Walk

This entry is based upon the Torah and Haftarah readings assigned to last week's Sabbath, and this Sabbath. Even those these two sections of scripture are read a week apart, I believe they have a common thread. As is true with all scripture, these scriptures have insights that are very pertinent to our walk with Christ and these current times. We will see the ruling image of Christ in these scriptures as well. Last week's Sabbath section of scripture in the Parshah, or assigned reading, is titled "Noah" or "Rest". God had concluded that because of the thorough wickedness of men, and the evil that was in their hearts continually, He would destroy men from the earth: "And the LORD was sorry that He had made man on the earth, and He was grieved in His heart. So the LORD said, "I will destroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them." (Gen. 6:6-7). Onto this scene of impending judgment and destruction, Noah is inserted: "But Noah found (encountered, acquired) grace (favor, acceptance, mercy, supplication) in the eyes of the LORD. This is the geneology of Noah. Noah was a just (righteous, correct, lawful, cleansed) man, perfect (complete, without blemish, in accord with truth; finished, to be completely crossed over) in his generations (also an age, a period, to dwell). Noah walked (to die, live, manner of life) with God (Elohiym-plural name of God)." (v. 8-9). Last week's Sabbath section of scripture in the Parshah, or assigned reading, is titled "Noah" or "Rest". God had concluded that because of the thorough wickedness of men, and the evil that was in their hearts continually, He would destroy men from the earth: "And the LORD was sorry that He had made man on the earth, and He was grieved in His heart. So the LORD said, "I will destroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them." (Gen. 6:6-7). Onto this scene of impending judgment and destruction, Noah is inserted: "But Noah found (encountered, acquired) grace (favor, acceptance, mercy, supplication) in the eyes of the LORD. This is the genealogy of Noah. Noah was a just (righteous, correct, lawful, cleansed) man, perfect (complete, without blemish, in accord with truth; finished, to be completely crossed over) in his generations (also an age, a period, to dwell). Noah walked (to die, live, manner of life) with God (Elohiym-*plural name of God)." (v. 8-9). (*The use of the name "Elohiym" here for God lets us know that, as a plural, the Son and the Holy Spirit are understood also.) From the Hebrew meanings, including root meanings, of the description of Noah, we can see that he was a forerunner in the Spirit of a follower of Christ in his age. As such a follower, he received the characteristics of Christ through grace. He would provide a place of rest in prepartion for the coming judgment. We are called to have a similar walk with God during the approaching judgment of the earth. Not only would the rest be for himself and those immediately with Noah, but there would be a promise of the same rest for Noah's descendants, his future generations. The haftarah portion from Isa. 54 tells us that God was still keeping His covenant promise established with Noah to show His mercy and kindness to Noah's descendants. God called it His covenant of peace with them. As in the case of the description of Noah here in these verses, we also are "predestined to be conformed to the image of His Son, that He might be the Firstborn among many brethren." (Rom. 8:28-30), in our age, which is the age of Christ and His Church. We also therefore are called to provide a place of rest against the shakings and coming judgment of God. That place of rest is the same place of rest as in Noah's day, in Christ. In this week's assigned Torah reading, the section of scripture is called "Lech Lechah", or "Go forth yourself!" It begins in Gen 12, as Abram is told by God: "...Get out of your country, from your family and from your father's house, to a land that I will show you. I will make you a great nation...and in you all the families of the earth shall be blessed." (Gen. 12:1-3). In the same way that Noah was described as "just", which in part means "completely crossed over", Abram would begin a journey, or walk, through which he will become "completely crossed over", spiritually speaking. Like Noah, having made this spiritual journey, he will impact many generations, and all the families of the earth. In these first nine verses, Abram is brought from a place of burning, scorching, parching, anger (Haran), to a place of humbling oneself, the bending or falling to the knees (Canaan), to a place where the back and shoulders are offered (consented to) for carrying a burden, and upon which blows are inflicted (Shechem), to the place of teaching, instruction and the early rains (Moreh), to the spiritual place of intercession: positioned between iniquity, perversity, destruction and ruin (Ai) and the House (tent, family, descendants) of God (Bethel). We can clearly see a journey in Christ in these places where Abram was directed to go. This reflects our journey as well as we are brought from death to life through Christ's sacrifice. The work of our walk also includes intercession as we stand between destruction and the House of God, praaying the mercy of God. In the corresponding Haftarah portion for this week's Sabbath, the prophet Isaiah describes the work that was accomplished through Abram, and the generations to follow him: "But you, Israel, are My servant, Jacob whom I have chosen, the descendants of Abraham My friend. You whom I have taken from the ends of the earth, and called from its farthest regions, and said to you, "You are My servant, I have chosen you and have not cast you away...I will uphold you with My righteous right hand." (Isa. 41:8-10). The LORD also declared in this assigned passage for this Sabbath, "Who has performed and done it, calling the generations from the beginning? I, the LORD, am the first; and with the last, I am He." (v. 4). As we see the use of the term "beginning", as well as "first" and "last", we can understand that this reference is to Christ, Who identified Himself in these terms in the Book of Revelation (1:8,11, 17)). Christ's work through our walk with Him, is not just with us, but to establish a relationship with us from which to call future generations to Himself. The journey of Abram was a "walk with God", as it was with Noah. This walk produced the work of Christ in these men, as it is also produced in us. The work is not just a change for one man, but a change impacting many generations into the future. We are assured of this great fruit into the distant future because the generations produced out of this Christ-like work, are generations ordained by Christ Himself, the First and the Last. We can see why this Sabbath's section of the Parsha is titled "Go forth yourself!" We can rejoice in the fruit that the Lord guarantees from every life walked with Him. May you be encouraged in your walk with Christ, and may the Lord bring forth His work of rest out of judgment, and the establishment of His covenant blessing to many generations through us. Our Father has called us to walk with Him in Christ. If you would like to begin to walk with God through His Son, Jesus, Who is the First and the Last, we can pray this life-changing, and life-giving confession of faith: Dear Jesus, I believe that You died for me. I believe that You rose again from the dead, and are returning soon to rule and reign on the earth. I confess my sins to You, and believe that You have cleansed me of those sins. I believe I have received the promise of everlasting life in You. Fill me with the Holy Spirit Who will teach me and lead me in this walk to follow You in Your ways of truth and righteousness. I give You thanks for hearing my prayer, and receiving me into the eternal loving covenant family of God. In Your name, I come to the Father. Amen.

Witnesses

Romans 12 opens with a mysterious statement by Paul. He says, "Therefore we also, since we are surrounded (compassed about) by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and sat down at the right hand of God." (Rom. 12:1-2). The Greek meaning of the phrase "compassed about" is: enclose, encircle, have round one, be bound with. The root meaning includes: of things put and set in place, of vessels, of a throne, or the site of a city, of a foundation; of laws to be made, to be set by God's intent, destined, appointed. The verses go on from there, urging perserverance against hostility and sin. Because Paul starts this chapter with the word "Therefore", we look back to the previous chapter to see to whom he is referring as being witnesses. The chapter before, discusses great heroes of faith, who were obedient to what they heard from God, despite sometimes extremely difficult circumstances. We can then consider these forerunners of faith, the "witnesses" to whom Paul is referring. The Greek word used here for "witnesses" is the word martys, from which we get the word "martyr". The Greek meaning does include the concept of martyrdom in affirming faith, but it includes more than that in its meaning. The meaning also includes: a witness in the legal sense, the historical sense, spectator, record, one who avers what he himself has seen, heard, or knows by any means. While some of those that were named in Chapter 11 bore terrible afflictions, and some even death for their faith, not all were martyrs. However, we can understand that witnesses play a very deep spiritual role from what Jesus said about them: "But if he (a brother who has sinned against you) will not hear, take with you one or two more, that "by the mouth of two or three witnesses every word may be established." (Mt. 18:16, also see Deut. 17:6, Deut. 19:15). Jesus was revealing that things were established by witnesses. The word established here is the Greek word hestame. It means: to cause or make to stand, to make firm, fix, establish, to be kept intact, to cause a person/thing to keep his or its place, to continue safe and sound, to stand ready and prepared, to be of a steadfast mind, one who does not hesitate or waiver, abide, appoint, continue, covenant. A witness then has a spiritually important role in the establishment of anything. Looking at Paul's statement in Romans, and taking into account the fact that Paul was Jewish, we can find out more about witnesses if we consider the Hebrew sense of the word. We will look at the Hebrew concept of witnesses in the Book of Joshua. At the end of the Book of Joshua, the tribes of Israel are replacing the people who had inhabited the land of promise. These former inhabitants of the land had descended into iniquity. Joshua makes the following personal commitment to the LORD before the people of God: "And if it seems evil to you to serve the LORD, choose for yourselves this day whom you will serve, whether the gods which your fathers served that were on the other side of the River, or the gods of the Amorites, in whose land you dwell. But as for me and my house, we will serve the LORD." (Josh. 24:15). The people answered and insisted to Joshua that they too will vow that they will serve the LORD, who brought them out of Egypt with great signs. Joshua warned the people that after making such a commitment, if they should turn and worship other gods, the LORD, who had previously done them good, would turn and do them harm. The people responded, "No, but we will serve the LORD!". (v. 16-21). Here, Joshua brings in the solemn meaning of "witnesses": "...You are witnesses against yourselves that you have chosen the LORD for yourselves, to serve Him." And they said, "We are witnesses!" Joshua then made that day a covenant, a statute, an ordinance with the people. He wrote the words in the Book of the Law, and he also took a large stone, and set it under an oak tree by the sanctuary there in Shechem (meaning "consent, back and shoulder, to carry a burden on the back and shoulder"). Joshua then said, "Behold, this stone shall be a witness to us, for it has heard all the words of the LORD which He spoke to us. It shall therefore be a witness to you, lest you deny your God." (v. 27). It is time now to find out the Hebrew meaning of the word "witness". It is the word edah which means: testimony, witness, always plural and always of laws as diivine testimonies; a precept, a recorder, a prince, concretely. The root word is ud, which means:surround, to return, to restore, to affirm solemnly, to warn, to exhort, to admonish, to charge. As we see from the meaning of the word in Hebrew, and what Jesus revealed, the role of the witness is to establish a precept that reflects divine testimonies. That witness also establishes a point of return and restoration. The witness is surrounding us also to give warning, to admonish, and to charge. Joshua not only recorded the witness in the Book of the Law, but set a large stone to be a witness to what had been consented. This witness of the people that day was not only to set precedent and establishment to a people of faith, but also to a people who were now assigned and inhabiting a specific geographical location. This was also the beginning of a nation. That great cloud of witnesses that Paul spoke of as surrounding us is not only to spectate, or cheer us on, but spiritually, they are also a point of warning, and a point of retoration. They are the point of establishment. Our nation also has those who are spiritual witnesses from our beginnings. There are also stones that have been, as in Joshua, set as witnesses. We already know of the Puritans and Separatists (Pilgrims) who established covenant in New England. There is a stone, or monument that is a witness to this covenant, The National Monument to the Forefathers in Plymouth, Massachusetts, having on it a guide to spiritual restoration for this people. We also associate Plymouth Rock with the first step onshore of the Puritans of the Mayflower. Besides the Puritans, there are others who settled this land, who became spiritual witnesses surrounding our people. First of all, all of the English Charters, and also the Dutch Charter, had a provision to bring Christianity to the Native people who were inhabitants of the land. Although the first permanent settlement of Jamestown, Virginia, established in 1609, was not established primarily because of religious reasons or persecution, the settlers showed themselves to be people of faith. They spent two years discipling the Native king's daughter, Pocohontas, to Christianity (Church of England). The first building in the settlement was a church, in which prayers were said morning and evening, and communion was shared several times per month. When it was discovered that one of the leaders of the community neglected to bring his Bible from England, he was removed from his position. It is recorded that as the settlers first came on shore, they erected a cross, before continuing on up the James River to establish their settlement. Recently, a stone was discovered from Jamestown. The secular historians are cslling it a type of Rosetta Stone that had both the English language and the Native language carved into it. However, rather than being a type of Rosetta Stone, which had not been discovered at the time anyway, I believe this stone is a stone of witness. If the settlers had wished to create a language dictionary, they would surely have done so with parchment, quill, and ink, rather than hammer and chisel into stone. Also, the only two words which remain legible on this newly discovered stone are the words, "Abraham" and "book". Many things have been said lately about the Jamestown settlement, but it appears that they were people of strong faith, and may be among the spiritual witnesses that were established for this nation. Another early settlement in this country was in New York, and it wasn't the Dutch, as we have been told. The Dutch claimed the territory from the explorations of Henry Hudson. While they had trappers and traders in the territory, they had not considered establishing a settlement of dwellers. In 1612, again before the Puritans of Massachusetts, a small group of settlers arrived in the harbor of what they would name "New Netherland", after the ship on which they arrived, under the Dutch Charter. These people were Walloons. The Walloons were from Belgium originally. As Protestants out of the Reformation movement, they were persecuted in their homeland. They petitioned England for permission to join the Jamestown settlement, but were denied. They then petitioned the Dutch for permission to settle on the Dutch held territory in America. They were a small group of 32 families. Some of the families settled there at the base of what became known as Manhattan, and some were sent by the Dutch upriver to what we now call the Albany area. Shortly afterwards, the Dutch began to also send their own countrymen to establish settlements. There is a monument, or granite stone, located in the Battery area of lower Manhattan to commemorate the arrival of the Walloons. They were another group of believers who became part of the cloud of witnesses, not only for our personal faith, but witnesses for the establishment of precedents of faith for a nation. We have talked here about some of the earliest of the American colonies established. Now, we will talk about the last colony to be established in America. The Georgia colony was also established under an English Charter. They were not specifically founded for religious reasons, or because of persecution. A man named James Ogelthorpe was a philanthropist in England, who did philanthropic work in the debtors prisons of England. The system of debtors prisons were a hopeless dead end for those who found themselves in them. Ogelthorpe convinced the king that he could bring some of these debtors to the American Territory to have a new and successful beginning. King George agreed. A settled area, in what would be called Georgia, would also act as a buffer against Spanish aggression from their holding in Florida northward into the territory claimed by England. English settlements in Georgia would be a protection for the valuable Carolina colonies. In 1733 a group of 114 were brought to America by Ogelthorpe. Ogelthorpe was treated as the leader and authority of the colony, although he did not formerly hold that position. The settlers called him, "Father". He instituted rules prohibiting Negro slavery and rum, because he wanted to encourage settlers who were Christians to come. Early on, over half of the settlers began to succumb to sickness as a result of the heat. Even the doctor was stricken and unable to care for the sick. It looked like the sick would not survive. Unexpectedly, a ship arrived. It was full of Jewish people looking for a place to settle. They were at first rejected by the leaders of the Georgia colony there in Savannah. On board the ship, however, was a Jewish doctor named Dr. Samuel Nunez. He offered to treat the sick, and he did so without payment. The sick recovered, but the board of leaders still did not want to accept the Jewish settlers. Ogelthorpe overruled that decision, not only accepting the Jewish refugees, but allowing them to purhase land, and establish a synagogue. That synagogue remains the oldest active synagogue in the South, and the third oldest synagogue in America. Ogelthorpe would makes trips back and forth to England, and on one of his return trips to the colony, he brought with him John and Charles Wesley, ministers of the Church of England. In 1738, George Whitefield (also spelled Whitfield) arrived in the Savannah colony. He was a Church of England minister, and the founder of the evangelical movement. In 1734, a German anti-slaver, Rev. Boltzius came to minister to German speaking Protestants of the colony called Saltzburgers. Ogelthorpe gave them a settlement which was named "Ebenezer", and they became the oldest continuing Lutheran congregation in America. "Ebenezer" is a Hebrew word meaning "stone of help". In Israel, it was a stone placed by the prophet Samuel to mark the place where God helped Israel defeat the Philistines. We have always known that America's beginnings were established by people of faith. However, they were not only settlers, but "witnesses" placed in this nation for the purpose of establishing the divine testimonies, and as a point of warning, charging, admonishing, and just as importantly, as a point of return and restoration of faith for this nation. We should understand the solemn warning of Joshua for a people who turn away from their witness. If the LORD withdraws His hand of going good to a nation, repentance before the witness of truth is necessary for restoration. The settlers and their colonies were not perfect, but neither were the witnesses mentioned in Heb. 11. The spiritual role of the witnesses is only part of the story, rather than the whole story, but the witnesses do have a role to play. The Heb. 11 witnesses were often accounted as righteous, and grace was extended to many of them because of their obedience and faith to what they heard from the LORD. Their importance as witnesses to us will extend forever. May the Lord bring us to the place of admonishment, warning, return, and restoration in Him by the establishing witnesses that He provided for this nation. Our Father has encompassed us and this nation about with a great cloud of witnesses. Special thanks to G.S. for valuable contributions to this entry.

LatterRains

The Feast of Tabernacles lasts seven days. The day after this feast ends, which would be the eighth day (Lev. 23:36), is called Shemini Atzeret. Today happens to be that Eighth Day. A detailed description of this day is not given in scripture, but it is written as a day of solemn assembly, and a sabbath of no work. It is also referred to by many in Judaism as "the last day". This day became associated with the beginning of the latter rains of the year, and prayers were said, beginning on Shemini Atzeret, for those latter rains. These prayers would continue into the spring, and the Feast of Passover. Generally speaking, believers are familiar with the expression "latter rains". The prophets wrote about the latter rains. Joel wrote, "Fear not, O land; be glad and rejoice, for the LORD has done marvellous things! Do not be afraid, you beasts of the field; for the open pastures are springing up, and the tree bears its fruit; the fig tree and the vine yield their strength. Be glad then, you children of Zion, and rejoice in the LORD your God; for He has given you the former rain faithfully, and He will cause the rain to come down for you- the former rain, and the latter rain in the first month. The threshing floors shall be full of wheat, and the vats shall overflow with new wine and oil. So I will restore to you the years that the swarming locust have eaten, the crawling locust, the consuming locust, and the chewing locust, My great army which I sent among you. You shall eat in plenty and be satisfied, and praise the name of the LORD your God, Who has dealt wonderously with you; and My people shall never be put to shame. Then you shall know that I am in the midst of Israel: I am the LORD your God and there is no other. My people shall never be put to shame." (Joel 2:21-27). The LORD here is not discussing a rain cycle. What the LORD is doing in these verses He describes as "marvellous". It is a restoration work. He tells the land and the beasts to "Fear not...do not be afraid...". There was a destruction that four different kinds of locusts caused, but the LORD will restore bountifully all that was lost. The kind of locusts mentioned here are crawling locusts, which have not yet developed wings. As they crawl on the ground, they devour everything. Flying locusts go from place to place, but crawling locusts keep progressing upon the ground, until all is eaten- not an inch of ground is missed or spared. This time of year in Israel, the summer crops have already ripened and have been harvested, including the summer crop of wheat. From the wheat crop, the grain is ground into flour, and a light, delicious bread can be made. Wheat, as it grows, does not like "wet feet". It does not grow well in puddled water. It preferrs a clay soil. By the time wheat is harvested in Israel, the ground is dry, hard, cracked, and baked in the hot summer sun. The latter rains that must begin after the Feast of Tabernacles softens and prepares the hard, dry, caked soil left for a barley crop to be planted for harvesting in early spring. The moisture level of the soil must be about 60% from the tillering of the soil until the barley plants begin to flower. Without the latter raains, the soil cannot be planted successfully, and there will be no harvest in the spring. If we consider these things on the spiritual level, after the great wheat harvest, the hard, depleted, dry earth is telling God that there will not be another planting and harvest. However, God will not allow the earth to refuse Him another harvest. He begins to send a "rain" that will force the earth to receive His seed, and produce another harvest. The LORD will not be satisfied until He reaps the last willing soul from the earth. The end result He is looking for is not total destruction, but a seedtime and harvest of souls. In the Book of Revelation, John sees a great multitude in heaven worshipping God and the Lamb (Jesus). An elder in heaven asks John, "Who are these arrayed in white robes, and where did they come from?" The elder then goes on to answer his own question, because John does not know: "These are the ones who come out of great tribulation, and washed their robes and made them white in the blood of the Lamb...He who sits on the throne will dwell among them. They shall neither hunger anymore nor thirst anymore; the sun shall not strike them, nor any heat; for the Lamb...will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes." (Rev. 7:9-17, excerpt). There is a harvest of salvation that comes out of the Tribulation period. The latter rains of Tribulation have broken the hard earth and allowed a final harvest before the return of Christ. How can we know that the latter rains may be associated with the Tribulation? The Hebrew word and meaning for "barley", the crop that results in the natural from the latter rains, reveals a great deal to us. Barley in Hebrew is the word, "seora". It means "roughness", which describes the texture of the barley awls. However, the root word for barley is saar, which means "be (horrible), afraid, tempestuous, hurl as a storm, dread, bristle, come like a whirlwind". Barley is associated with terror and destruction in its meaning. The prophet Joel, after describing the former and latter rains as we read above, says that following this, there will be an outpouring of God's Spirit as we have never before seen. Peter likens this outpouring to the one on Pentecost, after Christ's death and resurrection (Acts 2:15-21). Joel wrote that the outpouring will be upon "all flesh" (Joel 2:28-32). For a remnant in those days, there shall come salvation in Mount Zion and in Jerusalem for "whoever calls on the name of the LORD". Out of the destruction (imagery of crawling locusts), there will come fruit, oil, and wine, as Joel wrote. May the LORD cause the earth to produce a harvest of souls by His latter rains - even out of the darkest, most troubled times the earth has known. Our Father will send the latter rains of Shemini Atzeret.

Culmination

The Feast of Tabernacles is the last of the fall feasts of the Lord. The depth and breadth of this Feast exists on several different levels: the past, the present, the future, and to the intimately personal, to the nations, and finally, to all creation. Only a few of the many meanings of Tabernacles will be discussed here. To me, Tabernacles represents the completion of the will of God, the culmination of all His work. We are currently in the middle of Tabernacles, which lasts seven days. From the beginning of man, it has been our Creator's intention to dwell among us, His beloved creation. In Genesis, God walked in the Garden of Eden with the man He created, until that man fell in rebellion against His Maker. To tabernacle, or dwell with man was so important to God, that, even before time and creation began, He made a provision to restore His dwelling relationship with man, that provision being salvation, redemption, and atonement through His Son, the Lamb of God slain before the foundation of the world. Tabernacles begins with the intimate gathering of each family under a shelter built for this occasion called a sukkah. Meals are shared within the shelter or sukkah to remember God's miraculous provision for Israel when He led them out of Egypt and through the wilderness. It is also an occasion to thank God for His continuing provision in all things, physical and spiritual today. Jesus spoke in Revelation about coming in and supping with us if we will hear His voice (Rev. 3:20). Tabernacles is not only the culmination of God's relationshi[p with man, but it is also the culmination of His Word, in both the Old and New Testaments. In Zechariah, one of the last books of the Old Testament, the LORD prophecies His tabernacle among men, and calls all the nations to come to Him in Jerusalem: "And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the Feast of Tabernacles." (Zech. 14:16). Even the nations that were enemies of His people will be required to tabernacle with the LORD in Jerusalem. It is not for the LORD's benefit that He commands the nations to tabernacle with Him in Jerusalem, but for their own benefit. In the Book of Revelation, the last book of the New Testament, there is an even greater vision of a heavenly tabernacle being brought down to earth, to men, as the LORD brings to pass the culmination of Tabernacles: "Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, "Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God." (Rev. 21:2-3). In joining in His Feast of Tabernacles, we are not only joining in a prophetic promise of things to come, but we are bringing the blessing of Tabernacles into the NOW, into our lives, into the earth. Those blessings of Tabernacles are: no more tears, no more death, nor sorrow, nor crying, nor pain, all wiped away by God Himself (Rev. 21:4). There is another promise associated with Tabernacles that is not only part of a future time, but, because of Christ, it is part of the NOW, and part of us: "Then He who sat on the throne said, "Behold, I make all things new." (Rev. 21:5). Those who are in Christ are a new creation. Old things have passed away, and all things have been made new. This is the essence of Tabernacles, according to Revelation. These verses in 2 Corinthians go on to say, "NOW all things are of God who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation." (2 Cor. 5:17-18). The ministry of reconciliation, which by its description in 2 Corinthians, is the essence of Tabernacles, has been given to us! Shouldn't we be taking part in this victorious Feast of the LORD? We are its present fulfillment in the earth! As we read in Revelation, with the culmination of Tabernacles, the Lord creates all things new, in a new beginning: "NOW I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea." (Rev. 21:1). At the end of the Feast of Tabernacles, which lasts for seven days, there is a mysterious eighth day (eight is the number of new beginnings). It is a day called "Shemini Atzeret". It is mentioned in scripture as a day immediately following Tabernacles, but with no specific description. "Shemini" means "8th", but the meaning of "Atzeret" is unclear. It is translated as meaning a solemn gathering because of the possible root word "atzar", which means "stop". It is also called "the last day". Outside of Israel, Shemini Atzeret is joined with a day called "Simchat Torah". In Israel, these two days are kept separate, one following the other. This year, Shemini Ateret will begin on the evening of October 9, until sundown of October 10. Shemini Atzeret is associated with the beginning of the fall rains, or the latter rains. Prayers for rain continue from this day until Passover in the spring. In the natural, the latter rains soften and prepare the earth for the early planting of the barley crop, from which a type of bread can be made when harvested in early spring. For this reason, these rains of Shemini Atzeret are very important to Israel. They are also important in the Spirit. The Word of God talks about the latter and former rains in connection with His faithful provision, a move of His Spirit, and the going forth of the LORD (Hos. 6:3, Joel 2:23-24). The latter rain also reminds us of the return of Christ: "Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand." (James 5:7-8). The second day after the end of Tabernacles, Simchat Torah, speaks of wonderful things also. In present practice, the day is observed in the synagogue with everyone handling and dancing joyfully holding the Torah (the first five books of scripture). Usually the Torah is treated with quiet reverence, and careful handling, but on this day of Simchat Torah, it is time to dance, drink, and celebrate with the Torah! They literally dance around the synagogue holding the priceless Torah scroll, and everyone gets a turn. The rabbi is encouraged to say the closing blessing early in the day, because he might be too "happy" to articulate it later in the day. This is like our celebrtion with Christ, the Living Torah or Word, at our wedding celebrtion with Him (Rev. 19:7-9). The wedding. like Simchat Torah is a time to "be glad and rejoice". With Simchat Torah, the last reading in the annual cycle of Torah readings is completed with the last verses of Deuteronomy. However, combined with these ending verses, the beginning verses of Genesis are also read. There is an ending, but there is an immediate new beginning, as well. We can see how this coincides with the new beginning of Tabernacles. In this traditional practice, the cycle of Torah reading remains unbroken. In Revelation, Jesus describes Himself as the Beginning and the Ending, the First and the Last, the Alpha and Omega (Aleph/Tav). Here, during the day of Simchat Torah, we see practiced the eternal connection between the beginning and the ending in Christ's identity as the Word of God. Finally, I would like to reveal an interesting meaning to this Hebrew year of 5781, or 2020-21 in our secular calendar. The year 5781, which began with the first fall Feast of Trumpets approximately 15 days ago, is composed of the Hebrew letters, written from right to left, aleph, peh, shin + tav, (he). These letters in their pictographic meaning could translate into something like "Behold, Adonai (Lord) what is first, the beginning, El Shaddai (Almighty God), the last". May the Lord fill you, the nations and all creation with the new beginnings of the Feast of Tabernacles. and also with the new beginnings in Christ. Our Father has called us to meet with Him during the Feast of Tabernacles.