Judges and courtrooms are serious business, not to be taken lightly. When looking at the history of the use of the gavel by a judge, the beginnings are murky. It is suggested that the word "gavel" comes from the old English word, gafol, meaning the demand by the lord of the land for the rent due, or the tribute owed by the tenant for the use of his land. The law makes a demand, and the demand must be satisfied.
It used to be that if a debt was owed and not paid, the debtor would be placed in the debtor's prison until someone was willing to come forward to pay the debt for him, or until he or she earned enough while living in the prison to pay the debt themselves-an almost impossible task. Some debtors spent the rest of their lives in debtor's prison. Charles Dickens wrote a novel about such a situation called, "Little Dorrit". The story is about a little girl, born and raised in a debtor's prison, where her family had been sentenced. Charles Dickens' own father was sentenced to debtor's prison, and he wrote the story to bring attention to the injustice of the system.
Some who owed a debt became indentured servants to the one who held the debt. The one who held the debt could "sell" the debt of the indentured servant to a third party, and then the indentured servant would have to work for the new debt holder until the debt was paid. The system was called debt bondage. This debt bondage system was banned by the United Nations in 1948 in its Universal Declaration of Human Rights, but that declaration is not legally binding, of course. Some countries have included the principles of the Declaration in their treaties and trade agreements with other nations, but it is not compulsory.
Even though we have been trying for thousands of years, with input from the greatest legal minds past and present, our system of justice is still far from perfect today, perhaps because man is imperfect.
All of these facts are mentioned to illustrate the point that judgment, while meant to establish justice, is always joined to consequence or punishment. For every guilty verdict, the judge must also impose a sentence. Sometimes a judge has leeway in what kind of sentence is imposed, but he or she is bound by law to sentence the guilty according to the parameters dictated by the law.
When the judges are corrupt, so are their judgments, and then also the resulting punishments. For the judges must not forget that they are subject to the same law by which they judge others.
Scripture brings us deeper into the subject of judging and judgments. The godly king Jehoshaphat ("Jehovah has judged"), one of the most pious and prosperous kings of Judah, appointed judges to all the cities of Judah. When he appointed them, the king instructed them:
"Take heed to what you are doing, for you do not judge (shaphat-judge, govern, vindicate, punish, execute judgment, condemning and punishing, plead, defend, deliver) for man but for the LORD, who is with you in the judgment. Now therefore, let the fear of the LORD be upon you; take care and do it, for there is no iniquity with the LORD our God, no partiality, no taking of bribes." 2 Chron. 19:6-7
The responsibility of the judge is very great. As good king Jehoshaphat decreed, whatever judgment the one who judges makes, the LORD is in the judgment. How the matter is judged brings either execution of punishment, and/or achieves vindication, defense, and deliverance. Remember, a person judged guilty of the law, must suffer the penalty of the law, also, because the law is a covenant that has an "if/then" foundation. The judge, himself, must be without iniquity (injustice, unrighteousness, violent deeds of injustice, injustice of speech, deal unjustly), because iniquity will corrupt judgment. Those judging must treat self, friends, enemies, strangers, family members, rich, or poor the same under the law. Judges cannot be influenced by benevolent and advantageous acts towards himself by the one being judged.
Good king Jehoshaphat's father, Asa, was also a good king of Judah. Because the LORD had delivered him and his army from the hands of an overwhelming enemy (2 Chron. 14:8-13), he and his people entered into a covenant promise. They took an oath that they would seek the LORD God of their fathers with all their heart and with all their soul (2 Chron. 15:12). That sounds awesome! However, they also vowed that whoever would not seek the LORD God of Israel was to be put to death, whether small or great, whether man or woman. Here is where King Asa goes wrong. His own mother, Maachah (oppression, emasculation, castration), the dowager queen, established a particularly obscene image (NKJV) of a blood-thirsty goddess (Asherah/grove). While the king destroyed the idol, he did not kill his mother in accordance with the oath sworn, but deposed her from her position (v. 16). He showed partiality. I'm sure he was partial because she was his mother, but also because she was royal, and that was hitting too close to home!
Asa did not hold himself to the oath either, relying on foreign alliances rather than the LORD, for his security. As a result of not seeking the LORD, his kingdom would suffer wars. Asa oppressed the prophet who brought him this sentence of the LORD, putting the prophet in prison. Out of this anger, Asa also began oppressing some of the people (2 Chron. 16:7-10). By this behavior, he was acting in the definition of iniquity. Asa also did not seek the LORD when he became dangerously ill, but relied upon men, instead. Therefore, this illness resulted in his death (v. 12-13). The judge is also subject to the law by which he judges others.
Asa's name means "healer, physician", but it can also mean "injurious, harming". How he established law, and carried out the consequences that were to follow the law, made all the difference as to whether he would be a healer, or harming. I can see why his son, Jehoshaphat, made it a point to establish righteous judges. Judging can be a v-e-r-y tricky business.
We can easily fall into the same trap. We can be very quick to judge others, but when doing so, we may just as easily fall into the mouth of judgment ourselves.
Jesus, as usual, had very deep wisdom and advice concerning judging. In light of some of the above information, that advice sounds even wiser than ever:
"Judge (to esteem, approve, prefer, deem, think, determine, resolve, decree, pronounce, opinion regarding right or wrong, pronounce judgment, to subject to censure, condemn, punish, avenge, conclude, damn, decree, ordain, sentence to) not that you be not judged; and with the measure you use, it will be measured back to you...Condemn (to give judgment against, to pronounce guilty, sentence of condemnation) not, and you shall not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you...A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher. And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye? Or how can you say to your brother, "Brother, let me remove the speck that is in your eye", when you yourself do not see the plank that is in your own eye? First, remove the plank from your own eye...For a good tree does not bear bad fruit, nor does a bad tree bear good fruit. For every tree is known by its own fruit...A good man out of the good treasure of his heart brings forth good, and an evil man out of the treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks." Mt. 7:1-2, Lk. 6:37-45 (excerpt)
Do these words of Christ's mean that we are not to teach, or stand for righteousness? I don't think it means that. Jesus brought the truth about the kingdom of God and His righteousness (Mt. 6:33). Jesus corrected His own disciples when they were in error, so His statements were not about correcting error. Paul taught about the connection between the kingdom of God and righteousness (Rom. 14:17). The righteousness we stand for is the gift of righteousness to us through Christ, and not of our own making. Scripture says that if we will confess our sins, God is faithful and just to forgive us, and to cleanse us from all unrighteousness (1 Jn. 1:9). As Jesus said, however, that conviction and confession of sin begins with ourselves. To do otherwise, I am thinking, causes us to be partial in judging like King Asa, and like him, doing harm instead of producing healing (2 Chron. 7:14).
Our Father is a King Who is looking for just judges.
Panel entitled "The Just Judges", part of the group of panels called, "Adoration of the Mystical Lamb" by Jan van Eyck, painted 1430-32. "The Just Judges" panel was stolen in 1934, and has never been recovered, even though the thief was known. In 1945, a copy was commissioned to fill the empty space.
"I can't hear You!"
A host on a national talk show came to the conclusion that a public figure who had recently said that he both talked to God and heard from Him, must be suffering from mental illness, including the hearing of voices.
This host later apologized for the comment, saying that she was taught to be "tolerant" of others' faith, and she had failed to remember this.
Many people, including those who attend church or temple, would say that they also have never experienced hearing from God, and don't understand it, nor relate to it. They might even go so far as to hold the same derogatory opinion concerning it as the talk show host.
However, for as long as man has been on the earth, God has spoken to him. God has eyes, ears, and mouth, and uses all of those things. He specifically contrasted Himself with the idols that men make with their hands:
"They have mouths, but they do not speak;
Eyes they have but they do not see;
They have ears, but they do not hear;
Noses they have, but they do not smell." Ps. 115:5-6
God created by speaking (Gen. 1). God then spoke to Adam, and even Adam's murderous son, Cain (Gen. 3, 4). Not only did He speak, but He listened to their responses, and had dialogues with them. He spoke to each generation that followed. During Jesus' ministry, God spoke audibly to the disciples on occasion. As Jesus was baptized, and the Holy Spirit descended upon Him, God spoke:
"And suddenly a voice came from heaven, saying, "This is My beloved Son, in whom I am well pleased." Mt. 3:17 (Lk. 3:22)
As Jesus was transfigured on the mount, with His disciples as witnesses, God spoke:
"And a cloud came and overshadowed them; and a voice came out of the cloud, saying, "This is My beloved Son. Hear Him!" Mk. 9:7 (Lk. 9:34-35)
John's Gospel describes Jesus as being the spoken Word, or *Logos in Greek (Jn. 1:1-3), that created all that was created by the Godhead.
As Jesus was praying and giving His last instructions to His disciples before He was arrested and crucified, He told them that He was sending the Holy Spirit, who would speak:
"However, when He, the Spirit of truth has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come...He will teach you all things, and bring to your remembrance all things that I said to you." Jn. 16:13, 14:26
The Holy Spirit both hears, and speaks, according to the above verses, He has direct contact and communication with, and from within, the believer. This is a provision that Jesus left for His followers, and expected them to experience: "He dwells with you, and will be in you." (Jn. 14:17). The Spirit, like Jesus, cannot be separated from God. If you have heard from Him, you have heard from the Son, and from our Father, God.
Jesus also warns that there will be those who do not hear the Holy Spirit:
"....the Spirit of truth, whom the world cannot receive, because it neither sees Him, nor knows Him..." Jn. 14:17
However, when we seek Christ, when we desire to follow Him, He will indeed send His Holy Spirit to us:
"And I will pray the Father, and He will give you another Helper (Comforter), that He may abide with you forever-..." Jn. 14:16
It is not the case that God does not speak, but it is often the case that we refuse to hear. Does your earthly father speak? So does your heavenly Father! Perhaps we indeed hear, but we refuse to accept or heed Him, because His Word goes against our own desires. There are many references in scripture to man refusing to hear or heed what God is saying:
"Thus says the LORD of hosts...To whom shall I speak and give warning that they may hear? Indeed their ear is uncircumcised, and they cannot give heed. Behold, the word of the LORD is a reproach to them; They have no delight in it." Jer. 6:10
"But they did not obey nor incline their ear, but made their neck stiff, that they might not hear nor receive instruction." Jer. 17:23
"But they refused to heed, shrugged their shoulders, and stopped their ears so that they could not hear." Zech. 7:11
"For the hearts of this people have grown dull. Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes, and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them."
Acts 28:27, Mt. 13:15, Isa. 6:9-10
"...according to their own desires...they will turn their ears away from the truth..."
2 Tim. 4:3-4
It is not God who does not speak, but we who refuse to hear.
To that talk show host, and others of her same opinion: apologizing to a man is not the solution. A far greater, wiser, and richer solution is to seek God's voice for yourself. There is a prayer below that will, I believe, help to begin your journey**. Find out what wonders, what truth, what love, what tender caring, you have been missing!
Our living Father speaks to us.
* "Logos": http://biblehub.com/greek/3056.htm
"Word of God Speak"
https://www.youtube.com/watch?v=W8cJQMU9Q-U
** "Lord Jesus, You are the living Word of God. I want to find out about You, and I would like to hear Your voice in my life. I ask that You send the Holy Spirit, the Spirit of truth to teach me, and tell me those things that You and my heavenly Father have to say to me. Circumcise my ears, that they are not dull of hearing, and my heart so it is not dull of receiving. Set Your name upon me so that the only voice that has power in my life is Yours.
I believe that You have heard my prayer, and that I will hear You. With thanks and praise, AMEN."
The prophet Jeremiah describes an amazing transformation that takes place to a desolate wasteland in chapter 33. The transformation is accomplished through "voices". These voices are the voice of mirth (also meaning an ointment used in a banquet), the voice of gladness (as found in a joyful banquet), the voice of the bridegroom and the voice of the bride, and the voices of those who will say, "Praise the LORD of hosts, for the LORD is good, for His mercy endures forever." (Jer. 33:11). The Hebrew word for voice is "qowl". It means voice, noise, sound, thunder, proclamation, send out, call aloud, bleating, cry, sing, yell, sound of a multitude, sound of water. These five voices are brought to a place that has been made desolate (laid waste, decayed, drought, destruction, parching heat, dried up, sword, knife, slay, destroyer). There is no life, not even animal life, left in this place (v. 10), however, these voices sound in the desolation.
After the voices sound, not only do inhabitants return to the land, but the LORD brings the fulfillment of a Messianic prophecy of the One who will "execute judgment and righteousness in the earth" (v. 15). In that day, Jerusalem and Judah will be called "THE LORD OUR RIGHTEOUSNESS" (v. 16). The place transforms from desolation into Messianic kingdom reign.
It might be said that the voices, including that of the bridegroom and bride, precipitated the change. It should also be noted that the voice of the Bridegroom and bride are listed together as a couple, not as separate individuals.
The opposite is also true. The removal of these voices by the LORD caused the desolation in the first place:
"Then I will cause to cease from the cities of Judah and from the streets of Jerusalem the voice of mirth, and the voice of gladness, the voice of the bridegroom and the voice of the bride. For the land shall be desolate." Jer. 7:34
"For thus says the LORD God of Israel:" Behold, I will cause to cease from this place, before your eyes, and in your days, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride." Jer. 16:9
"Moreover, I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones (grinding grain, or prosperity) and the light of the lamp. And this whole land shall be a desolation and an astonishment." Jer. 25:10-11a
It is interesting that when the LORD destroys the stronghold/city of Mystery Babylon in the Book of Revelation, He also describes it in terms of removing many sounds including the sounds mentioned above: "...the sound of a millstone shall not be heard in you anymore. The light of a lamp shall not shine in you anymore, and the voice of bridegroom and bride shall not be heard in you anymore." Rev. 18:22b-23
The term "light of a lamp" brings to mind its connection to a wedding, and the coming of Himself as the bridegroom that Jesus teaches (Mt. 25:6-7). The voice of the bride and bridegroom play an essential role in spiritual desolation and renewal, as we see in the verses above.
As John the Baptist explained his relationship to the Messiah, he said, "I have been sent before Him. He (speaking of Messiah) who has the bride is the bridegroom: but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. Therefore, this joy of mine is fulfilled." Jn. 3:28b-29
John is described as "a voice crying in the wilderness", or desolate, parched land (Mt. 3:2, Mk. 1:3, Lk. 3:4, Jn. 1:23). He is crying out in order to prepare the way of the Lord, or the coming of Messiah. John also connects the hearing of the bridegroom's voice with joy. Along with the voices of the bridegroom and bride in all of the above verses, come the voices of mirth and gladness. The prophet Isaiah also connects the transformation of a wilderness place into an Eden with "joy and gladness, thanksgiving and the voice of melody (psalm, sing forth praises)" (Isa. 51:3).
The concept of bride and bridegroom have spiritual importance, as well as a Messianic connection. The word bridegroom in Hebrew is "chathan". It refers to a marriage covenant or agreement, the law, husband, and circumcision. The word for bride, "kallah" means betrothed, made perfect, completed, to crown".
As the prophet Joel called the congregation to assemble for repentance in order to intercede or change the course of the judgment of God against the land, he made sure to call forth the bride and bridegroom specifically (Joel 2:16). Joel has prophetically seen the desolation and destruction. So he calls forth prophetically, renewal and restoration through repentance, and then commands the people and the land to "be glad", and "rejoice" (2:21, 23). Not only is restoration on its way (2:25-26), but the pouring out of the Spirit of God (2:28-29), and the salvation and deliverance, or Messianic kingdom reign in Zion (2:32). As with Jeremiah's prophecies, "the captives" are also returned at this time (3:1).
As the Church, our relationship with Christ is one of Bride and Bridegroom, so we should find the bridal role involved with desolation and renewal very important to us.
At the removal of the bridegroom's and bride's voice, the destroyer ("charab"), desolation moves in. The various Hebrew words used for "destroyer" mean: violently destroy, corrupt, waster, spoiler, robber, ravenous, violent one. The destroyer has its own sound, or voice:
"Dreadful sounds are in his ears; In prosperity the destroyer comes upon him." Job. 15:21
David remarked that his own words and the spoken words of the LORD (the voice of the Bridegroom), had an effect on the destroyer:
"I have purposed that my mouth shall not transgress. Concerning the works of men, by the word of Your lips, I have kept away from the paths of the destroyer." Ps. 17:3-4
The Apostle Paul warned the Church:
"...nor let us tempt Christ...nor complain (murmur) as some of them also complained, and were destroyed by the destroyer." 1 Cor. 10:9-10
As Paul warned, if those who are to be the voice of the Bride, instead speak with the same voice and sound of the world and the destroyer, then the necessary voice of the bride has been removed from the land, and the destroyer rushes in. What is the voice of the Bride to be saying? She says the same thing as the voice of the Bridegroom. They speak as one (echad). For example, the Bridegroom says, "Behold, I am coming quickly..." (Rev. 22:12). The Bride along with the Spirit responds to Him, "Come!" (Rev. 22:17).
As Jeremiah tells us, these voices say, "Praise the LORD, for the LORD is good, for His mercy endureth for ever." The two, Bridegroom and Bride, speak with one accord.
Our Father uses the voice of the Bridegroom and the voice of the Bride.
"Hear the Song of Your Bride"
https://www.youtube.com/watch?v=JnMoiq_H1Ak
"Mystery of the Heavenly Bridegroom and the Bride-The Khatan and the Kalah"
(teaching by Rabbi Jonathan Cahn)
https://www.youtube.com/watch?v=RrPIxFwVUNQ
"Behind the Veil"
https://www.youtube.com/watch?v=WPmJhmEIBL4
The Apostle Paul told of a situation that had come upon him in 2 Cor. 12:7-9, that he was suffering mightily from a physical, or spiritual attack. The attack was severe enough that he called it a "thorn", a pointed stake, something used in impaling, in his flesh. He said it was a messenger of Satan sent to "buffet", or beat him. He did not say specifically what this attack was, but Apostle Paul said he begged the Lord three times to relieve him of this suffering. In answer to Paul's prayer and beseeching, the Lord gave Paul a revelation. We sometimes make the mistake of thinking of this answer from the Lord somewhat religiously, as some sort of weak comfort. This is the answer the Lord gave to Paul:
"My grace is sufficient for you, for My strength is made perfect in weakness."
Paul concluded "Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me."
Not only did he say he would rejoice in those infirmities, but that he would MOST gladly do so, so great was the revelation of grace that he received.
What was the meaning of grace that was revealed to Paul, that he found so powerful?
The first mention of "grace" in scripture is found in Gen. 6:8. The inhabitants of the earth had grown so evil and perverse, that the LORD regretted that He had made man. He had resolved to destroy man and all living creatures from the earth in order to stop the evil that man had become. But something caused the LORD to refrain from this judgment of utter destruction:
"But Noah found grace in the eyes of the LORD."
Grace, in many scriptures from the Torah, is mentioned in connection with the LORD's eyes, or sight. When the LORD looked upon Noah, He saw something. What the LORD saw, reflected something of Himself that was still left in this sole man. The word "grace" in Hebrew means "favor, charm, elegance, acceptance, pleasant, precious, good will." The root word that it comes from means "to decline, to incline, encamp, bend down, pitch a tent, dwell, defend, inhabit, rested." Noah's name means "rest" as well. The word "grace" also refers to wherever the Tabernacle of God was pitched. "Grace" is the dwelling place, the tabernacle of God. When God looked to and fro among men, He saw His tabernacle or dwelling place when He looked at Noah. Grace is God's dwelling place.
Grace is also the fullness of Christ:
"And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. And of His fullness, we have all received, and grace for grace." John 1:14, 16
The Word dwelt among us. God dwelling among us in His tabernacle. One of the meanings of the word "grace" is "to dwell". Verse 16 tells us that the fullness of Christ IS grace, for the Father dwells fully in Him. And we, also have received this fullness according to verse 16.
If we look back again at 2 Cor. 12:9, the Lord tells Apostle Paul that His grace is sufficient for him. In English, the word "sufficient" means "meeting the need of, as much as is needed, enough to meet the needs of a situation, and from the Latin root:" legally satisfying".
So why is Paul, instead of being mournful over the circumstance that has tortured him, now thankful? It is the very need itself that has caused His Father to answer with His grace. If the need were not present, the grace would not have to answer. It is the same situation as the scripture in Rom. 5:20-21:
"...where sin abounded, grace abounded much more, so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord."
The need created by sin, caused God to answer, or cover the need, with grace, embodied in His Son. As it turns out, the remedy, grace, exceeds in every way, the need that it was created to answer. In Greek, the word "sufficient" used to describe grace in 2 Cor. 12:9 is defined as "to be possessed of unfailing strength, to be satisfied, to be contented, to raise up, to elevate, to lift up, to remove, to carry off, to cause to cease". The sufficiency of grace fills with "unfailing strength". The only unfailing strength that exists is the very strength of God, Himself. All other natural strength can reach a point of failure, but not this kind of divine, supernatural strength.
A wonderful example of the answering power of grace is found in Zech. 4:6-7:
"This is the word of the LORD to Zerubbabel: "Not by might, nor by power, but by My Spirit", says the LORD of hosts. "Who are you, O great mountain? Before Zerubbabel you shall become a plain! And he shall bring forth the capstone (headstone) with shouts of "Grace, grace to it!"
The mountain of obstacle that stood before Zerubbabel to defeat him, even though it is described as being great, would be torn down, and the headstone that comes from it would be like the setting stone, or central building stone at the top of an arch, the stone that holds the arch together. By the overcoming power, sufficiency and unfailing strength of "Grace", that which was obstructing has become the supporting strength upon which to build.
No wonder Paul's grief and burden was transformed in his spirit into joy and thanksgiving by the blessing of the revelation of "grace".
Our Father is Grace.
"Amazing Grace (My Chains Are Gone)"
https://www.youtube.com/watch?v=Jbe7OruLk8I
