Striped

This Sabbath comes just before the Feast of Dedication, also known as the Festival of Lights or Hanukkah, and just after we have celebrated the Thanksgiving holiday. Jesus celebrated this feast in John 10:22-23. It was at this feast that Jesus was challenged to declare Himself to be the Christ if He was so. Jesus told them that His works revealed who He was. Those people didn't ask this of Him because they wanted to know in order to come to the truth. They asked only to give themselves a reason to accuse Him falsely of a crime. He told them that they were not of His sheep. One of the scripture readings of this Sabbath gives us the account of Jacob presenting a gift to his favorite son, Joseph, in Genesis 37. In verse 2 it is written: "This is the history/generations of Jacob." That word that is translated as "history/generations" is the Hebrew word toledot. We learned previously that toledot has a meaning that goes beyond describing generation(s). It includes the concept of establishing a spiritual precedent or pattern that is being set for descendants. Jacob gave a special tunic or robe to his son, Joseph (v. 3). In English the tunic is described as "a coat of many colors". However, the Hebrew words used do not include colors of any kind. The Hebrew that describes Joseph's coat or tunic is kutonet pas pas (or passim). Kutonet means a robe or tunic worn next to the skin, usually of linen or cotton, with long sleeves to the palms of the hands, and of long length to the knees or to the ankles. It also means "to cover, to clothe", and its root meaning is "the shoulder, the shoulder-blade, and a lateral projection or extension from the shoulders". Passim means "the flat of the hand (palm), the wrists, the soles of the feet, the ankles". The root meaning of passim is "do away, blot out, cease, vanished". There is nothing here about color. To sum it up, the Hebrew means a long robe or tunic with long sleeves made from linen or cotton, being especially connected in meaning to include the shoulders and extension from the shoulders, but covering the whole body. It also comes from a meaning to do away with. or blot out something. The Jewish commentaries record that Joseph's tunic was probably not multi-colored, although it could be embroidered, but they believe that it was striped for reasons that we shall see. So while we may have lost the tradition of "colors" through this translation of the Hebrew, we have gained the greater significance of "stripes". The picture that this has created for me is the one of the passion of Christ, including the lateral extension from the shoulders, which would have been the cross. While the soldiers took Jesus' unusual robe from Him after they crucified Him, and gambled for it (Mt. 27:35-37, Ps. 22:18), Jesus still wore His spiritual striped robe, His kutonet passim, that covered Him from His shoulders to His wrists, all the way down to His ankles. The Shroud of Turin witnesses that the stripes of scourging on Jesus were not confined to His shoulders and back, as one might think, but extended all the way down and around His body, ending at the point where His wrists and ankles/feet were pierced, and where the length of His spiritual kutonet passim would have ended. This striped "robe" of Christ's body "covered" our sins, and "blotted out" our transgressions before God, as included in the root meaning of kutonet passim. The toledot of Jacob to be manifested in his later descendant included this robe given to his favorite son, Joseph. Jewish writers also note that in the other place in scripture where the kutonet passim Hebrew expression for robe is mentioned, deals with the robes of the later royal household of David (see 2 Sam. 13:18). They write in agreement that striped robes were historically associated with royalty. A many-colored robe is mentioned in Psalm 45:14, but it is a different Hebrew word, riqma, which means "embroidered". In Joseph's story, being hated and rejected by his brethren (see Jn. 1:10-11) as they plotted to get rid of Joseph by selling him into slavery, they took Joseph's robe and dipped it in blood to be a false witness to their father of Joseph's death by beasts (Gen. 37:31-34). Again we see the toledot of Jacob, and also Joseph, established in his future descendant. Of Jesus' return, it is written: "He was clothed with a robe dipped in blood, and His name is called The Word of God...And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS." (Rev. 19:13-16). We also see the prophetic promise of Christ who was to come in the Hebrew letters of Joseph's name: Yod, Vaw, Samekh, Pe. The pictographic meaning of these letters combined might be expressed: "The finished work of the hand and the nail, propped against a support, is the open mouth, or the entrance, the beginning." I think that in this season of thanksgiving, and the coming Feast of Dedication, the toledot story of Joseph, and the robe his father gave him, brings us a special look into the redeeming work of Jesus Christ. If you would like to know more about Jesus who wore this spiritual robe, you can pray as I pray: "Father, I give You my greatest thanks for the robe You gave Your Son to wear for my sake. Though Jesus was rejected by His brethren, and by those in governing power, He was still willing to put on this striped robe for me. I dedicate my living temple, my self, to receive Jesus, and His triumph over sin, death and darkness. Forgive me of my sins, and renew me in re-dedication. Fill me with Your Spirit so I can be a part of, and follow after, the Son of Righteousness. I ask this in the name of Jesus, AMEN."

PropheticCries

Nothing concerning His people is ever lost before the LORD. There are times in our lives when we weep and grieve in sorrow. Sometimes we hesitate to talk about the grief that can weigh our hearts. Even a believer's heart that rejoices in the LORD can also grieve. God's heart has known grief (Gen. 6:6, Isa. 53:3, Jn. 11:33-35, Lk. 19:41-44, Heb. 5:7-9, Eph. 4:30-32), so He understands the heaviness of loss, betrayal, disappointment, pain. Sometimes we think, or perhaps others tell us, that to grieve "overly long" means that we don't have faith. David cried out to the LORD from a place of fear and sorrow. However, he knew this of the LORD: "You number my wanderings; Put my tears into Your bottle (nod - a skin or leather bag for keeping fluids like milk or wine); Are they not in Your book? When I cry out to You, then my enemies will turn back. This I know, because God is for me." (Psalm 56:8-9). As David said, God does not just indulge our tears, but preserves them. Why? They are precious to Him, but also, we have evidence that our tears and cries are prophetic before Him. Jesus cried to the LORD, His Father, from the cross, and those cries are still working today. For example from scripture: "...'Father, forgive them, for they do not know what they do'. And they divided His garments and cast lots." (Lk. 23:34). God understands our loss, and in honor and remembrance of it, He causes our tears to prophesy. We have an example of the prophetic nature of tears from this week's Sabbath reading portion from Gen. 35. Jacob labored for his relative, Laban, for seven years to win marriage with Laban's beautiful daughter, Rachel. After those seven years, Laban told Jacob that he would have to marry the older daughter, Leah, first. Then Jacob had to labor an additional seven years to finally marry the love of his life, Rachel. Rachel gave birth to one son with Jacob whose name was Joseph. She conceived a second son, and the time came to deliver her child as they traveled towards Ephrath (meaning place of fruitfulness, to cause to bear fruit), which became known as Bethlehem: "...and she had hard labor...the midwife said to her, 'Do not fear; you will have this son also.' And so it was, as her soul was departing (for she died), that she called his name Ben-O ni (meaning "the son of my sorrow"); but his father called him Benjamin (meaning "son of the right hand"). And so Rachel died and was buried on the way to Ephrath (that is, Bethlehem). And Jacob set a pillar on her grave, which is the pillar of Rachel's grave to this day." (Gen. 35:16-20). The two names given to the baby born to Rachel that day point to the Messiah. Isaiah prophesied the suffering Messiah as "A Man of sorrows, acquainted with grief" (Isa. 53:3). We know that the resurrected Christ is also described as being seated or standing at the right hand of God (Mark 16:19, Rom. 8:34, 1 Pet. 3:21-22, Acts 7:55-56, Acts 2:32-33). We see the involvement of the town of Bethlehem, the birthplace of Jesus, in this account also. The pillar that Jacob placed on Rachel's grave acted as a memorial, but also in the Hebrew meaning of the word masseba it means "to establish, station oneself, take one's stand, appointed". The word is also associated with a military garrison. Resulting from this time of grief for Rachel and for Jacob, a prophetic appointment was made by God involving the Messiah to come. That is not the only prophetic appointment sealed in Rachel's tears before God. In another portion from this Sabbath's reading from Jeremiah 31, the LORD, who had prophesied to Jeremiah that His people would be taken into captivity, promised, "At the same time, says the LORD, I will be the God of all the families of Israel, and they shall be My people." (v. 1). The LORD promised to re-gather and restore His people. He would do this work, He said, based on tears that have stayed before Him for centuries: "Thus says the LORD: 'A voice was heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children, refusing to be comforted for her children, because they are no more.' Thus says the LORD: "Refrain your voice from weeping, and your eyes from tears; for your work shall be rewarded, says the LORD, and they shall come back from the land of the enemy. There is hope in your future, says the LORD, that your children shall come back to their own border." (V. 15-17). Rachel's tears in that fruitful place (Ephrath), stayed before the LORD, and were remembered by Him as He showed compassion upon her descendants. King Solomon also wrote: "To everything there is a season, a time for every purpose under heaven...A time to weep, and a time to laugh; A time to mourn, and a time to dance..." (Eccle. 3:1, 4). The word "time" used here is the Hebrew word ayth, which means "a fit or proper time". However the root word is ad, which means "everlasting, eternity, perpetually, evermore". To me, these meanings are saying that although our physical weeping may last for a fit time, our weeping is remembered and remains before the LORD eternally. Though we may grieve, we grieve with hope. The Word of the LORD brings these promises with it: "Those who sow in tears shall reap in joy. He who continually goes forth weeping, bearing seed for sowing, shall doubtless come again with rejoicing, bringing his sheaves (harvest) with him." (Ps. 126:5-6). This is a promise from Revelation: "...for the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes." (Rev. 7:17), and: "...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. And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away...Behold, I make all things new." (Rev. 21:3-5). If you are in a time of grief, a time of weeping, know that the Lord sees and preserves every tear. When Jesus arrived at a group of family and friends weeping for the loss of their loved one, He wept also, even though He came knowing He was going to raise that loved one from death (Jn. 11:31-39). The Lord will bring comfort to your heart, and cause every tear shed to produce a miracle of rejoicing. If your heart has been touched by grief, as many hearts have been in this nation and around the world, you can pray with me: "Heavenly Father, You have seen my grief and numbered my tears. Though my heart weeps, I know that You will use my tears to bring a harvest of miracles. I am not alone in my grief, but You are with me. Turn my mourning into rejoicing for many, even like the Man of sorrows, our Savior, who was raised from the dead, and became the victorious One seated at Your right hand. I ask this in the name of Jesus, AMEN."

PropheticRest

This is a special Sabbath. It is the seventh Sabbath reading portion since the last feast, which was Simchat Torah, or Rejoicing in the Torah. To me that means an emphasized or multiplied Sabbath rest in the LORD, and I think we can also see that emphasis in this week's Sabbath reading in Genesis 28. In this chapter, we find one of the great spiritual visions of scripture. Jacob had left home in fear of his brother Esau's anger, not only over the birthright that Esau had given away, but also because Jacob had deceived his father Isaac into giving him the patriarch's blessing that Isaac would have given to Esau (Gen. 27). After leaving his home, Jacob was on his way to his mother's family in Haran. On his journey, as night fell, Jacob found himself in a "certain place" (maqom - to raise, establish, confirm, become powerful, to be fulfilled; also "a condition of body or mind") located between Beersheeba and Haran. He placed a stone (eben - sacred or precious stone, foundation stone, root meaning: to build (a house), to establish a family) under his head and began to dream. In his dream, he saw: "...behold, a ladder was set up on the earth, and its top reached to heaven, and there the angels of God were ascending and descending upon it." (Gen. 28:12). The activity of ascending and descending from the Hebrew words used mean: to come up before God, raise, recover, restore; and then descent, abundantly, come down (pertaining to revelation), to be prostrated in humility, subdue. Above the ladder in this dream, the LORD sat and confirmed the covenant promise that He had given to Abraham and Isaac, that the land on which Jacob lay would be given to him, spreading north, south, east, and west, that Jacob's descendants would be too numerous to count, and "in your seed all the families of the earth shall be blessed." (v. 14). Jacob had gained the birthright through Esau's neglect and contempt for it, and here, the LORD assured Jacob of the covenant promise as well. God additionally made a personal promise to Jacob that He would be with Jacob and keep him until He brought Jacob back to this land. The LORD said, "I will not leave you until I have done what I have spoken to you." (v. 15). Waking up, Jacob is awed and frightened saying, "...this is the gate of heaven!", and names this place "Bethel", meaning House of God (v. 16-19). Jacob anointed the stone upon which his head had rested with oil. Jacob's experiences away from home cover several chapters in Genesis. At one point, Jacob will physically try to overpower a Man, demanding a blessing from Him (Gen. 32:22-30). Jacob later identified this Man as God (v. 30). The Man dislocated Jacob's hip in order to prevail. From that encounter, Jacob will be renamed "Israel" by the Man, meaning: "God prevails", "fighter of God", "God contends", to exert oneself, have power (as a prince). Jacob had received the promises of God, but often relied upon his own strength, plans, and desires to get what he wanted. Jacob wanted Rachel, for example, and was never interested interested in her sister, Leah, for his wife. However, Judah, the tribe of the Messiah, the Seed in which "all the families of the earth shall be blessed", came through the undesired wife, Leah. God arranged for Jacob to be married to Leah first. The vision of the ladder and the angels descending and ascending upon it, should have revealed to Jacob that the blessings of the LORD do not come through a man's own strength and plans, but are sovereignly determined and provided by God, using the angels He sends to accomplish His work. Falling into the trap of relying upon our own strength is a mistake that can easily be made. We sometimes may think that we are achieving God's will and purpose by trying to manipulate or even force certain situations, but this is really an offense to God, and can bring questionable results. We read last week about toledot (see previous post), and how a spiritual type and continuing pattern is established by a man, creating a group defined by this type, even to future generations. In another part of the Sabbath reading for this week, the prophet Hosea wrote of how Jacob's repeated reliance upon his own strength had the toledot effect upon his future seed: "The LORD also brings a charge against Judah, and will punish Jacob according to his ways; according to his deeds He will recompense him. He (Jacob) took his brother by the heel (aqab - assail insidiously, circumvent, overreach, supplant, to defraud) in the womb, and in/by his strength (on - physical strength, might, force, goods, wealth) he struggled/had power (sara - contend with, exert oneself, to be a commander, to wage war, arranging) with God." (Hosea 12:2-3, New King James Version). Before Jacob and his twin were born, the LORD spoke the prophetic Word concerning them (Gen. 25:23). As Jecob grew, scripture described him as "mild/plain" (v. 27). The English translation here does not really express the true meaning. Translated here as mild/plain is the Hebrew word tam/tamam meaning with its root, "complete, perfect, morally innocent, finished, clean, be at an end, done". The LORD described here a prophetically established and completed Jacob, and His purpose in Jacob, even while he was still a youth. The striving, scheming and wrestling of Jacob were not necessary. Judah, the tribe of the future Messiah, fell into the same toledot pattern, according to this week's Sabbath reading in Hosea above. Even so, because of His irrevocable promises to Jacob/Israel, when Jesus the Messiah came, that named Seed promised to Jacob, He said, "I was not sent except to the lost sheep of the house of Israel." (Mt. 15:24). Both in Greek, oikos, and in Hebrew, bayit, Jesus' use of the word "house" not only involves a physical house or tabernacle, but also the people of the house including family, descendants and all persons belonging to it. God kept His promise to Jacob/Israel, regardless of Jacob's physical exertions, and sent salvation to his descendants, and, in addition, as also promised, that blessed Seed of salvation "to all the families of the earth". The LORD had promised Jacob: "I will not leave you until I have done what I have spoken to you." We also can take our rest and assurance in His prophetic purpose towards us. Especially in these unsure and even dangerous times, this is a great blessing that has been given to us. If you would like to enter into the prophetic rest of the LORD, you can join me in prayer: "LORD of Heaven, Maker and Finisher of all, I give You full control of my life, my purpose, my future. Forgive me when I have not trusted in the prophetic words that You spoke over me before I was even born. I did not come into the world by my own strength, but you sent and purposed me. In that same Spirit of God, I want to live and fulfill my life. When I struggle and wrestle in my own strength, remind me that You are with me, and have not left me, that you completed me before You began me. Jesus died for my sin, and rose from the dead, to overcome the world and all that would exalt itself against Your completed will, Father. He won the victory on my behalf. Fill me with Your Holy Spirit, Who leads me in all righteousness, and fills me with the power from on high. I ask this in Jesus' name, AMEN."

Tomorrows

This week's Sabbath readings focus mainly on the birth of twin sons. Both of them were the grandsons of Abraham, and the sons of Isaac, about whom God said to Abraham: "...in Isaac your seed (conceive, offspring, descendant, a practitioner of righteousness) shall be called (call, proclaim, summon, appoint, be chosen, call with the name of God, invite, preach)." (Gen. 21:12). Abraham gave gifts to all of his subsequent children, but he gave all that he had to Isaac, from whom the Messiah was to come. (Gen. 25:5-6). Later, Isaac's prayers for his barren wife were answered and twin sons were born named Esau, the older, and Jacob. Much later in time, to the prophet Malachi, God said of these two sons, "...Yet Jacob I have loved; but Esau I have hated (meaning utterly odious foe)." (Mal. 1:1-3). According to the meaning of the Hebrew word, God hated Esau to the highest extent. Why was Esau so hated by God? When their mother, Rebekkah had a turbulent pregnancy, the LORD told her, "...Two nations are in your womb, two peoples shall be separated from your body; One people shall be stronger than the other, and the older shall serve the younger." (Gen. 25:21-24). Esau later sold the promise of his tomorrows for what he wanted in the moment (Gen. 25:29-32). Even though he knew that he was the grandson of Abraham, with whom God had an eternal covenant, and the first son of Isaac, in whom the seed would be called, Esau sold this priceless birthright to his brother for what he desired in the moment - in this case a bowl of stew or porridge (Gen. 25:29-34). He "despised" (baza- regard with contempt, scorn, disdained, vile person, to cause to despise, make light of) the birthright inheritance found in God's covenant (v. 34), including the called Seed in Isaac, while Jacob did all that he could to obtain that priceless birthright. The world is still composed of these two nations of people: those who only want what they must have now, and those who know and desire the eternal birthright of God. That eternal birthright came through that called Seed in Isaac that God had promised Abraham: Jesus of Nazareth. God says of Himself in some dozen places in scripture, "I am the God of Abraham, Isaac, and Jacob" (example: Ex. 3:6), as He identified the line of the eternal Seed. Jesus also told His listeners the deeper meaning: "But concerning the resurrection of the dead, have you not read what was spoken to you by God saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? God is not the God of the dead, but of the living." (Mt. 22:31-32). The eternal inheritance that was provided through the called Seed in Isaac, which we now know as Jesus, included the resurrection of the dead, and eternal life. God enfolded the power of resurrection and everlasting life into this called descendant of Isaac. Jesus said, "...I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?" (Jn. 11:25). Through this called Seed, Jesus, an inheritance was passed on to us: "In Him was life, and the life was the light of men...He came to His own, and His own did not receive Him. But as many as received Him, to them He gave the right/power (power of choice, regal authority, jurisdiction) to become children/sons of God, to those who believe in His name." (Jn. 1:4, 11-12). In an interesting additional insight, as I have been taught recently by my pastor, one of the books of the Apocrypha, which had always been included in the King James Version of the Bible in the past, also has a reference to the difference between Esau and Jacob: "Then answered I and said, 'What shall be the parting asunder of the times? or when shall be the end of the first, and the beginning of it that followeth?' (see a similar question asked in Mt. 24:3). And he said unto me, 'From Abraham unto Isaac, when Jacob and Esau were born of him, Jacob's hand held first the heel of Esau. For Esau is the end of the world, and Jacob is the beginning of it that followeth.' (2 Esdras 6:7-9). The Apocrypha is not generally viewed with the same weight as scripture , but in this case it certainly bears witness to what scripture already discloses to us regarding Esau and Jacob. Because he rejected the inheritance of his birthright, Esau represents what is passing away. Jacob represents the beginning of what is new. We also know that in Christ, old things are passed away, and all things, including we who believe in Him, have become new (2 Cor. 5:17). Jesus told the people not to invest in those things which will pass away, but to invest instead in those things which are part of the eternal, the kingdom of God (Mt. 6:19-21). Esau showed where his heart's treasure was, not in the eternal inheritance promised by God, but in a bowl of porridge to satisfy a hungry stomach now. From this account we learn that there are two groups in the world: those who walk after Esau, scorning the inheritance in God and satisfying themselves and their desires today, and those who follow the pattern of Jacob, doing all to attain the everlasting promise and blessing of God. The title of this week's Sabbath portion is Toledot, which is usually translated into English as "Generation(s)". According to past and present Jewish writers, this is not an accurate meaning of Toledot. Toledot deals with more than the word "generation" brings to mind in English. Toledot deals with what we are seeing in the story of Jacob and Esau. The word toledot is also used in Gen. 6:9 in the description of Noah, but Noah's "generations" as we think of the word are not part of this verse: "These are the generations (toledot) of Noah. Noah was a just man, perfect in his generations (dor- period, habitation, age, generation, dwelling class of men, evermore). Noah walked with God." Keeping in mind the meaning of toledot, Noah is described here as a type, that will affect the future after him. From Strong's Concordance, the meaning of Toledot that most agrees with the Jewish use and understanding is "course of history, account of a man and his future generations, origin (of other things)". Toledot refers to a type that becomes the origin of an ongoing course. God said of those who are of Esau's type: "But Esau I have hated, and laid waste his mountains and his heritage for the jackals of the wilderness. Even though Edom (Esau's nation) has said, 'We have been impoverished, but we will return and build the desolate places', thus says the LORD of hosts: 'They may build, but I will throw down; They shall be called the Territory of Wickedness, and the people against whom the LORD will have indignation forever." (Mal. 1:3-4). The toledot of Esau is of those who will pass away because they sold their eternal tomorrow with God, for a figurative "bowl of porridge" today. Interestingly in Mt. 24, Jesus also referred to a generation that would "pass away" at the fulness of the signs of the transitional period of time before Christ's return, many of which we are seeing now. Jesus went on to compare the situation to the sudden destruction that came in Noah's day that "took them all away". To me, this sounds like a possible kind of Esau toledot reference. The Greek word genea is used here for the word translated "generation" in Mt. 24, and that Greek word includes many of the characteristics of toledot. Finally, Paul, a Jewish apostle in Messiah Jesus, seemed to be writing about the concept of toledot in Phil. 3:4-21. He viewed the proud cultural and religious identity of his past as a willing loss, in favor of his new knowledge of Christ, which was a gain to him. He wrote about forgetting those things which are behind, and reaching forward to those things which are ahead, toward the upward call of God in Christ. He wrote of the enemies (see earlier meaning of the word "hated" which God used of Esau) of the cross of Christ: "whose end is destruction, whose god is their belly, and whose glory is in their shame - who set their mind on earthly things. For our citizenship is in heaven...". Paul concludes that this transformation that Jesus accomplishes in us is directly associated to "the working by which He is able to even subdue all things to Himself." As we can see, the Hebrew meaning of toledot is very much incorporated into Christ and the teachings of the New Testament. The concept of toledot, and its connection to the meaning of the account of Esau and Jacob, has really helped me understand the two perpetual "types" of spiritual peoples that the twins represented, and the impact that it has on the choices that I must make daily in this world of "now at any cost" in which we live today. If you would like to choose the eternal things of God that He has provided for whoever will receive His Son, who holds all eternity, you can join with me as I pray: "Heavenly Father, You have called me and provided me with eternity in Your Son, Jesus. For this reason, Jesus died on the cross for my sins, and rose again to life to offer me the same. Forgive me of my sins, teach me Your Word, and fill me with Your Holy Spirit, so I can put behind me those things which are passing away, and reach for those new, everlasting things in Christ. With the same work by which Jesus transforms me, He also subdues all things to Himself. I believe and receive with thanks these miraculous things in Jesus' name. AMEN."