The Ministry of Reconciliation
Part 1
What is the ministry of reconciliation (2 Corinthians 5:18–19)? Thematically, it is related to the “Day of Atonement” or “Yom Kippur.” Biblically, as a result of our sins, both our relationship with other people and our relationship with the God of Israel get broken. When a relationship becomes broken, it gets healed through a process of both reconciliation and restoration. In order to bring about the necessary restoration and reconciliation, it requires that a person does an act (which is a behavior or gesture) showing true and sincere heart intent to bring about the reconciliation.
In the Bible, this requires that a person bring a minchah offering to make the reconciliation. The purpose in giving a minchah offering is to show sincere heart intent for reconciliation by giving a special gift that has great value. It should be seen by the receiver of the gift that you are giving your best gift. The giver of the minchah gift of reconciliation desires that the heart of the offended party be appeased from the offense of the offender which broke the relationship. In doing so, the receiver of the minchah gift should be willing to show grace and mercy to the offender and forgive them, so that the broken relationship can be healed. The healing of the broken relationship is called atonement, or reconciliation. As a result of reconciliation, restoration takes place between the two parties.
The Hebrew word for “atonement,” or “reconciliation,” is kaphar. From the Hebrew word kaphar, we get the Hebrew word “kippur.” One of the Biblical Festivals given in Leviticus 23 is called the “Day of Atonement,” or Yom Kippur in Hebrew. The mercy seat, or cover, on top of the Ark of the Covenant, where blood was sprinkled by the High Priest of Israel on Yom Kippur, is called in Hebrew the kapporet. The Hebrew word kapporet is related to the Hebrew word kippur, which is related to the Hebrew word kaphar. The Hebrew word kaphar implies a barrier or covering over a debt, sin, a wrong, injury, harm, or impurity, in order to cover a problem that requires a solution to the problem. If there is no solution to the problem, then a judicial judgment would come about from the damages inflicted by the sin of the offender to remedy the situation.
This is why the “Day of Atonement,” or “Yom Kippur,” has two primary aspects to it. If proper reconciliation is made, then forgiveness is extended, and restoration can be made. If proper reconciliation is not made, then the “Day of Atonement,” or “Yom Kippur,” results in judicial punishment by the God of Israel. Prophetically, this judicial punishment is called the “Great Tribulation,” or the “Day of Wrath,” against the nations. This judicial punishment also comes upon unrepentant Christianity (which embraces replacement theology in all of its forms) as well as the unrepentant elements within the Jewish people and the nation of Israel. Why? It is because the God of Israel is not a “respecter of persons” (Deuteronomy 1:17, 2 Chronicles 19:7, Proverbs 24:23, Acts 10:34, Romans 2:11).
The Strong’s Hebrew dictionary defines the Hebrew word, kippur, to mean “to appease, to make an atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, purge (away), put off, or to reconcile.” If reconciliation is made from the broken relationship, there can be restoration. If reconciliation is not made from the broken relationship, there can be various forms of judgment wherein the offender is liable for damages to be awarded to the offended party. Furthermore, the offender can be given some form of a penalty that they must personally bear. It should be the heart of the offended party that they would prefer reconciliation and restoration of the broken relationship and offer forgiveness rather than see the offender pay the damages for their sin. This is the heart of God the Father (John 3:16, 2 Corinthians 5:19). This is why Yeshua was sent by God the Father to die on the tree for the forgiveness of our sins and to give us a “New” or “Renewed” Covenant (Jeremiah 31:31–34, Hebrews 8:8–11). If the offender makes the effort to do the appropriate reconciliation so that restoration can be made (repentance), then the offended party is Biblically required to forgive (Matthew 6:14–15). If the offended party does not forgive, then the offended party becomes biblically guilty of lack of forgiveness (Matthew 18:18–35).
In our present world, because of our sins, reconciliation and restoration needs to take place with other human beings (brother to brother) as well as with the God of Israel, who is the King of the Universe. Broken relationships with other human beings occur when we sin against other human beings. Treating other human beings properly (not sinning against them) is called in the Torah, “doing acts of mishpat (singular)” or mishpatim (plural). Closely associated with doing mishpat is doing tzedakah (charity or righteousness) and acts of chesed (which are deeds of lovingkindness done to a person when there is no apparent reason to be nice to them). The mishpatim, which are called “judgments” in the KJV, are summarized in Leviticus 19:18 by the commandment to “love your neighbor as yourself.” Yeshua taught that this is the second greatest commandment in the Torah (Mark 12:31).
When full reconciliation is made with the God of Israel, He has promised to give us restoration. Full reconciliation and restoration with the God of Israel will result in Him bringing about the end of the exile of the Northern Kingdom (house of Joseph) and Southern Kingdom (house of Judah) and ushering in the Messianic Era. Ending the exile and bringing about the Messianic Era is the fulfillment of the promise made by the God of Israel in Ezekiel 37:15–27.
Doing our part to facilitate the ending of the exile of the Northern Kingdom (house of Joseph) and the Southern Kingdom (house of Judah), whose application today is the reconciliation between Christianity and Judaism, is a vital part of the ministry of reconciliation. So, Ezekiel 37:15–17 entails an act of reconciliation between brothers. When we do our part pertaining to the ministry of reconciliation (Ezekiel 37:15–17 - that is between brother and brother), the God of Israel will be appeased, and the dispute that He has with His people for breaking His Torah (which is likened to a “covenant lawsuit” – Hosea 4:1) will be reconciled. This reconciliation between the people of the God of Israel, and thus also with the God of Israel Himself, is thematically linked to the Day of Atonement or Yom Kippur.
In the Bible, when we sin against other people and against the God of Israel, His primary penalty against us is exile. Effectively, the time of exile is a period of “time out” as the God of Israel gives us time to reflect upon our behavior (our sins) which caused the exile or a “time out” (as some parents may say to their children) so that we, hopefully, will repent of our sins and return (shuv in Hebrew or do teshuvah – repent) to Him and His ways (His Torah).
When Adam and Eve sinned in the Garden of Eden, they were exiled from the Garden of Eden. When the children of Israel spent forty years in the wilderness, their exile was being put “outside the camp” (whenever anyone was “unclean” – Numbers 5:2–4). When the Northern Kingdom (house of Joseph) and the Southern Kingdom (house of Judah) sinned against each other and sinned against the God of Israel, they were exiled from the land of Israel and sent in captivity into the nations of the world. The exile of the Northern Kingdom (house of Joseph) and the Southern Kingdom (house of Judah) is likened to a prison sentence by the God of Israel (Isaiah 42:22, 24, Zechariah 9:11–13) for breaking His Torah. Therefore, the end of the prison sentence is the end of the exile (Isaiah 49:9–10).
In order for the exile to end, the people of the God of Israel need to be reconciled to each other and to be reconciled unto the God of Israel and His Torah (Daniel 9:24). As a result, when we do “our part” (the ministry of reconciliation), then the God of Israel will do “His part” (give us complete and total forgiveness of our sins and end the exile). So, the ending of the exile through the ministry of reconciliation is thematically linked with the Day of Atonement or Yom Kippur. Yeshua’s death on the tree and the shedding of His blood for the forgiveness of our sins at His first coming (which gave us the New or Renewed Covenant) was an initial “down payment” (likened to the work of Messiah ben Yosef – the suffering Messiah) of the ultimate and complete Redemption (which is likened to work of Messiah ben David and the end of the exile into the nations). The celebration of the end of the exile (because of complete reconciliation) is the joy of the Messianic Era. The joy of the end of the exile and the Messianic Age is thematically linked with The Feast of Tabernacles or Sukkot.
The promise made by the God of Israel to end the exile and bring about the Messianic Era (Sukkot) because reconciliation has been properly made (Yom Kippur) is the promise made by the God of Israel in Ezekiel 37:18–27. The purpose of the “Days of Elijah,” or the ministry and message of Elijah (Malachi 4:4–6), which is prophetically being fulfilled through the Hebrew Roots / Messianic movement, is ultimately intended to be a ministry of reconciliation. As a result, we need to understand how the “Days of Elijah,” or the Hebrew Roots / Messianic movement, is intended to be initially (at first) days of restoration (meaning a return to following the Torah and coming out of mixed worship of the God of Israel), which then is intended to, secondly, become days of reconciliation between the Northern Kingdom (house of Joseph) and the Southern Kingdom (house of Judah). The days of reconciliation come about through the ministry of reconciliation (2 Corinthians 5:18–19) in Yeshua. Believers in Yeshua as the Messiah are called to become “ambassadors” of this ministry of reconciliation (2 Corinthians 5:20).
In modern terminology, the days of reconciliation are between Christianity and Judaism. Specifically, it is that part of Christianity which is restored to the Torah and shows love for the Jewish people, the land of Israel, and the city of Jerusalem who will be the primary “ambassadors” of Yeshua, of the ministry of reconciliation for the Kingdom of God. Evangelical Christianity who also shows support for the Jewish people, the land of Israel, and the city of Jerusalem, will be “ambassadors” of Yeshua of the ministry of reconciliation as well. That part of Christianity which is not restored to the Torah and does not show any love for the Jewish people, the land of Israel and the city of Jerusalem, and clings to replacement theology, will be excluded from participating in this end-time ministry of reconciliation associated with the “Days of Elijah.”
While this ministry of reconciliation is directed toward the Jewish people in general, it is primarily directed toward the Orthodox Jewish community within Judaism. It is because the Orthodox Jewish community in Judaism is focused on ending the exile and is looking forward to seeing the Messianic Redemption as expressed through the coming of King Messiah (or Messiah ben David).
The entire purpose of the “Days of Elijah” (which includes the ministry of reconciliation) is to prepare the people of the God of Israel for the end of the exile, the coming of King Messiah, and the Messianic Era. In doing so, Yeshua’s dwelling Bride will be fully prepared for His coming to dwell with her, initially during the Messianic Era, and then for all eternity in the New Jerusalem.
Reconciliation and Restoration is a process. Yeshua’s first coming and His dying on the tree for the forgiveness of our sins was a down payment by God the Father (the role of Messiah ben Yosef – the suffering Messiah) in order to fulfill His desire to bring about the ultimate and complete redemption of the nation of Israel and all mankind (the role of Messiah ben David – Kingly Messiah). However, the ultimate end-of-days complete redemption of the nation of Israel and all mankind comes in stages. It will ultimately be realized in the Messianic Era, as well as in eternity, wherein we will live forever in a new heaven and new earth (Isaiah 66:22–23, Revelation 21:1–3).
The ministry of reconciliation is connected to Divine purpose. Believers in Yeshua as Messiah have been given Divine purpose. In 2 Timothy 1:9, it is written:
Who has saved us and called us with an holy calling … according to his own purpose and grace which was given us in Messiah Yeshua before the world began.
As a part of our Divine purpose in Yeshua, all believers in Yeshua have been given some form of the ministry of reconciliation. In 2 Corinthians 5:18–19, it is written:
… God, who has reconciled us to himself by Yeshua Messiah, and has given to us the ministry of reconciliation … God was in Messiah, reconciling the world unto himself, not imputing their trespasses unto them; and has committed unto us the word of reconciliation.
In fact, believers in Yeshua as Messiah are called to be representatives of the Kingdom of God of this ministry of reconciliation given to us through Yeshua. In 2 Corinthians 5:20, it is written:
Now then we are ambassadors for Yeshua
(of the ministry of reconciliation) …
So, as believers in Yeshua as the Messiah, since we have been given the ministry of reconciliation by Him, how do we understand this ministry? What is our obligation and responsibility unto it? In order to answer this question, we need to see the pattern of the ministry of reconciliation expressed to us through God the Father via Yeshua in the Bible.
Because of Adam and Eve’s sin in the Garden of Eden, mankind needs to be reconciled unto the God of Israel. Because of the nation of Israel (the house of Jacob) breaking the covenant at Mount Sinai, the nation of Israel needs to be reconciled to the God of Israel. Because there was a broken relationship between the Northern Kingdom of Israel (house of Joseph) and the Southern Kingdom of Israel (house of Judah), the Northern Kingdom and the Southern Kingdom need to be reconciled unto each other. Today, this broken relationship between the Northern Kingdom and Southern Kingdom is primarily expressed through the broken relationship in what is generally today is called Christianity and Judaism.
Today, the exile form of Christianity is known as “Greco-Roman Christianity.” Today, the exile form of Judaism was known in the first century as “Pharisaic Judaism” or “Rabbinic Judaism.” Today, Pharisaic Judaism is known as “Orthodox Judaism.” Orthodox Judaism has various forms, including what is known as “modern Orthodox Judaism,” as well as what is known as “ultra-Orthodox Judaism” or “Chassidism.” Judaism is divided into various sects or branches, including Reform (liberal), Conservative, and Orthodox. In general, Greco-Roman Christianity is expressed in the form of the Roman Catholic church, the Eastern Orthodox church as well as various Protestant denominations.
The end of the exile and the coming of King Messiah, which is known in Judaism as “Messiah ben David and the Messianic Era,” occurs when we do our part regarding the ministry of reconciliation to facilitate the coming together of the Northern Kingdom (house of Joseph) and the Southern Kingdom (house of Judah) as stated in Ezekiel 37:15–17 (which in general is more commonly regarded today as being Christianity and Judaism). In order for this to happen, Joseph needs to prophetically “reveal himself” to his brother, Judah. Characteristically, Joseph (Yosef) prophetically revealing himself to his brother, Judah (or specifically Orthodox Judaism), is foreshadowed by Joseph historically revealing himself to his brothers in Egypt. How is this so?
When Joseph revealed himself to his brothers (Genesis 45:4), this was part of the Torah portion known as VaYigash. When the Torah portion VaYigash is read by the Jewish people, the corresponding reading from the prophets is Ezekiel 37:15–28. Therefore, Judaism sees a prophetic link between Joseph historically revealing himself to his brothers and the prophecy regarding the uniting of the Northern Kingdom (house of Joseph) and the Southern Kingdom (house of Judah).
This revealing by Joseph (prophetically) to his brother, Judah, has two main applications associated with it. First, Joseph (of the Northern Kingdom – house of Joseph), which represents believers in Yeshua as the Messiah who have returned to follow the Torah and have a love for the Jewish people, the land of Israel and the city of Jerusalem, needs to reveal himself to his brother Judah wherein Judah reconciles with his brother, Joseph (Yosef), and formally receives him and regards him as being family within the nation of Israel. Secondly, Yeshua (in the form of Messiah ben Yosef) needs to be revealed to Judah, wherein Judah reconciles with Yeshua (because of “baseless hatred” toward him – John 15:25, Psalm 35:19, Psalm 69:4) and receives Yeshua as being a fellow Jew and regards Him as family within the nation of Israel. These two outcomes form the basis of our ministry of reconciliation unto our brother, Judah, as it relates to the ministry and message of Elijah in the end-of-days.
This ministry of reconciliation has to be done according to Ezekiel 37:17, as it is written:
and bring them near
(YLT)(*kirav* – H7126) one unto another, to thee, for one stick, and they have become one in thy hand.
The Hebrew word (kirav which is the Strong’s number H7126 in the Strong’s Hebrew dictionary) translated as “come near” (YLT) means to “draw someone or something close to you.” It means a “drawing near” without touching. What is the practical application of this prophetic instruction that the God of Israel gave to Ezekiel regarding the ministry of reconciliation between the Northern Kingdom (house of Joseph) and Southern Kingdom (house of Judah) whose primary application is (the “Joseph characteristic” element) of Christianity and (Orthodox) Judaism ultimately “coming near” to each other? It is through the ministry of reconciliation based upon mutual respect and shared values. This step in the ministry of reconciliation is at the spiritual level of Messiah ben Yosef (the revelation of the suffering Messiah) and not at the spiritual level of Messiah ben David (the revelation of the Kingly Messiah). Therefore, on what basis is this conclusion?
In Matthew 5:22–24, Yeshua taught us regarding the process of reconciliation with both our brother and then with God the Father. In Matthew 5:22–24, it is written:
But I say unto you, That whosoever is angry with his brother without a cause
(baseless hatred) … Therefore if you(in this application – a non-Jewish believer in Yeshua) bring your gift(in Hebrew this would be the word, *minchah* – which is a gift of “reconciliation”) to the altar(unto God the Father) , and there remember that your brother(in this application – your brother Judah) has ought against you(because Judaism views Christianity as “another religion” and thus not a part of the covenant family of the God of Israel) first be reconciled to your brother(through the ministry of reconciliation via the instructions in Ezekiel 37:17 at the level of Messiah ben Yosef – the suffering Messiah) and then come and offer your gift(your *minchah* unto God the Father) .
In this teaching, Yeshua follows the pattern of reconciliation as is done on Yom Kippur. First, reconciliation is done with those closest to you (your “brother”), and then reconciliation is made with God the Father.
On Yom Kippur, the Torah instruction is for the High Priest (from the line of Aaron) to first make atonement for himself and for his house. In Leviticus 16:11, 14, it is written:
And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself … And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat …
After making atonement for himself and his house, then the High Priest (from the line of Aaron) made atonement for the nation of Israel and for the sanctuary. In Leviticus 16:15–16, it is written:
Then shall he kill the goat of the sin offering, that is for the people, and bring his blood … and sprinkle it upon the mercy seat … And he shall make an atonement for the holy place … and so shall he do for the tabernacle of the congregation.
Therefore, in order for the God of Israel to end the exile of the Northern Kingdom (house of Joseph) and the Southern Kingdom (house of Judah), they have to be reconciled to each other. This is Joseph revealing himself to his brother, Judah, via the ministry of reconciliation. This is our part. This is Ezekiel 37:17. This is the spiritual level of Messiah ben Yosef – the suffering Messiah. Then, the God of Israel will be satisfied that we have reconciled with our brother and, as a result, the nation of Israel (the house of Jacob) will be reconciled unto Him. This is the reconciliation of Yom Kippur. Once Yom Kippur has been fulfilled, then the God of Israel will physically end the exile of the house of Jacob. Thematically, this is the joy of the Feast of Tabernacles or “Sukkot.” This is Ezekiel 37:19–25. This is the spiritual level of Messiah ben David – the Kingly Messiah, when all the house of Jacob will be united and agree upon who is the Kingly Messiah. This is Hosea 1:11 as it is written:
Then shall the children of Judah and the children of Israel be gathered together
(the end of the exile) , and appoint themselves one head …
At that time, we will also see the fulfillment of Zechariah 14:9 as it is written:
And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.
The end of the exile is likened to a wedding and the joy of a wedding. In Jeremiah 33:11, it is written:
The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth for ever: … For I will cause to return the captivity of the land, as at the first, says the LORD.
In Jeremiah 31:10, 13, it is written:
Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd does his flock … Then shall the virgin rejoice in the dance.
With the reconciliation (which is Yom Kippur) between the Northern Kingdom (house of Joseph) and the Southern Kingdom (house of Judah) and the end of the exile (which is Sukkot) of the house of Jacob, the dwelling Bride of Yeshua will have made herself ready for the marriage supper of the Lamb. In Revelation 19:7–8, it is written:
Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife has made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
At the marriage supper of the Lamb, the dwelling Bride of Yeshua is wearing white. On Yom Kippur, the high priest of Israel wore a white garment. In fact, on Yom Kippur, Orthodox Jews have a custom to wear white clothing or a white robe known as a kittel.
Yeshua will return with His dwelling Bride from the marriage supper of the Lamb on Yom Kippur, when He sets His feet down upon the Mount of Olives. For the nations and the people who have rejected the Yom Kippur reconciliation offered by God the Father through Yeshua, they will receive the judgment and punishment of Yom Kippur for sins that have not been forgiven. This includes Edom and Babylon.
In Isaiah 63:1–3, it is written:
Who is this that cometh from Edom, with dyed garments from Bozrah? This that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save
(Yeshua) . Wherefore are you red in your apparel, and your garments like him that treads in the winefat? I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.
The phrase, “their blood shall be sprinkled upon my garments,” is Yom Kippur terminology. From doing the Yom Kippur ceremony of Leviticus 16, the garments of the high priest became bloody from the blood of the animals which were killed on that day.
Isaiah 63:1–3 parallels Revelation 19:11, 13–15, as it is written:
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he does judge and make war … And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goes a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treads the winepress of the fierceness and wrath of Almighty God.
In these verses, we can see that Yeshua is “judging and making war,” as He has a garment “dipped in blood” as He “treads the winepress of the wrath of God.” This is all terminology related to Yom Kippur in the context of the judgment of the nations for not being reconciled with God the Father through the shed blood of Yeshua.
In the judgment of the nations, Edom will be judged. In Ezekiel 25:12, 14, it is written:
Thus says the Lord GOD; Because that Edom has dealt against the house of Judah by taking vengeance, and has greatly offended, and revenged himself upon them … And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, says the Lord GOD.
In Obadiah 1:1, 10, 18, 21, it is written:
… Thus says the Lord GOD concerning Edom … For your violence against your brother Jacob shame shall cover you, and you shall be cut off for ever … And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for the LORD has spoken it … And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’s.
In the judgment of the nations, Babylon will be judged. In Revelation 14:8, it is written:
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
In Revelation 18:2–3, it is written:
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
In the judgment of the nations, there will be sheep nations and goat nations. The sheep nations will enter in the Kingdom. The goat nations will be judged. In Matthew 25:31–34, 41, it is written:
When the Son of man shall come in his glory … And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divides his sheep from the goats. And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world … Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.
The sheep nations who enter the Kingdom during the Messianic Era will be required to go to Jerusalem each year to keep the Feast of Tabernacles. In Zechariah 14:16, it is written:
And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.
When Yeshua returns at His second coming, when He judges the nations, He will set His feet upon the Mount of Olives. In Zechariah 14:3–4, it is written:
Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives …
After Yeshua sets His feet upon Mount of Olives at His second coming, He will be acknowledged as the Kingly Messiah, known in Judaism as Messiah ben David, after He gathers the exiles of Israel (Hosea 1:11, Ezekiel 37:13). At that time, He will be acknowledged as YHVH and will be worshipped as the King of the earth over His Father’s kingdom. In Zechariah 14:9, 16, it is written:
And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one … And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts …
In Revelation 19:16, it is written:
And he
(Yeshua) has on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDs.
So, through Yeshua, God the Father reconciles the nations from Adam’s sin, the nation of Israel from breaking the Torah given at Mount Sinai, and His dwelling Bride so that she can live with Yeshua forever in the New Jerusalem. The ministry of reconciliation that God the Father gave to Yeshua has also been given to us. In 2 Corinthians 5:18–20, it is written:
… God, who has reconciled us to himself by Yeshua Messiah, and has given to us the ministry of reconciliation. To wit, that God was in Messiah, reconciling the world unto himself, not imputing their trespasses unto them; and has committed unto us the word of reconciliation. Now then we are ambassadors for Messiah …
Furthermore, this ministry of reconciliation is thematically related to Yom Kippur. So, God the Father has given to believers in Yeshua as Messiah a joint ministry with Him. In 1 Corinthians 3:9, it is written:
For we are laborers together with God: ye are God’s husbandry, ye are God’s building.
In Judaism, during the musaf service on Yom Kippur, a liturgical prayer known as Unetaneh Tokef is recited, declaring that a person’s judgment is sealed on Yom Kippur.
Through being reconciled with God the Father via Yeshua’s ministry of reconciliation and by being faithful to Yeshua and our ministry of reconciliation through Him, we are sealed to the day of redemption by the work of the Holy Spirit in our lives. This is Yom Kippur terminology. In Ephesians 4:30, it is written:
… holy Spirit of God, whereby ye are sealed unto the day of redemption.
So, may we be found faithful to our ministry of reconciliation unto God the Father and His Kingdom through Yeshua the Messiah! Amen!
Article written by Eddie Chumney
Eddie Chumney is the founder of Hebraic Heritage Ministries International.
* Scripture references from the KJV
