The Faith of a Gentile Woman

Matthew 15:21–28, “Then Yeshua went away from there, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, ‘Have mercy on me, O Master, Son of David; my daughter is grievously demonized.’ But he answered her not a word. And his disciples came and besought him, saying, ‘Send her away, for she cries after us.’ But he answered and said, ‘I am not sent but unto the lost sheep of the house of Israel.’ Then came she and worshipped him, saying, ‘Master, help me.’ But he answered and said, ‘It is not suitable to take the children’s bread, and to cast it to dogs.’ And she said, ‘Truth, Master, yet the dogs eat of the crumbs which fall from their masters’ table.’ Then Yeshua answered and said unto her, ‘O woman, great is your faith. Be it unto you even as you desire.’ And her daughter was made whole from that very hour.” 

Prophetic Points to Analyze

• verse 21— coasts
• verse 22— Son of David
• verse 23— send her away
• verse 24— I am not sent but unto the lost sheep of the house of Israel
• verse 25— came she and worshipped him
• verse 26— the children’s bread
• verse 27— crumbs which fall from their master’s table
• verse 28— made whole

The Canaanite woman in this story is a non-Israelite Gentile who recognized that Yeshua was the Messiah, Son of David. She, like Rahab of Jericho and Ruth the Moabitesse, had accepted the Elohim of Israel, and she even put her faith in Yeshua, Israel’s Messiah. 

In faith, this woman recognized that part of the Messiah’s mission was to exercise dominion over and eradicate from this earth every vestige of satanic influence, while simultaneously advancing the kingdom of Elohim. Indeed, we find prophesied in the Book of Revelation Satan’s demise, his removal from this earth and his confinement to the bottomless pit at the return of Yeshua and the establishment of Yeshua’s millennial kingdom (Rev 20:1–3).

At his first advent, it was Yeshua’s mission to preach the good news of the kingdom of heaven, and to begin establishing the kingdom of Elohim on earth (Matt 4:17)—a mission that his disciples were to continue after his ascension. 

Furthermore, the Scriptures teach us that Yeshua and his disciples preached that the “kingdom of heaven was at hand” (Matt 4:17), and that it was near because the sick were being healed and the demonized delivered (Luke 10:9; 11:20). The kingdom of heaven was “among them” (Luke 17:21) through the work and person of Yeshua, and through the fact that the saints are being “translated into the kingdom of his [Elohim’s] dear Son” (Col 1:13; 1 Thess 2:12). 

This is what Yeshua and his disciples taught, and what those who followed him believed including any formerly non-Israelites Gentiles, such as the Canaanite woman in this story. Upon acknowledging Yeshua as their Redeemer, these Gentiles are no longer strangers or aliens to the nation of Israel, but become grafted into the commonwealth of Israel and the blessed beneficiaries of the divine covenants of Israel (Eph 2:11–19.

As noted throughout this book, we see that Yeshua’s primary target group was the “lost sheep of the house of Israel.” Yet the good news message never precluded non-Israelite Gentiles from sojourning with Israel and becoming grafted into the nation and the covenantal promises YHVH made to them (Exod 12:48; Num 9:14; Eph 2:11–19; Rom 11:13–24).

Bread on the masters table metaphorically represents the Word of Elohim, the instructions, teachings or precepts of Elohim (i.e., the Torah) given to Israel to live by. It also points to Yeshua, the Living Torah-Word of Elohim (Matt 4:4; John 1:1, 14; 6:48–58). Yet there has always been a righteous “Gentile” remnant that has been attracted to the glorious light of the Torah-truth of Elohim (Isa 60:1ff). Such was the case with Joseph’s wife, Rahab, Ruth and the mixed multitude that left Egypt with the Israelites (Exod 12:38). Even in our day, many Christian (non-Israelite“Gentile”) believers have been feeding from the spiritual crumbs that have been falling from YHVH’s banqueting table, which David references in Psalm 23:5. These Gentiles have received salvation, deliverance and hope, yet, in a state of being somewhat detached from the Hebraic roots of their faith, they have not realized the fullness and richness of the gospel message. They have become grafted into the olive tree of Israel and are now Israelites in the eyes of YHVH Elohim.

Yeshua referred to this Canaanite woman from the area of Tyre and Sidon as a “little dog” (Matt 15:26). He contrasted this non-Israelite woman with the ten tribes of the lost sheep of the house of Israel (verse 24), which was his mission to regather (Matt 10:5–6). The woman, in great faith, replied that even dogs were allowed to feed from the master’s table and therefore benefit from the spiritual food, salvation and healing available through the Jews and the Jewish Messiah (verses 22 and 27). Upon seeing her great faith and perspicacity, Yeshua granted her the request that he heal her demonized daughter (verse 28).

Furthermore, Tyre and Sidon were cities of Phoenecia, and not part of geographical Israel. This woman of Canaan may have been an Israelite dwelling in the land of the Gentiles, or she may have been a non-Israelite Gentile. Whatever the case, she had a knowledge of the Hebrew Scriptures and knew who the Messiah was and that his mission would be to heal the sick and to go primarily to Israel and not specifically to the non-Israelite Gentiles. 

What can we learn from this encounter between Yeshua and the Phoenician woman? First, there will be those of the non-Israelite Gentile nations who will have a heart for the Messiah and will seek him for spiritual healing. Second, some Israelites will want to keep Messiah for themselves and will hinder the non-Israelite Gentiles from coming to faith in Messiah. Third, Yeshua had a heart for and was willing to minister to those Gentiles who had faith in him. Fourth, some of those who are non-Israelite Gentiles will be demonized and need deliverance at the hands of the Messiah, the Anointed One. This whole story shows the loving grace of our Savior for everyone and that he is not willing that anyone should perish, but that all should come to him in repentance (2 Pet 3:9).

This Gospel account teaches us that the message of the gospel—a message of great hope, deliverance, salvation and life—is not confined to the biological nation of Israel alone, but is a message of hope for all peoples throughout the world. As such, all peoples everywhere are called to become part of Israel.

What You Can Do

Do you feel as if you have been feeding from the spiritual crumbs and leftovers in your spiritual associations? Have you wanted to be an Israelite, or felt a spiritual affinity with the people of Israel, but have believed what your spiritual teachers have told you—that you are a Gentile, and always will be one? Well, it is time to believe the Word of Elohim, which clearly states that if you are redeemed by the blood of Yeshua, you are no longer a Gentile, that is, one who is without Elohim and without hope (Eph 2:11–19). You are now a redeemed Israelite and a literal child or descendant of Abraham, and as such, you are entitled to the full rights and privileges of an Israelite (Gal 3:26–29). As such, you will enter the New Jerusalem through one of the twelve gates named after the twelve tribes of Israel; there is no gate labelled “Gentile” (Rev 21:12)! So now it is time for you to have faith like the Canaanite woman, and claim what is yours and what the Father wants to give to you!

Yeshua Feeds Four Thousand

­Matthew 15:32–39, “Then Yeshua called his disciples unto him, and said, ‘I have compassion on the multitude because they continue with me now three days and have nothing to eat and I will not send them away fasting, lest they faint in the way.’ And his disciples said unto him, ‘Where should we find enough bread in the wilderness to fill such great a multitude?’ And Yeshua said unto them, ‘How many loaves do you have?’ And they said, ‘Seven, and a few little fish.’ And he commanded the multitude to sit down on the ground. And he took the seven loaves and the fish, and gave thanks, and broke them, and gave to his disciples, and the disciples to the multitude. And they did all eat, and were filled, and they took up of the broken meat that was left seven baskets full. And they that did eat were four thousand men, beside women and children. And he sent away the multitude, and took ship, and came into the coasts of Magdala.”

Prophetic Points to Analyze

• verse 32— multitude
• verse 32— nothing to eat
• verse 33— bread
• verse 33— wilderness
• verse 34— seven loaves
• verse 37— seven baskets full
• verse 39— coasts

A multitude was starving and was about to faint for hunger, so Yeshua fed them seven loaves of bread and a few small fish. This story contains a plethora of spiritual and prophetic nuggets upon which to feast.

This yet another symbolic picture of the exiles, the lost sheep of the house of Israel, returning sick and starved (remember Ezek 34). Allegorically, as we have already seen, bread in the Scriptures is a metaphor for the Word of Elohim of which the Torah is the foundation. Seven is the biblical number of perfection (Ps 12:6 cp. Ps 19:7). Yeshua fed hungry sheeple until there was no hunger remaining; in fact, there remained seven full baskets full. This teaches us that no matter how much we feed from YHVH’s Word, the supply of nourishing food will never run out. 

In our day, many lost sheep of Israel (many of whom are found in the Christian churches) feel lost and alone in a spiritual wilderness trapped in a religious system that has long since departed from the Hebrew roots and full Truth and counsel of the Word of Elohim. After all, how many Christians know anything about YHVH’s Torah—his instructions in righteousness? Most have never even heard of the word Torah, much less know what it means, even though it is found 219 times in the Tanakh. This is because their shepherds, pastors and Bible teachers have failed to teach them these essential biblical truths. As a result, many of YHVH’s people feel as it they are starving to death in a spiritual wilderness wasteland where they have been left to feed on the thin gruel of an apostate Christo-pagan religious system where a watered-down, blunt-edged, Torahless, often pop-psychological, easy-believism gospel message is being preached. The prophecies in Ezekiel 34 describe such a religious system that fails to feed its sheep, where the sheep are shorn for the enrichment of the self-seeking, hireling shepherd pastors, and where the shepherds muddy the pure waters of YHVH’s Torah-Word, and where the sick and hurt sheep are not cared for. Yeshua has little tolerance for such shepherds (John 10:12–13).

As the people in our passage were from the coasts by the Sea of Galilee, so Yeshua and his true, end time servants are now beginning to regather his sheep from the coast lands of the world where they have been scattered by hireling shepherds in apostate religious systems (both Jewish and Christian). This activity of regathering Yeshua’s lost and scattered sheep will continue until and after his return. As already noted, this process is known in rabbinic parlance as the “final redemption” or “regathering of the exiles.”

Yeshua Pays His Taxes with a Coin From a Fish’s Mouth

Matthew 17:24–27, “And when they had come to Capernaum, they that received tribute money [the yearly temple tax] came to Peter, and said, ‘Does not your master pay tribute?’ He said, ‘Yes.’ And when he was come into the house, Yeshua anticipated him, saying, ‘What do you think, Simon? Of whom do the kings of the earth take custom or tribute? Of their own children, or of strangers?’ Peter said to him, ‘Of strangers.’ Yeshua said to him, ‘Then are the children freeborn. Notwithstanding, lest we should offend them, go to the sea, and cast an hook, and take up the fish that first comes up and when you have opened his mouth, you shall find a piece of money: that take, and give to them for me and you.’” 

Prophetic Points to Analyze

• verse 24— Capernaum
• verse 25— strangers
• verse 27— the sea
• verse 27— fish

This is another event that prophetically points to Yeshua setting his disciples the example of reaching out to his lost and scattered sheep, with the message of the gospel, and setting them free by fishing them out of the world’s system (metaphorically represented by the sea). Yeshua then goes on to show how those who are now free should conduct themselves in a righteous manner with regard a system to which they are no longer enslaved.

Capernaum (meaning “city of comfort”) was situated on the northwestern shore of the Sea of Galilee in the historic region of the Northern Kingdom or house of Israel (or Ephraim). Yeshua came to bring to Israel the message of comfort and hope (Isa 40:1; 51:3; 61:2; Hos 2:14).

The tribute was the yearly Roman government authorized tax levied against all Jewish men to help support the Jewish religious-governmental system (or temple). 

As we have already seen, the fish symbolically represents the house of Israel (Ephraim), and Peter was called to be a fisher of men (or a spiritual fisherman, Matt 4:19) to fish for or to seek after the lost sheep of the house of Israel (Matt 10:6), and then to gather them into the kingdom of Elohim with the net of the gospel message. 

As noted before, the sea is a biblical metaphor for the seas of humanity (see Ps 144:7; Rev 13:1) or the world in which YHVH’s spiritual fish are found. The people or sheep of Ephraim have been scattered throughout the nations of the world and are being caught out of the world. They have been strangers or aliens without Elohim and without hope (Eph 2:12). They have been in bondage or under tribute to the world religio-economic system. The disciples of Yeshua are called to bring these strangers and aliens into the kingdom of Elohim (into the nation, Messiah and covenants of Israel [Eph 2:11–19]), and to become free children as Yeshua and Peter were. Even though the children of YHVH’s kingdom are now free from the clutches of the world, the flesh and the devil, they are still in the world (John 17:11, 14) and are thus obligated to pay their dues to the kingdom of men even, as Yeshua and Peter set us an example to do.

Yeshua Teaches on Divorce

While on this earth, Yeshua taught on many subjects pertaining to all areas of human existence—some 136 subjects in all. He taught on everything from angels to worship, from money to taxes, sexuality to celibacy, fasting to food, joy to sorrow, and yes, on the subject of divorce as well. In Matthew 19:1–12 we read,

“And it came to pass, that when Yeshua had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan, and great multitudes followed him, and he healed them there. The Pharisees also came unto him, tempting him, and saying unto him, ‘Is it lawful for a man to put away his wife for every cause?’ And he answered and said unto them, ‘Have you not read, that he which made them at the beginning made them male and female, and said, ‘For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be one flesh? Wherefore they are no more two, but one flesh. What therefore Elohim has joined together, let not man put asunder.’ They said unto him, ‘Why did Moses then command to give a writing of divorcement, and to put her away?’ He said unto them, ‘Moses because of the hardness of your hearts allowed you to put away your wives, but from the beginning it was not so. And I say unto you, whosoever shall put away his wife, except it be for fornication, and [or, in order to] shall marry another, commits adultery. And whosoever marries her which is put away commits adultery.’ His disciples said unto him, ‘If the case of the man be so with his wife, it is not good to marry.’ But he said unto them, ‘All men cannot receive this saying, except they to whom it is given. For there are some eunuchs, which were so born from their mother’s womb, and there are some eunuchs, which were made eunuchs of men, and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it.’”

Prophetic Points to Analyze

• verse 1— departed from Galilee
• verse 1— coasts of Judah beyond Jordan
• verse 2— great multitudes
• verse 3— put away (divorce) his wife
• verse 7— writing of divorcement
• verse 8— hardness of your hearts
• verse 9— commits adultery
• verse 12— there are some eunuchs…for the kingdom of heaven’s sake

Again we see Yeshua teaching in the region between Galilee and Judea. His message is therefore relevant to the multitudes from both houses of Israel—Ephraim or Samaria and Judah. He then goes on to give his view on the subject of divorce and remarriage—a problem that has plagued humans from time immemorial including the YHVH’s own people.

The prophet Malachi says that YHVH hates putting away—a Hebraism for divorce (Mal 2:16). Yet Yeshua says in Matthew 19:8 that in the Torah (the Books of the Law) Moses permitted divorce if one of the parties had a hardened heart resulting in irreconcilable differences. Adultery was also cause for divorce if the offending party refused to repent, but Yeshua, by implication, does not seem to limit divorce for the reason of adultery only. 

Let’s briefly study the spiritual and prophetic implications of marriage and divorce from a Hebraic perspective, so that we can more fully understand and then appreciate Yeshua’s statements as they pertain to the two-houses of Israel, and the bearing this subject has on their ultimate reconciliation to each other and to YHVH.

YHVH Marries the Nation of Israel at Mount Sinai

The Hebrew Scriptures are the history of YHVH choosing a spiritual virgin bride from among the nations of the world, preparing that bride for marriage, and then entering into a spiritual, marital and covenantal relationship with her. That bride was the nation of Israel who YHVH married at Mount Sinai. The Torah was the marriage agreement. Ezekiel describes the marriage between YHVH and Israel succinctly as follows:

“And when I passed by you, and saw you polluted in your own blood, I said unto you when you were in your blood, ‘Live’; yes, I said unto you when you were in your blood, ‘Live.’ I have caused you to multiply as the bud of the field, and you have increased and grown up, and you are come to excellent ornaments. Your breasts are fashioned, and your hair is grown, whereas you were naked and bare. Now when I passed by you, and looked upon you, behold, your time was the time of love and I spread my skirt [kanaph,which is the corner of a Hebrew cloak carrying the blue fringes or tzitzitnow in the form of the modern talitor prayer shawl] over you, and covered your nakedness. Yes, I swore unto your, and entered into a covenant [i.e., a marriage covenant or ketubah] with you,” said YHVH Elohim, “and you became mine.” (Ezek 16:6–8; read verses 1–43 for context)

One Nation (or Wife) Becomes Two Nations or Houses (or “Two Wives”)

At the foot of Mount Sinai, YHVH married the nation of Israel who was a spiritual “woman” comprised of several million Israelites in twelve tribes all of whom were the descendants of Abraham, Isaac and Jacob. 

These twelve tribes remained as a single religious-national entity for 500 years until the death of King Solomon, the son of King David’s. When Solomon’s son Rehoboam became king over the nation of Israel, the northern ten tribes of Israel revolted against Rehoboam, and under the leadership of Jeroboam seceded from Israel and formed a separate nation whose capital ultimately became Samaria. In countless places, the Scriptures refer to this nation as the house of Israel, or Ephraim—named after the largest, and most prominent tribe of that Northern Kingdom. Ephraim was also the tribe to receive the birthright blessings (Gen 48:13–19).

The Israelite tribes (Judah, Benjamin and Levi) that remained loyal to Rehoboam were named the house of Judah after the most prominent tribe of the Southern Kingdom.

Whereas YHVH had married the one nation of Israel at Mount Sinai, 500 years later that nation split into two. It was still the nation of Israel, but it was like a woman with a split personality who acts like two people instead of one. Indeed, the Scriptures treat her as if she were two separate women, not unlike the patriarch Jacob who intended to marry one woman (Rachel), and, through no fault of his own, ended up with two wives (Rachel and Leah). In a similar sense, YHVH “married” one woman and ended up with two.

Both Houses Forsake Elohim and Commit Spiritual Adultery

Eventually both the houses of Judah and Israel forsook the spiritual marriage agreements they had made earlier with YHVH and committed spiritual adultery by whoring after foreign gods and lovers. At Mount Sinai they promised to be faithful to YHVH when they said “I do” three times to him (Exod 19:8; 24:3, 7). And when she turned away from YHVH her husband, he sent prophet after prophet as recorded in the pages of the Tanakh pleading with Israel to turn back to him. Jeremiah was such a prophet. As YHVH’s prophetic agent he wrote in 6:16–19,

“Thus says YHVH, ‘Stand you in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and you shall find rest for your souls.’ But they said, ‘We will not walk therein.’ Also I set watchmen over you, saying, ‘Listen to the sound of the shofar.’ But they said, ‘We will not listen.’ ‘Therefore hear, you nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my Torah, but rejected it.’”

Both Houses of Israel Are Unrepentant: YHVH Divorces Them

Yet Israel’s heart was hardened toward YHVH, and she refused to repent of her spiritual adulteries; therefore, YHVH was forced to do that which he hates and dissolve the marriage and divorce both houses of Israel, as recorded below:

Judah has dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah has profaned the holiness of YHVH which he loved, and has married the daughter of a strange god. YHVH will cut off the man that does this, the master and the scholar, out of the tabernacles of Jacob, and him that offers an offering unto YHVH of Hosts. (Mal 2:11)

We see above that the house of Judah (the Southern Kingdom) prostituted herself to foreign lovers, forsaking YHVH Elohim, her husband, resulting in YHVH having to “cut her off” or divorce her. Judah was not unique in this, for the house of Israel (the Northern Kingdom) did likewise and YHVH similarly divorced her. This is recorded in Isaiah 50:1.

“Thus said YHVH, ‘Where is the bill of your mother’s divorcement [called a get], whom I have put away or which of my creditors is it to whom I have sold you? Behold, for your iniquities have you sold yourselves, and for your transgressions is your mother put away.’”

In this passage, YHVH is not asking whether there is a get or not, but rather asking to be shown the get that he had previously written. How do we know this is the correct interpretation of these verses? Simply, if he had not put her away (divorced her), then why would he have to make a renewed covenant (or renew his marriage vows) with her (see Jer 31:31–33)? Furthermore in the Scriptures we read in the following:

And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. (Jer 3:8)

“Then said Elohim, ‘Call his name Lo-ami: for you are not my people, and I will not be your Elohim.’” (Hos. 1:9)

Plead with your mother, plead, for she is not my wife, neither am I her husband. Let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts. (Hos 2:2)

The Prophetic Implications of YHVH’s Divorce and Remarriage

Generally speaking, in Matthew 19 Yeshua is not only drashing (teaching homiletically and allegorically) about divorce with allusions to YHVH’s marriage to Israel, but he is teaching and, by implication, instructing his disciples to not harden their hearts to YHVH as their predecessors had. Additionally, Yeshua admonishes his followers to be singly focused on him, even to the point of being celibate for the kingdom’s sake, that is, be spiritual virgins adorned “in robes of fine linen which, is the righteous deeds of the saints” as they await their marriage to Yeshua, the Lamb of Elohim (Rev 19:7–8).

It is interesting to note that Matthew records that before giving his teaching on divorce, Yeshua gave the Parable of the Lost Sheep where he states that “the Son of Man is come to save that which was lost” and that he would, as a good shepherd, leave the ninety-nine sheep to save one that was lost (Matt 18:10–14). Elsewhere Yeshua stated that he had been sent to “the lost sheep of the house of Israel” (Matt 15:24), and furthermore he instructed his disciples also to go to the “lost sheep of the house of Israel” (Matt 10:6). Yeshua gave his parable on the lost sheep in the region of Galilee (Matt 17:22), which was the historic region of the house of Israel or the Northern Kingdom. Is this coincidence? This is doubtful since the Spirit of Elohim directed every step and word of Yeshua, the Son of Elohim for prophetic and instructive purposes.

After teaching the Parable of the Lost Sheep, Yeshua taught (while still in the region of Galilee) that reconciliation between two brothers could occur when one has sinned against the other. He finished by teaching about forgiveness. He then gave the parable where he likens the kingdom of heaven to a king who forgives his servant of a huge debt that is impossible for him to pay, yet rebukes the same servant for not forgiving one who owed him a much smaller debt. Yeshua makes the point that as our Father in heaven has forgiven us, so we should forgive our brothers numerous times every day, if necessary (Matt 18:15–35).

It is at this point that Yeshua left the region of Galilee, the home of lost sheep of the house of Israel (the Northern Kingdom), and made his way “into the coasts of Judea beyond the Jordan” where he taught about divorce, as we have discussed above (Matt 19:1–12). Again, is this coincidental that Yeshua would teach about forgiveness, reconciliation, the kingdom of heaven and divorce while he was physically traveling from the historic homeland of the Northern Kingdom of Israel to that of the Southern Kingdom of Israel, which had split away nearly 1000 years earlier amidst great bitterness and anger?

The prophet Isaiah spoke of the rift between the two houses of Israel. He foretold how the “stem” or “Branch” would grow out of the root of Jesse the father of King David (Isa 11:1, 10). This is a reference to the coming Messiah who would “assemble the “outcasts of Israel” and “gather together the dispersedof Judah from the four corners of the earth” (verse 12). Then the prophet says, “And the jealousy of Ephraim will depart, and those who harass Judah will be cut off; Ephraim will not be jealous of Judah, and Judah will not harass Ephraim” (verse 13, NAS).

Understanding context is a key to interpreting the Scriptures correctly and to unlocking the deep mysteries and revelation hidden therein. One cannot lift the life and ministry of Yeshua out of its historical, geographical and spiritual context and hope to understand the spiritual depths of what he is saying. Yet this is how most Bible expositors teach about the life and ministry of Yeshua, and the entire Word of Elohim, for that matter. Hopefully the wider Hebraic context behind Yeshua’s statements about divorce and adultery make more sense now that the reader “knows the rest of the story.”

What You Can Do

Marriage is a picture of YHVH’s relationship with the nation of Israel. Paul alludes to this in Ephesians, when he calls marriage a spiritual mystery and likens it to Yeshua’s relationship with his body of believers (Eph 5:22–33). Israel’s unfaithfulness to her marital (Torah) covenants with Elohim resulted in his having to divorce her because of spiritual adultery. 

Learning from the past failures of ancient Israel, we as followers of Yeshua, who are betrothed to him spiritually, must be certain that we remain faithful to Yeshua, the Word of Elohim, and love him by keeping his (Torah) commandments (John 14:15, 21). We must seek him first above all else (Matt 6:33) including the riches of this world (Matt 6:24) and the praises of men (John 12:43). We must leave spiritual Babylon (Rev 18:4), put off the weight of sin that holds us down spiritually (Heb 12:1), die to the rudiments of this world (Col 2:20), put on the mind of Yeshua (Rom 12:1–2; 1 Cor 2:16), and put on the spiritual robes of righteousness, which are the righteous deeds of the saints in preparation for the marriage of the Yeshua the Lamb (Rev 19:7–9).

These things will be much easier for us to accomplish if we diligently endeavor to maintain strong marriages and families. This we can do only as husbands and fathers spiritually lead their families following the example of Yeshua who leads his kahal (or church), and as parents teach their children the Torah-commandments of Elohim as well as the faith of Yeshua (Rev 12:17; 14:12). Strong marriages and families result in strong spiritual communities and congregations. From this solid foundation, it is easier to reach out to the lost sheep of Israel, to preach the truth in love and to reunite them with their brothers and sisters, the family of Elohim, and the spiritual commonwealth or nation of Israel.