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Sowing and Reaping the Kingdom: Torah Commentary by Ardelle Brody

Those who are familiar with Ardelle Brody’s Torah commentaries know the depth and breadth of her understanding of the Scriptures. We were pleasantly surprised this week to get a note from Ardelle asking to use quotes from Ten Part in the King in her weekly commentary. You will be blessed to read the lessons she has drawn from the annual counting of the omer – the 50 days between First Fruits and Shavuot (Pentecost). And, of course, we a blessed to read the kind words she includes about our book.

If you would like to read more of Ardelle’s commentaries, go to this link:

http://www.yourlivingwaters.com/torah_commentary

To receive Ardelle’s commentaries by email, contact her at:

ardellebrody@gmail.com


Kingdom Implications of the Agricultural Progression of the 50 Days
Torah Commentary on Counting the Omer

Ardelle Brody
April 4, 2018

Shalom!

Once again, due to the week of Unleavened Bread, there is a skip in the regular Torah readings.

Yeshua spoke more about the Kingdom than any other topic. Why is this? Because the Kingdom is the completion of the covenant made with Avraham. We can expect that the evil one would be all about preventing the realization of the Kingdom. The 50 days of the counting of the omer are important days that picture the process of the restoration of all of Israel. Last year, I sent out the agricultural progression which occurs during these 50 days. It begins with the wheat seed and ends with the two loaves of leavened bread waved on Shavuot. I’m repeating this information and following it with a summary of a book that I would highly recommend you purchase, read, and share.

These fifty days are not a time to relax. This is a time to go to work. The barley farmers would be in an intense mode of knuckling down, because if the barley is not harvested, they could not tend to the wheat crop, which came hard on its heels. These days are a time to transform us into more refined people, so we can more easily be mingled into unified “loaves” for יהוה to enjoy. To learn our place in the scope of things, let’s take a close look at all the jobs that are involved in the process of making a loaf of bread and preparing it for the “wave offering” (which happens on Shavuot):

1. Sowing or Planting the Seed: the same Hebrew verb for “sowing” or “planting” translates as “scattering”. It was a common ancient practice to “broadcast” the seed from a bag hung over one’s shoulder, but this should also catch our attention, because we are a people “scattered” over the whole earth, longing to be re-planted in our native soil. Nothing can be reaped that was not first sown, nor will we reap something different than what we planted. Everything we reap is what we have sown – whether with our attitudes, thoughts, actions, or priorities. We should not expect to get something out of the harvest that we did not put into it. There are many promises made to the “seed” of Avraham, Yitzchak, and Ya’acov. When sown among the nations, the seeds that must eventually sprout are Israelites. How do we prove this? By the fact that they bear Israelite fruit. This seed has lain dormant for centuries, seldom even showing up in the last generation, but because the season is right, finally it is springing forth. If we walk in Torah, Israelite seed can only produce Israelite fruit. יהוה said He would scatter both houses of Israel (Jeremiah 31:27ff), yet would watch over us, and when enough growth is evident, replant us in the Land from which He took us. We would be scattered among the people, yet He said we would remember Him while still in those far countries, and He would bring us back until there was no more room left there. (Zechariah 10:9ff) After Yeshua sent his students to look for the lost sheep of Israel, His brother Ya’acov addresses his letter clearly “to the twelve tribes of Israel that are scattered abroad.” (James 1:1).

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Pictured in a Parable

From the Introduction to Ten Parts in the King

The Death of Absalom (Gustave Doré)

There is an account in the scriptures that presents a prophetic picture of this process. It concerns the aftermath of the civil war in Israel that erupted when Absalom usurped the throne from his father David (2 Samuel 15-18). When David’s loyal forces had defeated the rebels in battle on the eastern side of the Jordan River, the king prepared to return across the river to regain his throne in Jerusalem. This is where we find a peculiar turn of events:

Then King David sent to Zadok and Abiathar the priests, saying, “Speak to the elders of Judah, saying, ‘Why are you the last to bring the king back to his house, since the word of all Israel has come to the king, even to his house? You are my brothers; you are my bone and my flesh. Why then should you be the last to bring back the king?’ Say to Amasa, ‘Are you not my bone and my flesh? May God do so to me, and more also, if you will not be commander of the army before me continually in place of Joab.’” Thus he turned the hearts of all the men of Judah as one man, so that they sent word to the king, saying, “Return, you and all your servants.” The king then returned and came as far as the Jordan. And Judah came to Gilgal in order to go to meet the king, to bring the king across the Jordan. (2 Samuel 19:11-15)

Why would Judah not reclaim their king? Perhaps because the rebellion against him originated from within Judah; when Absalom claimed the throne, he did so from Hebron, the city of Judah where David first reigned over his own tribe and House (2 Samuel 5:4-5, 15:7-12). Doubtless there was a large degree of shame involved, particularly on the part of Amasa, the Judean commander of Absalom’s army. Nevertheless, the king would not return until his own kin acknowledged him and welcomed him back – something which another son of David said many centuries later: Please click here to continue reading