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. 

AltogetherJust

      From scripture, the LORD makes clear that He takes justice and judgment very seriously. He holds judgment to a very high standard. He expects the same from us: "He has shown you, O man, what is good; And what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God? (Micah 6:8). As I read this verse and consider it, it seems impossible to do the first two requirements if we do not have the third: to walk humbly (sana - lowly, humbly, modest, submissively, to show humility, keep close, preserve) with your God. And it is impossible to do the third without doing the first two!

     Before this verse from Micah above, the question is asked by the prophet: "With what shall I come before the LORD, and bow myself before the High God? Shall I come before Him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, ten thousand rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" (v. 6-7).

     Micah's revelation in verse 8 above is a religion killer, religion being man's doctrines of how to reach God. The greatest offering that we can bring the LORD is not reflected in religious obligations but is found in an inward change of heart which is rooted in thanksgiving towards God (see Col. 3:12-17), and consequently our righteous offerings to Him flow from that place of humility, love and thanksgiving. Perhaps because the LORD loves His Son so much, that when He sees the qualities of His Son in our inner man, He is well and most pleased (see Mt. 3:13-17). Jesus, His Son, walked with all power and authority, wisdom, grace and truth, but He also was willing to empty Himself of His privileged station of equality with the Father, and bow humbly before the will of His Father, God. Because of this, Christ was highly exalted by the Father. (Phil. 2:3-11). The humility that Micah wrote that God requires of us is not a place of weakness, but a place of God's trust, promotion and power.

     The title of this week's Sabbath reading portion is Shoftim, meaning "Judges." The first mention of this office comes under the heading in my Bible, "Justice Must Be Administered." Deut. 16:18-20 says: "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 (sohad/sahad - gift, reward, bribes, present, bribery, donation/reward, hire, give a present, bribe, ransom, hire, give a reward, donate, bestow a gift especially to free from punishment), for a bribe blinds the eyes of the wise and twists/perverts the words of the righteous. You shall follow what is altogether just ("just, just" in Hebrew - sedeq/sadaq - righteousness, justice, rightness in government, cause, speech, ethics, vindication, deliverance, victory, prosperity, redemption, salvation, in the name of the Messianic (Christ) King/be just, be righteous, to be just of God, do or bring justice, to declare righteous, to justify, cleanse), that you may live and inherit (*aleph-tav/Alpha and Omega) the land (eres - land, earth, whole earth, country, territory, district, region, piece of ground, Sheol the underworld, inhabitants of the land, land of the living) which the LORD your God is giving you." 

      As we look at the phrase "altogether just" as it applies to the requirement of the appointed judges and the people in general, it is "just, just" in Hebrew (see sedeq/sadaq, above) placing a double emphasis on the quality of doing and being "just'. We have a certain concept of the act of judging in the spiritual sense, but in looking at the meanings included in the Hebrew language, "just" is connected to "deliverance, victory, prosperity, redemption, salvation, in the name of the Messiah/Christ King". Here we see why the Father entrusted all judgment/justice into the hands of His Son, Yeshua (meaning "salvation, deliverance, welfare, save, prosperity, victory" - see also "just", sedeq/sadaq above)), Jesus: "For the Father judges no one, but has committed all judgment (krisis - right, justice, a separating, sundering, judgment, concerning justice and injustice, justice as divine law) to the Son, that all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Most assuredly I (Jesus) say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life." (Jn. 5:22-24). The One who has the authority over all judgment is the One who is "altogether just".

     To be "just", to do "justly", is directly tied to salvation, redemption, deliverance, and the Person who embodies "the name of the Messiah/Christ King", Jesus the Just. This elevates our idea of judgment, justice and just to the divine level. It is not based upon the ideas, preferences, or biases of men. The Lord allows us to know (epiginosko - to know accurately, to ascertain, perceive, understand, recognize) a person by the fruit, works/results of that person (see Mt. 7:15-20), but God only, and His Son as stated above, are equipped to judge the heart of a person. (see 1 Sam. 16:6-7, 1 Chron. 28:9-10).

     We have all sinned and are worthy of condemnation except by belief in the "altogether just" Person of Christ who attained salvation and deliverance for us through giving His own life and being raised again for our sakes. Paul wrote in Romans: "But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference, for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus." (Rom. 3:21-26).

     Going back to our beginning verses for this Shoftim, "Judges", Sabbath reading portion from Deut. 16:18-20 above, following what is "altogether just" will determine whether God's people live and inherit the (*aleph-tav/Alpha and Omega) land. The Hebrew word for "land" is eres, which can mean a piece of ground, the territory, the country, or its meaning can expand further to include the whole earth and its inhabitants. The power of God's people being "altogether just", or "just, just", can impact the whole earth.

     The command to be "altogether just" is not a command to ignore sin, which destroys, kills, and brings condemnation, nor is it a command to deny that the LORD will absolutely judge the guilty. However, it seems to carry the even greater power to save, deliver, redeem, have the victory, prosper, all in the name of the Messiah (Christ) the King, according to its meaning in Hebrew. Paul expounded on this very meaning in Rom. 3, above. Paul connects it to the righteousness of God proven through the sacrifice of His Son, Jesus, for all who will believe and receive, because He is just and the justifier. This is a very powerful and important concept in understanding what it means as God commanded His people to be "altogether just" in their judgments.

     We see a prophetic picture of this sovereign transformation from the wrath of God against His people (see Isa. 51:17-23), using the concept of being "altogether just" (see sedeq/sadaq above) and the LORD as just and justifier as Paul wrote in Rom. 3 above in another part of this Sabbath's reading portion. In order to change His wrath and condemnation into redemption and salvation, the LORD said through His prophet: "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 no longer come to you. Shake (na'ar - shake out the [your lion's] mane and growl) yourself from the dust (apar - dust, earth, rubbish, ashes, mortar, be gray from the dust), arise; Sit down (yasab - dwell, inhabit, remain, have as one's abode, to marry [give a dwelling to]), O Jerusalem! Loose yourself from the bonds of your neck, O captive daughter of Zion! For thus says the LORD: 'You have sold yourselves for nothing, and you shall be redeemed without money...How beautiful upon the mountains are the feet of him who brings good news, who proclaims peace, who brings glad tidings of good things, who proclaims salvation, who says to Zion, 'Your God reigns!'...For the LORD has comforted His people, He has redeemed Jerusalem....all the ends of the earth shall see the salvation of our God. Depart! Depart! Go out from there, touch no unclean thing; Go out from the midst of her, be clean, you who bear the vessels of the LORD." (Isa. 52:1-12, excerpt).

     Do we understand the powerful tool of "altogether just" with which the LORD has entrusted us? Are we able to see the transformative power of "altogether just" not just as it pertained to Israel but to "all the ends of the earth" as Isaiah's verses point out? Do the words that we speak incorporate this power of transformation from condemnation and wrath to salvation and redemption in the name of the Messiah (Christ) the King? (see sedeq/sadaq above). If not, we are missing an anointed opportunity in these last days before the return of Christ who will judge and reign. Where sin abounded, grace abounded much more, as Paul wrote, not to give permission to sin, but that grace might reign in righteousness through Jesus. (see Rom. 5:20-21, Rom. 6:1-5).

     The triumphant vision given to Isaiah above, is not complete without the verses that follow regarding the sin-bearing Servant of God who was marred beyond recognition for the purpose of the sprinkling/spurting (naza) of His blood of expiation for many nations, the Servant/Messiah whom kings will hear about and see.  (v. 13-15). As the description continues into Isaiah 53, it becomes obvious that this is a prophetic portrait of Jesus, who "bore the sin of many", which was given to Isaiah 750 years before Christ's birth on earth.

     Our Gospel of Jesus Christ is the good news, the glad tidings of good things (see Isa. 52 above), of transformation from death to life, from darkness to light, from sin to the righteousness of God. It is the proclaiming of the reign of grace in righteousness over sin. This Gospel is the power of God to salvation for all who believe, for both Jew first and then the Gentile. (See Rom. 1:16-17). For those who receive the Savior, Jesus, who believe in His name (see sedeq/sadaq above) it is the transformative power and authority to become children, sons, of God. (see Jn. 1:10-13). We believe this for ourselves. Will we also believe it and proclaim it for others? The Lord gave His life in that sure promise of the Father. The LORD in our midst is the Mighty One who will save. (see Zeph. 3:17).

     If you would like to learn more about the "altogether just" Gospel of Jesus Messiah/Christ, you can join me in my prayer: "Father, You are the Mighty One who saves. I give You all praise and thanks for Your extraordinary wisdom, knowledge and understanding, which has built into Your commandment for us to be altogether just, Your desire and power to save and redeem. You gave Your only Son, my Savior Jesus, in order to save the lives of the inhabitants of the whole earth. Lord, as evil seems to be increasing and wickedness surrounds, let me never forget Your mighty power to save and transform the human soul, and to proclaim it. Help me to walk in what is altogether just, and to believe and declare Your sedeq/sadaq "righteousness, justice, rightness in government, cause, speech, ethics, vindication, deliverance, victory, prosperity, redemption, salvation, in the name of the Messianic/Christ King/to be just, be righteous, to be just of God, do or bring justice, to declare righteous, to justify, to cleanse." Nothing is impossible with You, Lord. You have commanded Your people, both Jewish and Gentile, to be the just of God. Give me Your heart, and transform my mind by Your Word, Jesus, to walk in this transforming hope for the whole earth. I ask this in Jesus' name, in the name of the Messianic (Christ) King. 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

     

     

     

Government

When we think about government today, we think about political parties, political platforms, candidates, campaigns, debates, elections and so on. However, that is not the government that God has ordained and formed for His people. This week's Sabbath reading from Deuteronomy chapters 17 through 20 is titled Shoftim, meaning "Judges". Our first glimpse of the government of God is in Deut. 16:18: "You shall appoint judges (sapat - to judge, govern, vindicate, punish, execute judgment, decide a controversy, contend, defend, plead) and officers (satar - ruler, officer, to write, a scribe, a magistrate) 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, identity of Christ - see Rev. 1:8, Rev. 21:6, Rev. 22:13) people with just (sedeq/sadak - righteousness, righteously, equity, prosperity, deliverance, liberation, welfare, felicity, rectitude, straightness/righteous in conduct and character, justice, cleansed, vindicate from wrongs, save, make righteous, turn to righteousness, to be or to do justly, a just cause, to purge oneself) judgment." As we can see, God's government is not formed based upon personality, popularity, wealth or powerful connections of individuals, but upon Godly character and righteousness. The LORD includes this concept in His name "Just Judge" (Ex. 34:6-5), and His government reflects His name. Just judgment is not only about punishing the guilty, as we often think of it as being, but it is also about pleading the just cause, vindicating the unjustly accused, and the equitable settling of disagreements or controversies. The operation of this kind of government brings forth specific results according to the above meanings of the Hebrew words: make righteous, turn to righteousness, to be cleansed or purged (of unrighteousness), deliverance, liberation, welfare, and felicity or happiness. This is how the LORD wants His aleph-tav/Alpha and Omega people governed. The LORD went on to say of His government: "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. 16:19-20). Previously in Leviticus, the LORD commanded His people in a similar way: "You shall do no injustice in judgment. You shall not be partial to the poor, nor honor the person of the mighty. In righteousness you shall judge your neighbor." (Lev. 19:15). Both the people and the land connected to the Messiah to come, the aleph-tav/Alpha and Omega Jesus, are to be governed in this manner. As we will see, this government IS and WILL BE established. At this time, Moses continued to bring the Word of the LORD regarding His government for His aleph-tav/Alpha and Omega people. The third member of this government is the priest. We have learned previously that the role of the priest is to minister before the LORD in His house, the Tabernacle, by tho furnishings that represent the person of Christ. The priest also receives the offerings to the LORD from His people, and ministers the Blood Atonement for the sins of the people. Now we see the government appointment of the priest: "If a matter arises which is too hard for you to judge...then you shall arise and go up to the place which the LORD your God 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 (aleph-tav/Alpha and Omega) sentence (dabar - word, thing, matter, utterance, commandment, speak, promise, commune, warn, sing, put to flight) of judgment. You shall do according to the sentence (dabar [see previously] + pe/pa'a - mouth, opening, blowing/scatter to the edges, break into pieces, blow away) which they pronounce upon you in that place where the LORD chooses. And you shall be careful to do all that they order you." (Deut. 17:8-10). What an awesome anointing of the dabar Word in the pe mouth of the government of God! The governments created by men are a pale imitation of this "just judgment" that flows from the government of God among His people. The fourth appointed member of this government of God for His people is the prophet. The Word of the LORD came to Moses for God's people: "The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear...And the LORD said to me...and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him. But the prophet who presumes to speak a word in My name, which I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die." (Deut. 18:15-20). The LORD conceded that His people had asked that the LORD not speak directly to them, because His voice and presence were too overpowering for them (v. 16). Therefore the LORD would speak to His people through the Prophet. The prophet of God is bound (by life or death) to the faithful and true (see Rev. 19:11) declaration of what the LORD has said to His people. The LORD also prophesied to Moses that there would be a fifth member of His government in the future: "When you come to the land which the LORD your God is giving you, and possess it and dwell in it, and say, 'I will set a king over me like all the nations that are around me,' you shall surely set a king over you whom the LORD your God chooses; one from among your brethren you shall set as king over you; you may not set a foreigner over you, who is not your brother." (Deut. 17:14-15). This prophecy indeed came to pass many generations later (see 1 Sam. 8:4, 7, 19-21). But not so fast! There are a few requirements that are necessary to be a king in the government of God. The king is not to multiply horses (warhorses, chariot horses) to himself, or cause God's people to return to Egypt in order to do so. He is not to multiply wives to himself, nor silver and gold. Both of these can compromise a king and corrupt him, causing his heart to turn away from God and God's people (v. 16-17). As soon as the king ascends to the throne, he is to make a (aleph-tav/Alpha and Omega) copy for himself of the Law in the Book of Moses. He is to read this personal copy all the days of his life so that he lives in the reverent fear of the LORD. By not only studying, but also observing the Word of God, it will cause his heart not to be lifted above his brethren. It will also bring him a kingdom and life of longevity. (v. 18-20). In God's government, a king is NOT above his brethren, but humble in the authority which God has given him. Again, the rule of earthly kings throughout history has fallen far short of the righteous standards of the government of God. The rest of the people of God also play an important role in His government of justice. They are called to be witnesses so that justice may be able to prevail. Moses delivered the Word of the LORD regarding witnesses: "One witness (ed/ud - witness, testimony, evidence, recorder/solemnly, testify, charge, affirm, restore, relieve, return, exhort or enjoin solemnly, stand upright) shall not rise against a man concerning any iniquity or any sin that he commits; by the mouth of two or three witnesses the matter shall be established." (Deut. 19:15). A witness not only may testify or bring an accusation against another, but a witness could restore and relieve someone who had been wrongfully accused. The Hebrew letters in the word ed, or witness, are ayin and daleth. The individual meaning of each letter can combine together to mean "the door, path or entrance to seeing and understanding". So important is the value of an upright witness, that the LORD very specifically condemns a false witness: "If a false witness rises against any man to testify against him of wrongdoing, then both men in the controversy shall stand before the LORD, before the priests and the judges who serve in those days. And the judges shall make careful inquiry, and indeed, if the witness is a false witness, who has testified falsely against his brother, then you shall do to him as he thought to have done to his brother; so you shall put away the evil from among you...Your eye shall not pity: life shall be for life, eye for eye, tooth for tooth, hand for hand, and foot for foot." (v. 16-21). In Prov. 6:16-19, the LORD listed a false witness as one of the six things that He hates (sane - hate, enemy, foe, hateful, hatred of God, persons or wisdom, utterly odious). The greatest enemy of God is also a false witness, the Dragon, the Devil, Satan (Rev. 12:10). One of the weapons used to cast down this accuser was the word of the witnesses' testimony, in addition to the blood of the Lamb, and the fact that the witnesses did not love their own lives more than the truth (Rev. 12:11, see also Rev. 6:9-10). We live in times of accusation, some of it false. The people of God need to be very careful of the accusations and testimony that come out of our mouths, because there is a curse upon the false witness. We are to witness only the truth in God's government for justice's sake, not allowing our likes or dislikes to pervert the truthfulness of our witness. God is a Just Judge. What hppens when the government of God, as described above, becomes corrupted by the sins of His people? Two prophets addressed the judgment of God against His own government on earth, His government of princes, judges, prophets and priests from among His own people, are mentioned in this passage regarding the judgment of the LORD: "Woe to her who is rebellious and polluted, to the oppressing city!...'Therefore wait for Me', says the LORD, 'Until the day I rise...to pour on them My indignation, all my fierce anger; All the earth shall be devoured with the fire of My jealousy." (Zeph. 3:1-8, excerpt). The LORD's appointed government became an oppressive city. It became a symbol of oppression instead of justice throughout the whole earth. After this devastation brought by the LORD, He would restore a humble and worshipping people and pure language in the earth (v. 9-13). Another prophet, Ezekiel, also brought the Word of the LORD concerning His government that had been corrupted. There is corruption from the prophets, priests, and princes down to the people (Ezek. 22:23-29). Although the LORD sought even a single person who would intercede against this horrible descent of His government, He couldn't find anyone (v. 30): "Therefore I have poured out My indignation on them; I have consumed them with the fire of My wrath; and I have recompensed their deeds on their own heads,' says the LORD." (v. 31). The judgment comes, not because of the sins of the terrible heathen out there, but because His people have corrupted His government. However, the story of the LORD's government of judge, king, priest, prophet and witnessing people does not end here. We have an awesome, saving prophecy from God regarding it: "For unto us a Child is born, unto us a Son is given; And the government will be upon His shoulder (sekem/sakam - shoulder, upper part of the back, the shoulder as a place for taking up a burden/to rise up early in the morning). 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 perform this." (Isa. 9:6-7). In another reading portion from this Sabbath titled Shoftim, or "Judges", the prophet Jeremiah wrote: "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). Again in another Sabbath reading portion from Isaiah: "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 (zerowa/zara - arm, forearm, shoulder, strength, stretched out arms/sowing seed, yielding seed, pregnant) will judge the peoples; The coastlands will wait upon Me, and on My arm they will trust." (Isa. 51:4-5). According to the prophets above, the representative parts of the government of God: the Judge, the Officer, the King, the Priest, the Prophet, the truthful Witness (Rev. 1:5), will be all in One. He is the Messiah, Jesus, who will return to rule the nations. We will return with Him as kings and priests (Rev. 1:4-6, Rev. 5:10, 1 Pet. 2:9-10). The government of God rules in the earth through Christ in us, as it rules in heaven. We should understand the importance of His government since we are a part of it by our inclusion in, and oneness with Jesus Christ, who carries the government of His Father upon His shoulder. This Sabbath is the first Sabbath of the month of Elul. We prapare ourselves during this month, in prayer and repentance by the Holy Spirit, for the fall Feasts next month. These upcoming Feasts are the Feasts that prophesy the return of Christ, and His establishment of God's government in the earth (Zech. 14:16, 20). If you would like to know more about God's government, and our part in it, you can pray with me: "Heavenly Father, You will not leave Your people and the earth in injustice and unrighteousness. You have brought forth the Branch of David, the Messiah, Jesus, to govern the earth. You have called Your people to be part of Your government in Christ. Forgive me, Lord, when I have placed my hope and trust in the governments of men, rather than the government of God. I pray for our earthly governments, but I am determined to look and speak for Your government. Teach me so that I may be a true witness of it in the earth. Fill me with Your Spirit so that I can stand uprightly for the justice of Your Word. Let Your government rule on earth as it rules in heaven, that all may be reconciled together into one in Your Son. I ask this in Jesus' name. AMEN."

Judges

"But I am the LORD your God, who divided the sea whose waves roared - the LORD of hosts is His name. And I have put My words in your mouth; I have covered you with the shadow of My hand, that I may plant the heavens, lay the foundations of the earth, and say to Zion, 'You are My people'." (Isa. 51:15-16). These are powerful words of authority. The words of God in someone's mouth enables Him to plant the heavens, lay the foundations of the earth, and announce salvation to Zion. To whom is the LORD speaking these words? Four times in the chapter the LORD identifies His hearers. The LORD first says, "Listen to Me you who follow after righteousness, you who seek the LORD." (v. 1). Again He says, "Listen to Me My people, and give ear to Me, O My nation: For the law will proceed from Me, and I will make My justice rest as a light of the peoples." (v. 4). A third time, the LORD says, "Listen to Me, you who know righteousness, you people in whose heart is My law." (v. 7). Finally, a fourth time, God says, "...please hear this, you afflicted..." (v. 21). By His word in their mouths, He is able to plant the heavens and lay the foundations of the earth, but why say that when these things of creation have already been done? In another place in Isaiah, we read: "For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind." (Isa. 65:17). We read this same promise in the New Testament: "...looking for and hastening the coming of the day of God...Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells. Therefore, beloved, looking forward to these things, be diligent to be found by Him in peace, without spot and blameless." (2 Pet. 3:13-14). We have a direct influence on the day when these events are to occur according to Peter above. In Revelation 21, we can read: "Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea." (v. 1). The Word of the LORD in the mouth of John is prophesying this new creation. There is another example where the Word in our mouths is joined with the Words of the Spirit of God: "I, Jesus, am the Root and the Offspring of David, the Bright and Morning Star.' And the Spirit and the Bride say, 'Come!'. And let him who hears say, 'Come!' And let him who thirsts come. Whoever desires, let him take the water of life freely." (Rev. 22:16-17). Both the prophets Isaiah and Micah wrote of the law going forth from Zion and the word from Jerusalem in the latter days, and its purpose is to establish judgment (justice) and peace (Isa. 2:3-4 and Micah 4:1-3). It seems though, that while this power has been given to men to have the Word of the LORD placed in their mouths to bring about the new things of God, most of our time and attention is spent upon old things: the former things that are passed away. The verses from Isaiah 51 above are part of this week's Sabbath reading titled Shoftim, meaning "Judges". Moses had given this command to the people to follow when they entered into the Promised Land: "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 people with just judgment." (Deut. 16:18). The prophet Isaiah spoke the Word of the LORD concerning the restoring of the judges and counsellors, as at the first, or the beginning. This restoration of the judges creates a result according to Isaiah's prophecy: "...Afterward you shall be called the city of righteousness, the faithful city." (Isa. 1:24-26). In this process, Isaiah said, the LORD will rid Himself of His adversaries, and purge His people of their dross (sig/sug - of silver not yet refined, baser metal having been mixed with purer/move away, recant, backslide from the LORD). This Sabbath's reading titled Shoftim or "Judges", comes at a very interesting time. It comes at the start of the last month of the Jewish calendar year. This last month is called Elul, which means "month of harvest". The Words of the LORD in our mouths affects the completion of the spiritual harvest of souls for His Kingdom. The month of Elul will end at the beginning of the Feast of Trumpets, also called Rosh Hashanah, which is also the first month, Tishrei, of the new calendar year. The word Tishrei means "to begin". The purpose of the last month, Elul, is to spiritually prepare for the arrival of the new, beginning month and year. Repentance occurs in this last month of Elul in order to cleanse and purify, like the removal of dross from Isa. 1 mentioned above, for the coming of the new, according to Jewish practice. This continuing theme running through the scriptures we have looked at for this week brings to mind the Words Jesus spoke of Himself: "And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work. I am the Alpha and the Omega, the Beginning and the End, the First and the Last." (Rev. 22:12-13, also Rev. 1:8, 11, 17). The use of 'Alpha" and "Omega" refer to the first and last letters of the Greek alphabet. Jesus spoke Hebrew/Aramaic, and would have said instead "I am the Aleph - Tav...". Here are more meanings of the Hebrew words used in scripture that are translated as "first" and "last": first, one, once for all, join oneself together with, unify, begin, opening, sorrow, violate the honor of, defile, desecrate, perforate, pierce through, wounded, afflicted, sick with grief, son, first fruits, first born/ last, latter, uttermost, delay, tarry, wait, reward, rearguard. We can also look at the meanings of the words "Beginning" and "End" used by Jesus: beginning, origin, person or thing that commences something, the first place, the outer corner of a thing, to be the first to do anything, chief, leader, ruler, to be first in rank or power, to reign/ end, uttermost, finally, the limit at which a thing ceases to be, that by which a thing is finished, the end goal, aim or purpose. One purpose for God's Words being placed in the mouths of the judges, and also in the mouths of God's people according to the words of Isaiah above, are meant to bring old things to an end, and new things to a beginning. We can conclude with another portion from this week's Sabbath reading, which is again very appropriate for this time of the Jewish calendar year, when the last month ends, and the first month of a new year begins: "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 no longer come to you. Shake yourself (na'ar - the rustling of a lion's mane which accompanies his roar) from the dust, arise; Sit down, O Jerusalem! Loose yourself from the bonds of your neck, O captive daughter of Zion!" (Isa. 52:1-2). The words "Sit down" used here is the Hebrew word yasab, which includes the meanings "to sit as a judge, where a judge sits to give judgment, as a king sits down on a throne, as an army that sits in a place and holds possession of it, dwelling among the praises of Israel, as sitting down at the right hand, to cause a bride to sit down in a dwelling, marriage, inhabit". These Words from Isaiah are calling us to speak and move in a new thing! If you would like to know more about the role of the judge, and the Words of God placed in our mouths regarding the First, the Last, the Beginning, and the End, the old and the new, and the former and the latter, you can pray with me: "Heavenly Father, You have placed Your Words in our mouths in order to cause the old to pass away, and to hasten the creation of the new, and the return of Your Son. As I grow into the full measure of Your Son, Jesus, let me also speak Words of Aleph-Tav, First and Last, and Beginning and End. The ending of one calendar year, and the beginning of a new month and year, have greater spiritual significance than a measure of time. By Your Holy Spirit, teach me to understand, look for, and walk in the new creation, and hasten the day of Christ's return. Let me speak with the Holy Spirit and say, "Come!" for the Lord's return. I ask these things in Jesus' name. AMEN."

Transition

The Sabbath reading portion for this week is titled, Shoftim, which means "Judges". This Sabbath portion is from Deuteronomy Chapters 16-20. The earlier mention of judges is from Deut. 16: "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 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 land which the LORD your God is giving you." (v. 18-20). The judges executed justice in a partnership with the Levites (Deut. 17:8-9, 12, Deut. 19:16-19). The judgments of the judges and Levites was to be carried out, so God expected complete rectitude in the judge and in the proceedings. Later, in the Book of Judges, the LORD appointed special judges to deliver His people from the hands of their enemies, who oppressed His people. Their enemies had been able to rule over them for a time, because of the sin and idolatry of God's people, but then the time of their deliverance was ordained. Coming back to this week's Sabbath reading, according to the verses above, the justice of the judges and Levites was decided and carried out in the gate of each city. The term "gate" is the Hebrew word sa'ar, which means "gate, city, door, entrance, port". The root word means "to split open, to cleave, to open in fissures, to dismiss, to set free, to set a price, to calculate". The gate is an opening, a place of transition from one thing into another. This is also true in spiritual terms. The word gate also refers to the different doors of the temple, where the priest transitions from the outer part of the temple, into the inner part. I found from this Sabbath reading that God has spiritual points of transition, or gates: moving from the end of one thing to the beginning of something else. The people of God need to be aware of these points of transition, especially in regard to the events of today, which we will discuss later. As we also look at the haftarah portion of this week's Sabbath reading, Isaiah 51 and 52, we see another example of a spiritual point of transition. In these chapters from Isaiah, the LORD is speaking to His people, Zion, who have been experiencing terrible troubles. The LORD is revealing to them that they have come to a place of transition. He asks His people: "Who are you that you should be afraid of a man who will die...you forget the LORD your Maker...You have feared continually every day because of the fury of the oppressor when he has prepared to destroy...But I am the LORD your God...the LORD of hosts is His name. And I have put My words in your mouth; I have covered you with the shadow of My hand, that I may plant the heavens, lay the foundations of the earth, and say to Zion, "You are My people." (Isa. 51:12-16). In these verses, the LORD has revealed something very important to Zion. The reason that the LORD put His word in our mouths (His Word is Jesus), and the reason that He covered us in the shadow of His hand was so that He could establish the heavens, lay the foundation of the earth, and declare Zion as His people. That is a very deep statement of revelation that the LORD delivered to us in that verse. From there the LORD said, "Awake, awake! Stand up, O Jerusalem, you who have drunk at the hand of the LORD the cup of His fury; You have drunk the dregs of the cup of trembling, and drained it out...These two things have come to you; who will be sorry for you? - Desolation and destruction, famine and sword - By whom will I comfort you? Your sons have fainted, they lie at the head of all the streets...They are full of the fury of the LORD, the rebuke of your God." (v. 17-20). Conditions were very bad here. The fury of God took the form of destruction among the people of God, but then the point of transition is given: "...please hear this you afflicted...Thus says your LORD, the LORD your God, Who pleads the cause of His people: See, I have taken out of your hand the cup of trembling, 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." (v. 21-23). The LORD has prophetically declared a point of transition to His people. To Zion, the LORD says: "Awake, Awake! Put on your strength...Put on your beautiful garments, O Jerusalem, the holy city...Shake yourself from the dust, arise...Loose yourself from the bonds of your neck...You have sold yourselves for nothing, and you shall be redeemed without money...Your watchmen shall lift up their voices...for they shall see eye to eye when the LORD brings back Zion...The LORD has made bare His holy arm in the eyes of all the nations; And all the ends of the earth shall see the salvation of our God. Depart! Depart! Go out from there, touch no unclean thing; Go out from the midst of her, be clean, you who bear the vessels of the LORD. For the LORD will go before you, and the God of Israel will be your rear guard." (Isa. 52:1-12). What is going forth at the point of this miraculous transition? The bringing of the good news, the glad tidings of good things, the proclaiming of salvation, the proclaiming to Zion that their God reigns (v. 7). This chapter and the next chapter, Isaiah 53, tell us exactly how these good tidings were created - the Servant who will suffer and die, not for His own sins, but for the sins of us all. The spiritual point of transition for Zion that occurs is achieved by His Word of salvation in our mouths as we proclaim the good news. Notice also that, as part of this point of spiritual transition, God calls His people to "Depart", and "Go out from there", and "Touch not the unclean thing". Like the judges who sit in the gates in Deuteronomy, we are to be upright, beyond the influence of corruption. We cannot declare the spiritual point of transition while we ourselves are ruled and influenced by our sins. Like the judges and Levites who sit in the gate in Deuteronomy, those who proclaim salvation establish and execute the Word of justice. The watchmen, those who are positioned to see ahead, are commanded to prophetically rejoice (Isa. 52:8-9). The people of God, even while they are fainting in the streets, are told to rise up, awake, shake off the dust, and put on their beautiful prophetic garments. I believe that we are at such a point of transition now. This type of spiritual point of transition can also be found in the New Testament. In teaching the signs of the end times before His return, Jesus said that when we see the terrible signs of the end of the age begin to happen, "look up, lift up your heads, because your redemption draws near." (Lk. 21:28). The Son of Man is seen coming with power in clouds of great glory (v. 27). Others may be looking at the destruction and horror all around, but the believers in Christ are to be ushering in a point of transition when they begin to see the things prophesied, which we are seeing now. We are to be looking up, looking to His triumphant coming. The apostle Peter told us that our focus was not upon the old heavens and the old earth, which were to be dissolved in fire, but our whole manner was to based on something else: "Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells." (2 Peter 3:10-14). Peter wrote that not only do we who sit in the gates hasten this transition by doing this (v. 12), but looking forward in this point of transition is to inspire diligence in us, looking to be found by Christ to be without spot or wrinkle (v. 14). The dissolving of old things does not inspire this change in us, but our "looking for", or anticipation of, this awesome point of transition does call us and inspire us to this necessary spiritual change. Considering today's current events, which include fires, floods, wars, and pestilence, we can declare to the people of God a point of transition to something greater than has ever been seen before. From our position "in the gates", we must declare it like the righteous judges. Even the Hebrew calendar is declaring a spiritual point of transition. We are currently in the month of Elul, the sixth month on the Hebrew calendar, a month for repentance in preparation for the transition to the seventh month of the Hebrew calendar, Tishri, which will also begin the new calendar year of 5782. Not only will the new month of Tishri begin on the Feast of Trumpets, but this year, the Feast of Trumpets will signal the beginning of the Shemitah year of the LORD on September 6-7, 2021, for the forgiveness of all debts (see previous post for more information on the Shemitah). This whole next year will be a special Sabbath year. The people of God can recognize the spiritual point of transition, even in the midst of what will be increasing tribulation in the earth according to the scriptures. I know the days are dark. I know the times are dangerous, but this Sabbath's reading portion, Shoftim, in addition to the message found in the Hebrew calendar proclaiming an ending of an old calendar year, and a beginning of a new month, a new calendar year, a Sabbath year (Shemitah), as well as the approaching fall Feasts of the LORD, all proclaim to me a transition point of the LORD for His people. Are we proclaiming and establishing it in the gates? If you would like to understand and be a part of this spiritual point of transition, you can pray: "Heavenly Father, You sent Your Son, Jesus, to die for my sins, to cover me in His righteousness. You raised Him from the dead, so death would have no hold over me. I repent and depart from the way of sin, and return to You. You have placed the good news of salvation in my mouth, so that Jesus may triumphantly return, and so that the new heavens and the new earth may be hastened and established. Lord Jesus, fill me with the Holy Spirit, so that I can proclaim to Zion, "Your God reigns." I ask this in Jesus' name. Amen."