Romans 11:12 Now if the fall of them [Jews] be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
The parable of the Prodigal son might also serve as an illustration of the relationship between Israel and the Church.
In this perspective, both Israel and the Church have been in the position of each of the brothers, but for the purpose of this message, we will look at the Church as the older brother. Since the Jewish leadership rejected the Messiah at His first coming, the Jewish people have been dispersed across the globe for nearly 2000 years, as it were, fatherless, and without a homeland. The result of this rejection has been grace to the Gentile nations as the gospel has gone out over the world, while the Jews have been persecuted, often in the name of their own Messiah, Yeshua, (Jesus).
Although the Gentile church was warned by Paul in his letter to the Romans (Chapter 11), not to become proud in their knowledge of the Messiah, but to remain humble and loving toward Israel, to make her jealous, the church has largely failed (until recently) and has, instead, adopted an attitude toward Israel almost identical to the older brother in the parable of the Prodigal Son. Those who believed that God had forsaken the Jewish people because of their disobedience, remained silent or even participated in the persecution of Jews.
Now, to the amazement of many Gentile believers, Israel's restoration has begun, the "Prodigal" son is returning, just as the prophets foretold. And just like the older brother, much of the Gentile church has failed to comprehend the unconditional love of God and His faithfulness to Israel, and is complaining about or even opposing this restoration, which is beginning as a physical return to the ancient homeland, and will continue as a complete national spiritual rebirth. The Lord will adorn them with a robe, prepare a kingly feast and restore Israel's position in the Millennial Kingdom.
So, now...how will we, as the "elder brother" church respond to this restoration of our "younger" brother? Will we, in self-righteous contentment and jealousy despise and oppose this grace toward Israel? Will we become angry and bitter that, after 2000 years of labor in the father's vineyard, he hasn't thrown a party for us, but ecstatically welcomed our undeserving "brother"?
If we do, I believe we will miss our blessing.
Charles Spurgeon stated, "I think we do not attach enough importance to the restoration of the Jews. But certainly, if there is anything promised in the Bible it is this. The day shall yet come when the Jews, who were the first apostles to the Gentiles, the first missionaries to us who were afar off, shall be gathered in again. Until that shall be, the fullness of the church's glory can never come. Matchless benefits to the world are bound up with the restoration of Israel, their gathering shall be as life from the dead."
A great blessing of God is bound up with His love and faithfulness to the Jewish people – a blessing for us which is closely related to our response to this returning "Prodigal Son". Will we embrace him, join and participate in his joyful return? Will we be a responsible older brother and seek to mend and heal the wounded relationship with the Father? Or will we remain silent as Israel is confronted by all manner of opposition, including those who are calling for their annihilation? My friend – if there was ever a day when we need to be the elder son that should have been – it's today! With so much work to be done, please remember us in your prayers, as we labor in the midst of this amazing prophetic restoration of the Lord's beloved (for the sake of the fathers), Israel.
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[worthy_plugins_devotion_single_body]I’ll be doing a series on the “Arm of God,” beginning with this first message — The Arm that Redeems. The Hebrew Z’roah (זְרוֹעַ) means “arm” or “strength,” and in ancient Hebrew culture, the arm symbolizes active power in motion — strength applied for a purpose. In the Exodus account, God tells Moses He will redeem Israel “with an outstretched arm” (bizroa netuyah). This was not poetic metaphor; it was God’s declaration of decisive intervention. The Z’roah is the covenant-keeping arm that moves history, enforces promises, and breaks oppression. Every Pesach (Passover), during the seder — the festive meal of remembrance — the roasted lamb shank bone, the Z’roah, rests on the plate as a silent yet powerful witness to God’s mighty deliverance.
These closing verses of Psalm 118 begin with an unshakable proclamation: “The LORD is God.” In Hebrew, it’s emphatic — YHVH, He is El — the declaration that all authority, holiness, and sovereignty belong to Him alone. Yet this is not just a statement of who He is — it’s a testimony of what He has done: “He has made His light to shine upon us.” This light is more than the glow of the sun — it is the revelation of His presence, the warmth of His favor, and the piercing truth that chases away every shadow. His light doesn’t simply illuminate — it transforms.
Psalm 118:24 is not merely about enjoying a new day — it is a prophetic declaration of a divinely appointed moment. “This is the day the LORD has made” speaks of a kairos moment in history when heaven and earth converge. It points to the day when Messiah would be revealed, salvation would walk into Jerusalem, and God’s covenant plan would take a dramatic step forward. This is not the casual celebration of a sunrise — it is the joyful response to God’s redemptive unfolding.
These verses capture one of the most profound Messianic truths in all of Scripture. What man cast aside, God exalted. What the builders saw as flawed and unfit, God chose as the foundation of His eternal plan. Yeshua (Jesus), the rejected One, is the very cornerstone upon which salvation, identity, and destiny are built. This is more than a theological concept — it’s a divine reversal that reveals the heart of redemption. Rejection by man does not disqualify–it often qualifies you for God’s greatest purposes.
These verses are far more than ancient lyrics — they are a spiritual invitation. The psalmist doesn’t just admire the gate — he pleads for it to open. “Open to me the gates of righteousness…” This is the cry of a heart that longs for access to God, not by merit, but by mercy. In Hebrew thought, gates represent transition points — thresholds between the common and the holy, the outside and the inner court, the temporal and the eternal. These are not man-made doors — they are divine entrances into the presence and promises of the LORD.
As we continue our study in Psalm 118, I want to take a deep dive into verses 17-18, where the psalmist makes one of the boldest declarations in all of Scripture: “I shall not die, but live, and declare the works of the LORD.” This isn’t the voice of someone untouched by pain — it’s the cry of someone who has been through the fire and come out declaring God’s faithfulness. This statement is not a denial of suffering; it’s a defiance of death. It’s the resolve of a heart that’s been chastened, refined, and pressed, yet remains confident in the God who preserves life — not just for survival, but for purpose.
Over the past two devotionals, we heard the song of the redeemed and stood at the wells of salvation. We saw how strength, song, and salvation flow from Yeshua Himself — how the joy of drawing from His presence is not just a poetic promise but a lifeline for our day. Yet today, we stand at a prophetic threshold. Something has shifted. Something has broken open. We are not only being refreshed — we are being awakened and called.