HeaveOffering

      This week's Sabbath reading portion is titled T'rumah, which means "Offering". The title comes from the first two verses of the reading portion which begins in Ex. 25: "Then the LORD spoke to Moses, saying: 'Speak to the children of Israel, that they bring Me an offering (teruma/rum - contribution, heave offering in sacrifice, offering for sacred uses, an oblation/lifted up, exalt, high, heave, extol, to rise, rise up, be set on high, be raised). From everyone who gives it willingly (nadab - willingly offered, offered freely, to volunteer) with his heart you shall take (*aleph-tav/Alpha and Omega) My offering."

     The offering that Moses has been told to receive from the Israelites has two characteristics: it is a heave offering, meaning lifted up, and it is voluntary, to be given from the heart. This special heave offering of specific items will go to the building of the tabernacle of God's presence, containing the ark of the covenant of God's Word, providing His atonement for sins, as His house of light and bread, and as His house of prayer. All of the reading portions assigned to this Sabbath pertain to the building of the tabernacle of the wilderness, or later in time, the temple built by King Solomon in Jerusalem.

     The two characteristics of the offerings to be brought are also reflective of Jesus Christ, who is the chief cornerstone of the spiritual house or temple of God (Eph. 2:19-22), of which we are the living building stones (1 Pet. 2:4-5). First, the heave offering is displayed to us as Jesus said: "Now is the judgment of this world; now the ruler of this world will be cast out. And I, if I am lifted up (hypsoo/hypsos/hyper - to lift up on high, to raise, to elevate, to exalt/high, exalted, elevation/for the sake of, on behalf of, instead of, on the part of, above, exceedingly abundantly) from the earth, will draw all (peoples) to Myself.' This He said, signifying by what death He would die." (Jn. 12:31-33). Jesus identified Himself as a heave offering as we compare the meaning in the Greek to the similar meaning in the Hebrew above. The sacrifice of Messiah/Christ was also completed by His resurrection, when, again, He was "raised up". (see 1 Cor. 15:16-17).

     The second characteristic of this offering from the Israelites is that it must be voluntarily given out of love. We often think that Jesus' was killed by men, but it was not possible for men to take Jesus' life unless He allowed it. Jesus had at His beck and call legions of angels if He so desired to escape. (see Mt. 26:50-54). Of His death as a voluntary T'rumah heave offering, Jesus clearly stated: "I am the good shepherd. The good shepherd gives His life for the sheep...As the Father knows Me, even so I know the Father; and I lay down My life for the sheep...Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have the power to lay it down, and I have the power to take it again. This command I have received from My Father." (Jn. 10:11-18, excerpt).

     Like the heave offerings that built the tabernacle of God, Jesus' heave offering of Himself was voluntary and given from His heart - His heart for His Father in heaven, and His heart for His sheep.

     The voluntary T'rumah heave offerings to be brought for the building of the tabernacle, according to the instructions that the LORD gave to Moses, included fifteen specific items that ranged from precious metals and gems to various colored threads. (Ex. 25:3-7). All of these items according to their Hebrew meanings create an image of the characteristics and sacrifice of Jesus. Some of the translated meanings of the fifteen types of items to be offered include: to shine, shimmer, brilliance, white fine linen, alabaster, sacrificial victim, prevail, strong, doorposts and lintels (a reminder of the blood of the Passover Lamb, who is also Jesus), leader of a flock, noble leader, laid bare, made naked, fasten to wooden timbers or planks, carpenter, scourging thorns, to pierce, to whip, anointing, fruitfulness, light, glorious, consecrated, anointed, sweet smell or fragrance, sweet smoke of sacrifice, precious stone, build a house, temple, altar, foundation or family, Father/Son.

     The LORD continued His instructions to Moses: "And let them make Me a sanctuary (miqdas/qadas - sacred place, holy place, consecrated place/prepare, sanctuary, dedicate, holy, appointed, treated as sacred: set apart), that I may dwell among them (see also Jn. 1:14, Rev. 21:3). According to all that I show you, that is, the (*aleph-tav/Alpha and Omega) pattern of the tabernacle and the pattern of all its furnishings, just so you shall make it." (Ex. 25:8-9). Moses could not construct a tabernacle from his own ideas, but there was a specific pattern (tabnit - plan, resemblance, figure, form, likeness, similitude, image or likeness of a thing) that must be created for the tabernacle. This "pattern" is modified by an untranslated aleph-tav in the written Hebrew (or Alpha and Omega in Greek: see notation below), which, to those who have read the Book of Revelation, is how Jesus described Himself.

     Why is the LORD asking His people to voluntarily bring these fifteen specific items as a T'rumah heave offering? The meaning of the number fifteen to us might represent 3 (the Trinity) X 5 (the number of Grace), or perhaps 10 (the number of Completion) + 5 (the number of Grace).

     However, Jewish rabbis also teach about the meaning of the number fifteen that is not contradictory to the deepest and most powerful concepts of the New Testament as we will see. According to the rabbis, "fifteen" represents the rest achieved after the deliverance represented by the number "fourteen". It also signifies a new direction as well as the bond between husband and wife (see also Eph. 5:25, 30-33). The number fifteen also equals the number of the Psalms of Ascent (Ps. 120-134), which are equivalent to the fifteen steps of the temple, those steps achieving the elevation of the individual from the physical to the spiritual state as well as the joining together of heaven, represented by the number 7, and earth, represented by the number 8 together totaling 15. The rabbis write that there are also fifteen signs of the closeness of the appearing (or return by our belief) of the Messiah/Christ. These fifteen signs indicate that the Messiah/Christ is so close to appearing that "you can hear His footsteps". These fifteen signs are also very similar to Paul's teaching in Rom. 1:28-31 and 2 Tim. 3:1-5.

     The number fifteen is also represented by the two Hebrew letters yod and heh, letters which mean "Behold the Hand (of God)", and are the first two letters in the name of God: YHWH. So "fifteen" also represents the powerful work of the hand of God.

     What the rabbis write about the meaning of the number fifteen as shown above is revealed in the New Testament in what it means to be in Jesus Messiah/Christ as believers. In us, as we are in Messiah/Christ, heaven and earth are to be reconciled to God through His Son (2 Cor. 5:18-21) and joined together. Jesus taught His disciples the prayer, which states in part: "Our Father in heaven, hallowed be Your name. Your Kingdom come. Your will be done on earth as it is in heaven..." (Mt. 6:9-10).

     Also, as we ascend into the presence of God through Christ, we are to be changed into new creatures (2 Cor. 5:17). We change from the physical state to the spiritual state, from corruption of the flesh to the incorruption of the Spirit (1 Cor. 15:50-54). A change takes place as we were crucified with Christ and as we offer ourselves as a living (heave) offering sacrifice to God (see Rom. 12:1-2, Gal. 2:20). Scripture says that we ascended into the heavenly places as we are in Christ (see Eph. 2:4-10), not conformed to the things of this world, but we are transformed into the image and likeness (see "tabnit - pattern" above) of the fulness of Jesus Messiah/Christ through His Word. (see also Eph. 4:11-15). 

     As we can see, the New Testament reflects what the rabbis teach regarding the number "15".

     These are not just words that we read but they are the expectation of God for us now as we remain in His Son, Jesus Messiah/Christ. These are not just promises for a "sweet by and by" after we have died but are to manifest in us now as the apostles wrote it. Do we have the faith to believe in the complete meaning of the accomplished work of Jesus as a T'rumah heave offering on the cross, and as the Resurrection and the Life for the now time in our lives? The rabbis foresaw God's miraculous and transforming purpose for us, but we New Testament believers have a difficult time "believing" it. We are very much caught up in the events and conditions of this world, focusing our eyes on the dirt beneath our feet, not wanting to let go of it long enough to reach out for the vision and things of heaven. We are to speak and believe in a transforming reconciliation of the two through Jesus Christ and His voluntary T'rumah heave offering.

     Eventually, the transformative change will be so extensive that it will result in new heavens and a new earth, with the holy city of heaven and the tabernacle of God descending to the earth as the Lord declares : "Behold, I make all things new...It is done! I am the Alpha and Omega, the Beginning and the End..." (Rev. 21:1-6). Peter also wrote that we are to look (prosdokao - look for in expectation, denotes mental direction) for these things in order to hasten (speudo/pous - desire earnestly, to await eagerly, to study, to urge on/sit at the feet of a teacher, put one's foot on the vanquished in victory) them. (2 Peter 3:10-14). We are to have an active role in this transformation process promised by God since Genesis, not passively sitting on the sidelines.

     The house, tabernacle, or temple of God is built from T'rumah heave offerings given from the heart that are in the pattern of the Messiah/Christ.

     If you would like to know more about the pattern of the Messiah/Christ in the building of the house of God, you can pray with me: "Heavenly Father, after the pattern of Your Son, Jesus, I offer myself as a living heave offering for the building of Your living temple here on the earth, as it is in heaven. The purpose of this living temple is so You can dwell among Your people in the holy sanctuary created in me through Jesus. I earnestly desire to see Your will, Father, done on earth as it is in heaven. Transform my mind to walk in the ascended places by Your Holy Spirit and the Word of God. Teach me how to bring reconciliation between heaven and earth until new heavens and a new earth are manifested according to Your prophetic promise.  I ask these things in the name of Your Son, Jesus. AMEN."

*NOTE: aleph-tav written in Hebrew as אֶת, are the first and last letters of the Hebrew alphabet. The meaning of the two pictographic Hebrew letters can also be interpreted "Adonai (Lord) of the Cross/Covenant". In the New Testament, these letters are translated as Alpha and Omega written as ΑΩ , the first and last letters of the Greek alphabet. These letters are those by which Jesus Christ identifies Himself in the Book of Revelation: see Rev. 1:8, Rev. 21:6, Rev. 22:13.

     

MishpatimJudgments

      The title of this Sabbath's reading portion is Mishpatim, which means "Judgments, ordinances". That reference comes from the first verse that we read in this Sabbath portion in which the LORD says to Moses: "Now these are the judgments (mispat/sapat - judgment, manner, right, ordinance, law, lawful, order, fashion, custom, measure, procedure, justice, rectitude, verdict/to judge, a judge, plead, avenged, execute, defend, deliver, punish, to rule, govern, judge) which you shall set before them." (Ex. 21:1). Often when we think of the judgment of God, it carries a negative interpretation. However, the judgment of God is not only to punish the guilty, but to defend us and avenge the innocent or the victim of evil, as we can see by the Hebrew meaning of the word above. As the LORD gave Moses the details of His law in the chapters of Exodus related to this Sabbath, we see that the LORD is most concerned about justice for the most vulnerable members of the Hebrews: Hebrew servants and slaves, the poor, the victims of crime and attack, and women. Even the Sabbath is mentioned as a benefit for the less powerful, including the animals who labor: "Six days you shall do your work, and on the seventh day you shall rest, that your ox and your donkey may rest, and the son of your female servant and the stranger may be refreshed (Ex. 23:12)...Six years you shall sow (*aleph-tav/Alpha and Omega) your land and gather in (*aleph-tav/Alpha and Omega) its produce, but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave, the beasts of the field may eat. In like manner you shall do with your vineyard and your olive grove. (v. 10-11). Jesus also taught the Sabbath, not as a religious burden or obligation, but as an opportunity for God to minister to those who are suffering, and to be a blessing to His people in general. (see Lk. 13:10-17, Mk. 2:24, 27-28). If God's law shows concern for the just treatment, comfort and well-being of animals, how much more does He concern Himself with the same for His people? Jesus said the same: "Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they?" (Mt. 6:26). Are not all people of more value? We also know that Jesus advocated for the most vulnerable in society, the children. (see Mk. 10:13-16).

     The Lord's care for the vulnerable in His law is seen in another reading portion from this Sabbath. The enemy, the king of Babylon and his army was at the gates of Jerusalem. The king of Judah, Zedekiah, initiated a(n) (*aleph-tav/Alpha and Omega) covenant to proclaim liberty to the Hebrew slaves. The (*aleph-tav/Alpha and Omega) people who entered into this covenant let their (*aleph-tav/Alpha and Omega) slaves go but then changed their minds and brought them back into slavery again. This action prompted the prophetic word and mishpatim judgment of the LORD through His prophet Jeremiah: "...you recently turned and did what was (*aleph-tav/Alpha and Omega) right in My sight - every man proclaiming liberty to his neighbor; and you made a covenant before Me in the house which is called by My name. Then you turned around and profaned (*aleph-tav/Alpha and Omega) My name, and every one of you brought back his (*aleph-tav/Alpha and Omega) male and (*aleph-tav/Alpha and Omega) female slaves, whom you had set at liberty, at their pleasure, and brought them back into subjection, to be your male and female slaves. Therefore thus says the LORD: '...Behold, I proclaim liberty to you...to the sword, to pestilence, and to famine! And I will deliver you to trouble among all the kingdoms of the earth...I will give them into the hand of their enemies, and into the hand of those who seek their life...I will make the cities of Judah a desolation without inhabitant." (Jer. 34:8-22, excerpt). We see here how the LORD carried out the full meaning of mishpatim above. He enforces justice and right, especially for those who are vulnerable. This is not about the world abusing His people, but about His people abusing their vulnerable brethren, and thereby profaning the (*aleph-tav/Alpha and Omega) name of the LORD.

     The LORD's prophet to the northern kingdom of Israel, Amos, also spoke of the Mishpatim judgments and ordinances of the LORD against those who harm the vulnerable: "...they abhor the one who speaks uprightly...you tread down the poor...afflicting the just and taking bribes; diverting the poor from justice at the gate....Seek good and not evil, that you may live...Establish justice at the gate. It may be that the LORD God of hosts will be gracious to the remnant of Joseph." (Amos 5:10-15, excerpt).

     The Mishpatim Sabbath reading selection which covers Ex. 21 through Ex. 24 follows the giving of the Ten Commandments in Ex. 20. All of the specific ordinances that follow stem from those Ten Commandments, and those Ten Commandments and all of the Law and the prophets stem from two commandments. When Jesus' knowledge of the Law was tested by a lawyer among the Sadducees and the Pharisees who asked Him what the greatest commandment was: "Jesus said to him, 'You shall love the LORD your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments hang all the Law and the Prophets." (Mt. 22:34-40, also Deut. 6:5, Lev. 19:18). All of the law encompasses these two truths.

     While the readings for this Mishpatim Sabbath involve specifics of the Law (of Moses), this Sabbath is also significant because it is the Sabbath of the new moon, Rosh Chodesh, signifying the beginning of a new month. This coming new month will include the observance of Purim, when the plan to destroy the Jews of Persia was exposed and destroyed (see the justice, avenging and deliverance meaning of the word Mishpatim above) as told in the Book of Esther. This special Sabbath also includes some supernatural events and prophecies as part of the assigned reading that takes the precepts of the Law to the next level.

     Isaiah 66 from this Mishpatim Sabbath portion is read for this Rosh Chodesh, the new moon of the new month. While specific days are set aside for observance, like the Sabbath and each Rosh Chodesh , the LORD promises to use those days to expand the knowledge of Him throughout all of the earth, including the creation of new heavens and a new earth: "For as the new heavens and the new earth which I shall make shall remain before Me,' says the LORD, 'So shall your descendants and your name remain. And it shall come to pass that from one New Moon to another, and from one Sabbath to another, all flesh shall come to worship before Me,' says the LORD." (Isa. 66:22-23). The Sabbath is the first day of the new week, and the appearance of the new moon occurs on the first day of the new month. Both the Sabbath and the new moon are "new beginnings" that the LORD will expand and extend to their ultimate creative meaning: new heavens, new earth, new but perpetually continuing worship by all flesh. How have such powerfully meaningful occasions to both God and man been reduced to empty religious practices?

     Isaiah also wrote the word of the LORD regarding the empty observances and sinful ways of God's people: "Bring no more futile sacrifices; incense is an abomination to Me. The New Moons, the Sabbaths, and the calling of assemblies - I cannot endure iniquity and the sacred meeting. Your New Moons and your appointed feasts My soul hates; They are trouble to Me, I am weary of bearing them...Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes. Cease to do evil, learn to do good; Seek justice, rebuke the oppressor; defend the fatherless, plead for the widow." (Isa. 1:13-17, excerpt). Thye LORD wasn't looking for empty rituals from empty hearts, but He was looking for what they truly represent: mishpatim judgments.

     Those who observe the Sabbaths and the Feasts must understand and enter into the eternal, the creative, power and presence of the LORD in them. If we choose to ignore their true meanings, then the LORD says to us as He said to His people in Isaiah above, "Don't bother!" And their true meanings, according to Isaiah, above, are wrapped up in Mishpatim judgments - the kind of Mishpatim judgments and ordinances exhibited by Jesus as He inhabited the Feasts, and fulfilled the Feasts, including the Sabbath. He is the substance of them. (Col. 2:16-17). If scripture tells us that we dwell together with and within Messiah/Christ (Col. 2:6-7, 9-10), and He revealed that He is Lord of the Sabbath (see Mt. 12:7-8, Mk. 2:27-28, Lk. 6:5), then we must understand the measurement of eternity and the Kingdom of God that the Sabbath and the new moon represent as Isaiah revealed above. Jesus also said: "For indeed, the Kingdom of God is within you." (Lk. 17:20-21).

     Paul wrote the following to the church expounding upon the mishpatim judgments and ordinances of God: "Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful...Masters, give your bondservants what is just and fair, knowing also that you have a Master in heaven." (Col. 3:12-15). Paul also said: "I have shown you in every way, by laboring like this, that you must support the weak..." (Acts 20:35). 

     Paul, a master Torah scholar, knew that the mishpatim judgments and ordinances of God and Christ must also be reflected in the Church of believers.

     If you would like to learn more about the judgments of God, you can pray with me: "LORD of all, help me to understand and live the mishpatim judgments and ordinances of Your Word, which Jesus taught and fulfilled. Help me to understand the wonders and power built into Your Sabbath and new moons, and Your appointed Feasts. Forgive me when I limited their true meaning to a day of the week, or a custom or tradition. Forgive me when I created my own judgments and neglected to follow the Spirit and depth of Your judgments. I ask this in the name of Your Son, Jesus, Messiah/Christ. AMEN."

 *NOTE: aleph-tav written in Hebrew as אֶת, are the first and last letters of the Hebrew alphabet. The meaning of the two pictographic Hebrew letters can also be interpreted "Adonai (Lord) of the Cross/Covenant". In the New Testament, these letters are translated as Alpha and Omega written as ΑΩ , the first and last letters of the Greek alphabet. These letters are those by which Jesus Christ identifies Himself in the Book of Revelation: see Rev. 1:8, Rev. 21:6, Rev. 22:13.

     

Relationship

     The title of this Sabbath's reading portion is Yitro, meaning "Jethro". Jethro was the father-in-law of Moses and the priest of the Midianites. His name in Hebrew is very meaningful as we will see. Jethro became a haven to Moses when Moses was running from the sword of Pharaoh before God called him to be His servant. Jethro appears again in this Sabbath reading from Ex. 18: "And Jethro (yitro/yeter/yatar - his abundance, his excellence, a cord, a rope, a tent rope fastened to stakes, a rope that overhangs, remainder of the people, residue, remnant, that which exceeds the limit/remnant, residue, excellent, remainder/reserved, remnant, preserve, left over, plenteous, excel), the priest of Midian (midyan - strife, contention, brawling, discord), Moses' father-in-law, heard of all that God had done for Moses and for (*aleph-tav/Alpha and Omega) Israel His people - that the LORD had brought Israel out of Egypt." (v. 1).

     

     As we can see from the meaning of Jethro's name, he represents a remnant, or a large number of people who are in addition to Israel. Midian, of which Jethro was a priest, worshipped several gods, some of whom they had in common with the Moabites, including Baal-Peor and Ashtoreth. They also had knowledge of Yahweh, the God of Israel, but worshipped Him along with those other gods. It was likely that they were an uncircumcised people because Jethro's daughter, Zipporah, who was the wife of Moses, had contempt for circumcision. (see Ex. 4:24-26). The Midianites descended from one of Abraham's sons, Midian, by his second wife, Keturah. (see Gen. 25:1-5).

     Jethro came to Moses in the wilderness to hear for himself all that God had done for the Israelites: "So Moses went out to meet his father-in-law, bowed down, and kissed him...And Moses told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel's sake, all the hardship that had come upon them on the way, and how the LORD had delivered them. Then Jethro rejoiced (hada - rejoice, be gladdened, joined) for all the good which the LORD had done for Israel, whom he had delivered out of the hand of the Egyptians. And Jethro said, 'Blessed be the LORD, who has delivered you out of the hand of the Egyptians... Now I know that the LORD is greater than all the gods; for in the very thing in which they (the gods of Egypt) behaved proudly (zud - act presumptuously, act rebelliously, be arrogant, act insolently, to seethe, boil up, violence, fierceness, overflow of boiling water), He was above them." (Ex. 18:7-11). Jethro now knew that the God is the Israelites, Yahweh, is not just a part of a mixture of many gods but is above all other gods, and he rejoiced in the knowledge. Jethro then offered burnt offerings and other offerings to the LORD. (v. 12). Afterwards all of the elders of Israel broke bread together with Jethro before God. Jethro was no longer just in a family relationship with Moses but had become a spiritual brother to Moses and all of Israel through his belief in the LORD. The LORD immediately began to move through Jethro to provide Moses with wise counsel: "So Moses heeded the voice of his father-in-law and did all that he had said." (v. 24). Jethro fulfilled the meaning of his name by being a joining tent cord or rope representing a remnant.

     This is a beautiful example of how the LORD has an abundant remnant of people whom He grafts into the root of Israel. Those who are Gentile believers in Christ, have, like Jethro, become grafted into the holy root through faith. (see Rom. 11:17-18).

     It is also a sad part of this Sabbath reading portion that the people of Israel chose religion over relationship regarding the LORD. In the third month after they had departed from Egypt: "...they came to the Wilderness of Sinai. For they had departed from Rephidim (repidim/repida/rapad - resting places, props, supports/support/to spread a bed, refresh, comfort, aid, prop up, protection, guard), had come to the Wilderness of Sinai (sinay - "thorny'), and camped in the wilderness. So Israel camped there before the mountain (meaning Mount Sinai)." (Ex. 19:1-2). From a resting place, Rephidim, where the LORD had defeated the attacking Amalekites on their behalf by "propping up" the arms of Moses, the people had now come into a "thorny" place. We will see the challenge that faced them.

     The LORD called Moses to the mountain and commanded him to tell the house of Jacob and the children of Israel of His intentions towards them. This was His message: "You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to Myself. Now therefore, if you will indeed obey My voice and keep (*aleph-tav/Alpha and Omega) My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation." (Ex. 19:3-6).

     The people were then commanded to consecrate themselves and come to the base of the mountain on the third day. When that day came, there were thunderings, lightnings, thick clouds and the sound of a very loud trumpet, "so that all the people who were in the camp trembled." (v. 16). The LORD descended onto Mount Sinai in fire so that the mountain smoked and quaked. (v. 18). By this display, the LORD would confirm His relationship to Moses as His prophet and the leader of His people. The LORD told Moses to warn the people not to gaze directly at Him. Moses told the LORD that He had previously said that the people were not to come up to Mount Sinai because it had been consecrated, and the LORD said to Moses: "Away! Get down (yarad - descend, sank, sink down, decline, take down, brought down, send down, go downwards to a lower region, cast down, fall down)..." (v. 21-24). As I read this language, I think that the LORD was angry with Moses' response. The LORD had called the people to the base of the mountain after three days of consecration. The LORD wanted Moses to warn the people not to look directly at Him, but Moses thought that the people should not come to the mountain. Moses instituted the first separation between God and the people. Did Moses really believe that God had forgotten what He had said previously that the people should not step on the mountain, or that God was trying to trick the people to their deaths? Of course He wasn't. The LORD had just stated His plans for the people of Israel, and they were plans of honor and holiness. These are the same plans that the LORD has for those who will come to Him today. (see 1 Pet. 2:9-10). 

     The LORD God, Who is Spirit, has also made a way for us and the whole world to gaze directly upon Him as He sent His Son in the flesh who said, "He who has seen Me has seen the Father." (see Jn. 14:9-11). Not only did God provide this way in order for us to see Him, but also in order to invite us to touch Him (see Jn. 20:26-28), as He also physically touched us, including those with leprosy (see Mt. 8:14-15, Mt. 9:27-31, Mk. 1:40-42, Mk. 7:31-35, Jn. 13:2-5). As our relationship with the Lord deepens, and with increasing understanding of these things, we do not lose reverence for Him, but we can only gain even more reverence, awe, and love for Him. 

     I never want to say or do anything that would increase the distance between man and God. We will see that God's intentions were to be with His people, to protect and provide for His people, to develop faith within His people, to cause His people to live.

    The people of Israel completed their distancing from the LORD at that time when they said to Moses in great fear: "You speak with us, and we will hear; but let not God speak with us, lest we die." (Ex. 20:19). This was certainly not the same response as Jethro's rejoicing above. Fear outside of reverence is a faith-killer. When God's angels encountered people while bringing to them the Word of the LORD, they always told the person, "Fear not."

     Religion distances man from God, putting obstacles between man and God, while relationship draws man closer to God as the LORD removes all obstacles that keep His people from Him, including our own sins if we will receive Him.

     From another reading portion from this Yitro Sabbath, the LORD reveals to His prophet, Isaiah, how He feels towards His people: "But now, thus says the LORD, who created you, O Jacob, and He who formed you, O Israel: 'Fear not, for I have redeemed you; I have called you by your name; you are Mine. When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you. When you walk through the fire, you shall not be burned, nor shall the flame scorch you. For I am the LORD your God, the Holy One of Israel, your Savior....Since you were precious in My sight, you have been honored, and I have loved you; therefore I will give men for you, and people for your life. Fear not, for I am with you...Everyone who is called by My name, whom I have created for My glory; I have formed him, yes, I have made him...I, even I, am the LORD, and besides Me there is no savior." (Isa. 43:1-11, excerpt).

 

     A friend recently sent a video to me that was saddening and outrageous to us both. The video was of a church leader suggesting to his congregation that we Christians should leave the word "Savior" out of our vocabulary because it is offensive to some of other faiths or no faith. The Word of the LORD through His prophet, Isaiah, above, did not find the term "Savior" offensive but a saving truth for His people. Religion keeps man from God, and sets obstacles between man and God, while a relationship draws men to God. Anyone seeking and needing a Savior can find one in the Father, Son, and Holy Spirit, whose hands are outstretched. There is no other Savior, and no other name in heaven, on earth, or beneath the earth by which man may be saved except by the name of Jesus, Yeshua ("the LORD is salvation"), the Messiah/Christ. (see Acts 4:10-12). Don't let any man or woman, even one in clerical robes, keep you from a relationship with your Savior.

     

     As Isaiah wrote, the LORD desires a loving relationship with His people whom He formed and whom He called by His own name. Religion will try to cause a separation rather than a unification with God, but a relationship with God is built upon His love for us, even before we knew or loved Him. Scripture says that while we were yet sinners, Christ died for us. Scripture also says: "In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another." (1 Jn. 4:9-11). John also wrote that God sent His Spirit to us that we might live and remain in Him (1 Jn. 4:13). This is not religion, but relationship.

     From another reading portion from this Sabbath, the LORD had brought back the Israelite captives from Babylon. The returning Israelites, under the leadership of Nehemiah and Ezra ("help, succor, assistance, one who helps") the scribe, had rebuilt the wall around Jerusalem. On the first day of the seventh month, which is the Feast of Trumpets or Yom Teruah, the people were gathered at the Water Gate and the (*aleph-tav/Alpha and Omega) Book of the (*aleph-tav/Alpha and Omega) Law of Moses, which the LORD had commanded (*aleph-tav/Alpha and Omega) Israel, was read to them by Ezra. (Neh. 8:1-6). When the (*aleph-tav/Alpha and Omega) people heard the (*aleph-tav/Alpha and Omega) words of the Book of the Law, they began to weep. Nehemiah, Ezra and the Levites explained the words that the (*aleph-tav/Alpha and Omega) people were hearing and said to them: "This day is holy to the LORD your God; do not mourn nor weep...this day is holy to our LORD. Do not sorrow, for the joy of the LORD is your strength...Be still, for the day is holy; do not be grieved.' And all the people went their way to eat and drink, to send portions and rejoice greatly, because they understood the words that were declared to them." (v. 9-11). The great rejoicing of the people was like the rejoicing of Jethro when he had heard the wonderful things that the LORD had done for Moses and the Israelites, and having shown Himself to be the God above all other gods.

     Specific people are named in Neh. 8 in addition to the Levites who helped the people understand what they were hearing of the Book of the Law. (v. 7-8). Some of the names in Hebrew mentioned who brought understanding to the people are translated as meaning: "Jehovah (the LORD) is salvation", "repair/rebuild a house, obtain children and establish a family", "Sabbatical, restful, born on a Sabbath", "Jehovah is my majesty and splendor", "the (needle)work of Jehovah", Jehovah has helped, protected, and surrounded", "Jehovah has endowed or given", "He is merciful, gracious, with pity and favor", "Jehovah does wonders and extraordinary and marvelous work and has made distinguished", "joined to, attached, a garland, a crown".

     The Hebrew meaning of Ezra's name as noted above reminds us of the function of the Holy Spirit in our lives. Jesus would later tell His disciples that the Holy Spirit would, as Ezra did, remind them of His words. (see Jn. 14:25-26).

     Bringing the light of understanding of the Word of God restores relationship with God. As His children, the Word of the LORD can bring us to heartache and repentance as we see how we have fallen short of His desires for us, but it also restores us in love and brings us back to Him if we do not refuse Him. (see Isa. 65:2, Mt. 23:37/Lk. 13:34).

     If you would like to know more about having a relationship with the only true God, His Son, and His Spirit, you can join me in my prayer: "Heavenly Father, You sent Your Son, Jesus, to be the Door that leads to relationship with You. In these current times, I am more in need of a relationship with You than ever before. I seek Your Face, Lord, and I seek Your heart. Fill me with Your Holy Spirit who draws me to You. Let all that I speak and do bear witness of my relationship with You, and keep me from discouraging anyone else from seeking a relationship with You. Help me to understand Your Word and use me to cause others to understand Your Word and rejoice in it. I ask this in the name of Jesus. AMEN."

      *NOTE: aleph-tav written in Hebrew as אֶת, are the first and last letters of the Hebrew alphabet. The meaning of the two pictographic Hebrew letters can also be interpreted "Adonai (Lord) of the Cross/Covenant". In the New Testament, these letters are translated as Alpha and Omega written as ΑΩ , the first and last letters of the Greek alphabet. These letters are those by which Jesus Christ identifies Himself in the Book of Revelation: see Rev. 1:8, Rev. 21:6, Rev. 22:13.

     

     

     

Unbelief

      This week's Sabbath reading portion is titled B'shallach meaning "When he let go". The title comes from Ex. 13:17: "Then it came to pass, when Pharaoh had let the people go, that God did not lead them by the way of the land of the Philistines, although that was near; for God said, 'Lest perhaps (*aleph-tav/Alpha and Omega) the people change their minds when they see war, and return to Egypt." The LORD led the Israelites by the longer route around the Red Sea instead of the direct route through the land of the Philistines. The LORD did not think that they had the faith (in Him) to face battle at that time.

     The LORD knew His *aleph-tav/Alpha and Omega people well, because when, shortly thereafter, they appeared to be trapped between the Red Sea and the pursuing Egyptian army, God's *aleph-tav/Alpha and Omega people said to Moses: "Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you so dealt with us, to bring us up out of Egypt? Is this not the word that we told you in Egypt, saying, 'Let us alone that we may serve the Egyptians'? For it would have been better for us to serve the Egyptians than that we should die in the wilderness." (Ex. 14:11-12).

    The Israelites had just witnessed and participated in one of the greatest and most dreadful encounters with the power of God exhibited on their behalf - the death of the first born of Egypt, and the Israelites' escape from the angel of death by the blood of the lamb applied to the doorposts and lintels of their homes, which is the Passover. However, they did not believe that the LORD could deliver them from the Egyptian army.

     As we know, the LORD would again rescue the Israelites from the Egyptian army by parting the waters of the Sea, allowing Israel to pass through it on dry land, and then drowning the chasing Egyptian army as the waters of the Red Sea closed upon them. Of this miraculous escape the LORD said, "Then the Egyptians shall know that I am the LORD, when I have gained honor for Myself over Pharaoh, his chariots, and his horsemen." (v. 18).

     It is almost inconceivable to us how millions of Israelites could repeatedly lose faith in God after seeing these miracles and many others in the wilderness, yet they did.

     Right after the Red Sea was divided and the Israelites crossed safely, Moses and the Israelites sang a song celebrating the greatness of God. Miriam, a prophetess and sister of Moses, led the women in a dance of victory. However, about 2 months later, the Israelites were in a panic because they had no meat nor bread. They said to Moses and Aaron: "Oh, that we had died by the hand of the LORD in the land of Egypt, when we sat by the pots of meat and when we ate bread to the full! For you have brought us out into this wilderness to kill this (*aleph-tav/Alpha and Omega) whole assembly with hunger." (Ex. 16:1-3). It didn't take long for their celebrations of God to turn into a "pity party".

     Again, God heard the (*aleph-tav/Alpha and Omega) murmurs of the people and sent quail and manna flakes of grain from heaven with the dew for the Israelites. (Ex. 16:9-12). The LORD fed His people in such a manner that they would know that He is the LORD their God. As we see from the above verses, when the *aleph-tav/Alpha and Omega people of God murmur and complain, those complaints become *aleph-tav/Alpha and Omega murmurs and complaints. That is a shame upon God's people. Do we think that our complaints do not reflect upon the character and being of Messiah/Christ Jesus, the Alpha and Omega? The written Hebrew says that they do.

     Moses revealed this truth when he said to the complaining Israelites: "...for the LORD hears your complaints which you make against Him. And what are we? Your (*aleph-tav/Alpha and Omega) complaints/murmurings are not against us but against the LORD." (Ex. 16:8). Our murmurs and complaints, and we have many, are not against flesh and blood but against God Himself, who has charge over us.

     Another reading portion from this B'shallach, "when he let go" Sabbath from Psalm 78 describes the generation that had been delivered out of slavery in Egypt as: "A stubborn and rebellious generation, a generation that did not set its heart aright, and whose spirit was not faithful to God...And forgot His works and His wonders that He had shown them...they did not believe in God, and did not trust in His salvation...they still sinned, and did not believe in His wondrous works. Therefore their days He consumed in futility, and their years in fear...their heart was not steadfast with Him, nor were they faithful in His covenant." 

     These verses tell us that this rebellion and faithlessness is a heart and spirit problem. We will also see this later in verses from the New Testament.

     Psalm 78 also reminds us of the command that we saw previously from the LORD to tell the new generation of the greatness of God: "That the generation to come might know them, the children who would be born, that they may arise and declare them to their children, that they may set their hope in God, and not forget the works of God, but keep His commandments." (V. 6-7). Faith begins to be built into our children's hearts as we glorify God to them.

     We see another form of unbelief in a different reading portion from this Sabbath. In Judges 4, the Judge and prophetess of Israel, Deborah, sends for Barak (baraq - lightning, flash of lightning, the brightness of a sword, a gleam, swift brightness, swift destruction, cast forth lightning) and said to him: "Has not the LORD God of Israel commanded, 'Go and deploy troops at Mount Tabor; take with you ten thousand men...and against you I will deploy Sisera, the commander of Jabin's (king of Canaan) army, with his chariots and his multitude at the River Kishon; and I will deliver him into your hand?" And Barak said to her, 'If you will go with me, then I will go; but if you will not go with me, I will not go." (Judges 4:6-8).

     Deborah is not giving Barak the instruction to go into battle. She is confronting him with the fact that the LORD had already commanded Barak to gather an army and go into battle with Sisera, a Canaanite general. Barak refused to obey the LORD's command the first time and refuses again to Deborah unless she goes with him into battle. We can see from the meaning of Barak's name (see above) that he was destined and appointed by the LORD for this task. However, Barak's faith was not in God but in the physical presence of the prophetess. Do we also place our faith in man rather than God? The apostle Paul challenged the idea that the churches placed their faith and identity in a man, including himself, rather than God. (see 1 Cor. 3:3-7).

     Although the battle against Sisera and his army would be won, Deborah said that because Barak did not honor God, he would get no glory from the victory. Instead, Deborah said, a woman, Jael, who was not even an Israelite, would kill the enemy general Sisera in her tent.

     Jesus told His followers that faith and belief would be seriously challenged in the times before His return. The challenges would come in all forms from natural disasters, wars, disease, famine, persecution and earthquakes to false prophets and false Messiah/Christs who would come to deceive and rob the faith of others. The danger would be so extreme that even the elect could be deceived and unless the days were shortened no flesh would be left on the earth. The apostles who wrote the epistles of the New Testament warned of the same. As Jesus said, "I have told you beforehand." (Mt. 24:21-25). He told us beforehand so that we would be prepared for the troubles.

     Before He suffered on the cross, Jesus also promised His believers that He would send them the Holy Spirit to teach them and to bring them peace as He goes away to His Father in heaven and returns again. As Jesus said above about the trials and tribulations coming, He also said of the promise of the Holy Spirit: "And now I have told you before it comes, that when it does come to pass, you may believe." (Jn. 14:25-19). Jesus wanted us to believe.

     How much of the above-mentioned catastrophes the believers in Christ will experience before Jesus calls us away (see 1 Cor. 15:51-55, and 1 Thess. 4:15-18) is unknown, but we are seeing at least the beginning of these challenges now. Will we be able to hold onto faith? Jesus wondered if He would find any faith on the earth when He returns. To His disciples who saw miracles daily in their walk with Jesus, including the raising of the dead, Jesus still had to say to them: "O ye of little faith." (see Mt. 8:25-26, Mt. 14:29-33, Mt. 16:8-12). 

     Instead of having a false confidence in our own faith, our prayer should be as the father prayed to Jesus while seeking a miracle healing for his child: "Lord, I believe; help my unbelief." (see Mk. 9:22-24). This desperate father revealed a subtle truth to us here. Faith is not generated by us, but it is a spiritual gift given to us by God (see 1 Cor. 12:7-11, Eph. 2:8-10). Faith and faithfulness are also a fruit of the Holy Spirit (see Gal. 5:22-25) meaning that it multiplies. So our first mistake is in thinking that we generate our own faith rather than God. This mistake causes us to walk in spiritual pride which is carnal and hardens our hearts. All good and perfect gifts, including faith, come down to us from our Father of lights. (James 1:17-18). God's faith is perfect and unaffected by any circumstance. Why do we not pray for faith? Faith is part of the armor of God and the power of His might that He has provided for us (Eph. 6:10-18). Why do we insist on wearing our own armor against spirits of wickedness and darkness?

     Daniel wrote that the people who know their God will do great things in the coming trials of the latter days. Do we know our God as intimately as we think we do?

     Do we think that our self-generated faith is far superior to the faith of the Israelites in the wilderness? or superior to Barak's faith above? That is the first sign of a hardened heart: "Beware, brethren, lest there be in any of you an evil (poneros/ponos/penes - evil things, labors, hardships causing pain and troubles, hurtful, degeneracy, diseased, derelict/great trouble, pain, anguish/poor, starving, to toil for daily sustenance) heart (kardia - the heart as an organ and as a center and seat of physical and spiritual life of the soul) of unbelief (apistia - faithless, unbelief, disbelief, withholding belief in the divine power) in departing (ephistemi - draw away, fall away, depart, remove, withdraw, become faithless) from the living (zao - to live, breathe, be among the living, not dead, true life, life as active, blessed and eternal in the kingdom of God, life as active, powerful and effective producing the desired or intended result) God; but exhort one another daily, while it is called, "Today," lest any of you be hardened through the deceitfulness of sin. For we have become partakers (metochos/metecho - partner, sharing in, an associate/take part, belong to, of the thing hoped for) of Christ if we hold the beginning of our confidence (hypostasis - firm foundation, real being, substance, assurance, confidence, resolution, firm trust, essence, support) steadfast to the end, while it is said: 'Today, if you will hear His voice, do not harden your hearts as in the rebellion (of the Israelites)." (Heb. 3:12-15).

     As snares are set for the people of God, and troublesome times increase in severity, let us reconsider what we need to know about faith. It is not foolishness but humility of heart that asks the Lord to gift us with His faith, for without that faith it is impossible to please God.

     If you would like to learn more about the importance of godly faith in your walk, you can join me in prayer: "Heavenly and Gracious Father, through Your Son, Jesus, and through Your Holy Spirit, help my unbelief. Pour out Your perfect gift of faith into my heart so that I might please You, and walk with You in the days ahead. Help my prayers to be filled with Your faith and show me how to walk in Your armor. Help me not to rely on my own understanding and strength, but in Your might, which You freely and lovingly provide for me. I ask this in the name of Jesus. AMEN."

     *NOTE: aleph-tav written in Hebrew as אֶת, are the first and last letters of the Hebrew alphabet. The meaning of the two pictographic Hebrew letters can also be interpreted "Adonai (Lord) of the Cross/Covenant". In the New Testament, these letters are translated as Alpha and Omega written as ΑΩ , the first and last letters of the Greek alphabet. These letters are those by which Jesus Christ identifies Himself in the Book of Revelation: see Rev. 1:8, Rev. 21:6, Rev. 22:13.