Ordinance

     Our Sabbath reading portion for this week is titled Chukkot, meaning "Ordinances of", and begins in Numbers Ch. 20. The Hebrew title Chukkot comes from the words hukka/hoq/haqaq which mean "statute, ordinance, limit, law, that which is established or defined/ordinance, bounds, commandments, boundary, decrees/decree, cut out, engrave, inscribe, govern, law giver, cut upon, mark out, cut in stone, a scepter, carve out like a grave or sepulcher in a rock." The ordinances of God are "set in stone" as the meaning of the word in Hebrew describes above. They are immutable (unchanging over time, unable to be changed-see Mal. 3:6, Heb. 13:8) by any natural means. We should keep in mind when considering the ordinances of God that there are two powerful and prophetic precedents that were established before the law was given to Israel from Mt. Sinai through Moses: covenant and grace. Covenant promises kept the LORD from completely wiping out the children of Israel, although they broke His ordinances (Mal. 3:6-7). Noah found grace in the eyes of God even though "all flesh had corrupted their way on the earth" and "every intent of the thoughts of his (man's) heart was only evil continually." (Gen. 6:5-13). However, neither of these two preceding conditions were intended to encourage the breaking of God's ordinances, and that without consequence (Rom. 6:1-2, 15-16). Neither covenant nor grace, however, means that we can continue to sin against the ordinances of God. These ordinances are to become written in our hearts so that we can live them as a testimony of God before men.

     In our Sabbath reading portion, Chukkot, or "Ordinances of", the children of Israel, the whole congregation (eda/ed - appointed meeting/witness, testimony, evidence), were in Kadesh (qades - holy, consecrated to God, consecrated to licentious idolatry) in the Wilderness of Zin (flat, to prick), a desert region. So God has directed His people to this specific place for an appointed meeting, to testify of His ordinances as witnesses. This place, Kadesh, can either be a place of holiness before the LORD or a place for the worship of idols by sexual uncleanness and soul-demeaning and soul-destroying perversion according to the meaning of the name. Imagine the spirits of wickedness that were to be found in this place, but God's assembly had been specifically brought to this dry place to witness and testify of Him, of His ordinances that limit and set boundaries against wickedness in the spirit. Not only do God's ordinances set boundaries against spirits of wickedness, bringing judgment to them, but we will see that there is a prophetic declaration hidden in these ordinances that would speak to generations ahead. However, because this place was such an important spiritual battleground, there would be serious challenges to the testimony of God's people here.

     The first challenge to the souls of Moses and the people of God that we find out about in Num. 20:1 is the fact that Miriam, Moses' sister died and was buried there in Kadesh. Miriam played an important role in preserving Moses' life when he was a baby, and she was a prophetess to the congregation (Ex. 15:20-21).  Then the congregation rose up against Moses and Aaron because there was no water in that place: "And the people contended (rib - strive, contend, debate, quarrel, wrangle, grapple, rebuke, to pull, to rend each other's garments, to contend with the hand in blows) with Moses and spoke, saying: "If only we had died when our brethren died before the LORD! Why have you brought up the (*aleph-tav/Alpha and Omega) assembly of the LORD into this wilderness, that we and our animals should die here? And why have you made us to come up (ala- ascend, come up, offering, light, increase, raised, arose, go up, be exalted) out of Egypt, to bring us to this evil place (maqom/qum - standing place, station, office, habitation, condition/to arise, stand up, become powerful, raise up)? It is not a place of grain (zera/zara  - seed, sowing, fruitful, seedtime, harvest/sow seed, yielding seed, to become pregnant) or figs (te'ena -tree having large leaves for shade covering, comfort) or vines or pomegranates (rimmon/raman - pomegranate fruit or tree/to be exalted, be lifted up, to be high, rise up); nor is there any water to drink." (v. 3-5). Contrary to what the congregation spoke, we know that it was not Moses who directed the congregation of Israel to this place, Kadesh, but the pillars of fire and smoke of God. The LORD instructed Moses to gather the (*aleph-tav/Alpha and Omega) assembly, and take the (*aleph-tav/Alpha and Omega) rod, and He said: "Speak (dabar) to the (*aleph-tav/Alpha and Omega) rock before their eyes, and I will yield its water; thus you shall bring water for them out of the rock..." (v. 7-8). However, instead of speaking to the rock, Moses lifted his (*aleph-tav/Alpha and Omega) hand and struck (naka - smite, slay, kill, beat, slaughter, wounded, stricken, stripes, scourge, give a thrust, ravage, chastise, send judgment upon, punish, destroy, to pierce through, to pierce into) the (*aleph-tav/Alpha and Omega) rock twice with the rod. Water did come out of the rock abundantly. Psalm 78:16-17 describes the water that came from this rock: "He also brought streams out of the rock, and caused waters to run down like rivers. But they sinned even more against Him by rebelling against the Most High in the wilderness."

     It is revealed in the New Testament that this rock which carried abundant water was Messiah/Christ in their midst (1 Cor. 10:4), and it is "the Rock of our salvation" that is mentioned in connection to the rebellion in the wilderness in Ps. 95, which is another reading portion from this Chukkat Sabbath. We can also see the same wounds and death that were inflicted upon Christ expressed above in the word for "struck", which is naka. This rock had been "struck" earlier by God's command (Ex. 17:6), but was not meant by God to be struck again. It is an ordinance of God as revealed in the New Testament that Christ was to die once for sin for all time (Rom. 6:9-11, Heb. 9:25-28, Heb. 10:12-14, 1 Pet. 3:18).

     Considering this, the Book of Hebrews also revealed the understanding of the importance of this act of Moses by saying that one's unbelief, after having already seen and experienced the enlightenment of God and the Holy Spirit through Jesus, crucifies Jesus again, and puts Christ to open shame (Heb. 6:4-6). The LORD said the same thing to Moses: "...you did not believe Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this (*aleph-tav/Alpha and Omega) assembly into the land which I have given them." (Num. 20:12). It is possible that Moses must had some understanding of who the rock truly represented, but if he did not, his failure to follow the ordinance of God given to him, caused him to lose entrance into the promised land. This seems a severe consequence, but Moses did not lose his life for breaking this ordinance. God's people were brought to this place of Kadesh to shame the spiritual strongholds of wickedness through the (prophetic) ordinances of God, not to shame the LORD!

     Some people say, "If I ever saw a miracle, I would believe in God." However, the congregation of Israel, anointed and appointed to carry the testimony of God both within the Ark and within their hearts and mouths, saw miracles too many to count, yet they contended against Moses and the LORD repeatedly in unbelief (see also Num. 21:4-9). We look at these accounts and wonder how Israel could have failed to trust the LORD, yet we, who have been miraculously given the gift of salvation through the knowledge of Christ, often speak unbelief and contention, although we may deny it. As with Israel, this is our biggest challenge, and this is where the spirits of wickedness succeed in the spiritual battle against us. However, the scripture says: "...the accuser (kategoros - incl. Satan) of our brethren, who accused them before our God day and night, has been cast down. And they overcame him by the blood of the Lamb, and by the word of their testimony, and they did not love their lives to the death." (Rev. 12:10-11).

     If you would like to learn more about the ordinances of God and their application in our lives, you can pray with me: "LORD God, Your Word is bread for me that feeds my life. Forgive me when I speak thoughtlessly or in unbelief. Forgive me when my testimony is weakened by unbelief and rebellion. Jesus urged us to be overcomers by the Word and the Spirit, to hear what the Spirit is saying to the churches, and I want to be that living testimony of Your glory. All things are possible with You, Lord, and as You direct me, let my mouth speak, and my feet walk. Fill me with Your Holy Spirit who will give me the Words I am to say and pray, and will direct my testimony. I ask these things 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 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.

Government

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

Contention

The people of God, the Israelites, were surrounded by enemy nations that stood between them and the Promised Land. However, they were never more weakened, and fatally threatened than when they were in contention with each other, with their leadership, and with God. The title of this week's Sabbath reading is Chukkat, meaning "Ordinance of". Some commentaries on this Sabbath's title include the idea that there are ordinances (huqqa - statute, custom, manners, rites, appointed; root meaning: decree, bounds, commandment, lawgiver, governor, engrave, cut in, to trace, mark out) of God that are not necessarily written, but taught and frequently passed along orally. The ordinances of God reflect Who He is, what He does, and how this should mold our lives and understanding. We will see examples of that in this reading portion. Moses' father-in-law offered him this counsel from God: "And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do." (Ex. 18:20 KJV). Let's look at some of the contentions that opposed the ordinances of God in this Sabbath reading portion from Num. 20. Numbers 20 opens with important information: "Then the children of Israel, the whole congregation, came into the Wilderness of Zin in the first month, and the people stayed in Kadesh; and Miriam died there and was buried there." We already are told that this involves "the children of Israel", so why does the LORD further tell us it was "the whole congregation"? The Hebrew word used is eda, with the root words ed, and ud. The meanings include: witness, testimony, evidence (of things), a recorder, prince, commander, legislator, to return, repeat, do again, go round and round, say again and again, give warning, to restore, relieve. "The whole congregation" were to be witnesses, and those who say again and again, who were to give evidence of something, to give warning, to restore something. They were to be witnesses to the ordinances of God. It turned out, however, that they "spoke again and again" something completely different, as we will see. We are also dealing here, according to that first verse, with the time of "the first month". This would have been the month of Passover, as commanded by God to Moses (Ex. 12:1-14). In fact, the LORD described the keeping of Passover in the first month as an everlasting ordinance (v. 14). It was by the Passover that the Israelites were delivered from deth miraculously by the blood of the Passover lamb, and brought out of slavery in Egypt. However, did the Israelites really understand the ordinance of Passover- not just as an appointed feast for a specific day- but as a continual way by which to walk with the LORD? We will see that they did not. Then we are told in Numbers 20 that the Israelites were camped in the Wilderness of Zin (meaning flat, to prick). The word "wilderness is midbar, and can mean a desert, a pasture, mouth and speech. The root word of midbar, or wilderness, is dabar, which has a deep meaning: to speak, say, promise, utter, command, declare, put to flight, destroy, subdue, to be a spokesman. The individual Hebrew letters (Mem, Daleth, Beth, Reysh) in midbar, or wilderness when placed together could mean "mighty (water) source which is a door, a path, a way of life that moves one into the house or family of the Highest". The wilderness could be a desert or a pasture based upon the witness and repeated spoken testimony of the people of God. In the wilderness, the people of God had the opportunity to know the way of life, or ordinances, that would lead them into the house of the Highest. Another event that occurred at this time was the death of Miriam, Moses' sister. Although Miriam committed a grave error, and suffered for it (Num. 12:1-15), she was also called a prophetess, who led the women of the congregation in celebration and praise of the greatness of God (Ex. 15:20-21). Her death would have probably caused a great spiritual change within Israel (see Num. 12:15). It is a truth that every soul that enters or leaves the earth is of importance, and changes the earth (see Gen. 1:26-28, Gen. 2:7, Ps. 139:13-17, Jn. 1:3-5). The Wilderness of Zin, where the people were encamped, was located in a place south of Palestine known as Kadesh, meaning "holy, sanctuary, dedicate, consecrate, purified". This is what the people of God, these witnesses, said or testified to in this place of holiness, sanctification and dedication during the first month, which contained Passover: "...the people contended with Moses and spoke, saying: 'If only we had died when our brethren died before the LORD! Why have you brought up the assembly of the LORD into this wilderness, that we and our animals should die here? And why have you made us come up out of Egypt, to bring us to this evil place? It is not a place of grain or figs or vines or pomegranates; nor is there any water to drink." (v. 3-5). Their witness and spoken declaration is that they wished they had died with the others who had been killed previously in the rebellion against the leadership of Moses and Aaron (Numbers 16). This is not a testimony that reflects the ordinances of God that can change a desert wilderness into a pasture for God's people. The people spoke the testimony that they had been brought to a place that was without grain, figs, grapevines or pomegranates. However, God had tried to bring them into such a fruitful land, but they had refused to go because of their fear of the giants and hostile Canaanite tribes there (Num. 13:23-24). The ordinances of God would have led His people into the way of truth that God is greater than any giant, especially in the face of His covenant promises. Above we read that the people also contended with Moses because they didn't have water in the wilderness. As Moses and Aaron sought the LORD regarding the need for water, the LORD gave them this instruction: "Take the rod; you and your brother, Aaron, gather the congregation (witnesses, give testimony, give evidence of a thing, say again and again) together. Speak (dabar - see above) to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their animals." (v. 8). As Moses, Aaron and the congregation gathered before the rock, again the ordinance of God was not kept. Instead of speaking to the rock, Moses spoke to the people: "Hear now, you rebels! Must we bring water for you out of this rock?" (v. 10). Then again another ordinance of God was not kept: "Then Moses lifted his hand and struck the rock twice with his rod; and water came out abundantly, and the congregation and their animals draank." (v. 11). Moses did not walk in the ordinances of the LORD before the people. He did not speak to the rock, but struck it. This is the word naka, which means "smite, slay, kill, murderer, slaughter, wound, stripes, attack and destroy, conquer, subjugate, ravage, chastise, send judgment upon". This is the same manner in which men would later seek to destroy their Living Water of Salvation, Christ the Messiah. Not only did Moses strike the rock, but it is written that he struck it twice (pa'am - beat persistently, to impel, to disturb, to agitate, to trouble). The LORD then said to Moses and Aaron: "Because you did not believe Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them." (v. 12). Moses' unbelief, and failure to obey the ordinances of God given to him, affected what God had planned to accomplish among His people through the event, and would change Moses' life. Earlier we read that Moses' father-in-law had instructed him to teach Israel not only the Law, but the ordinances also, and how to walk and work in them. He did not teach them the ordinances here. Instead of becoming a place and situation where God could hallow Himself before the people, it became a place called Meribah, or "Contention". How and what are we speaking in our wilderness? Is our testimony and witness in agreement with the ordinances of God? Are we speaking and working obediently in a manner that allows God to hallow Himself before the people? In another part of this Sabbath's reading, we are shown how to "speak" as witnesses to the ordinances of God: "Oh come, let us sing to the LORD! Let us shout joyfully to the Rock of our salvation. Let us come before His presence with thanksgiving; Let us shout joyfully to Him with Psalms. For the LORD is the great God, and the great King above all gods...Oh come, let us worship and bow down; Let us kneel before the LORD our Maker. For He is our God, and we are the people of His pasture, and the sheep of His hand." (Ps. 95:1-3, 6-7). We can see the great difference here between a song/psalm that follows the ordinances of God, contrasted with the people who got caught up in contention instead. The Apostle Paul wrote: "Be ye followers of me, even as I also am of Christ. Now I praise you, brethren, that you remember me in all things, and keep the ordinances (paradosis - the substance of a teaching, the transmission of a precept; to deliver to one something to keep, use, take care of, manage)), as I delivered them to you." (1 Cor. 11:1-2). Paul passed along to the churches the ordinances of Christ, which are His precepts, His ways. Paul was diligent to pass the ordinances to those whom he called "brethren", or adelphos, meaning "Christians, as those who are exalted to the same heavenly place". Christ's ordinances exalt Him, His Word, His ways, and those who follow Him (see Mt. 4:18-22, Mt. 16:24-25). As witnesses in the wilderness who testify and deliver the evidence of the ordinances of God, we can do so with these scriptures in mind: "He turns a wilderness into pools of water, and dry land into watersprings. There He makes the hungry dwell, that they may establish a city for a dwelling place, and sow fields and plant vineyards, that they may yield a fruitful harvest. He also blesses them, and they multiply greatly..." (Ps. 107:35-38, see also Isa. 41:17-20 and Isa. 58:10-12). If you would like to know more about walking in the ordinances of God, you can pray with me: "Heavenly Father, Your ordinances bring life and transformation even in the driest places. Make me a witness of Your testimony, giving evidence by the words of my mouth, so that I speak and walk in Your ordinances, and follow the ways of Christ with all of the brethren. You are the Rock of my Salvation, and You fill me with the Holy Spirit so that I may remember Your Words and am led in Your ordinances. Let the wilderness become a well-watered pasture for me, and for Your people, as we humble ourselves, seek Your face, repent, turn from wickedness, and obediently follow the paths of Your righteousness. I ask this in Jesus' name. AMEN."

Witnesses

Hebrews 12 opens with a mysterious statement: "Therefore we also, since we are surrounded (compassed about) by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and sat down at the right hand of God." (Heb. 12:1-2). The Greek meaning of the phrase "compassed about" is: enclose, encircle, have round one, be bound with. The root meaning includes: of things put and set in place, of vessels, of a throne, or the site of a city, of a foundation; of laws to be made, to be set by God's intent, destined, appointed. The verses go on from there, urging perseverance against hostility and sin. Because this chapter opens with the word "Therefore", we look back to the previous chapter to see to whom the writer is referring as being witnesses. The chapter before, discusses great heroes of faith, who were obedient to what they heard from God, despite sometimes extremely difficult circumstances. We can then consider these forerunners of faith, the "witnesses" to whom the writer of Hebrews is referring. The Greek word used here for "witnesses" is the word martys, from which we get the word "martyr". The Greek meaning does include the concept of martyrdom in affirming faith, but it includes more than that in its meaning. The meaning also includes: a witness in the legal sense, the historical sense, spectator, record, one who avers what he himself has seen, heard, or knows by any means. While some of those that were named in Chapter 11 bore terrible afflictions, and some even death for their faith, not all were martyrs. However, we can understand that witnesses play a very deep spiritual role from what Jesus said about them: "But if he (a brother who has sinned against you) will not hear, take with you one or two more, that "by the mouth of two or three witnesses every word may be established." (Mt. 18:16, also see Deut. 17:6, Deut. 19:15). Jesus was revealing that things were established by witnesses. The word established here is the Greek word hestame. It means: to cause or make to stand, to make firm, fix, establish, to be kept intact, to cause a person/thing to keep his or its place, to continue safe and sound, to stand ready and prepared, to be of a steadfast mind, one who does not hesitate or waiver, abide, appoint, continue, covenant. A witness then has a spiritually important role in the establishment of anything. Looking at the writer's statement in Hebrews and taking into account the fact that the writer was Jewish, we can find out more about witnesses if we consider the Hebrew sense of the word. We will look at the Hebrew concept of witnesses in the Book of Joshua. At the end of the Book of Joshua, the tribes of Israel are replacing the people who had inhabited the land of promise. These former inhabitants of the land had descended into iniquity. Joshua makes the following personal commitment to the LORD before the people of God: "And if it seems evil to you to serve the LORD, choose for yourselves this day whom you will serve, whether the gods which your fathers served that were on the other side of the River, or the gods of the Amorites, in whose land you dwell. But as for me and my house, we will serve the LORD." (Josh. 24:15). The people answered and insisted to Joshua that they too will vow that they will serve the LORD, who brought them out of Egypt with great signs. Joshua warned the people that after making such a commitment, if they should turn and worship other gods, the LORD, who had previously done them good, would turn and do them harm. The people responded, "No, but we will serve the LORD!". (v. 16-21). Here, Joshua brings in the solemn meaning of "witnesses": "...You are witnesses against yourselves that you have chosen the LORD for yourselves, to serve Him." And they said, "We are witnesses!" Joshua then made that day a covenant, a statute, an ordinance with the people. He wrote the words in the Book of the Law, and he also took a large stone, and set it under an oak tree by the sanctuary there in Shechem (meaning "consent, back and shoulder, to carry a burden on the back and shoulder"). Joshua then said, "Behold, this stone shall be a witness to us, for it has heard all the words of the LORD which He spoke to us. It shall therefore be a witness to you, lest you deny your God." (v. 27). It is time now to find out the Hebrew meaning of the word "witness". It is the word edah which means: testimony, witness, always plural and always of laws as divine testimonies; a precept, a recorder, a prince, concretely. The root word is ud, which means: surround, to return, to restore, to affirm solemnly, to warn, to exhort, to admonish, to charge. As we see from the meaning of the word in Hebrew, and what Jesus revealed, the role of the witness is to establish a precept that reflects divine testimonies. That witness also establishes a point of return and restoration. The witness is surrounding us also to give warning, to admonish, and to charge. Joshua not only recorded the witness in the Book of the Law but set a large stone to be a witness to what had been consented. This witness of the people that day was not only to set precedent and establishment to a people of faith, but also to a people who were now assigned and inhabiting a specific geographical location. This was also the beginning of a nation. That great cloud of witnesses that Hebrews spoke of as surrounding us is not only to spectate, or cheer us on, but spiritually, they are also a point of warning, and a point of restoration. They are the point of establishment. Our nation also has those who are spiritual witnesses from our beginnings. There are also stones that have been, as in Joshua's day, set as witnesses. We already know of the Puritans and Separatists (Pilgrims) who established covenant in New England. There is a stone, or monument that is a witness to this covenant, The National Monument to the Forefathers in Plymouth, Massachusetts, having on it a guide to spiritual restoration for this people. We also associate Plymouth Rock with the first step onshore of the Puritans of the Mayflower. Besides the Puritans, there are others who settled this land, who became spiritual witnesses surrounding our people. First of all, all of the English Charters, and also the Dutch Charter, had a provision to bring Christianity to the Native people who were inhabitants of the land. Although the first permanent settlement of Jamestown, Virginia, established in 1609, was not established primarily because of religious reasons or persecution, the settlers showed themselves to be people of faith. They spent two years discipling the Native American king's daughter, Pocohontas, to Christianity (Church of England). The first building in the settlement was a church, in which prayers were said morning and evening, and communion was shared several times per month. When it was discovered that one of the leaders of the community neglected to bring his Bible from England, he was removed from his position. It is recorded that as the settlers first came on shore, they erected a cross, before continuing on up the James River to establish their settlement. Recently, a stone was discovered from Jamestown. The secular historians are calling it a type of Rosetta Stone that had both the English language, and the Native American language carved into it. However, rather than being a type of Rosetta Stone, which had not been discovered at the time anyway, I believe this stone is a stone of witness. If the settlers had wished to create a language dictionary, they would surely have done so with parchment, quill, and ink, rather than hammer and chisel into stone. Also, the only two words which remain legible on this newly discovered stone are the words, "Abraham" and "book". Many things have been said lately about the Jamestown settlement, but it appears that they were people of strong faith, and may be among the spiritual witnesses that were established for this nation. Another early settlement in this country was in New York, and it wasn't the Dutch, as we have been told. The Dutch claimed the territory from the explorations of Henry Hudson. While they had trappers and traders in the territory, they had not considered establishing a settlement of dwellers. In 1612, again before the Puritans of Massachusetts, a small group of settlers arrived in the harbor of what they would name "New Netherland", after the ship on which they arrived, under the Dutch Charter. These people were Walloons. The Walloons were from Belgium originally. As Protestants out of the Reformation movement, they were persecuted in their homeland. They petitioned England for permission to join the Jamestown settlement, but were denied. They then petitioned the Dutch for permission to settle on the Dutch held territory in America. They were a small group of 32 families. Some of the families settled there at the base of what became known as Manhattan, and some were sent by the Dutch upriver to what we now call the Albany area. Shortly afterwards, the Dutch began to also send their own countrymen to establish settlements. There is a monument, or granite stone, located in the Battery area of lower Manhattan to commemorate the arrival of the Walloons. They were another group of believers who became part of the cloud of witnesses, not only for our personal faith, but witnesses for the establishment of precedents of faith for a nation. We have talked here about some of the earliest of the American colonies established. Now, we will talk about the last colony to be established in America. The Georgia colony was also established under an English Charter. They were not specifically founded for religious reasons, or because of persecution. A man named James Ogelthorpe was a philanthropist in England, who did philanthropic work in the debtors' prisons of England. The system of debtor's prisons was a hopeless dead end for those who found themselves in them. Ogelthorpe convinced the king that he could bring some of these debtors to the American Territory to have a new and successful beginning. King George agreed. A settled area, in what would be called Georgia, would also act as a buffer against Spanish aggression from their holding in Florida northward into the territory claimed by England. English settlements in Georgia would also serve as a protection for the valuable Carolina colonies. In 1733 a group of 114 were brought to America by Ogelthorpe. Ogelthorpe was treated as the leader and authority of the colony, although he did not formerly hold that position. The settlers called him, "Father". He instituted rules prohibiting Negro slavery and rum, because he wanted to encourage settlers who were Christians to come. Early on, over half of the settlers began to succumb to sickness as a result of the heat. Even the doctor was stricken and unable to care for the sick. It looked like the sick would not survive. Unexpectedly, a ship arrived. It was full of Jewish people looking for a place to settle. They were at first rejected by the leaders of the Georgia colony there in Savannah. On board the ship, however, was a Jewish doctor named Dr. Samuel Nunez. He offered to treat the sick, and he did so without payment. The sick recovered, but the board of leaders still did not want to accept the Jewish settlers. Ogelthorpe overruled that decision, not only accepting the Jewish refugees, but allowing them to purhase land, and establish a synagogue. That synagogue remains the oldest active synagogue in the South, and the third oldest synagogue in America. Ogelthorpe would make trips back and forth to England, and on one of his return trips to the colony, he brought with him John and Charles Wesley, ministers of the Church of England. In 1738, George Whitefield (also spelled Whitfield) arrived in the Savannah colony. He was a Church of England minister, and the founder of the evangelical movement. In 1734, a German anti-slaver, Rev. Boltzius came to minister to German speaking Protestants of the colony called Saltzburgers. Ogelthorpe gave them a settlement which was named "Ebenezer", and they became the oldest continuing Lutheran congregation in America. "Ebenezer" is a Hebrew word meaning "stone of help". In Israel, it was a stone placed by the prophet Samuel to mark the place where God helped Israel defeat the Philistines. We have always known that America's beginnings were established by people of faith. However, they were not only settlers, but "witnesses" placed in this nation for the purpose of establishing the divine testimonies, and as a point of warning, charging, admonishing, and just as importantly, as a point of return and restoration of faith for this nation. We should understand the solemn warning of Joshua for a people who turn away from their witness. If the LORD withdraws His hand of going good to a nation, repentance before the witness of truth is necessary for restoration. The settlers and their colonies were not perfect, but neither were the witnesses mentioned in Heb. 11. The spiritual role of the witnesses is only part of the story, rather than the whole story, but the witnesses do have a role to play. The Heb. 11 witnesses were often accounted as righteous, and grace was extended to many of them because of their obedience and faith to what they heard from the LORD. Their importance as witnesses to us will extend forever. May the Lord bring us to the place of admonishment, warning, return, and restoration in Him by the establishing witnesses that He provided for this nation. 

Our Father has encompassed us and this nation about with a great cloud of witnesses. 

Special thanks to G.S. for valuable contributions to this entry.