House

This week's sabbath reading portion from Exodus 25 and 27 is titled T'rumah, or "offering". This portion deals with the establishing of two houses of God: the tabernacle in the wilderness, and the later temple of Solomon. As we have seen before, the meaning of the word exodus, a Greek-Latin word, is "the way or road out of". Both of these houses bring great revelation to God's people, and also provide an essential ingredient regarding exodus, which we will see. The pattern of the tabernacle in the wilderness given to Moses by God, established a sacrificial provision to provide a temporary exodus from the consequences of sin. These consequences include curses and ultimately, death. I say that the tabernacle and temple sacrifices provided temporary relief from sin because the sacrifices had to be repeatedly offered. However, the tabernacle, and later the temple, carried the image of the permanent and eternal offering for sin, which was the sacrifice of Jesus, the Son of God. Why is sin such a serious threat to mankind that God would give everything, including His Son, to provide us with an exodus from its consequences? We see the beastly and deadly nature of sin in scripture when the LORD said to Cain: "If you do well, will you not be accepted (se'et - rising, raise up, exaltation, eminence, lifting up, elevation)? And if you do not do well, sin lies (rabas - couch beneath, lurk, a beast of prey lying in wait, stretch oneself out) at the door (petah/patah - opening, doorway, entry/be let loose, break forth, unstop, open the mouth, take off armor, open the gates to besiegers, to open the ground). And its desire (tesuqa - craving, devouring beast, stretch out after) is for you, but you should rule over it." (Gen. 4:7). Sin is like a wild beast lying in wait at an entrance in order to devour us, its favorite prey. Paul wrote of sin: "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord." (Rom. 6:23). Sin, and its result which is death, is the exact opposite, or opponnent of God and Christ, and the LIFE provided within Them. There is no LIFE apart from Them. Sin is truly a matter of life and death, and we all fall into its devouring power (Rom. 3:23) without the exodus, "the way or road out of" its power, provided by God. Regarding the tabernacle in the wilderness, we read in this sabbath portion, of the very beginning of its establishment: "Then the LORD spoke to Moses saying: 'Speak to the children of Israel, that they bring Me an offering (t'rumah/rum - offering, heave offering/lift up, rise, raise up, to be set on high, to be lifted up). From everyone who gives it willingly with his heart you shall take My offering (t'rumati-aleph tav) ...And let them make Me a sanctuary (miqdas/qadas - holy place, hallowed part, asylum/sanctified, purified, set apart as sacred, make oneself clean), that I may dwell among them. According to all that I show you, that is, the pattern (tabnit - likeness, form, image) of the tabernacle and the pattern of all its furnishings, just so you shall make it." (Ex. 25:1-2, 8-9). There was a pattern to everything involving the tabernacle that God told Moses to follow, beginning with the type of offering which would establish His tabernacle. The second time the freewill offering is mentioned in the above verses, it is with an attached "aleph-tav" in the written Hebrew language. We have discussed before the importance of aleph-tav, the first and last letters of the Hebrew alphabet, when it is attached to a written Hebrew word in scripture. It is the same as the Greek translation, "the Alpha and Omega", with which Jesus described Himself in several verses from the Book of Revelation (Rev. 1:8, 11, Rev. 21:6, 22:13). We also see Jesus in the heave offering of t'rumah, including the meaning "to be lifted up", when Jesus said: "Now is the judgment of this world; now the ruler of this world will be cast out. And I, if I am lifted up (hypsoo - Greek:to lift up on high) from the earth, will draw all peoples to Myself.' This He said, signifying by what death He would die." (Jn. 12:31-33). Jesus also fulfilled the voluntary, free will nature of this t'rumah heave offering for the tabernacle sanctuary in Exodus when He said: "As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father." (Jn. 10:15, 17-18). Jesus wanted to make it very clear that He was a voluntary, freewill aleph-tav t'rumah offering. Also within these verses, Jesus emphasized that He does this to please His Father in heaven, God. So as we see that the tabernacle was (prophetically) patterned and established after the Son as a freewill t'rumah heave offering, we will see in other portions from this week's sabbath reading that the subsequent House of God, the temple of Solomon, revealed what would be fulfilled by Jesus as He spoke in these same verses from John 10 above about the command of His Father. I found as I read this week's sabbath portion that the temple of Solomon was first established in the pattern of the relationship between a father and son, and also the Father and Son as an exodus for God's people. The temple of Solomon had its beginning with Solomon's father, King David. David purchased the threshing floor of Ornan as a result of a command given to him by an angel wielding a sword of destruction over Israel. This command was given to David for the purpose of making sacrifices to God in order to stop a judgment plague that had broken out in Israel (1 Chron. 21:14-19). We need to stop a moment here to look at the meaning of the phrase "the threshing floor of Ornan" since it became the site of the temple that would be built. "Threshing floor" is the Hebrew word goren, which means: place where grain is threshed, cornfloor, to be made even or smooth, to be trodden down, to crush people. A verse in Isa. 21:10 is given as an example in the Concordance of this meaning and says: "Oh, my threshing, and the grain/corn (ben/bana - son/to build or establish a house) of my floor!". The Hebrew letters which make up the word for threshing floor, or goren, can also have the individual meaning: "The offspring/Heir to the throne of the Highest is lifted up". The threshing floor had belonged to a man named Ornan, which means "light was perpetuated" plus "the strength of a fir tree (cypress)". Ornan and his sons were threshing the grain there when David approached him to buy the threshing floor. The root words of the name Ornan, arnan/ranan, have the meanings: very lofty tree that when its top is shaken by the wind, produces a tremendous sound/sing, shout aloud for joy, ringing cry in exultation, joy, or praise. Again we have a verse from the prophet Isaiah that reflects the meanings that we find in the name Ornan: "For you shall go out (yasa - depart, proceed, exit, go forth, to be brought out) with joy, and be led out with peace; The mountains and the hills shall break forth into singing before you, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the cypress tree, and instead of the briar shall come up the myrtle tree; And it shall be to the LORD for a name, for an everlasting sign that shall not be cut off." (Isa. 55:12-13). Not only do we see the meaning of Ornan in these verses from Isaiah, but we see a type of exodus for God's people as they are "go out" and are "led out". Archeological findings have located this threshing floor of Ornan to be near the summit of Mt. Moriah, a short distance from the rock of the summit, and is said to be the place where Abraham, the father, was willing to offer his son, Isaac, to God (Gen. 22:1-18). At the foot of Mt. Moriah was The City of David, or Old Jerusalem. So on this mountain of sacrifice, mercy and "resurrection" was the threshing floor that David purchased from Ornan. Although David wanted to go to the tabernacle, which was then located in Gibeon, in order to inquire of God first, he was afraid to go because of the angel and the sword it held, which was stopped at the threshing floor. So David sacrificed at the threshing floor, and then said: "This is the house of the LORD God, and this is the altar of burnt offering for Israel." (1 Chron. 21:26-30, and 1 Chron. 22:1). From that point on, David began to assemble the stones, and abundant preparations necessary to build the house of the LORD before his death: a House that was to be "exceedingly magnificent, famous and glorious throughout all countries." (1 Chron. 22:5). David then gave his son, Solomon (salom/salam - peace, safety, health, favor/recompense, restore, to be finished, to make an end of, to be whole, completed), the charge to build this house: "Then he called for his son, Solomon, and charged (sava - command, appoint, ordain regarding a divine act) him to build a house for the LORD God of Israel." (1 Chron. 22:5-6). Solomon, the son of the king, received a command from his father to complete a work, as Jesus, the Son of the King who is God, received the command of His Father, as Jesus said: "This command I have received from My Father." (see Jn. 10: 15, 17-18, above). The prophecy given to David concerning Solomon before Solomon was born was: "Behold a son shall be born to you, who shall be a man of rest...His name shall be Solomon, for I will give peace and quietness to Israel in his days. He shall build a house for My name, and he shall be My son, and I will be his Father; and I will establish the throne of his kingdom over Israel forever." (1 Chron. 22:9-10). Again in connection with the building of this House of the LORD, we see the father-son relationship between David and Solomon, and the Father-son/Son relationship between God and Solomon, and between the Father God and the Son of David, who is the eternal King, the Messiah, who would sit on the throne of Israel forever. From another portion of this week's sabbath reading, King Hiram of Tyre, who sent cypress and cedar wood to Solomon for the building of the temple, did so when he "heard that they had anointed him (Solomon) king in place of his father (David), for Hiram had always loved David." (1 Kings 5:1). For the establishing and building of this temple, the son is loved because of the love felt for the father. Jesus also spoke of this same kind of knowledge and love towards the Father in heaven, as well as for His Son: "Jesus said to them, 'You know neither Me nor My Father. If you had known Me, you would have known My Father also....If God were your Father, you would love Me, for I proceeded forth and came from God; neither have I come of Myself, but He sent Me." (Jn. 8:19, 42). John also wrote: "Whoever believes that Jesus is the Christ is born of God, and everyone who loves Him (God) who begot also loves Him (Jesus) who is begotten of Him." (1 Jn. 5:1). In the same manner, Jesus also said: "He who hates Me hates My Father also." (Jn. 15:23). In another portion from this week's sabbath reading, as Solomon completed the building of the temple after seven years, and brought the ark of the covenant up to be placed in the sanctuary, he prayed to the LORD while now occupying the same position of his deceased father, David, as king. In his prayer, Solomon also relied upon promises made to his father, David by the LORD (see 1 Kings 8:1, 15-26). He referred to his father, David several times in his prayer. This father/son-Father/Son House built for the name of the LORD was not of the same pattern as the tabernacle in the wilderness that was given to Moses. This House followed a different pattern, perhaps because the revelation that established this House was of a different or enhanced nature. The building materials and dimensions were different, and some of the furnishings were different as well, but Solomon followed the plans that had been designed by his father, David. The scope of the purpose of this House was also somewhat different than the tabernacle, even expanded, according to the prayer of Solomon. The LORD agreed that He would hear the prayers of His people toward this father/son House and forgive (1 Ki. 8:29-30). When the nation wpuld be suffering from the judgments of God because of their sin, the people could pray, repent and turn back to the LORD in this House, and be forgiven (v. 33-40). When a foreigner "has come from a far country for Your name's sake...and prays toward this temple, hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You that all peoples of the earth may know Your name and fear You, as do Your people Israel, and that they may know that this temple which I have built is called by Your name." (v. 41-43). Solomon prayed: "For whatever sickness, enemy, or plague there is; whatever prayer, whatever supplication is made by anyone, or by all Your people Israel, when each one knows the plague of his own heart, and spreads out his hands toward this temple: then hear in heaven Your dwelling place, and forgive, and act, and give to everyone according to all his ways, whose heart You know (for You alone know the hearts of all the sons of men)...". (v. 37-39). This father/son-Father/Son House, and the prayers of the son, Solomon in his father's place, brought new revelation to the previous pattern of the tabernacle of God, and the House became "a house of prayer for all nations", guiding future prophecy, and vehemently defended by the Son of God, Jesus (see Isa. 56:6-7/Mt. 21:12-13, Mk. 11:15-18, Lk. 19:45-48, Jn. 2:13-16). This Father/Son House was about more than a "religious" relationship with God, and represented the pattern of refuge and hope for the whole world, a picture of the exodus from sin that the Father provided through His Son, Jesus. Jesus spoke about the Father-Son House to His disciples: "Let not your heart be troubled: you believe in God, believe also in Me. In My Father's house are many mansions. If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also." (Jn. 14:1-3). Not only did Jesus speak about this Father-Son House, but we see a further revelation that this House is meant to hold all of us, and this House is directly connected to the return of Christ for those who belong to Him! Now it is a living House, made of living stones which are all those who have been joined to the Father and the Son. If you would like to know more about this House of the name of the LORD, you can join me in my prayer: "Our Father, I thank You for the gift You gave to Israel, and all nations, which is Your House, built from the revelation and pattern of Father and Son, who are joined inseparably together. It is a House of prayer, repentance, forgiveness and return to the LORD for everyone. It began with a t'rumah offering, a freewill offering lifted up, and stands today based upon that same offering - the sacrifice of Your Son, Jesus. You have built a spiritual house made of living stones, the people called by your name. Help me to learn more about Your House through the teaching of Your Holy Spirit as I open Your Word. I give You thanks, Father, and I give thanks for Your Son, and ask these things in His name, Jesus. AMEN."

Image

This week's sabbath reading is titled Mishpatim, meaning judgments or ordinances from Exodus chapters 21 through 24, but a look at the Hebrew meaning of the word tells us much more. Mishpat and its root sapat mean "judgment, ordinance, lawful, execution of judgment", as we would expect. However, it also means "manner, cause, worthy, fashion, custom, discretion, measure, as well as justice, right, rectitude as attributes of God and man. It means to condemn and punish the guilty at the same time as it means to plead a cause, defend, and deliver, especially regarding the poor and oppressed. We will see in these chapters that the LORD is establishing principles and a character for His people that prallel and converge with His own character and image. These are not just a set of arbitrary, outdated, rules with which to burden man, as some may think, but these mishpatim are for the establishment of an image on earth consisting of God in, and with, His people. When God created man, He created them, male and female, in His/Our own image (Gen. 1:26-28). This primary truth from the beginning has not changed throughout scripture. We will also see from two of the prophets in this sabbath reading, the connection of the formation of this image in His people with the idea of exodus, a Greek-Latin word meaning "the way or road out of", which is the name, and theme of this second book of scripture. The realization of these things in this sabbath reading was very inspiring for me, and I hope it will be for you also. We can see how these commandments in these chapters from Exodus reflect the character of God. Exodus 22:1-9 speaks about how the thief shall be required to restore what has been stolen, from double up to five times the item stolen. The LORD is the foremost Restorer of things lost or stolen: "And the LORD restored Job's losses when he prayed for his friends. Indeed the LORD gave Job twice as much as he had before...Now the LORD blessed the latter days of Job more than his beginning..." (Job 42:10, 12). The LORD promised to restore Israel: "The threshing floors shall be full of wheat, and the vats shall overflow with new wine and oil. So I will restore to you the years that the swarming locust has eaten, the crawling locust, the consuming locust, and the chewing locust, My great army which I sent among you. You shall eat in plenty and be satisfied..." (Joel 2:24-26). The LORD warned His people in this week's sabbath reading not to mistreat a stranger (foreigner), a widow or the fatherless, or He will hear their cries to Him, and His wrath will be poured out upon His people (Ex. 22:21-24). Protecting the stranger, the widow, and the fatherless are part of the LORD's character: "Sing to God, sing praises to His name...a father to the fatherless, a defender of widows, is God in His holy habitation...The LORD watches over strangers; He relieves the fatherless and widow..."" (Ps. 68:4-5, Ps. 146:9, see also Deut. 10:17-18). The LORD commanded His people not to charge interest or keep security, such as keeping a man's covering garment as security, in making loans to their brethren (Ex. 22:25-27). It is the character of the LORD to give without the expectation of repayment: "What shall I render to the LORD for all His benefits toward me?" (Ps. 116:12). Jesus, in expressing the image of divinity, said: "If anyone wants to sue you and take away your tunic, let him have your cloak also...Give to him who asks you and from him who wants to borrow from you do not turn away." (Mt. 5:40, 42). In Ex. 23:1, 6-8 from our sabbath reading, the commandment is given to God's people not to circulate a false report, and not to be an unrighteous or false witness. The LORD speaks in scripture of the absolute reliability of His true report (Isa. 53:1), and the value of His true witness regarding His Son, Jesus (Jn. 5:37). The truth of God, or His judgments, and of His witness can also be found in Ps. 119:160, 2 Sam. 7:28, Ps. 19:9, and Rom. 3:3-4 to give just a few additional examples. The LORD wants those who belong to Him to keep truth in justice, because God is truth, as is His justice. In Ex. 23:8, God commands His people not to take bribes in the same way that He does not take bribes (2 Chron. 19:7, Deut. 10:17). God's people are not to show partiality against the poor in justice (Ex. 23:3, 6), just as God does not show partiality: "For the LORD your God is God of gods and LORD of lords, the great God, mighty and awesome, who shows no partiality nor takes a bribe." (Deut. 10:17, see also Rom. 2:11). God's people are not to participate in an injustice against someone because he is an enemy (Ex. 23:4-5). In describing the divine character, Jesus said: "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 the sun rise on the evil and on the good, and sends rain on the just, and the unjust." (Mt. 5:44-45). In another commandment the LORD says: "...do not kill the innocent and righteous..." (Ex. 23:7). This is one of the things that God hates (Prov. 6:16-19). Judgment would come to Israel because their hands were covered with innocent blood (Isa. 59:3, Ezek. 22-27). God does not shed innocent blood - He avenges it (see Rev. 6:9-11, Ps. 106:37-42). In these chapters from Exodus in this week's sabbath portion, God commanded that controversies in justice be brought before the judges to be decided (see Ex. 22:8-9). The Hebrew word used here for "judges" is elohim, which is the very name of God, Himself. God is teaching His people His Word and principles to conform them to His own image and name. We know this in the New Testament as Paul wrote that the church was to grow into "a perfect man, to the measure of the stature of the fullness of Christ." (Eph. 4:13), and again he wrote that we have been predestined by the Father "to be conformed to the image of His Son...these He also glorified." (Rom. 8:29-30). In another place in scripture God tells His people: "Be ye holy as I am holy" (Lev. 19:1-2, 1 Thess. 4:6-7, 1 Pet. 1:15-16), and "Therefore you shall be perfect, just as your Father in heaven is perfect." (Mt. 5:48). We don't change ourselves into this same holy and perfect image, however. The Word of God changes us (see Rom. 12:1-2). We learn from this sabbath's reading that there is another necessary element to being conformed to, and united with, God and His likeness. Previously in our scripture reading, only Moses could be enveloped in the presence of God, thereby becoming the intermediary between God and His people. In Exodus 24, an amazing event occurred: "So Moses came and told all the people the words of the LORD and all the judgments (mishpatim- see above). And all the people answered with one voice and said, 'All the words which the LORD has said we will do.' And Moses wrote all the words of the LORD. And he rose early in the morning, and built an altar at the foot of the mountain, and twelve pillars according to the twelve tribes of Israel. Then he sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half the blood and put it in basins (agan/nagan - basin, cup, goblet, bowl (as pounded out hollow), a laver, a trough for washing/to pound, to strike strings of an instrument, to thrum or beat a tune with the fingers), and half the blood he sprinkled on the altar. Then he took the Book of the Covenant and read it in the hearing of the people. And they said, 'All that the LORD has said we will do, and be obedient.' And Moses took the blood and sprinkled (zaraq - sprinkle, scatter, here and there) it on the people, and said, 'This is the blood of the covenant (see Lk. 22:14-20, which also refers to the presence of the cup, the twelve apostles, and the meal) which the LORD has made with you according to all these words.' Then Moses (meaning drawn out of the water, rescued, pull out) went up, also Aaron (meaning light bringer), Nadab (meaning willingly offered, offer freely, offer self, volunteer), and Abihu (meaning "he is my father"), and seventy (see Lk. 10:1) of the elders (zaqen - ancient) of Israel, and they saw the God of Israel. And there was under His feet as it were a paved work of sapphire stone (see Ezek. 1:25-28), and it was like the very heavens in its clarity. But on the nobles of the children of Israel, He did not lay His hand. So they saw God and they ate and drank." (Ex. 24:3-11). They saw God. Scripture doesn't say that they saw the glory of God on the mountain, but that they saw God. How is this possible? The New Testament reveals this mystery, and gives us the other necessary component to the image of God joined with man: "And of His (Christ's) fullness we have all received, and grace for grace. For the law was given through Moses, but grace and truth came through Jesus Christ. No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him." (Jn. 1:16-18). In another place Jesus said: "It is written in the prophets, 'And they shall all be taught by God.' Therefore everyone who has heard and learned from the Father comes to Me. Not that anyone has seen the Father, except He who is from God; He has seen the Father." (Jn. 6:45-46). In a third place, it is recorded: "Jesus said to him (Thomas), 'I am the way, the truth, and the life. No one comes to the Father except through Me. If you had known Me you would have known My Father also; and from now on you know Him and have seen Him." And Philip said to Him, 'Lord, show us the Father, snd it is sufficient for us.' Jesus said to him, 'Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, 'Show us the Father?" (Jn. 14:6-9). In Exodus 24, the sprinkling from the basin of the sacrificial blood of the covenant upon the people, manifested the presence of the Messiah, Jesus, who said, "He who has seen Me has seen the Father." There are just too many parallels to the revelations found in the New Testament in this mysterious account in Ex. 24 to be ignored. An additional point of interest regarding these verses from Ex. 24 above is that an aleph-tav is connected to the name of God, Elohim, as it was written in Hebrew: "So they saw Elohim-aleph tav..." (v. 11). Jesus specifically referred to Himself as Aleph=Tav, which are the first and last letters of the Hebrew alphabet, when He called Himself "the Alpha and Omega (translated into the Greek), the First and the Last, the Beginning and the End" in Revelation. From this sabbath's reading, two prophets prophesied of the removal from His people of the exodus provided by God as they broke the same mishpatim, or judgments, as those that were delivered to His people in Ex. 22 and 23, which they declared they would do. They broke from His Word, and His justice, which is established from His own character and Person. They broke their oneness with His image or likeness, so they broke with His exodus, ("the way or road out of"). Jeremiah wrote that King Zedekiah and all of the people had made a covenant to set at liberty all of the Hebrew brethren who had been kept as slaves, and they let them go (Jer. 34:8-10). Then they changed their minds and brought all of the former Hebrew slaves back into slavery (v. 11). Through Jeremiah, the LORD condemned them for breaking the words given to them through Moses (v. 12-16). So the LORD promised that He would give liberty to those things that would come to bring destruction to His people: the sword, pestilence, famine, and conquering (v. 17). The prophet Amose wrote the Word of the LORD against His people as they broke the mishpatim given by Moses in this week's sabbath portion: they trod down the poor with taxes, they afflicted the just and took bribes (Amos 5:10-13). Their empty sacrifices would not deliver them, because they would not be accepted by God (v. 21-23). Destruction, wailing and very deep darkness would come upon them (v. 16-20). In His people, the LORD expects to see Himself, as He said: "But let justice run down like water, and righteousness like a mighty stream", as He told His people: "Seek Me (davas - seek, search, follow in pursuit or search) and live...Seek the LORD and live..." (v. 4, 6). His mishpatim are not to burden or constrict us, but to develop us into His image, as He determined for us from the beginning. If you would like to learn more about being conformed to God's image, you can pray with me: "Heavenly Father, You gave us Your mishpatim, Your judgments and ordinances, as one of the ways for me to be conformed to Your image. You gave me the blood of Your Son as a willing sacrifice so that I may see God. Conform me to the image of Your dear Son by His blood, and wash me with the water of Your Word (Eph. 5:26, and 1 Jn. 5:6). By Your Holy Spirit, let Your Word be written in my heart, so that I may be changed, and let Your exodus, "the way out of", be manifested in my life. I ask these things in Jesus' name. AMEN."

Yitro

This week's sabbath Torah reading from Exodus chapters 16-20 is titled Yitro/Yeter/Yatar, or "Jethro", and means "his abundance, rope, tent cord used to fasten tent curtains to stakes, exceeds measure or limit,remainder, excellence/remnant, more, other part, cord/to preserve alive, left over, excess". When we envision a tent as a dwelling, although the tent cord is outside the structure of the tent, it is essential in securing the tent walls to the stakes in the ground. The tent cords "exceed the structural limit" of the physical tent. Sometimes we limit whom we think are the designated people of God, however, God may have different ideas. When Moses fled Egypt after killing a cruel slave overseer, he found refuge in the tent of Jethro, as well as marriage to one of Jethro's daughters. They became part of one another's families through the covenant of marriage. Jethro was Moses' father-in-law, or hatan in Hebrew, which has an interesting meaning: "law, mariages, join in affinity, to contract affinity by marriage, bride's father, joined together by a common bond, to provide a nuptial feast, circumcision, place of circumcision, a word used for the festival of circumcision that was applied to that of a marriage also". We see this same mysterious connection between marriage and spiritual circumcision as Paul wrote to the Corinthians: "...For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy." (1 Cor. 7:12=14). With this kind of sanctification within marriage-circumcision, Paul urged spouses who were believers not to divorce unbelieving spouses. In these current times, we have lost a great deal of Godly knowledge concerning marriage, haven't we? In a previous sabbath reading portion, we read: "Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian. And he led the flock to the back of the desert, and came to Horeb, the mountain of God." (Ex. 3:1). Jethro's flock was not an ordinary flock. It was an "aleph-tav" flock in the written Hebrew. Jesus identified Himself as the Aleph-Tav, or the Alpha and Omega in Greek, four times in the Book of Revelation. Moses brought this aleph-tav flock of Jethro's to the mountain of God. Not only was this the aleph-tav flock, but they were brought to "the back of the desert" or ahar, meaning the "afterwards of time, to be after". This flock was brought to the mountain of God at a later time. As believers in Christ, we also became connected to the household of God "afterwards in time" through Jesus Christ. The Gospel of salvation is to the Jew first (proton - first in time, place, order or importance in any succession of things or persons), and also (kai - then, and, too, cumulative) the Greek (see Rom. 1:16). I believe that the aleph-tav flock of Jethro, who was not a Hebrew, prophesied of the Gentile flock who would come to a later knowledge of God through Christ. Jesus spoke of being the Shepherd of sheep in other folds of which his disciples were unaware: "And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one Shepherd." (Jn. 10:16). Yitro, or Jethro, was from Midian, and not a Hebrew. However, as a "tent cord", he was connected to "the tent" of Israel as a necessary part. Later, in the Book of Judges, Ja-el, the wife in a family from the same tribe as Jethro, would kill with a tent peg or tent stake the general of an oppressive enemy army which had taken control over Israel. (Judges 4:17-21). This tribe of Jethro's, and later Ja-el's, the Kenites, were descendants of Cain, the son of Adam who killed his own brother Abel, yet Jethro and Ja=el were chosen by God to play a role in two different types of exodus from oppression of the Israelites. From this sabbath's reading in Ex. 18, Jethro had heard the reports of what the LORD had done for the Israelites, even bringing them out of Egypt, and went to seek out Moses where the Israelites hd camped in the wilderness at the base of the mountain of God to ask him about it (Ex. 18:1, 5). Moses told his father-in-law all that the LORD had done to deliver His people, and Jethro rejoiced, blessed the LORD, worshipped the LORD with a burnt offering and sacrifices (before the Law was given), and declared: "Now I know that the LORD is greater than all the gods; for in the very thing in which they behaved proudly, He was above them." Then Aaron and the elders of Israel came to eat bread with Moses' father-in-law (see hatan above) before God (Ex. 18:9-12). They had communion together, a covenant meal. Jethro would also give Moses wise advice concerning the judging, or the settling of disputes, among the population of hundreds of thousands of Israelites (Ex. 18:13-23). Jethro's advice to Moses forms the basis for how governments are able to administrate even today. From a previous sabbath reading, we discovered that Jethro's other name in scripture was Reuel (Ex. 2:18), meaning "friend of God". There is a scripture describing a friend who sticks closer than a (blood) brother (Prov. 18:24). This was Jethro also. God called Abraham His friend too (2 Chron. 20:7, Isa. 41:8, James 2:23). This kind of friendship has a special place in the heart of God. Believe it or not, Jethro had a third name! This name was Hobab/habab/haba, meaning "cherish, love fervently, to hide as in the bosom/breathe upon as being close to/to hide, secretly held) mentioned in Judges 4:11 and Num. 10:29-32. With his three names, Jethro brings to my mind the Trinity of Father (Abundance, Exceeds measure or limit, Excellence) , Son (Beloved, cherished and hidden), and Holy Spirit (Friend and Comforter). In Num. 10:29-32, Moses begs his father-in-law to travel with the Israelites through the wilderness "...that thou mayest be to us instead of eyes...And it shall be, if you go with us - indeed it shall be - that whatever good the LORD will do to us, the same we will do to you." Jethro became an essential part of the exodus, a Greek-Latin word meaning "the way or road out of". We can't always assume that we know all of the friends of God that are deeply loved, and kept hidden in His bosom. Jesus said, "...he who is not against us is on our side" (Mk. 9:38-41). I am convinced that God still has these seemingly unlikely cherished friends whom He keeps close to Him, hidden in His bosom, and unrecognized by us. We see this again in other portions of this sabbath's readings. Isaiah had a vision of the Lord in His heavenly temple. He saw and heard the seraphim (sarap - fiery, burning, poisonous serpents, to burn up, kindled, utterly, to cause to burn, to absorb with fire) angels crying to each other: "Holy, holy, holy, is the LORD of hosts; the whole earth is full of His glory." (Isa. 6:1-3). The glory of the LORD is not confined to His tent/tabernacle/temple in Isaiah's vision, but it has exceeded those limits (see the meaning of Yitro/Jethro above) to include the whole earth. Considering the meaning and description of these angels, above, I'm not going to argue with them! In another sabbath portion, the LORD calls to Jacob, or Israel, and his descendants to be brought back from all directions, and adds: "Everyone who is called by My name, whom I have created for My glory; I have formed him, yes, I have made him." He calls out "the blind people who have eyes", and "the deaf who have ears", and let all nations be gathered together...let them hear and say, 'It is truth.'". (Isa. 43:5-9). The word "everyone" is used in these verses. It is the Hebrew word kol/kalal, and means "everything, all, whole, whosoever, whatsoever, totality, any number, as many as, all the earth, the whole flock/made perfect, to complete, to crown, nuptials, crowning of a bride". Believers in Christ should be able to see themselves clearly in the meaning of "everyone" used here. In the last portion of this sabbath's reading that we will look at here, there is a revival of the Word of God among the Israelites who returned from Babylonian captivity. The people, gathered together as one man, asked Ezra the priest and scribe to read the Book of the Law of Moses to them. The assembly was described as the men and women, "and all who could hear with understanding...who could understand" (Neh. 8:1-3). The people were assembled in front of the Water Gate. The Water Gate and its nearby tower, located on the eastern side of Jerusalem, were believed to have been added later to the original footprint of the walls of the city. The Gate's purpose was to not only bring more water into Jerusalem, but to provide water from the Gihon (Gihon/giah - bursting forth/come forth, bring forth, like a child brought forth from the womb) River to the outlying population - to those beyond the limit of the original walls of the city. As we have seen in this sabbath reading, Jethro and others, named and unnamed, have a special place in the heart and plan of God for His people, and play an important role in their exodus, meaning "the way or road out of" Egypt and other oppressive situations. There are "friends of God" still, I am convinced, who play a role in the plans of God, until "the whole earth is filled with His glory". They may appear to dwell outside the tent of God's people, but as "tent cords", they are also part of the dwelling that continues to stand against the winds and the rains. The LORD gave a wonderful prophecy to Isaiah for the barren woman who has no children: "Enlarge the place of your tent, and let them stretch out the curtains of your dwellings; Do not spare; Lengthen your cords, and strengthen your stakes. For you shall expand/break forth to the right and to the left, and your descendants will inherit the nations, and make the desolate cities inhabited." (Isa. 54:2-3). If you would like to understand more about these "other sheep", as Jesus called them, which also includes ourselves, you can pray with me: "Father, You have cherished friends hidden in Your bosom whom You have called to serve Your will, and to be a benefit to Your people. They may appear to me to be beyond the limit of Your dwelling, but Your dwelling exceeds all limits. You have told me to lengthen my tent cords, and to enlarge the place of my tent. Teach me Your Word, not by my own understanding and perception, nor by tradition, but by the Spirit of Truth, the Holy Spirit, who guides me in all of Your truth. Let me join in Your call to "everyone" to be brought back to Your dwelling place. I ask these things in Jesus' name. AMEN." **There is a free ebook now available that was written by a well-respected author on the subject of the fascinating Shroud of Turin titled: "The Shroud of Turin- A Perfect Summary". You can get this free ebook by going to www.TheShroudofTurin.org/freebook.**

Remember

The sabbath readings continue in the Book of Exodus, and as we have found out, the word exodus is a Greek-Latin word meaning "the way or road out of". In the Book of Exodus, the LORD miraculously leads His people in the way out of the bondage of Egypt. We will see another element of exodus, valid both then and now, in this week's reading. The title of this sabbath's reading portion is B'shallach, which means "when he let go", and refers to Pharaoh having finally agreed to allow the Israelites to leave Egypt. The Torah portion of this sabbath's reading covers Exodus chapters 13 through 16. Egypt had just been through the terrible tenth plague, the death of the firstborn (Ex. 12:29-32). Israel had been spared from this plague by the blood of an unblemished lamb applied to their doorposts and lintels, which is called the LORD's Passover (Ex. 12:21-27). Not only did Passover involve the blood of the lamb, and its complete consumption, but it also included the eating of unleavened bread. This also became an appointed Feast of the LORD to be told to, and remembered by, all future generations (Ex. 12:15-17). The Feast of Unleavened Bread is to last seven days. The unleavened bread was to be a sign before Israel's eyes always, even taking a prominent position in the Holy Place of the tabernacle, and in the two temples that would come later. The phrase "unleavened bread" in Hebrew is the word massa/masas, meaning "without leaven, something greedily devoured for sweetness, sweetness (not soured or bittered with yeast), specially sweet, to draw out or suck out with pleasure as one would with a sweet like milk, sweet and pleasant to the taste". There is a scripture that says: "The Angel of the LORD encamps all around those who fear Him, and delivers them. Oh, taste and see that the LORD is good; Blessed is the man who fears in Him!" (Ps. 34:7-8). We are to know the sweet, good taste of the LORD. What is the nature of this sweetness found in the bread of Passover? Jesus solved the mystery of the unleavened bread as He observed the Passover meal with His disciples before His death. He took the unleavened bread of the Passover "...gave thanks and broke it, and gave it to them, saying, 'This is My body which is given/broken for you; do this in remembrance (anamnesis/anamimnesko - remembrance, recollection, call to mind, admonish, weigh well and consider, put in mind) of Me." (Lk. 22:19, 1 Cor. 11:24). As the LORD led the Israelites out to the border of Egypt by a pillar of cloud by day, and a pillar of fire by night (Ex. 13:21), there was no mistaking His presence with them. It may surprise us to find out that the LORD purposefully led His people into a "dead end". They ended up positioned within three fortified cities of Egypt: Pi Hahiroth ("the mouth of caverns"), Migdol ("fortified tower"), Ba'al Zephon ((sacred to the lord destroyer"), and the Sea (roar") before them, making four obstacles. The LORD did this in order to cause Pharaoh to believe that the Israelites were trapped because of their unfamiliarity with the wilderness territory, and consequently chase after the "helplessly" trapped Israelites. The LORD said to Moses to tell the children of Israel: "For Pharaoh will say of the children of Israel, 'They are bewildered by the land; the wilderness has closed them in.' I will harden Pharaoh's heart, so that he will pursue them; and I will gain honor over Pharaoh and over all his army, that the Egyptians may know that I am the LORD. And they did so." (Ex. 14:1-4). Though there appeared to be four immovable obstacles around and ahead of the Israelites, the LORD previously repeated four times that they were to remember and pass to their children the knowledge that He had delivered them out of bondage by His "strong hand" and "strength of hand" (Ex. 13:3, 9, 14, 16), even telling them regarding this knowledge: "It shall be as a sign on your hand, and as frontlets between your eyes..." (v. 16). As the Egyptian army advanced to the location of the Israelites, who were facing the Sea, the Israelites began to panic (they had forgotten to remember already!) and God commanded: "...Tell the children of Israel to go forward (v. 15)." Go forward?! Into the Sea?! However, as we know, the LORD instructed Moses about how he was to divide the waters of the Sea (Ex. 14:16, 21-22). As the Israelites crossed the dry land of the sea bed after the waters were divided, the Egyptians who chased them did not make it across before the waters closed over them. The LORD had caused their chariot wheels to fall off in the middle of the crossing. The stuck Egyptian army drowned in the returning waters (Ex. 14:24-29). The same "way or road out of" bondage for the Israelites through the roaring Sea, became the road or way into death for their oppressors as they tried to follow. The Israelites saw miracle upon miracle as the LORD delivered them out of the bondage of the Egyptians. As they crossed to the other side of the Sea, Moses and the Israelites sang a song of praise, but also a song meant for remembrance. Several parts of the song will appear many generations later in the Psalms and the Prophets, and into the New Testament. This is one example: "The LORD is my strength and song, and He has become my salvation; He is my God and I will praise Him; my father's God and I will exalt Him." (Ex. 15:2, Isa. 12:2, 25:1). However, the song of Moses did not just celebrate an accomplished miracle of God, but it also contained prophetic events. The defeat of Canaanite nations, which the Israelites had not yet encountered, were included (v. 14-16). The knowledge that the LORD was not only leading them to a land promised to Abraham, Isaac, and Jacob, but to a holy habitation in God: "You in Your mercy have led forth the people whom You have redeemed; You have guided them in Your strength to Your holy habitation...You will bring them in and plant them in the mountain of Your inheritance, in the place, O LORD, which You have made for Your own dwelling, the sanctuary, O LORD, which Your hands have established. The LORD shall reign forever and ever." (v. 13, 17-18). Not only could this be referring to the tabernacle and temples yet to be built, but this moreso refers to a dwelling and sanctuary of God, built, not with human hands, but with God's own hands. We see this revelation taught in the New Testament also (Acts 7:48-50, Acts 17:24-25, 2 Cor. 5:1-3, Heb. 11:9-10). Remembering the mighty works of the LORD is not only about the past, but carries within it the proclamation of the future, and eternity. Sometimes our understanding limits this power and importance of "remembering". Our exodus today is empowered in part by our remembrance of the exodus from the past. We have another example of an exodus from this week's sabbath reading, and the important part that remembering played in it. From Judges 4 and 5, Israel is delivered from their enemy's oppression by King Jabin of Canaan and his general, Sisera (meaning "battle array, a field of battle"). This enemy had been allowed to overcome Israel in the first place because Israel "had done evil in the sight of the LORD" (Judges 4:1-3). The prophetess/judge Deborah later described that "evil": "They chose new gods; then there was war in the gates; not a shield or spear was seen among forty thousand in Israel." (Judges 5:8). They had forgotten their God, and these new gods had so deceived them with a false sense of security that they had dis-armed themselves. The deliverance of the LORD would come through two women this time. The first woman, as mentioned above, was the prophetess and judge, Deborah. She is strangely described in scripture. She sat under the palm tree (tomer - palm tree, post, column) of Deborah in Ephraim, meaning doubly fruitful from the root word Ephrath which is another word for Bethlehem. Deborah was the wife (issa - wife, woman, married) of Lapidoth, whose name means "torches, lamp, to shine, flame". As written in the Hebrew, the word for wife or woman, issa, is repeated twice in this verse as "issa Deborah issa Lapidoth". In her song of victory, Deborah describes her calling this way: "Village life had ceased in Israel, until I Deborah, arose, arose a mother in Israel." (Judges 5:7). Again, in Hebrew but also in English, a word is repeated: arose (qum - raise up, be raised up, establish, confirm, be proven, set, fixed, again). In the Hebrew it is "qum Deborah qum". Deborah, because of the special use of Hebrew words concerning her, sounds to me like a New Testament kind of prophet and judge who had been set in the time of the judges for the purpose of deliverance. In another verse of her song (Judges 5:9), Deborah said that her heart (leb/lebab/labab - heart, mind, understanding, soul, seat of emotions, passions and courage, knowledge, reflection, memory) is with the haqaq (cut, cut into, strike with a sword, stamp violently, encounter violently, to beat, engrave letters, carve out a sepulchre, law giver, leader, sceptre), who offered (themselves) willingly ((nadab - freely, willingly offer, given willingly). Again, from the meanings of these words, Jesus, beaten violently, cut with whips, who willingly gave His life, comes to mind as the place where Deborah has placed her heart (see Jn. 10:11, 17-18). Her husband was a "Lamp", and she sat under a tree (column), which reminds me of the cross. Deborah said that she was raised up to be a "mother" in Israel" in the verse above. Mother is the Hebrew word em, which means mother, but also means "point of departure or division, "mother of the way", a parting of the road, a great and leading city". Being a "point of departure", a "mother of the way", she established a road for a different kind of exodus from oppression. In her song, Deborah orders all judges in Israel: "Speak...you who sit in judge's attire, and who walk along the road...among the watering places, there they shall recount/rehearse (tana - tell agsin, celebrate, commemorate [officially remember and give respect], distribute gifts) the righteous acts of the LORD..." (Judges 5:10-11). The judges were to bring to remembrance to Israel all of the righteous acts of the LORD on behalf of His people. As well as remembering the events of that battle, Deborah concludes her song prophetically: "Thus let all Your enemies perish, O LORD! But let those who love Him be like the sun when it comes out in full strength." (v. 31). Jesus also said this many generations later: "Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears, let him hear!" (Mt. 13:43). This week's sabbath reading concludes with Psalm 78. In it the psalmist repeatedly states the necessity of remembering the works of the LORD: "...our fathers have told us. We will not hide them from their children, telling to the generation to come the praises of the LORD, and His strength and His wonderful works that He has done...That they should make them known to their children...that they may set their hope in God, and not forget the works of God, but keep His commandments." (v. 4-7). Sadly, the Psalm continues by speaking of those who saw these wonderful works that we have read about above, but "forgot His works and His wonders that He had shown them...They did not remember His power: The day when He redeemed them from the enemy..." (v. 11-42). We do not want to be a people who forgets; a people who have experienced the wonderful works of the LORD, but then are turned away by new cares, fears, desires, and events, and forgetting an essential part ot the exodus then and now - to remember. If you would like to learn more about our own way or road of exodus in the LORD, you can join me in my prayer: "Heavenly Father, I remember how You delivered Your people out of bondage and the oppression of enemies by the work of Your strong hand. I will recount and rehearse these paths of deliverance again and again, so that when trying circumstances arise in my life that are meant to tempt me to forget, I will instead be prepared, believing, and following the way and the road out of the house of bondage. I will prepare my children in the same manner, telling them about the miracles of deliverance that you have done. I remember Your Son, who was and is our deliverance. I remember the Holy Spirit, who has been my pillar of cloud by day, and my pillar of fire by night. I remember and praise You in the name of Jesus. AMEN." **There is a free ebook now available that was written by a well-respected author on the subject of the fascinating Shroud of Turin titled: "The Shroud of Turin- A Perfect Summary". You can get this free ebook by going to www.The ShroudofTurin.org/freebook.**