The Gospel of the Kingdom: Redemption, Salvation & Restoration

The Gospel of Redemption, Salvation & Restoration: A Deeper Understanding

Introduction

Redemption, salvation, and restoration are central themes in the Scriptures, deeply rooted in the Hebraic Biblical perspective. This chapter explores these concepts in depth, drawing from both the Old Testament (Tanakh) and the New Testament writings. We will examine how these themes are interwoven with the covenant relationship between Elohim/God and His people, culminating in the work of יהושׁוּע (Yahûshûa (Jesus)) HaMashiach.

The Covenant: Foundation of Redemption

The concept of redemption begins with the covenant Elohim/God made with Israel at Mount Sinai. This covenant, often referred to as the Torah (Law), is more accurately understood as "instructions" or "teachings" given to guide the relationship between Elohim/God and His people. The covenant was not limited to the Yahudim (Jews) but was intended for all humanity, as evidenced by the "mixed multitude" that accompanied Israel out of Egypt (Exodus 12:38).

The covenant's essence is captured in Exodus 20-24, encompassing the Ten Commandments and additional instructions. These commandments form the basis of how to love Elohim/God and one's neighbor, a theme יהושׁוּע (Yahûshûa (Jesus)) emphasized in His teachings (Matthew 22:36-40; Deuteronomy 6:5; Leviticus 19:18).

Deeper Understanding of the Old Testament

The Exodus and the Giving of the Law: The redemption of Israel from Egypt is a pivotal event that serves as a prototype for understanding Elohim/God's redemptive plan. The Passover lamb, whose blood marked the doorposts of the Israelites' homes, is a clear foreshadowing of יהושׁוּע (Yahûshûa (Jesus)) as the Lamb of Elohim/God (Exodus 12:1-14; John 1:29). The giving of the Torah at Mount Sinai established the terms of the covenant, making clear Elohim/God's expectations for His people (Exodus 19:5-6).

The Role of the Law (Torah): The Torah is often misunderstood as a mere legalistic code, but it is fundamentally a covenantal document outlining a relationship based on love and obedience. The laws given in Exodus, Leviticus, Numbers, and Deuteronomy cover various aspects of life, emphasizing holiness and communal responsibility (Leviticus 19:2). The sacrificial system, detailed in Leviticus, served to teach Israel about atonement and the seriousness of sin (Leviticus 17:11).

Prophetic Foreshadowing: The prophets frequently spoke of a coming redemption and restoration. Isaiah, Jeremiah, and Ezekiel, among others, prophesied about a future time when Elohim/God would renew His covenant with Israel, writing His law on their hearts and giving them a new spirit (Jeremiah 31:31-34; Ezekiel 36:26-27). These prophecies point to the work of יהושׁוּע (Yahûshûa (Jesus)) and the outpouring of the Holy Spirit (Ruach HaKodesh).

Redemption Through יהושׁוּע HaMashiach

The prophetic writings of the Old Testament foreshadow the coming of יהושׁוּע (Yahûshûa (Jesus)), the Messiah, who would fulfill the covenant's promises. Isaiah speaks of the suffering servant who would be "cut off from the land of the living" for the transgressions of the people (Isaiah 53:8). This prophecy finds its fulfillment in יהושׁוּע (Yahûshûa (Jesus)), who, through His sacrificial death, paid the penalty for sin and provided the means for redemption (John 1:29; 1 Corinthians 5:7).

Isaiah’s Suffering Servant: Isaiah 53 provides a profound insight into the nature of the Messiah's suffering and its redemptive purpose. The chapter describes the servant as one who bears the iniquities of others and is stricken for their transgressions. This imagery aligns with the sacrificial system where an innocent animal bore the sins of the people (Leviticus 16:21-22).

The Concept of Kinsman-Redeemer: The Hebrew concept of the kinsman-redeemer (go'el) is crucial for understanding redemption. In Leviticus 25:25-55 and the Book of Ruth, we see the go'el as one who redeems a relative's property or frees them from bondage. יהושׁוּע (Yahûshûa (Jesus)) is our ultimate kinsman-redeemer, purchasing our freedom with His blood (Ephesians 1:7; 1 Peter 1:18-19).

Paul's Theology of Redemption: Paul’s epistles frequently draw on Old Testament imagery to explain יהושׁוּע's redemptive work. In Romans 3:24-26, he speaks of justification through the redemption that is in יהושׁוּע (Yahûshûa (Jesus)) HaMashiach, using the language of atonement and sacrifice familiar from the Torah.

Salvation: A Hebraic Perspective

Salvation in the Hebraic context is not merely about individual deliverance from sin but encompasses the restoration of the entire community of believers into a right relationship with Elohim/God. This communal aspect is evident in the numerous Old Testament passages that speak of Israel's collective redemption (Isaiah 49:6; Jeremiah 31:31-34).

Paul echoes this theme in his letters, emphasizing the corporate nature of salvation. In Romans 11, he discusses the grafting in of the Gentiles into the "olive tree" of Israel, highlighting that salvation is available to all who believe, both Yahudim (Jews) and Gentiles. This inclusive understanding reflects the promise given to Abraham that through his seed, all nations of the earth would be blessed (Genesis 12:3).

Deeper Understanding of Salvation

Corporate and Individual Dimensions: Salvation in the Hebraic context includes both individual and corporate dimensions. The deliverance of Israel from Egypt was both a national and personal salvation experience (Exodus 6:6-7). Similarly, the prophets speak of a future salvation that will restore Israel as a nation and renew individuals (Isaiah 52:10; Ezekiel 37:23).

The Role of Faith and Obedience: Faith and obedience are intertwined in the Hebraic understanding of salvation. Abraham's faith, which was credited to him as righteousness, was demonstrated through his obedience (Genesis 15:6; James 2:21-24). This principle continues in the New Testament, where Paul and James emphasize that genuine faith results in obedient action (Romans 1:5; James 2:17-18).

The Messianic Hope: The hope for a Messiah is a central element of salvation in the Old Testament. The expectation of a deliverer who would bring justice and peace is seen throughout the prophetic writings (Isaiah 9:6-7; Micah 5:2). יהושׁוּע (Yahûshûa (Jesus)) fulfills this hope, bringing salvation not only through His death and resurrection but also through His teaching and example.

Restoration: Fulfillment of the Covenant

Restoration involves the renewal of the covenant relationship between Elohim/God and His people. This restoration is prophesied in the Old Testament and fulfilled in יהושׁוּע (Yahûshûa (Jesus)). Jeremiah 31:31-34 speaks of a new covenant where Elohim/God's laws would be written on the hearts of His people, a prophecy that finds its fulfillment in the New Testament believers.

The apostle Peter, in his sermon in Acts 3:19-21, calls for repentance so that times of refreshing may come from the presence of the Lord and that He may send יהושׁוּע (Yahûshûa (Jesus)) HaMashiach, who must remain in heaven until the time comes for the restoration of all things, as Elohim/God promised long ago through His holy prophets.

The Role of the Ruach HaKodesh (Holy Spirit)

The outpouring of the Holy Spirit is a key aspect of this restoration. Joel 2:28-29 prophesies that Elohim/God will pour out His Spirit on all people, which Peter confirms as fulfilled on the Day of Pentecost (Acts 2:16-21). The Spirit empowers believers to live in accordance with Elohim/God’s laws and to bear witness to יהושׁוּע (Yahûshûa (Jesus)).

The Ruach HaKodesh (Holy Spirit) plays a vital role in the life of a believer, dwelling within us and transforming us into the temple of Elohim/God. As Paul writes in 1 Corinthians 6:19, "Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from Elohim/God?" This indwelling presence of the Ruach HaKodesh guides, comforts, and empowers us to live according to Elohim/God’s will. The Holy Spirit also writes the commandments of the covenant on the circumcised flesh of our hearts, fulfilling the prophecy in Jeremiah 31:33: "I will put my law in their minds and write it on their hearts. I will be their Elohim/God, and they will be my people." This divine inscription transforms our inner being, enabling us to walk in obedience and maintain a deep, personal relationship with Elohim/God.

Deeper Understanding of Restoration

The Promise of a New Covenant: Jeremiah 31:31-34 promises a new covenant distinct from the one made at Sinai. This covenant involves internal transformation, with Elohim/God’s laws written on the hearts of the people. This transformation is echoed in Ezekiel’s prophecy of a new heart and spirit (Ezekiel 36:26-27).

Restoration of Israel: The restoration of Israel is a recurrent theme in the prophets. Passages such as Isaiah 11:11-12 and Amos 9:14-15 speak of a time when Elohim/God will gather the scattered people of Israel and restore them to their land. This restoration is both physical and spiritual, involving a return to the land and a renewal of the covenant relationship.

What We Are Being Saved From

Sin and Its Consequences: The Bible teaches that all humans have sinned and fall short of the glory of Elohim/God (Romans 3:23). Sin separates us from Elohim/God and leads to spiritual death (Romans 6:23).

Eternal Punishment: Without salvation, the consequence of sin is eternal separation from Elohim/God, often referred to as hell (Matthew 25:46).

Bondage to Sin: Salvation frees us from the power and bondage of sin, enabling us to live a life that is pleasing to Elohim/God (Romans 6:6-7).

What We Are Being Saved To

Eternal Life: Through faith in יהושׁוּע (Yahûshûa (Jesus)) HaMashiach, we are granted eternal life and the promise of living forever in the presence of Elohim/God (John 3:16).

Reconciliation with Elohim/God: Salvation restores our relationship with Elohim/God, allowing us to have fellowship with Him (2 Corinthians 5:18-19).

Transformation and Sanctification: Salvation involves a personal transformation where we are made new in יהושׁוּע (Yahûshûa (Jesus)) and empowered by the Holy Spirit to live a holy and righteous life (2 Corinthians 5:17, Romans 12:2).

Adoption into Elohim/God’s Family: We are adopted as children of Elohim/God and become part of His family, with all the rights and privileges that come with it (Ephesians 1:5).

Kingdom of Elohim/God: We are saved to be part of Elohim/God’s Kingdom, both now and in the future, where we will reign with יהושׁוּע (Yahûshûa (Jesus)) (Colossians 1:13, Revelation 5:10).

Gift of Grace: Salvation is a gift from Elohim/God, received by grace through faith, as stated in Ephesians 2:8-9: "For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of Elohim/God—not by works, so that no one can boast."

Grafted into Israel (Romans 11:13-27)

In Romans 11:13-27, the Apostle Paul uses the metaphor of an olive tree to explain how Gentiles (non-Jews) are grafted into the spiritual heritage of Israel. Here are some key points from this passage:

Paul’s Ministry to the Gentiles: Paul emphasizes his role as the apostle to the Gentiles and magnifies his ministry to provoke his fellow Yahudim (Jews) to jealousy and ultimately lead some to salvation (Romans 11:13-14).

Olive Tree Metaphor: Paul describes Israel as an olive tree. Some branches (unbelieving Yahudim (Jews)) were broken off, and wild olive shoots (Gentiles) were grafted in among the remaining branches (believing Yahudim (Jews)) to share in the nourishing root of the olive tree (Romans 11:17).

Humility and Gratitude: Paul warns Gentile believers not to be arrogant toward the original branches, reminding them that it is the root that supports them, not the other way around (Romans 11:18-20).

Elohim/God’s Kindness and Severity: Paul emphasizes Elohim/God’s kindness in grafting Gentiles into the olive tree and His severity in breaking off the unbelieving branches. He also notes that if the original branches do not persist in unbelief, they can be grafted back in (Romans 11:22-24).

Mystery of Israel’s Salvation: Paul concludes by revealing the mystery that all Israel will be saved, as it is written, “The Deliverer will come from Zion; he will turn godlessness away from Jacob” (Romans 11:25-27).

The Vine and the Branches (John 15:1-6)

In John 15:1-6, יהושׁוּע (Yahûshûa (Jesus)) uses the metaphor of the vine and branches to describe our relationship with Him: Yahûshûa (Jesus) as the True Vine: יהושׁוּע (Yahûshûa (Jesus)) declares, “I am the true vine, and my Father is the gardener” (John 15:1). This signifies that He is the source of spiritual life and sustenance.

Believers as the Branches: יהושׁוּע (Yahûshûa (Jesus)) explains that His followers are the branches. Those who remain in Him will bear much fruit, while those who do not remain in Him will wither and be thrown away (John 15:5-6).

Abiding in Christ: יהושׁוּע (Yahûshûa (Jesus)) stresses the importance of abiding in Him and His words. By doing so, believers will bear much fruit, glorifying the Father and proving to be His disciples (John 15:7-8).

Pruning for Fruitfulness: The Father, as the gardener, prunes the branches that bear fruit so that they will be even more fruitful (John 15:2).

Connection Between the Two Metaphors

Both metaphors highlight the importance of being connected to Elohim/God and drawing spiritual nourishment from Him. Here are some key connections:

Spiritual Nourishment: Just as branches draw sustenance from the vine and wild olive shoots are nourished by the root, believers draw spiritual life and strength from their relationship with יהושׁוּע (Yahûshûa (Jesus)) and their inclusion in the spiritual heritage of Israel.

Fruitfulness: Both metaphors emphasize the importance of bearing fruit. In John 15, יהושׁוּע (Yahûshûa (Jesus)) speaks of bearing fruit through abiding in Him, while in Romans 11, Paul speaks of the richness and blessings that come from being grafted into the olive tree.

Unity and Inclusion: The metaphors illustrate the unity of believers, both Yahudim (Jews) and Gentiles, in Elohim/God’s plan of salvation. They highlight the inclusion of Gentiles into the spiritual family of Israel and the importance of remaining connected to יהושׁוּע (Yahûshûa (Jesus)).

These metaphors provide a rich and profound understanding of our relationship with Elohim/God and our place in His redemptive plan.

Becoming New Creatures in יהושׁוּע HaMashiach: The Restoration

When we accept salvation through יהושׁוּע HaMashiach (Jesus Christ), we undergo a profound transformation. This concept is beautifully captured in 2 Corinthians 5:17: "Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come." Here are some key aspects of this transformation:

New Creation: Our old sinful nature is replaced with a new nature that is created in the likeness of Elohim/God (Ephesians 4:24). This means we are no longer bound by our past sins and are given a fresh start.

Indwelling of the Holy Spirit: The Holy Spirit comes to dwell within us, guiding and empowering us to live a life that is pleasing to Elohim/God (1 Corinthians 6:19-20).

Changed Perspective: Our outlook on life changes as we begin to see things from a godly perspective. We no longer live for ourselves but for Him who died and was raised for our sake (2 Corinthians 5:15).

Saved from the Curse of Sin and Death

Salvation through יהושׁוּע HaMashiach saves us from the curse of sin and death. Here are some key points:

Curse of Sin: Sin entered the world through Adam, bringing death and separation from Elohim/God (Romans 5:12). This curse affects all humanity, leading to both physical and spiritual death.

Redemption through יהושׁוּע (Yahûshûa (Jesus)): יהושׁוּע’s sacrificial death on the cross paid the penalty for our sins, redeeming us from the curse of the law (Galatians 3:13). Through His resurrection, He conquered death, offering us eternal life (Romans 6:23).

Freedom from Bondage: Salvation frees us from the bondage of sin, enabling us to live a life of righteousness and holiness (Romans 6:6-7).

Bought with a Price

The concept of being “bought with a price” emphasizes the sacrificial nature of יהושׁוּע’s atonement. Here are some key points:

Price of Redemption: יהושׁוּע (Yahûshûa (Jesus)) paid the ultimate price with His blood to redeem us from sin (1 Corinthians 6:19-20). This act of redemption signifies that we belong to Him.

Servants of Messiah: As those who have been bought with a price, we are called to serve יהושׁוּע and live according to His will. This means honoring Elohim/God with our bodies and living a life that reflects His love and grace (1 Corinthians 7:23).

Adoption into Elohim/God’s Family: Through יהושׁוּע’s sacrifice, we are adopted into Elohim/God’s family and become His children, with all the rights and privileges that come with it (Ephesians 1:5).

Connection to the Vine

In John 15:1-6, יהושׁוּע (Yahûshûa (Jesus)) uses the metaphor of the vine and branches to describe our relationship with Him:

The True Vine: יהושׁוּע (Yahûshûa (Jesus)) declares, “I am the true vine, and my Father is the gardener” (John 15:1). This signifies that He is the source of spiritual life and sustenance. Believers as the Branches: יהושׁוּע (Yahûshûa (Jesus)) explains that His followers are the branches. Those who remain in Him will bear much fruit, while those who do not remain in Him will wither and be thrown away (John 15:5-6).

Abiding in Christ: יהושׁוּע (Yahûshûa (Jesus)) stresses the importance of abiding in Him and His words. By doing so, believers will bear much fruit, glorifying the Father and proving to be His disciples (John 15:7-8).

These concepts provide a rich and profound understanding of our relationship with יהושׁוּע (Yahûshûa (Jesus)) and our place in His redemptive plan.

Analysis of Key Old Testament References

1. Exodus 12:38: Describes the "mixed multitude" that left Egypt with Israel, indicating the inclusiveness of Elohim/God's covenant.

2. Exodus 20-24: Details the covenant instructions, emphasizing the relationship with Elohim/God and others.

3. Isaiah 53:8: Foretells the suffering and sacrificial death of the Messiah for the sins of the people.

4. Deuteronomy 6:5; Leviticus 19:18: Summarize the commandments into loving Elohim/God and one's neighbor.

5. Jeremiah 31:31-34: Prophesies the new covenant with the law written on hearts.

Paul's Use of Old Testament Scriptures

Paul's writings are replete with Old Testament references to substantiate his teachings about redemption, salvation, and restoration:

• Galatians 3:13: Quotes Deuteronomy 21:23 to explain יהושׁוּע's (Yahûshûa's) redemptive work.

• Romans 4:3: Refers to Genesis 15:6 to illustrate justification by faith.

• 1 Corinthians 15:54-55: Cites Isaiah 25:8 and Hosea 13:14 in discussing the resurrection and victory over death.

The True Gospel

The true gospel, as presented in the Scriptures, is the gospel of the Kingdom, rooted in the Hebraic understanding of the covenant. יהושׁוּע (Yahûshûa (Jesus)) preached repentance and the Kingdom of Heaven, fulfilling the Torah and the Prophets. His life, death, and resurrection brought redemption, salvation, and restoration, fulfilling the covenant promises and providing a way for all to be reconciled to Elohim/God.

As followers of יהושׁוּע HaMashiach (Jesus Christ), we are called to walk as He walked, keeping the commandments of the covenant and teaching others to do the same. This obedience is not about legalism but about loving Elohim/God with all our heart, soul, and strength, and loving our neighbor as ourselves. It is through this that we experience the fullness of redemption, salvation, and restoration.

Study/Discussion Questions

1. What is the significance of the covenant made at Mount Sinai and how does it relate to all humanity?

• The covenant made at Mount Sinai is foundational, outlining the relationship between Elohim/God and His people through the Torah. It was intended for all humanity, as seen in the "mixed multitude" that left Egypt with Israel (Exodus 12:38). The covenant’s principles of loving Elohim/God and neighbor are universal (Exodus 20-24).
  

1. In what ways does the Passover lamb in Exodus 12 foreshadow the redemptive work of יהושׁוּע (Yahûshûa (Jesus))?

• The Passover lamb is a foreshadowing of יהושׁוּע (Yahûshûa (Jesus)) as the Lamb of Elohim/God. The blood of the lamb marked the doorposts of the Israelites' homes, saving them from the angel of death. Similarly, יהושׁוּע (Yahûshûa (Jesus))’s blood saves believers from eternal death (Exodus 12:1-14; John 1:29).
  

1. What is the importance of the Torah in understanding Elohim/God's expectations for His people, and how does it relate to the New Covenant?

• The Torah provides foundational moral and spiritual guidance, outlining a relationship based on love and obedience. The New Covenant, prophesied by Jeremiah, involves internal transformation with Elohim/God's laws written on hearts, continuing the principles of the Torah in a more profound way (Jeremiah 31:31-34; Ezekiel 36:26-27).
  

1. How do the prophecies of Isaiah, Jeremiah, and Ezekiel contribute to our understanding of the coming Messiah and the restoration of Israel?

• These prophets speak of a coming redemption and restoration. Isaiah describes the suffering servant, Jeremiah prophesies the New Covenant, and Ezekiel foretells the giving of a new heart and spirit. These prophecies point to יהושׁוּע (Yahûshûa (Jesus)) and the restoration of Israel (Isaiah 53; Jeremiah 31:31-34; Ezekiel 36:26-27).
  

1. What does it mean to be "grafted into Israel" according to Romans 11, and how should this affect the identity and behavior of Gentile believers?

• Being grafted into Israel means Gentile believers share in the spiritual heritage of Israel, symbolized by the olive tree. It calls for humility and gratitude, recognizing that they are supported by the root (Israel) and not to be arrogant towards the original branches (Romans 11:17-24).
  

1. How does Paul use Old Testament references to explain the concepts of redemption, salvation, and restoration in his epistles?

• Paul uses Old Testament imagery and references to explain redemption (Galatians 3:13; Deuteronomy 21:23), salvation (Romans 4:3; Genesis 15:6), and restoration (1 Corinthians 15:54-55; Isaiah 25:8; Hosea 13:14). He emphasizes the continuity of Elohim/God’s redemptive plan.
  

1. What are the key differences between the Old Covenant and the New Covenant, and what does internal transformation through the Holy Spirit entail?

• The Old Covenant involved external adherence to the law, while the New Covenant involves internal transformation with Elohim/God’s laws written on hearts. This transformation is empowered by the Holy Spirit, leading to a personal relationship with Elohim/God and a life that reflects His character (Jeremiah 31:31-34; Ezekiel 36:26-27; Joel 2:28-29).
  

1. How does the metaphor of the vine and branches in John 15 illustrate the believer’s relationship with יהושׁוּע (Yahûshûa (Jesus)) and the importance of spiritual fruitfulness?

• The metaphor of the vine and branches emphasizes the need for believers to remain connected to יהושׁוּע (Yahûshûa (Jesus)) to bear fruit. Apart from Him, they can do nothing. Abiding in Him ensures spiritual nourishment and fruitfulness, glorifying the Father (John 15:1-8).
  

1. What are we being saved from and what are we being saved to, according to the teachings of the New Testament?

• We are saved from sin and its consequences, including spiritual death and eternal punishment (Romans 3:23; 6:23). We are saved to eternal life, reconciliation with Elohim/God, transformation, sanctification, adoption into Elohim/God’s family, and inclusion in His Kingdom (John 3:16; 2 Corinthians 5:17-19; Ephesians 1:5; Colossians 1:13).
  

1. How does understanding the Hebraic perspective on redemption, salvation, and restoration enrich our interpretation of the Gospel message?

• The Hebraic perspective highlights the covenantal and communal aspects of salvation, emphasizing obedience, faith, and the corporate nature of redemption. It encourages living out Elohim/God’s character in justice, mercy, and humility, and deepens our understanding of the continuity between the Old and New Testaments (Exodus 6:6-7; Isaiah 52:10; Micah 6:8).

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