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

     

     

     

Robed

We have two images in our minds of two different types of kings.
The monarchs of the world wear the finery of their rank. Often the royal regalia of crown, robe, scepter and orb are made of the finest silks and velvets, the rarest furs, the most precious gold, silver, and platinum, and the largest and most costly gems. The finery is to represent the monarch's governmental authority, and the authority to reign given to them by God. All of these royal garments are quite magnificent, of course. Great royal pageantry accompanies the monarch on special occasions.
In contrast with earthly kings, the Kingship of Christ was not brought about with fanfare, heraldry and pomp, but with death...and not a glorified, heroic death in the eyes of the world that would be accompanied by the admiration and praises of men. It was a humiliating death, a death deemed fit by the world for the undesirables, the insurgents, the criminals, and for those whom the world and religion labeled as blasphemers.
The greatest King of all, portrayed above, wore a robe and crown of a far different nature than those worn by earthly kings. He wore a robe and crown of torn flesh, pierced flesh, beaten flesh, bleeding flesh. He was crowned and covered in this robe of crucified flesh from head to toe. However, it is this very robe that this King agreed to wear, that elevated Him to the highest realms of majesty:
"...(He/Jesus) made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."   Phil. 2:7-11
We are also called to be kings before God. The robes, royal crown and symbols of authority of the kingship to which we are called, are not made from precious furs, metals and gems, shining in earthly brilliance, drawing ooh's and ahh's from the attending crowds as we pass. Jesus calls us to wear the same robe that He wore: to deny ourselves, pick up our cross, and follow Him (Mt. 16:24, Mk. 8:34, Mk. 10:21, Lk. 9:23, Gal. 2:20, Gal. 6:17). We are to wear His robe, and come in the name that God has given Him, the name above all other names.The Apostle Paul also said:
"But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us...always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body. For we who live are always delivered to death for Jesus' sake, that the life of Jesus also may be manifested in our mortal flesh. So then death is working in us, but life in you."  2 Cor.4:7-12
The principle here in the words of Paul carries great power, but what does it require in our lives?
The verses from Philippians are prefaced with the command from Paul, "Let this mind be in you which was also in Christ Jesus...", and Paul concludes these thoughts saying, "Therefore, my beloved, as you have always obeyed...work out your own salvation in fear and trembling;"
When considering our roles as kings and priests, our concept of kingship is influenced by the worldly image. When we think of ourselves in our role as king/priest, we might be likely to picture ourselves more after the magnificent image and finery of the earthly king. When we hear about the "authority of the believer" connected to our roles as kings and priests, we might be tempted to puff up a little in our spiritual self-importance, not understanding the nature of the well from which the authority of the believer must be drawn. We are seated with Christ, as we identify with Him, with His death, burial, and resurrection, serving as He served, giving His life as a ransom for many, making and being intercession for many. 
We proclaim righteousness. We see the sin, and warn of the consequences. Our hearts are heavy and burdened as we continually desire to proclaim the Word, and bring the delivering truth. However, rather than bringing to the birth, we often feel that we bring forth wind instead (Isa. 26:17-18), meaning an abortive effort. As kings and priests of the kingdom of God, we are called to an earth shaking, and earth transforming ministry, but we need to keep in mind that the robe and crown with which we are to be clothed makes all the difference in our effectiveness in this. The words we are bringing must be accompanied by the robes of the office- in this case, the pierced flesh and the blood, showing that the working of that Word has started in us first. When the words we speak are accompanied with the robe of Christ, which is crucified flesh, we become a confirming sign to the Word which we bring. An evil, perverse generation demands of us, "Show us a sign!", and we can say, "Yes, I will show you one sign- the sign of Jonah, and the sign of Christ: dead and risen again" (Lk. 11:29-30). As we follow Christ, we must also be His same sign to our generation. Those to whom we bring the Word of salvation can discern whether we come to them wearing that robe of Christ, or not. For me, it is not an easy robe to wear.
The Book of revelation teaches about overcoming the devil that deceives the whole world:
"So the great dragon (fabulous serpent that when looked upon, causes fascination) was cast out, that serpent (emblem of cunning and ungodly wisdom, artful and malicious, causing to gaze at something remarkable) of old, called the Devil (false accuser, slanderer, opposing the cause of God, to throw over) and Satan (adversary, prince of evil spirits, inciting apostasy from God and to sin, one who withstands, resists, opposes, to lie in wait), who deceives the whole world; he was cast to the earth, and his angels were cast out with him. Then I heard a loud voice saying in heaven, "Now salvation, and strength, and the kingdom of our God, and the power of His Christ have come, for the accuser of our brethren, who accused them before our God day and night, has been cast down. And they overcame him by the blood of the Lamb, and by the word of their testimony, and they did not love their lives to the death."  Rev. 12:9-11
I see the connection to wearing that robe of Christ here in these verses from Revelation. This is what victory and deliverance looks like, isn't it? It looks like the ghastly, but majestic robe of Christ. The enemy, by the meaning of his names, wants to capture our eyes, and hold them on his manifestations. When we come in the robe of Christ, we focus all eyes upon that robe, the manifestation of crucifixion, instead.
Christ, also in the Book of Revelation, exhorts His churches to "overcome" the evil that has penetrated, or challenged them. Along with delivering the truth of the Word of salvation, the church is also to "overcome" the enemy within. The manner of overcoming, according to the verses above, has everything to do with the witness of crucifixion, Christ's, and even our own dying in spirit, if not always in the natural. We need to understand that crucifixion is not the same as persecution. We suffer persecution from outside, but we offer ourselves, by our own obedience and free will, to crucifixion from the inside. Christ surrendered Himself to crucifixion: His life was not taken from Him. He offered it of Himself. His crucifixion transformed billions of souls, and will continue to do so. Our crucifixion also has this far reaching effect. How do we apply this principle of overcoming that is founded in the death of Christ and self? I would like to work with the following example:
Romans Chapter 1 lists many manifestations of sinful behavior that we are seeing all around us today to such a great degree. Like all of the works of Satan, our eyes are drawn to,  fixed upon, appalled by, the various behavioral or outward manifestations. Every time we listen to the news, our eyes are drawn in heartbreak to all of the manifestations of evil, being broadcast for the very purpose of drawing the eye. All of those manifestations, according to Romans 1, have a common root. The single root of the manifestations listed in that chapter is in those who have been shown the truth, but have chosen to suppress (hold down) the knowledge of the truth. They suppress it within themselves, and they try to suppress it in others. They know God, but they don't glorify God, and are thankless towards Him. Their eyes and efforts are fixated upon the creature and the creation, rather than the Creator. How does our wearing of the kingly robe of Christ overcome this root, and the manifestations that follow? 
Although the root cause in Romans 1 describes a deep apostasy, hasn't each one of us, believers to whom God has revealed Himself, also been guilty to some degree of refusing the truth at some level? Maybe we have judged the truth to be "error", because it seemed to conflict with what we already believed, maybe even judged it to be heresy. Maybe the truth was, to quote Al Gore, "inconvenient" for us. Maybe the truth conflicted with our will, and our flesh, and we refused it. Maybe we didn't "approve" of the one who was bringing the truth. Maybe we ran away from the Word of truth because of the battle that it brings with it. Maybe the truth hurt our feelings. Maybe we got offended. We are each guilty of this, aren't we? For whatever reason, we have all had instances when we rejected the truth being brought to us.
Each one of us, though believers, have also been thankless and ungrateful to some degree, caught up in our circumstances, or our hurt, or our resentment, or disappointment, and have not given God the glory and the thanks to which He is entitled "in all things". It is easy to neglect this, isn't it?
Each one of us must have had instances when the creature, or the creation drew us, drew our eyes, our desires, even covetousness, drew our thoughts, plans, finances and efforts, more than  should have been allowed by us, perhaps, displacing, even if for a short time, our commitment of heart, soul, mind, and strength to God, creating idols in so doing.
This is where we face it, admit it, repent of it, and offer ourselves to crucifixion for the shame connected to it, and understand what our role has been in the root cause of the various manifestations that afflict greater and greater numbers. Are we willing to put on the robe of Christ for ourselves and unknown others as we come against this root to "overcome" it? This is the very thing for which Jesus has provided to us His robe. We see the root in ourselves, even if just a hint of it, and we apply crucifixion to it. I recognize that the root cause also dwells in me, just as it dwells in others whom my eyes have become fixed upon. This is where the kingly and priestly deliverance of our calling can begin-when we put on the robe of Christ, coming in His highly exalted name, and the Word of His name, understanding what the Father has called us to do. As I try to understand more about it, perhaps I will have more success living it.  While the robe overcomes the root cause in me, because I serve as a priest and a king, it also overcomes for many others at the same moment. We all repent for ourselves, but perhaps my wearing the robe of Christ opens the spiritual door of grace for others to repent as well. A heart's desire to repent, and the opportunity to repent, is given by the grace of God (Heb. 12:16-17), and that grace came through Jesus (Jn. 1:16), and it flowed to us through the cross. Where sin abounded, grace abounded much more (Rom. 5:20). Let us cause grace to abound.
Jesus promised that all men would be drawn to Him as He was crucified (Jn. 12:32-33). Let us also draw men to Him by wearing the robe of Christ. As we enter into our "overcoming" spiritual warfare, we are told that we punish all disobedience when our obedience is fulfilled (2 Cor. 10:6). Wearing the robe of Christ causes us to fulfill that obedience, as Christ wore it to fulfill His obedience before His Father. It is the Lamb slain who sits upon the throne (Rev. 5:6, 12).
We need to know and walk these truths now, because the stakes will get even higher and tougher in the times ahead. Satan wants the world's eyes focused on the manifestations of his works, but Jesus has called us to wear that robe of greater glory, given for capturing the eyes of men, for the drawing and freeing of ourselves and others.

Our Father has given us a kingly robe to wear.


"Watch the Lamb"
https://www.youtube.com/watch?v=fw8cSvJxStQ

"Crown Him"
https://www.youtube.com/watch?v=hqy-gob13kA

Who?

In 1998, in the City of David, Jerusalem, a cistern was discovered that many archeologists believe was the dungeon into which the prophet Jeremiah ("whom Jehovah has appointed") was lowered by the princes of Judah. This is how scripture describes that event:
"So they took Jeremiah and cast him into the dungeon (a well, cistern, pit) of Malchiah the king's son, which was in the court of the prison, and they let Jeremiah down with ropes (also meaning pain, sorrow, travail, destruction, to bind, to spoil, to destroy, to ruin, to writhe, to twist, to be broken). And in the dungeon, there was no water, but mire. So Jeremiah sank (to sink down, pierce, drown) in the mire."   Jer. 38:6
The princes of Judah, Shephatiah, meaning "Jehovah has judged", Gedaliah, meaning "Jehovah is great", Jucal, "Jehovah is able", and Pashur, or "freedom", had made clear to the king, Zedekiah ("Jehovah is righteous/just"), that their intent was to kill Jeremiah, and the king had told them to do what they wanted (v. 5).
Jerusalem at this time was besieged by the Babylonian king, Nebuchadnezzar. There was very little food left in the city, and they were in dire straits. Jeremiah had prophesied, even directly to the king, that the Babylonian king would indeed prevail against Jerusalem, and the people would be taken into captivity. He was even accused of being in league with the enemy because of these prophecies.(Jer. 37:14). Jeremiah had also prophesied that after the captivity, the LORD would turn and heal Judah, and bring them revelations of peace and truth with the Messiah, bringing them to a greater glory in Him (Jer. 33:6, 15-16). The LORD affirmed His covenant with the House of David in these prophecies (33:17).
When I started this entry, I thought it was going to be about poor Jeremiah, the prophet appointed by the LORD, lowered into the miry pit to be destroyed, but it became about something else. This is about the people around this incident. Jeremiah was indeed suffering in the pit for prophesying the true Word of the LORD, when other prophets of the day were prophesying a false word of comfort. Of course, all of the people, including the highest leadership, preferred the comforting, reassuring words that all would be well.
While the idolatrous enemy was indeed at the gates, it was Jeremiah's own people, God's people of covenant, who decided that he should die. It was those who had "Jehovah" all over their names who preferred the lie over the truth. They took those ropes of torment, and lowered Jeremiah into the sticky clay of the pit, abandoning him there. How Jeremiah must have suffered for bringing the truth!
However, there was one person who intervened, interceded. This entry is about him.
This man, Ebed-Melech ("bondservant/slave of the king"), an Ethiopian (from Cush in Africa, meaning "black"), was a eunuch who served in the king's palace. On the rungs of society of that day, he would probably be considered of the lowest. The only name he was allowed was one which meant, "the king's servant". However, when he heard what had been done to Jeremiah, the eunuch approached the king as the king was sitting in the gate of the city. Here, a king would sit to hear and judge the concerns of the common people, who would be given this rare access to him, and he would grant petitions. The eunuch, who would probably never be allowed to approach the king in the palace, was able to approach  him here at this gate, the gate of Benjamin ("Son of the right hand"), and said:
"My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon, and he is likely to die from hunger in the place where he is. For there is no more bread in the city."   Jer. 38:9
It is very possible that Ebed-Melech was reminding the king of a previous command the king had given regarding Jeremiah when the prophet was being kept in prison:
"...they should give him daily a piece of bread from the baker's street, until all the bread in the city was gone..."  Jer. 37:21
I'm sure the king had listened to many petitions from the suffering people of Jerusalem that day. He must have had to try to mollify them with those lying words of reassurance the false prophets had brought. However, upon hearing the request of the eunuch, the king told the eunuch to take thirty men from the gate, and lift Jeremiah up before he dies. Can you imagine? It would take thirty men to physically pull one man from that sticky, sucking mire. They even had to gather old torn clothes and rags so Jeremiah could cushion his armpits from the stress of the pulling ropes. This is how strong the suction was in the bottom of that pit or cistern.
To us now, there are those who have been appointed by God, as Jeremiah was, to bring the sure Word of truth to the people. They have been thrown into miry spiritual pits, abandoned, by a people who have preferred to hear the smooth, convenient word that allows us to remain comfortable, and at ease. In reality, an alarm and a call to repentance is the true prophetic message being sounded by the LORD, and delivered by these God-appointed ministers. We need to intercede with our heavenly King, crying to Him on behalf of our Jeremiahs saying, "An evil has been done!" Is there an Ebed-Melech among us who will petition the King, by the Son of the Right Hand, for our Jeremiahs?
Our Jeremiahs will then be able to be pulled from the pit, declaring with the Psalm:

"I waited patiently for the LORD;
And He inclined to me,
And heard my cry.
He also brought me up out of a horrible pit,
Out of the miry clay,
And set my feet upon a rock, And established my steps.
He has put a new song in my mouth-
Praise to our God;
Many will see it and fear,
And will trust in the LORD."   Psalm 40:1-3

Our Father has appointed Jeremiahs to us.

"Psalm 40" KJV
https://www.youtube.com/watch?v=VRE9uDZTH7Y

Royalty

The writer of Psalm 45 is very excited. He can't wait to tell you about the revelation he has received about a very special King, and that King's royal household. He describes his psalm as a "A Song of Loves".
He starts by saying, "My heart is inditing a good matter", meaning in his inner man, in his soul, he is bubbling over, stirred up, by the "dabar" word that he has received. This word concerns the King, whom we can quickly see by the writer's description, is the Messiah. He is described as Lord (Adonai), and daughters are told to worship Him (v. 11). This is not speaking of an earthly king. These daughters are told to leave their own houses and people, and to be joined to this King's house. Even this King's adversaries, represented here as the "daughter of Tyre" (sharp stone used as a knife, adversary, to bind, to show hostility, to assault, beset and distress), will come bringing offerings, sacrifices, and tribute to Him. The prophet Zechariah tells of the time when even the enemy nations, who attempted to destroy Jerusalem, will come to Jerusalem bringing gifts and offerings to worship the King, the LORD of hosts, during the Feast of Tabernacles (Zech. 14:16). This psalm's description is very much like that prophetic word. There is no doubt that this psalmist is writing a revelation, a prophetic vision, regarding the Messiah, Jesus Christ. However, this vision also includes those who are with this special King in His household.
There are several female personifications used in this psalm as being part of the King's royal household:
The King is attended by honourable (weighed down with rare, precious jewels, building stones made of the finest marble, magnificent, rare, glorious splendid) women of royalty (v. 9). These special "women" are His surroundings, they compass Him about.
The "queen" (shegsl/shagal- the king's wife, consort, cohabitant, to gather or pour out water in buckets) stands at this King's right hand, covered in the gold ("kethem": pure gold, hidden away in treasuries, to carve or engrave, to be enscribed indelibly) of Ophir (source of fine gold, precious stones and sandalwood). The bride or queen of the King stands at His right hand. The queen, according to the Hebrew meaning of the word, is associated with the gathering and pouring out of water. She is truly glorious, but she is a hidden treasure (2 Cor. 4:3, 7), because of the treasure's very preciousness. The meaning of the "queen", associated with the pouring out, and gathering of water, is a picture of the Bride of Christ to me. The Holy Spirit fills the believers in Christ with living water:
"If any man thirst, let him come unto Me and drink. He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water." (But this spake He of the Spirit, which they that believe on Him should receive...)"  Jn. 7:37-39
Those intended to be royal brides are like Rebekah. They both draw water, and they pour out water for the benefit of others:
"Now let it be that the young woman to whom I say, "Please let down your pitcher that I may drink", and she says, "Drink, and I will also give your camels a drink"- let her be the one You have appointed for Your servant Isaac. And by this I will know that You have shown kindness to my master," Gen. 24:14
The believers both receive water, and pour out water. Spirit filled believers, like the queen above, are seated with Christ in the heavenly places (Eph. 2:6). Though they were once dead in sin, they received the salvation of Jesus, and became one with Him, His Bride. Also, the queen of this psalm, like the description of the city of God, New Jerusalem, is prepared like a bride adorned for her husband (Rev. 21:2), and is associated with being pure gold (Rev. 21:18, 21).
Next, we are told by the psalmist of the second "generation", who is part of the King's royal household. This generation would come after His marriage to the queen. The King's "daughter" (bath- a combination of the word for son, or first, and the word for build a house, repair a house) is glorious (kabad/ kabode glory) within (inside, inner wall). Her clothing is of "wrought gold". The term "wrought" refers to a filigree work, or plaited work, that is meant to be a setting for jewels. The gold spoken of here, is the zahab golden splendor of the heavens, even the sun, itself. This royal daughter is brought to the King in raiment of needlework, or embroidery. Similarly, as God speaks to Jerusalem, and of His covenant with her, in Ez. 16:9-14, He describes how He dressed and adorned Jerusalem. Part of the description includes gold, embroidery, and jewels. In that prophecy, the LORD remarks that her beauty is perfect, because He put His own comeliness (adorning decoration, splendor, majesty, ornament, honor) upon her (Ez. 16:14). However, she used her covenant beauty to worship idols. 
This passage from Psalm 45 regarding the presence of this royal daughter, is speaking to me about those beautiful Jewish believers who will recognize and receive their Messiah (Zech. 12:10), having been blinded originally for our sake until the fullness of the Gentiles has come in (Rom. 11:23, 25-27). Then having been grafted back again into the root of Christ, she once again, through the atonement and restoration of the Messiah King, walks in that glorious royal beauty of covenant that God had purposed for her from the beginning, and as described in the prophecy of Ezekiel.
Lastly mentioned are "the virgins" (pure, unspotted, bride, city). They follow (afterward, tarry, delayed, slack, remain behind, cause to delay, hesitate) after the royal daughter coming in to the King (v. 14). They are described as "companions", which can mean "fellow citizens, brothers, friends, other persons". The root of the word companions means "shepherd, pastor, company, sheep, to tend, to pasture".  I do not associate the virgins mentioned at this place in the psalm as being the initial Bride of Christ. The reason I don't is because of the meaning of the word "follow" used in connection with them. Also, the queen, the wife of the King, is already established and standing at the right hand of the King when the virgins enter. These virgins are entering the King's court after that event. Jesus told a parable in Mt. 25, about a group of virgins. Half of the ten virgins are prepared to enter into the wedding with the Bridegroom when He comes, and half are not prepared. The unprepared are virgins like the others, they have lamps (light, Messiah) like the others, they even have some oil for those lamps like the others. However, they don't have enough oil, and their lamps go out, are quenched, at the moment of the Bridegroom's arrival. They are frantic to get more oil, but it is too late. Perhaps these "foolish" virgins, while waiting for the Bridegroom (Christ), lost interest, became negligent in their faith, slack in righteousness and, therefore, were not prepared when He came suddenly. In any case, they did not make it into the wedding. When they tried to get in anyway, the Bridegroom told them that He didn't "know" them, meaning He didn't perceive them, or see them. Perhaps the Bridegroom of the parable, Jesus Himself, "knows" His Bride, His Queen, by the "ore" light shining in them, which is His own light. Though the foolish virgins knew the Bridegroom, they allowed the light, the glory, the Holy Spirit, that comes from being one with Him, to be neglected, disappointed, "quenched" as they waited for Him. They missed their time, their opportunity to enter the wedding, but what happened to them afterwards? If I were one of them, after that terrible missed opportunity, I would have made sure to have gallons of "oil" continually on hand. Could the virgins mentioned in this Psalm be those "slack, remain behind, hesitating, delaying" virgins who previously missed their opportunity to enter in at the time of the wedding? Those who should have entered earlier, but were unprepared for His sudden appearance? However, having a knowledge of Jesus, they may have gotten to enter in at a later time. We don't know for sure, it is a mystery (root meaning of the word "foolish"). Perhaps this psalm is giving us a glimpse into that mystery. In any case the virgin companions following the royal daughter, who is the second generation, come in before the King with "gladness" and "rejoicing" ( a revolution of time, a circle of time, an age). Though they have hesitated, and tarried, and have even caused a delay, they have finally arrived to the King's court. I would enter with gladness ("simchah"- very joyful, pleasure, glee, joyful cries, gaiety, joyful banquets, loving pleasures) also, if I were one of them. Glad for a Savior who did not forget me and leave me outside forever, but mercifully filled me again with His Holy Spirit, and restored the joy and zeal of my salvation, and the "ore" light of His presence. In any case, with the arrival of these virgins, the glorious royal household is now complete. The arrival of the virgins, though late and delayed, marks the end of one age, and the beginning of another. There is a feast called "Simchat Torah" (Joy of the Torah/Word) that comes after the Feast of Tabernacles, when the door is shut. This feast of Simchat Torah on the eighth day marks the end of one cycle of Torah reading, and the beginning of a new cycle.
Both the royal daughter, and the virgin companions who follow after her, enter into the King's palace (palace, temple, sanctuary, heavenly temple, the holy tabernacle).
Perhaps you will draw different conclusions from the picture created by this special psalm, but to me, it does indeed paint an image of "a song of loves", the loves of a Messiah for us that made us glorious, and royal, and a part of His heavenly household.
After seeing the almost indescribable glory and splendor of this special King's royal court, the psalmist is so overwhelmed and excited that he declares that he will make the King's name to be remembered in all generations, and "therefore, shall people praise Thee forever and ever."  Me too!

Our Father reveals the Messiah King's royal court to us.


"Enter His Gates"
https://www.youtube.com/watch?v=LqkW19B0d3g

"I Stand in Awe of You"
https://www.youtube.com/watch?v=BmZTz5H49zw

Kingship

I heard something amazing this week. New York City has erected a re-creation of the Gate of Ba'al that stood before the Temple of Ba'al in Palmyra, Syria. Another replica will be in London. The original was destroyed by ISIS. Ba'al was a horrible counterfeit of the one true God. Ba'al worship mercilessly demanded the sacrifice of children burnt in fire. Israel was drawn away from the worship of God to the worship of this false god. Jezebel, the woman who married Ahab, a king of Israel, killed the prophets of God, and established the worship of Ba'al in Israel. Her name means "married to Ba'al". In modern times, her name has become synonymous with everything horrible that a woman might be.
When this replica of the Gate of Ba'al in New York City was announced as a warning by Rabbi Jonathan Cahn in an interview, the host asked in a fearful way, "If they did this stupid thing in New York City, the judgment of God would fall on New York, right? The rest of the country, like St. Louis, or Greenville, North Carolina wouldn't have to fear judgment because of something New York did, right?"
I wondered at this reaction to this sad day in the spiritual choices of NYC. Should our reaction really be that so long as the judgment hits and stays in NYC, the rest of us can relax?
When the Prophet Isaiah was sent by the LORD to King Hezekiah to tell the king that his days were numbered, the king turned his face to the wall and wept bitterly to God (Isa. 38:3). Before Isaiah even left the palace grounds, the LORD had him return to the king with the word that God had heard the king, and He was giving the king fifteen additional years of life. 
However, when God informed Hezekiah a short time later that Israel would be overthrown by its enemies after the king died, this same king thought, "So long as it happens after my death, it's OK."
This same king who had wept so bitterly before the LORD upon hearing of his own imminent death, basically shrugged his shoulders when hearing of the coming destruction of his nation at the hands of its enemies:
"So Hezekiah said to Isaiah, "The word of the LORD which you have spoken is good!" For he said, "At least there will be peace and truth in my days."  Isa. 39:8
King Hezekiah said this after the LORD, through His prophet, gave a vivid description of the terror of the coming destruction:
"Behold the days are coming when all that is in your house, and what your fathers have accumulated, until this day, shall be carried to Babylon; nothing shall be left", says the LORD. "And they shall take away some of your sons who will descend from you, whom you will beget; and they shall be eunuchs in the palace of the king of Babylon."  Isa. 39:6-7
This king had begged the LORD to let him live to have a son, and yet, he is unmoved by the pitiful future of those descendants.
Is that our attitude when hearing of the judgment of God? "Well, they deserved it." or "So long as it doesn't happen to my city, or in my time." Like Hezekiah, we are to be kings, and also priests to our God. God is a King. His Son, Jesus, is very much a King. What is God's reaction to coming judgment? What is Jesus' reaction?
When Hezekiah is indifferent to the coming judgment of God upon his nation, the LORD spends the next twenty-six chapters of Isaiah, from Ch. 40-66, interceding on behalf of His people, and His nation. He starts by saying, "Comfort, yes, comfort My people!", says your God. "Speak comfort (to the heart of) Jerusalem, and cry out to her, that her warfare is ended...".   Isa. 40:1-2
The LORD starts crying out prophetically to Jerusalem before Hezekiah, its earthly king, can even finish shrugging his shoulders in indifference. The interceding prophetic word is so powerful, that not only is judgment spoken as part of it against these attacking enemies of Israel, but the LORD reveals the coming ministry of John the Baptist (Isa. 40:3-8), and the redeeming ministry of His Messiah (Isa. 52-53). In His intercession, the LORD even reveals His new heavens, and His new earth:
"For behold, I create new heavens and a new earth; And the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; for behold, I create Jerusalem as a rejoicing, and her people a joy."  Isa. 65:17-18
Now that's a King! And those are the pronouncements and decrees of a King.
"Let us come before His presence with thanksgiving;
Let us shout joyfully to Him with psalms.
For the LORD is the great God,
And the great King above all gods."      Ps. 95:2-3
The LORD is indeed a great King!
Jerusalem was about to kill its Messiah, its King, its Son of David, the One sent by the Father in heaven to save them. He was about to be killed in a ravenous, unspeakable way. They would show Him no mercy. They would leave none of Him untouched by their fierce hatred, resentment and anger. Yet, Jesus, her King, when He looked upon the city that would soon suffer in judgment, wept on its behalf (Lk. 19:41).
Something terrible has just happened in New York City, and also, in London. Something monstrous has defiantly and proudly been rebuilt. Yes, cry out, and weep St. Louis and Greenville, North Carolina. Don't shake your heads, or shrug your shoulders. Weep for yourselves (Lk. 23:28), your city, and your nation. Intercede on behalf of an arrogant New York City and London, because your sons and your daughters may also be carried away by an evil that knows and shows no mercy.

Our Father shows His Kingship.


"O, Come Let Us Sing for Joy"
https://www.youtube.com/watch?v=3IvTyGdR11o

Gate of Ba'al in NYC

King

 

"Baruch atah Adonai Elohenu, Melek ha olam..."

This phrase, above, is often found in Hebrew prayers. "Blessed are You, LORD, our God, King of the universe."
Our Father is proclaimed King in the scriptures, and His Son is proclaimed "King of kings".

In Psalm 47, the LORD's Kingship is magnified and praised:
"For the LORD Most High is awesome;
He is a great King over all the earth.

Sing praises to God, sing praises!
Sing praises to our King, sing praises!
For God is King of all the earth;

God reigns over the nations;
God sits on His holy throne.
                                   v. 2, 6, 7, 8

In the Book of Revelation, Jesus is described:
"And He has written on His robe and on His thigh a name written:
KING OF KINGS AND LORD OF LORDS."

As Jesus rode into Jerusalem, around this same time of year as this is being written, right before His last Passover, before His betrayal, suffering, crucifixion, and resurrection, the crowds lined the street and welcomed Him as King of Israel, as reported in all four Gospel accounts.
This great Kingship doesn't stop there, however. The scriptures teach that He has made us kings as well.
"To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever, Amen."
                                                           and
"... And have redeemed us to God by Your blood...And have made us kings and priests to our God; And we shall reign on the earth."
                                         Rev. 1:5-6, and 5:9-10

There is a special meaning and importance to the position of "king". It can be agreed, that kings are not like regular people. In the scriptures, the position of king, carried a special responsibility, as it has done throughout history since.
The first king in scripture was Adam. His Creator gave him dominion over every living thing that moves on the earth (Gen. 1:28). The English word "dominion" from the Latin root, means: the power to rule, the right to rule, authority, absolute ownership, sovereignty. The Hebrew word used in this same verse, ra-da', means: to dominate, rule, subjugate, to tread (with the feet). There is no doubt from the definitions of the word in both English and Hebrew, that kingly authority was given to Adam. The first Adam, gave away the kingdom. The second Adam, Jesus, bought it back again, and even more, with His own obedience, and with His blood (1 Cor. 15).
What does this say, then, about our kingship? What is expected of us, and what are our responsibilities in this position? Why do we even have to hold a position of "king"? Sometimes, because of their special position, there are situations that only kings can handle. Even presidents and representatives are limited in what they can do. In spiritual terms, the same idea applies. Sometimes it requires a king to deal with certain things. It takes a king, for instance, to deal with other princes. I would like to look at three examples in scripture.
The examples refer to three people who were raised from obscurity to positions of royalty, or royal authority, because they were called and purposed by God to confront royal, or princely, adversaries.
First, Moses was born a Hebrew slave in Egypt. God raised him up miraculously to become an adopted member of the king, Pharaoh's, household. Moses became a prince of Egypt (Ex. 2:10). As an adult, he would one day have to confront Pharaoh and command him, "Thus says the LORD God of Israel: Let My people go, that they may hold a feast to Me in the wilderness." (Ex. 5:1). Who was this man who could walk into Pharaoh's court and make demands? He was a prince of Egypt, just as Pharaoh was.
Secondly, Esther, a young Jewish woman, was elevated by a foreign king to become his queen. From this position, she was able to trap the enemy of the Jews, Haman, and save her people from destruction. Haman was a descendant of the king of the Amalekites, Agag, and was referred to as a prince in this land of Sushan (Est. 3:1). If Esther had not been in the position of queen, she would not have been able to have access to the king, nor to confront Haman. Esther was reluctant to confront the king, her husband, and Naman, but her uncle, Mordecai, told her that it was for this very purpose that she was elevated to royal rank- for the deliverance and relief of the Jews:
"For if you remain completely silent at this time, relief and deliverance will arise for the Jews from another place, but you and your father's house will perish. Yet who knows whether you have come to the kingdom for such a time as this?"
                                                                    Esther 4:14
Like Esther, we also have been brought into the kingdom for such a time as this. Having been elevated to royalty, we also, must not remain silent.
Finally, there is the story of Joseph. He had been sold into slavery, and served in Egypt. He was falsely accused and placed in prison. His spiritual gift of interpreting dreams brought him to the attention of Pharaoh, king of Egypt. The Pharaoh, valuing Joseph's gift, promoted him, setting him over all the land of Egypt. Pharaoh put his own signet ring of kingly authority on Joseph's hand. All the people of Egypt were ruled according to Joseph's word. Though he was not officially king, no one in the land was higher than he was except for Pharaoh, himself. Because of this kingly authority given to him, he was able to save not only Egypt, but also Israel (Canaan) in the time of a severe famine. Joseph had the power from Pharaoh, even over the royal princes of the land (Psalm 105:22). He could imprison them, if he chose to. The reason that Joseph was so promoted, was because Pharaoh recognized Joseph's gift for seeing and interpreting secret, hidden things. Proverbs 25:2 describes this gift as a kingly gift from God:
"It is the glory of God to conceal a matter (dabar-word),
But the glory of kings to search out a matter (dabar-word)."

As God's people, He has also called us to be kings, who search out and reveal the hidden things of God - His kings who delve into the deep things of God, of His word, of His Spirit, and are given the authority to reveal the power of those hidden truths to principalities and powers. Like Moses, Esther, and Joseph, we have been lifted from obscurity, and placed in kingly places for the purpose of bringing our Father's sovereign will into the earth. We can go before oppressive princes and say: "Thus says the LORD: Let My people go."

Our Father is a King.

"Awesome"
https://www.youtube.com/watch?v=tz8BgLSC24E

"He Reigns"
https://www.youtube.com/watch?v=aKTqwBetI1I

"Take Me to the King"
https://www.youtube.com/watch?v=GYU5aGQV6j0