BattleForLife

      There is an enemy that is against all life and there is a warfare for life, not only for physical life but for spiritual or everlasting life. It would seem that death is winning in this generation. Pope John Paul II called this "a culture of death". However, I believe that the believers in Messiah/Christ Jesus are a secret weapon in this warfare for life. This is what was brought to my mind as I looked at the scriptures that carry the title words of this week's Sabbath reading portion titled Ki Teitze, meaning "When you go out."

     This phrase is used three times in or around this Sabbath reading portion: 

• "When you go out to battle against your enemies...do not be afraid of them; for the LORD your God is with you, who brought you up from the land of Egypt." (Deut. 20:1)
• "When you go out to war against your enemies, and the LORD your God delivers them into your hand..." (Deut. 21:10).
• "When the army goes out against your enemies, then keep yourself from every wicked thing...then he (meaning the accidentally unclean) shall go outside the camp...he shall wash with water; and when the sun sets, he may come into the camp." (Deut. 23:9-11).

     As we can see above, the phrase "go/goes out" used in connection with this Sabbath Ki Teitze reading portion is associated with the going out in warfare against enemies. The Hebrew word which is translated as "go out" is the word yasa which means "go forward, come forth, depart, proceed to something, come or go forth with a purpose for a result, bring out, lead out." However, also included in the meaning of yasa is "begotten, break out, shoot forth, spread, spring out." Conception, birth and life are part of the meaning, and part of the warfare. 

     The "battle" (see Deut. 20:1 above) and "war" (see Deut. 21:10 above) is the word milhama, which has the root word laham meaning "fight, overcome, eat, devoured, prevail, to eat or use as food." Joshua and Caleb used this meaning when they described the enemy nations that were inhabiting the Promised Land which God gave to Israel: "...nor fear the people of the land, for they are our bread  (lehem/laham [see above] - food, eat, feast, banquets, meals/fight, make war, eat, overcome, devoured, prevail)...and the LORD is with us. Do not fear them." (Num. 14:8-9). This warfare is "Eat or be eaten."

     Deuteronomy 23:9-11 above refers to the "host or army" that goes out against the enemy. This word for army is mahane, meaning "camp, tents, armies, body of people, angels, battle," which has an important root word in Hebrew, hanan, that means "mercy, gracious, favor, pity, show consideration, stoop in kindness, pray, make supplication." Only the wisdom of the LORD could conceive through His language an army that goes out against the enemy that has its root existence and purpose in the mercy, grace and loving-kindness of God through prayer and supplication. The enemy tries to withstand the move of the grace of God towards man, grace being another expression of life, and the door to eternal life. Jesus is described in the Gospel as being full of grace and truth (Jn. 1:14), as He also described Himself as being "I am the way, the truth, and the life. No one comes to the Father except through Me." (Jn. 14:6). The Greek word used in this verse for "grace" is charis, and its meaning is very similar to the Hebrew word hanan above: "merciful kindness of God by which He influences souls and turns them to Christ, good will, loving-kindness, favor, the gracious divine influence upon the heart and its reflection in the life." It is the grace of God that saves our souls and our lives. (see Eph. 2:4-10).

     Not only does Jesus, full of grace and truth, have life in Himself, but He is the beginning source of life for all men: "All things were made through Him, and without Him nothing was made that was made. In Him was life, and the light was the life of men." (Jn. 1:3-4). We see that through the Person of Jesus Messiah/Christ both grace and life are joined together in meaning and power. Sometimes in our spiritual warfare regarding many things, we forget that one of the greatest spiritual victories that can be won is the prayerful application of the grace and mercy of God towards man, achieved through Christ, which yields not only life, but resurrection life. To separate grace and life from each other would be like trying to separate Christ into little pieces. He cannot be separated or divided. He is echad (unified into one whole with the Father and the Spirit).

     The verses above from Deuteronomy also mention an enemy or enemies. This is the Hebrew word oyeb/ayab meaning "enemy, foe, adversary, to hate." Peter described Satan as our adversary: "Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour (see milhama/laham above)...But may the God of all grace...perfect, establish, strengthen, and settle you. To Him be the glory and the dominion forever and ever. Amen." (1 Pet. 5:8, 10-11). The enemy cannot destroy the grace that saves. It is a sovereign gift from God that is not contingent upon man earning it, nor being "worthy" of it.

We tend to view grace as a quiet, gentle thing, but grace is so powerful that even the speaking of the word can level obstructing mountains into flat plains, and beget or bring forth the chief headstone, Messiah/Christ: "Who are you, O great mountain? Before Zerubbabel you shall become a plain! And he shall bring forth (see yasa above, including the meaning "begotten") the capstone (eben rosa - top most stone, headstone) with shouts of 'Grace, grace to it!" (Zech. 4:7, see also Eph. 1:22-23, Eph. 2:19-22, Col. 1:17-18).

     Jesus described Satan, the devil, and Jesus' own opposite purpose this way: "The thief does not come except to steal, and to kill, and to destroy (apollymi/apo - destroy, render useless, kill, devote or give over to eternal misery in hell. to perish, be lost, ruined, destroy fully/to separate one thing from another by which the union or fellowship of the two is destroyed, state of separation). I (Jesus speaking of Himself) have come that they may have life, and that they may have it more abundantly." (Jn. 10:10-11). One kills and One brings abundant life. Many do not believe in the existence of Satan, but God certainly did, as Satan is described in scripture. Jesus certainly believed in Satan and had encounters and conversation with him. Satan is counting on man's false belief that he doesn't exist - the easier it is then to devour man by separating him from fellowship (see apollymi/apo above) with the Lord, Who is life.

     From another reading in this Ki Teitze, "When you go out" Sabbath reading portion, we can see miraculous life brought forth from the lifeless through God's undeserved gift of mercy. The Hebrew word yasa, seen above, meaning "Go out," includes the meaning "begotten, shoot forth, spring up." In Isaiah 54, the prophet addresses the prophetic Word of the LORD to the barren: "Sing, O barren (aqar - barren of either male or female, sterile as if rooted out and destroyed in the generative organs, rooted up, plucked up, to cut, to exterminate), you who have not borne! Break forth into singing, and cry aloud, you who have not labored with child!...For your Maker is your Husband, the LORD of hosts (saba/seba - war, army, battle, warfare, soldiers, appointed time/fight, mustered into an army, go forth/out to war, wage war) is his name; and your Redeemer is the Holy One of Israel...For a mere moment I have forsaken you, but with great mercies (raham - compassion, merciful, the womb as cherishing the fetus, tender love, great tender mercy, pity, womb, love deeply, to obtain mercy) I will gather you. With a little wrath I hid My face from you for a moment; 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...All your children shall be taught by the LORD, and great shall be the peace of your children." (Isa. 54:1-13, excerpt).

     The LORD was angry with His people as we see above. However, He turned again and poured out His mercy upon them, not because they did anything to "earn" His mercy, but because of His own love and compassion for them. The meaning of the Hebrew word for mercy used above, raham, has a direct connection with the fetus that is cherished in the womb, and is a synonym for the womb as we see above. As the mercy of God is poured out upon His people, the spiritually and physically barren will bring forth life. Mercy and life are connected to each other. As we again see in this Sabbath portion from Isaiah, in connection to this outpouring of mercy, the LORD calls Himself the LORD of hosts (see above), a name directly connected to armies and battle, as we saw at the beginning with our verses from Deuteronomy. There is a battle for mercy, a battle for grace, and a battle for life.

     The LORD of hosts fought that battle in the scriptures above from Isaiah for God's people. If we look at the chapter before Ch. 54, we see that the battle took place on the cross. Isaiah 53 shows us the battle. The devil meant for grace, mercy and life to die and be utterly destroyed that day as the Son of God was crucified for our sins, but the awesome power of God cannot be destroyed. The cross became instead a fountain of life (see Zech. 13:1-2) as God's grace and mercy were spoken and displayed from it. Jesus called each of us to this same battle (Lk. 9:23-25), if we are willing to carry forward the fight to our generation.

If you would like to know more about the battle for mercy, grace and life, you can join my prayer: "Dear Father, in the name of Your Son of mercy, grace and life, Jesus, I pray for a great outpouring of mercy and life for those who are perishing. I pray life, abundant life, eternal life, for the inhabitants of the earth. I pray that the battle for life is already won, and the whole earth is full of the glory of the LORD. Your mercy and grace saved my life, Lord, and I pray the same for the people of all the nations. Your grace is the divine power by which You touch the hearts and souls of men with mercy and bring them to the salvation knowledge of Your Son, Jesus. I ask for and speak this miracle victory in the hearts of men in the name of Jesus. AMEN."

     

MercyPower

      This Sabbath reading portion is titled Eikev, which means "because, as a consequence of, following after, as a result of." The Hebrew word appears as part of Deut. 7:12: "Then it shall come to pass (in Hebrew: "Vehaya ekev"), because you listen to these (*aleph-tav/Alpha and Omega) judgments (mispat/sapat - judgment, manner, order, measure/judge, defend, deliver, vindicate, punish, act as a lawgiver, plead), and keep and do them, that the LORD your God will keep with you (*aleph-tav/Alpha and Omega) the covenant and (vaw-aleph-tav, with a meaning that includes: "Adonai, the Lord, nailed to the cross of the covenant") the mercy (hesed/hasad - mercy, loving-kindness, goodness, favor, pity, faithfulness, beauty, desire, ardor, zeal, love, rarely meaning reproof/to be good, kind, rarely meaning reprove, put to shame) which He swore to your fathers."

     There is much to look at from the verse above. The word eikev/ekev has a root word in Hebrew, aqab, which means "to take by the heel, to follow at the heel," which is also the root word of the name Jacob in scripture, who was born following after his twin brother, holding onto him by the heel. Therefore we can see how closely a consequence may follow after something - right at its heel.

     There are several things we can learn in the Hebrew word for "judgments," above. The written Hebrew associates the *aleph-tav/Alpha and Omega mispat judgment with Jesus Messiah/Christ (see *note below). Within its meaning in Hebrew, "judgments" includes the understanding of a kind of "measure." Again this is associated with Jesus by Paul who wrote that we, as believers in Jesus Messiah/Christ, are to come "to the measure (metron - a measuring rod, the rule or standard of judgment, determined extent, the due) of the stature of the fulness of Christ." (see Eph. 4:11-13). 

     The Hebrew meaning of "judgment" also includes the idea of a law-giver and also the act of pleading. In this Sabbath Eikev reading portion, Moses tells the Israelites how he, known as "the law-giver," repeatedly pleads for the mercy of God towards the rebellious Israelites. (see Deut. 9:18-19, 10:10-11). As a consequence of this (see the meaning of Eikev above) pleading by Moses the vaw-aleph-tav mercy of the LORD was extended to His people. The apostle James wrote that mercy triumphs over/rejoiceth over (katakauchaomai - boast against, "mercy boasts itself superior to judgment", to glory against, to exult over, full of glad confidence over) judgment for those who have shown mercy. (see James 2:12-13). Jesus also said, "Blessed are the merciful, for they shall obtain mercy." (Mt. 5:7). The LORD told His prophet what He expected from His people: "He has shown you O man, what is good; And what does the LORD require of you but to do justly (see mispat above), to love mercy (see hesed above), and to walk humbly (sana - be humble, be modest, be lowly, keep close, reserve, preserve) with your God." (Micah 6:8). The privilege of walking with God requires that we walk in His character, which includes mercy.

     In an earlier encounter with Moses after he had broken the tablets of the Ten Commandments because of the terrible sin the people had committed, the LORD covered Moses by proclaiming His name: "Now the LORD descended in the cloud and stood with him (Moses) there, and proclaimed the name of the LORD. And the LORD passed before him and proclaimed, 'The LORD, the LORD God merciful (meaning compassionate) and gracious, longsuffering, and abounding in goodness and truth, keeping mercy (see hesed above) for thousands, forgiving iniquity and transgression and sin..." (Ex. 34:5-7). The LORD also assured in the proclamation of His name that He by no means clears the guilty, with the third and fourth generations seeing "the consequences that follow on the heels of" (see eikev above) that iniquity (aon - punishment, fault, sin, depravity, evil, perversity, guilt, great guilt). We may conclude that the nature of this iniquitous guilt is its refusal to be repented of and as a result of that (see eikev above) it is not placed under the mercy of God.

     As we see from the Hebrew meaning of hesed mercy above, it also includes the idea of reproof. However, being a part of God's mercy, the reproof given to God's people is like the reproof of a parent to a child, as Moses said in this Eikev Sabbath reading portion: "You should know in your heart that as a man chastens (*aleph-tav/Alpha and Omega) his son, so the LORD chastens you. Therefore you shall keep (*aleph-tav/Alpha and Omega) the commandments of the LORD your God, to walk in His ways and to fear Him." (Deut. 8:5-6).

     Also included in the meaning of hesed mercy above is the emotion from which it comes forth: desire, ardor, zeal, love. Because of this ardent love and desire, God manifested His hesed mercy by sending His Son not to condemn but to save whoever will receive this mercy: "For God so loved (agapao/agab - to love dearly/to dote upon, to breathe after, wonder, beloved) the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved." (Jn. 3:16-17).

     Judgment will come, both to the individual and to a prophesied great evil that will rise up to enslave the world and persecute the believers in God and Messiah/Christ. The judgment of the just God is assured and will be devastating to all who have refused the covering of mercy that has been provided in His Word and in the Person of the Son of God, who is also The Word (see Jn. 1:14). The Father has placed all judgment into the hands of His Son, Jesus Messiah/Christ. (see Jn. 5:22-27, Rev. 6:15-17). Considering the calamity of the judgment, and the power of mercy over judgment, what place of eminence should the hesed mercy of God have in our prayers, our words, our message and our walk?

     In another reading portion from this Eikev Sabbath, we can read that every great and wondrous work the LORD, the God of gods, the LORD of lords, has done from His creation onward, has been driven by His hesed mercy. Not only were the wondrous works powered by mercy, but were a testimony of the hesed mercy of God. Psalm 136 has the repeated refrain after every work of power of God: "...for His mercy (see hesed above) endures forever (olam - ever, everlasting, perpetual, evermore, always)." The psalmist declared the mercy of God over every great work and covered them with that mercy. Do we declare and apply this eternal power of mercy over the precious works of God?

     The prophet Jeremiah wrote the Word of the LORD: "Through the LORD's mercies (see hesed above) we are not consumed, because His compassions fail not. They are new every morning; Great is Your faithfulness. 'The LORD is my portion,' says my soul, 'Therefore I hope in Him!" (Lam. 3:22-24). 

     We are all products of His mercy.

     If you would like to learn more about incorporating the power of mercy into your life and walk with God, you can pray along with my prayer: "Heavenly and merciful Father, You extended Your mercy to me and touched and changed my life with Your Son, Jesus. While I receive Your loving mercy with joy and thanks, help me to extend and minister the truth of this same mercy to others. Help me by Your Holy Spirit to tell and show others that Your powerful mercy can overcome all judgment for those who will believe and receive it. Help me to reveal the truth that Your work of creation and all of Your works were accomplished through mercy towards me and all of us. Your Son could have judged and destroyed those who sought to kill Him, but He became even more powerful than that, extending overcoming mercy to them instead. In that power, He changed the world. He changed me. I give You all of my thanks, worship and praise, Lord, for Your overcoming mercies that are new to me and to all every morning. By and in Jesus' name, 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. 

Returned&Restored

      This week's Sabbath reading portion has a double title, Nitzvarim - Va yelech. This Sabbath is the last Sabbath in the month of Elul, which is dedicated to the repentance of God's people and their return to the LORD. Within a few days following this Sabbath, the Feast of Trumpets, or Yom Teruah, will take place. This feast day is also known as Rosh Hashanah. 

     This week, we will be focusing on the Nitzvarim part of the title, which means, "are standing". This title comes from Deut. 29:10-13 which contains the words of Moses to the Israelites: "All of you stand today before the LORD your God: your leaders and your tribes and your elders and your officers, all the men of Israel, your little ones and your wives - also the stranger who is in your camp...that you may enter into (*aleph-tav/Alpha and Omega) covenant with the LORD your God, and into His oath (ala - covenant confirmed by an oath, blessing, curse), which the LORD your God makes with you today, that He may establish you today as a people for Himself, and that He may be God to you, just as He has spoken to you, and just as He has sworn to your fathers, to Abraham, Isaac, and Jacob."

     Then the LORD makes the following statement: "I make this covenant and this oath, not with you alone, but with (*aleph-tav/Alpha and Omega) him who stands here with us today before the LORD our God, as well as with him who is not here with us today." (v. 14-15). There is a "today" that is connected with our covenant with God, and His with us. It was not just something entered into long ago, but it is present and now. However, the LORD makes clear that there are those who are not here today, but they will still be able to have their "today" of covenant with Him in the future. In another part of scripture the LORD says, "In an acceptable time I have heard you, and in the day of salvation I have helped you.' Behold, now is the accepted time; behold, now is the day of salvation." (2 Cor. 6:2, Isa. 49:8). Today, now, is the day in which the LORD has made a place for you to stand before Him and accept His salvation covenant.

This is a beautiful offer to those who will stand before the LORD "today" in covenant, from the youngest to the oldest, from the common citizen to the leaders, from the tribes by blood to the stranger or foreigner in the midst, from those present now to those who will be standing in the future.

     As we saw with the Hebrew meaning of the word, "oath" or ala used above, there is a curse that comes when this covenant is broken. There are several things mentioned in Deut. 29 involving the situations that bring the curse. One involves anyone "whose heart turns away today from the LORD our God, to go and serve the gods of these nations" creating among His people "a root bearing bitterness or wormwood (la'anah - to curse, poisonous, accursed, bitter things, perverted justice, noxious)." (v. 18). We should understand that the worship of the false gods/idols of the world, both today and as it did then, involved horrible practices including human/child sacrifice, and the use of perversion and prostitution as worship. These practices caused whole nations to be shrouded alive in spiritual darkness: a living death. How much worse is it for someone who knows God to put the corrupted and corrupting things of the world before Him, thereby creating idols?

     Another situation that brings the curse in Deut. 29 is one who hears the words of the curse but ignores the curse, while blessing himself saying "I shall have peace, even though I follow the dictates of my heart..." (v. 19). This person chooses to go their own way not believing the reality of the curse or that he will be affected by it. Perhaps this person thinks that the LORD will bless and protect him anyway. The LORD said that this person's name would be blotted out from under heaven (v. 20).

     This curse would affect the whole land (v. 23). When others would wonder why the LORD had done these things to the whole land, the answer would be given: "Because they have forsaken the (*aleph-tav/Alpha and Omega) covenant of the LORD God of their fathers, which He made with them when He brought them out of the land of Egypt; for they went and served other gods and worshipped them, gods that they did not know and that He had not given to them." (v. 25-26).

     With God dwell the blessings. Separated from God dwell the curses. It is like saying "In the Light, there is light. Separated from the Light, there is darkness", or "With the Giver of Life, there is life. Separated from the Giver of Life, there is death." For the world, including the people of God, that found themselves in darkness and the curse, God sent His Son, Jesus, Messiah/Christ, to become the curse of the Law for us so that we might walk in the eternal blessing of the salvation covenant with God (Gal. 3:10, 13-14).

     What we learn above is only to set the stage for the Sabbath lesson of this week found in Deut. Ch. 30. The LORD establishes a provision for His people to be able to return to Him when they find themselves separated and dispersed, both spiritually and physically: "Now it shall come to pass, when all these things come upon you, the blessing and the curse which I have set before you, and you call them to mind among all the nations where the LORD your God drives you, and you return to the LORD your God and obey His voice, according to all that I command you today, you and your children, with all your heart and with all your soul, that the LORD your God will bring you back from captivity (sebut/saba - captivity, captives, prisoners, exile/take captive, take or lead away), and have compassion (raham - to love deeply, have mercy, have compassion, to stroke with love, cherishing, soothing, to behold with tenderest affection) on you, and gather you again from all the nations where the LORD your God has scattered you. If any of you are driven out to the farthest parts under heaven, from there the LORD your God will gather you, and from there He will bring you." (Deut. 30:1-4, see also Heb. 7:25-26).

     The LORD promises to bring them back to their land and they will possess it, and: "He will prosper you and multiply you more than your fathers. And the LORD your God will circumcise your (*aleph-tav/Alpha and Omega) heart and the heart of your descendants, to love the (*aleph-tav/Alpha and Omega) LORD your God with all your heart and with all your soul, that you may live...The LORD your God will make you abound in all the work of your hand...the LORD will again rejoice over you for good as He rejoiced over your fathers, if you obey the voice of the LORD your God, to keep His commandments...and if you turn to the LORD your God with all your heart and with all your soul." (v. 5-10, excerpt).

     How hard does the LORD of All make it for His people to be return to Him? He makes it as easy as turning to Him in complete love, a love which causes His people to obey His voice and Word. Moses said that this was not too difficult, or a thing too distant for them to do: "But the word is very near you, in your mouth and in your heart, that you may do it. See, I have set before you today (*aleph-tav/Alpha and Omega) life and good, death and evil...I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live; that you may love the (*aleph-tav/Alpha and Omega) LORD your God, that you may obey His voice, and that you may cling (dabaq - follow hard after, cleave to, abide, joined to, pursue closely, cling, adhere firmly, be glued) to Him, for He is your life and the length of your days; and that you may dwell in the land..." (Deut. 30:11-20, excerpt).

     In another reading portion from this Nitzavim Sabbath, the LORD expresses His desire to the prophet, Jeremiah, for His people to return to Him: "...I earnestly remember him still; therefore My heart yearns for him; I will surely have mercy on him, says the LORD...Turn back, O virgin of Israel...How long will you gad about, O you backsliding daughter?...I have satiated the weary soul, and I have replenished every sorrowful soul...Behold, the days are coming, when I will make a new covenant with the house of Israel and with the house of Judah...I will put My (*aleph-tav/Alpha and Omega) law in their minds, and write it on their hearts; and I will be their God, and they shall be My people...For I will forgive their iniquity, and their sin I will remember no more." (see Jer. 31: 20-34, excerpts). We can see the heartfelt desire of the LORD for His people to return to Him. Jesus had the same desire as He sent the message of repentance and return to His church in the Book of Revelation: "Therefore be zealous and repent. Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me." (Rev. 3:19-20). The church had become so indifferent to their Savior that He had to stand outside the church and knock (krouo - to knock [with a heavy blow]) to be let in! As did His heavenly Father with Israel, Jesus offered other powerful rewards also if the church would return to Him (v. 21-22). To another church Jesus said, "...you have left your first love. Remember therefore from where you have fallen; repent and do the first works..." (Rev. 2:4-5). If this church repents, Jesus promises them to eat from the tree of life in Paradise. The first works were driven by the church's love for their Savior. They must return to that love and its fruitful works.

     In another reading portion from this Sabbath, we see a people who have returned to the LORD. This is their voice: "I will greatly rejoice in the LORD, my soul shall be joyful in my God; For He has clothed me with the garments of salvation, He has covered me with the robe of righteousness, as a bridegroom decks himself with ornaments, and as a bride adorns herself with jewels." (Isa. 61:10).

     This is the LORD's response to their joyful return: "For Zion's sake I will not hold My peace, and for Jerusalem's sake I will not rest, until her righteousness goes forth as brightness, and her salvation (yesua - salvation, deliverance, rescue, also the Hebrew name of Jesus) as a lamp that burns. The Gentiles shall see your righteousness, and all kings your glory. You shall be called by a new name (see also Rev. 3:12-13, Rev. 2:17), which the mouth of the LORD will name. You shall also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of your God...and as the bridegroom rejoices over the bride, so shall your God rejoice over you...Indeed the LORD has proclaimed to the end of the world: 'Say to the daughter of Zion, surely your salvation is coming; Behold, His reward is with Him, and His work (pe'ulla - deeds, good action, a people won back by warfare) before Him." (Isa. 62:1-11, excerpt).

     The second state of the returned people above becomes even more blessed and exalted than their first state. This is the way of the LORD who is forever eager to pour out His mercy upon His people who will return to Him. It is especially at this time of the year that we need to repent, renew our love for the Lord, and return to Him. We should not wait until He is pounding on the door of our hearts asking for entry. Jesus warned that in these days before His return many will fall away and the love of many will wax cold (Mt. 24:10-13, 2 Thess. 2:3). It is time to return to our Lord. Call upon the Lord while He is near.

If you would like to take this opportunity today to return to the LORD whose hands are stretched out to us and waiting (see Isa. 65:1-2), you can join me in my prayer: "My Father, You have shown me mercy in my life. You have saved me through Your beloved Son, Jesus. Today, Lord, I want to repent for going my own way and I want to return to You, my Creator. I want to renew my love for You, to cling to You and follow after You. Jesus, You have made the Way possible for me to return to my Father and be reconciled with Him. Fill me with the Spirit of God who leads me and teaches me in His ways of everlasting life. I ask this in Jesus' name. 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 Α Ω , 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.

Mercy&Humility

      The title of this week's Sabbath reading portion is Eikev, which means "Because". It may also be expressed "as a consequence of". The chapters from Deuteronomy that are part of this reading portion are chapters 8-11. Moses was recounting the history of the relationship between the Israelites and God up to that point, and it had been a contentious relationship.

     This reading portion begins with Moses saying to the Israelites: "Every commandment which I commanded you today you must be careful to observe, that you may live and multiply, and go in and possess the (*aleph-tav/Alpha and Omega) land of which the LORD swore to your fathers. And you shall remember that the LORD your God led you all the (*aleph-tav/Alpha and Omega) way these forty years in the wilderness, to humble you and test/prove you, to know (*aleph-tav/Alpha and Omega) what was in your heart (lebab - inner man, mind, will, heart, soul, understanding, conscience, inclination, mode of thinking and acting), whether you would keep His commandments or not." (Deut. 8:1-2). There is a consequence or result to observing the LORD's commandments here: to live, to multiply, to go into the promised land. 

     The way that the LORD had led Israel through the wilderness was not an arbitrary way. It was the way that was connected to the prophesied Messiah, designated by the written Hebrew letters aleph-tav (see * explanation at the bottom of the entry). The first purpose of the wilderness was to humble the people according to the verse above. These were former slaves, treated as lowly servants of Pharaoh, yet it was still required that they be humbled before the LORD. This is also the way of the Messiah/Christ: "Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant (doulos/deo - slave, bondman, servile condition, one who gives himself up to another's will, devoted to another to the disregard of one's own interests/to bind tie, fasten, fasten with chains, to be bound to one), and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow....and that every tongue should confess that Jesus Christ (Messiah) is Lord, to the glory of God the Father." (Phil. 2:5-11). This is the *aleph-tav/Alpha and Omega way of the Messiah/Christ.

     God's second purpose of the forty-year way through the wilderness was to test the Israelites. This is an interesting word in Hebrew. It is the word nasa, which in this case means "to test, to put to the proof, to try by the smell." Yes, there is a smell test! There is a fragrance that results, or is a consequence of, our love and service to God. There is an expected fragrance to those who follow the *aleph-tav/Alpha and Omega way of the Messiah/Christ: "Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. For we are to God the fragrance of Christ among those who are being saved and among those who are perishing." (2 Cor. 2:14-15). What is the fragrance of Messiah/Christ? It is the fragrance of one humbled and obedient, as a servant bound to the will of His Father in heaven. All four Gospels give the account of this fragrance. It is like the fragrance of the most precious and costly anointing ointment (spikenard: nardo + pistikos - East India plant yielding juice of delicious odor used in the most precious ointment + pertaining to belief, faith, assurance, producing belief) poured out upon Jesus six days before His death on Passover that marks one as walking humbly but powerfully in death to self (see Mt. 26:6-10, Mk. 14:3-9, Lk. 7:36-50, Jn. 12:1-8).

       The LORD also that the humbling and proving that He did with the Israelites in the wilderness was "to do you good in the end (aharit/ahar - latter time, future, the last or end, end time/afterwards [of time])." (Deut. 8:14-17).  As we are in the latter times, the end times, before the return of the Messiah/Christ, it becomes most important that we are humble, and that we pass "the smell test" in this regard as our faith is tried and proven.

     Moses defined our humility before the LORD: "And it shall be that if you earnestly obey My commandments which I command you today, to love (ahab - beloved, to desire, to breathe after, long for, to produce fruit, germinate and shoot forth) the (*aleph-tav/Alpha and Omega) LORD (Hebrew letters yod, hey, vaw, hey: "Behold the hand, behold the nail") your God and serve (abad - serve, servant, worship, to serve as a subject, slave, bondman) Him with all your heart, and with all your soul, then..." (Deut. 11:13, see also Deut. 6:4-6, Mt. 22:37-40). This command to love the LORD totally and serve Him was the command that Moses was leaving with the Israelites. Jesus said that the whole law and the prophets were contained in this command (Mt. 22:36-40). 

     Moses explained to the Israelites that even if they are flourishing and living in wealth, it is still necessary to humble oneself before the LORD. The humility is in the understanding that the LORD supplies the air that we breathe, the rain in the proper season that's necessary to grow the food that we eat and that our animals eat (Deut. 11:13-15). We cannot supply these necessary things to live, but the LORD supplies them for us. Money and possessions are enjoyable, and to some unfortunately they are the most important things in life, but those things cannot buy the air that you need to breathe: "Therefore you shall lay up these (*aleph-tav/Alpha and Omega) words of mine in your heart and in your soul, and bind them as a sign on your hand, and they shall be as frontlets between your eyes...Then your days and the days of your children may be multiplied in the land of which the LORD swore to your fathers to give them, like the days of the heavens above the earth." (Deut. 11:18, 21).

     In another reading portion from this Eikev, "Because" Sabbath, a Psalm was written in thanksgiving for the mercy (hesed - goodness, kindness, faithfulness, desire, ardor, love, eager and ardent desire) of the LORD towards us that endures forever: TO HIM who does great wonders, TO HIM who made the heavens by wisdom, TO HIM who laid out the earth, TO HIM who made the great lights in heaven, TO HIM who struck the slave masters of Egypt, TO HIM who divided the Red Sea, TO HIM who led His people through the wilderness, TO HIM who struck down great kings on behalf of His people...it is to Him whom we give eternal thanks. (see Ps. 136). Only the LORD can do these things, and He does them out of faithful, ardent love which is His mercy.

     There is another side to the meaning of the hesed mercy of the LORD. Hesed also contains the meaning: "reproach, wicked thing, revile, shame, put to shame." There is nothing more shameful than to refuse to return the ardent love, goodness and kindness of God when considering the supernatural mercies that have been extended to us. Shame falls upon us when we forget the hesed mercy of the LORD.

     From another reading portion of this Eikev Sabbath, Psalm 19 wants us to consider "The Perfect Revelation of the LORD" according to the notation in my Bible. In this Psalm, David wants us to consider the heavens that declare the glory of God (v. 1-6). We know that the LORD has arranged the heavens into perfect gravitational balance and revolution so that the earth can support abundant life. The sun cannot pull the earth into its burning heat, and the outer planets cannot pull us into the cold darkness of space, but rather, we hang in the perfect balance between those powerful forces. The LORD maintains this balance by calling the heavenly bodies by name into their set places: "He counts the number of the stars; He calls them all by name. Great is our LORD and mighty in power; His understanding is infinite. The LORD lifts up the humble; He casts the wicked down to the ground." (Ps. 147:4-6). Is the LORD not to be loved, thanked and glorified above all else for this brilliant mercy towards us? It is indeed shameful to walk in the benefits of these great mercies of God, but to refuse to continually love and acknowledge Him for them.

     One of the greatest expressions of the LORD's hesed mercy, ardent love, and desire for us is found in these words spoken by Jesus: "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved." (Jn. 3:16-17). Here is the shameful side of that mercy: "...And this is the condemnation, that the light has come into the world, and men loved the darkness rather than light, because their deeds were evil." (Jn. 3:18-19). Rather than the humble, grateful acceptance of the sacrificial hesed mercy and avid love of God, it is refused in the pride and self-righteousness that dwells in men's hearts to their shame. Why refuse His great hesed mercy?

     Moses had a warning about the development of self-righteousness in the hearts of God's people when they see God remove the Canaanite nations from the promised land before them: "Do not think in your heart after the LORD God has cast them out before you, saying, 'Because of my righteousness the LORD has brought me in to possess this (*aleph-tav/Alpha and Omega) land (eres also means the whole world)'; but it is because of the wickedness of these nations that the LORD is driving them out from before you. It is not because of your righteousness or the uprightness of your heart that you go in to possess their land..." (Deut. 9:4-6). These verses also say that God will dispossess those nations "that He may fulfill the (*aleph-tav/Alpha and Omega) word which the LORD swore to your fathers, to Abraham, Isaac, and Jacob." It is very easy to lose our humility and become self-righteous before the LORD when He does wonders and shows favor on our behalf. Moses' serious warnings to the Israelites had to do with the issues of their hearts towards the LORD. Their fall, he warned, would not come from the actions of outward enemies, but from the sinful nature of their inward hearts.

     Jesus warned of the religious pride and self-righteousness that are traps into which we can so easily fall. He spoke of those who were religious "elite" who thought they deserved the greatest honors, titles and recognition, and did things to be impressive in men's eyes rather than for the love of God. However, the truth of the kingdom of God is this, Jesus said: "But he who is greatest among you shall be your servant. And whoever exalts himself will be humbled, and he who humbles himself will be exalted." (Mt. 23:1-12). Jesus said that God is spirit, and the Father was seeking those who worship Him in spirit and in truth. The Holy Spirit, of whom we are to be filled as believers in Christ, is of the humblest character, never exalting Himself, but only revealing the glory and truth of the Father and the Son. We should be of the same heart and character.

     The apostle James wrote: "God resists the proud, but gives grace to the humble...Humble yourselves in the sight of the Lord, and He will lift you up." (James 4:6, 10). Peter wrote similarly: "Yes, all of you be submissive to one another, and be clothed with humility, for 'God resists the proud, but gives grace to the humble.' Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you." (1 Pet. 5:5-7).

     If you would like to know more about the work in our lives of humility before the LORD, you can pray with me: "Heavenly Father, give me a humble heart to love You and serve You, even as Your Son, Jesus, humbled Himself to serve Your will and way. It is because of this humility that Your raised Him up and exalted Him for Your glory. You are magnified and glorified in the hearts of the humble. Be glorified in my heart today, LORD, and forgive me when I think more highly of myself than I ought. Change my innermost thoughts to conform to Your Word and Spirit. I thank You for the hesed mercy that You show to me daily. I pray in Jesus' name. 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 Α Ω , 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.

Mishpatim

      The Book of Ezekiel opens with an accounting of the day on which "the word of the LORD came expressly to Ezekiel (hazak - strengthen, repair, prevail, courage, encourage, make strong, make bold, be resolute) the priest, the son of Buzi, in the land of the Chaldeans by the River Chebar (kebar - length of space, continuance of time, long ago, formerly, now, already); and the hand of the LORD was upon him there." (Ezek. 1:3). On this day, Ezekiel said, "the heavens were opened and I saw visions (mar'a/mar'e/ra'a - a vision as a mode of revelation, mirror, looking glass/appearance, sight, vision, phenomenon, spectacle, countenance, form, visage, pattern/to see, look at, perceive, consider, foresee, seer, discern, be visible, to be caused to see) of God." (v. 1). Last week we read about the direct and powerful encounters in scripture that several had with God which changed their lives. Here is another of those encounters.

     Ezekiel's vision begins with a whirlwind cloud coming out of the north "with a raging fire engulfing it." (v. 4). Within this whirlwind of burning cloud, Ezekiel sees four angelic creatures, with each of the creatures having four wings and four faces, and "they went wherever the Spirit wanted to go..." (v. 12). The appearance of the (angelic) creatures "was like burning coals of fire, like the appearance of torches going back and forth among the living creatures. The fire was bright, and out of the fire went lightning." (v. 13). Ezekiel went on to give a very specific description of what he further saw. Eventually he said that above these creatures was the firmament (raqia - extended surface, expanse, vault of heaven supporting waters above, visible arch of the sky, the heavenly ocean to which the stars are fixed). Ezekiel's vision continues to advance upward, seeing above the firmament to the likeness of a throne, and on the throne " was a likeness with the appearance of a man high above it (v.  26). From His waist up, the man's appearance was the color of amber "with the appearance of fire all around within it", and a voice like the sound of many waters. From the Man's waist down, "...the appearance of (aleph-tav/Alpha and Omega in Greek as Jesus was referring to Himself: Rev. 1:8, Rev. 21:6, Rev. 22:13) fire with brightness all around." (v. 27). The brightness that Ezekiel saw around and within this Man was like the appearance of a rainbow: "This was the appearance of the likeness of the glory of the LORD." (v. 28). The likenesses of both the throne and the Man seen by Ezekiel are very similar to descriptions of Jesus Christ in Rev. 1:13-16 and Rev. 4:3. 

     This awesome and glorious vision changed Ezekiel's life. He received his prophetic calling at that time, and the Word of the LORD for the children of Israel (Ezek. 2:2), who, at this time, along with Ezekiel, were in the middle of their seventy-year captivity by the conquering Babylonians/Chaldeans. They were captives in a foreign land far from their home, as their own land lay in the destruction of war. The Word of the LORD that God had for captive Israel was a Word for a rebellious people who had transgressed against God, whom God described as "impudent" and "stubborn". (v. 3-5). Evidently, their traumatic captivity had not broken through to them, and the LORD very much wanted to break through to them (and perhaps to us). They also had true prophets like Jeremiah telling them that unless they repented, they would fall to Babylon, be taken into captivity. However, the people of Jerusalem chose to believe the more appealing prophecies that promised them victory. After all, would God ever turn away from His people, His city, His temple? Yes, He would, although He would never forget His covenant with them.

     The passage from Ezekiel Chapter 1 above is part of this week's Sabbath reading portion titled Mishpatim, meaning "Judgments/Ordinances". In its way, it is a sad commentary regarding the character of God's people, while, at the same time, it gives us a wonderful view of the character of God. The title comes from the first verse in Ex. 21: "Now these are the judgments (mispat/sapat - judgment, justice, ordinance, manner, right, cause, measure/to judge, govern, vindicate, punish, defend, condemn) which you shall set before them...". In these times, I found that the reading portions for this week brought a very important lesson to me. 

     This Sabbath reading portion includes Ex. 21 through 24. The LORD had just spoken (not yet written on tablets) the Ten Commandments from the mountain top. The LORD then began to speak of the justice to be shown to slaves and servants, and to victims of violence and kidnapping. The LORD demanded that foreigners and the poor were not to be mistreated and were to receive the same uncorrupted justice as others. The children of Israel agreed: "So Moses came and told the people all the words of the LORD and all the judgments. And all the people answered with one voice and said, 'All the words which the LORD has said we will do." (Ex. 24:3). An altar was constructed, and sacrifices made by the (aleph-tav/Alpha and Omega) young men. After Moses wrote all of the LORD's judgments in a Book (of the Covenant). he sprinkled the blood of the sacrifices on the altar, on the Book, and also on the people, saying, "This is (aleph-tav/Alpha and Omega) the blood of the covenant which the LORD has made with you according to these words." (v. 8). This aleph-tav/Alpha and Omega blood (of Christ) is the same blood that became the New Covenant through Messiah/Christ (see 1 Cor. 11:23-26). These mishpatim judgments that had been spoken by God became a blood-sealed covenant between God and His people, the Israelites.

     We can see the heart of the LORD reflected in His mishpatim judgments concerning the weak, the abused and the vulnerable. As we look at another portion from this Sabbath, we will see that the people of God did not keep this covenant of justice.  During the siege of Babylon against the city of Jerusalem (Jer. 34:1), the prophet Jeremiah had delivered the prophetic Word of the LORD to the king of Judah, Zedekiah, telling him that he would not escape from the king of Babylon, but neither would the king be killed by the sword (Jer. 34:2-5). The king had received this mercy from the LORD because: "...King Zedekiah had made a covenant with (aleph-tav/Alpha and Omega) all the people who were in Jerusalem to proclaim liberty to them: that every man should set free his (aleph-tav/Alpha and Omega) male and (aleph-tav/Alpha and Omega) female slave...that no one should keep a Jewish brother in bondage." (v. 8-9). The princes and the people obeyed "that no one should keep them in bondage anymore" and let their (aleph-tav/Alpha and Omega) slaves go. However, the princes and the people who had entered into this covenant of liberation changed their minds, "...and made the male and female slaves return, whom they had set free, and brought them into subjection (kabas - subject, subdue, force, keep under, bring into bondage, violate, tread down, conquer, trample under foot) as male and female slaves." (v. 11). The LORD was not pleased and gave this prophetic Word to Jeremiah to deliver to the people: "...you turned around and profaned (aleph-tav/Alpha and Omega) My name, and every one of you brought back (aleph-tav/Alpha and Omega) his male and (aleph-tav/Alpha and Omega) female slaves, whom you had set at liberty...and brought them back into subjection to be your...slaves. Therefore...Behold, I proclaim liberty to you', says the LORD - 'to the sword, to pestilence, and to famine! And I will deliver you to trouble among all the kingdoms of the earth...I will give them into the hands of their enemies and into the hand of those who seek their life..." (v. 16-17, 20). Although God had assured His people that, even in the face of captivity, He would not forget His covenant (of mercy) with them (Jer. 33:25-26), they had immediately forgotten the covenant of liberty that they had established in the Spirit of God's mishpatim judgments. While they were facing enslavement themselves from a brutal enemy, they refused to show mercy and justice in their own hearts while enslaving others, even their own brethren.

     As we see above, although we believe that we can discern the evil in other men's hearts, we often are unable to discern the same evil in our own hearts. Jesus shocked the religious leaders of His day when He told them what lives in the heart (not just some hearts), though a man looks righteous on the outside: "But those things which proceed out of the mouth come from the heart, and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man..." (Mt. 15:18-20). Ezekiel prophesied that the LORD would give us new hearts (Ezek. 36:26-27), and John wrote that if we confess our sins to the LORD, He will forgive them and cleanse us (1 Jn. 1:9). This is why Jesus came for us all - so that we did not have to remain dead in our sins, as slaves to sin, but could live in Him.

     It is good to keep these things in mind when we read from the prophet Amos, in another of this week's Sabbath readings. Amos wrote the Word of the LORD to His people concerning the Northern Kingdom of Israel, which went into captivity approximately 150 years before the Southern Kingdom of Judah did: "...shall surely go into captivity...Seek the LORD and live, lest He break out like fire in the house of Joseph, and devour it, with no one to quench it in Bethel (meaning "House of God") - You who turn justice (mispat/mishpatim - see above) into wormwood (la ana - bitterness, to curse, poisonous, accursed, hemlock), and lay righteousness to rest (yanah - leave, withhold, withdraw, abandon, be quiet) in the earth!" (Amos 5:4-7). The LORD accused His people of treading down the poor, taking bribes to afflict the just, and diverting the poor from justice. He urged them to "Seek good and not evil, that you may live; So the LORD of hosts will be with you, as you have spoken. Hate evil, love good; Establish justice (mispat/mishpatim - see above) in the gate. It may be that the LORD God of hosts will be gracious to the remnant of Joseph." (v. 14-15). According to this verse, while God's people were transgressing the mishpatim judgments in this manner, they were saying, "The LORD is with us"! The LORD promised them that there was coming "the day of the LORD" (which they desired to see!) when they would be wailing in the streets.  In the same spirit, do we also look for the Day of the LORD to come, and the wicked to be judged, not realizing that the judgment begins in Bethel - in the house of the LORD? When Jesus entered Jerusalem, the first thing He did was to sternly establish mishpatim justice in the Temple, the House of God, the place of His Name (Mt. 21:12-14). 

     The prophet Malachi also wrote the Word of the LORD to His people: "And I will come near you for judgment (mispat/mishpatim - see above); I will be a swift witness against sorcerers, against adulterers, against perjurers, against those who exploit/oppress (asaq - press upon, oppress, violate, defraud, do violence, obtain deceitfully, be crushed, drink up; to strive, contend, quarrel) wage earners and widows and orphans, and against those who turn away an alien/sojourner/foreigner - Because they do not fear Me,' says the LORD of hosts." (Mal. 3:5). 

     The Spirit that causes us to walk in these mishpatim judgments of the LORD (see Ezek. 36:27) is beautiful, and the LORD desires His people to walk in this beauty: "He has shown you, O man, what is good; And what does the LORD require of you but to do justly (mispat/mishpatim - see above), to love mercy, and to walk humbly with your God." (Mic. 6:8). 

     If you would like to know more about the mishpatim justice of God, you can pray with me: "Heavenly Father, You have called me to walk in Your mishpatim justice towards others. Your Son, our Savior, walked in it, and established it. Heal me Lord, of any spiritual blindness that would prevent me from walking in Your Word by the Spirit of God. Help me to understand Your high and perfect standard of justice that reflects Your goodness and holiness, and the needed mercy that You have provided for me in the blood of Jesus. Let me be transformed by both. I ask this in the name of Jesus. AMEN."

Election

Moses asked to see the personal glory of the LORD. How would the LORD answer Moses' prayer, while keeping him alive, "...for no man shall see Me and live."? According to what we read in this account, the LORD protected Moses through His power of election: The LORD said, "I will make all My goodness pass before you, and I will proclaim the name of the LORD (YHWH - the Hebrew pictographic letters meaning: "Behold the hand, behold the nail") before you. I will be gracious (aleph-tav/Alpha and Omega/Jesus: Rev. 1:8, 21:6, 22:13) to whom I will be gracious, and I will have compassion/mercy on (aleph-tav/Alpha and Omega/Jesus) whom I will have compassion/mercy." (Ex. 33:19-20). The apostle Paul wrote of this same event with Moses as he explained the election of God: "...so then it is not of him who wills (in this case referring to Moses), nor of him who runs, but of God who shows mercy...Therefore, He has mercy on whom He wills, and whom He wills, he hardens." (Rom. 9:11-18). This election pertains to whom God chooses to show mercy (example given: Jacob, Moses), and of whom He chooses not to show mercy, and to harden in heart instead (example given: Esau, Pharaoh)..."(...that the purpose of God according to election might stand, not of works, but of Him who calls." (Rom. 9:11). So the election of God is to accomplish His purpose. The Concordance defines "election", the Greek word ekloge/eklogemai, as meaning: "the decree made from choice by which God determined to bless certain persons through Christ by grace alone; of the act of God's free will by which before the foundations of the world He decreed His blessings to certain persons". As we can see in the above encounter with Moses, God marks those whom He chooses to show grace and mercy with the Hebrew letters aleph-tav, the title of Christ revealed in the Book of Revelation. We will see that the Hebrew letters that form the words "grace" and "mercy", the components of election as mentioned, also contain the identity of the Son of God. As Paul pointed out, the election is not according to our works (we cannot earn it), but the will of God as He executes His plan for the earth. We will see much more about grace and mercy, and their involvement in the election of God, during this Sabbath reading portion titled No'ach, meaning "rest/resting place". This is the name of Noah, who is first seen in Gen. 5:29, so named because he would be a comfort to the difficult toil of man in the midst of the earth, which the LORD had cursed as a result of the sin and fall of man (see Gen. 3:17-19). The Noach Sabbath reading is found in Gen. chapters 6 through 11. We will see the election of God run through the account of Noah and his sons. Out of all of the people of the earth, only Noah was elected to find (masa - find out, meet, get, secure, detect, be recognised) grace in the eyes of the LORD. Grace, one of the components of election, recognised Noah. The word "grace" used in this verse is the Hebrew word hen, meaning "grace, favor, pleased, precious, acceptance, elegance, kindness, beauty, good will, supplication, prayer". The pictographic Hebrew letters of the word hen, or grace, can mean "Behold, the Son, the Heir to the throne". We are familiar with the story of Noah. The spiritual condition of the hearts of the people of the earth were filled with violence and evil continually. God would judge and cleanse the earth with a flood of waters (Gen. 6:5-7). The LORD instructed Noah to build an ark according to His specifications that would hold all of Noah's family, including three sons and their wives (Gen. 6:17-19), and male and female animals living on earth, both clean and unclean animals. This was a covenant of safety in the aleph-tav ark (which is a picture of Christ), high and lifted up above the waters, sealed in by God Himself, that the LORD made with His elect, Noah, and all of us who will receive it. The same waters that flooded the earth in judgment, caused the ark to be lifted up above the judgment: "Now the flood was on the earth forty (arbaim - fourth, forty, four-fold, to square, four-sided, a doorway) days. The waters increased and lifted up the (aleph-tav/Alpha and Omega/Jesus) ark, and it rose high above the earth." (Gen. 7:17). As the flood waters receded, and the dry ground appeared, as a sign of His everlasting covenant promise to Noah, His elected, to never flood the earth with water again, the LORD established the (aleph-tav/Alpha and Omega/Jesus) rainbow in the sky (Gen. 9:12-17). This is a good time to learn what the Hebrew word for "rainbow", or "bow", qeset/qasa/qas, means: "bending an archer's bow, shooting arrows/harden, stiff-necked, grievous, struggle against/to lay a snare, to lay bait, to set a trap". This should have a particular warning for the times in which we live. Be careful with the signs of God, or you will fall into the trap that has been set for the grievous, the stubborn and the rebellious. As we look at the election of Noah, after whom this Sabbath reading portion is named, we can see some interesting details: "This is the genealogy/generations (toldot/yalad - generations, birth, course of history, account of men and their descendants, begetting or account of heaven/bring forth, travail, to act as midwife) of Noah. Noah was a just man, perfect (tamin/tamam - without blemish, complete, perfect, without spot, whole, blameless/end, finished, perfect, done, completely, crossed over, destroy uncleanness, accomplish) in his generations (dor/dur - generation, many, all, an age, the period, the circuit, ages to come/to move in a circle, go around, to remain, inhabit). Noah walked with (aleph-tav/Alpha and Omega/Jesus) God. And Noah begot three sons: Shem, Ham, Japheth." (Gen. 6:9-10). The LORD is making much of the importance of Noah's generations. Two different Hebrew words are used to describe the generations in the above verse, and both of those Hebrew words mean much more than "descendants". Something would be accomplished, completed, in the ages to come. Noah was described as "perfect". We can see in the Hebrew word and root that a description is given that could only depict Jesus Christ. This shouldn't surprise us because Noah walked with the Aleph-Tav/Alpha and Omega/Jesus God, before the Aleph-Tav Christ was physically born. Then in the verse, we are immediately pointed to Noah's three sons. In fact, the setting of end time events was "established and completed" through the "generations" of Noah: his three sons. Scripture says that all of the people of the earth are descended from Noah and his three sons after the flood (see Gen. 9:18-19). The name of Noah's first son, Shem, means "name, famous, conspicuous position, mark with a sign, the celebrated name of God {HaShem}, to call on the name Jehovah (YHWH - meaning "Behold the Hand, Behold the Nail"). From Shem's descendants, came the Hebrews (Eber), Abraham, Judah, David and others, which are all included in the genealogy of Jesus Christ (Gen. 11:10-32, and see Lk. 3:33-36). Ham/hamam, whose name means "hot, heat, enflaming, inflame oneself, hot and burning with lust", is also the name by which the Egyptians refer to themselves. Canaan, and all of the tribes thereof, Sodom and Gomorrah, Gaza, Assyria and Nineveh, Cush (Ethiopia) nd Put (Libya) (see Ezek. 38:5), Nimrod in Babel and Shinar, are also descendants of Ham (Gen. 10:6-12), and have been, and in the end times, will be aggressors against Israel. Ham, as we know, was cursed by his father, Noah, because he scorned his father, who had found grace in the eyes of the LORD, and His election (see Gen. 9:20-27). This had nothing to do with the color of Ham's skin, or the races of some of his descendants. That is a man-made lie, and it never came out of the mouth of God. These descendants of the cursed Ham became the enemies or oppressors of the people of Israel. The last mentioned son, Japheth, is very interesting. His descendants spread northward to eventually populate Europe and parts of Asia. Japheth's (yepet/pata) name means: "entice, deceive, persuade, flatter (see Dan. 11:29-32), allure, silly one, gullible, seduce, delude". His descendants include: Gomer, Magog, Tubal, Meshech, Togarmah. These nations and peoples constitute Russia, parts of Asia Minor, and areas of central Europe, and are mentioned specifically as those nations who, according to the prophecy in Ezek. 38:1-6, 8-9, will be drawn by God as into a trap, in a massive invasion and war against Isreal in the end times.The scenario for the end times was set in place by God's election of Noah. Jesus connected the events and signs of the end times before His return to "the days of Noah" (Mt. 24:36-37). Again, the election of God, whether for His favor, or for the hardening of hearts, is not haphazzard nor arbitrary. Election is used to further the strategic plan of God for His creation, including man. I have often wondered why God selected Noah, but now I can see more clearly the hidden plan of God for the end times in the generations of Noah. You can't out-plan God! Often, we are preoccupied with the cares of the moment, or of the day to come, while God has already planned out eternity. Also included in this Sabbath's reading portion, is an event in which people tried to attain the election of God through their own will and strength. The descendants of Ham (see above), who dwelled in the plains of Shinar, said, "Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name (Shem, same as above) for ourselves, lest we be scattered (pus - scatter, disperse, break to pieces in order to scatter into dust, shake to pieces, dash to pieces) abroad over the face of the whole earth." (Gen. 11:1-4). They wanted to make themselves a name (Shem) of the elect of God in order to avoid the consequences of being the unelected. Their efforts were not successful (see verses 7-9). The LORD has made a way for anyone who so chooses, by the drawing or leading of the Father and the Holy Spirit (Jn. 6:43-45, 1 Cor. 12:3), to become part of "the elect" of God, as we will see, but it isn't by our own strength and plans. The LORD sovereignly rules over His election of men. In another reading from this Sabbath's portion, Noach, the LORD assured those whom He described as a barren woman, of His eternal election. He said that He has called them, and with great mercies and everlasting kindness He will gather them and have everlasting mercy on them: "My kindness shall not depart from you, nor shall My covenant of peace be removed,' says the LORD, 'who has mercy on you." (Isa. 54:1-10). Here is our second component of election, as we saw with Moses' encounter with God, above: mercy (raham - mercy, compassion, love, pity, to fondle, tender affection, gentle emotion, cherishing, soothing). This chapter of Isaiah comes immediately after the suffering Messiah/Servant, who was sacrificed for our sins, was revealed in Isaiah chapters 52 and 53. Of course, according to scripture, this Servant Messiah of God is His "Elect One" (Isa. 42:1, 1 Pet. 2:6), and we who believe take part in Christ's election through God's abundant mercy (1 Pet. 2:6, 1 Pet. 1:2, 3-5). As referred to in Isa. 45:4, and Isa. 65:9-10, Israel is named as God's elect, in addition to being descendants of Shem. Our election by grace and mercy is through the Elect One, Jesus Christ, and His sacrifice made for us. As the elect in Christ, Paul wrote about what our conduct and character should be: "Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, long-suffering; bearing with one another, and forgiving one another...even as Christ forgave you....but above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. Let the word of Christ dwell in you richly..." (Col. 3:12-16). This is how we show forth our gracious and merciful election through Christ. If you would like to learn more about the election of God, you can pray with me: "Father, through Your beloved and elect Son, Jesus, You have made me part of Your elect. I thank You for the grace and mercy that You extended to me. Fill me with the Holy Spirit so that I can exhibit Your election of me as Paul described. I pray for any and all others who would seek Your election, salvation, and deliverance through Jesus. Noah walked with Aleph-Tav God, and was a man through whom You could accomplish Your purpose in the earth, even through many generations. I pray the same for my life as well. I ask these things 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."