Elevation

As we approach the end of the Feast of Tabernacles this week, we come to the eighth day of the feast, which is called Simchat Torah, or "Rejoice in the Torah" (the first five books of the Bible). This eighth day observance and Sabbath is given by the LORD in Lev. 23:33-36. Simchat Torah also celebrates the completion of all of the Sabbath readings for the year, to the end of the Book of Deuteronomy, and looks forward to the new cycle of Torah readings that will start again at "the beginning", or B'reshiet in Hebrew, which is Genesis chapter 1. We can see Christ, the Word of God, as being the end and the beginning, as He calls Himself in Revelation, the Alpha and the Omega, or Aleph-Tav in Hebrew. Many associate the number eight of this day with "new beginnings", but in Hebrew, it means oil, fatness, and one step above perfection. Simchat Torah is celebrated with joy, and even dancing around the Bimah/Biemah/Bema of the synagogue, the elevated platform from which the Torah is read, while holding the Torah scrolls. The word Bimah, is an example of post-Biblical Hebrew, adopted from the Greek word used in the New Testament when referring to the Judgment Seat of Christ (2 Cor. 5:9-10, Rom. 14:10-11). Bema means in Greek, "a raised place, platform, official seat of a judge, throne, judgment seat of Christ, a step, the space which a foot covers". The Greek root word is basis, meaning "the foot as being that with which one steps". It is interesting that the meaning includes a step with the foot. It reminds me of the scripture that promises that upon His return, the foot of Jesus will touch upon the Mount of Olives (see Zech. 14:1, 4-5, Acts 1:9-12). Looking at it from this point of view, we can see why the tradition of rejoicing in the Torah, even dancing around the Bimah platform with the Torah, has prophetic meaning. The Word, which includes the Law that indicts and convicts us of sin, became flesh, full of grace and truth (Jn. 1:1-5, 14), and shed His atoning blood as a sacrifice to sprinkle upon the Mercy Seat for the remission of our sins. What would have been an occasion for condemnation before the Bema judgment seat of the Word, has now become an occasion for clamorous rejoicing for those who have been covered by the Word's atoning blood. The same Word that condemns us, also leads to and testifies of the Word that saves us (Jn. 5:38-40). The last two chapters of Deuteronomy are read for Simchat Torah. Like the Bimah/Bema platform, both of these chapters deal with the elevated places of God. Moses is soon to die. In his final words to the Israelites before they enter into the Promised Land without him, Moses speaks a blessing over each of the tribes of God's (aleph-tav/Alpha and Omega -see Rev. 1:8, 21:6, 22:13) children. Beginning his blessing, Moses spoke of three specific elevated places of God from which He dealt with the people: "The LORD came (bo - come in, enter, be fulfilled, to return, be introduced) from Sinai (meaning "thorny"), and dawned (zarah - rise up, arise, shine, appear, shoot forth on beams of light) on them from Seir (meaing "hairy, rough, goat, devil, satyr, afraid, storm, come like a whirlwind, sweep away, come as a storm"); He shone forth (yapa - shine, show self, light, send out beams, cause to shine, to give light) from Mount Paran (paran/pa'ar- place of caverns/to boast (of self), vaunt self, get glory to oneself, boast against), and He came with ten thousands (root word rabab - multiplied, shoot out lightnings or arrows) of saints (qodes/qadas - holy, consecrated, dedicated/prepare, appointed); from His right hand came a fiery law for them. Yes, He loves the people; All His saints are in Your hand; They sit down at Your feet; Everyone receives Your words." (Deut. 33:1-3). The three elevations mentioned here by Moses, Sinai, Seir, and Paran, were also sites where Israel came under the deception of the spirits of darkness, and acted with rebellion and presumption against the LORD (see Ex. 31:18-32:6; Deut. 1:27-28, 42-45; Num. 13:26-29). In all cases, as Moses relates above in Hebrew, the LORD deposed those spiritual enemies, and occupied those elevations with His light (see also Jn. 8:12). The LORD was not alone, but His multitude of saints were with Him. Scripture tells us that the saints, we who believe in Christ, also are associated with, and are to walk, in that same light (Mt. 5:14-16, 1 Thess. 5:4-5). From the Hebrew meanings of these three mountains mentioned here, we can see that these three mountains or elevations represented dark elements or strongholds of darkness, even the darkness of the underworld (caverns), suffering (thorny), and the very character of evil (self-boastful-see below). The prophet Isaiah brought the judgment of the LORD against the self-boasting and self-elevation of Lucifer (helel/halal - "light-bearer", shining one/to be boastful, to shine forth light, foolish): "How you are fallen from heaven, O Lucifer (Satan), son of the morning! How you are cut down to the ground, you who weakened the nations! For you have said in your heart: 'I will ascend into heaven, I will exalt my throne above the stars (kokab - blazing, shining, of the Messiah, of God's omniscience) of God; I will also sit on the mount of the congregation on the farthest sides of the north; I will ascend above the heights (bama/bamah - high place, mountain/cultic platform) of the clouds, I will be like the Most High.' Yet you shall be brought down to Sheol, to the lowest depths of the pit." (Isa. 14:14-15). We can see from this prophecy of Isaiah's that God displaces Lucifer from the high place to which he has elevated himself. Moses tells us in Deut. 33 that God did so with His arrows of light. Although Lucifer associates himself with light, that light cannot compare with the far greater Light of God, and of His Son, the Light of the World, the Light of creation and life: "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 (katalamban -to lay hold of so as to make one's own, to obtain) it." Lucifer will never be able to lay hold of, nor possess for himself, that perfect and superior Light of God. However, we should notice also the interesting mention of the "mount of the congregation on the farthest sides of the north" in Isaiah's prophecy. This holds special meaning to us. Not only does the word for congregation, mo'ed/ya'ad, mean an assembly of people, but the meaning also includes "appointed time, appointed place, feasts of the LORD, sacred season, appointed sign or signal, betrothed". Lucifer wanted to ascend in order to control appointed times, places, and seasons, and the betrothed of the Lord, Christ's Bride. Daniel wrote a prophecy regarding the one who is called the anti-christ, whose desire is to change times and laws: "He shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change times and law..." (Dan. 7:25). Lucifer would love to control these things, but he will not succeed. The congregation of which Isaiah is writing, is "on the farthest sides of the north". This assembly, according to the Hebrew meanings, is from the thighs, loins, and generative parts of "the body". This assembly is made up of "esteemed" ones hidden from discovery in the secret places, protected by God. Paul wrote about the mystery hidden from the beginning, but revealed to the saints by the appearance of Jesus Christ. The glorious riches of this mystery is made known among the Gentiles, which is Christ in you, the hope of glory (doxa - splendor, brightness, majesty, most glorious condition, most exalted state, a thing belonging to God and Christ). (Col. 1>26-27). This hidden assembly and sign, protected through the ages by God, could well be the believers in Christ, the saints of the Most High, both Jew and Gentile. in addition, Paul wrote that our warfare as saints in Christ is in the high places: "...against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places." (Eph. 6:12). The good news is that we do not fight against this evil in high places with our own strength, weapons, and boastfulness, but clothed in the armor of God (Eph. 6:13-18), praying always in the Holy Spirit, and as Moses said, with the glory light of Christ in us. From our Simchat Torah reading, the LORD gives us one more example of doing battle in the places of elevation. It was time for Moses to die, but the obedient servant of God was not done gaining a last spiritual victory for the LORD. The LORD commanded Moses to go up Mount Nebo: "Then the LORD spoke to Moses that very same day, saying: "Go up this mountain of the Abarim (abarim/eber/abar - "regions beyond"/region on the other side, passage/pass beyond, pass through, march over, to vanish, to perish), Mount Nebo, which is in the land of Moab, across from Jericho; view (aleph-tav) the land of Canaan, which I give to the children of Israel as a possession; and die on the mountain which you ascend..." (Deut. 32:48-50). And Moses went up Mount Nebo, and died there, and the LORD buried him in a valley in Moab, in a place not known to man (see Deut. 34:1, 5-6). So what was Mount Nebo? "Nebo" is of foreign derivation. Nebo was a Babylonian false god who presided over learning and letters. The Babylonians worshipped the planet Mercury, which is also connected to the word "Nebo", and was used in illustrious names like Nebuchadnezzar, the king of Babylon. To the Greeks, the god was called Hermes, and in Latin, Mercury, and to the Egyptians, the same false god was called Toth. However, by the obedience of Moses in ascending the Mount, and sealed in his death, Nebo now means "Prophet" to the glory of God! Jesus told us: "You are the light of the world. A city that is set on a hill (oros - a mountain, as lifting itself above a plain) cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven." (Mt. 5:14-16). Jesus was not just talking about us as Light, but Light in an elevated place in the Spirit. This is the prophetic promise of the LORD for these last days of Christ's return: "Now it shall come to pass in the latter days that the mountain of the LORD's house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it. Many people shall come and say, 'Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths.' For out of Zion shall go forth the law, and the word of the LORD from Jerusalem...O house of Jacob, come and let us walk in the light of the LORD." (Isa. 2:2-3, 5). If you would like to learn more about the power of the light of the Lord in its elevated place, you can join with me in prayer: "Heavenly Father, in his last blessing of your people, Moses revealed the warfare power inbued in Your Light. The elevated places inhabited by the spiritual kingdoms that rule this world, have become inhabited instead by the kingdom of our Lord, and of His Christ. However, You do not come alone, as Moses said, but You include Your "ten thousands" of arrows of Light: Your prophets, the saints, and all of those who fear Your name (Rev. 11:15, 18). Lord, by Your Word and Holy Spirit, teach me how to walk as Your Light, as a city high on a mountain, that all may see and glorify YOU. I ask this in the name of Your Son, Jesus. AMEN."