DrawNear

The sabbath reading scheduled for this week is titled Va-yiggash, meaning "and he drew near". For the third time in scripture, a severe famine has come upon the land. Both Abraham and Isaac were sustained through famine, and now Jacob and his family will be kept through a famine as well. The nature of a famine is strange. Pharaoh's dreams revealed that in a famine the abundant and healthy are devoured by the blighted and ill-favored. The prophet Joel also describes this same "devouring" by worms or locusts and grasshoppers (Joel 1:16-20 and 2:25). Jo-el makes clear that these devouring creatures are the LORD's army. In Joel, the famine comes before the day of the LORD (1:15), and the outpouring of His Spirit (2:26-27, 3:28-29), which is important to note. Another portion from this week's sabbath reading tells us that the LORD sent the famine during Joseph's time in Egypt in order to raise up Joseph: "Moreover He (God) called for a famine in the land; He destroyed all of the provision of bread. He sent a man before them - Joseph - who was sold as a slave. They hurt (ana - afflict, oppress, humiliate, stoop, mishandle, cry out, testify, witness) his feet (regel/ragal - feet, footstool/slander, make false statements about, defame) with fetters, he was laid (bo - bring into, enter, fall upon) in irons (barzel/birzot - iron, harshness, oppression/to pierce, holes, aperture, wounds, choice olive, "well of olives"). Until the time that his word came to pass, the word of the LORD tested him." (Ps. 105:16-19). We can see a connection between Joseph and Jesus through the meanings of the words used to describe Joseph's slavery above. Before the return of Jesus, the Messiah, famine will play a major role in prophetic events (Mt. 24:3, 7, Rev. 6:8). In another of this sabbath's readings, one of the prophets wrote of a different kind of famine, not of food, but of the Word of the LORD: "Behold, the days are coming,' says the Lord God, 'That I will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD. They shall wander from sea to sea, and from north to east; They shall run to and fro seeking the Word of the LORD, but shall not find it." (Amos 8:11-12). In this case, great greed had been attached to the purchasing of food, as well as contempt for the provision of God (v. 1-2). The feasts and sabbaths of the LORD that interfered with the selling of anything and everything, including people, were also treated as an inconvenience (v. 5-6). This situation threw Israel into bitterness and mourning "...like mourning for an only son". (v. 9-10). The prophet Zechariah wrote something very similar: "And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a first-born." (Zech 12:10). There was a famine for the hearing of the prophetic Word of God, as Amos wrote above, for four hundred years, which covered the period from the end of the Book of Malachi, the last book of the Tanakh, to the birth of Christ, and the announcement by the prophet of God, John the Baptist speaking of Jesus at Bethabara (meaning "House of Crossing over, passing over, passing before, passing through"): "Behold! The Lamb of God who takes away the sin of the world!...I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.' And John bore witness saying, 'I saw the Spirit descending from heaven like a dove, and He (the Spirit) remained upon Him....this is He who baptizes with the Holy Spirit. And I have seen and testified that this is the Son of God." (Jn. 1:28-34). The prophetic word given to a prophet of God was back after four hundred years of silence, and it was a life and history changing Word! As Christ broke the famine for the hearing of the Word of God, Joseph also broke or ameliorated the famine for bread that had spread across Egypt and Canaan. The prophecy of Amos may see a second fulfillment in the time before Christ's return. The apostles Paul and Peter wrote that in the last days before Christ's return, many will despise the hearing of the Word of God, and prefer lies and fables instead, which we are seeing now (see 2 Tim. 4:3-4, Mt. 24:23-24, 2 Pet. 2:1-2). God said in Psalm 105 above that He brings famine in order to bring forth a chosen servant, like Joseph, and also like Christ, to save the lives of His people, even a remnant. However, Joseph will not only provide for Israel during a famine, but he will seek a reconciliation with his brethren - the same brethren who despised and betrayed him, and sold his life into slavery for twenty shekels of silver. Joseph was so overcome by the sight of his brothers standing before him, as he was now the leader of Egypt under Pharaoh, that Joseph wept aloud. He said to them, "I am Joseph; does my father still live?' But his brothers could not answer him, for they were dismayed in his presence. And Joseph said to his brothers, 'Please come near to me.' So they came near. Then he said, 'I am Joseph your brother, whom you sold into Egypt. But now, do not therefore be grieved or angry with yourselves because you sold me here.; for God sent me before you to preserve (sum - set, appoint, set or make for a sign) life....And God sent me before you to preserve a posterity (seerit/sa'ar - remnant, escaped remainder of wrath/be kept alive) for you in the earth, and to save (haya/hava - save alive, be restored to life, revive from death/breathe (see Jn. 20:21-22), declare, show) your lives by a great deliverance (peleta/palit/palat - escape, escaped portion/deliver(er), to bring into safety or security, to cause to escape, slip away, deliver from danger). So now it was not you who sent me here, but God; and He has made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt." (Gen. 45:1-8). Jesus also said that He was not sent by men but by God, His Father in heaven (Jn. 7:28-29). As Joseph told his brothers that he was sent to Egypt by God to preserve them, according to the meaning of the word (see above), this was also set to be a sign. This encounter between Joseph and his brothers, and their preservation through him, was to be a sign declaring something to all of us. We are in the Book of Genesis, or B'reshiet, "Beginning", and a beginning principle of God is being revealed through this sabbath's reading selection. Not only do we have a prophetic image of Christ in Joseph as one who "preserves, saves, and brings a great deliverance" to God's people, Israel, but we also see a prophetic reconciliation that will carry the promise of God for thousands of years, even to this present time. The title of this sabbath's reading is Va-yiggash, or "and he drew near". Upon seeing his brothers standing before him, Joseph was overcome with emotion. and said to them, "Please come near to me." (Gen. 45:4). Joseph, a leader of Egypt, had the authority and every reason to judge and condemn his brothers for their betrayal of him years before (see Gen. 37:4, 8, 18-28). However, Joseph "...fell on his brother Benjamin's neck and wept, and Benjamin wept on his neck. Moreover he kissed all his brothers and wept over them, and after that his brother's talked with him." (Gen. 45:14-15). Joseph provided food and safety for his father, Jacob, and his brothers' families in the best land in Egypt, Goshen, meaning "drawing near" (v. 10, 18). Even Pharaoh and all of his servants were pleased that "Joseph's brothers have come" (v. 16), and Pharaoh wanted to meet and speak with them, and told Joseph: "Your father and your brothers have come to you. The land of Egypt is before you. Have your father and brothers dwell in the best of the land; let them dwell in the land of Goshen..." (Gen. 47:5-6). The fact that Joseph held an almost kingly position of authority in Egypt plays a large role in the reconciliation. This beginning principle of God regarding the reconciliation between Joseph and his brothers, who despised and abused him, will have far-reaching prophetic significance concerning the joining of Israel and the half-Gentile children of Joseph under the subsequent rulership of a kingly figure, and later still, the reconciliation and restoration of Jewish and Gentile branches in the olive tree, in faith, by the Word of God. We also must remember that the Joseph/Jesus figure in our reading immediately, and with tears of joy, received back his brethren who had despised, abused and unjustly treated him. In another reading portion from this sabbath, the power and eternal significance of Joseph's reconciliation with his brothers is seen again in Ezek. 37. By the prophetic Word of God, the two separate sticks that represent Judah/Israel and Joseph/Ephraim (half-Gentile son of Joseph), are joined together in the hand of the prophet, as the LORD declared: "...and I will make them one nation...and one king shall be king over them all...nor shall they ever be divided into two kingdoms again. They shall not defile themselves anymore...but I will deliver them from all their dwelling places in which they have sinned, and will cleanse them, and I will be their God. David My servant shall be king over them, and they shall all have one shepherd...My servant David shall be their prince forever." (Ezek. 37:22-25). Because King David had already been dead for many centuries when this prophecy was given, the reconciling factor between Joseph and his brethren in this prophecy is the Messiah, the eternal David, the Son of David, and King forever (2 Sam. 7:12-13, 16, 25, 29, Isa. 9:6-7, Lk. 1:30-33, Lk. 18:35-43, Lk. 19:35-38, 1 Tim. 6:14-16, Rev. 19:16), the one Shepherd and King of the one reconciled people. Paul also wrote of this miraculous but again prophetically guaranteed reconciliation between the Jewish branches and the Gentile branches into the same holy root, the Olive Tree representing the olive oil of anointing, or the Anointed One, the Messiah, Christ (Rom. 11:5, 15-18, 23-27, 29). In fact, the Word and ministry given to the Church of believers is the Ministry of Reconciliation, through Christ, between men and God, and between all creation and its creator (2 Cor. 5:17-21). We see in this Ministry given to us the ultimate manifestation of the Genesis principle of kingly preservation, salvation, great deliverance and reconciliation introduced to us in this week's sabbath reading. Finally, as we look again at the title of this week's sabbath reading portion, "and he drew near", various scriptures tell us to "draw near" to God (incl. Heb. 10:19-22, James 4:8-10, 1 Peter 2:3-4). Often, when Jesus healed and blessed, the people drew near, or came near, to Him (see Mk. 3:7-8, Mk. 10:13-15, Lk. 18:40-42). So great was His desire to draw Jerusalem near to Him in reconciliation, that Jesus wept over that city, because without that reconciliation and His preservation and deliverance into safety, terrible destruction awaited that city (Mt. 23:37-39, Lk. 19:41-44). History noted that this destruction occurred in 70 AD by the Romans. God has raised up His King and Deliverer if we will draw near to Him. If you would like to learn more about our King and Deliverer, you can pray with me: "Heavenly Father, I draw near to You through the preservation and reconcliation provided by Your Son, Jesus. He is the ever-reigning King over all creation. He is the Author and Finisher of all life. He, like the example provided to us by Joseph, desires above all things for His brethren to be reconciled to Him, and through Him, I am kept from destruction by His great deliverance. I pray also for the reconciliation of Judah/Israel and Joseph/Ephraim together into one, under one King and Shepherd from the line of David, and the restoration of the Jewish and the Gentile branches united together in our Messiah, Yeshua, Jesus. I ask these things in Jesus' name. AMEN."

AppointedTimes

The title of this sabbath's reading is Mikketz, meaning "At the end of", from Genesis Chapters 41-43. Genesis is the Book of Beginning, or B'reshiet in Hebrew. We have read about many beginning principles of God so far in this first Book of the Bible, and we have another beginning principle in this sabbath's readings also. TThis week's readings are timed to take place during the Feast of Dedication, the Festival of Lights, or Hanukkah. This year, the sabbath also falls on Christmas Eve. Our reading begins with Joseph who was forgotten in Pharaoh's prison: "Then it came to pass, at the end (qes/qasas - extremity, border, end/cut off, hew off, chop off, cut in two) of two full years, that Pharaoh had a dream; and behold, he stood by the river." (Gen. 41:1). We read here that two full years had passed since Joseph was forgotten by the man whose dream Joseph had interpreted while the man was imprisoned with Joseph. Suddenly, Pharaoh had a strange set of dreams. In the first dream, seven fat, healthy cattle arise from the river. Then seven thin, ill-favored cattle rose up after them and "ate up" (akal - eat, devour, consume, burn up) the healthy cattle. In the second dream of Pharaoh, seven plump and good heads of grain appear on one stalk. However, seven thin heads, blighted (sadap - scorch, burn up) by the east wind sprang up afterwards. The blighted heads then "devoured" (bala - swallow up, engulf) the good heads of grain. We should keep in mind that at the end of a two year time period, the time is "cut off" or "chopped off", according to the Hebrew meaning. Joseph's life is about to change dramatically. Pharaoh was troubled by his two dreams, and called in both his magicians, and the wise men of his realm to interpret these dreams, but no one knew the meanings. Both man's natural knowledge and wisdom, and the dark "knowledge" of the occult, were insufficient. Then Pharaoh was told about a Hebrew in his dungeon named Joseph, who had the proven ability to interpret dreams. Joseph was brought up out of the dungeon, shaved and given clean clothing in order to appear before Pharaoh. Pharaoh told Joseph that he had heard about his ability to interpret dreams, and that his magicians and wise men had not been able to help him (Gen. 41:15). Pharaoh had the power to throw Joseph right back into the dungeon, or set him free, yet Joseph answered him: "It is not in me; God will give Pharaoh an answer of peace." (V. 116). Pharaoh told Joseph the dreams he had had, and Joseph began to bring the interpretation saying: "The dreams of Pharaoh are one. God has shown Pharaoh what He is about to do." (v. 25). Joseph told Pharaoh that the seven fat cattle and the seven full heads of grain signified seven years of abundance. However, a seven year severe famine, represented by the ill-favored cattle and blighted heads of grain, would follow the seven years of plenty. (v. 29-31). He concluded by saying to Pharaoh: "And the dream was repeated to Pharaoh twice because the thing is established by God, and God will shortly bring it to pass." (v. 32). Joseph advised Pharaoh to appoint a wise man to set aside part of the abundance Egypt would experience, and store it away for the time of the famine to come (v. 33-36). "So the advice was good in the eyes of Pharaoh, and in the eyes of all his servants. And Pharaoh said..."Can we find such a one as this, a man in whom is the Spirit of God?' Then Pharaoh said to Joseph, 'Inasmuch as God has shown you all this, there is no one as discerning and wise as you. You shall be over my house and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you.' And Pharaoh said to Joseph, 'See, I have set you over all the land of Egypt.' Then Pharaoh took (sur - depart from, come to an end, put aside, be removed, withdraw from) his signet ring (taba'at/taba - signet ring of authority used for sealing/sink down, pierce, to impress a seal, dip into, immerse, plunge) off his hand and put it on Joseph's hand; and he clothed him in garments of fine linen (ses/sayis - linen, marble, bleach, white/alabaster, bleach, white, marble) and put a gold chain (rabid zahab - golden, shimmer, brilliance, splendor of the sun and heavens/ bind a neck collar) around his neck." (v. 37-42). Instead of wearing the yoke of slavery on his neck, Joseph now wore a golden neck piece instead. The signet ring mentioned is the seal of authority, and by the Hebrew meaning of the word, it is also associated with a plunging, or immersion, such as baptism. Paul wrote this concerning the anointing of the Holy Spirit in the believer: "Now He who establishes us with you in Christ and has anointed us is God, who also has sealed (sphragizo/sphragis - to set a seal upon, mark by the impression of a seal or a stamp in order to prove, attest, confirm, authenticate, place beyond doubt regarding a thing/a signet ring) us and given us the Spirit in our hearts as a guarantee." (2 Cor. 1:21-22, see Eph. 1:13-14, Rev. 7:2, Rev. 9:4). The fine linen given to Joseph to wear by Pharaoh (meaning "great house") is like the fine, white linen given to the saints, representing the righteousness of God (Rev. 19:5-9). In this Book of Genesis, we are seeing a beginning teaching of the changing role that the Holy Spirit played in Joseph's life, not just to bring Joseph glory, although He does, but to bring God glory out of Pharaoh's own mouth. The purpose of the Holy Spirit is not to exalt a believer for his own sake, but to bring God glory. The appointed time had come to make a shift in Joseph's life, s well as Egypt's future, and for the survival of Israel, which was able to be buy food in Egypt from Joseph in the middle of the terrible famine when it arrived (see Gen. 42-43). This was about so much more than Joseph's personal destiny. It also set the precedent of beginning in our lives as believers. The appointed time arrived in which the Holy Spirit came into our lives, sealed us, and changed our garments, neck-yokes, lives and destinies, and the destinies of those with whom our paths cross. Again we will see the connection of the Holy Spirit with the abrupt changing of time. In Zechariah 4, the prophet is awakened by the return of an angel "as a man who is wakened out of his sleep". (Zech. 4:1). The Hebrew meanings of the key words in this phrase can also mean "like a man raised from the dead", or "like a man stirred up after a long, old, dry period of time". The angel is about to show Zechariah something that will affect a work in the prophet's present time, but also the eternal meaning of the work. As with Joseph, the appointed time had come. During the prophet's time, Zerubbabel was the governor of Judah, after the people of God returned to Israel from their captivity in Babylon. Zerubbabel was overseeing the rebuilding of the temple of God in Jerusalem, and the work was not progressing well. It had taken many years just to complete the foundation of the temple. The appointed time to break through the spiritual darkness that was impeding the work had come. The angel gave Zechariah a vision of the eternal golden Lampstand, from which the lampstand of the earthly temple had been copied. This golden Lampstand had a perpetual supply of oil attached to it in the form of two olive trees directly feeding their oil into the bowls of the Lamp. This Lamp of the angelic vision represented a message for Zerubbabel, the governor: "This is the word of the LORD to Zerubbabel: 'Not by might nor by power, but by My Spirit,' says the LORD of hosts. 'Who are you, O great mountain? Before Zerubbabel you shall become a plain! And he shall bring forth the capstone/headstone (eben rosa - top most, highest stone of the corner), with shouts of 'Grace, grace to it!'" (v. 6-7). Zerubbabel was concerned with building a work - the Temple of God. However, God was building an eternal connection in this moment of time between the Kingdom of heaven and a living temple on earth through His Salvation, according to the Hebrew meanings found in verses 8-14 of this same chapter. We know that Jesus is described as "the chief cornerstone" (see Ps. 118:22, Mt. 21:42-44). Paul explained: "Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit." (Eph. 1:19-22). These sabbath reading portions were about Joseph and Zerubbabel, but they were also about the stirring force of the Holy Spirit Who begins, continues, and completes the eternal work of God in us and through us. We cannot force it to fruition ourselves. We cannot force a beginning ourselves, nor change the times ourselves. It is by His Spirit. How can we apply these things to Christmas? The eternal work accomplished through the birth of Jesus Christ only happened by the Spirit, at an appointed time. Mary conceived the holy Seed of Christ, not by the will of man, but by the Spirit of God: "And the angel answered and said to her (Mary), 'The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God." (Lk. 1:34-35). Knowing this, Paul also wrote: "Even so we...were in bondage under the elements of the world. But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons. And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, 'Abba, Father!'" (Gal. 4:3-6). Zerubbabel was to bring out the capstone shouting "Grace, grace" to it by the Spirit of God. We, by the Spirit, cry out "Abba, Father!". The birth of Christ was determined by "the fullness of time", according to Paul. Not only His birth, but His death was determined by the Holy Spirit: "Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit Who was given to us. For when we were still without strength, in due time/at the right time Christ died for the ungodly...But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us." (Rom. 5:5-8). Jesus did not die according to the timing of a hateful mob. He died, as He was born, at the appointed time, by the eternal work of the love of God through the Holy Spirit. Even Christ's resurrection, and ours, was accomplished by the Holy Spirit! (see Rom. 8:11-14). Paul wrote again regarding our appointed time: "Behold, now is the accepted time; behold, now is the day of salvation." (2 Cor. 6:1-2). When will your appointed time, like Joseph's, come to accomplish God's work? God has the answer: "...humble yourselves under the mighty hand of God, that He may exalt you in due time (kairos - a fixed and definite time, opportune and seasonable time, the right time), casting all your care upon Him, for He cares for you." (1 Peter 5:6-7). Have a blessed Hanukkah and Christmas, for they come at the appointed time of God. If you would like to learn more about the Lord's appointed times, and the work of His Holy Spirit in our lives, you can pray with me as I pray for myself: "Heavenly Father, I see in Your Word that events are not by the power or might of man, nor by the will and knowledge of man, but by Your Spirit. All of the events in the life of Jesus were quickened and accomplished by Your Holy Spirit. Baptize and fill me with Your Spirit, and arrange the days of my life according to Your appointed times. I thank You for the birth of Your precious Son and our Savior, Jesus, who is the Light, the Menorah, of the world, and has called me to be the light of the world in Him. I ask for these things in His name. AMEN."

Lights

This week's sabbath reading portion is titled Va-yeishev, which means "and he settled". This reading is assigned for the sabbath before Hanukkah, the Feast of Dedication, or the Festival of Lights. The lighting of the eight-branched menorah, or Hannukiah, during this feast memorializes the miracle eight-day multiplication of the oil needed to light the golden Lamp in the Holy Place of the Temple. The Maccabees had to re-dedicate the Temple after defeating the occupying Hellenists of the Seleucid Empire in 134 BC, who had deliberately defiled the Temple of God in Jerusalem, and persecuted the practice of Judaism. Since these sabbath readings for this week are connected to the Feast of Dedication, which Jesus observed (see Jn. 10:22-30), I am going to consider them in the context of light. There is also the fact that these main readings are found in the Book of Genesis, or B'reshiet in Hebrew, the Book of Beginnings. What "beginnings" is God establishing in these chapters from Genesis? These readings from Genesis this week deal with Joseph, one of the two sons of Jacob born to his wife, Rachel. Joseph had a great purpose to fulfill, unlike any that we had previously seen in Genesis. Through the gifts given to him by God, Joseph would eventually successfully guide both Egypt and Israel through a seven year famine. We can learn a great deal from the events of Joseph's life, but the one thing that I would like to study, because of the association with the Festival of Lights, is the fact that Joseph was repeatedly placed into circumstances of darkness, yet his personal spiritual light from God was always evident. This light, combined with the gifts from God, would lead to Joseph's deliverance, and his elevation. First, as a lad, he experienced the envy and hatred of his brothers, because Joseph had the favor of his father, Jacob: "But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peaceably to him." (Gen. 37:4). One of the first times that we see Joseph's spiritual light is when, even after the mistreatment and hatred shown to him by his brothers, Joseph quickly agreed to his father's request that Joseph go to check on his brothers to see if they needed anything. The brothers were a distance away watching the flocks, yet Joseph answered his father's request saying, "Here I am" (v. 12-14). There is a special light seen in Joseph in his quick obedience to the will of his earthly father, Jacob. The brothers hated him to the point where they considered killing him (v. 18-20). Even from a young lad, Joseph never answered his brothers' unreasonable hatred with hate. Instead of killing him, his brothers stripped Joseph of his tunic that had been given to him by his father, threw Joseph alive into a dark, dry pit (bor/bur/barar - cistern, dungeon, well/to examine, bore into, to search out (the infinite), to declare/to dig, engrave like letters on a stone). The pit is a place of darkness and death, but as we can see from the root meaning of the word, it is also a place from which to search out the infinite and declare it. Something is engraved upon us, and upon the darkness around us. After throwing Joseph in the pit, his brothers sat down to eat (v. 23-25). They threw their brother away and then they ate a meal - that is cold, very dark behavior. It does not end there however. They then sold their brother to passing Ishmaelite/Midianite traders for a profit of twenty shekels of silver (v. 25-28). When the merchants get to Egypt (misrayim/masor/sur - besieged, distress, stronghold, assault, beset, bind up, enclose), they sell Joseph into the darkness of slavery to the household of Potiphar (meaning "belonging to the sun"), a captain of the guard for Pharaoh, and the chief of the executioners (v. 36). Again, Joseph is in a dark place - the dark place of betrayal, slavery, the spiritual darkness represented by Egypt - alone and separated from his beloved father and home. While Potiphar's name refers to natural light, Joseph shines with a spiritual light from God that illuminates him in favor and excellence. Because of this, Potiphar placed Joseph in charge of everything he owns: "And his master saw that the LORD was with him (Joseph), and that the LORD made all he did to prosper in his hand. So Joseph found favor in his sight...the LORD blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was on all that he (Potiphar) had in the house and in the field." (Gen. 39:1-5). The blessing of the LORD was upon Potiphar's house because Joseph's spiritual light was there, but Joseph himself was still a slave. When Joseph was falsely accused of a terrible crime by Potiphar's wife, being bitter at his rejection of her, Joseph was then thrown into another dark place - the king's prison (Gen. 39:7-20). However, you can't imprison spiritual light: "But the LORD was with Joseph and showed him mercy, and He gave him favor in the sight of the keeper of the prison. And the keeper of the prison committed to Joseph's hand all the prisoners who e=were in the prison; whatever they did there, it was his (Joseph's) doing. The keeper of the prison did not look into anything that was under Joseph's authority, because the LORD was with him; and whatever he did, the LORD made it prosper." (Gen. 39:21-23). Although things worked out well for the warden because of Joseph, Joseph was still in prison! But wait, Joseph's light is still shining, and God will lead Joseph into his future and world-changing purpose because of it. Even in prison, Joseph did not walk away from the spiritual gift which God had given him - dreaming and the interpretation of dreams. After a few years, Joseph would be brought up out of prison to stand before Pharaoh himself, in order to interpret Pharaoh's dreams which were troubling to the king. No one else, even his magicians, could interpret the mystery of the dreams for Pharaoh (see Gen. 41:14-16). Because of this, Joseph was promoted by Pharaoh to a position of life-saving power and authority in Egypt (see Gen. 41:38-43). In Genesis, the Book of Beginnings, God is teaching us the importance of His light in us, His people, especially and most importantly, in the middle of the darkest places. Although Joseph was gifted by God, we can also see that it was God's special light within him that preserved him through the worst circumstances. Natural light can be covered, closed off, and even sovereignly and terrifyingly darkened by God as a sign of His Son's coming (see Isa. 13:10, Joel 2:30-31, 3:15, Mt. 24:29-30, Rev. 6:12), but spiritual light cannot be hindered - except by the people of God themselves as we will see. In another of this week's sabbath readings from 1 Samuel, we will see what happens when God's people neglect their spiritual light. A great spiritual darkness began to overtake God's people: "And the word of the LORD was rare in those days; there was no widespread revelation (open vision)." (1 Sam. 3:1). This darkness prevented the revelation of God from reaching His people. What had caused this darkness? Eli, the high priest, was lying down in his place. His eyes had begun to grow so dim that he could no longer see. The golden Lamp in the tabernacle, which was at Shiloh at this time, was about to go out, although the priests were supposed to refill it so that it would burn continually through the nighttime hours (v. 2-3). Eli's two sons, Hophni and Phinehas, had "made themselves vile", and Eli did not restrain them (v. 13). The vileness of the house of Eli was to such a great extent that the LORD said that it could not be atoned for by sacrifice or offering forever (v. 14). The two sons would eventually take the ark of the covenant from the Holy of Holies, and lose it to the Philistines in battle! (see 1 Sam. 4:3-5, 10-11). They thought the ark could save them, but they had long before given up the light of the presence of God within them. However, God sent a little light into their midst through the small child, Samuel, who had been dedicated to the LORD by his mother when he was born through a miracle. Even before Samuel had knowledge of the LORD, the LORD began to speak to him (1 Sam. 3:7). For the first time in a long time, the prophetic Word of the LORD would again come to Israel through this child. When the LORD called Samuel in the night, Samuel would answer, "Here I am!", as Joseph answered his father, above. The child, Samuel, delivered the Word of judgment against Eli and his house. The light came, and the darkness began to recede: "So Samuel grew, and the LORD was with him and let none of his words fall to the ground. And all Israel from Dan to Beersheba knew that Samuel had been established as a prophet of the LORD. Then the LORD appeared again in Shiloh. For the LORD revealed Himself to Samuel in Shiloh by the word of the LORD." (1 Sam. 3:19-21). We started with a spiritual darkness in God's people that prevented the LORD's Word and revelation, but that which was lost returned with the light in Samuel. Not only did Samuel serve as a great prophet and judge guiding Israel, but he would also anoint David as king of Israel. David would, in turn, become a psalmist in scripture who brought the Word of the revelation of the LORD to many generations, as well as being named as a patriarch in the genealogy of the Messiah, Jesus Christ, through a covenant based upon the prophetic promise of God. From another sabbath reading portion of this week before Hanukkah, we have this from the prophet Amos about the necessity of the presence of the prophetic, revelatory Word of the LORD: "I raised up some of your sons as prophets, and some of your young men as Nazarites (dedicated to sanctification from birth). Is it not so, O you children of Israel?...But you gave the Nazarites wine to drink (which is forbidden to them by vow), and commanded the prophets, saying, 'Do not prophesy!'...If there is calamity in a city, will not the LORD have done it? Surely the LORD God does nothing, unless He reveals His secret to His servants the prophets. A lion has roared! Who will not fear? The LORD God has spoken! Who can but prophesy?" (Amos 2:11-12, 3:6-8). We have already learned that spiritual darkness upon the people of God dims their spiritual eyes, and prevents them from receiving the Word and revelation of God. The prophetic Word of God is vital to the survival of His people. Amos wrote that there are urgent warnings delivered by God to His people through the prophetic word. If the revelation is dimmed to us by darkness, God's people become like lambs before wolves. The people of God are continually tempted to give up their light by the seduction of many things that appeal to us, especially to our eyes (see this sabbath's reading portion from Prov. 6:20-7:5). When our light becomes darkness, the darkness flourishes. Jesus warned His followers of the importance of being spiritual light: "You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand (menorah), and it gives light to all that are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven." (Mt. 5:14-16). Light begets greater light; the greater light being the glory of God. Jesus also gave this warning to His followers about becoming darkness: "For where your treasure is, there your heart will be also. The lamp of the body is the eye. If therefore your eye is good/single (haplous - whole, good, sound, fulfilling its office, as a particle of a union), your whole body will be full of light. But if your eye is bad/evil (poneros/ponos/penes - evil, full of labors, annoyances, hardships, of a bad nature, causing pain and trouble, great trouble, intense desire, toiling for daily subsistence), your whole body will be full of darkness. If therefore the light in you is darkness, how great is that darkness! No one can serve two masters...You cannot serve God and mammon (riches)...Therefore take heed that the light which is in you is not darkness." (Mt. 6:21-24, Lk. 11:33-36). The light of the world is not the sun, it is the light of Jesus in us. The nature of the light that has been entrusted to us is very great. Light was God's first spoken creation, and its purpose was to drive back the prevailing darkness that was upon the earth, and to set a division between the two (Gen. 1:2-4). The Hebrew word and root for "darkness" is hosek/hasak, which means "darkness (as of Hades), obscurity, misery, destruction, death, ignorance, sorrow, wickedness/to confuse, surrounded by darkness, of eyes becoming dim". From the beginning, Jesus was and is the Person of Light: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend (katalambano - to lay hold of as to make it one's own or in order to use it, to seize, take possession of, of evils overtaking one, of a demon tormenting one) it." (Jn. 1:1-5). Jesus also said, as we know: "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life." (Jn. 8:12). This light is not natural light. It is Christ, and the essence of life. Are we seeing more death, evil, misery and darkness in the world today? It is not because darkness has the power to seize this light, but could it be because the people of God have given our precious light of life in Christ away to the darkness? Then "how great is that darkness!" (see above Mt. 6:23). In our reading portions for this week, when darkness began to prevail over His people, God sent a child full of light into the circumstances. The birth of Christ was the same, as the dark of night was split, and lit up by the angels declaring the glory of God to the shepherds (Lk. 2:8-15), and by the unusually bright star shining in the night sky that called the Magi to honor the new King, laying in a manger (Mt. 2:1-2, 9-11). What a privilege it is to carry the light of life through Christ within us! At this time of year especially during the Festival of Lights, Hanukkah, when we light the candles of the menorah, and also celebrate the birth of Christ during Christmas, it is the perfect time to re-dedicate our lampstand, ourselves, that carries the Light of the world. If you plan to light the candles of a menorah this Hanukkah, there are several traditional blessings that may be said: "Blessed are You, LORD our G-d, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the Hanukkah light." Or: Blessed are You, LORD our G-d, King of the universe, who performed miracles for our forefathers in those days, at this time." Finally: "Blessed are You, LORD our G-d, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion." There is also a Messianic blessing for the lighting of the menorah for those who follow Christ: "Blessed are You, LORD our God, who has sanctified (dedicated) us by His commandments (see Jn. 17:17, 1 Tim. 4:4-5) and has given us Yeshua, Jesus, the Messiah, the Light of the world." If you would like to learn more about being the light of the world, you can pray with me: "Heavenly Father, You commanded the light to divide and limit the darkness, and You sent Your Son, Jesus, to be the Light of life in men, and to be the Light of the world. Jesus told us to take His Light in us, and to set it upon the Lampstand for all to see. As long as this Light is shining, the darkness cannot overpower it. Fill me with Your living Word that sanctifies me, and the oil of Your holy Spirit, so I can re-dedicate myself and carry this Light of life for all. Let the Light of Your Son, and the Light of Your glory continue to shine in me, and in the world. Your Word in Isaiah says that he saw the angels declaring, "Holy, holy, holy is the LORD of hosts; The whole earth if full of His glory!" This is my declaration also. Blessed are You, LORD our God, King of the universe, and Your Son, Jesus, the Light of the world. I ask and believe these things in Jesus' name, AMEN."

Sent

This week's scheduled sabbath reading is titled Va-yishlach, which means "he sent". What does it mean to each of us to be sent by God? I found through these readings that it means more than I thought. Added to that is the fact that we are still in the Book of Genesis, or B'reshiet in Hebrew, which means the Book of Beginning. The accounts that we read throughout this Book deal with beginnings and foundations that will affect, and even rule, future events and conditions for God's people. To begin our reading in Gen. 32:23, we find that on his way back to his homeland, and to a dangerous meeting with his brother, Esau, Jacob sends his wives, and children ahead of him, over the ford of the river Jabbok: "He took them (laqah - carry away, take out, take with the hand, take in marriage), sent them over (abar - cross/pass over, pass through, leave, pass away, pass beyond, vanish, cease to exist, pass into other hands, dedicate/devote, cross a stream) the brook (nahal - river, torrent-valley, mine shaft (depth, descent)/inheritance, possession, to be allotted, bequeath, inherit (as a mode of descent), and sent over what he had." The river being crossed over by the family is the Jabbok (yabaq/baqaq - emptying, make void, utterly empty, devastate, empty out, pour out). The wives, children, and all that Jacob has, passed over or through the "utterly empty, devastated, void" place, through a ford (ma'abar - passage, transit, a crossing place, a passing over, a narrow valley). Considering the Hebrew meanings of the words used in this verse, we can see that Jacob spiritually passed his wives, children, and all that he had into Another's hands, God's in this case, as if they ceased to exist, thereby dedicating and devoting them. We would also be reminded of what David said, "Yea, though I walk through the valley of the shadow of death, I will fear no evil;" (Ps. 23:4). Sometimes, if we desperately want to preserve something, we have to give it up, give it away, into God's hands, allowing it to become a "dedicated" or "devoted" thing which He receives from us. Along with his precious family, Jacob also sent "what he had" across the river (Gen. 32:23). What he had were the streaked (aqod/aqad - marked with stripes, to bind or tie with things), speckled (naqod -mark by puncturing, marked wwith points, little spots), and spotted (tala - diverse colors, clouted, having large spots, mended with patches, sewn together) flocks that he had bred in front of rods (Gen. 30:38-39). These flocks that had been miraculously created by the sheep gazing upon the striped, speckled and spotted rods while they were at their water, took on the markings similar to the markings inflicted upon Jesus. As Jacob consigned his flocks into Another's hands as they passed over "death, it is possible to me that these flocks represent those who would come to Christ. Perhaps each mark of abuse upon Christ's body drew specific "sheep" to Him. Some came to the stripes created by a whipping administered while He was bound and tied, some to His speckles, or puncture wounds, and some to the large spots inflicted upon Him from a beating that made Him look like pieces sewn together. It brings to mind the verse about the Messiah from Isaiah: "But He was wounded (kalal- pierced through, perforate) for our transgressions, He was bruised (daka - bruised, smite, beat to pieces, crush) for our iniquities; the chastisement for our peace was upon Him, and by His stripes (habura/habar - wounds, blows, blueness, bruises, stripe, mark of a stroke on skin, black and blue/join together, be united, variegated with colors, have fellowship) we are healed (rapa - heal, cure, repair, to mend by stitching, to sew together, to restore, comfort, pardon). All we like sheep have gone astray...and the LORD has laid (caused to land) on Him the iniquity of us all." (Isa. 53:5-6). For me, the similarities are too many to be coincidence. It is possible that we were prophetically represented in those miraculous flocks that Jacob sent across the river. Back to our story: After sending his people and flocks across the river, Jacob was getting ready to take a stand for his future generations, which God had promised him at the place Jacob renamed "Bethel", meaning "the house/family/desendants/descendants of an organized body of God" (see Gen. 28:12-19). We read: "Then Jacob was left alone (yatar - remain, remnant, reserved/preserved, show pre-eminence, excel, to be beyond measure, to exceed bounds, abound, profit, gain a victory); and a Man wrestled (abaq - grapple, float away as a vapor, pound to make small as dust) with him until the breaking (ala - come up, ascend, depart, light, raised, exalted, to be offered) of day (sahar - dayspring, morning, light, rise, wings, end of dark night and coming of dawn, to seek early and earnestly, diligently seek, to painstakingly search for, to break forth as of light, to seek God and long after Him)." (Gen. 32:24). The picture being created to me by these Hebrew words is that Jacob stayed behind to wrestle (become dust, vapor) a Man, not an angel -some say the Man here is Christ- for resurrection life after death. I do believe that the Man was Christ, because He had the authority to bless Jacob, and to rename him "Israel" (see Isa. 62:2, Rev. 2:17). The Man also asked the question, "Why is it that you ask about My name?". That seems like a "Jesus kind" of question to me (see Lk. 18:18-19, Lk. 9:18-20). Also the Person that Jacob wrestled with was connected to resurrection, according to the meaning of the words, "breaking of day", used here. So we can see, the nation of Israel born from a blessing and promise of resurrection to Jacob, would also eventually produce the Person of Resurrection who said: "I was not sent except to the lost sheep of the house of Israel." (Mt. 15:24). Also Paul wrote of the connection of Israel to the resurrection: "For if their (Israel's) being cast away is the reconciling of the world, what will their acceptance be but life from the dead? For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches." (Rom. 11:15-16). Jacob's wrestling for the blessing was a beginning. Resurrection was going to come from out of his promised descendants. In any case, Jacob was sent by God, and in turn, sent his wives, children, and all that he had, in a way that would ensure the survival and restoration of their future generations to come, as we will see in our next sabbath reading portion from Malachi 3. Malachi prophesied a promise from the LORD. The LORD, the Messenger of the Covenant, would come to the house of the LORD suddenly: "Behold, He is coming,' says the LORD of hosts. (Mal. 3:1). This is going to be a problem for Israel, because they would not at all be prepared for such an event. The prophet asked: "But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner's fire and like launderer's soap." (v. 2). This is the Messiah, Jesus, of whom the prophet is speaking. He comes, not to destroy Israel and its priesthood, as deserved, but He will purify, purge, and refine them so they are not destroyed: "For I am the LORD, I do not change; therefore you are not consumed (kala - consume, end, finish, vanish, perish, be destroyed, exterminate), O sons of Jacob." (v. 6). The LORD specifically identifies His people who will receive this saving mercy of purification as "sons of Jacob". The LORD, instead of consuming His people for their disregard, will send the Refiner to spare them based upon His covenant promise to Jacob, who sent his children to cross over "death", and dedicated them into the hands of the LORD. In Gen. 35, another portion from this Sabbath's readings, God repeated the promise made to Jacob when Jacob had travelled back to Bethel: "Then God appeared to Jacob again...and blessed him. And God said to him, 'Your name is Jacob; your name shall not be called Jacob anymore, but Israel shall be your name.' So He called his name Israel. Also God said to him: 'I am God Almighty. Be fruitful and multiply; a nation and a company of nations shall proceed from you, and kings shall come from your body. The land which I gave Abraham and Isaac I give to you; and to your descendants after you I give this land.' (Gen.35:9-12). The name of a man, and also the name of a nation are given again by the LORD in this encounter. This is the beginning of Israel as a nation. Jacob left Bethel, but where would God send him next? Jacob had traveled only a short distance until he and his company came to a place called Ephrath (meaning "place of fruitfulness"), where his dear wife, Rachel, went into labor with her second child, who would be Jacob's twelfth and final son. Rachel would die after giving birth to the son that she named Ben-Oni ("Son of My Sorrow'), but whom Jacob named, Benjamin, meaning "Son of the Right Hand" (Gen. 35:16-20). Both of the names given to the child prophetically identify Jesus Christ. Isaiah 53:3 prophetically called the Messiah to come, "A Man of Sorrows" ("pain, anguish, grief"), and Jesus Christ is said in scripture to be seated at the right hand of the Father, God (see Mt. 22:41-46, Mk. 16:19, Acts 2:30-36, Rom. 8:32-34, Heb. 10:10-14). So where or what is this place named Ephrath where Rachel died? It is also known as Bethlehem, of course! The LORD would later prophesy concerning Bethlehem: "But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth from Me the One to be Ruler in Israel, whose goings forth are from of old (qedem - aforetime, beginning, eternal), from everlasting (yom-olam/alam - day, time, always - ever, everlasting, continuous existence/secret thing, hidden, concealed)....And He shall stand and shepherd His flock in the strength of the LORD, in the majesty of the name of the LORD His God; and they shall abide, for now He shall be great to the ends of the earth." (Micah 5:2, 4). The death of Rachel after childbirth was very sad, however, the LORD was not finished with Rachel. He used her life as a beginning from which to later prophesy the return of "her children" from captivity in another portion from this sabbath's reading schedule. He promised the following in order to comfort both Rachel, and Israel: "At the same time', says the LORD, 'I will be the God of all the families of Israel, and they shall be My people.' The LORD has appeared of old to me saying: 'Yes, I have loved you with an everlasting love; therefore with lovingkindness I have drawn you. Again I will build you, and you shall be rebuilt, O virgin of Israel!...For I am a Father to Israel, and Ephraim (of the same meaning as Ephrath/Bethlehem) is My firstborn...Thus says the LORD: 'A voice was heard in Ramah (a city within the tribe of Benjamin), 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 a hope in your future', says the LORD, 'that your children shall come back to their own border." (Jer. 31:1, 3-4, 9, 15-17). Rachel was long gone at the time of this prophecy, but her living prophetic voice was still being heard by the LORD. From the beginnings established through Rachel in this case, and Jacob, the relationship between God and Israel, both the person and the nation, was established out of eternity and into time. Jacob didn't just wander according to his own plans, he was sent by God, every establishing step of the way. If you would like to know more about being sent by the LORD, you can pray with me: "Heavenly Father, in my life, I pray to be like one sent by You, rather than by my own will and plan. Guide the steps of my life, and use them to establish a future and hope in You for those who will follow now and in the future. I see Your omniscient knowledge in these sabbath readings, not only meant to teach me about Who You are, but to assure me that my submitted steps have divine and everlasting purpose in Christ. My voice will never die, and my resurrection life is firmly established from before the beginning through Jesus Christ. Fill me with Your Holy Spirit so that I can walk with eyes that see, and ears that hear, and a heart that perceives You. I ask these things in Jesus' name. AMEN."

JustJudge

The following is a quote from automaker, Henry Ford: "Money doesn't change men, it merely unmasks them. If a man is naturally selfish, arrogant, or greedy, the money brings that out, that's all." Scripture also says through Paul, "And having food and clothing, with these we shall be content. But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows." (1 Tim. 6:8-10). God does not forbid us to prosper. In fact, the Hebrew word for "salvation", which is yesua/yasa, which is also the root of Jesus' name, includes the meanings: welfare, prosperity, to be spacious, ample", in addition to what we think of when we hear the word "salvation". It also includes the idea of "avenging". The scripture from Timothy above warns us though that we need to have our minds renewed in regard to money. The desire for wealth or money, especially, when that desire is a priority to us, can become a snare that destroys even those in the faith. So money, and our attitudes toward it, is of importnce to God. This week's sabbath reading titled Va-yeitze, meaning "and he left", deals with wealth as it reveals the just and the unjust. Have you ever been cheated, or been taken advantage of, or have you perhaps taken advantage of others? The avenging God of Salvation has His eyes towards you either way because He has vowed to uphold justice. We are continuing in the Book of Genesis, or B'resheit, the book of Beginning, where God will establish His spiritual principles regarding how He will deal with injustice, especially as it is revealed in the acquiring of wealth. In Gen. 28, 29, and 31, we read about Jacob's dealings with his father-in-law, Laban. Jacob is the son of Isaac, and the grandson of Abraham. He was running for his life from his twin brother, Esau, who had despised his birthright, and "sold" it to his younger brother, Jacob (see previous blog entry "Kings"). In his fleeing, Jacob left Beersheba to go towards Haran, the place of his mother's relatives. "Beersheba", which means "the well of the sevenfold oath" is the name of a well established by Abraham, and confirmed to be of his ownership by a covenant that Abraham made with King Abimelech of the Philistines by sacrificing seven ewe lambs in Gen. 21:22-34. When leaving Beersheba, Jacob is leaving a sure provision established by his grandfather by covenant. He is going towards Haran/harar, which means "a place dried up or parched, burned, dried, angry, scorched, to roast, shriveled from drying, kindle (contention)". Not only was Jacob running for his life, but he was leaving behind his guaranteed provision, even a life-sustaining well established by his revered grandfather, Abraham. We can be sure that God is watching this. We know this to be a fact by what happened next. Jacob is given a dream in which he sees a ladder between earth and heaven with angels ascending and descending (Gen. 28:11-12). The LORD stood above this ladder and declared to Jacob: "I am the LORD God of Abraham your father, and the God of Isaac; the land on which you lie I will give to you and your descendants. Also your descendants shall be as the dust of the earth...and in your seed all the families of the earth shall be blessed. Behold I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have spoken to you." (v. 13-15). Jacob, upon waking, said: Surely the LORD is in this place, and I did not know it:, and he was very afraid. He said, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven", and he anointed a stone with oil, and called the place "Bethel", meaning "the house/family/descendants of God" (v. 18-19). He swore to give God a tenth of all that the LORD would give to Jacob in the future if the LORD would give him bread to eat and clothing to put on. Notice the similarity to what Paul wrote above in 1 Timothy 6 regarding food and clothing. Finally on his journey, Jacob found himself at another well, and discovered that this well was near his destination of Haran. There was a large, heavy stone across the top of this well, which the people only uncovered once a day when all of the flocks had been gathered. Three flocks were already there waiting, so they remained at the closed well waiting for the fourth flock. Since the meaning of Haran is a place of burning, scorching, melting dryness, we can perhaps guess why they kept the well covered, and opened it only once a day. Evaporation from the intense heat would have dried the water supply in the well. We can see a connection between the heavy stone that covered the well at scorching Haran, and the heavy stone that covered the "well of eternal life", the tomb of Jesus, a provision from God in the middle of a burning, scorched, dying world. Jesus had once cried out with a loud voice at a Feast of the LORD: "If anyone thirsts, let him come to Me and drink. He who believes in Me, as the scripture has said, out of his heart will flow rivers of living water." (Jn. 7:37-38, Isa. 55:1). Jesus is the well that can never dry up. As that stone was rolled away from Jesus' tomb, came the knowledge that Christ had risen from the dead. At the well in Haran, Jacob met his beautiful kinswoman, Rachel, who was a shepherdess of her father's sheep, and would become Jacob's future wife. Upon meeting this daughter of his mother's brother, Laban, Jacob kissed her and wept. (Gen. 29:9-11). When Rachel took Jacob to her father's house, Jacob told Laban all that had happened to him (v. v. 13). From that moment, Laban did nothing but deceive and cheat Jacob, both in the matter of marrying Rachel, and in his wages as he worked for his father-in-law (v. 20-25, Gen. 31:4-7, 38-41). Laban had been prospered and favored while Jacob had worked for him, and wanted to keep Jacob bound to him. Laban said to Jacob: "Please stay, if I have found favor in your eyes, for I have learned by experience that the LORD has blessed me for your sake." Jacob agreed saying: "For what you had before I came was little, and it has increased to a great amount; the LORD has blessed you since my coming. And now, when shall I also provide for my own house?" (Gen. 30:27-30). However, Laban again cheated Jacob (v. 32-36). The LORD then miraculously provided flocks for Jacob: "Thus the man (Jacob) became exceedingly prosperous, and had large flocks, female and male servants, and camels and donkeys." (v. 38-43). Jacob's labor for Laban had lasted twenty years. The LORD then spoke to Jacob in a dream and said: "...I have seen all that Laban is doing to you. I am the God of Bethel...where you made a vow to Me. Now, arise, get out of this land, and return to the land of your family." (Gen. 31:12-13). Jacob took his wives, children, and flocks that belonged to him, and fled from his father-in-law, who chased after him. In a dream, God warned Laban about how he should speak to Jacob (Gen. 31:22-24). Jacob then confronted Laban at Gilead (meaning "hard, stony region"), where Laban had caught up with Jacob. Jacob said to him: "Unless the God of my father, the God of Abraham and the fear of Isaac, had been with me, surely now you would have sent me away empty-handed. God has seen my affliction and the labor of my hands, and rebuked you last night." (v. 42). Jacob then continued his journey home with his wives, children, servants and flocks, and was able to make a kind of peace with his brother, Esau. The other sabbath readings for this week also have something to say about the unjust actions of those who have fallen into the trap of the corrupt desire for money or wealth of some kind. Again, money and wealth are neutral. It is what the desire for it magnifies about a man's soul that becomes a problem in God's eyes. Christ was sold into betrayal for the price of thirty pieces of silver. The silver offered to Judas Iscariot only revealed and magnified the resentment and bitterness that was already in the heart of the betrayer. In some cases as shown in this week's sabbath readings, God has used an oppressive enemy of Israel's love of money to entrap him into his own appointed destruction (1 Kings 20), but God's own people have also fallen into this trap (Hosea 11 and 12). In the end times prophesied in scripture, the single-minded pursuit and love of wealth will be one cause for destruction (Rev. 18, 2 Tim. 3:1-2). In the words from another of this week's sabbath readings appointed for our wisdom, the scriptures say: "A good name is to be chosen rather than great riches, loving favor rather than silver and gold." (Prov. 22:1). Again the question that was asked in the beginning of this post: Have you been cheated or taken advantage of? Hopefully it was something similar to these words of Jesus: "You have heard that it was said, 'An eye for an eye and a tooth for a tooth (see Ex. 21:24-25).' But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two...You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust...Therefore you shall be perfect (teleios/telos - finished, perfect, lacking nothing to completeness, fully grown, adult, mature/the end, the goal, the purpose, eternal), just as your Father in heaven is perfect (teleios/telos - same as above)." (Mt. 5:38-48, Lk. 6:27-36). The sabbath readings for this week, to me, require an honest examination of our hearts regarding the question asked at the beginning of this post. Our own welfare and future prosperity will be affected by these issues. After fleeing from home, Jacob was repeatedly cheated for twenty years by the relatives with which he had sought safety, until God miraculously provided wealth for him, and told him to leave and return to his homeland. Would we have reacted in the same way as Jacob did if placed in a similar circumstance of long-term betrayal and greed? God sees the injustices, and turns them against the enemy, and for His people: "...they hired against you Ba'laam the son of Beor...to curse you. Nevertheless the LORD your God would not listen to Ba'laam, but the LORD your God turned the curse into a blessing for you, because the LORD your God loves you. You shall not seek (daras - search after, require, resort to, demand, ask for, follow, to frequent, consult) their peace (salom/salam - welfare, prosperity, safety, friendship, covenant relationship/reward, repay, restore, restitution, recompense, covenant of peace) nor their prosperity (tob - good, wealth, prosperity, precious, happiness, bounty, cheer, delight) all your days forever. You shall not abhor an Edomite (descendants of Esau and a continual enemy of Israel), for he is your brother. You shall not abhor an Egyptian (former haven and then slavemasters), because you were an alien in his land." (Deut. 23:5-7). While the LORD is saying not to hate a person or people who have grievously injured us, He also is saying that we are not to search for, nor ask for or demand, their wealth, their peace, their happiness, a covenant relationship, even rewards, restitution or re-payment from their wealth. God's eyes are upon them, and upon us. He is using what is revealed in the heart by the exchange or pursuit of wealth and prosperity in order to make His determinations as the Just Judge. God prospers His people in a time and a manner that will not draw them into traps of destruction, if we will learn His B'resheit or foundational principles, and walk in them. He wrote to His people by the Holy Spirit: "Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers." (2 Jn. v. 2). If you would like to know more about the snare of the love of wealth to our hearts, you can pray with me: "Dear Father, Your eyes are upon my heart, and the hearts of all men. Renew my mind and a right spirit within me regarding the difference between how God's people are to prosper, and how the world pursues prosperity. Let me always be content as You prosper me as You also prosper my soul. Teach me the wisdom and power found in Christ's words regarding the difference between the Kingdom of God, and the kingdoms of this world regarding prosperity, and its acquisition. Fill me with the Spirit of wisdom and understanding that keeps me from temptation, and from the love of money. Fill my heart with the understanding of the Just Judge. I ask this in Jesus' name. AMEN."

Archetypes

The definition of "archetype" is: the original pattern or model of which all subsequent things of the same kind are representations or copies. The Greek roots of this word "archetype" in English are "to begin, to rule" + "type". This week's sabbath reading deals with the same thing, and is titled Toledot, meaning "generation(s)". However, the meaning of toledot is really more about "archetypes", and since we are in Genesis, or B'resheit, the Book of Beginnings, we will see the beginning of two archetypes that are still being represented today, even after many generations. Not only is an archetype the beginning of a pattern, as its Greek meaning shows, but an archetype also rules the subsequent copies. The sabbath reading of Toledot starts in Gen. 25 with the account of Isaac, Abraham's son and heir, and his wife and kinswoman, Rebekah. Rebekah had not been able to have children: "Now Isaac pleaded with the LORD for his wife, because she was barren; and the LORD granted his plea, and Rebekah his wife conceived." (Gen. 25:20-21). Rebekah noticed that something was strange about her pregnancy. There was a struggle within her womb. so she inquired of the LORD, and the LORD said to 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." (v. 22-23). Rebekah indeed gave birth to twins, Jacob and Esau, who struggled against one another before they were born, and after. Esau was the first born and the older of the two, with Jacob born holding onto Esau's heal (v. 26). The twins' personalities were different also. Esau was described as "a skillful hunter (yada + sayid), a man of the field (ish + sade)". Jacob was "a mild man (tam/tamam), dwelling in tents (ohel/ahel)" (v. 27). Here we have our two archetypes. The descriptions from the Hebrew tell us that Esau was knowledgeable in taking prey, and "making a provision for the journey", a man in contrast to God, husband, attached to the ground. He provided for himself. In the Hebrew words used, Jacob is described as "perfect, undefiled, upright, complete, morally innocent, coupled together, completely crossed over, and an inhabitant of the tabernacle, the sacred tent of Jehovah, clear, shining, and bright". The Word of God presents Jacob as one who is spiritually perfect and complete, and inhabiting the tabernacle of God. Although both men were of the same generation from Abraham because they were his twin grandsons, they were a different kind of generation from each other regarding toledot, or archetypes. Because they were archetypes, there will be copies or representations that proceed from each of these two men. Jesus would also speak regarding the generations, or toledot, of Abraham as we will see. In last week's sabbath reading, we saw that Abraham was referred to as elohim nasi, meaning "the risen God of forgiveness and atonement, who suffered and laid sin upon Himself" (see last week's post titled "Kings"). The New Testament tells us that Abraham, along with Isaac and Jacob, dwelled in tents/tabernacles, and was waiting for the city whose builder and maker is God (Heb. 11:9-10). Abraham was not "attached to the ground", as Esau was, but considered himself as a foreigner and a visitor in it (Gen. 23:4). In this same spirit, Abraham gave his nephew, Lot, his choice of land first, and Lot chose the finest land to the eye (Gen. 13:9-11). Because Abraham showed that he did not covet a place in the earth, God then gave him and his descendants all the land as far as the eye could see (Gen. 13:14-15). It is also mentioned in this part of this week's sabbath reading that the older brother Esau sold his birthright to his younger brother Jacob for a simple meal when his own hunting for provision had yielded nothing. Scripture says of this: "Thus Esau despised (baza) his birthright (bekora/bekor/bakar)." (Gen. 25:34). The birthright refers to the inheritance rights of the first born, also called primogeniture. In the Hebrew meaning, "birthright" also includes the idea of being "first fruit, new fruit, to bear early, to rise early". Esau considered being the firstborn of Isaac, who was "the child of promise/covenant", as we are also, to be contemptible and vile, from the meaning of "despised" (see Gal. 4:28). In another portion of this week's sabbath reading, the LORD clearly states: "Yet Jacob I have loved; but Esau I have hated, and laid waste his mountains and his heritage for the jackals of the wilderness." (Mal. 1:2-3). Although the LORD clearly condemned the archetype of Esau, and those who came after him, spiritually modeling themselves after him, He also has a problem with the children of Jacob, whom He favored, and to whom He gave the birthright promises. The LORD said that these generations of Jacob did not regard the LORD with respect and love in return for the love and favor that He had shown them: "A son honors his father, and a servant his master. If then I am the Father, where is My honor? If I am a Master, where is My reverence? Says the LORD of hosts to you priests who despise My name..." (Mal. 1:6). The Hebrew word for "despise" used in this verse is the same word with which Esau despised his birthright - baza. From another of this week's sabbath readings, the Book of Obadiah, a prophetic word regarding the destruction of the land of Esau, or Edom. This destruction comes on "the day of the LORD", and that "...no survivor shall remain of the house of Esau, for the LORD has spoken." (v. 15, 18). As the prophet wrote, future generations modeled themselves after their archetype Esau, in despising the covenant promise of God, the birthright. This would lead to their destruction. As we saw with Esau, birthright is not determined by the facts of the flesh, but by the spirit of a man, and the archetype of Esau is still with us. Jesus spoke about the difference between those who come from "above", and those who come from "beneath". As with Jacob and Esau, there is no similarity between the two. Esau had contempt for the model of Abraham, who was called by the term elohim nasi in scripture (see above), even though Esau was a direct descendant of Abraham. Esau was initially born with the birthright, and while it meant nothing to him, it meant everything to Abraham. The Word says this of another, Jesus, Who came in His Father's name, meaning "God is Salvation", Who laid our sins upon Himself, and became our forgiveness and atonement: "He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and His own did not receive Him. But as many as received Him, to them He gave the power/right (exousia/exesti - power, authority, jurisdiction, strength, permission, to be lawful) to become sons/children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (Jn. 1:10-13). We see more as Jesus said to those who did not receive Him: "You are from beneath; I am from above. You are of this world; I am not of this world. Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins.' Then they said to Him, 'Who are You?' And Jesus said to them, 'Just what I have been saying to you from the beginning..." (Jn. 8:23-25). The account of Jacob and Esau is not about the the assuredness of the covenant and salvation by the flesh. If assuredness in the flesh existed, Esau would not have been able to sell it., because nothing could change the fact that Esau was the firstborn. However, the supernatural birthright of the covenant from "above" given to Abraham, and confirmed through the archetype of Jacob over Esau, speaks of those who are born from "above", rather than "beneath", and of the Spirit, rather than of the flesh. Do we model ourselves after our Archetype, Jesus, Who was born from Above? Or do we despise it, neglect it, and eventually "sell" it, preferring instead those things that are attached to the ground, as Esau did? Paul said to the believers in Galatia: "O foolish Galatians! Who has bewitched you that you should not obey the truth...Having begun in the Spirit, are you now being made perfect in the flesh?...Therefore know that only those who are of faith are sons of Abraham. And the Scripture...preached the Gospel to Abraham beforehand, saying, 'In you all the nations shall be blessed.' So then those who are of faith are blessed with believing Abraham." (Gal. 3:1-9, excerpt). If you would like to know more about being modeled after our Archetype from Above, Jesus, and being blessed with "believing Abraham", you can join me in prayer: "Blessed and Great Father, because of Your Son, I have received the birthright of eternal life that comes from You. You sent Your Son, Jesus, to be an Archetype from which many would come. Let me be one who is modeled after Christ. I am so thankful, especially in this season of Thanksgiving, that you gave me the legal right to be called Your descendant, Your son, and I don't ever want to take it for granted, or forget the honor of that gift. Help me to not be attached to the things of the ground, the world, but to have my eyes upon You, and the things of the Above, dwelling in Your tabernacle. Having begun in Your Holy Spirit, keep me from walking after the flesh. I ask these things in Jesus' name. AMEN."

Kings

This week's sabbath reading is titled Chayyai Sarah, or "The Life of Sarah". Sarah was the wife of Abraham, and had miraculously become a mother in her old age, as the LORD had promised her. It is interesting and important to us that the reading portion titled upon "the life of Sarah" begins with her death in Genesis 23. Genesis, or B'resheit in Hebrew, is about "Beginnings", and we will see another important "beginning" established here. I found that this week's reading portion is about two kinds of kings, and therefore two kinds of kingdoms as well. One thing we should know before we look at Gen. 23, is how the LORD changed Sarai's name to Sarah earlier in Gen. 17: "Then God said to Abraham, 'As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name. And I will bless her and also give you a son by her; then I will bless her, and she shall be a mother of nations; kings of peoples shall be by her. Then Abraham fell on his face and laughed..." (Gen. 17:15-17a). Her original name, Sarai, means in Hebrew "princess; ruler, steward, commander; prevail over, dominion, be a prince". All good stuff. so why rename her? As renamed by the LORD, Sarah, she becomes "a queen, the wife of a king". As we go then to Gen. 23 from this week's reading, there are at least two beginnings that we will see with Sarah's death. First of sll, the place of Sarah's death, Hebron/Kirjath Arba, has an important meaning. Hebron means "association, joining, join together, fellowship; to be marked with stripes and blows". It can also mean "charmer, spell, incantation". The other name that Hebron was known by, Kirjath Arba, means a city founded or "floored" on a square, or four-sided. This should remind us of the four-lettered name of God, and the "four-square" city of the New Jerusalem (see Rev. 21:16). Kirjath Arba also means the city founded by Arba - the greatest of the giants, and the father of Anak (Anakim). So whether we call the place of Sarah's death Hebron or its previous name, Kirjath Arba, we can see that this place represents two kingdoms. One of those kingdoms is the kingdom of God, and His Son, Jesus, who was marked with stripes and blows, and the other is a kingdom associated with witchcraft spells, and the giants who continually opposed God's people. In one of our beginnings found in this reading, Abraham will, for the first time, purchase a plot of land in what would become Israel in order to bury his wife: "...Abraham stood up from before his dead, and spoke to the sons of Heth ("Terror"), saying, 'I am a foreigner and a visitor (see also Jn. 17:16, 2 Peter 2:11, Heb. 13:14, Heb. 11:8-10) among you. Give me property for a burial place among you...I will give you money for the field; take it from me and I will bury my dead there." (Gen. 23:4, 13). At first the sons of Heth did not want to sell, but rather give the place to Abraham. However, Abraham insisted upon buying the land that included a burial cave for his wife. Abraham bought it for 400 shekels of silver - again the presence of a multiple of the number four: "So the field of Ephron ("fawn-like, young goat; to be dust, to throw dust") ...and the cave which was in it...were deeded (qum - accomplished, established; arise, rise up, raise) to Abraham as a possession (miqna/miqne/qana - purchase price, bought/flocks, herds/redeem, recover, of God redeeming His people) in the presence of the sons of Heth ('Terror"), before all who went in at the gate of his city." (v. 17-18). There was a very important shift that took place here, and a vital beginning - Abraham had purchased a place in what would become Israel, and now owned it. Hebron became known as "the city of the friend of God (Abraham)". We also see, by the meaning of the Hebrew words used here, the principle of God redeeming His people. However, that's not all! When Abraham approached the sons of Heth to purchase the field for a burial ground, the sons of Heth addressed Abraham as "a mighty prince among us" (v. 6). In Hebrew, this is written as "elohim nasi" among us. Elohim is the name of God. Nasi/nasa means "prince, ruler, one lifted up, vapors ascending to become a cloud/forgive, bear, endure, to suffer, take away anyone's sin, to expiate, make atonement for sin, to lay sin upon oneself, to marry a wife, to receive anyone's prayer, to lift up, rise up, to look upon". "Mighty prince" or "Prince of God" is not a complete translation into English, as we can see. There is no doubt that the sons of Heth (Terror), identified Abraham with the risen God of forgiveness, suffering and Atonement, tavek: within us, in the midst of us, Whom we know as Jesus. This is the King that the sons of Heth saw in Abraham. However, kingship in God's kingdom is not merely determined by a physical relationship to Abraham and Sarah, but by a spiritual relationship, defined by a likeness to the same King by whom Abraham was called above. In another portion from this week's sabbath reading, we will see two kings. Which king will prevail? In 1 Kings 1, King David, anointed by God, and prophesied as the patriarch from whom the Messiah/Christ would come, is still alive, but very old. One of his sons, Adonijah, appoints himself to be the new king. Adonijah is David's fourth son, and his name means "The LORD is Jehovah (YHWH: "Behold the hand, Behold the nail"). Everything seems to look good for Adonijah to become the new king- after all, his name glorifies Jesus as Lord- but he is not the successor that David named, and he is not of the right spirit to be a king in God's kingdom: "Then Adonijah the son of Haggith exalted himself, saying, 'I will be king'; and he prepared for himself chariots and horsemen, and fifty men to run before him...And Adonijah sacrificed sheep and oxen and fattened cattle by the stone of Zoheleth, which is by En Rogel; he also invited all his brothers, the king's sons, and all the men of Judah, the king's servants." (1 Kings 1:5,9). Adonijah exalted himself. Kings after the spirit of Abraham and Sarah do not exalt themselves, but rather, redeem or exalt others. Adonijah made great sacrifices as Abraham did, which looks good, but he is making those sacrifices at a place called Zoheleth, which means "serpent, afraid, worms, creeping, crawling". David's appointed successor, on the other hand, was his tenth son, Solomon, whose name means "peace, covenant of peace, prosperity, welfare, health, friendship, tranquility, whole, in full number, recompense, restore, restitution, finished". When David was informed that Adonijah had already made himself king, he reaffirmed his command before Bathsheba, Solomon's mother, taking an oath, that Solomon would become the king: "As the LORD lives, who has redeemed my life from every distress, just as I swore to you by the LORD God of Israel, saying, 'Assuredly Solomon your son shall be king after me, and he shall sit on my throne in my place', so I certainly will do this day." (1 Kings 1:28-30). David then had Solomon anointed king at Gihon, while David was still alive, Those who anointed him, according to David's command, blew the horn and proclaimed, "Long live King Solomon!". (v. 32-34). The place where Adonijah tried to take the kingship and kingdom, En Rogel (Spy, backbiter, slandered), was the source of the pool of Siloam, meaning "sent, cast out, put away". On the other hand, David sent Solomon to be anointed at Gihon, a spring outside of Jerusalem, whose name means "bursting forth, to come forth, bring forth, break forth, to issue forth from hiding places". It is also the name of one of the four rivers of the Garden of Eden, a river of paradise. As God renamed Sarah, kings would indeed come from her. Not just any kings, however, but the kings and kingdom that are of the image and likeness of the only King - Jesus Christ, the Anointed One, the King of kings and Lord of lords. These are also the spiritual kings which we are called to be (Rev. 1:6, 5:10), while recognizing our heroine of faith, Sarah, according to Heb. 11:11. If you would like to know more about being one of the kings born from Abraham and Sarah, you can pray with me: "Heavenly Father, You prophesied to both Abraham and Sarah that they would be the father and mother of kings, not as the world identifies kings, but as those who are named after, and are identified with Your son, Jesus. There is no other King, and there is no other kingdom that delivers me from out of darkness and into Your glorious light. Your King, Jesus, has redeemed me from Terror and serpents, has laid my sin upon Himself, and made me His special possession, bought with a price. Fill me with Your Holy Spirit to guide me in the way of my King's truth, forgiveness and atonement. I ask this in Jesus' name. AMEN."

Appeared

The title of this week's sabbath reading. Va-yeira means "and He appeared", referring to this first sentence of Gen. 18: "Then the LORD appeared to him (Abraham) by the terebinth trees (plains) of Mamre, as he was sitting in the tent door in the heat of the day." (v. 1). There is so much contained in the Hebrew words of this first sentence, that I don't want to present them in a confusing manner. We can start with the word "appeared". This is the Hebrew word ra'a, which means all of the usual meanings connected with the idea of "appearing". However, it also means "to see the face of God- a privilege conferred to few mortals, to be admitted to behold God", and "to enjoy the light, to live", "to see Jehovaah in the land of the living", "to be taught in visions divinely brought as said of the prophets". The terebinth or plains of Mamre in Hebrew refers to a place of great strength, mighty and strong like an oak; a ram as a symbol of the strength of God as a sacrifice, as food, and as dyed skins for the tabernacle, the curled horns of a ram twisted together for strength. One of its root meanings is to be invigorated, to beat the air with wings in order to rise up. The word for "tent" used in this first sentence is ohel/ahal meaning "tent, tabernacle, dwelling/to shine, a shining vibrating appearance". The door, petah, is an entrance or an opening, but also means "to begin, to utter words, to open the mouth to speak". The use of the word "day" or yom, can mean a single day, during daytime as opposed to the night, or it can also refer to "continually as yesterday, today, and tomorrow, perpetually, in all time", If you put all of this information together from just one sentence, we can see that this is not going to turn out to be an ordinary day in Abraham's life! This is a prophetic day, a day of great power and vision. As Genesis is the Book of Beginnings, or B'reishit, we will find a beginning being established here that will bless the people of God, and affect the rest of time. When the LORD appeared to Abraham, He appeared as three men together, which is a Trinity. When Abraham saw the three men, "...he ran from the tent door to meet them, and bowed himself to the ground, and said, "My LORD, if I have now found favor in Your sight, do not pass on by Your servant...".(v. 2-3). Abraham quickly made arrangements for the Men to rest, wash their feet, and he had his household prepare a full meal, including a tender and good calf which Abraham had run to the herd to select himself (v. 6-8). Abraham stood by them under the tree as they ate: "Then they said to him, 'Where is Sarah your wife?' So he said, 'Here in the tent' (v. 9). We know the rest of the story. The LORD promised to return "according to the time of life", and Abraham's wife would have a son. This was a miracle, because both Abraham and Sarah were old, and had not had a child together (v. 10-11). In fact, Sarah, who had been listening at the tent door, found this prophecy to be very funny, considering their advanced ages, but the LORD wasn't joking. In fact, the LORD said to Abraham, "Is anything too hard for the LORD?" (v. 14). Here we are seeing the beginning of something important for us to know, and we will see more in another reading portion from this week's sabbath. In 2 Kings 4, we read about a noble woman from Shunen: "Now it happened one day that Elisha (a prophet with a double-portion anointing) went to Shunem, where there was a notable (gadol - great, high, mighty, important, be magnified, of God Himself) woman, and she persuaded (hazaq - strong, prevail, courage, be resolute, press, be urgent, prevail upon, use one's strength) him to eat some food, and from then on, whenever he was in the area, he would turn in there, or turn aside there, to eat (2 Kings 4:8). Now Elisha's name (el-eeshua) means "God is Salvation". The unnamed woman of Shunem, meaning double portion of rest, practically dragged "God of Salvation" into her house to eat, and wouldn't take no for an answer. She and her unnamed husband even built a chamber (aliya/ala - roof chamber, upper room, going up, light arose, ascent, ascending the steps that went up to the temple/come up, arose, to come up (before God), to be a burnt offering, to raise, recover, restore) onto their house so that the prophet of God could rest there in their home during his travels in the area. There are some similarities here to the story of Abraham above, as we can see. "And it happened one day...he (Elisha) said to Gehazi (meaning "Valley of Vision"), his servant, 'Call this Shunammite woman'...and she stood before him." (v. 11-12). The prophet then asked his servant to ask the woman, '...What can I do for you?' because she had been concerned for him with all of this care. He offered to speak to the king, or to the commander of the army on her behalf, but she told him that she was fine among her own people and didn't need anything from those highest, most powerful earthly authorities. Who would turn down a favor from the king? But there was nothing that she wanted or needed that could be granted by an earthly king. Then the prophet's servant told him that she had no son, "and her husband is old". The prophet called her in to him again, and she stood in the doorway of the upper chamber(v. 14-15). Like Abraham, the only thing the Shunammite woman needed could only be miraculously given to her by God. The prophet said to her, "About this time next year, you shall embrace a son." Like Sarah, Abraham's wife, the Shunammite woman thought that this was absurdly impossible, "But the woman conceived, and bore a son when the appointed time (mo'ed/ya'ad - appointed time or season, tent of meeting, appointed sign, set feast, congregation, synagogue, of the feast sacrifices/assemble together, betrothed, to engage for marriage, come together at an appointed time or place) had come, of which Elisha had told her." (v. 16-17). There was a prophesied appointed time set to conceive and bear a child for this woman who had prevailed upon Elisha, "God of salvation", to enter into her house to eat food. This does not end the story of the Shunammite woman and the prophet Elisha. Sometime later "it happened one day" that her miracle son suddenly collapsed in pain. The woman sat the child on her knees (berek/barak - to bless, to adore, to praise, or to curse, blaspheme) until noon (sohar/sahar - midday, window for light (as in Noah's ark), a double light/to squeeze out oil, to make oil, to glisten) when he died. She enclosed the child in the prophet's upper chamber of her house and shut the door. She held that child in the place of blessing, praise and adoration to God, rather than in the place of cursing and blasphemy, until the precious, shining anointing oil had been squeezed out in her prayers. She then immediately left to go to the prophet at Mount Carmel at the greatest speed. The prophet saw her coming, and sent his servant to run to meet her. What she had been speaking up to this point is "It is well." Elisha sent his servant to race ahead. Then he also came to the woman's home because of her insistence, to the chamber that had been set aside for him where the child was now laid, and the child was revived to life by Elisha. The woman fell at Elisha's feet, and bowed to the ground. (v. 18-37). This household, that had prevailed upon "God is salvation", or Elisha, to come in, experienced not only a miraculous birth, but the raising of the dead as well. In another of this sabbath's reading portions, Hannah ("grace, entreaty, prayer, mercy, supplication, favor, pity, implore favor, to be shown consideration, to dwell, to pitch a tent"), who was barren and scorned, went up yearly with her husband and his other wife to worship and sacrifice at the tabernacle of the LORD at Shiloh (1 Sam. 1:1-3). Jewish tradition says that Hannah came with her family to Shiloh to observe Passover, but this is not written specifically in scripture. Her husband repeatedly asked her to eat the meal, which could have been the Seder meal, if it was indeed Passover, but her soul was too sorrowful. Hannah's husband, Elkanah (meaning "God has created") provided her with a double portion offering to give to God. She finished eating and drinking, and approached the tabernacle where Eli (ala- see above root for "chamber" - ascension, going up, etc.), the priest, was sitting "on the seat by the doorpost (mezuza/ziz - doorpost upon which the hinges turn/abundance, fulness, moving creatures or any moving thing) of the of the tabernacle of the LORD". (1 Sam. 1:1-9). There before Eli and the door of the tabernacle, Hannah wept bitterly and prayed because of her barrenness. Hannah vowed to the LORD that if He would remember her and give her a male child, she would offer that child back to the LORD in His service (v. 11). The priest, Eli, had at first thought that Hnnah was a drunken worshipper of the false god Belial because of her behavior. When Hannah told him that this was not so, Eli agreed with her prayer that the LORD would grant Hannah her petition, and told her to go in peace (v. 12-17). In any case, Hannah did indeed conceive and bear a son, who would grow to be the prophet and judge of Israel, Samuel. Hannah also went on to have additional children. In fact, 1 Sam. 2:21 says, "And the LORD visited (paqat - to visit, attend to, to pay attention to, to be watched over, to observe, to care for) Hannah, so that she conceived, and bear three sons and two daughters." So this week's sabbath readings titled Va-yeira, or "and He appeared", introduces us to a special phenomenon, when we join the LORD in a place where "He appears", and miracles, and answered prayers occur. We make a place, a tent door, an upper chamber (see also Lk. 22:7-8, 12-14, where Jesus keeps the Passover with His disciples in an upper room), where we meet the Salvation of God, not for everyday earthly needs, which your heavenly Father already knows you have need of (Mt. 6:30-32 - Don't pray as the Gentiles do!!), but pray there instead for the "impossible". God also spoke to Moses at the door of the Tent of Meeting: "All the people saw the pillar of cloud descended and stood at the door of the tabernacle, and the LORD talked with Moses." (Ex. 33:9-11). Jesus talked to a lukewarm church about meeting Him in this special spiritual place, and inviting Him in: "Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me." (Rev. 3:20). That lukewarm, self-satisfied church, Jesus said, would go from being ineffective to being "overcomers" with Him. Jesus, the Salvation of God, also said, "Let your waist be girded and your lamps burning; and you yourselves be like men who wait for their master, when he will return from the wedding, that when he comes and knocks they may open to him immediately...Blessed are these servants...Assuredly I say to you that he (the master) will gird himself and have them sit down to eat, and will come and serve them." (Lk. 12:35-37). And, as Judas (not Iscariot) asked Jesus how He would manifest Himself (emphanizo/emphanes - to show oneself, appear, make known/God giving proof of His saving grace and thus manifesting Himself) to His disciples, but not to the world, Jesus answered: "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him." (Jn. 14:22-23). We see another example when Jesus is constrained (parabiazomai - to compel by employing force or by entreaties) to come in and stay, when He would have continued on, in a way similar to the Shunammite woman with Elisha, above. Jesus then sat at the table with them, and broke bread with them, and their eyes were "opened", and they knew Him (Lk. 24:27-35). Sadly, in the last sabbath reading portion for this week, the prophet Jeremiah wrote of how the people of God mis-used and abused this special and intimate spiritual place of meeting with the LORD, mixing in their worldly and profane beliefs, yet still expecting the LORD to manifest Himself as He did with Abraham, the Shunammite woman, and Hannah. This profane mis-use of the house called by the name of the LORD had turned it instead into a den of thieves. They received judgment when they could have received the appearing of the LORD, and "the impossible" from their prayers. (Jer. 7:1, 11, 20). Jesus also cleansed the temple, the place for meeting God, from being a den of thieves, and immediately afterwards, "...the blind and the lame came to Him in the temple; and He healed them." (Mt. 21:12-14). If you would like to learn more about the place where the LORD appears to us, and dines with us, you can pray with me: "Dear Father, God of our Salvation, do not pass by here, but come in and dine with me. Help me to understand how to prepare an upper chamber for You in my heart, which is the door of my tent, where the impossible becomes possible, because You have said, "Is there anything too hard for the LORD?" Let me prepare for You the finest things that I have, and then run to answer Your knock, and receive Your appearing. I ask these things in Jesus' name. AMEN."