן וַיִּלְכְּדוּ דָגִים הַרְבֵּה מְאֹד וַתִּקָּרַע מִכְמַרְתָּם׃ וַיָּנִיפוּ יָד אֶל־חַבְרֵיהֶם אֲשֶׁר בָאֳנִיָּה הַשְּׁנִיָה לָבוֹא אֲלֵיהֶם וּלְעָזְרָם וַיָּבֹאוּ וַיְמַלְאוּ אֶת־שְׁתֵּי הָאֳנִיּוֹת עַד־לִשְׁקֹעַ׃ וַיְהִי כִּרְאוֹת שִׁמְעוֹן פֶּטְרוֹס אֶת־זֹאת וַיִּפֹּל לְבִרְכֵּי יֵשׁוּעַ וַיֹּאמַר אֲדֹנִי צֵא־נָא מֵעָלַי כִּי־אִישׁ חוֹטֵא אָנֹכִי׃ כִּי שַׁמָּה הֶחֱזִיקָה אוֹתוֹ וְאֶת־כֹּל אֲשֶׁר עִמּוֹ עַל־צֵיד הַדָּגִים אֲשֶׁר צָדוּ׃ וְכֵן גַּם אֶת־יַעֲקֹב וְאֶת־יוֹחָנָן בְּנֵי זַבְדַּי אֲשֶׁר הִתְחַבְּרוּ עִם־שִׁמְעוֹן וַיֹּאמֶר יֵשׁוּעַ אֶל־שִׁמְעוֹן אַל־תִּירָא מֵעַתָּה צוֹד תָּצוּד אֲנָשִׁים׃ וַיּוֹלִיכוּ אֶת־הָאֳנִיּוֹת אֶל־הַיַּבָּשָׁה וַיַּעַזְבוּ אֶת־הַכֹּל וַיֵּלְכוּ אַחֲרָיו׃

הֵם עָשׂוּ כֵּן וְלָכְדוּ דָּגִים רַבִּים מְאֹד, עַד שֶׁכִּמְעַט נִקְרְעוּ הָרְשָׁתוֹת. אוֹתְתוּ אֶל חַבְרֵיהֶם אֲשֶׁר בַּסִּירָה הַשְּׁנִיָּה לָבוֹא לַעֲזֹר לָהֶם, וְהַלָּלוּ בָּאוּ. אָז מִלְּאוּ אֶת שְׁתֵּי הַסִּירוֹת עַד שֶׁהֵחֵלּוּ שׁוֹקְעוֹת. כִּרְאוֹתוֹ זֹאת כָּרַע שִׁמְעוֹן כֵּיפָא לְרַגְלֵי יֵשׁוּעַ וְאָמַר: אֲדוֹנִי, לֵךְ נָא מִמֶּנִּי, כִּי אִישׁ חוֹטֵא אֲנִי; שֶׁכֵּן תַּדְהֵמָה אָחֲזָה אוֹתוֹ וְאֶת כָּל אֲשֶׁר הָיוּ אִתּוֹ עַל צֵיד הַדָּגִים אֲשֶׁר צָדוּ; וְכֵן גַּם אֶת יַעֲקֹב וְאֶת יוֹחָנָן בְּנֵי זַבְדַּי אֲשֶׁר הָיוּ שֻׁתָּפִים לְשִׁמְעוֹן. אַל תִּירָא, אָמַר יֵשׁוּעַ אֶל שִׁמְעוֹן, מֵעַתָּה תָּדוּג בְּנֵי אָדָם. לְאַחַר שֶׁהֵבִיאוּ אֶת הַסִּירוֹת אֶל הַיַּבָּשָׁה עָזְבוּ אֶת הַכֹּל וְהָלְכוּ אַחֲרָיו. פ

הם עשו כן ולכדו דגים רבים מאד, עד שכמעט נקרעו הרשתות. אותתו אל חבריהם אשר בסירה השניה לבוא לעזר להם, והללו באו. אז מלאו את שתי הסירות עד שהחלו שוקעות. כראותו זאת כרע שמעון כיפא לרגלי ישוע ואמר: אדוני, לך נא ממני, כי איש חוטא אני; שכן תדהמה אחזה אותו ואת כל אשר היו אתו על ציד הדגים אשר צדו; וכן גם את יעקב ואת יוחנן בני זבדי אשר היו שתפים לשמעון. אל תירא, אמר ישוע אל שמעון, מעתה תדוג בני אדם. לאחר שהביאו את הסירות אל היבשה עזבו את הכל והלכו אחריו. פ

He did so and caught so many fish that their net was torn. They waved their hands to their friends who were in the second boat to come to them and help them, and they came and filled the two boats to the point of sinking. When Shim’on Kefa (Petros) saw this, he fell at Yeshua’s knees and said, “My master, please leave me—for I am a sinner!” Because of the catch of fish that they had caught, astonishment had gripped him and all who were with him as well as Ya’akov and Yochanan, sons of Zebedi, who had been associates of Shim’on. Yeshua said to Shim’on, “Do not fear. From now on you will surely catch men.” They led the boat to the land, and they left everything and followed him.

Lukas 5:1-11

{Classical Greek}

Ἐγένετο δὲ ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι αὐτῷ καὶ ἀκούειν τὸν λόγον τοῦ θεοῦ καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην Γεννησαρέτ, καὶ εἶδεν δύο πλοῖα ἑστῶτα παρὰ τὴν λίμνην: οἱ δὲ ἁλιεῖς ἀπ’ αὐτῶν ἀποβάντες ἔπλυνον τὰ δίκτυα. ἐμβὰς δὲ εἰς ἓν τῶν πλοίων, ὃ ἦν Σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον, καθίσας δὲ ἐκ τοῦ πλοίου ἐδίδασκεν τοὺς ὄχλους. ὡς δὲ ἐπαύσατο λαλῶν, εἶπεν πρὸς τὸν Σίμωνα, Ἐπανάγαγε εἰς τὸ βάθος καὶ χαλάσατε τὰ δίκτυα ὑμῶν εἰς ἄγραν. καὶ ἀποκριθεὶς Σίμων εἶπεν, Ἐπιστάτα, δι’ ὅλης νυκτὸς κοπιάσαντες οὐδὲν ἐλάβομεν, ἐπὶ δὲ τῷ ῥήματί σου χαλάσω τὰ δίκτυα. καὶ τοῦτο ποιήσαντες συνέκλεισαν πλῆθος ἰχθύων πολύ, διερρήσσετο δὲ τὰ δίκτυα αὐτῶν. καὶ κατένευσαν τοῖς μετόχοις ἐν τῷ ἑτέρῳ πλοίῳ τοῦ ἐλθόντας συλλαβέσθαι αὐτοῖς: καὶ ἦλθον, καὶ ἔπλησαν ἀμφότερα τὰ πλοῖα ὥστε βυθίζεσθαι αὐτά. 8ἰδὼν δὲ Σίμων Πέτρος προσέπεσεν τοῖς γόνασιν Ἰησοῦ λέγων, Ἔξελθε ἀπ’ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε: θάμβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῷ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων ὧν συνέλαβον, ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάννην υἱοὺς Ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῷ Σίμωνι. καὶ εἶπεν πρὸς τὸν Σίμωνα ὁ Ἰησοῦς, Μὴ φοβοῦ: ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν. καὶ καταγαγόντες τὰ πλοῖα ἐπὶ τὴν γῆν ἀφέντες πάντα ἠκολούθησαν αὐτῷ.

Now it happened that while the crowd was pressing around Him and listening to the word of God, he was standing by the lake of Gennesaret; and he saw two boats lying at the edge of the lake; but the fishermen had gotten out of them and were washing their nets. And he got into one of the boats, which was Simon’s, and asked him to put out a little distance from the land. And he sat down and continued teaching the crowds from the boat. Now when he had finished speaking, he said to Simon, “Put out into the deep water and let down your nets for a catch.” Simon responded and said, “Master, we worked hard all night and caught nothing, but I will do as you say and let down the nets.”  And when they had done this, they caught a great quantity of fish, and their nets began to tear; so they signaled to their partners in the other boat to come and help them. And they came and filled both of the boats, to the point that they were sinking. But when Simon Peter saw this, he fell down at Jesus’ knees, saying, “Go away from me, lord, for I am a sinful man!” For amazement had seized him and all his companions because of the catch of fish which they had taken; and likewise also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not fear; from now on you will be catching people.” When they had brought their boats to land, they left everything and followed him.

Opening-up questions and clues:

The following opening-up questions and clues are provided as an introduction to this study on the 3^rd Miracle of Messiah:

 1.  Look at the symbolism of the above miracle narrative: At what location does the miracle occur?  What time of day is it? How many boats were there? What do the two boats symbolize? What do the nets symbolize?  Clue: Rabbi Yeshua said to the fisherman Shim’on, “From now on you will surely catch *men.”

2.   What are the multiple meanings of the four personal names that were identified in the narrative? What is the meaning of the name Kefa (Petros, Peter) that Rabbi Yeshua assigned to Shim’on? What does the symbol of fish mean? What meanings are often applied to the symbols of land and sea in the scriptures? What was it that Shim’on meant when he said, “My master, please leave me—for I am a sinner!”

3.   What is the importance of Rabbi Yeshua’s response, “Do not fear. From now on you will surely catch men.” How did these Yehudim (Jews) who were fishermen respond when the Mashiach (anointed one) said ‘for now on you will be fishermen of *men’?

*Fish [the] human race (תדוג בני אדם).

In messianic exegetical (Jewish) thought there are four levels of insight:

The messianic mysteries (סודות-sodot), literally secrets, hidden things reveled in this web-site are those scriptural truths that are hidden in the depths of the Tanakh and the HaBrit HaChadashah. Some of these truths, treasures are referred to as being related to the land. These mysteries are directly related to Israel. Other of these truths are depicted as treasures existing upon and beneath the sea. These latter mysteries are directly related to the gentiles.

In Jewish exegetical thought there are four levels of revelation that exist in the *Divinely inspired Hebrew texts of the Tanakh and the Brit HaChadashah. These are:

Level #1. Peshat (פשט) — surface (straight) or the simple, literal meaning.

Level #2. Remez (רמז) — hints or the deep (allegoric) hidden or symbolic meaning beyond just the literal sense.

Level #3. Derash (דרש) — inquiries from Hebrew darash, to seek (midrashic), to organize and expound on the literal and allegoric meanings discovered thus far (sermonizing).

Level #4. Sod (סוד) — secret (mystery), the esoteric mystical meaning, as given only through *Divinely inspired revelation.

*Inspired by the Spirit of the Holy One.

As already stated in our study of the forty-nine meshalim (parables, proverbs) of the Messiah – the deepest and most profound level of understanding in the Hebrew Scriptures is called the sod; the fourth level of Jewish exegetical thought.

In some cases the sod, literally hidden mystery of the Hebrew text, is so wondrous that its contents may not be revealed by the Holy One for a number of generations or even ages to come. Therefore, a mystery (secret) might not be revealed until hundreds, even thousands of years after the text was first spoken or communicated in writing to the people of Israel.

There was a great crowd of Yehudim:

At what location does the miracle occur? 

There was a large multitude of people pressed in to see more of the the wonderful signs and miracles that Rabbi Yeshua was performing. This pressing in of the crowd was making it very difficult for our Rabbi to teach. The Messiah was teaching by the Sea of Ginneisar; also called Yam Kinneret, Sea of Galilee, Gennesaret, and the Sea of Tiberias (Arabic: طبريا‎).

The large crowd of Rabbi Yeshua’s people followed him wherever he went because they had heard about or saw for themselves the first two signs (attesting miracles): one, where at the wedding in Kana the Rabbi of all rabbis had turned the water into wine (Sign #1, Miracle #1); and two, where once again from *Kana our Rabbi had healed a nobleman’s deathly ill son.

*Yet the son of the nobleman was not healed in Kana where Yeshua had declared his healing to his father; but rather he only spoke the word in Kana, then instantly the son was healed in Kefar Nachum some 20-25 miles away (Sign #2, Miracle #2).

The multitude of Israeli Jews (יהודים ישראלים) were following Rabbi Yeshua because of the attesting miracles he had done. Not because they wanted to hear, understand, and obey the teaching of HaShem our God; whose own words were being spoken through His Servant (His Voice)—Rabbeinu Yeshua. It is a true saying that we “Yehudim (Jews) require a sign.” Our first century ancestors did not follow Rabbeinu Yeshua because they believed in his goodness, righteousness, and truthfulness. They followed the Messiah of God because of his miracles.

So our Rabbi had to perform miraculous signs and wonders to get the attention of the people of Israel.

Therefore it was the heavenly Father’s plan that after our people witnessed His signs, wonders, and miracles manifested through His Messiah that Israel would come to hear, understand and obey His teaching as well. So, in holy love our heavenly Father manifested these signs and wonders through His righteous servant to prove to us that Yeshua was His true Messiah.

Why did God our Father send His Messiah to Israel?

Our heavenly Father sent His Messiah (ישוע) to us so that we might believe on His Name. Did you know that the sacred name of YHWH is embedded in the personal name of the Messiah Yeshua? Adonai (ה’ – Tetegrammaton), the One who has made Himself dwell forever in His Son is our Salvation (ישועה).

When we (Israel) believe on His Name (ה’) then we are cleansed of our sins and blessed to receive His gift of eternal life—-the permanent Indwelling Presence of His Spirit by whom we are made perfect on the day of our resurrection. Therefore, it is written of the Messiah (Salvation) of God:

ברוך הבא בשם ה’ ברכנוכם מבית ה’׃

“Blessed is he who comes in the Name of the LORD! We have blessed you from the House of GOD!”

The Sea of Kinneret is shaped in the form of a Harp:

This miracle occurs at the Sea of Gennesaret (ים כנרת-Yam Kinneret). The Greek word Gennesaret is a form of the biblical Hebrew word, Kinnerot (כינרות-root כינור). This Hebrew word kinnerot was derived in biblical times from an earlier Canaanite word whose original meaning has been permanently lost to us. Nevertheless, the biblical Hebrew sacred meaning that came to substitute for the original pagan meaning  is quite easy to discern. The root for kinnerot is kinnor (כינור). In ancient Hebrew this word speaks of a stringed instrument—-a harp.

In modern Hebrew today the word kinnor (כינור) means violin.

We believe that since the winds and the Sea of Kinneret, Kinnerot, give forth the appearance and sounds of a great stringed instrument it makes sense to us that our Jewish ancestors came to perceive the Sea of Kinneret as being like a harp. This being due to both the sea’s unique shape and the wide variety of musical sounds that it produces from the interaction of its winds and waves. Therefore we believe among our ancient Jewish ancestors, especially our fisherman:

The Sea of Kinneret came to be seen as a great stringed instrument whose music – wind and waves – could only be skillfully played by God.

Like the psalmist David we believe that the skillful, artistic, unlimited creative powers of God are clearly seen in nature. So no doubt it seemed right to the ancient Jewish fisherman to correlate the waves and winds of the Sea of Kinnerot as being subject only to God as the strings of a harp are subject only to the mastery of a skillful musician. Therefore, we are reminded of David’s inspirational words:

“Play skillfully on the Ten stringed (עשור) instrument by means of the harp (כינור)”

Therefore, we ask how is the miraculous teaching of the Mashiach similar in its masterly artistic form to playing on a Ten stringed instrument? Or better put—What does this specific miracle say to us about the unlimited power of GOD that is skillfully displayed here in the teaching of HIS VOICE? Clue: “You shall become fishermen of [the] human race:”

מזמור שיר ליום השבת׃ טוב להדות ל ה’ ולזמר לשמך עליון׃ להגיד בבקר חסדך ואמונתך בלילות׃ ע‍לי־עשור ועלי־נבל עלי הגיון בכנור׃ כי שמחתני ה’ בפעלך במעשי ידיך ארנן׃

מִזְמֹור שִׁיר לְיֹום הַשַּׁבָּֽת׃ טֹוב לְהֹדֹות ל ה’ וּלְזַמֵּר לְשִׁמְךָ עֶלְיֹֽון׃ לְהַגִּיד בַּבֹּקֶר חַסְֽדֶּךָ וֶאֱמֽוּנָתְךָ בַּלֵּילֹֽות׃ עֲֽלֵי־עָשֹׂור וַעֲלֵי־נָבֶל עֲלֵי הִגָּיֹון בְּכִנֹּֽור׃ כִּי שִׂמַּחְתַּנִי ה’ בְּפָעֳלֶךָ בְּֽמַעֲשֵׂי יָדֶיךָ אֲרַנֵּֽן׃

A Psalm, a Song for the day of Shabbat (the 7th Day).
It is good to give thanks to GOD
And to sing praises to Your name, O Elyon (Most High);
To declare Your lovingkindness in the morning
And Your faithfulness by night,
Upon a Ten-stringed Harp and with the resounding music of a lyre.
For You, O Adonai, have made me glad by what You have done,
I will sing for joy at the works of Your hands.

Question(s): How does the phrase, “I will sing for joy at the works of Your hands” apply to this miracle, the “First miraculous catch of fish?” What is the spiritual catch in view here? Answer(s) to follow:

Until the day star (the Sun) arises in our hearts:

What time of the day was it?

Our Jewish fishermen had been fishing all night and they had not caught anything. So Shim’on (Kefa, Peter) reports, “Teacher, all night we have grown weary but have not caught anything.” Therefore, the time of the day is early in the morning—-at dawn.

Just imagine it, the sound of the waves, the early morning sea breeze, the chill of the fresh air. This is the time when the first golden rays of the morning sun pierce through the darkness.

It is the time when night is transformed into day.

One of the many descriptive titles of the Messiah is that he is the “morning star,” the “day-spring from on high,” and the “sun of righteousness” who has risen upon us. He is the Savior of all Israel and of all humankind. He is the anointed one sent to implant the chesed (loving-kindness) of the Holy One into the hearts of every believing Jew and Gentile.

When the first golden rays of the morning star begin to overcome the darkness.

So here he is, the Light of the World, walking up to a group of very exhausted and frustrated Jewish fishermen. They had labored throughout the night in vain. No fish had been caught. So they were mending their nets on the shores of the Sea of Kinneret.

There were two boats:

In Hebrew two is the number of “witness” or “testimony.”

In the first century (CE) there were many boats on the Lake of Kinneret engaged in the fishing industry. Beit-Tzaida (בית צידה‎ ) located at the north of the lake, and Magdala (מגדלא) located at the west side of the lake, were two of the great centers of the fishing trade at this time. The first century boats were probably of a size and build similar to the few that are employed on the lake today that are between 20 and 30 feet in length and 7 feet in breadth.

When there was little to no wind the boats were propelled by oars (1, 2) and when the wind was favorable the sails of the boats were hoisted up so that the boats might be driven by the wind.

Messiah taught from “the boat” of Shim’on:

On this and later occasions the Messiah is found standing on the seashore when great crowds of Yehudim from all parts of the nation of Israel are seen pressing in on him. In the first century (CE) the shores of the Sea of Kinneret were densely populated. It was providential that one of these two boats could be used as an effective platform that the Messiah could teach from (1, 2). Due to the availability of the boat the Messiah was able to go into it and from there he could sit down and teach the Israeli multitude. In this way our Rabbi Yeshua was able to conveniently teach the Torah of God to the multitude that was located within the natural sandy amphitheatre of the sloping shore.

The boat the Messiah selected to sit in was the boat of Shim’on (Kefa, Peter).

The boat that Rabbeinu Yeshua taught from and used to transport himself and his disciples back and forth across the Sea of Kinneret was the boat of the fisherman—-Shim’on.

Obedience is Israel’s love language to Adonai Avinu (our Father):

:שמע ישראל ה’ אלוקינו ה’ אחד

Shema Israel Adonai Eloheinu Adonai echad!

The root meaning of Shim’on’s name is “shama” (שמע). This supremely important word in Hebrew means to hear, understand and obey. In the Torah children are told to obey (שמע) their parents. Obedience is the love language of Israel to God. In the Torah all Israel is instructed to live a life of full-obedience to God. The word Shema (hear-שְׁמַע) at the beginning of our unity prayer (Deuteronomy 6:4) means more than just the English word to listen. In the Unity prayer all of us who are a part of the elect nation of Israel (lit. Rule of Elohim-יִשְׂרָאֵל) are committing ourselves to “hear,” “understand” and “obey” absolutely everything the LORD (ה’) our God says to us.

The name Shim’on (Simon) speaks of what Israel is to do:

Like the Messiah we are called to hear, understand and obey Adonai Eloheinu in everything.

This means each of us when reciting our Unity prayer of the Shema has committed (dedicated) our entire body, soul, mind, and spirit to act as an ear that hears, a mind that sees, a soul that understands, and a spirit that fully obeys God. Therefore, each of us is agreeing to always and forever do exactly what the Holy One says. In this sense the hearer becomes a physical extension of God (His body). This means those who truly hear God become His permanent dwelling place (המקום).

Individually and collectively we are the Temple (Tent) of our heavenly Father.

However, for all except the only begotten Beloved Son (ben Yachid ben *Yadid), keeping the promise of the Shema to Adonai Eloheinu is impossible!

*Alas, Biblical Hebrew is not Modern Hebrew. The words yadid (יָדִיד) and yedida today simply mean an ordinary “friend.” Not so in the Torah (cf. Deuteronomy 33:12):

לְבִנְיָמִן אָמַר יְדִיד ה’ יִשְׁכֹּן לָבֶטַח עָלָיו חֹפֵף עָלָיו כָּל־הַיֹּום וּבֵין כְּתֵיפָיו שָׁכֵֽן׃

Of Benyamin he said, “May the Beloved (יְדִיד -Yedid, Friend) of Adonai dwell in security by Him, Who shields him all the day, and he dwells between His shoulders.

The Hebrew names Shim’on (שמעון-Heard, Hearing) and Kefa (כיפא-Keifa, Rock, Stone) reveal different truths. Whereas the name Shim’on bears witness to what Adonai wants us – redeemed Israel – to do, the name Kefa (Aramaic), Petros (Greek) reveals to us what our Father in heaven expects us (Israel) to be.

Israel must be remade out of incorruptible material:

All Israel is to be saved. The people of Israel are destined to greatness. We are called to become like our Messiah. We are to be transformed back into the image of God (tselem Ha-Elohim).  Rule of God (Israel) must one day harmonize perfectly with the virtue of our heavenly Father. His goodness, righteousness and truth are unchanging. He is incorruptible. So must Israel be. Therefore, we must affirm:

Affirmation #1.  It is the will of God that redeemed humankind, Israel and the Commonwealth of Israel, exist in a fortified state of perpetual compliance with His will. Therefore, the people and nations of Israel are called to live a life of unending conformity to the virtue of God.

Affirmation #2.  Although steel is a good metaphor for strength it carries with it the unfortunate possibility of rusting (corruption). Therefore, in antiquity the most ancient, durable and change resistant (incorruptible) substance known to Adam was stone (‘eben-אֶבֶן). Stone is the ultimate building material. Stone construction assures a builder that his building will be fortified to the highest possible degree.

Affirmation #3.  Abba our Father wills that His permanent dwelling place (Israel) must compliment His own perpetual, unchanging strength, durability, and reliability. Redeemed Israel and the Commonwealth of Israel, therefore, are called to become the heavenly Father’s permanent immortal, incorruptible, unassailable House of Stone.

The name Kefa (Peter) reveals what Israel is to be:

Before proceeding further it should be obvious to anyone reading this account that in His sovereignty the Holy One has ordered every “name,” “place name,” “time” and “event” to graphically bear witness to M’shiach.

The Spirit of Wisdom and Revelation (רוח חכמה והתגלות) is the One who helps us to hear and see that Yeshua is our one true Rabbi sent from God. Yeshua is the Voice of God our Father. HaShem is Yeshua’s Father and our Father.

The Messiah is the humble, perfectly obedient one. He is flawlessly selfless so that He may reflect only the beautiful Presence of God our Father who forever indwells him. Messiah is the Tent of God (בית־אל) and God is the God of the Tent (האל בית־אל). Adonai our Father and our God is the One who forever indwells His Messiah. This means:

 All of the Divinity of God dwells bodily in His Messiah.

Messiah is the humble man, the  place where all of God’s Spirit is pleased to dwell. In the perfect obedience of the man Yeshua God is able to be cloaked in human form. In this perfect unity of God to man YHWH has dwelt among us and He spoke to us His words of salvation and eternal life.

The Voice of Adonai is the Messiah.

However, the Messiah only speaks the words (d’varim) that the Father gives him to speak (1, 2, 3, 4). M’shicho, His anointed one is our Teacher. Our heavenly Father teaches us by His chosen Rabbi through His Holy Spirit (1, 2, 3). His teaching is making redeemed humankind God’s (1, 2) living masterpiece!

:אנחנו החימר ואתה יוצרנו ומעשה ידך כלנו

We are the clay and You are our Creator and we are the work of Your Hand.

Do you recall the name of the one who first introduced Shim’on to the Messiah? It was his brother Andrew. The Greek name Andrew means the same thing as the Hebrew name Adam—-humankind, man. Therefore, it is written that “he [Andrew, Adam, humankind] found first his own brother Shim’on.” This small phrase reveals to us what is the will of God. It tells us what is of first importance to our heavenly Father. It is for us to hear His Voice.

Adam receives his Hearing after he is conceived in the Womb of Eternity:

In the beginning, before sin had ever occurred in the human race, the first Adam was created with an innate ability to listen to, understand and obey his heavenly Father. The Living Torah of the Father of All (Avi-khol) requires perfect obedience to His Word from all of His intelligent creatures; angelic and human. Therefore, this is how we must return to God:

At the first we must find our Hearing; then we must understand and obey Messiah, the Voice of God.

When Adam was first conceived in the womb of Eternity, the womb of God’s Mind, it was determined that GOD alone would be The Rabbi of Adam. God at the first made Adam to have perfect hearing.

Therefore it is written in the beginning chapter of the good news of Yochanan ben Zebedyah—the Endowment of the Grace of God–that the brother called Hearing (Shim’on) and the brother called Humankind (Adam, Andrew) were meant always to exist together as a unity. Therefore, at the first redeemed Humankind must be reborn from above and we must find our lost brother—-the Hearing One.

The Firstborn is called by the name of the “Hearing One:”

The very first recognition we have of our mother is when we imprint on her Voice.

This voice imprint of a mother on her child occurs when the child is living in the womb. Similarly we discover Messiah is the one who has always existed in the Bosom of the Father. He is the D’var HaShem. He is the Word of God. He hears God’s Eternal Voice. This means the substance (Spirit) of Yeshua’s being existed before his physical human body was formed. Even more profound: he existed before creation. For it is written (Yochanan 1:3)

All things through Him came into being and without Him came into being not even one thing that has come into being.

Why did God our Father send us His one and only Hearing One? God did this because after His first son’s wife transgressed and his son Adam sinned there no longer was a person in the human race who could perfectly hear, understand and obey God. The God of the Beginning chose to open-up the womb of eternity to enter His Spirit into the old failed-fallen creation in order to provide us *HaMoshia l’chol Adam (המושיע לכול אדם). He did this to usher in the beginning of a new creation order that would never fail.

*[God’s] Savior to all the Human Race.

Messiah is the only human who has ever perfectly heard, understood, and obeyed Adonai’s Voice!

Only Ha-Mashiach Yeshua can rebirth and re-story the nation of Israel and the entire human race of Adam. Abba our Father has in His Messiah given us the necessary means for us to one day, on the day of our resurrection, be fully restored to His likeness. Then, like the Messiah we too shall perfectly hear, understand, and obey His Voice—the Voice of Avinu Shebashamayim.

Ya’akov and Yochanan, sons of Zebedyah:

In addition to our study of the place name of the Sea of Kinneret (Ginneisar, Gennesaret) and the two personal names of the the student of Messiah Yeshua, his talmid Shim’on (Kefa, Peter), there are two other personal names we should examine. These are the names of Ya’akov and Yochanan—sons of Zebedi (זבדי-Zebedi; זבדיה Zebedyah).

Meaning of Name #1.  Ya’akov ben Zebedi (יעקב בן זבדי). There is a double meaning to the name Ya’kov (Jacob). First, this name is a reference to one of the first three patriarchs of Israel—-father Ya’akov. His name means Adonai will “preserve and protect” His children, the elect nation and people of Israel. Second, his name means that he Ya’akov will one day supplant (overcome) the evil world system and replace it with the rule of God. Due to our father Ya’akov being designated as the Supplanter of the evil world system, he was given the new name Yisra’el which means Rule of God.

Meaning of Name #2.  *Yochanan ben Zebedi (יעקב בן זבדי). Yochanan ben Zebedi’s full name means the “Endowment of the Grace of Adonai.” His name testifies to two things. First, the name of this talmid testifies to the gift of the heavenly Father and His Messiah. The Messiah Yeshua is the one who secures for us atonement and cleansing from our sins (past, present, and future) through his once-in-eternity sacrifice. Second, Yochanan’s name (John) is a testimony to the heavenly Father’s gift to us of the permanent indwelling Presence of His Holy Spirit. This most gracious (ןחן, חנן-chen, chanan) *endowment of the gift of the Father of His indwelling Presence is our guarantee that we shall be perfected on the day of resurrection. This God did so that we might be shelamim (שלמים), complete, perfect as our Father in heaven is Shalem (שלם) perfect”.

*The full name of Yochanan ben Zebedi, Zebedyah means the endowment, gift and dowry (זֶבֶד, هِبَةً) of Adonai (ה’). This revelatory meaning is a direct reference to our heavenly Father and Messiah’s gift to us of the permanent indwelling Presence of the Holy Spirit.

The mystery of the name of the Father of Shim’on Kefa (Peter):

Message #1.  We should point out in the Jewish gospel of Yochanan ben Zebedi the identity of the father of Shim’on is given as Yochanan. Adding the name of Shimon’s father Yochanan we get his full name—Shim’on ben Yochanan (שמעון בן יוחנן). His full name means:

“Hearing the Grace of Adonai!”

Message #2.  When we add the meaning of the name “Kefa” (Stone, Rock) given to Shim’on by Rabbi Yeshua what emerges is the Testimony of Yeshua. So it is written:

אשר אתם נגשים אליו – אבן חיה שמאסוה בני אדם, אך נבחרה ויקרה לאלהים. וגם אתם, כאבנים חיות, נבנים לבית רוחני, לכהנת קדש, כדי להעלות זבחי רוח רצויים לאלהים בזכות ישוע המשיח. משום כך אומר הכתוב: הנני יסד בציון אבן פינה נבחרה ויקרה, והמאמין בה לא יבוש. פ

Which you will come to – a Living Stone (אבן חיה) that has been rejected by men, but is chosen and precious to God. And you too, as living stones, are being built for a spiritual house, for the priesthood of the Holy One (Kadesh), in order to bring acceptable spiritual sacrfices (gifts) to God through Yeshua Ha-Mashiach. For this reason Scripture says: “Behold, I have established in Zion an Eben Pena, Cornerstone (אבן פינה) that has been chosen and precious, and whoever believes in it will not be desolate (disappointed).

Message #3. The third message regarding the mystery of the father’s name has to do with the phonetic equivalency that exists between the name Yonah in Hebrew, meaning Dove, and the name *Yonah in Aramaic, meaning Grace of God. This equivalency of sound in the two semitic languages (Hebrew, Aramaic) are a testimony to the evangelistic work of the Spirit of God—The Dove.

*Yonah in Aramaic (cf. Mattai 16:17). More on this later in the section: “Putting the nets down into the deep part of the Sea.”

Two types of Fishing Nets:

The fishing net that is part of this testimony of the third miracle of Messiah was constructed after the form of that used by the ancient Egyptians (cf. Isaiah 19:8). There were principally two kinds of fishing nets.

1.  The drag-net or hauling-net (cf. mashal of the fish net). The drag-net was of great size and required many persons to work it. The drag net was usually let down from a fishing-boat, and then drawn to the shore or into the boat.

The bag-net was used for enclosing fish in deep water.

2.  The casting-net or hand-net (1, 2). The hand-net was thrown from a boat (or a rock) and Its form was circular like the “top of a tent.” A special type of casting-net is the “bag-net.” The bag-net was used for enclosing fish in deep water. This latter specialized type of hand-net was the type of fishing net that Shim’on (Kefa) and his associates put to use after the Messiah instructed them: “Take the boat out to the deep area of the sea and let your [bag-net] fishing nets down to catch.”

The Fish and the Net:

Take the boat out to the deep area of the sea and let your fishing nets down to catch.

In God’s Beit-Tzaida (בית-ציידה), House of Fishing (Hunting), there is an abundance of charity, kindness and grace (חסדים). The Messiah was sent to throw the great net of God’s Message of Grace over the *souls of all the nations, peoples and families of the earth; so in love He might hunt, catch, and save the souls of many.

Chesed #1.  Humanity continues to be caught in the net of the Messiah’s besorah (בשורה-good news) of the Endowment of His Gift of Grace (יוחנן בן זבדיה-Yochanan ben Zebedyah). The bag-net of God is the Good News of His  Divine Redemption. Hearing, understanding, and obeying The Message of His redemption facilitates our spiritual regeneration administered to us by Ruach Ha-Chesed, the Spirit of [His] Grace (רוח החסד).

Chesed #2. Redeemed humanity continues to grow in the knowledge and grace of the Holy One (growth, sanctification).

Chesed #3. The redeemed remnant of believing Jews and Gentiles are awaiting the fast approaching day of (our) resurrection, translation, and ascension into heaven that will be accomplished through the all-powerful resurrection voice of the Shofar of God.

*In the Hebrew Scriptures the symbol of a fish in and out of the water is a symbol of the life of the human soul.

Shimon’s Confession:

Shim’on (שמעון), from the root שָׁמַע is the hearing one. The full name of Shim’on Kefa bar Yonah  and Shim’on Kefa ben Yochanan speaks of one who hears, understands, and obeys the Spirit of the Living God.

Shim’on along with his fellow fishermen caught so many fish that their net was torn. They waved their hands to the fishermen who were in a nearby second boat to come to them and help them; and the *great catch of fish filled the two boats to the point of almost sinking them. When Shim’on Kefa (Petros) saw this he fell at Yeshua’s knees and said, “My master, please leave me—for I am a sinner!”

*Great catch of human souls.

My master, please leave me—for I am a sinner!

Shim’on was filled with amazement and gratitude to God at the greatness of the miracle. The hearing one was struck with a sense of the greatness of the Messiah’s majesty and power. It was not the presence of the man Yeshua that provoked this deeply felt response; rather, it was the nearness of the actual Presence of the Holy Spirit who was indwelling the man Yeshua.

It was the Presence of God that immediately and forcefully struck Shim’on with awe and fear.

In an instant Shim’on Kefa (כיפא) was painfully aware of his moral weakness and spiritual inadequacy. Kefa’s conscious awareness of his being a sinful man in the very Presence of the Spirit of God required him to instantly fall to his knees and confess to God and His servant, *the Tzadik Rabbi Yeshua: “Please leave me—for I am a sinner!”

*Tzadik, Tzaddik (צָדִּיק, צַדִיק) Righteous one.

What do the two boats symbolize?

We have already pointed out that the number two in the Hebrew scriptures refers to a witness and testimony. However we have yet to discern and disclose the meaning of the witness and the testimony of the two boats. What are the clues that we have already received that can help us discover the specific meaning of the testimony of the two boats?

Hint #1.  We know what time of day it is (dawn).

Hint #2.  We know what the place name of (the Sea of) Kinneret is—-“Harp,” a Jewish ten string instrument.

Hint #3.  We know the full personal names of the four fishermen who manned the two boats: in the first boat the two brothers (Peter, Kefa) Shim’on ben Yochanan (שמעון בן יוחנן), Kefa bar Yonah, and his brother (Andrew) Adam ben Yochanan (אדם בן יוחנן), Adam bar Yonah; and in the second boat Ya’akov ben Zebedi (יעקב בן זבדי), and his brother Yochanan ben Zebedi (יעקב בן זבדי).

Hint #4.  We know that the type of net that was used was a bag-net; which was a special type of net used for enclosing fish in deep water.

Hint #5.  We know what the fish (souls) and the nets symbolize – the besorah (good news) of the Grace of God. So what else do we need to know to answer the question, “What do the two boats symbolize?”

At least ten more hints are required to discern the witness of the two boats:

Putting the nets down into the deep part of the Sea:

Hint #6.  The five movements and two different locations of Yeshua. First, our Rabbi was on the shore sharing the D’var HaShem with a crowd of his fellow Israeli Jews (יהודים ישראלים). Second, he left the shore and got in the boat of Shim’on a short distance away from the people. He did this to better communicate with the people. Third, from the boat on the sea Yeshua continued to teach the people on the shore. Fourth, after Yeshua finished teaching he ordered Shim’on to:

“Take it [the boat] out to the deep area of the sea and let your nets down to catch.”

Fifth, after the miraculous catch of fish in the sea and the confession of Shim’on the Messiah returned with his talmidin to the shore.

Hint #7.  The boat of Hearing, Shim’on (שמעון), belongs to Kefa and those persons who are the offspring of the Grace of God. These followers of the Messiah Yeshua hear, understand, and obey God’s command to believe on the one whom He has sent (שמע, שְׁמַע).

Hint #8.  At night without the help of Rabbi Yeshua no fish (souls) from the depths of the sea had been caught. At dawn with the help of Yeshua the two boats were filled to a maximum capacity with the fish of the sea.

Hint #9.  It was in the boat of the fisherman Shim’on Kefa that all of the fish were caught. However, without the help of the boat of Ya’akov and Yochanan, the sons of Zebedi, there would be no way for the great catch of fish to be brought from the sea to the shore.

Hint #10.  What close relative is in the boat with Shim’on Kefa? What is his name? We know that the brother of Shim’on, Andrew (Hebrew: Adam), is the one who first introduced Shim’on to the Messiah. Therefore, under the law of non-mention we must add to the name of Shim’on (Hearing, Heard) the name of his brother—-Andrew, Adam, Humankind.

Hint #11. The word brother in this textual case means that Shim’on (first-born) and Andrew, Adam are conceived and born from the same womb. This specifies that the Humanity in view here is one that is first-born of Hearing. This simply means that the humanity in view here is redeemed humanity. Adam is a partner in the fishing boat with Shim’on because they are brothers, born from the *same womb, the same mother.

*This is an allegorical (hidden) reference to the rebirth from above; born of the Spirit.

Hint #12.  The return of our hearing (Shema Yisra’el) and our rebirth from above must occur before any of us can truly expect to be transformed into the likeness of our Messiah—-the Perfect Hearing one who has always heard, understood, and obeyed our heavenly Father. After we have believed the Good News of the Grace of God then we receive the endowment, dowry (זַבְדִּי, זֶבֶד) of the gift of the Spirit of Chesed and eternal life.

Hint #13.  In this Testimony of the Messiah we learn that the the name of the father of Adam and Hearing (Andrew and Shim’on) is Jonah, Yonah which means in Aramaic the Grace of Adonai. This Aramaic personal name is phonetically very close in sound-vocalization to the Hebrew word “Jonah,” meaning the “Dove.” The Dove is the Torah symbol of the Person and work of the Holy Spirit.

The phonetic equivalency of the word Yonah (Aramaic) and Yonah (Hebrew) is not a coincidence.

Providentially, the Spirit of the Holy One is making it emphatically clear that both Adam (Humankind) and his faculty of Hearing are  a creation of God. What we hear in the sound-vocalization of the semitic languages (Hebrew, Aramaic) and their related meanings to the Testimony of Messiah is a two-fold witness to the perfecting works of the Spirit of God.

Hint #14.  The Divine Spirit is the actual progenitor of both Humankind (Adam, Andrew) and Hearing—the Shema of Almighty God. This insight adds to the overall meaning of the two (full) names that are attached to the boat of Shim’on:

Man obeyed the command to cast the net (Jewish besorah) of the Grace of God into the depths of the *Sea.

*The Gentiles.

This means the name of the father takes on an added dimension of meaning: It bears repeating, Yona in Hebrew means Dove. The Torah symbol of the Dove is a reference to the saving work of the Spirit of the Holy One. This is the reality behind the symbol. It is a veiled reference to the very unique ministry and messianic testimony of the Yona ben Amittai (יונה בן־אמיתי), Son of My Truth (cf. 1, 2, 3, 4, 5, 6, 7, 8). Remember this:

Yonah, Jonah was called to preach the Besorah of God’s Grace to the Gentiles.

Hint #15.  The twin symbols of the Beach (shore) and the Sea. The location from which this fishing expedition is launched is from the “Beach.” Therefore, the salvation of God is administered from the vantage point of his Jewish talmidin (תלמידיו) who are a part of a remnant from among His People and His Land—the people and land of Israel.

The Beach is a very special location. It is a cental base of operations. It is HaShem’s strategic launch point and return point.

The Land of Israel is occupied by a very special people who are engaged in a very special vocation. The Beach is a central base of operations. It is a launch point and a return point from which the Jewish remnant of Israel does the business of the Kingdom of heaven. For now this business of fishing in the Sea of Kinnerot has brought many souls into our Israel’s real Jewish faith. This most important work of bringing the Salvation of Adonai to Israel and to all of the nations, peoples, and families of the world has so far been facilitated by only a very *small remnant of Israel.

*Little, small. A mystery from the depths of the sea. So far a very small remnant of Jews have been instrumental in an innumerable number of God-fearing gentiles coming to faith through their receiving the besorah (good news message) of the Endowment of the Grace of Adonai; and by their exercising true faith in Yeshua, the Messiah of God. This historical fact is portrayed in the prophetic imagery of the Jewish fishermen putting down their casting nets into the depths of the sea and catching a great miraculous catch of fish; so great catch that it nearly sunk the two Jewish boats.

The Assembly of Messiah is a living organism; the body of Yeshua and the Temple of the Spirit of the Holy One.

These followers of Rabbi Yeshua at present are made up of a large number of gentiles – a remnant of the peoples of the Sea (הַיָּם) and a very small but growing number of believing Jews of the Beach (הַחוֹף); that is those of us who are a remnant of Am Yisra’el (עם ישראל), the People of the Land.

This international Assembly of Messiah is a living extension of the body of the Messiah whose God appointed rule is over both the Land (Israel) and the Sea (Commonwealth of Israel). Therefore, today’s Assembly of Messiah (Jew and Gentile) is a prototype of the kingdom of God to come. For now the Assembly of the Messiah is that international body of believers who are called to proclaim the sacrificial death and redemption of the Messiah Yeshua ben Yosef ben David until he returns. And know this:

After the triumphant return of our Messiah ben David all Israel shall be saved.

Rabbeinu Yeshua, the Shofar of God shall call out all of our people from the four corners of the earth to return to our homeland Israel (1, 2, 3). There shall be no more delay. For at that near future time our heavenly Father shall fulfill all of the promises that He has made to our Jeish ancestors (fathers):

Messiah ben David shall return and restore to Israel the Kingdom of God.

After the Messiah brings about the restitution of all things: The replacement theologies of rabbinic Judaism, institutionalized Christianity, Islam, etc. will all come to an end. The children of Israel shall finally become a nation of priests and kings. We shall all serve God as a nation of sevant leaders who do not lord it over the rest of humanity; rather we will humbly serve all humankind. Then shall *all of the gentile nations, peoples, and families of the earth embrace faith in Adonai Eloheinu and in His Messiah.

*The Commonwealth of Israel.

The Commonwealth of Israel:

Then all Israel will be engaged in the fishing business of God our Father.

When the Kingdom of Adonai is restored to Israel every Jewish man, woman, and child will be engaged in the national priestly and royal vocation of *bringing into our faith all of the Gentiles of the world!

Like our father Abraham, the friend of Adonai, we shall all obey His mitzvah of hachnasat orchim (הכנסת אורחים), bringing in the guests; *hospitality. In the messianic golden age of Israel all of the nations, peoples, and families of the world will come to worship Adonai Avinu with us in Israel.

*In messianic Jewish thought hachnasat orchim (hospitality) – bringing in the guests – is very close in meaning to what the term “evangelism” means. All Israel shall communicate the good news (besorah) of the chen, chanan, and chesed (grace and loving-kindness) of Adonai. However, we (Israel) shall communicate the redemptive love of Avinu Shebashamayim not just through words. We shall communicate the loving-kindness of Adonai our Father through acts of international charity and kindness; and through our national hospitality.

One day all the world will come to Israel to worship the one true God and to receive the blessing of the hachnasat orchim of the People and Land of Israel. For it is written:

כי תמלא הארץ לדעת את־כבוד ה’ כמים יכסו על־ים׃

כִּ֚י תִּמָּלֵ֣א הָאָ֔רֶץ לָדַ֖עַת אֶת־כְּבֹ֣וד ה’ כַּמַּ֖יִם יְכַסּ֥וּ עַל־יָֽם׃

For the earth will be filled with the knowledge of the kavod Adonai (*glory of the LORD) as the waters cover the sea.

*Kavod Adonai – means that all of the nations, peoples, and families of the earth will be filled (תמלא) – “like the waters cover the sea” – with the immeasurable blessedness of experiencing (לדעת-to know) the actual physical and spiritual (supernatural) Presence of the Holy One being manifested throughout the entire world (His world).

לא־ירעו ולא־ישחיתו בכל־הר קדשי כי־מלאה הארץ דעה את־ה’ כמים לים מכסים׃

לֹֽא־יָרֵ֥עוּ וְלֹֽא־יַשְׁחִ֖יתוּ בְּכָל־הַ֣ר קָדְשִׁ֑י כִּֽי־מָלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־ה’ כַּמַּ֖יִם לַיָּ֥ם מְכַסִּֽים׃

They will neither harm nor destroy on all my holy mountain, for the earth will be filled with the knowledge of Adonai as the waters cover the sea.

They left everything and followed the Messiah:

“You shall receive power, and you shall be my witnesses both in Jerusalem and in all Judah and Samaria, and to the ends of the earth.”

Nearly two millennia ago the Messiah said to a remnant of Israel:  “Do not fear. From now on you will surely catch men.” Then these men led the boat to the land, and they left everything and followed him.

אבל בבוא עליכם רוח הקדש תקבלו כח ותהיו עדי הן בירושלים והן בכל יהודה ושומרון, עד קצה הארץ. פ

“But when the Spirit of the Holy One comes upon you, you shall receive power, and you shall be *my witnesses both in Jerusalem and in all Judah and Samaria, to the ends of the earth.”

*Soon, in  a period of seven years of testing that must occur before the Messiah will return to Israel, the Spirit will call out once again (1, 2, 3, 4, 5) a special group of Jewish emissaries to take The Message of the Grace of Adonai and the Testimony of Yeshua to all of the nations, peoples, and families of the world; see the prophecy of Yochanan ben Zebedi in Hitgallut, chapter 7 (ההתגלות פרק ז).

Today, in twenty-first century modern Israel it is as it was in the first century ancient Israel: So now we too are leaving everything and following Rabbi Yeshua. However this time the Spirit is taking the Testimony of our Israeli Messiah from *the sea back to the shore.

*From the nations of the world back to the land and people of Israel.

NEXT, HEALING DEMON-POSSESSED MAN…

Messiah in Yom HaBikkurim Chapter 75 >>