SeeingGod

     

 

     The title of this week's Sabbath reading portion is Mishpatim, meaning "Judgments/Ordinances". The title comes from the first verse of this reading portion, Exodus 21:1, as the LORD spoke to Moses: "Now these are the judgments (mispat - judgment, manner, right, cause, ordinance, order, worthy, law, measure, justice-right-rectitude [included in the attributes of God]) which you shall set before them (meaning the Israelites)..."

     We view the word "judgment" in a negative way associating it with only condemnation and punishment. However, "judgment" is more associated with the idea of justice and righteousness, and with the very characteristics of God, as we see in the Hebrew meaning above. It not only includes the idea of punishment from the root word sapat, but also to govern and to vindicate. In the chapters that follow, the LORD demands justice for those who are in servitude, for the poor, and for a stranger or foreigner. The LORD states: "You shall not pervert the judgment of your poor in his dispute. Keep yourself far from a false (seqer - lying, falsehood, false, wrongfully, deceitful, liar, fraud, deception, swear falsely, deal falsely) matter; do not kill the innocent and righteous. For I will not justify the wicked. And you shall take no bribe, for a bribe blinds the discernment and perverts the words of the righteous. Also you shall not oppress a stranger, for you know (*aleph-tav/Alpha and Omega)-the-heart of a stranger, because you were strangers in the land of Egypt." (Ex. 23:6-9). It is among God's people and under God's mispatim judgments that a person should be able to find justice, truth and righteousness. Through His mispatim judgments, one is able to see God through His attributes that are contained within His written mispat judgments.

     The Hebrew letters used to create the word mispat or judgment are "mem, shin, phe, teth". Each Hebrew letter also has an individual meaning. The individual meanings of these four letters, when joined together, convey the idea: "the mighty water and blood from the Rock, when spoken or commanded by the open mouth, destroys and devours the hidden, coiled snake." I can see our Rock, Jesus, in this meaning. He is the Rock of Zion, a Rock of offense and stumbling for those who are disobedient to the Word of the LORD and unbelieving. (see 1 Pet. 2:6-8, and Isa. 8:13-15).  As prophesied, He is the Rock who crushes the head of Satan, who is the serpent, the snake, the dragon. (Gen. 3:14-15, Rev. 12:9-11).

     From this Mishpatim Sabbath reading, there is another occasion where God was seen. Moses delivered (*aleph-tav/Alpha and Omega)-all-the-words of all of the mispat judgments of the LORD to the people. Then: "...Moses wrote (*aleph-tav/Alpha and Omega)-all-the-words of the LORD. And he rose early in the morning, and built an altar at the foot of the mountain, and twelve pillars according to the twelve tribes of Israel. Then he sent (*aleph-tav/Alpha and Omega)-young-men (na'ar - youth, young men, boys, the rustling of a lion's mane which accompanies its roar, overthrow, shake, to growl, yell, make a noise, roar as a young lion) of the children of Israel, who offered burnt offerings and sacrificed peace offerings of oxen (represented by the letter aleph in Hebrew) to the LORD. Moses took half the blood and put it in basins, and half the blood he sprinkled on the altar. Then he took the Book of the Covenant and read it in the hearing of the people. And they said, 'All that the LORD has said we will do, and be obedient.' And Moses took (*aleph-tav/Alpha and Omega)-the-blood, sprinkled (zaraq - sprinkle, strew, scatter abundantly, live coals) it on the people, and said, 'This is the blood of the covenant which the LORD has made with you according to all these words." (Ex. 24:1-8).

     There are a few things in the verses above that are very interesting. The twelve pillars were not part of the altar, but were built in addition to the altar. It is written above that these twelve pillars were according to the twelve tribes of Israel. As I considered the meaning of these twelve tribal pillars, I thought of the verses from Gen. 31:45-50. Jacob had set a stone as a pillar as well as a heap of stones between himself and his father-in-law, Laban. Laban said, "This heap is a witness, and this pillar is a witness, that I will not pass beyond this heap to you, and you will not pass beyond this heap and this pillar to me for harm." Jacob then made a sacrifice and called his brethren to eat bread on the mountain. (v. 54). The twelve pillars around Moses' altar were to stand forever as witnesses to the sacrifice made at the altar, and the covenant blood. We also are to be pillar witnesses of the sacrifice and the blood that were shed for our salvation.

     Moses said above, "This is the blood of the covenant...". Jesus would say generations later: "...this is my blood of the new (kainos - a new kind, unprecedented, uncommon, fresh, recent, unused) covenant, which is shed for many for the remission of sins." (Mt. 26:28, 1 Cor. 11:25). It is also interesting in the above verses that the blood of the sacrifice didn't become associated with the Messiah/Christ with the notation of the *aleph-tav/Alpha and Omega until it was strewn or scattered abundantly upon the people. The blood of Messiah/Christ Jesus must be applied, sprinkled, strewn and scattered abundantly to become associated with Him. How are we sprinkling the blood of Christ that we have been given?

     Another interesting detail from the Exodus 24 verses above is the fact that only the young men were dispatched to gather the offering and sacrifice for the altar, which was unusual. In Hebrew, the meaning of "young men" as noted above has to do with the shaking of the mane and the roaring of a lion. These young men are also associated with the Messiah/Christ because they are connected to *aleph-tav/Alpha and Omega, in the above verses. Our Savior Jesus is also known as "The Lion of the Tribe of Judah." He brought the sacrifice to the altar/cross, which was Himself.

     What happens next, after these offerings are made upon this altar will include the seeing of God: "Then Moses went up ('ala - ascend, raised, offering, light, come up before God, be taken up into), also with Aaron, Nadab (meaning to offer willingly, a son of Aaron), and Abihu (meaning "He is my father", a son of Aaron), and seventy elders of Israel, and they saw (ra'a - see, behold, consider, perceive, foresee, have vision, discern, distinguish, gaze at, be visible) (*aleph-tav/Alpha and Omega)-the-God of Israel. And there was under His feet as it were a paved work of sapphire (sapir/sapar - sapphire stone for beauty and splendor/declare, show forth, commune, rehearse, take account of, to score with a mark, to inscribe letters on a stone) stone, and it was like the very heavens in its clarity (tohar/taher - purifying, clearness, glory, brightness, splendor, majesty/clean, purify, purge, make clean, innocent, holy, to shine, be bright). But on the nobles of the children of Israel He did not lay His hand. So they saw (*aleph-tav/Alpha and Omega)-God, and they ate ('akal - eat, devour, burn up, consume by fire, slay, destroy) and drank (sata - drink, banquet, feast)." (Ex. 24:9-11).

     They saw God, who is identified by the presence of the *aleph-tav with the Messiah/Christ. They ate and drank on the mountain, but this was no average meal. It was a meal of covenant - a covenant created out of the blood of the sacrifice that was slain, the body consumed by the fire of the altar, and devoured. It was a banquet feast like the marriage supper of the Lamb. (see Rev. 19:6-9). As the names of Aaron's sons tell us in Hebrew, it involved the generous willing Offering of the One who says, "He is My Father." This willing Offering will also be One who will consume His enemies "with the breath of His mouth and destroy with the brightness of His appearing." (2 Thess. 2:8).

     Moses, Aaron, Aaron's sons and the seventy elders (also see Lk. 10:1, and 17-20) were not the only ones to see at least the presence of God that day after the building of the altar: "The sight (mar'e/ra'a - appearance, sight, visage, form, countenance, vision, look upon/see ra'a above) of the glory of the LORD was like a consuming/devouring (see 'akal above) fire on top of the mountain in the eyes of the children of Israel." (Ex. 24:17). All of Israel who were waiting at the bottom of the mountain saw the glory of God's presence on the top of the mountain, and they saw Moses enter into it.

     From another reading portion of this Mishpatim Sabbath, the prophet Amos wrote of the LORD calling His people to seek Him: "Seek (daras - to beat or tread a path to, seek with care, search, enquire) (*aleph-tav/Alpha and Omega)-the-LORD and live, lest He break out like fire in the house of Joseph, and devour (see 'akal above) it, with no one to quench it in Bethel (meaning "the house of God") - You who turn justice/judgment (see mispat above) to wormwood (la'ana - bitterness, curse, accursed as poisonous, hemlock), and lay righteousness to rest in the earth!" (Amos 5:6-7). The people of God had been profaning God by perverting His mishpatim judgments/justice, making them a curse instead. Their only hope was to seek out and return to (*aleph-tav/Alpha and Omega)-the-LORD. We are not to profane the attributes of God as found in His justice.

     The prophet Ezekiel, living far away in Babylon as a captive with God's rebellious people, wrote very plainly in another Mishpatim Sabbath reading portion: "Now it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the captives by the River Chebar (kebar/kabar - continuance of time, a great while, extent of time/plait together, in abundance, to be much or great), that the heavens were opened and I saw visions (mara/mare/ra'a - looking glasses, vision, mirror, mode of revelation) of God (elohim - [plural form] God, judge, ruler, works of God, the true and supreme God, mighty, angels)." (Ezek. 1:1).

     As Ezekiel referred to thirty years, four months and 5 days, the Jewish rabbis conclude that Ezekiel was referring to his own age. Ezekiel was born of the tribe of priests. According to the Law of Moses, Ezekiel's priesthood of service in the Temple of God would have begun at the age of thirty (see Num. 4:23). However, Ezekiel couldn't fulfill his priesthood in the Temple as he would have known it because he was in captivity in Babylon with his people. The Temple in Jerusalem had been destroyed. This year of his life was probably filled with loss because of these things. The number "30" in Hebrew understanding is associated with "dedication for rulership" and is the numerical equivalent of the Hebrew letter lamed, which is the shepherd's hook or rod. Examples of elevation to rulership at thirty years of age are Joseph in Egypt (see Gen. 41:46), David to his kingship over Israel (see 2 Sam. 5:3-4), and as we know, Jesus to public ministry (see Lk. 3:23).

      I'm sure that Ezekiel never suspected that the LORD had other plans in store for his life. Ezekiel would be given visions of God and would be called to be a prophet of the LORD. He would also later be given a vision of a great new temple of God. 

     Jesus, the Son of God, and co-Member of the Trinity, came in the flesh so that we may be able to look upon Him and behold His glory - the glory as of the only begotten of the Father, full of grace and truth. (see Jn. 1:14). Stephen, full of the Holy Spirit, gazed into heaven and saw Jesus standing at the right hand of God. (see Acts 7:55-56). Paul wrote that hundreds saw the resurrected Jesus, including Paul himself. (see 1 Cor. 15:3-8). The heavens were opened and John saw Jesus the Lamb seated on His throne in heaven. (see Rev. 5:5-7). In His resurrection body, He is still visible to us (consider the Shroud of Turin) and we will see Him, and not only see Him but be like Him. (1 Jn. 3:2-3).

     If you would like to know more about "seeing God" you can join me in my prayer: "Father of heaven and earth, You have revealed Your attributes, Yourself, in Your mishpatim judgments. You revealed Yourself before Moses, Aaron and the elders of Israel. You gave Your prophet visions of God, and above all, You have shown us Jesus, who said, "He who has seen Me has seen the Father." (Jn. 14:9). I am Your witness, Lord, that You have made Yourself able be seen by man. I pray that by Your Spirit, by Your attributes in Your mishpatim judgments, and by the image of Your Son, Jesus, many upon many will ra'a see You and will perceive You. I ask this in the name of Jesus. 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. 

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