On this Sabbath, we come to the end of the Feast of Tabernacles, one of the feasts of the LORD commanded in His Word. The Feast of Tabernacles lasts seven days. The next day is called Shemini Atzeret. In English, this means "the eighth (day)" + "assembly, solemn gathering, stopping, holding back, store up." It is as if the LORD is saying to His people after the completion of the seven-day Feast of Tabernacles, "Stay awhile - There's more."
We see the "eighth day" as following the Feast of Tabernacles in 1 Kings 8:65-66, as Solomon held a Tabernacles (*aleph-tav/Alpha and Omega)-feast in the seventh month (see 1 Kings 8:2) following the dedication of the newly completed temple in Jerusalem: "On the eighth day he (Solomon) sent (salah - send, stretch out or forth, let loose, let go, set free, appoint, shoot forth, sow, spread, send a messenger) (*aleph-tav/Alpha and Omega)-the-people away; and they blessed (*aleph/tav/Alpha and Omega)-the-king, and went to their tents ('ohel/'ahal - tabernacle(s), dwellings, tent(s), covering, sacred tent of Jehovah/to be clear, to shine, to be bright, a vibrating shining appearance) joyful and glad of heart for all the good that the LORD had done for His servant David (meaning the house and son of David because David had already died), and for Israel His people." From the Hebrew meanings, we can see that the *aleph-tav/Alpha and Omega)-people were sent out as a messenger is sent out, to be bright, shining tabernacles, filled with joy and gladness, to their own places of dwelling. This is also how Jesus has sent us out as well.
The number "eight," which is part of the name of this day, has a very wonderful meaning. Some describe it as meaning "a new beginning." However, the number "eight" also has the deep meaning, according to rabbis, of being a step above the perfection and completion of the number "seven," which is the number associated with the Sabbath. This rabbinical understanding of "eight" being a step more or higher falls in with the Hebrew meaning of "eight": robust, plenteous, to shine, of oil." (see also 'ohel/'ahal mentioned above).
Sunday is considered both the first day of the week and also "the eighth day" since it comes after the seventh day. Jesus rose from the dead on the first day of the week, or, we might be able to say, "the eighth day." (see Mt. 28:1-2, Mk. 16:1-4, Lk. 24:1-3, Jn. 20:1). Scripture has many references to events that occurred on "the eighth day." Circumcision (mul - destroy, cut in pieces, remove impure things, cut down and withered, cut off as a branch with the roots drying up, to fade) was to occur eight days after the birth of a son (see Gen. 17:12, Lev. 12:3), as Jesus was also circumcised on the eighth day of His life to fulfill the Law of Moses (see Lk. 2:21). The prophets and Paul wrote that circumcision was to be not just a concept applied to flesh, but more importantly and truly to be of the heart. The impure or corruption is cut away and withered so that the incorruptible remains. Paul wrote of the change or metamorphosis that must occur as the trumpet sounds and we are caught up to meet Christ: "...we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality." (1 Cor. 15:52-53). Flesh must be changed into Spirit.
The Father, who is the vinedresser, circumcises the Body of Christ, casting away and withering (see mul above) the unfruitful branches that have not abided in the Vine, His Son, Jesus. (see Jn. 15:1-8). We also have the Word of God (Which is Jesus, and testifying of Jesus) as being "living and powerful, and sharper than any two-edged sword (machaira/mache - large knife used for cutting flesh, knife, war, judicial punishment), piercing even to the division (merismos/merizmo - to cleave asunder or separate, dividing, partition/to separate into parts, cut into pieces, disunite) of soul and spirit, and of joints (harmos/harma - joint/particle of union) and marrow (myelos - marrow, enclosed within, shut), and is a discerner of the thoughts and intents of the heart." (Heb. 4:11-12).
The Lord has not abandoned circumcision in its true meaning. It was given as an outward sign that always pointed to a vital inner work of God in us. (see Rom. 2:28-29). Moses, who wrote the law as given by God, also spoke of this greater meaning of circumcision. (see Deut. 10:16-17). We will see the concept of "cutting away" applied later here also.
These are just a few examples of the greater works of God on "the eighth day." Jesus also said, "Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to be with My Father. And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask anything in My name, I will do it." (Jn. 14:12-14). We may have often wondered, "How can we do greater works than Jesus?" In the context of the "eighth day" abundance, as well as its connection to christ's resurrection, I am able to better understand these greater works.
Outside of Israel, there is another observance held on the same day as Shemini Atzeret, or "the eighth day." This second observance is called Simchat Torah, meaning "Rejoice with/in the Torah." The Torah is composed of the first five books of the Bible, written by Moses. Inside of Israel, Shemini Atzeret and Simchat Torah are celebrated on the two successive days after the Feast of Tabernacles ends. This is a day of joyous celebration where the Torah scroll is held in the arms in the synagogue while the people dance and sing with it in a circle. It is said that they are giving the Torah "legs" with which they can dance and celebrate with the Torah.
The congregants are not just celebrating the fact that they have completed the Torah Sabbath readings for the year with the end of the Book of Deuteronomy, but they are more celebrating the fact that they are looking forward to begin again a new cycle of Sabbath readings with the Book of Genesis. Because of this, the last chapter of Deuteronomy is read with the immediately following reading of the beginning of Genesis. The year-long Sabbath readings then become an eternal circle of the end and the beginning. This is also the identity of the Messiah/Christ Jesus when He said: "I am the *Alpha and the Omega, the Beginning and the End,' says the Lord, who is and who was and who is to come, the Almighty." (Rev. 1:8, also Rev. 21:5-6, Isa. 41:4). The Lord also said, "I make all things new" in Rev. 21:5.
Deuteronomy 33 contains the last words of Moses as he spoke a blessing over each of the twelve tribes of Israel. The last chapter of Deuteronomy, chapter 34, reveals the circumstances of the ending of Moses's life and the beginning of the leadership of Joshua over the Israelites as they are about to cross over the Jordan River into the Promised Land which God has given to them. Again, we have an ending and a beginning.
However, I would like to consider another ending and beginning found in this celebration of Simchat Torah, which includes the end of the Book of Deuteronomy, the fifth book of the Torah.
This reading for Simchat Torah, "Rejoice in/with the Torah," recording the death of Moses, now immediately swings back to the beginning of scripture, Genesis 1:1-5: "In the beginning (resit/ro's - beginning, firstfruits, first in place-time-order or rank, chief/head, top, beginning, captain, first, ruler, height choicest, excellent) God created (bara'- create, creator, choose, to shape or form, transform, of miracles, of the birth of something, pare a reed for writing or a stick for an arrow, to cut, carve out, separate, break out) (*aleph-tav/Alpha and Omega)-the-heavens (*aleph-tav/Alpha and Omega)-(and)-the-earth. The earth was without form and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters. Then God said, 'Let there be light;' and there was light. And God saw the light, that it was good; and God divided the light from the darkness. God called the light Day, and the darkness He called Night. So the evening and the morning were the first day." In the meaning of "created", which is bara in Hebrew, we see the root idea of cutting or carving and separation applied to the act of creation as we saw above in mul circumcision.
The creation of God continued as the earth was filled with life.
The first thing that we notice is that the meaning of "beginning", resit in Hebrew, and its root word ro's, include the idea of firstfruits and also of a person, a captain, a ruler of the greatest importance and height. The head of all things. The creation of the heavens and the earth is by God and has been attached to the name of *aleph-tav/Alpha and Omega Messiah/Christ. Many other scriptures declare the fact that the earth and everything in it belongs to the LORD. Colossians 1:16 says: "For by Him (Jesus) all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist." (see also Ps. 24:1, Ps. 50:10-12, Ex. 19:5, Job 41:11, Gen. 14:19, 1 Chron. 29:11-12, 1 Cor. 10:26).
Because the Hebrew meanings of the rest of the description of the earth in Genesis 1:1-5 are many, I will paraphrase the description according to these meanings: The earth was without form, in confusion, full of emptiness, lying in waste, a place of chaos, a desolation and buried, hidden and concealed in darkness, misery, without hope, in destruction, death, sorrow, the dark place as of Hades (the place of death), in the darkness that withholds light. This darkness was so deep and thick that it was like an abyss, the depths, the grave. It was full of commotion and agitation, and in an uproar like a multitude making noise. It was destroyed, crushed, broken and consumed or swallowed up by this darkness like the place of death.
Then the Spirit of God hovered/moved over it, growing soft, fluttering, moving gently, cherishing and soothing as one would soothe a child or as spreading over and cherishing of the body of a dead child as both Elijah and Elisha did before the child was raised from the dead (see 1 Kings 17:17-222 and 2 Kings 4:32-37). The Spirit hovered and caressed as a brooding hen hovers over its young ones.
Then God spoke the Light of life, who was a Person- the logos spoken Word: Messiah/Christ (see Jn. 1:1-5): the light that severs things previously mixed together and separates out the darkness from the light. Again, we can see mul circumcision in the cutting power of the Word of God.
The image presented here by the meanings of the Hebrew words of Genesis 1:1-5, as paraphrased above, is the resurrection of the earth that had become shrouded with the darkness of death, but had been created by God as attached to the *aleph-tav name and rank of the Messiah/Christ. This same Name and Person told us: "I am the resurrection and the life. He who believes in Me, though he may die, he shall live." (Jn. 11:25).
Now that's a real Simchat Torah Beginning, and a truly great reason to rejoice, to sing and to dance with the Torah Word of God! If Almighty God is able to resurrect a whole planet from the darkness of death into teeming life, He is well able to resurrect to life all who are called by the *aleph-tav/Alpha and Omega name of our Savior, Jesus.
This is the traditional blessing that is spoken at the end of the Torah reading: "Blessed are You, Adonai (Lord) our God, King of the universe, who gave us the Torah of truth and planted eternal life within us. Blessed are You, Adonai, Giver of the Torah."
<>
"Heavenly Father, I thank You and celebrate Your living creative Word, which is Your Son, Jesus. Father, You, and Your Son, the *Aleph-tav, and the Holy Spirit turned darkness and death into resurrection light and life. All praises, honor, power and glory be unto You, the holy Three-in-One. Thank You, Jesus, for placing Your name upon me, my household, and upon all who believe in You, as those who have attained Your gift of salvation and eternal life. Blessed be Your Name in all the heavens and the earth! In the name of Jesus I pray. AMEN."
*NOTE: aleph-tav written in Hebrew as אֶת, are the first and last letters of the Hebrew alphabet. The meaning of the two pictographic Hebrew letters can also be interpreted "Adonai (Lord) of the Cross/Covenant". In the New Testament, these letters are translated as Alpha and Omega written as ΑΩ, the first and last letters of the Greek alphabet. These letters are those by which Jesus Christ identifies Himself in the Book of Revelation: see Rev. 1:8, Rev. 21:6, Rev. 22:13.
No comments:
Post a Comment