Judges

 

   The title of this week's Sabbath reading portion is Shoftim, meaning "Judges." The Hebrew title comes from the word sapat, which means "to judge, defend, condemn, avenge, execute, plead, govern, vindicate, punish, reason, rule."

     In Deuteronomy 16:18-20, we read about judges: "You shall appoint judges and officers in all your gates, which the LORD your God gives you, according to your tribes, and they shall judge (*aleph-tav/Alpha and Omega)-the-people with just judgment. You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. You shall follow what is altogether just, that you may live and inherit (*aleph-tav/Alpha and Omega)-the-land ('eres - land, country, nations, earth, world, the whole world and its inhabitants) which the LORD your God has given you." 

     We can see above that the standard for judges and judging is absolute justice, not influenced or determined by favoritism nor reward. The judgment of the judge is to be of such absolute and unbiased justice that failure to heed a judge's ruling can result in death. (see Deut. 17:9-13). Failure to follow absolute justice in judgment can affect your life and prosperity or well-bring in the earth.

     As we can see from the Hebrew meaning of judge, sapat, above, the judge not only may condemn in judgment, but can also vindicate, avenge a wrong, or plead a case for an individual.

     Several scriptures speak of God and Messiah/Christ Jesus as Judges. Abraham called God "the Judge of all the earth..." and called upon His perfect justice. (Gen. 18:25, Acts 17:30-31). Paul, who was unfortunately familiar with being judged by men, wrote that He who judges him is the Lord. (1 Cor. 4:2-4). Solomon and Paul both wrote that God is the One who judges all of the secret things, good or evil. (Eccl. 12:13-14, Rom. 2:16). Jesus said that His Father in heaven has given all judgment into His hands. (Jn. 5:21-23). Paul wrote this eye-opener regarding judging how each believer esteems or observes the things of God: "But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. For it is written: 'As I live, says the LORD, every knee shall bow to Me, and every tongue shall confess to God.' So then each of us shall give account of himself to God." (Rom. 14:10-12). We often see the Body of Christ divided because of the rendering of judgment regarding who is serving the Lord correctly, and who is not, as Paul warned about above. 

     For those who choose to take on the responsibility of judging what the Lord has reserved for His judgment, which is the whole earth, these are huge and perfect shoes (and absolute standards) to fill, with consequences to pay if not done perfectly justly as Deuteronomy 16 above reveals.

     Jesus had said the same precautionary words as Paul above: "Judge (krino - determine, resolve, decree, examine for judgment, to separate, put asunder, decide, condemn, punish, damn, to sentence) not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye? Or how can you say to your brother, 'Let me remove the speck from your eye'; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye." (Mt. 7:1-5). If you are considering taking on the responsibility of judging, especially concerning the brethren, be careful to remove the plank out of your own eye first. The Lord doesn't have any planks in His eye.

     

     The authority of the judge is not only to condemn and administer punishment, but it is to establish godly justice on behalf of God's people as we see in the meaning of sapat, judge, above. It was the judges of Israel who were called to judge the oppressors of Israel in the Book of Judges at the time appointed by the LORD, and pull them down, bringing deliverance to God's people.

     In another reading portion from this week's Shoftim, "Judges", Sabbath, we see the powerful justice of God acting as the Judge in turning circumstances completely around for His people who had experienced desolation, destruction, famine and sword. In an excerpt from Isaiah 51, the LORD declared to His people: "Listen to Me, My people; and give ear to Me, O My nation: For law will proceed from Me, and I will make My justice rest as a light of the peoples. My righteousness is near, My salvation (yesa/yasa - deliverance, salvation, rescue, safety, welfare, prosperity, victory/Savior, help, preserved, salvation, defend, avenge, victory, saved in battle, open wide, free, opulent, liberty) has gone forth, and My arms will judge the peoples...My salvation (yesua - salvation, deliverance, prosperity, welfare, victory, save, saving; also the Hebrew name of Jesus) will be forever, and My righteousness (sedaqa/sadaq - righteousness, justice, righteousness of a judge-ruler-king, the vindication-justification-salvation of God/just as of God, justice, justify, just cause, bring justice, vindicate the cause of) will not be abolished....Awake ('ur - stir up, lift up, awake, raise, be roused, be triumphant, open the eyes), awake! Stand up, O Jerusalem, you who have drunk at the hand of the LORD (*aleph-tav/Alpha and Omega)-the-cup of His fury; You have drunk (*aleph-tav/Alpha and Omega)-the-dregs of the cup of trembling, and drained it out...Therefore, please hear this, you afflicted, and drunk, but not with wine. Thus says your LORD, the LORD and your God, who pleads the cause (also see sapat meaning above) of His people: 'See, I have taken out of your hand (*aleph-tav/Alpha and Omega)-the-cup of trembling, (*aleph-tav/Alpha and Omega)-the-dregs of the cup of My fury; you shall no longer drink it. But I will put it into the hand of those who afflict you, who have said to you, 'Lie down, that we may walk over you.' And you have laid your body like the ground, and as the street, for those who walk over." 

     God had previously judged His people, but, when that judgment was satisfied, the LORD turned and placed the same judgment on oppressors who had taken advantage the affliction of His people in order to trample upon them.

 We notice above that the means by which the LORD administered perfect and absolute justice was His salvation, both the condition, yesa/yasa, and the Person, who is Yeshua/Jesus, and His righteousness.

     In Isaiah 52, another reading portion assigned for this Shoftim, "Judges" Sabbath, again the LORD proclaims over Zion and Jerusalem: "Awake, awake! Put on your strength, O Zion; Put on your beautiful garments, O Jerusalem, the holy city! For the uncircumcised and the unclean shall not longer come to you. Shake yourself from the dust, arise; Sit down, O Jerusalem! Loose yourself from the bonds on your neck, O captive daughter of Zion!...How beautiful upon the mountains are the feet of him who brings good news, who proclaims peace, who brings good tidings of good things, who proclaims salvation (yesua - see meaning above), who says to Zion, 'Your God reigns!" 

     Again we see the revealed knowledge of yesua salvation proclaimed in order to break the bondage of God's people. At the end of this Chapter 52 of Isaiah, and continuing into Chapter 53, God's suffering, sin-bearing Servant is revealed who will justify (sadaq - to do or bring justice in administering the law, to be or do justice, to be right, be justified) many. Paul wrote that we have been justified by God through our faith in Jesus, and this even before the beginning, by the foreknowledge of God. (see Rom. 5:1-2 and Rom. 8:29-30).

     We see another example of justice through God's salvation and righteousness in another Shoftim, "Judges," Sabbath reading portion. The prophet Jeremiah wrote the Word of the LORD: "Behold, the days are coming,' says the LORD, 'that I will raise to David a Branch (semah - branch, sprout: of the Messiah/Christ from the Davidic tree) of righteousness; A King shall reign and prosper, and execute judgment and justice/righteousness in the earth. In His days Judah will be saved (yasa - see above), and Israel will dwell safely; Now this is His name by which He will be called: THE LORD OUR RIGHTEOUSNESS." (Jer. 23:5-6). 

     We recognize here in the above prophecy the Messiah/Christ Jesus, who is the King of kings and a descendant of David (see Mt. 9:26-31 and Mk. 10:46-52). His reign is made of salvation, righteousness and just judgment.

     The LORD commands us to do justly in His Word: "He has shown you, O man, what is good; And what does the LORD require of you but to do justly (mispat/sapat - judgment, lawful, law, justice-right-rectitude, a verdict pronounced judicially/ see sapat above), to love mercy, and to walk humbly with your God?" (Micah 6:8). Choosing to do the first, "do justly", requires for us also to do the other two: love mercy, and walking humbly with God.

     We have seen that just judgment is so important to the LORD that He pulled out "the big guns" to secure it. The first being His Salvation (yesua, see above) as Isaiah told us, and secondly, His King of Righteousness, as Jeremiah revealed above. Both of these powerful agents of justice were in the form of one: His Son, Messiah/Christ, Yesua/Jesus, the Lord our Righteousness. 

     Judgment and justice can make the difference between bondage and freedom, salvation and condemnation, and life and death. These things are not to be handled so carelessly in words that flow so recklessly from our hearts and mouths. Isaiah told us what we should be saying and proclaiming. Jeremiah gave us the proclamation of the LORD regarding the King of Righteousness, which we are to believe. Jesus told us what we should be teaching and preaching to all nations: The Gospel of salvation (see Mt. 28:18-20, Mk. 16:15-18, Lk. 24:46-49). There is no greater or more beautiful just judgment that can be spoken than this.

     If you would like to learn more about the LORD as the Judge of all the earth, you can join my prayer: "Dear Father, Just Judge of the earth, You sent your Son, Jesus, who is Salvation and Righteousness, to announce the just judgment of God to all living. Help me, LORD, by Your Word and Spirit of Truth, to proclaim the Day of Salvation that saves men from condemnation and declare the installment of Your Kingdom of Justice through Your Son, Jesus, the King of Righteousness. Lord, forgive me, and remove from my heart and mouth words of unjust judgment, made from my own will and understanding. Let everything in my being point towards You instead. I ask this 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. 

SeeingGod

     

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Government

      At this time of year, some of the nations of the world, who have the liberty to vote and choose, are soon electing their governments. This week's Sabbath reading portion, Shoftim, meaning "Judges", will give us an image of the government that the LORD has commanded for His people. We will then see how closely God's idea of government has been successfully carried out by man. The Sabbath title comes from the Hebrew word sapat, or judge, and means "to judge, govern, vindicate, punish, to act as law-giver, judge, or governor, to rule, to execute judgment, to pronounce sentence, to litigate, to plead for, to defend, to set up, to erect." Not only does the judge govern, as we would expect, but within the meaning of the word sapat is the meaning "to set up, to erect." A judge in the kingdom of God builds or establishes something that was not there before according to the Hebrew meaning. The pictographic Hebrew letters of the word sapat: shin, phe, teth, could be combined to have the meaning "El Shaddai (God Almighty, the all-sufficient One) opens His mouth of strength to devour with sharp teeth the snake coiled and twisted in the basket." We will see that this is very accurate, because the government of God in prophecy will indeed devour the coiled, twisted serpent or snake.

     This is God's command regarding judges: "You shall appoint judges and officers in all your gates, which the LORD your God gives you, according to your tribes, and they shall judge the (*aleph-tav/Alpha and Omega) people with just judgment. You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. You shall follow what is altogether just, that you may live and inherit the (*aleph-tav/Alpha and Omega) land which the LORD your God is giving you." (Deut. 16:18-20). 

     The concept of the just judge comes straight from the character of the LORD for the purpose of our defense: "My defense is of God, who saves the upright in heart. God is a just judge, and God is angry with the wicked every day." (Ps. 7:10-11). In another Psalm, it is written that God's throne is established in justice: "Righteousness and justice are the foundation of Your throne; Mercy and truth go before Your face. Blessed are the people who know the joyful sound! They walk, O LORD, in the light of Your countenance." (Ps. 89:14-15).

     There was one man from scripture who placed himself next to the gate of the city while telling the people that no one from the king was available to hear their cases. He said that if only he was made a judge, he would hear their cases and render just judgment. By doing this, this king's son, Absalom, stole the hearts of the men of Israel from his father, King David. (see 2 Sam. 15:1-6). Sometimes people, both in and out of the church who have not been called to sit there, place themselves in the city gate and in the seat of judgment and act in such a way as to undermine the heavenly Father's Kingdom with their own personal agendas and prideful desires. Meanwhile, they judge after the flesh and not by the counsel or Spirit of God. Jesus spoke about the proper method of judgment when He said to the religious leadership, the Pharisees: "You judge according to the flesh; I judge no one. And yet if I do judge, My judgment is true; for I am not alone, but I am with the Father who sent Me." (Jn. 8:15-16). In another place, Jesus said: "I can of Myself do nothing. As I hear (akouo - to attend to, to consider what is said, to understand the sense of what is said), I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me." (Jn. 5:30). Because of this obedience and submission to the voice of His Father, Jesus, the Son, was entrusted by God the Father with all judgment. (Jn. 5:21-23). Do we as believers in Christ follow this pattern and standard of righteous judgment established by Jesus?

     Moses also told the people that for those whose matters are too difficult to be settled in the gate of their city, they must arise (qum - rise up, raise, stand, establish, accomplish, set up, erect, build) and go up (ala - come up [before God], offering, light, raised, exalted, ascend, climb, shoot forth, excel, to be taken up, a train of a garment lifted) to the place where the LORD chooses: "And you shall come to the priests, the Levites, and to the judge there in those days, and inquire of them; they shall pronounce upon you the sentence of judgment. You shall do according to the sentence which they pronounce upon you in that place which the LORD chooses. And you shall be careful to do according to all that they order you. According to the sentence of the law in which they instruct you, according to the judgment which they tell you, you shall do; you shall not turn aside to the right hand or to the left from the sentence which they pronounce upon you." (Deut. 17:8-11). At this level of government, the priest was standing to administer justice as ministry before the LORD, not man (v. 12). Do priests and/or anointed ministers of God who consult the LORD form any part of our governments or justice systems? They are not generally welcome to participate in this way in secular government.

     The LORD foresaw the kings that would sit on the throne of Israel to govern it. He commanded that their part in the governing of God's people would require a level of righteous character. The LORD would choose the king, not the people. The king could not be a foreigner, but from the people. The king would not increase the armies (horses) for himself nor cause the (*aleph-tav/Alpha and Omega) people to return to Egypt to gain the military strength (horses) of Egypt. The king was not to multiply wives, silver, or gold for himself. The king must write for himself a (*aleph-tav/Alpha and Omega) copy of the Book of the Law before the priests and the Levites, read it, and be careful to observe all the (*aleph-tav/Alpha and Omega) words of the law and statutes. and to learn to fear the (*aleph-tav/Alpha and Omega) LORD all the days of his life in order to prolong all his days in his kingdom. (Deut. 17:14-20). Do those whom we choose to rule over our nations have this kind of fearful (awed) relationship with the LORD or with His Word? 

     The Book of Proverbs, written by King Solomon, describes a king who rules in just judgment after the manner of the LORD: "Divination/divine sentence (qesem/qasam - in this case meaning: divine, prudent) is on the lips of the king; His mouth must not transgress in judgment...It is an abomination for kings to commit wickedness; for a throne is established by righteousness (see also Ps. 89:14-15 mentioned above)...In the light of a king's face is life (see Ps. 89:14-15 mentioned above), and his favor is like a cloud of the latter rain." (Prov. 16:10-15, excerpt). Do our rulers whom we choose contend for life?

      From another reading portion of this Shoftim Sabbath, the LORD spoke about the King that He would raise up in Jer. 23: "Behold, the days are coming,' says the LORD, 'that I will raise to David a Branch of righteousness; A King shall reign and prosper, and execute judgment and righteousness in the earth. In His days Judah will be saved, and Israel will dwell safely; Now this is His name by which He will be called: THE LORD OUR RIGHTEOUSNESS." (Jer. 23:5-6). This King spoken of here as a Branch of David is the Messiah/Christ, our Jesus, to whom we look to return to rule upon the earth in righteousness and judgment. This is the government of God on the earth.

     This King, the Branch of righteousness of David, who brings the government of God, is greater than any earthly king, and is described in a section of Isaiah 52, a chapter which is included in this Shoftim Sabbath portion: "Behold My Servant shall deal prudently; He shall be exalted and extolled and be very high. Just as many were astonished (samem - astonished, desolate, appalled, stun, stupefy, causing horror, confounded) at you, so His visage (mare - appearance, countenance, sight, comeliness) was marred (mishat - disfigurement of face) more than any man, and His form (to'ar/ta'ar - form, shape, figure, appearance/marked out, described, drawn in outline, delineate, trace out)) more than the sons of men; So shall He sprinkle many nations. Kings shall shut their mouths at Him; for what had not been told them they shall see, and what they had not heard they shall consider." (Isa. 52:13-15). It is interesting that as Isaiah describes the marred form of this exalted Servant, the Hebrew word ta'ar used here brings to mind the "outline, tracing or drawing" that we can see on the Shroud of Turin. However, this "outline" present on the Shroud, having very accurate details of crucifixion, has been proven not to have been "drawn" or "traced" by natural materials or means, but by some other force which cannot be identified nor duplicated. Many believe that the three-dimensional outline on the Shroud therefore may have been produced by intense light energy that would have been emitted during the resurrection of Jesus, which created a photographic negative on the linen cloth. The Hebrew language used here causes us to consider these things.

     As we consider government in this Shoftim Sabbath portion, we must also remember the prophecies of an evil, ungodly government that will be a perversion of the pattern of government (priest, judge, Levite) that God commanded above. The leader of this ungodly government will be empowered by Satan himself. The prophet Daniel gives us a glimpse of this leader, whom he called a king (see Dan. 11:30-32, 36-39) and the Book of Revelation, which calls this ruler the beast, reveals further details (Rev. 17:1-13). This evil government will persecute many unto death of those who are in covenant with God including those who carry the testimony of Jesus Messiah/Christ, and will defile with abomination the worship of God. These will be terrible days on earth. However, The Lamb of God, the Savior, Jesus, the heavenly King will return and overcome them (Rev. 17:14, Rev. 19:11-16). When the LORD gave Moses His pattern of His Shoftim government, it was a pattern established, set up, forever. Included in this pattern of righteous and just government, the LORD left no provision for Satan, or his possessed minions, to replace it. It is important for us, the people of God, to follow His pattern and understand the prophetic hope contained within it. We will see this hope laid out for us below.

     In another reading portion from this Shoftim Sabbath, the LORD demands that His people listen to the words which He speaks: "Listen to Me, My people; and give ear to Me, O My nation: For law will proceed from Me, and I will make My justice rest as a light of the peoples. My righteousness is near, My salvation has gone forth, and My arms will judge the peoples; The coastlands will wait for Me, and on My arm they will trust....But My salvation will be forever, and My righteousness will not be abolished. Listen to Me, you who know righteousness, you people in whose heart is My law: Do not fear the reproach of men, nor be afraid of their insults...But My righteousness will be forever, and My salvation from generation to generation." (Isa. 51:4-8, excerpt). This is something for the judges to be declaring prophetically and establishing as a just sentence against the spiritual principalities of wickedness. (see Eph. 6:10-13). The LORD demands that we hear about the deliverance that He has promised and provided in His government that will stand forever against the government of evil. We can live, speak, and prophecy His government against the days ahead. It is an overcoming light for the peoples against the coming darkness.

     We have a powerful prophetic word from Isaiah describing the eternal kingship and government of the Messiah/Christ: "For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever. The zeal of the LORD of hosts will accomplish this." (Isa. 9:6-7).

If you would like to know more about and learn to walk in the government of God, you can pray with me: "Father of Glory, You gave us Your pattern of righteous and just government to provide to all mankind a promise to save us from the plan of spiritual wickedness. Of Your government, Lord and King, there will be no end. We proclaim Your government in the earth and look to this precious promise even as the days darken. You have provided this sure hope for us, and You have given Your trusted Son, Jesus ("Salvation") to be the King of Your government on earth. For this "Wonderful" thing, I give You many thanks in the name of Jesus. AMEN."

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

To consider additional information regarding the Shroud of Turin, you can visit:

Shroud of Turin

     

     

     

Mishpatim

      The Book of Ezekiel opens with an accounting of the day on which "the word of the LORD came expressly to Ezekiel (hazak - strengthen, repair, prevail, courage, encourage, make strong, make bold, be resolute) the priest, the son of Buzi, in the land of the Chaldeans by the River Chebar (kebar - length of space, continuance of time, long ago, formerly, now, already); and the hand of the LORD was upon him there." (Ezek. 1:3). On this day, Ezekiel said, "the heavens were opened and I saw visions (mar'a/mar'e/ra'a - a vision as a mode of revelation, mirror, looking glass/appearance, sight, vision, phenomenon, spectacle, countenance, form, visage, pattern/to see, look at, perceive, consider, foresee, seer, discern, be visible, to be caused to see) of God." (v. 1). Last week we read about the direct and powerful encounters in scripture that several had with God which changed their lives. Here is another of those encounters.

     Ezekiel's vision begins with a whirlwind cloud coming out of the north "with a raging fire engulfing it." (v. 4). Within this whirlwind of burning cloud, Ezekiel sees four angelic creatures, with each of the creatures having four wings and four faces, and "they went wherever the Spirit wanted to go..." (v. 12). The appearance of the (angelic) creatures "was like burning coals of fire, like the appearance of torches going back and forth among the living creatures. The fire was bright, and out of the fire went lightning." (v. 13). Ezekiel went on to give a very specific description of what he further saw. Eventually he said that above these creatures was the firmament (raqia - extended surface, expanse, vault of heaven supporting waters above, visible arch of the sky, the heavenly ocean to which the stars are fixed). Ezekiel's vision continues to advance upward, seeing above the firmament to the likeness of a throne, and on the throne " was a likeness with the appearance of a man high above it (v.  26). From His waist up, the man's appearance was the color of amber "with the appearance of fire all around within it", and a voice like the sound of many waters. From the Man's waist down, "...the appearance of (aleph-tav/Alpha and Omega in Greek as Jesus was referring to Himself: Rev. 1:8, Rev. 21:6, Rev. 22:13) fire with brightness all around." (v. 27). The brightness that Ezekiel saw around and within this Man was like the appearance of a rainbow: "This was the appearance of the likeness of the glory of the LORD." (v. 28). The likenesses of both the throne and the Man seen by Ezekiel are very similar to descriptions of Jesus Christ in Rev. 1:13-16 and Rev. 4:3. 

     This awesome and glorious vision changed Ezekiel's life. He received his prophetic calling at that time, and the Word of the LORD for the children of Israel (Ezek. 2:2), who, at this time, along with Ezekiel, were in the middle of their seventy-year captivity by the conquering Babylonians/Chaldeans. They were captives in a foreign land far from their home, as their own land lay in the destruction of war. The Word of the LORD that God had for captive Israel was a Word for a rebellious people who had transgressed against God, whom God described as "impudent" and "stubborn". (v. 3-5). Evidently, their traumatic captivity had not broken through to them, and the LORD very much wanted to break through to them (and perhaps to us). They also had true prophets like Jeremiah telling them that unless they repented, they would fall to Babylon, be taken into captivity. However, the people of Jerusalem chose to believe the more appealing prophecies that promised them victory. After all, would God ever turn away from His people, His city, His temple? Yes, He would, although He would never forget His covenant with them.

     The passage from Ezekiel Chapter 1 above is part of this week's Sabbath reading portion titled Mishpatim, meaning "Judgments/Ordinances". In its way, it is a sad commentary regarding the character of God's people, while, at the same time, it gives us a wonderful view of the character of God. The title comes from the first verse in Ex. 21: "Now these are the judgments (mispat/sapat - judgment, justice, ordinance, manner, right, cause, measure/to judge, govern, vindicate, punish, defend, condemn) which you shall set before them...". In these times, I found that the reading portions for this week brought a very important lesson to me. 

     This Sabbath reading portion includes Ex. 21 through 24. The LORD had just spoken (not yet written on tablets) the Ten Commandments from the mountain top. The LORD then began to speak of the justice to be shown to slaves and servants, and to victims of violence and kidnapping. The LORD demanded that foreigners and the poor were not to be mistreated and were to receive the same uncorrupted justice as others. The children of Israel agreed: "So Moses came and told the people all the words of the LORD and all the judgments. And all the people answered with one voice and said, 'All the words which the LORD has said we will do." (Ex. 24:3). An altar was constructed, and sacrifices made by the (aleph-tav/Alpha and Omega) young men. After Moses wrote all of the LORD's judgments in a Book (of the Covenant). he sprinkled the blood of the sacrifices on the altar, on the Book, and also on the people, saying, "This is (aleph-tav/Alpha and Omega) the blood of the covenant which the LORD has made with you according to these words." (v. 8). This aleph-tav/Alpha and Omega blood (of Christ) is the same blood that became the New Covenant through Messiah/Christ (see 1 Cor. 11:23-26). These mishpatim judgments that had been spoken by God became a blood-sealed covenant between God and His people, the Israelites.

     We can see the heart of the LORD reflected in His mishpatim judgments concerning the weak, the abused and the vulnerable. As we look at another portion from this Sabbath, we will see that the people of God did not keep this covenant of justice.  During the siege of Babylon against the city of Jerusalem (Jer. 34:1), the prophet Jeremiah had delivered the prophetic Word of the LORD to the king of Judah, Zedekiah, telling him that he would not escape from the king of Babylon, but neither would the king be killed by the sword (Jer. 34:2-5). The king had received this mercy from the LORD because: "...King Zedekiah had made a covenant with (aleph-tav/Alpha and Omega) all the people who were in Jerusalem to proclaim liberty to them: that every man should set free his (aleph-tav/Alpha and Omega) male and (aleph-tav/Alpha and Omega) female slave...that no one should keep a Jewish brother in bondage." (v. 8-9). The princes and the people obeyed "that no one should keep them in bondage anymore" and let their (aleph-tav/Alpha and Omega) slaves go. However, the princes and the people who had entered into this covenant of liberation changed their minds, "...and made the male and female slaves return, whom they had set free, and brought them into subjection (kabas - subject, subdue, force, keep under, bring into bondage, violate, tread down, conquer, trample under foot) as male and female slaves." (v. 11). The LORD was not pleased and gave this prophetic Word to Jeremiah to deliver to the people: "...you turned around and profaned (aleph-tav/Alpha and Omega) My name, and every one of you brought back (aleph-tav/Alpha and Omega) his male and (aleph-tav/Alpha and Omega) female slaves, whom you had set at liberty...and brought them back into subjection to be your...slaves. Therefore...Behold, I proclaim liberty to you', says the LORD - '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 hands of their enemies and into the hand of those who seek their life..." (v. 16-17, 20). Although God had assured His people that, even in the face of captivity, He would not forget His covenant (of mercy) with them (Jer. 33:25-26), they had immediately forgotten the covenant of liberty that they had established in the Spirit of God's mishpatim judgments. While they were facing enslavement themselves from a brutal enemy, they refused to show mercy and justice in their own hearts while enslaving others, even their own brethren.

     As we see above, although we believe that we can discern the evil in other men's hearts, we often are unable to discern the same evil in our own hearts. Jesus shocked the religious leaders of His day when He told them what lives in the heart (not just some hearts), though a man looks righteous on the outside: "But those things which proceed out of the mouth come from the heart, and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man..." (Mt. 15:18-20). Ezekiel prophesied that the LORD would give us new hearts (Ezek. 36:26-27), and John wrote that if we confess our sins to the LORD, He will forgive them and cleanse us (1 Jn. 1:9). This is why Jesus came for us all - so that we did not have to remain dead in our sins, as slaves to sin, but could live in Him.

     It is good to keep these things in mind when we read from the prophet Amos, in another of this week's Sabbath readings. Amos wrote the Word of the LORD to His people concerning the Northern Kingdom of Israel, which went into captivity approximately 150 years before the Southern Kingdom of Judah did: "...shall surely go into captivity...Seek the LORD and live, lest He break out like fire in the house of Joseph, and devour it, with no one to quench it in Bethel (meaning "House of God") - You who turn justice (mispat/mishpatim - see above) into wormwood (la ana - bitterness, to curse, poisonous, accursed, hemlock), and lay righteousness to rest (yanah - leave, withhold, withdraw, abandon, be quiet) in the earth!" (Amos 5:4-7). The LORD accused His people of treading down the poor, taking bribes to afflict the just, and diverting the poor from justice. He urged them to "Seek good and not evil, that you may live; So the LORD of hosts will be with you, as you have spoken. Hate evil, love good; Establish justice (mispat/mishpatim - see above) in the gate. It may be that the LORD God of hosts will be gracious to the remnant of Joseph." (v. 14-15). According to this verse, while God's people were transgressing the mishpatim judgments in this manner, they were saying, "The LORD is with us"! The LORD promised them that there was coming "the day of the LORD" (which they desired to see!) when they would be wailing in the streets.  In the same spirit, do we also look for the Day of the LORD to come, and the wicked to be judged, not realizing that the judgment begins in Bethel - in the house of the LORD? When Jesus entered Jerusalem, the first thing He did was to sternly establish mishpatim justice in the Temple, the House of God, the place of His Name (Mt. 21:12-14). 

     The prophet Malachi also wrote the Word of the LORD to His people: "And I will come near you for judgment (mispat/mishpatim - see above); I will be a swift witness against sorcerers, against adulterers, against perjurers, against those who exploit/oppress (asaq - press upon, oppress, violate, defraud, do violence, obtain deceitfully, be crushed, drink up; to strive, contend, quarrel) wage earners and widows and orphans, and against those who turn away an alien/sojourner/foreigner - Because they do not fear Me,' says the LORD of hosts." (Mal. 3:5). 

     The Spirit that causes us to walk in these mishpatim judgments of the LORD (see Ezek. 36:27) is beautiful, and the LORD desires His people to walk in this beauty: "He has shown you, O man, what is good; And what does the LORD require of you but to do justly (mispat/mishpatim - see above), to love mercy, and to walk humbly with your God." (Mic. 6:8). 

     If you would like to know more about the mishpatim justice of God, you can pray with me: "Heavenly Father, You have called me to walk in Your mishpatim justice towards others. Your Son, our Savior, walked in it, and established it. Heal me Lord, of any spiritual blindness that would prevent me from walking in Your Word by the Spirit of God. Help me to understand Your high and perfect standard of justice that reflects Your goodness and holiness, and the needed mercy that You have provided for me in the blood of Jesus. Let me be transformed by both. I ask this in the name of Jesus. AMEN."

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

Ordinances

Although not everyone in the world accepts the Bible as the Living Word of God, there is no doubt that this Book has had an overwhelming influence on every nation on earth. Although the Bible does deal with the nations, it was written by God, revealed to men inspired by the Holy Spirit, for His people. This Sabbath's reading titled Mishpatim deals with the ordinances of justice delivered by God to His people. It is according to these ordinances that His people were to deal justly and with charity towards each other, and any strangers in their midst. Regarding justice, scripture says that God's throne is founded upon it: "You have a mighty arm; Strong is Your hand, and high is Your right hand. Righteousness and justice are the foundation (makon - habitation, fixed place, basis, to be firmly established, make ready) of Your throne; Mercy and truth go before Your face." (Ps. 89:13-14). It is these ordinances given by God to Moses many thousands of years ago, and later taught and confirmed so often through the prophets and the words of Christ and the apostles, that a difference was established between God's people, and the people of other nations. Many have written about the Bible being the foundation of our civilization, and the starting point and the measurement of our systems of justice. These are some of the comments written throughout history: "We account the scriptures of God to be the most sublime philosophy.", wrote Sir Isaac Newton; "That Book, Sir, is the Rock upon which our republic rests.", Andrew Jackson; "The whole inspiration of our civilization springs from the teachings of Christ, and the lessons of the prophets. To read the Bible for these fundamentals is a necessity of American life.", Herbert Hoover; "Hold fast to the Bible as the sheet anchor of your liberties; write its precepts in your hearts, and practice them in your lives.", Ulysses S. Grant; "It is impossible to rightly govern the world without God or the Bible.", George Washington; "The moral principles and precepts contained in the scriptures ought to form the basis of our civil constitutions and laws...", Noah Webster; "The Bible is endorsed by the ages. Our civilization is built upon its words...", Dwight Eisenhower; "The foundations of our society and our government rest so much on the teachings of the Bible that it would be difficult to support them if faith in those teachings would cease to be practically universal in our country.", Calvin Coolidge; "The Bible, the Word of God, has made a unique contribution in shaping the United States as a distinctive and blessed nation and people...Biblical teachings inspired concepts of civil government that are contained in our Declaration of Independence and the Constitution of the United States.", U.S. Congress, joint resolution, 1983. The principles of God as written in the scriptures have formed the foundation of our civilization. God has taught, and He expects His people to act, justly (Micah 6:8). The LORD also says: "Learn to do good; Seek justice, Rebuke the oppressor; Defend the fatherless, Plead for the widow." (Isa. 1:17). As His people, we take an active role in praying for, and standing for, impartial and righteous justice. It may be that we have neglected our role in standing in the ordinances of God to advocate and intercede for those who are unjustly afflicted. The LORD's ordinances do not tolerate His people taking advantage of others' weaknesses, or to silently allow others to do so. The ordinances of God which we read this week in Exodus Chapters 21 through 24 require that God's people do not abuse or take advantage of the weak, the poor, or the powerless. The LORD issues a stern warning to His people: "You shall neither mistreat a stranger nor oppress him, for you were strangers in the land of Egypt. You shall not afflict any widow or fatherless child. If you afflict them in any way, and they cry at all to Me, I will surely hear their cry; and My wrath will become hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless." (Ex. 22:21-24). Because we have disregarded the ordinances of God, the widows, or mothers left alone to fend for themselves, and the fatherless have become victims of injustice and mercilessness. David was also unjustly persecuted by King Saul, who was also one of God's people, chosen to fill a position of leadership and power. David described the LORD's reaction when he cried out to God because of his unjust treatment by Saul: "In my distress I called upon the LORD, and cried out to my God; He heard my voice from His temple, and my cry came before Him, even to His ears. Then the earth shook and trembled; the foundation of the hills also quaked and were shaken. Because He was angry. Smoke went up from His nostrils, and devouring fire from His mouth; Coals were kindled by it...The LORD thundered from heaven, and the Most High uttered His voice, hailstones and coals of fire...Then the channels of the sea were seen, the foundations of the world were uncovered at Your rebuke, O LORD, at the blast of the breath of Your nostrils." (Ps. 18:6-15). David saw in the Spirit that when the afflicted cry out to Him, the LORD hears and responds with great anger. The LORD twists creation inside out to answer the cry of one of His people who has been subjected to injustice. Jesus said of His Father's advocacy against injustice on behalf of one of His people: "And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? I tell you He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find faith on the earth?" (Lk. 18:7-8). We see daily, the violence and oppression against those who are not in a position to defend themselves. So many of our children have become fatherless, and all the lies of hell have been directed at them to destroy them before they are even born, and certainly after their birth. Over 20% of fathers in this country, or about 7 million, do not take any part in parenting their children. This amounts to about 19 million children, or over 20% of all children born in this country, who are without any father figure in their lives. This leaves the mother as the single head of the household, most often as a result of divorce, and over 40% of those households live below the poverty level. This "widowhood" and fatherlessness lead to further sad statistics, including a higher than average suicide rate among high school aged fatherless students. The Ten Commandments, with which all are familiar, includes the blessing of the LORD's holy Sabbath rest in His presence not only to ourselves, but to our sons and daughters, and even the servants and animals connected to our households (Ex. 20:8-10). The children are of great importance to the LORD (Lk. 18:15-17), and He will not excuse our apathy in the face of any affliction or injustice towards them. Do not think that God does not hear the cries of the afflicted, and answer them. As God's people, the custodians to whom His ordinances have been given, this week's Sabbath reading contains the command from God that we follow His ordinances of justice and mercy. Jesus wondered if He would find any on earth who are doing so when He returns. Let Him not find us to be part of the problem in the affliction of the defenseless, but part of the godly solution instead, which is the unwavering justice and mercy of God. We were called by these scriptures to be different from the people of the world who do not know God. Our lives are to reflect these ordinances of the LORD. If you are crying out to God for deliverance from injustice, or you know of someone who is, you can pray with me: "Heavenly Father, I cry to You, the Just Judge, on behalf of justice and mercy. You hear the cries of Your people, and You answer from Your sanctuary in heaven. When I have turned a blind eye to those who are afflicted and attacked, please forgive me. Forgive me when I have not prayed on their behalf. Forgive Your people when they favor the rich and the powerful, and take advantage of the poor and the weak. Fill me with Your Holy Spirit, Who is the Spirit of Righteousness and Truth, and Who leads me in the ways of Your ordinances. I ask You to hear the cries of the afflicted, and send Your help to those, including the strangers, the widows, and the fatherless among us, who have fallen into evil and merciless hands. I ask these things in Jesus' name. AMEN."

Justice

As we have seen recently, justice is imperfect in our system. Some people get more justice than others. The figure that represents justice is a blindfolded woman, holding a balance scale. Sadly, many have found that rather than being "blind", modern justice is very much influenced by an individual's outward appearance and circumstances. Our current system of laws has a long history. Many say that our present laws go back to Roman law, and then later the Code of Justinian. Our laws certainly have their roots in English Common Law. However, there is a system of justice which is much older than that. It dates back to the time of Moses, and it was given to the children of Israel, whom God redeemed out of slavery from Egypt and its Pharaoh. This Law was given in a time in history when nations were ruled by kings, and the law was whatever the king decreed it to be. The Law given by God was very different in nature and purpose from the law systems of the world. Jesus said that it is based upon two tenets: "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. 22:37-40). Our present justice system is supposedly based upon doing equity, which is sometimes successful to an extent, and sometimes not. "Equity" can be very subjective. God's system of laws, on the other hand, is based upon doing and being love, according to Jesus. This week's Sabbath reading from the Torah, and the haftarah, is titled "Mishpatim", which means judgments or ordinances. The Torah readings come from Ex. 21-24. Overall, we can see reflected in these ordinances of God, His demand for truth, justice, mercy, kindness and liberation from servitude: LOVE. It requires not equity, as our law does, but beyond what would be considered equity. Some examples: Those who have become your servant because of a debt owed, must go out free after six years owing you nothing more (The seventh year is the Jubilee year of freedom from all debt) (Ex. 21:2). If a thief steals an animal, he must restore four or five times the number of animals stolen (Ex. 22:1). If someone allows his animal to graze in another man's field, he must make restitution from the very best of his own field, and from the very best of his own vineyard (Ex. 22:5). We can see in this that we are not to harm a neighbor in any way. God's law also says that we are not to circulate a false report for any reason or advantage to us, or to pervert justice (Ex. 23:1-2). He equates the spreading of falsehoods to the killing of the innocent and the righteous, and He will not excuse that, or justify it, in any way. (Ex. 23:7). These ordinances also say that if you see an ox or a donkey of even your enemy, that has gone astry, you must rescue it and restore it to him, and if you see your enemy struggling with a heavy burden on his animal, you must help him with it (Ex. 23:4-5). It's not about animals, it is about kindness even to one you consider to be an enemy. Not only is kindness to be extended to your neighbor, but even to a stranger (Ex. 23:9). This kindness to a stranger or foreigner is to come from the same place in your heart that knew what it was like to be a stranger yourself, alone and unaccepted by others. The following is an interesting first mention in scripture. The LORD provides the office of judges to determine what shall be done if there is a failure to arrive at an agreement between parties. The judge is mentioned in Ex. 21:6 for the first time, and also Ex. 22:8-9. The word written in these verses as "judges" is the Hebrew word elohim. The judges are called by the very name of God. What is required of them in that name is to judge by the Spirit of God, by the wisdom of God, by the Word of God. We have already heard that the basis of all of these things is love. How does this apply to the present, and to the Church today? Paul wrote, "Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more things that pertain to this life?...do you appoint those who are least esteemed by the church to judge? I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? But brother goes to law against brother, and that before unbelievers!" (1 Cor. 6:1-6). Paul is asking for one who has wisdom to be placed in the position of elohim judging. It sounds like wisdom was a rare commodity in the Church of Corinth. It is even more rare today. Paul said it is better to accept the wrong, to allow yourself to be cheated, than to go to (secular) law against one another. Are many of us willing to do that? Capricious "equity" sought in secular law is not justice. Justice is superior to equity in every way: "Righteousness and justice are the foundation of Your throne; Mercy and truth go before Your face." (Ps. 89:14). God is not equity. He is sacrificial love. If He were equity, none of us would be here anymore. However, before we go running to fulfill the office of the elohim, or judges, we had better read the fine print first. Let us remember the nature and the purpose of the law of God fulfilled in Christ, and taught by Him. Jesus told us, "Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you." (Mt. 7:1-2). The word translated in these verses as the verb "judge" has a wide variety of meanings in the Greek word used, krino. It can mean "condemn, esteem, to be of an opinion, to deem, to determine, to decree, to judge, to pronounce an opinion concerning right and wrong, to rule". The word "judgment" or krima, means "the decision which one passes as being the faults of others". Is our criteria for judging others different from how we would want to be judged ourselves? We would hope for a heavy dose of mercy and longsuffering for ourselves and loved ones, but do we extend it to others not so dear to us? Paul added this thought: "For if we would judge ourselves, we would not be judged." (1 Cor. 11:31). Being "elohim" requires having a deep understanding of God's view of justice, rather than man's. In the haftarah portion of this week's Sabbath reading, which is read with joy in this month before Passover, the prophet Isaiah includes the verses: "Heaven is My throne, and earth is My footstool. Where is the house that you will build Me? And where is the place of My rest? For all those things My hand has made. And all those things exist. But on this one will I look: On him who is poor (meaning poor, humble, lowly, wretched, pious) and of a contrite spirit, and who trembles at My word...Hear the word of the LORD, you who tremble at His word: Your brethren who hated you, who cast you out for My name's sake, said, "Let the LORD be glorified, that we may see Your joy." But they shall be ashamed." (Isa. 66:1-2,5). When we think we have judged rightly, have we in fact cast out those whom God considers "brethren? Make no mistake, God will not justify the wicked (Ex. 23:7). Sin is the exact opposite of the two main tenets of the Law fulfilled by Christ. However, elohim are required to remove the planks from their own eyes before they attempt to remove the specks from their brothers' eyes. Elohim judge as if they were the ones being judged, and they judge themselves first. This is the spirit of justice. May we be the elohim of the earth, not as man views justice, but in the wisdom and guidance of the Holy Spirit, and the Living Word of God, Jesus Christ. Our Father is enthroned upon righteousness and justice. If you would like to have knowledge of God through His Son, and His Spirit, you can pray: "Heavenly Father, I come to You in the name of Your only begotten Son, Jesus, who fulfilled the Law for me, dying on the cross for my sins, so I would not be condemned. I believe that He rose again from the dead to deliver me from the sentence of death. Fill me with Your Holy Spirit, so I can understand and live Your righteousness and justice. Quicken to me any continuing sin in my life, and wash me in the blood of the Lsmb, and the water of the Spirit, so I can speak Your justice in the earth. I give thanks to You for Your continuing mercy in my life. Amen."