RulingWisdom

      The apostle Paul said of the Church at Corinth: "...you were enriched in everything by Him in all utterance and all knowledge, even as the testimony of Christ was confirmed in you, so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ, who will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ." (1 Cor. 1:4-8).

     This sounds like a wonderful church, coming short in no gift, enriched in all knowledge and utterance by Christ. However, there was an oversetting problem in this church that affected everything they did. They were walking in the wisdom of this world, rather than the wisdom of God. Because of this, their church was riddled with divisions and contentions. Paul wrote this example: "Now I say this, that each of you says, 'I am of Paul', or 'I am of Apollos', or 'I am of Cephas (Peter)', or 'I am of Christ'. Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?" (1 Cor. 1:10-13).  Paul assured the Corinthian church that the message of the cross is not a message of worldly wisdom: "For it is written: 'I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent.' Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world?" (v. 18-20).

     Paul described how this church had allowed worldly wisdom and understanding to guide almost everything they did. This even included their handling of the Communion, or The Lord's Supper! (see 1 Cor. 11:17-22). Paul then had to explain to this gifted church the godly wisdom of The Table of the Lord (see v. 23-31). In these verses, Paul especially equates this expression of godly wisdom with the ability to judge rightly (v. 31). By joining wisdom and judgment, Paul is expressing the meaning of the Hebrew word for wisdom: hakma/hakam - wisdom, skill in war, quality ascribed to a ruler, to a king [including the Messiah], and to God/become wise in mind, word, or act, show oneself to be wise, to make wise, teach wisdom, instruct, to judge-hence to rule. Again, Paul reflects this definition of the Hebrew word with this statement that while the idea of Christ crucified is foolishness to some: "...to those who are called, both Jews and Greeks (Gentiles), Christ the power of God and the wisdom of God...of Him you are in Christ Jesus, who became for us wisdom from God - and righteousness and sanctification and redemption - that it is written, 'He who glories, let him glory in the LORD.'" (1 Cor. 1:23-24, 30-31).  The ruling Messiah, Jesus, personifies the true rulership, wisdom and judgment of God.

     Again, Paul wrote about the importance of godly wisdom to the Corinthians: "Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise. For the wisdom of this world is foolishness with God. For it is written, 'The LORD knows the thoughts of the wise, that they are futile.' (1 Cor. 3:18-20). If the Corinthian church was riddled with destructive worldly wisdom, then it may be necessary to consider if we also have based our rulership as kings and priests in Christ upon the same worldly wisdom that is really foolishness with God. It seems an easy trap to fall into while not even realizing that we are trapped.

     The apostle James, whose Hebrew name was Jacob, wrote even more emphatically: "Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness (prautes/praus - gentleness of spirit, mildness/humble, meek, the opposite of self-assertiveness and self-interest stemming from trust in God's goodness and control over a situation, a work of the Holy Spirit and not of human will) of wisdom. But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are from there. But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace." (James 3:13-18). How closely are we willing to look at ourselves through the lens of these strong words of an apostle of Christ, inspired by the Holy Spirit for our consideration and obedience? The attaining of godly wisdom, according to James, must be accompanied by humility, and humility is in short supply.

     The Sabbath reading portion for this week, which happens to take place during Hanukkah (Feast of Lights and Dedication) this year, is titled Mikketz, meaning "At the end of", and it deals with godly rulership-wisdom and judgment.  "At the end of" deals with a period of time here, but in this reading portion, it can also mean being "at the end of" one's own self-importance, as we will see. This portion is from Gen. 41 through 43, and involves details from Joseph's life in Egypt. At the start of this reading, Joseph had been in Pharaoh's prison because, after being sold into slavery by his envious brothers, he was serving as a slave in Potiphar's house in Egypt when he was falsely accused of a crime. "Then it came to pass, at the end of two full years, that Pharaoh had a dream...." (Gen. 41:1). Joseph had been in prison for at least two years. To understand what happening in Joseph's life, we have to go back to his youth. From seventeen years old, Joseph had had prophetic dreams. He, like the Corinthian church, was gifted by God, but he exercised that gift in worldly wisdom. In his youthful "enthusiasm", Joseph told his brothers and father of his dreams of rulership over them, and even his father, though aware of his son's prophetic gift, was offended by him (Gen. 37:10-11). We will find out that the point of these dreams was not Joseph's rulership, but God's miraculous and merciful "sabbath" (seven years of plenty) provision for multitudes of people, including His covenant people, in the midst of a severe seven-year famine to come. In order to enact His plan, God would have to train Joseph up in godly wisdom. Joseph's first lesson would come from the betrayal of his brothers. His next lesson would be to serve as a slave in a foreign household. Then would come false accusation and resulting imprisonment. Then Joseph would learn how to serve even while in prison, receiving the favor of God and the trust of the prison-keeper (Gen. 39:20-23). Then while in prison, he was forgotten by someone for two full years for whom he had accurately interpreted a dream which came to pass "on the third day". (Gen. 40:20-23). We often view trials as the work of evil, but God uses them to purify our faith and to produce godly fruit in us, such as wisdom perhaps. It is at that same time that Pharaoh had two disturbing dreams which he felt had a prophetic significance: "...he (Pharaoh) sent and called for all the magicians of Egypt, and all its wise men. And Pharaoh told them his dream, but there was no one who could interpret them for Pharaoh." (Gen. 41:8). Those of worldly wisdom could not help. Joseph was then remembered as a dream-interpreter, and Pharaoh ordered this Hebrew slave prisoner to be brought out of the dungeon to offer an interpretation of his dreams. Joseph had been cleaned and clothed, and came before Pharaoh, but we see that Joseph had changed inwardly. When asked for the interpretation, Joseph answered Pharaoh saying: "It is not in me; God will give Pharaoh an answer of peace (see James' words above)." (v. 16). We can see here that Joseph has learned the difference between the worldly wisdom of self-assertion and godly wisdom through his time of service. Messiah/Christ Jesus, the personification of ruling, godly wisdom (see references above), told His disciples about the godly wisdom of service, in which He also walked, as contrasted with the worldly wisdom by which others ruled (Mt. 20:25-28). 

     As God gave Joseph the interpretation of Pharaoh's dreams involving seven years of abundance to be followed by seven years of severe famine, Joseph was able to tell Pharaoh how to prepare so that his country and other people may not only live through the famine, but prosper. "Then Pharaoh said to Joseph, 'Inasmuch as God has shown you all this, there is no one as discerning and wise as you. You shall be over my house, and all my people shall be ruled according to your word...See, I have set you over all the land of Egypt." (Gen. 41:39-41). Joseph was also recognized as "a man in whom is the Spirit of God." (v. 38). Joseph, when he later saw his brothers who had betrayed him as they came to Egypt for food, would say to them: "...do not therefore be grieved or angry with yourselves because you sold me here; for God sent me before you to preserve life." (Gen. 45:5). God's purpose here through all of Joseph's difficulties, which was the preservation of life, could only be perceived through godly wisdom, and Joseph was a man who served successfully in rulership by godly wisdom.

     Another reading from this Sabbath's Mikketz portion is from 1 Kings 3. The new king, Solomon, son of King David, had a dream while in Gibeon (Levitical hill city in the territory of Benjamin/gabia - large bowl of wine; flower-shaped bowls of oil on the holy lampstand), the place where the tabernacle was kept in those days. In his dream, the LORD asked Solomon, "What shall I give you?" (1 Kings 3:5). In the dream, Solomon answered the LORD in part: "I am a little child; I do not know how to go out or come in. Your servant (referring to himself) is in the midst of Your people whom You have chosen, a great people, too numerous to be numbered or counted. Therefore give to Your servant an understanding heart to judge Your (aleph-tav/Alpha and Omega/see Rev. 1:8, 21:6, 22:13) people, that I may discern between good and evil. For who is able to judge this great (aleph-tav/Alpha and Omega) people of Yours?" (v. 7-9). It is interesting, and part of the Hebrew meaning of "wisdom", that Solomon requested this from God in order to judge God's people justly in rulership. Solomon could have asked for many things. His rise to the throne had been a dangerous and controversial one, because one of his older brothers had already claimed the throne while their father, David, was still alive. However, "THE SPEECH PLEASED THE LORD, THAT SOLOMON HAD ASKED THIS THING." (v. 10). In fact, the LORD is so pleased with a request for godly wisdom that scripture says that if any lack it and ask for it, He will honor that request (James 1:5).

     God said to Solomon in the dream: "Because you have asked this thing, and have not asked long life for yourself, nor have asked riches for yourself, nor have asked the life of your enemies, but have asked for yourself understanding to discern justice, behold, I have done according to your words; see, I have given you a wise and understanding heart, so that there has not been anyone like you before you, nor shall any like you arise after you. And I have also given you what you have not asked: both riches and honor..." (v. 11-13). The LORD also promised to lengthen Solomon's days as his father David's IF Solomon walked in the LORD's ways and kept His commandments (v. 14). Often we pray for what we think we need, but perhaps God is waiting for us to also request those things, like wisdom, that will make us more like our Father and His Son.

     Even from the first time that Solomon was called upon to administer judgment (1 Kings 3:16-27), he gained a reputation for the wisdom of God and for justice: ""And all Israel heard of the (aleph-tav/Alpha and Omega) judgment which the king had rendered; and they feared (yare - fear, reverence, in awe of, honor, respect, to tremble) the king, for they saw that the wisdom of God was in him to administer justice. So Solomon was king over all Israel." (v. 28, 1 Kings 4:1). 

     Solomon also wrote three Books of the Bible, one being Proverbs, the Book of Wisdom. As in the Hebrew definition of "wisdom" (see above), those who have the wisdom of God also teach and instruct others in that wisdom. The prophet Daniel, describing the events of the latter days, wrote: "And those people who understand (sakal - wisely understand) shall instruct many...Those who are wise shall shine like the brightness of the firmament. and those who turn many to righteousness like the stars forever...none of the wicked shall understand, but the wise shall understand." (Dan. 11:33, 12:3, 9). There is a godly wisdom, through the Messiah/Christ Jesus, available to us that must accompany our spiritual rulership and just judgment. It is dangerous to try to do either without that wisdom. 

     If you would like to pray for godly wisdom, you can join me in my prayer: "Dear Father, Your Son, Jesus, is the wisdom of God, as well as being our righteousness, our healing, and our salvation. Your Word says that if any lack wisdom, they may ask You for it. I ask for Your precious wisdom to fill my life, and direct my thoughts, words and deeds. Let Your wisdom cause me to discern between good and evil, and to have wise understanding. Let Your wisdom in me allow others to see the wisdom of God, rather than my "self". Forgive me, Lord, for neglecting to seek and ask for Your wisdom. Help me, by Your Holy Spirit to see when I am following the wisdom of this world, which is foolishness, rather than the wisdom of God. I ask these things in the name of my Lord and Savior, Your Son and Wisdom, Jesus. AMEN."

AppointedTimes

The title of this sabbath's reading is Mikketz, meaning "At the end of", from Genesis Chapters 41-43. Genesis is the Book of Beginning, or B'reshiet in Hebrew. We have read about many beginning principles of God so far in this first Book of the Bible, and we have another beginning principle in this sabbath's readings also. TThis week's readings are timed to take place during the Feast of Dedication, the Festival of Lights, or Hanukkah. This year, the sabbath also falls on Christmas Eve. Our reading begins with Joseph who was forgotten in Pharaoh's prison: "Then it came to pass, at the end (qes/qasas - extremity, border, end/cut off, hew off, chop off, cut in two) of two full years, that Pharaoh had a dream; and behold, he stood by the river." (Gen. 41:1). We read here that two full years had passed since Joseph was forgotten by the man whose dream Joseph had interpreted while the man was imprisoned with Joseph. Suddenly, Pharaoh had a strange set of dreams. In the first dream, seven fat, healthy cattle arise from the river. Then seven thin, ill-favored cattle rose up after them and "ate up" (akal - eat, devour, consume, burn up) the healthy cattle. In the second dream of Pharaoh, seven plump and good heads of grain appear on one stalk. However, seven thin heads, blighted (sadap - scorch, burn up) by the east wind sprang up afterwards. The blighted heads then "devoured" (bala - swallow up, engulf) the good heads of grain. We should keep in mind that at the end of a two year time period, the time is "cut off" or "chopped off", according to the Hebrew meaning. Joseph's life is about to change dramatically. Pharaoh was troubled by his two dreams, and called in both his magicians, and the wise men of his realm to interpret these dreams, but no one knew the meanings. Both man's natural knowledge and wisdom, and the dark "knowledge" of the occult, were insufficient. Then Pharaoh was told about a Hebrew in his dungeon named Joseph, who had the proven ability to interpret dreams. Joseph was brought up out of the dungeon, shaved and given clean clothing in order to appear before Pharaoh. Pharaoh told Joseph that he had heard about his ability to interpret dreams, and that his magicians and wise men had not been able to help him (Gen. 41:15). Pharaoh had the power to throw Joseph right back into the dungeon, or set him free, yet Joseph answered him: "It is not in me; God will give Pharaoh an answer of peace." (V. 116). Pharaoh told Joseph the dreams he had had, and Joseph began to bring the interpretation saying: "The dreams of Pharaoh are one. God has shown Pharaoh what He is about to do." (v. 25). Joseph told Pharaoh that the seven fat cattle and the seven full heads of grain signified seven years of abundance. However, a seven year severe famine, represented by the ill-favored cattle and blighted heads of grain, would follow the seven years of plenty. (v. 29-31). He concluded by saying to Pharaoh: "And the dream was repeated to Pharaoh twice because the thing is established by God, and God will shortly bring it to pass." (v. 32). Joseph advised Pharaoh to appoint a wise man to set aside part of the abundance Egypt would experience, and store it away for the time of the famine to come (v. 33-36). "So the advice was good in the eyes of Pharaoh, and in the eyes of all his servants. And Pharaoh said..."Can we find such a one as this, a man in whom is the Spirit of God?' Then Pharaoh said to Joseph, 'Inasmuch as God has shown you all this, there is no one as discerning and wise as you. You shall be over my house and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you.' And Pharaoh said to Joseph, 'See, I have set you over all the land of Egypt.' Then Pharaoh took (sur - depart from, come to an end, put aside, be removed, withdraw from) his signet ring (taba'at/taba - signet ring of authority used for sealing/sink down, pierce, to impress a seal, dip into, immerse, plunge) off his hand and put it on Joseph's hand; and he clothed him in garments of fine linen (ses/sayis - linen, marble, bleach, white/alabaster, bleach, white, marble) and put a gold chain (rabid zahab - golden, shimmer, brilliance, splendor of the sun and heavens/ bind a neck collar) around his neck." (v. 37-42). Instead of wearing the yoke of slavery on his neck, Joseph now wore a golden neck piece instead. The signet ring mentioned is the seal of authority, and by the Hebrew meaning of the word, it is also associated with a plunging, or immersion, such as baptism. Paul wrote this concerning the anointing of the Holy Spirit in the believer: "Now He who establishes us with you in Christ and has anointed us is God, who also has sealed (sphragizo/sphragis - to set a seal upon, mark by the impression of a seal or a stamp in order to prove, attest, confirm, authenticate, place beyond doubt regarding a thing/a signet ring) us and given us the Spirit in our hearts as a guarantee." (2 Cor. 1:21-22, see Eph. 1:13-14, Rev. 7:2, Rev. 9:4). The fine linen given to Joseph to wear by Pharaoh (meaning "great house") is like the fine, white linen given to the saints, representing the righteousness of God (Rev. 19:5-9). In this Book of Genesis, we are seeing a beginning teaching of the changing role that the Holy Spirit played in Joseph's life, not just to bring Joseph glory, although He does, but to bring God glory out of Pharaoh's own mouth. The purpose of the Holy Spirit is not to exalt a believer for his own sake, but to bring God glory. The appointed time had come to make a shift in Joseph's life, s well as Egypt's future, and for the survival of Israel, which was able to be buy food in Egypt from Joseph in the middle of the terrible famine when it arrived (see Gen. 42-43). This was about so much more than Joseph's personal destiny. It also set the precedent of beginning in our lives as believers. The appointed time arrived in which the Holy Spirit came into our lives, sealed us, and changed our garments, neck-yokes, lives and destinies, and the destinies of those with whom our paths cross. Again we will see the connection of the Holy Spirit with the abrupt changing of time. In Zechariah 4, the prophet is awakened by the return of an angel "as a man who is wakened out of his sleep". (Zech. 4:1). The Hebrew meanings of the key words in this phrase can also mean "like a man raised from the dead", or "like a man stirred up after a long, old, dry period of time". The angel is about to show Zechariah something that will affect a work in the prophet's present time, but also the eternal meaning of the work. As with Joseph, the appointed time had come. During the prophet's time, Zerubbabel was the governor of Judah, after the people of God returned to Israel from their captivity in Babylon. Zerubbabel was overseeing the rebuilding of the temple of God in Jerusalem, and the work was not progressing well. It had taken many years just to complete the foundation of the temple. The appointed time to break through the spiritual darkness that was impeding the work had come. The angel gave Zechariah a vision of the eternal golden Lampstand, from which the lampstand of the earthly temple had been copied. This golden Lampstand had a perpetual supply of oil attached to it in the form of two olive trees directly feeding their oil into the bowls of the Lamp. This Lamp of the angelic vision represented a message for Zerubbabel, the governor: "This is the word of the LORD to Zerubbabel: 'Not by might nor by power, but by My Spirit,' says the LORD of hosts. 'Who are you, O great mountain? Before Zerubbabel you shall become a plain! And he shall bring forth the capstone/headstone (eben rosa - top most, highest stone of the corner), with shouts of 'Grace, grace to it!'" (v. 6-7). Zerubbabel was concerned with building a work - the Temple of God. However, God was building an eternal connection in this moment of time between the Kingdom of heaven and a living temple on earth through His Salvation, according to the Hebrew meanings found in verses 8-14 of this same chapter. We know that Jesus is described as "the chief cornerstone" (see Ps. 118:22, Mt. 21:42-44). Paul explained: "Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit." (Eph. 1:19-22). These sabbath reading portions were about Joseph and Zerubbabel, but they were also about the stirring force of the Holy Spirit Who begins, continues, and completes the eternal work of God in us and through us. We cannot force it to fruition ourselves. We cannot force a beginning ourselves, nor change the times ourselves. It is by His Spirit. How can we apply these things to Christmas? The eternal work accomplished through the birth of Jesus Christ only happened by the Spirit, at an appointed time. Mary conceived the holy Seed of Christ, not by the will of man, but by the Spirit of God: "And the angel answered and said to her (Mary), 'The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God." (Lk. 1:34-35). Knowing this, Paul also wrote: "Even so we...were in bondage under the elements of the world. But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons. And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, 'Abba, Father!'" (Gal. 4:3-6). Zerubbabel was to bring out the capstone shouting "Grace, grace" to it by the Spirit of God. We, by the Spirit, cry out "Abba, Father!". The birth of Christ was determined by "the fullness of time", according to Paul. Not only His birth, but His death was determined by the Holy Spirit: "Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit Who was given to us. For when we were still without strength, in due time/at the right time Christ died for the ungodly...But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us." (Rom. 5:5-8). Jesus did not die according to the timing of a hateful mob. He died, as He was born, at the appointed time, by the eternal work of the love of God through the Holy Spirit. Even Christ's resurrection, and ours, was accomplished by the Holy Spirit! (see Rom. 8:11-14). Paul wrote again regarding our appointed time: "Behold, now is the accepted time; behold, now is the day of salvation." (2 Cor. 6:1-2). When will your appointed time, like Joseph's, come to accomplish God's work? God has the answer: "...humble yourselves under the mighty hand of God, that He may exalt you in due time (kairos - a fixed and definite time, opportune and seasonable time, the right time), casting all your care upon Him, for He cares for you." (1 Peter 5:6-7). Have a blessed Hanukkah and Christmas, for they come at the appointed time of God. If you would like to learn more about the Lord's appointed times, and the work of His Holy Spirit in our lives, you can pray with me as I pray for myself: "Heavenly Father, I see in Your Word that events are not by the power or might of man, nor by the will and knowledge of man, but by Your Spirit. All of the events in the life of Jesus were quickened and accomplished by Your Holy Spirit. Baptize and fill me with Your Spirit, and arrange the days of my life according to Your appointed times. I thank You for the birth of Your precious Son and our Savior, Jesus, who is the Light, the Menorah, of the world, and has called me to be the light of the world in Him. I ask for these things in His name. AMEN."

Shammash

We are in the Hanukkah season, observed by the lighting of a menorah. Many Christians do not observe Hanukkah, or light a menorah, but I think that there is much to be learned from these things. Each night for eight nights, a new candle is added to the lighted candles. The eight candles are a memorial of a miracle of God when He extended the supply of oil available to be used to keep the menorah lighted in the newly cleansed and rededicated temple in Jerusalem. The lighting of the candles of the menorah for Hanukkah must follow a certain pattern. The nightly candles cannot be lighted with a match or a lighter, but must be lighted using the main candle of the menorah that is set apart, sometimes elevated, from the others. This dominant candle by which the other candles are lighted is called the "shammash". The shammash is the instrument that enables all the other candles to complete a "mitzvah", meaning a commandment of God. God's command in scripture that is applicable here was to light the menorah, or lampstand (Ex. 27:20-21). Another meaning of the shammash refers to a person, the servant of the synagogue, who helps during the service, and in all things regarding the running and upkeep of the synagogue. The shammash person serves as the aide, the assistant, even the caretaker of the rabbi and the synagogue. The shammash aide also stands next to, and assists those who have been selected to read a portion from the Torah in Hebrew, and corrects mistakes if any are made in the reading. This description of the person called the shammash is very similar to the one that Jesus gave regarding the Holy Spirit, whom He would send: "But when the Helper (Comforter) comes, whom I shall send to you from the Father, the Spirit of Truth who proceeds from the Father, He will testify of Me. And you also will bear witness, because you have been with Me from the beginning." (Jn. 15:26-27). The Greek word used for "Helper" in the verses above is parakletos, which includes the meaning "helper, aider, assistant". We can see the connection of the Holy Spirit to the shammash person of the synagogue, and even the shammash candle of the menorah. The Holy Spirit also has another unusual characteristic. Jesus said that the Spirit of truth, when He has come, will not speak on His own authority, but "He will glorify Me, for He will take of what is Mine and declare it to you." (Jn. 16:13-14). This is another way in which the Holy Spirit is very much like the shammash menorah candle. The Holy Spirit does not exalt or testify of Himself, but He enables the other "candles", or believers, to shine by bringing the light of Jesus to them. He brings the light of the truth of Christ to us, and we then shine with it, fulfilling the command (mitzvah) of Christ that we are to be "the light of the world". (Mt. 5:14). Chabad.org also says this about the shammash candle of the menorah, and what it represents: "The path to its elevation is not through pushing others down, but by sharing with them and coaxing out the flame they carry within". Elevation comes not from claiming that position, but as a result of enabling or empowering the other candles. We will see this pattern of the menorah, the shammash candle, and the Holy Spirit in our Sabbath reading for this week, which always comes during Hanukkah, also called the Feast of Dedication, or the Festival of Lights. One of the Sabbath readings comes from Genesis 41. The Pharaoh of Egypt has had two dreams. The dreams troubled him, and he called in the wise men and magicians of his kingdom to give him the interpretation of these dreams. None of them could interpret the dreams for Pharaoh. Another servant told Pharaoh that he remembered a Hebrew man imprisoned in Pharaoh's dungeon who had accurately interpreted dreams for him. That man was Jacob's son, Joseph, and Pharaoh sent for him. "And Pharaoh said to Joseph, 'I have had a dream, and there is no one who can interpret it. But I have heard it said of you that you can understand a dream, to interpret it." (Gen. 41:15). Many would think that this was Joseph's chance to make himself valuable to Pharaoh, and hopefully be lifted up out of the dungeon. This was his opportunity to impress Pharaoh. This was where Joseph could have truthfully said, "Yes, I have been given this gift by God", or "Yes, God has purposed me to do this". However, Joseph does not answer in this way. Instead Joseph said: "It is not in me; God will give Pharaoh an answer of peace." (v. 16). Instead of using the opportunity to promote himself in Pharaoh's view, Joseph elevates God in Pharaoh's life, and God's light begins to illuminate Pharaoh. There will be life-changing results because of this. Further on Joseph says about Pharaoh's dreams as he explained their meaning: "God has shown Pharaoh what He is about to do." (v. 25 and 28), and "...the thing is established by God, and God will shortly bring it to pass" (V. 32). Joseph wasn't speaking from some false or "religious" humility. He was speaking from the set apart, exalted position of the shammash candle, the position that enables and lights others. Like the shammash candle of the menorah, Joseph was enabling Pharaoh to be lighted by God. How much more powerful must this have been in Pharaoh's life! "God is showing you something, Pharaoh". "God is telling you, Pharaoh, what He is about to do." Joseph shines his Holy Spirit light by pointing out that God is dealing with Pharaoh personally and directly through his dreams. As Joseph explained how Egypt can be saved from the famine to come as shown in the dreams, Pharaoh knew that he wanted a special kind of man to oversee the preparations for his country. "And Pharaoh said to his servants, 'Can we find such a one as this, a man in whom is the Spirit of God?' Then Pharaoh said to Joseph, 'Inasmuch as God has shown you all this, there is no one as discerning and wise as you. You shall be over my house and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you.' And Pharaoh said to Joseph, 'See, I have set you over all the land of Egypt.' Then Pharaoh took his signet ring off his hand and put it on Joseph's hand; and he clothed him in garments of fine linen and put a gold chain around his neck." (v. 38-42). Joseph became a shammash to Pharaoh, a helper, an aide, because he gave his light to enable Pharaoh to be lighted in the knowledge of God. Also, like the Holy Spirit as Jesus taught, Joseph didn't testify of himself, but of the One who sent him. This changed Egypt's future from famine to provision, and would even give Joseph's father and the brothers who had betrayed him, and their generations (Joseph said he was sent to Egypt by God to preserve (make, appoint, ordain) life and a remnant in the earth in Gen. 45:5, 7), a secure dwelling place in Egypt in the midst of the great famine by the light of the favor of God which shown from Pharaoh towards them. Egypt became enriched further by having enough stored-up food provisions to sell to others. The Holy Spirit, like the shammash candle, does not have to promote Himself. He is already set apart, exalted, because He has enabled other candles to be lighted from Him. This is a valuable lesson for me from the picture of the menorah. In another example from this week's Sabbath readings, Zechariah is given the vision of a menorah having one prominent bowl with seven other lamps attached to the menorah (Zech. 4). In the vision, two olive trees feed oil directly to that prominent bowl of the menorah. This vision was in order to bring a prophetic message to Zerubbabel, the Governor of Judah. Zerubbabel had spent years trying to get the temple of the LORD completed, but had only seen the completion of the foundation of the building up to that point. The prophetic message from the LORD to the Governor was: "Not by might nor by power, but by My Spirit', says the LORD of hosts." (v. 2-6). Zerubbabel was a governor, the highest authority present in Judah, yet he could not get the temple completed. The fulfillment of the mitzvah, or the good work of the commandment, will be enabled by the shammash, the Holy Spirit, not by the power of any title or position of man. We cannot light ourselves, but we must be lighted by the shammash to complete the mitzvah of God. I have learned a great deal from the example of the menorah and the shammash candle from this Sabbath reading, and from this Hanukkah feast season. We live in an age of self-promotion, but the shammash is placed at its high position because he helps, aids, assists, and brings the light to the other candles. The other candles cannot be lighted in any other way. "You are the light of the world. A city that is set on a hill cannot be hidden, nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all that are in the house. Let your light so shine before men, that they may see your good works (a completed mitzvah) and glorify your Father in heaven." (Mt. 5:14-16). To me, Jesus was talking about the spiritual principle of the menorah and its mitzvah in the lives of us, His disciples, and the subsequent lighting of "all that are in the house". There is a pattern established by the menorah that we are to follow. If you would like to know more about being the light of the world, as Jesus commanded, you can pray with me: "Lord Jesus, even as You were lifted up on the cross for all eyes to see, You gave us the example of the menorah, and the shammash candle to help us fulfill Your mitzvah to be the light of the world. You also sent the Holy Spirit to all who believe in You to be our Helper, Who not only fills us with light, but teaches us by example how to help others become filled with Your light. Help me to learn the lesson of the menorah and the shammash. I ask this in Your name, AMEN."