Walk

This entry is based upon the Torah and Haftarah readings assigned to last week's Sabbath, and this Sabbath. Even those these two sections of scripture are read a week apart, I believe they have a common thread. As is true with all scripture, these scriptures have insights that are very pertinent to our walk with Christ and these current times. We will see the ruling image of Christ in these scriptures as well. Last week's Sabbath section of scripture in the Parshah, or assigned reading, is titled "Noah" or "Rest". God had concluded that because of the thorough wickedness of men, and the evil that was in their hearts continually, He would destroy men from the earth: "And the LORD was sorry that He had made man on the earth, and He was grieved in His heart. So the LORD said, "I will destroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them." (Gen. 6:6-7). Onto this scene of impending judgment and destruction, Noah is inserted: "But Noah found (encountered, acquired) grace (favor, acceptance, mercy, supplication) in the eyes of the LORD. This is the geneology of Noah. Noah was a just (righteous, correct, lawful, cleansed) man, perfect (complete, without blemish, in accord with truth; finished, to be completely crossed over) in his generations (also an age, a period, to dwell). Noah walked (to die, live, manner of life) with God (Elohiym-plural name of God)." (v. 8-9). Last week's Sabbath section of scripture in the Parshah, or assigned reading, is titled "Noah" or "Rest". God had concluded that because of the thorough wickedness of men, and the evil that was in their hearts continually, He would destroy men from the earth: "And the LORD was sorry that He had made man on the earth, and He was grieved in His heart. So the LORD said, "I will destroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them." (Gen. 6:6-7). Onto this scene of impending judgment and destruction, Noah is inserted: "But Noah found (encountered, acquired) grace (favor, acceptance, mercy, supplication) in the eyes of the LORD. This is the genealogy of Noah. Noah was a just (righteous, correct, lawful, cleansed) man, perfect (complete, without blemish, in accord with truth; finished, to be completely crossed over) in his generations (also an age, a period, to dwell). Noah walked (to die, live, manner of life) with God (Elohiym-*plural name of God)." (v. 8-9). (*The use of the name "Elohiym" here for God lets us know that, as a plural, the Son and the Holy Spirit are understood also.) From the Hebrew meanings, including root meanings, of the description of Noah, we can see that he was a forerunner in the Spirit of a follower of Christ in his age. As such a follower, he received the characteristics of Christ through grace. He would provide a place of rest in prepartion for the coming judgment. We are called to have a similar walk with God during the approaching judgment of the earth. Not only would the rest be for himself and those immediately with Noah, but there would be a promise of the same rest for Noah's descendants, his future generations. The haftarah portion from Isa. 54 tells us that God was still keeping His covenant promise established with Noah to show His mercy and kindness to Noah's descendants. God called it His covenant of peace with them. As in the case of the description of Noah here in these verses, we also are "predestined to be conformed to the image of His Son, that He might be the Firstborn among many brethren." (Rom. 8:28-30), in our age, which is the age of Christ and His Church. We also therefore are called to provide a place of rest against the shakings and coming judgment of God. That place of rest is the same place of rest as in Noah's day, in Christ. In this week's assigned Torah reading, the section of scripture is called "Lech Lechah", or "Go forth yourself!" It begins in Gen 12, as Abram is told by God: "...Get out of your country, from your family and from your father's house, to a land that I will show you. I will make you a great nation...and in you all the families of the earth shall be blessed." (Gen. 12:1-3). In the same way that Noah was described as "just", which in part means "completely crossed over", Abram would begin a journey, or walk, through which he will become "completely crossed over", spiritually speaking. Like Noah, having made this spiritual journey, he will impact many generations, and all the families of the earth. In these first nine verses, Abram is brought from a place of burning, scorching, parching, anger (Haran), to a place of humbling oneself, the bending or falling to the knees (Canaan), to a place where the back and shoulders are offered (consented to) for carrying a burden, and upon which blows are inflicted (Shechem), to the place of teaching, instruction and the early rains (Moreh), to the spiritual place of intercession: positioned between iniquity, perversity, destruction and ruin (Ai) and the House (tent, family, descendants) of God (Bethel). We can clearly see a journey in Christ in these places where Abram was directed to go. This reflects our journey as well as we are brought from death to life through Christ's sacrifice. The work of our walk also includes intercession as we stand between destruction and the House of God, praaying the mercy of God. In the corresponding Haftarah portion for this week's Sabbath, the prophet Isaiah describes the work that was accomplished through Abram, and the generations to follow him: "But you, Israel, are My servant, Jacob whom I have chosen, the descendants of Abraham My friend. You whom I have taken from the ends of the earth, and called from its farthest regions, and said to you, "You are My servant, I have chosen you and have not cast you away...I will uphold you with My righteous right hand." (Isa. 41:8-10). The LORD also declared in this assigned passage for this Sabbath, "Who has performed and done it, calling the generations from the beginning? I, the LORD, am the first; and with the last, I am He." (v. 4). As we see the use of the term "beginning", as well as "first" and "last", we can understand that this reference is to Christ, Who identified Himself in these terms in the Book of Revelation (1:8,11, 17)). Christ's work through our walk with Him, is not just with us, but to establish a relationship with us from which to call future generations to Himself. The journey of Abram was a "walk with God", as it was with Noah. This walk produced the work of Christ in these men, as it is also produced in us. The work is not just a change for one man, but a change impacting many generations into the future. We are assured of this great fruit into the distant future because the generations produced out of this Christ-like work, are generations ordained by Christ Himself, the First and the Last. We can see why this Sabbath's section of the Parsha is titled "Go forth yourself!" We can rejoice in the fruit that the Lord guarantees from every life walked with Him. May you be encouraged in your walk with Christ, and may the Lord bring forth His work of rest out of judgment, and the establishment of His covenant blessing to many generations through us. Our Father has called us to walk with Him in Christ. If you would like to begin to walk with God through His Son, Jesus, Who is the First and the Last, we can pray this life-changing, and life-giving confession of faith: Dear Jesus, I believe that You died for me. I believe that You rose again from the dead, and are returning soon to rule and reign on the earth. I confess my sins to You, and believe that You have cleansed me of those sins. I believe I have received the promise of everlasting life in You. Fill me with the Holy Spirit Who will teach me and lead me in this walk to follow You in Your ways of truth and righteousness. I give You thanks for hearing my prayer, and receiving me into the eternal loving covenant family of God. In Your name, I come to the Father. 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.

LatterRains

The Feast of Tabernacles lasts seven days. The day after this feast ends, which would be the eighth day (Lev. 23:36), is called Shemini Atzeret. Today happens to be that Eighth Day. A detailed description of this day is not given in scripture, but it is written as a day of solemn assembly, and a sabbath of no work. It is also referred to by many in Judaism as "the last day". This day became associated with the beginning of the latter rains of the year, and prayers were said, beginning on Shemini Atzeret, for those latter rains. These prayers would continue into the spring, and the Feast of Passover. Generally speaking, believers are familiar with the expression "latter rains". The prophets wrote about the latter rains. Joel wrote, "Fear not, O land; be glad and rejoice, for the LORD has done marvellous things! Do not be afraid, you beasts of the field; for the open pastures are springing up, and the tree bears its fruit; the fig tree and the vine yield their strength. Be glad then, you children of Zion, and rejoice in the LORD your God; for He has given you the former rain faithfully, and He will cause the rain to come down for you- the former rain, and the latter rain in the first month. 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 have 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, and praise the name of the LORD your God, Who has dealt wonderously with you; and My people shall never be put to shame. Then you shall know that I am in the midst of Israel: I am the LORD your God and there is no other. My people shall never be put to shame." (Joel 2:21-27). The LORD here is not discussing a rain cycle. What the LORD is doing in these verses He describes as "marvellous". It is a restoration work. He tells the land and the beasts to "Fear not...do not be afraid...". There was a destruction that four different kinds of locusts caused, but the LORD will restore bountifully all that was lost. The kind of locusts mentioned here are crawling locusts, which have not yet developed wings. As they crawl on the ground, they devour everything. Flying locusts go from place to place, but crawling locusts keep progressing upon the ground, until all is eaten- not an inch of ground is missed or spared. This time of year in Israel, the summer crops have already ripened and have been harvested, including the summer crop of wheat. From the wheat crop, the grain is ground into flour, and a light, delicious bread can be made. Wheat, as it grows, does not like "wet feet". It does not grow well in puddled water. It preferrs a clay soil. By the time wheat is harvested in Israel, the ground is dry, hard, cracked, and baked in the hot summer sun. The latter rains that must begin after the Feast of Tabernacles softens and prepares the hard, dry, caked soil left for a barley crop to be planted for harvesting in early spring. The moisture level of the soil must be about 60% from the tillering of the soil until the barley plants begin to flower. Without the latter raains, the soil cannot be planted successfully, and there will be no harvest in the spring. If we consider these things on the spiritual level, after the great wheat harvest, the hard, depleted, dry earth is telling God that there will not be another planting and harvest. However, God will not allow the earth to refuse Him another harvest. He begins to send a "rain" that will force the earth to receive His seed, and produce another harvest. The LORD will not be satisfied until He reaps the last willing soul from the earth. The end result He is looking for is not total destruction, but a seedtime and harvest of souls. In the Book of Revelation, John sees a great multitude in heaven worshipping God and the Lamb (Jesus). An elder in heaven asks John, "Who are these arrayed in white robes, and where did they come from?" The elder then goes on to answer his own question, because John does not know: "These are the ones who come out of great tribulation, and washed their robes and made them white in the blood of the Lamb...He who sits on the throne will dwell among them. They shall neither hunger anymore nor thirst anymore; the sun shall not strike them, nor any heat; for the Lamb...will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes." (Rev. 7:9-17, excerpt). There is a harvest of salvation that comes out of the Tribulation period. The latter rains of Tribulation have broken the hard earth and allowed a final harvest before the return of Christ. How can we know that the latter rains may be associated with the Tribulation? The Hebrew word and meaning for "barley", the crop that results in the natural from the latter rains, reveals a great deal to us. Barley in Hebrew is the word, "seora". It means "roughness", which describes the texture of the barley awls. However, the root word for barley is saar, which means "be (horrible), afraid, tempestuous, hurl as a storm, dread, bristle, come like a whirlwind". Barley is associated with terror and destruction in its meaning. The prophet Joel, after describing the former and latter rains as we read above, says that following this, there will be an outpouring of God's Spirit as we have never before seen. Peter likens this outpouring to the one on Pentecost, after Christ's death and resurrection (Acts 2:15-21). Joel wrote that the outpouring will be upon "all flesh" (Joel 2:28-32). For a remnant in those days, there shall come salvation in Mount Zion and in Jerusalem for "whoever calls on the name of the LORD". Out of the destruction (imagery of crawling locusts), there will come fruit, oil, and wine, as Joel wrote. May the LORD cause the earth to produce a harvest of souls by His latter rains - even out of the darkest, most troubled times the earth has known. Our Father will send the latter rains of Shemini Atzeret.

Culmination

The Feast of Tabernacles is the last of the fall feasts of the Lord. The depth and breadth of this Feast exists on several different levels: the past, the present, the future, and to the intimately personal, to the nations, and finally, to all creation. Only a few of the many meanings of Tabernacles will be discussed here. To me, Tabernacles represents the completion of the will of God, the culmination of all His work. We are currently in the middle of Tabernacles, which lasts seven days. From the beginning of man, it has been our Creator's intention to dwell among us, His beloved creation. In Genesis, God walked in the Garden of Eden with the man He created, until that man fell in rebellion against His Maker. To tabernacle, or dwell with man was so important to God, that, even before time and creation began, He made a provision to restore His dwelling relationship with man, that provision being salvation, redemption, and atonement through His Son, the Lamb of God slain before the foundation of the world. Tabernacles begins with the intimate gathering of each family under a shelter built for this occasion called a sukkah. Meals are shared within the shelter or sukkah to remember God's miraculous provision for Israel when He led them out of Egypt and through the wilderness. It is also an occasion to thank God for His continuing provision in all things, physical and spiritual today. Jesus spoke in Revelation about coming in and supping with us if we will hear His voice (Rev. 3:20). Tabernacles is not only the culmination of God's relationshi[p with man, but it is also the culmination of His Word, in both the Old and New Testaments. In Zechariah, one of the last books of the Old Testament, the LORD prophecies His tabernacle among men, and calls all the nations to come to Him in Jerusalem: "And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the Feast of Tabernacles." (Zech. 14:16). Even the nations that were enemies of His people will be required to tabernacle with the LORD in Jerusalem. It is not for the LORD's benefit that He commands the nations to tabernacle with Him in Jerusalem, but for their own benefit. In the Book of Revelation, the last book of the New Testament, there is an even greater vision of a heavenly tabernacle being brought down to earth, to men, as the LORD brings to pass the culmination of Tabernacles: "Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, "Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God." (Rev. 21:2-3). In joining in His Feast of Tabernacles, we are not only joining in a prophetic promise of things to come, but we are bringing the blessing of Tabernacles into the NOW, into our lives, into the earth. Those blessings of Tabernacles are: no more tears, no more death, nor sorrow, nor crying, nor pain, all wiped away by God Himself (Rev. 21:4). There is another promise associated with Tabernacles that is not only part of a future time, but, because of Christ, it is part of the NOW, and part of us: "Then He who sat on the throne said, "Behold, I make all things new." (Rev. 21:5). Those who are in Christ are a new creation. Old things have passed away, and all things have been made new. This is the essence of Tabernacles, according to Revelation. These verses in 2 Corinthians go on to say, "NOW all things are of God who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation." (2 Cor. 5:17-18). The ministry of reconciliation, which by its description in 2 Corinthians, is the essence of Tabernacles, has been given to us! Shouldn't we be taking part in this victorious Feast of the LORD? We are its present fulfillment in the earth! As we read in Revelation, with the culmination of Tabernacles, the Lord creates all things new, in a new beginning: "NOW I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea." (Rev. 21:1). At the end of the Feast of Tabernacles, which lasts for seven days, there is a mysterious eighth day (eight is the number of new beginnings). It is a day called "Shemini Atzeret". It is mentioned in scripture as a day immediately following Tabernacles, but with no specific description. "Shemini" means "8th", but the meaning of "Atzeret" is unclear. It is translated as meaning a solemn gathering because of the possible root word "atzar", which means "stop". It is also called "the last day". Outside of Israel, Shemini Atzeret is joined with a day called "Simchat Torah". In Israel, these two days are kept separate, one following the other. This year, Shemini Ateret will begin on the evening of October 9, until sundown of October 10. Shemini Atzeret is associated with the beginning of the fall rains, or the latter rains. Prayers for rain continue from this day until Passover in the spring. In the natural, the latter rains soften and prepare the earth for the early planting of the barley crop, from which a type of bread can be made when harvested in early spring. For this reason, these rains of Shemini Atzeret are very important to Israel. They are also important in the Spirit. The Word of God talks about the latter and former rains in connection with His faithful provision, a move of His Spirit, and the going forth of the LORD (Hos. 6:3, Joel 2:23-24). The latter rain also reminds us of the return of Christ: "Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand." (James 5:7-8). The second day after the end of Tabernacles, Simchat Torah, speaks of wonderful things also. In present practice, the day is observed in the synagogue with everyone handling and dancing joyfully holding the Torah (the first five books of scripture). Usually the Torah is treated with quiet reverence, and careful handling, but on this day of Simchat Torah, it is time to dance, drink, and celebrate with the Torah! They literally dance around the synagogue holding the priceless Torah scroll, and everyone gets a turn. The rabbi is encouraged to say the closing blessing early in the day, because he might be too "happy" to articulate it later in the day. This is like our celebrtion with Christ, the Living Torah or Word, at our wedding celebrtion with Him (Rev. 19:7-9). The wedding. like Simchat Torah is a time to "be glad and rejoice". With Simchat Torah, the last reading in the annual cycle of Torah readings is completed with the last verses of Deuteronomy. However, combined with these ending verses, the beginning verses of Genesis are also read. There is an ending, but there is an immediate new beginning, as well. We can see how this coincides with the new beginning of Tabernacles. In this traditional practice, the cycle of Torah reading remains unbroken. In Revelation, Jesus describes Himself as the Beginning and the Ending, the First and the Last, the Alpha and Omega (Aleph/Tav). Here, during the day of Simchat Torah, we see practiced the eternal connection between the beginning and the ending in Christ's identity as the Word of God. Finally, I would like to reveal an interesting meaning to this Hebrew year of 5781, or 2020-21 in our secular calendar. The year 5781, which began with the first fall Feast of Trumpets approximately 15 days ago, is composed of the Hebrew letters, written from right to left, aleph, peh, shin + tav, (he). These letters in their pictographic meaning could translate into something like "Behold, Adonai (Lord) what is first, the beginning, El Shaddai (Almighty God), the last". May the Lord fill you, the nations and all creation with the new beginnings of the Feast of Tabernacles. and also with the new beginnings in Christ. Our Father has called us to meet with Him during the Feast of Tabernacles.

Mercy

For most of the world, and sadly for most of the Church, today is like any other day. It is a typical Monday morning, except of course for the pandemic, the fires, the hurricanes, the political enmity and turmoil, desperate outcries against racism and injustice, and the huge increase in violence and murder. However, today is not like every other day to God. This is a very solemn day to God. It is a day of life and death, and the provision of mercy. It is a day when He looks at His Throne of Judgement, and sees the blood of His Son poured out upon it, crying out to Him. In His Word, He makes clear that this should be a most solemn day for us as well. Today is Yom Kippur, the Day of Atonement. Today is not a day for "normal" activities. It is a day when some will be cut off, and some will live. For many in the Church, Yom Kippur is "Old Testament". Now that we have Christ, they think, we are saved, and the issue is moot for us. They argue that it is understood that Christ is our Atonement, and we have already been covered in that blood. However, the Book of Hebrews makes very clear that the Day of Atonement, while fulfilled by Christ, is a Day in which all of the people of God, especially the believers in Christ, should actively participate. It even says within the context of the whole explanation of the Day of Atonement of previous chapters: "...not forsaking the assembling of ourselves together as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching. For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Anyone who has rejected Moses' law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace." (Heb. 10:25-29). These words of the Book of Hebrews were written to the Church, the sanctified believers, the partakers of the covenant sealed by the blood of Christ. The writer of Hebrews is saying that to ignore this Day is like trampling the blood of Christ underfoot, and thereby becoming an adversary of God. It is like treating the atoning blood as a common, everday, business as usual thing to which we are automatically entitled. The Day of Atonement is very much a solemn Day that applies to those who, having been saved by the grace of God through Christ, may partake in by faith the opportunity presented by this Day to avail ourselves of the atoning blood that covers our continuing sins. The provision has been made. Why would we ignore it? Why would we despise it? "Kippur" is from the Hebrew word kaphar, which means atonement, reconciliation, merciful, cleansed, forgive, pardon, purge (away), to cover, cover over, to overspread, pacify, propitiate. On the occasion of this feast, the High Priest entered into the Holy of Holies with the sacrifical blood of animals, and poured it upon the Mercy Seat which covered the Ark. Not only has Christ fulfilled this feast by entering into the Holy of Holies in heaven as our High Priest, according to the Book of Hebrews, but He covered the Mercy Seat, not with the blood of animals for a temporary relief, but with His own blood, providing an everlasting covering. Though we who are in Christ are saved, there is no doubt that we all continue to sin. This is the place to which we can go to have our continuing sins covered and purged away. We approach the Mercy Seat of the atoning blood of Christ by faith, in the promise of God in this Day, which He has set apart, a Day in which He has provided an appointed time and place for us to partake of His provision of mercy. It is a provision that was appointed for us before the foundations of the world, when the Lamb was slain. This Day is associated with the Lamb's Book of Life. The Father told His people in the Book of Leviticus that he who does not avail himself appropriately of the atonement provision of this day, with an attitude worthy of the Day, shall be cut off from his people (Lev. 23:26-32). The Book of Hebrews says that this Day is still part of the commandments of God. The provision is there for us. The word of God clearly tells us the importance of this Day to Him for our sakes. It is a Day that proclaims life or death. The blood of the Lamb is crying out to His Father on our behalf from God's Mercy Seat, which is the Throne of the presence of God. That blood is crying out, "Atonement! Reconciliation! Mercy! Cleansing! Covering! Propitiation!" Why would we want to ignore that blood or this Day? Our Father has proclaimed the Day of Atonement for His people. "May you be written in the Lamb's Book of Life!"

Benediction

When I was young, my family attended a church whose minister, Rev. Gerald Huenink, was a very reserved, learned man. However, it would always charm me, even as a child, to see Rev. Huenink come to the center of the altar area at the end of the service, raise his arms over the congregation, and pronounce a blessing or benediction over us. The benediction, or blessing, has the power to transform. The patriarchs of scripture would pronounce a blessing over the heads of their children (Gen. 49). The blessing had a prophetic significance also over a person's life. Aaron, the priest, was instructed to say a blessing over the children of Israel: "And the LORD spoke to Moses saying: Speak to Aaron and his sons, saying, "This is the way you shall bless the children of Israel. Say to them: "The LORD bless you and keep you; The LORD make His face shine upon you, and be gracious to you; The LORD lift up His countenance upon you, and give you peace." So they shall put My name on the children of Israel, and I will bless them." (Num. 6:22-27). By Aaron and his sons speaking this blessing over Israel, the LORD said He would place His name upon them, and bless them. In these trying times, I am sure that there are people upon whom we would like to see the name of the LORD placed, and the blessings that follow that wonderful name. Are we speaking this blessing? Are we speaking a transforming word of blessing into people's lives? Especially as the time of Christ's return draws near, speaking the benediction can be a vital tool of ministry to others. Proverbs teaches us that we have power in our mouths: "Death and life are in the power of the tongue, and those who love it will eat its fruit." (Prov. 18:21). "Pleasant words are like a honeycomb, sweetness to the soul, and health to the bones." (Prov. 16:24). "Anxiety in the heart of man causes depression, but a good word makes it glad." (Prov. 12:25). Mental and physical health, even life and death, are impacted by the words out of our mouths. More than ever before, people, even children, are being consumed by anxiety, depression, and other mental illnesses. Speaking blessings and benedictions over them can bring words of relief and transformtion. The creative power of transformation found in the blessing, or benediction, is not only meant for the people of God, or for the people we like. Jesus said: "You have heard that it was said, "You shall love your neighbor and hate your enemy." But I say to you, love your enemies, bless them who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you my be sons of your Father in heaven: for He makes His sun rise on the evil and on the good, and sends rain on the just and the unjust." (Mt. 5:43-45). The role of the ministers of the Church is for "the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be childre, tossed to and fro...by the trickery of men...but, speaking the truth in love, may grow up in all things into Him who is the Head - Christ -..." (Eph. 4:12-15). The Church is being transformed into the perfect man, and the measure of the stature of the fullness of Christ by the truth spoken in love. This transformative truth comes in several forms, but one of the ways that Paul spoke the truth over the Church is by the benediction, or blessing. These are some of the benedictions of prophetic, creative, transformative power spoken by Paul over the believers in his letters to the churches: "Now may the God of patience and comfort grant you to be likeminded toward one another, according to Christ Jesus, that you may with one mind and one mouth glorify the Father of our Lord Jesus Christ." (Rom. 15:5-6). "Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit." (Rom. 15:13). "Grace to you and peace from God our Father and the Lord Jesus Christ." (1 Cor. 1:3). "The grace of our Lord Jesus Christ be with you. My love be with you all in Christ Jesus. Amen" (1 Cor. 16:23-24). "Now may He who supplies seed to the sower, and bread for food, supply and multiply the seed you have sown and increase the fruits of your righteousness, while you are enriched in everything for all liberality, which causes thanksgiving through us to God." (2 Cor. 9:10). "And may the Lord make you increase and abound in love to one another and to all, so that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all the saints." (1 Thess. 3:12-13). "Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ." (1 Thess. 5:23). "Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting consolation and good hope by grace, comfort your hearts and establish you in every good word and work." (2 Thess. 2:16-17). "Now may the Lord direct your hearts into the love of God and into the patience of Christ...Now may the Lord of peace Himself give you peace always in every way. The Lord be with you all." (2 Thess. 3:5,16). "The Lord Jesus Christ be with your spirit. Grace be with you. Amen." (2 Tim. 4:22). "Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen." (Heb. 13:20-21). The blessing or benediction spoken over a life can transform a life. It can transform a home, a city, a nation. Our Father has shown us the power of the benediction. "May the Lord God Almighty bless you in all your ways in Him. May He bless your home and children with peace. May He lead you in His paths of righteouseness and holiness, and make you fruitful in the earth by His Son, Jesus."

Ahabs

I believe that the Lord is about to deal with the Ahabs. Ahab was a very dangerous king. Israel had previously divided into the northern kingdom, called Israel, and the southern kingdom, Judah. Ahab was the king of the northern kingdom of Israel. Ahab had married a Ba'al worshipper named Jezebel (meaning "Ba'al exalts, Ba'al is husband, unchaste"). Ba'al was a Canaanite god who was worshipped with human blood, and the sacrifice of children thrown into fire: "Now Ahab, the son of Omri, did evil in the sight of the LORD, more than all who were before him. And it came to pass, as though it had been a trivial thing for him to walk in the sins of Jeroboam the son of Nebat, that he took as wife Jezebel the daughter of Ethba'al, king of the Sidonians ("to hunt, to fish, chase, hunt eagerly, lie in wait for, lay snares, to take provision for oneself"), and he went and served Ba'al and worshipped him." 1 Kings 16:30-31 The LORD had compared Ahab to a previous king, Jeroboam, in the above verses. Jeroboam (meaning "the people will contend") had received a prophetic word that he would become king. He was warned in this same prophecy that he must follow the ways of the LORD. Acting on part of the prophetic word to him, Jeroboam began to create strife over the issue of burdensome taxes, and eventually convinced the ten northern tribes to break away from the House of David. The ten tribes then chose Jeroboam as their king. Once he became king, however, he ignored the prophet's warning, and built two temples with golden calves to dissuade the people from going to Jerusalam to worship. Jeroboam also created a priesthood from those who were not Levites and instituted a system of false worship (1 Kings 11:26-40, 1 Kings 12:25-33). So King Ahab, like the earlier King Jeroboam, instituted the false, even demonic worship of Ba'al, including false prophets, of his queen, Jezebel. Ahab clung to his queen because she was effective in attaining for Ahab those things that his covetous heart desired, such as vineyards that belonged to others (1 Kings 21:1-7). Under Ahab's and Jezebel's rule, true prophets of God were persecuted and killed. Ahab detested the true prophetic warnings brought to him, and instead embraced smooth, false prophecies that pleased and flattered him. The LORD determined to draw Ahab into destruction in order to end his reign. The LORD sent a lying spirit to speak out of the mouths of Ahab's prophets to lure him to his death: "And the LORD said, "Who will persuade Ahab king of Israel to go up, that he may fall at Ramoth ("heights, place of illicit worship, seat of idolatry, to exalt or magnify oneself, presumptuous, to be rotten, to be wormy) Gilead (witness heap of stones used to ratify a covenant, hard stony region, to roll away, witness, recorder, testimony, prince, affirm solemnly, give warning, admonish, restore, turn back)?...Then a spirit came forward and stood before the LORD, and said, "I will persuade him." The LORD said to him, "In what way?" So he said, "I will go out and be a lying spirit in the mouth of all his prophets." And the LORD said, "You shall persuade him and also prevail; go out an do so." 2 Chron. 18:19-21 Not only had the LORD chosen the method of Ahab's fall, but also the specific place, Ramoth Gilead, which has a deep and appropriate meaning for this worshipper of idols. However, what the LORD does before His final destruction of Ahab is truly amazing. First, the LORD sends His prophet, Elijah, to bring a heavy word of judgment to Ahab at the very vineyard that Ahab stole from another with Jezebel's help (1 Kings 21:17-24). This prophetic warning of judgment about to fall is one of the most severe Ahab could have received. Ahab and Elijah have had a contentious relationship, but there is no doubt in Ahab's mind that Elijah is a true prophet of God. As a result of Elijah's terrible prophetic declaration, Ahab repents, and the LORD lifts His judgment from off of Ahab!(v. 27-29). This is not the end of the story, however. Another strange event happens, as the LORD deals with Ahab. The king of the southern kingdom of Judah, Jehoshaphat, came to visit Ahab, the king of the northern kingdom. Jehoshaphat was one of the most Godly kings in the history of both Judah and Israel. Why would such a man wish to visit a horror like Ahab? I couldn't understand this, but then I saw how the LORD worked through Jehoshaphat to expose the heart of Ahab, and enact the prophetic judgment that He had declared. Ahab coveted Ramoth Gilead, which was then in Syrian hands. Ahab wanted to take it back under the control of Israel. He asked Jehoshaphat, during that king's visit, to join him in this war. Jehoshaphat then said these event-turning words to the king of Israel, "Please inquire for the word of the LORD today." (1 Kings 22:5). So King Ahab gathers the prophets and asked them if he should go up against the Syrians to fight at Ramoth Gilead, or should he refrain. Now here comes that lying spirit that the LORD had sent forth previously, and that spirit puts a false prophetic word into the mouths of the King Ahab's prophets. That lying prophetic word tells the king to go up to battle against the Syrians, and he will be successful. However, Jehoshaphat, the king of Judah is not convinced. His words offer Ahab another chance to escape the LORD's prophetic judgment, and live, by asking, "Is there not still a prophet of the LORD here, that we may inquire of Him?" Being a Godly king, Jehoshaphat has a love and respect for the prophets of God, while Ahab has hated and persecuted them. Ahab admits there is another prophet, but says, "I hate him because he does not prophesy good concerning me, but evil." Jehoshaphat rebuked Ahab for his words, and the prophet of God, Micaiah ("Who is like God?"), the son of Imlah ("whom God will fill up, consecrate, be accomplished, complete, be satisfied, confirm, replenish"), was brought forth. Macaiah warned the kings that he saw all Israel scattered on those mountains, and they will no longer have a shepherd or master. Ahab immediately rejects this true prophetic word. Macaiah then revealed to Ahab that he saw the LORD send forth the lying spirit who was to speak in the mouths of the king's other prophets. The prophet revealed the whole truth to Ahab, in order to try to convince Ahab to listen to the true prophecy of the LORD. However, Ahab ordered the prophet taken to his governor, and also to his son, Joash, and placed in prison with starvation and affliction added. King Ahab has sealed his fate, ignoring all warnings and reprieves of the LORD. Now another strange thing happens. The Godly king of Judah, Jehoshaphat, agrees to go with Ahab into the battle! Why would he do that? Again, the LORD will use Jehoshaphat to prove a point. Ahab told Jehoshaphat that when they go into battle, he would disguise himself, but told Jehoshaphat that was to wear his royal robes. Perhaps Ahab thought this would fool the Syrians into killing Jehoshaphat, while Ahab would be undetected in his disguise. However, it is not possible to disguise oneself from the LORD. He knows exactly who we are, and where we are at all times. The enemy king of Syria gave the following unusual order to his captains, "Fight with no one small or great, but only with the king of Israel." ((1 Kings 22:31). His captains went after Jehoshaphat in his royal robes, but when they realized at Jehoshaphat's cry that he was not the king of Israel, they stopped chasing him. An anonymous Syrian soldier, meanwhile, randomly grabbed a bow and shot an arrow. The arrow "happened" to strike the disguised King Ahab, who bled to death in the same public disgrace and shame as prophesied previously by the LORD (v. 32-38). The Ahabs that I believe the LORD is about to remove from their positions will have been warned prophetically and repeatedly. It may not necessarily be by death, but they will be removed. In the days of Ahab, the only way to remove a king was by death. Not so today. The Ahabs of today, as the Ahab of yesterday, will have had the opportunity to be counselled by Godly men placed around them, even men equal to their own stature. Though they might "repent" at a certain point, their idolatrous and covetous character will not, in the long run, heed the warnings repeatedly placed before them. When the LORD brings down these Ahabs, it will be very clear that He specifically targeted them. It will not be able to be interpreted as a coincidence, or freak accident, or occurring because they were in the wrong place at the wrong time. The challenge for Godly men and women will be to discern the false prophets from the genuine prophets of God, especially concerning the Ahabs. The people of God will have to have their ears tuned to His voice, and their eyes trained upon what God is doing in this hour. The Ahabs will have people of God placed around him by the LORD, but, like Jehoshaphat, those people will have to carefully follow the path that God has set. Our Father is dealing with the Ahabs.