Priesthood

Peter wrote about the profound meaning of the priesthood of the believer in Christ: "...you were not redeemed with corruptible things, like silver or gold...but with the precious blood of Christ, as of a lamb without blemish and without spot...having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever...Coming to Him as a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ...you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;" (1 Pet. 1, 2, excerpts). We entered into this priesthood by the blood of the Lamb without spot, Jesus. Thousands of years ago, by the blood of a lamb without spot, a people were "born again" out of the darkness of their bondage to the Egyptians, and into the marvelous light of bondservice to the God Who delivered them. This is remembered by command of the LORD as Passover, which is this weekend. Shortly after the Israelites' deliverance out of Egypt, the LORD commanded the assembly of the tabernacle. He then commanded Moses regarding the setting apart and consecration of the priesthood, who would serve Him in the tabernacle. This priesthood would have no earthly inheritance, but would receive an inheritance from a portion of the sacrificial offerings to God (which propheticlly pointed to the sacrifice of Christ). This week's Sabbath Torah reading, titled Tzav, or "Command!", is from Leviticus, a Book also known as Torat Kohanim or "The Teachings of the Priests". In Chapter 8, Moses himself, had to prepare Aaron and his sons for the priesthood according to the command of the LORD. He had to wash Aaron and his sons. Moses had to dress them in their priestly garments, which differentiated them, or set them apart, for their service in the tabernacle. These garments of several pieces included the breastplate containing the Urim and the Thummim, the Lights and Perfection. After Aaron and his sons laid their hands on the animals to be sacrificed for purification, Moses had to kill and burn the offerings that would sanctify the area in which Aaron and his sons would minister, the altar and the laver. Following the same practice again as God commanded, Moses had to sacrifice a second ram, the ram of consecration, and touch Aaron and sons with its blood, and with the anointing oil. At the end of the solemn process, Moses told Aaron and his sons the command of the LORD: "And you shall not go outside the door of the tabernacle of meeting for seven days, until the days of your consecration are ended. For seven days he (Moses) shall consecrate you...to make atonement for you. Therefore you shall stay at the door of the tabernacle of meeting day and night for seven days and keep the charge of the LORD, so that you may not die...so Aaron and his sons did all the things that the LORD had commanded by the hand of Moses." (Lev. 8:33-36). All of these preparations had to be completed before Aaron and his sons could perform their ministry which included the handling of the blood sacrifices and offerings. It is interesting that according to some Jewish commentaries, the period of seven days, or a week, as mentioned above, represents natural, physical time. By extension, the eighth day goes beyond physical time into the realm of eternity. So the consecration process that lasts for "seven days", really means for a lifetime. In this Sabbath's haftarah reading portion from the Book of Malachi, the LORD issues a prophetic warning for His priesthood: "...And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight. Behold, He is coming," says the LORD of hosts. But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner's fire...He will purify the sons of Levi, and purge them as gold and silver, that they may offer to the LORD an offering in righteousness. Then the offering of Judah and Jerusalem will be pleasant to the LORD, as in the days of old, as in the former years." (Mal. 3:1-4). As the priesthood ("sons of Levi") no longer took their consecration seriously, the sacrificial offerings and tithes were also devalued in the eyes of the whole nation, according to Malachi 3. Because of the loss of consecration among the priests, the proud and the wicked seemed to prosper without suffering consequences. Then the priests and the people began to think that there was no benefit for them to serve God or to keep His ordinances. The LORD explained the blessings in every area that follows a people who fear the LORD and meditate upon His name: "They shall be Mine says the LORD of hosts, on the day when I make them My jewels (special treasure). And I will spare them as a man spares his own son who serves him. Then you shll again discern between the righteous and the wicked, between one who serves God and one who does not serve Him." (Mal. 3:17-18). The effect of the priesthood upon the people and the nation was so great, that the Messiah Himself would judge and purge the worldly condition of the priesthood with His coming. Notice that the priesthood in Malachi has an expectancy of the coming of this Messenger, the Lord, the Messiah, "whom you seek...in whom you delight", but they were not in the spiritual condition necessary to receive His looked-for coming, nor, consequently, to prepare the people for His coming. This coming Sabbath is a very special Sabbath. It is Shabbat haGadol, the Sabbath before Passover. It is the Sabbath that focuses on the selection and separation of the lamb without spot, whose blood was applied on the doorposts of the Israelites to protect them from the plague of death in Egypt. As the holy and royal priesthood, sanctified and set apart by the Blood of the Lamb, Jesus, as Peter wrote, we must take our consecration in that precious Blood solemnly and seriously. Our attitude regarding our sanctification as priests of Christ, and our priestly service to God cannot be allowed to be profaned or compromised by the world and its ways and thoughts, as was the case in Malachi. If our handling of the incorruptible Sacrifice that sanctified us, the Blood of the Lamb, becomes devalued in our own eyes and lives, it will become devalued in the eyes of other men, as happened in Malachi. If we fail to realize that the consecration of our royal priesthood is not just for certain days or seasons, but for a lifetime, then we fail to handle the Blood of the Lamb with consecrated hands. If we leave the tabernacle of meeting (with the LORD), leave His presence, and enter into the presence of the profane and corrupt, or perhaps try to keep one foot in the tabernacle, and one foot out, we lose our consecration to handle the precious Blood. The living tabernacle of God, which we are, containing the priesthood of salvation, which we are, is in the world, but not of the world (Jn. 17:14-18). We are to act upon the world, not the world upon us. As part of the work of salvation, Isaiah prophesies of rebuilding and repairing of ruins and desolations. He also prophesies concerning the priesthood of salvation: "But you shall be named the priests of the LORD, they shall call you the servants of our God...For I the LORD love justice; I hate robbery for burnt offering; I will direct their work in truth, and will make with them an everlasting covenant." (Isa. 61:6,8). In the same manner of the robes of Aaron's priesthood, the priesthood of salvation is also distinctively arrayed according to Isaiah: "For He has clothed me with garments of salvation, He has covered me with the robe of righteousness, as a bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels." (v. 10). The blessing of this salvation priesthood not only transforms the spiritual wasteplaces, but will affect future generations: "Their descendants shall be known among the nations, and their offspring among the people. All who see them shall acknowledge them, that they are the posterity whom the LORD has blessed." (v. 9). This is a priesthood of transformation, because they have been born from the Blood of the Lamb, Jesus Christ, an incorruptible seed. The priesthood not only served in the tabernacle and the temple of the Old Testament, but, as an earthly shadow of the heavenly priesthood, they also had a prophetic significance. In the events leading up to the first coming of Christ, the priesthood played a foundational role. A certain priest experienced an angelic visitation while he was performing his service in the temple at the altar of incense before the veil in the Holy Place. The angel prophesied to this priest, Zacharias, that he and his wife, who was barren, would miraculously conceive a son who would prepare the way of the Lord. The angel struck this consecrated priest, who was anointed with the spiritual authority of his office, dumb to prevent him from speaking any word of doubt that would prevent the miraculous prophesied birth. His miracle son was indeed born, and as an only son of a priest, this son would also have been a kohan, a priest. This miraculous son, John the Baptist, fulfilled his priestly role in the coming of Jesus by using the Jordan River as a giant laver in which he washed the people in a baptism of repentance to prepare them to receive their Messiah. This same priest, John, would be the first to recognize and announce Jesus as the Lamb of God who takes away the sin of the world (Lk. 1:5-25, 39-45, 57-80, 3:1-22, Jn. 1:19-35). Can we doubt that God will continue to follow the pattern that He established, and use us, the priesthood of salvation, in the events leading up to the second coming of Christ, as He did with the first? In the Book of Revelation, the royal priesthood spoken of by Peter, above, is seen. In the first chapter, it is identified: "To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen." (Rev. 1:5-6). The salvation priesthood sings a new song as the end time events are unfurled in heaven by the Lamb: "And You have redeemed us to God by Your blood out of every tribe and tongue and people and nation, and have made us kings and priests to our God; and we shall reign on the earth." (Rev. 5:9-10, excerpt). Let's read again the verses from 1 Peter that began this entry, and determine that on this Shabbat haGadol before Passover, may we be consecrated once again, re-enter the tabernacle of His presence, and offer the spiritual sacrifices worthy of God, in our holy and royal priesthood service to Him. Our Father "commands!" regarding His priesthood. If you would like to enter the royal priesthood to our Father through His Son, Jesus, you can pray: Heavenly Father, I come to You through Jesus, Your son, who makes the way for me by His Blood, as the Lamb of God slain before the foundation of the world. This Passover, I pray that this precious sacrifice that delivered me from slavery to sin and death, and cleanses me from all unrighteousness, would consecrate me fresh and new as a priest bringing my spiritual sacrifice to You. I believe Jesus died for me and rose again from the dead. I believe He is returning soon, as Malachi wrote. I believe that He baptizes me with the fire of the Holy Spirit, so that I may serve You in consecration all the days of my life. I pray and receive these things in Jesus' name. Amen."

Warfare

The tabernacle has great meaning for all of us. Its structure and ministry are a pattern of Christ and His sacrifice for sin, and also His believers who form, individually and corporately, a living tabernacle, with the glory of God through Christ within. The entrances into the court of the tabernacle, and each of its two inner chambers, were called The Way, The Truth, and The Life, according to Jewish tradition. Jesus identified Himself with these entrances of the tabernacle into the presence of God: "Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through Me." (Jn. 14:6). Even though the Israelites numbered many hundreds of thousands at the time when the tabernacle was assembled, there was only one entrance into the court of the tabernacle. Although many in the world believe that God may be approached in a variety of ways and religions, the design of the tabernacle shows that there is only ONE way to come to the Father, and that is through His Son. There is only ONE door for the sheep to enter (Jn. 10:7). The tabernacle is not about a religion, it is about a way. That way is paved with redemption from sin: "Fear not, for I have redeemed you; I have called you by your name; you are mine...For I am the LORD your God, the Holy One of Israel, your Savior; I gave Egypt for your ransom, Ethiopia and Seba in your place. Since you were precious in My sight, you have been honored, and I have loved you...Thus says the LORD your Redeemer, the Holy One of Israel...I am the LORD, your Holy One, The Creator of Israel, your King...I, even I, am He who blots out your transgressions for My own sake; and I will not remember your sins." (Isa. 43). Isaiah in the verses above refers to the LORD's "calling" of His people by name. The title of the Sabbath reading for this week is Va-yikra, meaning "And he called". As the tribes of Israel were assigned by God to their encampment positions around the tabernacle (see Numbers 2), the encampment of the tribes formed the shape of a cross if viewed from the air. These groupings of tribes placed on the north, south, east, and west of the tabernacle were called "armies", and the tribes were numbered by their young men over twenty years of age, who were old enough for battle. The armies of warfare were assembled around the tabernacle. In the previous post, I mentioned that everything connected to the structure and the ministry of the tabernacle, according to Jewish tradition, was to accomplish "God's unity and the rectification of our souls and the world". This is referred to by the Hebrew word tikkum, a word which also happens to mean "warfare". What role does the tabernacle of God play in spiritual warfare , and therefore our warfare as living tabernacles of God in our current time? We are assured in scripture that evil men will grow worse. There is and will be deception and lies, betrayal and persecution, and corruption and violence. The earth quakes and erupts, and nature itself seems to be turning against the sins of men. Jesus prophesied all of these things in Mt. 24, and Lk. 21. In reading articles on some of the current and future developments and plans of science and government, the word "abominations" is too mild to describe them. It hurts our hearts just to look all around us and consider all of the evil working through the minds and hearts of men. The tabernacle tells us that the first place to begin the ministry of reconciliation between creation and God is within ourselves, His called people. This is the "rectification of our souls" described as part of the purpose of the tabernacle. When Solomon's temple was dedicated, the LORD promised Solomon that even in the middle of His catastrophic judgment, "If My people, who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I shall hear from heaven, and will forgive their sin and heal their land." (2 Chron. 7:14). God's people were taught the covering power of the blood sacrifice (of Christ) through the tabernacle. The Sabbath readings for this week include Leviticus 2, 4-5, the offerings that cover sin. We, His called people, understand that the ministry of offerings and sacrifices of the tabernacle are fulfilled by the sacrifice of Jesus for the sins of the world to those who will accept that sacrifice. In the tabernacle, we are taught that the priest must make the covering sacrifice for himself first, before he can minister the sacrifice on behalf of the people. We also must sanctify ourselves, and allow ourselves to be cleansed first, before we can deal with others. This is our first stand in spiritual warfare. We start with ourselves. I have read and heard many comments that the failure of God's called people to start the warfare with ourselves has resulted in some having no interest in Christ or Christianity. They cry, "hypocrisy!", and they are not wrong. By failing to begin our warfare within ourselves, as the tabernacle teaches, we become a stumbling block to the acceptance by others of faith in Christ. By not beginning with ourselves first, we fall out of our "cross formation" in warfare. Moving on, as mentioned above, the "armies" of Israel were encamped in the specific pattern of a cross, with the tabernacle and all it represents, in their center. So now, with Christ set firmly within us, let us begin to turn our vision outward to the "rectifying of the world". David talked about the wicked who were around him, who come against him "to eat up my flesh". He spoke of the enemies and armies that were encamped against him, the war they brought to him, a time when father and mother forsake him, when the will of his adversaries and "false witnesses have risen against me, and such as breathe out violence". David said that because of the natural and spiritual warfare against him, "I would have lost heart". What caused him to inhabit a place of victory inspite of all of these attacks and challenges? "One thing I have desired of the LORD, that will I seek: That I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in His temple. For in the time of trouble, He shall hide me in His pavilion; In the secret place of His tabernacle He shall hide me; He shall set me high upon a Rock. And now my head shall be lifted above my enemies all around me; therefore I will offer sacrifices of joy in His tabernacle; I will sing, yes, I will sing praises to the LORD...When You said, "Seek My face", my heart said to You, Your face, LORD, I will seek." (Psalm 27, excerpts). The tabernacle, and what it represents, was the place of David's courage, strength and victory. So why do we ignore the important lessons of the tabernacle? Another Psalm, which was written by Asaph, also mentions the tabernacle. (note: Asaph wrote 12 Psalms. The number 12 has significance with repeated mentions both in the Old and New Testaments. In Hebrew teaching, the number twelve means "totality, wholeness, the completion of God's purpose". The name Asaph in Hebrew points to the called people of God: "gatherer, gather in, assemble, to gather and take away, harvest, rearguard".) In Psalm 73, Asaph wrote, "...my feet had almost stumbled; my steps had nearly slipped. For I was envious of the boastful, when I saw the prosperity of the wicked...pride serves as their necklace; violence covers them like a garment. Their eyes bulge with abundance...They scoff and speak wickedly concerning oppression; they speak loftily. They set their mouths against the heavens, and their tongue walks through the earth...Behold, these are the ungodly, who are always at ease...When I thought how to understand this, it was too painful for me (thus my heart was grieved, and I was vexed in my mind) - Until I went into the sanctuary of God; then I understood their end...I am continually with You; You hold me by my right hand. You will guide me with Your counsel, and afterward receive me to glory." (Psalm 73, excerpts). In this case, the evil that Asaph saw all around him, enlarged in pride because it seemed to go unpunished, caused Asaph to nearly stumble in his faith. Similar to the evil of our day, what Asaph saw hurt his heart and vexed his mind...until he entered the sanctuary of God. In the presence of God, Asaph was able to see the end as God knows the end. Like David, Asaph found that the presence of God in the sanctuary gave him the surety, and the peace that comes from that knowledge of "the completion of God's purpose", which is glory. This was Asaph's victory in spiritual warfare found in the tabernacle of God. One of this Sabbath's haftarah portions is from Isaiah 33. The chapter opens with woes to those who plunder and deal treacherously, and the disasterous effects upon the earth because of them (v. 9). Sadly, also mentioned in the same company as the plunderers and the treacherous, are those who are sinners and hypocrites in Zion, who shall live in fear (v. 14). However, rather than these things being the focus of our attention, for God will deal with them, Isaiah directs our eyes elsewhere: "The LORD is exalted, for He dwells on high; He has filled Zion with justice and righteousness. Wisdom and knowledge will be the stability of your times, and the strength of salvation; the fear of the LORD is His treasure...Look upon Zion, the city of our appointed feasts; your eyes will see Jerusalem, a quiet home, a tabernacle that will not be taken down; not one of its stakes will ever be removed, nor will any of its cords be broken. But there the majestic LORD will be for us..." (v. 20-21). Part of our warfare tactics is about where we keep our eyes. It is easy for our attention to be consumed by the evil of our times, but that will not bring the victory in our warfare. The LORD assures us in Isaiah that evil will be dealt with. Our victory is in keeping our focus on the eternal things, and the tabernacle of God is one of those, never to be dismantled, but always the center of Zion and Jerusalem. This is the ultimate victory in spiritual warfare that the tabernacle teaches. Regardless of the increase in the evil around us, we have the sure knowledge that the completion of God's purpose will be glory. Our Father will complete His purpose in His eternal and living tabernacle. May God's called people bless His glorious name forever, and let the whole earth be filled with His glory, Amen, and Amen. For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea (Ps. 72:19, Hab. 2:14). If you would like to know the living tabernacle of God, you can pray: "Dear Father, I believe that You have given Your Son, Jesus, as the eternal sacrifice for my sins, as found in the pattern of Your tabernacle. I believe He died for me, and rose from the dead. Your Word promises that He is coming again to reign over the earth. Your Word also promises that the whole earth is filled with Your glory. You will make Your tabernacle with men. Forgive me, and cleaanse me from all sin, pride, and unrighteousness. Fill me with Your Holy Spirit so I can be the tabernacle of God's glory. I ask these things in Jesus' name. AMEN."

Assembled

The Tabernacle of Meeting, assembled after the departure from Egypt, and the two temples that were later built in Jerusalem, one built by Solomon and the other started later by Nehemiah, continue to mean a great deal to the Jewish people. The concept of the tabernacle/temple has such spiritual importance, that according to the Jewish sages, reading about, discussing or meditating upon the prophesied third temple of Ezekiel (Ezek. 40-46) carries the same weight as if one is physically worshipping and offering at the temple in Jerusalem. They describe the importance of the tabernacle/temple in this way: everything connected to the tabernacle, the structure, the furnishings, the offerings and ministry activities, accomplish God's unity and the rectification of each individual soul, and the world. This is called "tikkum", a Hebrew word that also means "warfare". We may argue that the LORD is already One. Even the Jews declare His Oneness in the Shema that is said: "Hear, O Israel, the LORD our God is one LORD" from Deut. 6:4. However, to the Jewish sages, the tabernacle was and is instrumental in the unifying of the LORD's name. They point to the last chapter of Zechariah, as the LORD overcomes the world, and will cause all nations to come to Jerusalem to observe the Feast of Tabernacles (Zech. 14:16). Here are some verses from earlier in Zech. 14: "Then the LORD will go forth and fight against those nations, as He fights in the day of battle. And in that day, His feet will stand upon the Mount of Olives, which faces Jerusalem on the east...Thus the LORD my God will come, and all the saints with You...And in that day it shall be that living waters shall flow from Jerusalem...And the LORD shall be King over all the earth. In that day it shall be - "The LORD is one", and His name is one." Jesus prayed to His Father in John 17 for this Oneness between Himself and His Father, and also for the inclusion of His believers in that Oneness. We see in His prayer, that the Oneness is not achieved just within the Godhead, but must include the called out assembly of God's people as well. As was God's purpose from the beginning, there is no Oneness without man: "I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me." (Jn. 17:20-21). The Oneness achieved between the Father, the Son, and His believers also affects the world in Jesus' intercessory prayer, as the Jewish sages had said. This week's Sabbath Torah reading begins in Ex. 35 and continues through Ex. 40. As we have seen in previous portions that dealt with the tabernacle (see Ex. 31:12-17), Moses again reminds the people about the importance of keeping the Sabbath: "These are the words which the LORD has commanded you to do: Work shall be done for six days, but the seventh day shall be a holy day for you, a Sabbath of rest to the LORD. Whoever does any work on it shall be put to death. You shall kindle no fire throughout your dwellings on the Sabbath day." (Ex. 35:2-3). Unfortunately, the Sabbath commanded repeatedly by God does not always play a large role in our Christian walk, but it is evident that it plays a very important role in God's relationship with His people. It is so important, that failure to join the LORD in the Sabbath can bring death. The Sabbath is not for the LORD's benefit, but for man's, as Jesus clarified: "The Sabbath was made for man, and not man for the Sabbath. Therefore, the Son of Man is also Lord of the Sabbath." (Mk. 2:27-28). The Sabbath, in previous mentions in scripture, is called by the LORD "a sign" (Ex. 31:17). He also calls it a perpetual (Hebrew word olam, which is a word for eternity) covenant (Ex. 31:16). The Lordship of Jesus is embodied in the Sabbath, as Jesus said, because it is a benefit to man. The Sabbath is not limited to this dimension, but extends into eternity (olam). By keeping the Sabbath, we are entering into a rest that includes works that were finished from the foundation of the world (Heb. 4:3, Rev. 13:8). We become partakers of that finished work as we enter into His rest (Heb. 4:9-11). It is not legalism to observe the Sabbath, it is both a prophetic signpost and witness, and an eternal place that represents us, the completed and perfected work of God through His Son. The name of this Sabbath's reading portion is Va-yakheil - P'kudei, which are two terms that are translated ""And he assembled" and "Accountings of". In the Torah portions, Ex. 35-40, and the haftarah portions (1 Kings 7-9), the furnishings, implements, and coverings of the tabernacle/temple were assembled and accounted for. Every woven thread, every peg, every hook, every pillar, every carrying pole, all of the rings and the hangings, all of the sockets for the door: "This is the inventory of the tabernacle, the tabernacle of the testimony, which was counted according to the commandment of Moses." (Ex. 38:21). The description and accounting for the most minute details of the tabernacle were checked. The people were assembled and counted: 603,550 men over twenty years of age (Ex. 38:26). "According to all that the LORD had commanded Moses...just so they had done it. And Moses blessed them." (Ex. 39:42-43). The same assembling and accounting for took place when Solomon built the temple in Jerusalem centuries later (haftarah portion 1 Kings 7-9). In both instances, the glory of the LORD filled the tabernacle/temple when the work was completed and assembled. In both cases, neither the priests, nor Moses, nor the priests assembled later by Solomon could stand in the presence of the glory of God as it filled the tabernacle/temple (Ex. 40:34-35, 1 Kings 8:10-11). They had to leave the building. This glory of the LORD, before which not even Moses could stand, is the same glory that Jesus has already given to us: "And the glory which You (Father) gave Me I have given them, that they may be one just as We are one." (Jn. 17:22). Here is the oneness again of which the Jewish sages spoke, accomplished now in us by being filled with the same glory, because we are the carefully detailed and assembled, having each minute part meticulously accounted for, living temples of God: "Do you not know that you are the temple of God, and that the Spirit of God dwells in you?" (1 Cor. 3:16, see also 1 Cor. 6:17, 19-20). We were prophetically assembled and accounted for all of those centuries ago, as Moses faithfully and obediently followed the pattern for the Tabernacle of the Testimony. Not only can we stand in the presence of the glory of God, unlike Moses and the old covenant priests, but we contain that glory given by Jesus. May we understand our Oneness with Jesus and the Father, and our importance as the holy tabernacles of God, filled with His glory, and His Holy Spirit. Our Father has completed His work and unified His Name in us, His living tabernacles. If you would like to enter into a life as the tabernacle of God, you can pray: "Dear Father, You have made me to be a sanctuary, a tabernacle of the testimony of Jesus Christ, filled with the glory of Jesus, and with Your Holy Spirit. I believe that I have been saved from sin and consecrated by the sacrifice of your Son, Jesus, who also rose from the dead for me. Fill me with your Holy Spirit so I can be a sanctified temple, because I have been bought with a price. I ask these things in the name and promise of Your Son, Jesus. Amen."

Elevate

According to the Oxford Languages Dictionary, the word "elevate" means "to raise or lift (something) up to a higher position". It can also mean "(of a priest) hold up (a consecrated host or chalice) for adoration". In the New Testament, Paul writes that the effect of our Christian walk is ultimately so that God may be glorified, magnified, elevated in, and through us. Paul wrote that he prayed always for the saints "that our God would count you worthy of this calling, and fulfill all the good pleasure (meaning good will, kindly intent, benevolence, delight, pleasure, satisfaction) of His goodness (meaning uprightness of heart and life, goodness, kindness) and the work of faith with power, that the name of our Lord Jesus Christ may be glorified in you, and you in Him." (2 Thess. 1:11-12). Paul also wrote that on the Day of His coming, He is "to be glorified in His saints" (v. 10). David wrote this prayer, "Be exalted, O God, above the heavens; Let Your glory be above all the earth." (Ps. 57:11). God is already exalted and glorified above the heavens and in the earth, yet David was inspired to write a command God to be exalted and glorified. There is a truth here for us. In a prayer of Jesus, He revealed that as He gloriified God with His life, He also could expect to be glorified in return: "Glorify Your Son, that Your Son also may glorify You...I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was." (Jn. 17:1-5). We also become part of this elevation as Jesus continued to pray, "And the glory which You gave Me I have given them (His disciples, and those who would come to believe in Jesus through their word), that they may be one just as We are One." (v. 20-22). This oneness in glory with the Father, Son, and each other is so we may be "made perfect in one" (v. 23, see also Eph. 4:13). We are elevated as we elevate the Father and the Son, and as a result, we become united with Them and each other in this elevation. Because the elevation of God has such a great beneficial impact upon us spiritually, it has also proven to be one of God's people's greatest challenges. Scripture tells us that God inhabits the praises of His people: "But You are holy, enthroned in the praises of Israel. Our Fathers trusted in You..." (Ps. 22:3). David speaks this elevation even in his prophetic vision of crucifixion in Psalm 22. What happens when God's people fail to praise Him, when they fail to trust Him in all things? God describes the high place that He inhabits: "For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: "I dwell in the high and holy place, with him who has a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." (Isa. 57:15). The high and holy place that God inhabits is the place where the humble and contrite are also found. What happens when God's people are neither humble, nor contrite? What happens to the high and lofty habitation of God? What happens to God's habitation when His people decide to elevate themselves, or someone or something other than Him? Since the elevation of God by man is reciprocated back to man by Him in every way, what, in turn, happens to our elevation as we fail to elevate Him? Our readings this Sabbath give us a look into elevation. The Sabbath reading portions for this week are titled, "Ki lissa", which means "When you elevate". In one of the Torah readings from Exodus 32, the pattern of the tabernacle had already been given to God's people, and God had agaain declared the sanctity of the Sabbath as a sign between Himself and His people forever (Ex. 31:17). (The Sabbath in man elevates God, which in turn, elevates us.) As the account continued, Moses was delayed on the mountain as he met with the LORD. The people below in the camp approached Aaron, who was high priest, and said to him, "Come, make us gods that shall go before us; for as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him." (Ex. 32:1). In response, Aaron molded a golden calf from the earrings worn by the Israelites. When completed, they said, "This is your god, O Israel, that brought you out of the land of Egypt!" (v. 4). When Aaron heard this, he built an altar for offerings before the golden calf, and declared a feast to the LORD. When the LORD told Moses what the people had done in his absence, Moses had to plead with God to remember His covenant with Abraham, Isaac, and Israel, and turn His wrath away from the people. The LORD relented (v. 11-14). The people of God had elevated something other than God. As this generation of Israelites, including Moses, failed to elevate God, He, in turn, could not elevate them to nationhood. That would have to wait for the next generation, while a whole generation died in the wilderness without a home. In another haftarah reading portion for this Sabbath from 2 Chron. 2, a new King Solomon, the son of David, desired to build the temple of God according to the plans that his father, David, had left with him. He declared to a neighboring king, Hiram, "Behold, I am building a temple for the name of the LORD my God, to dedicate it to Him, to burn before Him sweet incense, for the continual shewbread, for the burnt offerings morning and evening, on the Sabbaths, on the New Moons, and on the set feasts of the LORD our God. This is an ordinance forever to Israel. And the temple which I build will be great, for our God is greater than all gods." (2 Chron. 2:4-5). Before the building of Solomon's temple began, Solomon went before the brazen altar and made great offerings before the LORD. That night, the LORD appeared to Solomon in a dream. As Solomon had elevated the LORD in his heart, and before the people, and in his reliance upon the LORD for his reign as king, the LORD also elevated Solomon: "...I will give you riches and wealth and honor, such as none of the kings have had who were before you, nor shall any after you have the like." (2 Chron. 1:6-12). We know from later in Solomon's life, however, that he married foreign women, and built altars for them to worship their false gods in Israel: "For it was so, when Solomon was old, that his wives turned his heart after other gods" (1 Kings 11:1-12). Because of this, the LORD told Solomon that his kingdom, the nation of Israel, would be divided (1 Kings 11:11-12). King Solomon once worshipped and elevated the LORD, but when he failed to elevate God, the kingdom that Solomon represented would no longer be elevated, but diminished. We can see from these examples in scripture, that God's people often failed to elevate Him. It is no different today. Though we have the scriptures, though we have the perfect example of our faith in the Person of Jesus Christ, though martyrs have given their lives to elevate the LORD before men, we still often fail to elevate Him. We often elevate ourselves, we elevate our circumstances, we elevate other men, but we do not always elevate God. In failing to elevate Him, we, in turn, are not elevated. Here's an example of the blessing created in the elevation of God: In another haftarah portion for this Sabbath, 1 Kings 18, Elijah the prophet turns the whole nation of Israel back to God as he elevated God above the demonic god Ba'al in a powerful demonstration. As a result, in spite of the fear of their evil and idolatrous king and queen, the people cried out, "The LORD, He is God! The LORD, He is God!" (v. 39). How did the LORD elevate Elijah in return? He elevated Elijah right off the face of the earth, and directly into heaven while he was alive. Elijah never saw death (2 Kings 2:11-12). God does not want us to elevate Him for His own sake, but for ours. Before leaving this topic, another haftarah portion for this Sabbath is Psalm 96. Psalm 96 stands as a beautiful elevation of God. Here are some excerpts: "Oh, sing to the LORD a new song! ...bless His name; Proclaim the good news of His salvation from day to day. Declare His glory among the nations, His wonders among all people. For the LORD is great and greatly to be praised; He is to be feared above all gods...Honor and majesty are before Him; strength and beauty are in His sanctuary. Give to the LORD, O families of the peoples, give to the LORD glory and strength. Give to the LORD the glory due His name...O worship the LORD in the beauty of holiness! Tremble before Him all the earth. Say among the nations, "The LORD reigns...For He is coming, for He is coming to judge the earth". Our Father elevates us when we elevate Him. To know the One Who elevates you, you can pray: "Heavenly Father, Your Son, Jesus, has glorified You, and prayed that we also be glorified with Him in order to become one with You. I believe that Your Son died for my sins, and was raised from the dead. When He was raised, I was raised also in Him. I was changed from sin into His righteousness, and from death into His life, as He was elevated. Fill me with Your Holy Spirit to guide me in the knowledge and the eternal elevation and glorification of the Father, and the Son. I ask and receive these things in the Name of Jesus. Amen."