TheVulnerable

The title of this week's Sabbath reading portion is Ki-Teitze, or "When you go out" in English, and covers Deuteronomy chapters 22 through 25. The title is taken from Deut. 21:10: "When you go out to war against your enemies...". However, this Sabbath portion has almost nothing to do with war, so why was that verse chosen by the Holy Spirit to title this Sabbath portion? We'll hopefully see something special about it. Much of this reading portion from the Torah deals with kindness and morality. When we consider it, though, morality at its root is based in kindness. Immoral thoughts and behavior debase the human body, soul, and spirit with its unkindness. Immorality cuts and slashes at the very core of the individual, and serves the dying flesh rather than God. As we begin our reading, the LORD tells His people that "they must not hide themselves" on the occasion when a kind act should be shown to a neighbor (Deut. 22:1-3). The LORD then says to His people through Moses: "You shall not see your brother's donkey of his ox fall down along the road, and hide yourself from them; you shall surely help him lift them up again (qum - rise up, be raised up, to raise up, fulfill, establish)." (v. 4). Both the donkey and the ox are beasts of burden. They either carry or pull the burden so a person does not have to do it. The donkey is hamor/hamar, which means "troubled, be in turmoil, red, to seal up or cover up with pitch, to glow with redness" The covering of pitch in the meaning of the Hebrew, reminds me of the sealant used on Noah's Ark. This is where we get our meaning behind "atonement", which is the covering of blood for the remission of sin. The ox is the Hebrew word and root sor/sur, which refers to strength and boldness, as well as to travel, to go, and to turn. Paul compared to oxen those who ministered the Gospel to others. He even said that it is not for the oxen's sake that it is mentioned in the law of Moses (see 1 Cor. 9:8-12, 1 Tim. 5:17-18). A simple kindness shown to a neighbor has even more far reaching significance in the Spirit. Jesus said that when anyone does a kindness for one who belongs to Him, you are doing Him the same kindness (Mt. 25:31-46). And here in the law, we see the far reaching fruit of kindness that Jesus taught. In this reading portion, the law of Moses speaks of those who do kindness to someone who is beholden to you, that one will bless you :and it shall be righteousness to you befote the LORD your God." (Deut. 24:10-13). In the opposite manner, if you do not show justice and kindness to someone who is dependent upon you, if that person then cries out to the LORD against you, it will be sin to you. (Deut. 24:14-15). The LORD observes how we treat those who are in a more vulnerable circumstance or position, than we are. There is another group mentioned for special consideration and purposeful kindness in this Sabbath reading, and also previously in the law. These three are repeatedly mentioned together: the stranger, the fatherless, and the widow (Deut. 10:17-19, 14:28-29, 16:11-12, 14, 24:17-22, 26:12-13). In these various verses, the LORD told His people to show kindness to this group of three because He, God, loves them. He said to bless them so that all the work of our hand would be blessed as a result. He even told His people to share the tithe of the third year increase with this group as well as with the Levite (Deut. 14:28, 26:12). Previously, the LORD had specified that the tithe belongs to the LORD (Lev. 27:30), and was to be given to the Levite because this would be their inheritance (Num. 18:21-28). Yet, this group of three, the stranger, the fatherless, and the widow, were also to be given a share of the tithes from the third year increase of all. This group of three was to have a part in the third year priestly portion. This all is very unusual, so we have to pay attention, and ask, "Why?" There are many pitiable, sick and needy people to whom kindness can be shown, so why does the LORD put such emphasis on the stranger, the fatherless, and the widow specifically? One answer may be found in the meaning of the Hebrew words and roots used for each. If we look at the meanings of the Hebrew in English, this is the picture of the three that is formed for us: "stranger, one living out of his own country (see Jn. 8:23), stand in awe, afraid, dread (see Lk. 23:41-44), turn aside from the way (see Isa. 53:6), gathered together/orphan, lonely (see Mk. 1:35, Lk. 22:41), bereaved of a father (see Isa. 53:4, Ps. 22:1, Mt. 27:45-46/Mk. 15:34)/desolate house, desolate palace, a state bereft of its king (see Mt. 23:37-39), solitary, forsaken (see Isa. 53:3), discarded, dumb mute, put to silence, tie fast or bind the mouth, simile of the silence of a sheep led to slaughter". The Hebrew root word, alam, connected to the word "widow", refers to being silenced like a sheep is silent when led to slaughter. Isaiah also refers to this when prophesying of the Messiah, which is Jesus, who will die for the transgressions of others: "He was oppressed and afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth." (Isa. 53:7). We also know that Christ was identified several times as "the Lamb", and "the Lamb of God" (Jn. 1:29, 35-37, Rev. 5:4-14, 13:8, 1 Peter 1:19-20). It is interesting to know that when sheep are sheared and when they are slaughtered, they are leaned on their hip or haunch. They then become silent and docile in something that is called "tonic immobility". The scripture notations above all refer to a prophecy concerning the Messiah, particularly from Isa. 53, or a specific fulfilment during the ministry of Jesus. To me, the fact that these three persons, the stranger, the fatherless, and the widow, also are allowed to receive a portion of the priestly tithe (Jesus is our High Priest - see Heb. 7:26, 8:1-2), gives us another prophetic promise of Christ within the law of Moses, who was called "the prophet of God" like none other since (Deut. 34:10-12). In another reading portion from this week's Sabbath, Ki-Teitze, or "When you go out (to war)", Isaiah 54 has a powerful prophetic word from God for "the widow". Not only is the LORD prophesying to a widow, but a barren widow, which makes the widow's situation even more vulnerable to rejection (v. 1-4). Not only will the barren widow bare more children than a married woman, but her husband will be the LORD, Himself, the Redeemer. The widow was forsaken and refused, but the LORD will show "everlasting kindness" in His mercy, and His kindness shall not depart from the widow, nor His covenant of peace. He will beautify the formerly barren widow with precious jewels, and in righteousness (v. 11-14). It is the awesome kindness of God that accomplishes this. This is also speaking of the redeemed people of God, both Jew and Gentile: redeemed by the blood of the Lamb (1 Pet. 1:18-19), who was led to slaughter in silence. In another portion from this Sabbath, Jer. 22, the Word of the LORD is delivered to the King of Judah, who is occupying David's throne, but he is not a just king as his father, Josiah, had been: "Thus says the LORD: 'Execute judgment and righteousness, and deliver the plundered out of the hand of the oppressor. Do not wrong, and do no violence to the stranger, the fatherless, or the widow, nor shed innocent blood in this place...But if you will not hear these words, I swear by Myself', says the LORD, 'that this house shall become a desolation (see above in the Hebrew meaning under "stranger, fatherless, and widow").'" (Jer. 22:3,5). Josiah's son, Shallum/salam (meaning retribution, fee, reward, make an end of), the king of Judah, was then judged by the LORD: "Your eyes and your heart are for nothing but your covetousness, for shedding innocent blood, and practicing oppression and violence." (v. 17). The LORD said that this king would die in captivity, and never see his homeland of Judah again (v. 11-12). By greed he ruled unjustly, and took advantage of the vulnerable, those weaker than he was (v. 13). Even when we "go out to war", we are still to remember God's special love for, and commands regarding the vulnerable, whom He loves, for the vulnerable are under the spiritual identity of "the stranger, the fatherless, and the widow", which is Messiah/Christ Jesus and His gathered people. In another portion from this Sabbath, Proverbs 30:4, we read these questions being asked by Agur (meaning "gathered (see above Hebrew meaning under stranger, fatherless, and widow), assembler, to gather in, to harvest, to collect"), the son of Jakeh (meaning "blameless, obedient, pious"): "Who has ascended into heaven or descended? (see Eph. 4:9-10). Who has gathered the wind in His fists? Who has bound the waters in a garment? (see Mark 4:35-41). Who has established all the ends of the earth? (see Acts 1:6-8, Acts 13:47-48). What is His name, and what is His Son's name,if you know?" (see Lk. 1:34-35, Lk. 4:40-41, Jn. 1:48-49). The One (Agur) who harvests, collects and gathers into God's assembled people, is asking if we know the LORD's name, and His Son's name. If you would like to know more about the great kindness of the LORD and His Son, to those who are vulnerable, or if you are in circumstances that have caused you to feel vulnerable, you can pray with me: "Father God, You have great love and kindness for all, but especially towards those who are vulnerable. We are all vulnerable, in need of You, seeking Your forgiveness and favor, and gathered together to You, for we all, like sheep, have gone astray. You have hidden the identity of Your Son, Messiah, Jesus, among the weak and vulnerable represented by the stranger, the fatherless, and the widow. He came to earth as a babe, of the most dependent and vulnerable, yet He was the Word of God in the flesh, filled with grace and truth, of whom You said, "This is My beloved Son". Help me to understand, by Your Holy Spirit, the lovingkindness to be extended to the vulnerable in Your name, and in Your Son's name, Jesus. Lord, I pray for those today who are feeling vulnerable, in dread, rejected, or deserted. Enlarge their dwelling in You, and cover them with Your precious jewels, and pronounce over them: "No weapon formed against you shall prosper", because their righteousness comes from YOU, according to Your Word (Isa. 54:12). I ask these things in the name of Your Son, Jesus, AMEN."

Government

When we think about government today, we think about political parties, political platforms, candidates, campaigns, debates, elections and so on. However, that is not the government that God has ordained and formed for His people. This week's Sabbath reading from Deuteronomy chapters 17 through 20 is titled Shoftim, meaning "Judges". Our first glimpse of the government of God is in Deut. 16:18: "You shall appoint judges (sapat - to judge, govern, vindicate, punish, execute judgment, decide a controversy, contend, defend, plead) and officers (satar - ruler, officer, to write, a scribe, a magistrate) in all your gates, which the LORD your God gives you, according to your tribes, and they shall judge the (aleph-tav/Alpha and Omega, identity of Christ - see Rev. 1:8, Rev. 21:6, Rev. 22:13) people with just (sedeq/sadak - righteousness, righteously, equity, prosperity, deliverance, liberation, welfare, felicity, rectitude, straightness/righteous in conduct and character, justice, cleansed, vindicate from wrongs, save, make righteous, turn to righteousness, to be or to do justly, a just cause, to purge oneself) judgment." As we can see, God's government is not formed based upon personality, popularity, wealth or powerful connections of individuals, but upon Godly character and righteousness. The LORD includes this concept in His name "Just Judge" (Ex. 34:6-5), and His government reflects His name. Just judgment is not only about punishing the guilty, as we often think of it as being, but it is also about pleading the just cause, vindicating the unjustly accused, and the equitable settling of disagreements or controversies. The operation of this kind of government brings forth specific results according to the above meanings of the Hebrew words: make righteous, turn to righteousness, to be cleansed or purged (of unrighteousness), deliverance, liberation, welfare, and felicity or happiness. This is how the LORD wants His aleph-tav/Alpha and Omega people governed. The LORD went on to say of His government: "You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. You shall follow what is altogether just, that you may live and inherit the (aleph-tav/Alpha and Omega) land which the LORD your God is giving you." (Deut. 16:19-20). Previously in Leviticus, the LORD commanded His people in a similar way: "You shall do no injustice in judgment. You shall not be partial to the poor, nor honor the person of the mighty. In righteousness you shall judge your neighbor." (Lev. 19:15). Both the people and the land connected to the Messiah to come, the aleph-tav/Alpha and Omega Jesus, are to be governed in this manner. As we will see, this government IS and WILL BE established. At this time, Moses continued to bring the Word of the LORD regarding His government for His aleph-tav/Alpha and Omega people. The third member of this government is the priest. We have learned previously that the role of the priest is to minister before the LORD in His house, the Tabernacle, by tho furnishings that represent the person of Christ. The priest also receives the offerings to the LORD from His people, and ministers the Blood Atonement for the sins of the people. Now we see the government appointment of the priest: "If a matter arises which is too hard for you to judge...then you shall arise and go up to the place which the LORD your God chooses. And you shall come to the priests, the Levites, and to the judge there in those days and inquire of them; they shall pronounce upon you the (aleph-tav/Alpha and Omega) sentence (dabar - word, thing, matter, utterance, commandment, speak, promise, commune, warn, sing, put to flight) of judgment. You shall do according to the sentence (dabar [see previously] + pe/pa'a - mouth, opening, blowing/scatter to the edges, break into pieces, blow away) which they pronounce upon you in that place where the LORD chooses. And you shall be careful to do all that they order you." (Deut. 17:8-10). What an awesome anointing of the dabar Word in the pe mouth of the government of God! The governments created by men are a pale imitation of this "just judgment" that flows from the government of God among His people. The fourth appointed member of this government of God for His people is the prophet. The Word of the LORD came to Moses for God's people: "The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear...And the LORD said to me...and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him. But the prophet who presumes to speak a word in My name, which I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die." (Deut. 18:15-20). The LORD conceded that His people had asked that the LORD not speak directly to them, because His voice and presence were too overpowering for them (v. 16). Therefore the LORD would speak to His people through the Prophet. The prophet of God is bound (by life or death) to the faithful and true (see Rev. 19:11) declaration of what the LORD has said to His people. The LORD also prophesied to Moses that there would be a fifth member of His government in the future: "When you come to the land which the LORD your God is giving you, and possess it and dwell in it, and say, 'I will set a king over me like all the nations that are around me,' you shall surely set a king over you whom the LORD your God chooses; one from among your brethren you shall set as king over you; you may not set a foreigner over you, who is not your brother." (Deut. 17:14-15). This prophecy indeed came to pass many generations later (see 1 Sam. 8:4, 7, 19-21). But not so fast! There are a few requirements that are necessary to be a king in the government of God. The king is not to multiply horses (warhorses, chariot horses) to himself, or cause God's people to return to Egypt in order to do so. He is not to multiply wives to himself, nor silver and gold. Both of these can compromise a king and corrupt him, causing his heart to turn away from God and God's people (v. 16-17). As soon as the king ascends to the throne, he is to make a (aleph-tav/Alpha and Omega) copy for himself of the Law in the Book of Moses. He is to read this personal copy all the days of his life so that he lives in the reverent fear of the LORD. By not only studying, but also observing the Word of God, it will cause his heart not to be lifted above his brethren. It will also bring him a kingdom and life of longevity. (v. 18-20). In God's government, a king is NOT above his brethren, but humble in the authority which God has given him. Again, the rule of earthly kings throughout history has fallen far short of the righteous standards of the government of God. The rest of the people of God also play an important role in His government of justice. They are called to be witnesses so that justice may be able to prevail. Moses delivered the Word of the LORD regarding witnesses: "One witness (ed/ud - witness, testimony, evidence, recorder/solemnly, testify, charge, affirm, restore, relieve, return, exhort or enjoin solemnly, stand upright) shall not rise against a man concerning any iniquity or any sin that he commits; by the mouth of two or three witnesses the matter shall be established." (Deut. 19:15). A witness not only may testify or bring an accusation against another, but a witness could restore and relieve someone who had been wrongfully accused. The Hebrew letters in the word ed, or witness, are ayin and daleth. The individual meaning of each letter can combine together to mean "the door, path or entrance to seeing and understanding". So important is the value of an upright witness, that the LORD very specifically condemns a false witness: "If a false witness rises against any man to testify against him of wrongdoing, then both men in the controversy shall stand before the LORD, before the priests and the judges who serve in those days. And the judges shall make careful inquiry, and indeed, if the witness is a false witness, who has testified falsely against his brother, then you shall do to him as he thought to have done to his brother; so you shall put away the evil from among you...Your eye shall not pity: life shall be for life, eye for eye, tooth for tooth, hand for hand, and foot for foot." (v. 16-21). In Prov. 6:16-19, the LORD listed a false witness as one of the six things that He hates (sane - hate, enemy, foe, hateful, hatred of God, persons or wisdom, utterly odious). The greatest enemy of God is also a false witness, the Dragon, the Devil, Satan (Rev. 12:10). One of the weapons used to cast down this accuser was the word of the witnesses' testimony, in addition to the blood of the Lamb, and the fact that the witnesses did not love their own lives more than the truth (Rev. 12:11, see also Rev. 6:9-10). We live in times of accusation, some of it false. The people of God need to be very careful of the accusations and testimony that come out of our mouths, because there is a curse upon the false witness. We are to witness only the truth in God's government for justice's sake, not allowing our likes or dislikes to pervert the truthfulness of our witness. God is a Just Judge. What hppens when the government of God, as described above, becomes corrupted by the sins of His people? Two prophets addressed the judgment of God against His own government on earth, His government of princes, judges, prophets and priests from among His own people, are mentioned in this passage regarding the judgment of the LORD: "Woe to her who is rebellious and polluted, to the oppressing city!...'Therefore wait for Me', says the LORD, 'Until the day I rise...to pour on them My indignation, all my fierce anger; All the earth shall be devoured with the fire of My jealousy." (Zeph. 3:1-8, excerpt). The LORD's appointed government became an oppressive city. It became a symbol of oppression instead of justice throughout the whole earth. After this devastation brought by the LORD, He would restore a humble and worshipping people and pure language in the earth (v. 9-13). Another prophet, Ezekiel, also brought the Word of the LORD concerning His government that had been corrupted. There is corruption from the prophets, priests, and princes down to the people (Ezek. 22:23-29). Although the LORD sought even a single person who would intercede against this horrible descent of His government, He couldn't find anyone (v. 30): "Therefore I have poured out My indignation on them; I have consumed them with the fire of My wrath; and I have recompensed their deeds on their own heads,' says the LORD." (v. 31). The judgment comes, not because of the sins of the terrible heathen out there, but because His people have corrupted His government. However, the story of the LORD's government of judge, king, priest, prophet and witnessing people does not end here. We have an awesome, saving prophecy from God regarding it: "For unto us a Child is born, unto us a Son is given; And the government will be upon His shoulder (sekem/sakam - shoulder, upper part of the back, the shoulder as a place for taking up a burden/to rise up early in the morning). And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever. The zeal of the LORD of hosts will perform this." (Isa. 9:6-7). In another reading portion from this Sabbath titled Shoftim, or "Judges", the prophet Jeremiah wrote: "Behold, the days are coming', says the LORD, 'That I will raise to David a Branch of righteousness; A King shall reign and prosper, and execute judgment and righteousness in the earth. In His days, Judah will be saved, and Israel will dwell safely; Now this is His name by which He will be called: THE LORD OUR RIGHTEOUSNESS." (Jer. 23:5-6). Again in another Sabbath reading portion from Isaiah: "Listen to Me, My people; And give ear to Me, O My nation: For law will proceed from Me, and I will make My justice rest as a light of the peoples. My righteousness is near, My salvation has gone forth, and My arms (zerowa/zara - arm, forearm, shoulder, strength, stretched out arms/sowing seed, yielding seed, pregnant) will judge the peoples; The coastlands will wait upon Me, and on My arm they will trust." (Isa. 51:4-5). According to the prophets above, the representative parts of the government of God: the Judge, the Officer, the King, the Priest, the Prophet, the truthful Witness (Rev. 1:5), will be all in One. He is the Messiah, Jesus, who will return to rule the nations. We will return with Him as kings and priests (Rev. 1:4-6, Rev. 5:10, 1 Pet. 2:9-10). The government of God rules in the earth through Christ in us, as it rules in heaven. We should understand the importance of His government since we are a part of it by our inclusion in, and oneness with Jesus Christ, who carries the government of His Father upon His shoulder. This Sabbath is the first Sabbath of the month of Elul. We prapare ourselves during this month, in prayer and repentance by the Holy Spirit, for the fall Feasts next month. These upcoming Feasts are the Feasts that prophesy the return of Christ, and His establishment of God's government in the earth (Zech. 14:16, 20). If you would like to know more about God's government, and our part in it, you can pray with me: "Heavenly Father, You will not leave Your people and the earth in injustice and unrighteousness. You have brought forth the Branch of David, the Messiah, Jesus, to govern the earth. You have called Your people to be part of Your government in Christ. Forgive me, Lord, when I have placed my hope and trust in the governments of men, rather than the government of God. I pray for our earthly governments, but I am determined to look and speak for Your government. Teach me so that I may be a true witness of it in the earth. Fill me with Your Spirit so that I can stand uprightly for the justice of Your Word. Let Your government rule on earth as it rules in heaven, that all may be reconciled together into one in Your Son. I ask this in Jesus' name. AMEN."

Seeing

We have been reading in Deuteronomy, the fifth Book of the Bible. Deuteronomy is a word that comes from the Greek language and means "to repeat". As we have seen so far, though, Deuteronomy is so much more than just a repetition of the Law, as Moses is speaking to the Israelites in their fortieth and last year of journeying through the wilderness. They are soon to enter the land which the LORD promised to their fathers before them. In Deuteronomy, or D'Varim in Hebrew, meaning "Words", Moses has revealed deep things of God to His people. This week's Sabbath reading is titled R'eh, or "See/Behold", and covers Deuteronomy chapters 13 through 16 in the Torah portion. R'eh comes from the Hebrew word ra'a meaning "see, look, behold, show, appear, consider, perceive, provide, foresee, have vision, give attention to, watch, inspect, to be caused to see, to gaze at". This word is first used in the Bible in Genesis, when, as God created each thing, He saw that it was good. The Word of God, as in Deuteronomy, is supposed to make us "see"- not as the world sees, but as God sees. This week's Sabbath portion is overflowing with things for us to "see". The first thing that I saw, was the mention of something 16 times from Ch. 12 through Ch. 16. The LORD commanded His people through Moses that when they enter the new land and inhabit it, they are to destroy all of the places of idol worship (Deut. 12:1-4). The LORD then commanded: "But you shall seek (daras - seek with care, diligently enquire, require, tread upon, rub, thresh, to study, to follow, to care for) the place where the LORD your God chooses, out of all your tribes, to put His (aleph-tav, Alpha and Omega/Jesus' identity, see Rev. 1:8, 21:6, 22:13) name for His dwelling place; and there you shall go." (V. 5). Again the LORD says in another place: "...the place where the LORD your God chooses to make His name abide...in the place which the LORD chooses" (v. 11, 14). Now the Hebrew word for "place", which is maqom/qum - can mean a physical place, but it also has the root meaning "raise, arise, raise up, become powerful, fulfilled, succeed, proven, endure, establish". This "repetition" regarding "the place the LORD chooses", or "the place the LORD chooses to put His name" goes on many more times in these few chapters. Not only are the Israeites to seek this place of His name, but they are to come there, a place of sacrificial offerings, with their whole household, including servants, and with the Levite in their midst, with rejoicing (Deut. 12:7, 12, 18; 14:26; 16:11, 14). After entering and subduing the land, the men of Israel were to appear (ra'a- to see, behold, perceive, appear, consider, foresee, have vision, give attention to, watch, inspect, to be caused to see) (aleph-tav/Alpha and Omega) before (panim - face(s), presence, before) "the LORD your God in the place which He chooses three (salos - three, triad, third) times (pa'am - footstep, stroke, beat, anvil, to beat persistently, to strike) a year for these three of the Feasts of the LORD: Passover/Unleavened Bread, the Feast of Weeks (Pentecost), and the Feast of Tabernacles (Deut. 16:16). They are to seek the place of the name, and ra'a see the beaten aleph-tav/Alpha and Omega panim face of the LORD. When they entered the land, they were to destroy the places of idolatry, and rejoice in the place where the LORD has put His name. The people were not in the land yet in the chapters of this reading portion, and the LORD does not give them any further hints as to this place's identity, except that they were to "seek" it. It was not until many generations later that the Word of the LORD came to King David, saying, "...Yet I have chosen Jerusalem (meaning "teaching of peace", or, "foundation of peace"), that My name may be there, and I have chosen David to be over My people Israel." (2 Chron. 6:6). David was the spiritual catalyst, as the forefather of the prophesied Messiah, for the revealing of this place. Yet the LORD tells the Israelites to prophetically "seek" this place well before that when they were still in the wilderness. We know that Jerusalem is a very significant physical place, a place where the salvation plan of God was fulfilled in Christ's death and resurrection, and the restoration and renewal of the souls of men through the outpouring of the Holy Spirit took place there (Acts 2), as well as being the focal point of vital future prophetic events. However, it is also a spiritul place, according to the reading portion from this week's Sabbath lesson "R'eh" or Ra'a (see meaning above), as we will see. We see this in another reading portion from this Sabbath when the Word of the LORD came to Isaiah, saying, "O you afflicted one, tossed with tempest, and not comforted, Behold, I will lay your stones with colorful gems, and lay your foundations with sapphires. I will make your pinnacles of rubies, your gates of crystal, and all your walls of precious stones (see also the Bridal City of the Holy Jerusalem: Rev. 21:9-11, 18-21). All your children shall be taught by the LORD, and great shall be the peace of your children." (Isa. 54:11-13). The prophesied walls of this spiritual Jerusalem are created out of salvation, and the gates are created from praise (Isa. 60:18). We can see that the LORD is speaking of teaching peace, the meaning of the name "Jerusalem". This is a city not built of common stones, but of precious stones. In this same Sabbath portion from Isaiah, the LORD promises: "But with great mercies I will gather you...but with everlasting kindness I will have mercy on you says the LORD, your Redeemer...For the mountains shall depart and the hills be removed, but My kindness shall not depart from you, nor shall My covenant of peace be removed,' says the LORD who has mercy on you...Ho! Everyone who thirsts, come to the waters (see Jn. 7:37-38, Rev. 21:6, 22:16-17); And you who have no money, come, buy and eat...Incline your ear and come to Me. Hear, and your soul shall live; and I will make an everlasting covenant with you - the sure mercies of David." (Isa. 54:7-8, 10; Isa. 55:1, 3). This physical yet spiritual place carries "the sure mercies of David". David wrote a Psalm about those mercies that God had shown and promised him, saying: "Also, I will make him My firstborn, the highest of the kings of the earth. My mercy I will keep for him forever, and My covenant shall stand firm with him. His seed also I will make to endure forever, and his throne as the days of heaven." (Ps. 89:27-29). Yes, this is about an earthly king, but those who can "see", also see the heavenly King who will reign, as God promised David, forever on his throne. This prophesied King is the Messiah, whom we know and receive as being Yeshua, or Jesus (Luke 1:30-33, Acts 2:29-32). This is the sure mercies of David. The Word of the LORD through Moses to the Israelites told them to "seek" this place of His name. Again from this Sabbath portion of Isaiah: "Seek the LORD while He may be found, Call upon Him while He is near. Let the wicked forsake his way, and the unrighteous man his thoughts; Let him return to the LORD, and He will have mercy on him; and to our God, For He will abundantly (raba - multiply, increase, much, more, exceedingly, abundance, enlarge) pardon." (Isa. 55:6-7). This is a place where, if we seek the LORD, return to Him, desire our unrighteous ways and thoughts to be changed, we will find the LORD, and He will forgive us abundantly. The Hebrew word for "pardon" used in this verse is salab. It means forgive, pardon, spare, but it derives from the root meaning of "lightness, lifting up". If you think that you could never be pardoned by God, take hope in the fact that God has made this provision for you, and for all of us who desire it. The Father has placed all judgment in the hands of His only begotten Son, Jesus. The Son, who healed the paralyzed man, proved by this miracle that He has the authority to forgive sins (see Mt. 9:1-8). The Father has also placed the authority of resurrection in the hands of His Son (see Jn. 5:24-27). How much more does this show the authority that the Son, Jesus, has been given to forgive sins. All of us have sinned (Rom. 3:10-12, 23-24) and must come to the place where the LORD has put His name, YHWH, the Holy Name of which each Hebrew letter, when combined together, bears the meaning: "Behold the Hand, Behold the Nail", and there we are promised that we will receive His mercy and pardon. It is written that the mercies of God are new every morning, and available for us (Lam. 3:22-23). Do not hesitate to come to Him. Jesus, as we can see, is also that place we are to seek where the LORD has put His name (Jn. 5:43). In another part of this week's Sabbath reading, Proverbs 16 says: "In mercy and truth, atonement is provided for iniquity; and by the fear of the LORD one departs from evil." (Prov. 16:6). In this place where the LORD has put His name, a place of sacrificial offerings, the atonement for iniquity is found "in mercy and truth". John described Jesus, our atonement, in the same way: "And the Word became flesh and dwelt among us, and we beheld His glory, and the glory as of the only begotten of the Father, full of grace (charis/chairo - good will, loving kindness, favor, of the merciful kindness of God to turn those to Christ/rejoice, joyfully) and truth." (Jn. 1:14). Again from Prov. 16, part of this Sabbath's reading portion for R'eh, "See", the qualities of a king are described (v. 10-14). At the end of this series of verses comes one of my personal favorites: "In the light of the king's face is life, and his favor is like a cloud (ab/ub - cloud, envelope, threshold/cover with cloud, wrap around) of the latter rain." (v. 15). There is a King, whose face contains a kind of light that gives life. Again, John described Jesus, the eternal Word, in this way: "In the beginning was the Word, and the Word was with God, and the Word was God...All things were made through Him...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 it." (Jn. 1:1-5). We see here the connection between light and life, and the Agent of both. Jesus said of Himself: "I am the light of the world. He who follows (see the meaning of "seek" above) Me shall not walk in darkness, but hae the light of life." (Jn. 8:12). The resurrection of the dead mentioned earlier is also part of this Sabbath's reading portion. It is described in "a song of salvation" that will be sung in the land of Judah: "We have a strong city; God will appoint salvation for walls and bulwarks. Open the gates, that the righteous nation which keeps the truth may enter in." (Isa. 26:1-2). Isaiah continued in the Word of the LORD: "...O LORD we have waited for You; the desire of our soul is for Your name and for the remembrance of You...LORD, You will establish peace for us...Your dead shall live; together with my dead body they shall arise. Awake and sing you who dwell in the dust; for your dew is like the dew of herbs, and the earth shall cast out the dead." (v. 8, 12, 19). If the LORD repeats a phrase 16 times within just a few pages, it is something His people are to seek and "see" in the Sabbath portion titled "R'eh":See (perceive, foresee, watch, have vision, inspect, give attention to, cause to be seen". We are being called by the LORD through Moses to see and understand something important, not only with our physical eyes, but with the eyes of our spirit. Proverbs 16 also contains this verse: "How much better to get wisdom than gold! And to get understanding is to be chosen rather than silver." (v. 16). If you would like to know more about ra'a seeing the raising up place where the LORD has chosen to put His name, which is upon His Son, Jesus, you can pray with me: "Lord God, I seek the place of Your YHWH name, in order to see Your aleph-tav/Alpha and Omega face. I find Your abundant mercies in that face, the face of Your Son, Jesus, and the atonement in mercy and truth which You have provided for me through the blood of His sacrifice. Your mercies are new every morning for me and my whole household, and I seek them early and rejoice in them. Jesus, come into my heart, and fill my soul and spirit, and establish Your habitation there. Create in me a pure heart, and a new being in Your own image. I thank You, LORD, for showing Your people the beautiful place that You have provided where we can go to find this graciousness - within our own hearts. In Jesus' name, I pray these things. AMEN."

Behind&Within

We read in last week's Sabbath reading portion that Moses pointed out to the Israelites that no other nation on earth had ever been given the privilege of seeing and experiencing the LORD as they had seen and experienced Him (see Deut. 4:7-9, 33-35, 5:26). These great wonders that the LORD revealed before Israel were to give them a knowledge of Him that made them His unique people in all the earth, and so that they would pass this knowledge down to their children and grandchildren, and so on. All of these marvellous things were in keeping with the promise that the LORD had made to Abraham, Isaac, and Jacob concerning their descendants, the Land, and even the Messiah who would come (see Gen. 49:8-12). Our current Sabbath readings are in Deuteronomy, which is from the Greek language, and refers to a "repetition (of the Law)". The Hebrew title of this Book of the Bible is D'Varim, meaning "Words", as Moses spoke the words to the Israelites. While parts of the Law are repeated by Moses to the people in Deuteronomy, I have learned that there is more to this fifth Book than that. This Sabbath's reading portion is titled Eikev, which means "Because" or "It follows", and it covers Deuteronomy chapters 8 through 11. The Hebrew letters that make up the word Eikev are ayin, qoph, beth. Each of these letters has an individual meaning that, when put together, could mean "See, understand, and experience what is behind and within". Moses spoke of more than the specifics of the Law. He spoke to the people of the understanding that was expected of them because of what they had seen with their eyes: "Know today that I do not speak with your children, who have not known and who have not seen the (aleph-tav/Alpha and Omega: see Rev. 1:8, 21:6, 22:13) chastening (musar/yasar - instruction, correction, reproof, doctrine/teach, correct,admonish, reformed) of the LORD your God, His greatness and His mighty hand and His outstretched arm - His signs and His acts...but your eyes have seen every great (aleph-tav/Alpha and Omega) act of the LORD which He did." (Deut. 11:2-7, excerpt). As we see the Hebrew meaning of the word "chastening" used above, we are reminded of what Paul said that believers in Christ should know about all scripture: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work." (2 Tim. 3:16). Paul was describing the concept of tje Hebrew word musar, as Moses did, regarding the scriptures. Paul also wrote that the scriptures make us wise for salvation through faith which is in Christ Jesus (2 Tim. 3:15). We will see that something is required from those who have experienced Christ personally, as it was from the Israelites who had experienced God personally. Yes, obedience is required, but it is an obedience that should come from love for the LORD, whom we have been allowed to experience for ourselves: "Therefore, you shall love (ahab - love, lover, friend, beloved, loving, desire, breathe after, longing, delight) the (aleph-tav/Alpha and Omega) LORD your God, and keep His charge, His statutes, His judgments, and His commandments always...For if you carefully keep all these commandments which I command you to do - to love the (aleph-tav/Alpha and Omega) LORD your God, to walk in all His ways, and to hold fast to him, ...if you earnestly obey my commandments which I command you today, to love the LORD your God and serve Him with all your heart and with all your soul...then the LORD will...". (Deut. 11:1, 13, 22-23). In another verse from our reading portion Moses tells the Israelites regarding the Law: "And now, Israel, what does the (aleph-tav/Alpha and Omega) LORD your God require (sa'al - require, ask, seek, borrow, beg, pray) of you, but to fear the LORD your God, to walk in all His ways and to love Him, to serve the (aleph-tav/Alpha and Omega) LORD your God with all your heart and with all your soul, and to keep the commandments of the LORD..." (Deut. 10:12-13). In Deuteronomy, Moses cannot separate obedience to the Law from love: the love that God has for His people, and the love that they must have for Him. The Israelites understood and experienced what it was like to serve Pharaoh under the hard bondage of slavery, but it was essential to see and understand that they now served the King of the universe, but this service must be founded in love. The LORD told the Israelites that He chose them based upon love: "...the LORD your God has chosen you to be a people for Himself, a special treasure above all the peoples upon the face of the earth. The LORD did not set His love on you nor choose you because you were more in number than any other people, for you were the least of all peoples; but because the LORD loves you, and because He would keep the oath which He swore to your fathers...The LORD delighted only in your fathers to love them; and He chose their descendants after them, you above all peoples, as it is this day. Therefore circumcise the foreskin of your heart, and be stiff-necked no longer." (Deut. 7:6-8, 10:15-16). As the Hebrew letters of the title of this Sabbath's reading portion, Eikev, tell us, we are to "see, understand, and experience what is behind and within" our relationship with the LORD. This understanding will be a continuous living fountain (also part of the meaning of the Hebrew letter ayin) for us. Last week we read that Moses taught Israel: "Hear, O Israel: The LORD our God, the LORD is one! You shall love the LORD your God with all your heart, with all your soul, and with all your strength." (Deut. 6:4-5). Jesus also taught that this was the great commandment that encompasses the whole Law, and all that was written by the prophets (Mt. 22:36-38). Jesus also added that the second great commandment is of the same nature, and must follow the first: "You shall love your neighbor as yourself." Those to whom it is granted to experience the LORD personally are expected to follow that experience with a complete and total love for Him, the same as, we will see, the love that He professes for His people. The LORD is not looking for religion, but a reciprocal, loving relationship, and from that flows our obedience and service to Him and His Word. I'm sure that many already know this, but this Sabbath's reading teaches us that from this love flows everything else. Why is the LORD so insistent that the relationship with Him be based upon love here in Deuteronomy? There is something vital that we have to understand. Paul wrote that even those who move mightily in spiritual gifts, that without the knowledge of this kind of love, they are nothing, and have nothing. (1 Cor. 13:1-8). It sounds like Paul was again teaching from his knowledge of Moses and the true nature of the Law. Hopefully many of us would quickly say, "Yes, I love God like that!" However, this is not based upon a worldly or common understanding of love, but is based on a love that is the power of God's mighty Word and works, even resurrection, as we will learn. We can't practice this kind of love unless we understand ("see behind and within") what God is "requiring" of us regarding it. We may be able to see more about this love from another of this Sabbath's reading portions, which is Psalm 136. In this psalm, the writer records God's mighty deeds including creation, the deliverance of the Israelites out of the bondage of Egypt through Passover, the dividing of the Red Sea so that His people could pass through and their pursuing enemies could be destroyed, the leading of His people through the wilderness, and the miraculous victory over great kings on their behalf there, bringing His people into the land of their inheritance, rescuing them from enemies, and the provision which the LORD faithfully provided for them, and all living. Between recounting all of these great acts of the LORD, there is the same refrain: "For His mercy endures forever." The word "mercy" can mean many things to us, but this is the meaning of mercy, or hesed, in Hebrew: hesed/hasad - mercy, kindness, goodness, favor, pity, desire, ardor, love, zeal//reproach, wicked thing, put to shame, be reproached, disgrace). Even the creation, and every act of God, was fueled by hesed loving mercy according to this psalm. As we can see, there is a great love, desire and ardor attached to the favor and kindness of God's hesed mercy. However, because of this great zealous love, those who harmfully touch the beloved of God will fall on the other side of hesed mercy, which is wickedness, shame, reproach and disgrace. The same hesed loving mercy that parted the waters of the Red Sea to save God's people, covered the Egyptians in death. Moses described this event as salvation: "And Moses said to the people, 'Do not be afraid. Stand still, and see the (aleph-tav/Alpha and Omega) salvation (yeshua - also the Hebrew name of Jesus) of the LORD, which He will accomplish for you today. For the (aleph-tav/Alpha and Omega) Egyptians whom you see today, you shall see again no more forever. The LORD will fight for you, and you shall hold your peace." (Ex. 14:13-14). We can understand why "salvation" is identified with the aleph-tav of Christ in this verse, but why were the Egyptians connected to the aleph-tav, as well? Perhaps because they knew who God was. They had Joseph as their witness to the hesed favor and loving mercy of God generations before. It was God's hesed loving mercy that had saved Egypt from seven years of famine as they safely harbored His loved people, Israel. The generation of Egyptians who knew Moses had the hesed mercy witness of the signs, wonders, and miracles which the God of Israel had done in their midst. The LORD had revealed His mighty hand and His outstretched arm before them (Deut. 11:2-3, Ps. 136:10-12). Even after witnessing all of these things, the Egyptians had willingly disconnected themselves from the eikev knowledge, the hesed mercy, and the ahab love of the LORD. It is this same love that caused the Father in heaven to send His Word of Salvation in the flesh, His Son, Jesus, to save the world, and bestow everlasting life (Jn. 3:14-17). Paul described it this way: "Blessed be the God and Father of our LORD Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself...by which He made us accepted (charitoo/charis - to make graceful, lovely, charming, agreeable, highly favored, to compass with favor/good will, lovingkindness, spiritual condition of divine grace) in the Beloved (agapao - love, beloved, much love)." (Eph. 1:3-6). We have been accepted by love into Love, through Christ. Paul also wrote: "But God demonstrates His own love for us, in that while we were still sinners, Christ died for us." (Rom. 5:8). God has "conveyed us into the kingdom of the Son of His love, in whom we have redemption through His blood, the forgiveness of sins. He is the image of the invisible God..." (Col. 1:13-15). Jesus clearly identified Himself and us in connection to the Father's love: "As the Father loved Me, I have also loved you; abide in My love...keep My commandments...just as I have kept My Father's commandments...This is My commandment, that you love one another as I have loved you. Greater love has no one than this, than to lay down one's life for his friends. You are My friends if you do whatever I command you." (Jn. 15:9-14, excerpt). Jesus gives us the connection that flows from love to obedience. He identifies His laying down of His life as an act of love, which led to His obedience (Phil. 2:5-11, Jn. 10:17). We accept this love that led to our salvation, but the journey of love, as with the Israelites, does not end there. Something more is required of us. John wrote that our identity to God, to each other, and to the world is not based upon how gifted we are, how many scriptures we know, or how well we preach, pray or sing hymns, but our identifying characteristic is the same as the identifying characteristic of God Himself, and His Son. That identifying characteristic is love. The subtitle of this section in my Bible is "Knowing God Through Love". It begins: "Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God...for God is love. In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son..." (1 Jn. 4:7-11). The same ahab love and hesed loving mercy that created all things, and created a people, Israel, for His own possession, loved us also into salvation and eternal life, and also commands us in His love, not for His sake but for ours, to love Him with all our heart, all our soul, and with all our strength, and like it, to love our neighbor as ourselves. These are the two great commandments. If you, like myself, would like to learn more about loving God and obedience to His commandments, you can pray with me: "Heavenly Father, You created me and called me to Your salvation in love. Open my eikev seeing and understanding so that I can know what is behind and within Your Word and all of Your marvellous acts: Your love. Fill me with Your Holy Spirit, and create in me the love that You require of me, and the mighty and holy fruit of obedience which follows it. I need to love You with the same measure of love with which Your Son, Jesus, loved You. You have adopted me as one of Your sons for this purpose. I ask this in Jesus' name. AMEN."