Andrea L. Sims Ph.D. Unfolding the Besorah of The Kingdom Part III of “Unfolding The Kingdom” series

 

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Unfolding the Besorah of The Kingdom

Part III of “Unfolding The Kingdom” series

Andrea L. Sims Ph.D.

Introduction

When I get a glimpse of something from Yah, I stay with it—keeping it before my eyes, pondering it in my heart, researching it until it becomes a part of me—something from Yah in me, for others. I find myself focusing on a few things instead of skimming over many and moving on. I’m not saying this is the only way to approach the Scriptures (or any topic of interest), just that it’s the way I do, naturally and habitually.

I discovered during my graduate studies that the scope of research can be defined in at least two ways: it can be “exhaustive”—everything that can possibly be found has been found, or it can be “comprehensive”—enough research has been gathered to support a thesis or at least provide sufficient evidence for a point that is trying to be made. 

Those principles of research do not work when digging into the Word of Yah, however. The “exhaustive” stage will have to wait until we are with him—in his Kingdom—to begin to come close. Yah’s words like “salvation,” “redemption,” “forgiveness,” “love,” “Yashar’el,” the “Millennium,” the “Bride/Guests,” and, yes, “The Kingdom” are beyond our ability to ever get to the fullness of them. But we can do something. We can search them out. We can glean some food for thought. We can at least ask some questions that had not been there before we began searching. 

Because . . . we don’t know what we don’t know . . .  until we get a glimpse of something. Then doors of understanding open, and more doors are presented until we become overwhelmed and . . . yes, even exhausted. And then we become exhilarated and begin again. That’s my experience, anyway. I pray that Yah will increase my “ya’da”—my understanding (my ability to understand—comprehend—and metabolize) his word so that my life is transformed by it. 

I didn’t know Messiah’s focus was on sharing the Besorah of The Kingdom (the “Good News”) until I heard a statement made by Dr. Stephen Pidgeon (www.cepher.net). But when I heard it stated that way, it got my attention. And I had to ask myself, “What is my focus?” I had to admit that my focus had not always lined up with his. That’s an understatement, really. And another glimpse I had been pondering came to mind again: Messiah came to do Yah’s will and to finish Yah’s work. Messiah did not come to begin something new! Yah’s will and work are inextricably linked to the Besor’ah of the Kingdom. 

Your throne is established of old:

You are from everlasting.

(Psalm 93:2)

Yahuah has prepared his throne in the heavens;

And his kingdom rules over all.

(Psalm 103:19)

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In my mind, where there is a “throne”, there must then be a King; and where there is a King, there must be a Kingdom—established of old and lasting forever.  We are looking right into the face of Yah’s dominion over everything for all time (from Aleph to Tav). We are “looking” but we don’t see it . . . yet. But we can “call those things that be not as though they were” (Romans 4:17b). 

“While we look not at the things that are seen,

But at the things that are not seen:

For the things that are seen are temporal;

But the things which are not seen are eternal.”

(2 Cor. 4:18)

So, if Messiah’s purpose is to do Yah’s will and to finish Yah’s work, then it behooves us to look more closely into his focus: the Besorah of The Kingdom. 

The Besorah of The Kingdom

Here, again, I have to credit Dr. Pidgeon for another statement that stopped me in my tracks. It was a simple statement in a chat on Telegram, but it packed a punch for me. I’m paraphrasing, as I didn’t know at the time how impactful it would become or I would have taken a screenshot: 

The Besorah can be seen most clearly in two places—Luke 4 and Isaiah 61—through the lens of forgiveness.

Let’s take a look at these two references. But I encourage you to set aside what most of us have been taught about “the good news” and try to see what’s being said and the setting in which this is taking place. I think it is monumental. 

According to Luke 4:16-17, Messiah is in the synagogue in Nazareth on the Sabbath (“as was his custom”). He stands up to read and is handed the book of the prophet Isaiah. He begins reading in chapter 1:

“The Ruach Adonai Yahuah (the Spirit of Yah)

Is upon me,

Because Yahuah has anointed me to preach the Besorah (the glad tidings)

Unto the meek;

He has sent me to bind up the broken-hearted,

To proclaim liberty to the captives,

The recovery of sight to the blind,

And the opening of the prison to them that are bound;

To proclaim the acceptable year of Yahuah . . .”

(Isaiah 61:1-2).

Back to Luke 4:20-21: 

“And he closed the cepher (book), 

And he gave it again to the minister and sat down. 

And the eyes of all them that were in the synagogue were fastened on him.

And he began to say unto them,

‘This day is this Scripture fulfilled in your ears.’”

What are we to make of this word, “fulfilled”? I heard echoes of Messiah’s words—I came to do Yah’s will and to finish his work! This was/is his focus! Could there ever be more convincing evidence of Messiah’s connection to Yah’s will and plan for the ages? I’m thinking “not”. 

The Besorah (the good news) is now “out there”, so to speak. The question is, who will respond to it? I’m thinking it is those described by the prophet: 

The poor 

The brokenhearted

The Captives

The blind

The bruised

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That Messiah came to bring physical, spiritual, emotional, psychological, financial, and cultural help to those in need is surely the definition of glad tidings (Strong’s G2098) and a fresh and cheerful message (Strong’s H1319). This is the Besorah of The Kingdom. We can see more clearly, too, why miracles and deliverances accompanied Messiah’s message. Those who responded must have needed them.

I just had to look and see if there is correspondence to the list above with the ones Messiah calls “Blessed” in Matthew 5. The Amplified version defines “blessed” as follows: happy, to be envied, and spiritually prosperous—with life-joy and satisfaction in Yah’s favor and salvation, regardless of their outward conditions. All those who respond to what Messiah offers, he calls “Blessed”:

The poor in spirit 

(the humble and who rate themselves insignificant)

Those who mourn

(for they shall be comforted)

The meek

(the mild, patient, long-suffering)

Those who hunger and thirst for righteousness

(those in right standing with Yah)

The merciful

(for they shall obtain mercy)

The pure in heart

(for they shall see Yah)

The makers and maintainers of peace

(for they shall be called sons of Yah)

Those who are persecuted for righteousness’ sake

(for theirs in the Kingdom of Yah).

(Matthew 5:3-9)

But there was a price that was paid. We need to know that Messiah suffered, died, and was raised to life so that the invitation (to be made whole) is now possible. We, again, need to look at the King—for he has another side to him. 

The Suffering Messiah

Elohiym, who at sundry times and in diverse manners spoke in time past

Unto the fathers by the prophets . . .

(Hebrews 1:1)

What did the prophets of old have to save about Messiah? Isaiah puts it this way:

“. . . he has no form nor comeliness;

and when we shall see him, there is no beauty that we should desire him.

He is despised and rejected of men;

a man of sorrows, and acquainted with grief:

and we hid as it were our faces from him;

he was despised, and we esteemed him not. 

Surely he has borne our griefs, and carried our sorrows:

yet we did esteem him stricken, smitten of Elohiym, and afflicted. 

But he was wounded for our transgressions,

he was bruised for our iniquities:

the chastisement of our peace was upon him;

and with his stripes

we are healed.”

(Isaiah 53:2-5)

How can we reconcile Messiah’s position with the Father and his place in this world and in the world to come with Isaiah’s words? 

The soon coming King is described by the writer of Hebrews like this:

“ . . whom he (the Father, speaking of the Son) has appointed heir of all things,

by whom also he made the worlds.

Who being the brightness of his glory,

and the express image of his person,

and upholding all things by the word of his power, 

when he (the Messiah) had by himself 

purged our sins,

sat down on the right hand of the Majesty on high . . .”

(Hebrews 1:2-3)

But the prophet has some things to say about us, as well:

“All we like sheep have gone astray;

we have turned every one to his own way . . .

(Isaiah 53:6)

And in spite of our wandering, our sinfulness, our transgressions, our iniquities, Messiah took them upon himself, enduring great suffering, being oppressed, afflicted, and silent, and went as a lamb to the slaughter (Isaiah 53:7).

It is an amazing mystery to me—this kind of love and sacrifice. The writer of Romans explains it this way:

“But Elohiym commends his love toward us, in that,

while we were yet sinners,

Mashiach died for us.

Much more then, being now justified by his blood,

we shall be saved from wrath through him.

For if, when we were enemies,

we were reconciled to Elohiym by the death of his Son,

much more, being reconciled,

we shall be saved by his life.”

(Romans 5:8-10).

Elohiym, who at different times and in different ways, has spoken unto us (Hebrews 1:1) has also “in these last days spoken unto us by his Son” (Hebrews 1:2). What has Messiah said? I hear echoes like this:

“I have glorified you (the Father) on the earth:

I have finished the work which you gave me to do.”

(John 17:4)

“It is finished.”

(John 19:30)

Conclusion 

When Messiah stood and read from the Tanak (Old Testament), he linked, at least in my mind, several things:

1) the O.T. and the N.T.

2) the Father and the Son

3. the original covenant and the renewed covenant 

4. the Father’s will and work to his focus of doing both. 

He would have us know that the Father is from everlasting to everlasting; that the Father changes not; that the Father is the same yesterday, today, and forever. And, in a mystery, that if we have seen the Messiah . . . we have seen the Father! 

The King—who he is and what he came to do, and The Kingdom—what it is, are both paradigm-shifting in my understanding at this point. 

The Truth that Messiah came to “renew” the Covenant made with Abraham, even writing it on our hearts, so that we would walk with him in this life and be with him in the life to come, finds a home in those who are in need. 

He urges us to remember (“zakar” in Hebrew) his benefits—the benefits of believing the Truth and then walking according to the instructions he gives (his Torah):

“Bless Yahuah, O my soul:

And all that is with me, bless his holy name.

Bless Yahuah, O my soul;

And forget not all his benefits:

Who forgives all your iniquities;

Who heals all your diseases;

Who redeems your life from destruction;

Who crowns you with lovingkindness and tender mercies;

Who satisfies your mouth with good things;

So that your youth is renewed like the eagle’s. 

(Psalm 103:1-5)

The Besorah, when it connects with a needy heart, finds a residence. At least it did in me. 

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In Part IV of the “Unfolding The Kingdom,” I hope to have a discussion with you about the Parables of the Kingdom, which will include who is admitted into The Kingdom and who is refused entrance and why. 

As always, I’d love any feedback you may have on this topic.

 

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