House

This week's sabbath reading portion from Exodus 25 and 27 is titled T'rumah, or "offering". This portion deals with the establishing of two houses of God: the tabernacle in the wilderness, and the later temple of Solomon. As we have seen before, the meaning of the word exodus, a Greek-Latin word, is "the way or road out of". Both of these houses bring great revelation to God's people, and also provide an essential ingredient regarding exodus, which we will see. The pattern of the tabernacle in the wilderness given to Moses by God, established a sacrificial provision to provide a temporary exodus from the consequences of sin. These consequences include curses and ultimately, death. I say that the tabernacle and temple sacrifices provided temporary relief from sin because the sacrifices had to be repeatedly offered. However, the tabernacle, and later the temple, carried the image of the permanent and eternal offering for sin, which was the sacrifice of Jesus, the Son of God. Why is sin such a serious threat to mankind that God would give everything, including His Son, to provide us with an exodus from its consequences? We see the beastly and deadly nature of sin in scripture when the LORD said to Cain: "If you do well, will you not be accepted (se'et - rising, raise up, exaltation, eminence, lifting up, elevation)? And if you do not do well, sin lies (rabas - couch beneath, lurk, a beast of prey lying in wait, stretch oneself out) at the door (petah/patah - opening, doorway, entry/be let loose, break forth, unstop, open the mouth, take off armor, open the gates to besiegers, to open the ground). And its desire (tesuqa - craving, devouring beast, stretch out after) is for you, but you should rule over it." (Gen. 4:7). Sin is like a wild beast lying in wait at an entrance in order to devour us, its favorite prey. Paul wrote of sin: "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord." (Rom. 6:23). Sin, and its result which is death, is the exact opposite, or opponnent of God and Christ, and the LIFE provided within Them. There is no LIFE apart from Them. Sin is truly a matter of life and death, and we all fall into its devouring power (Rom. 3:23) without the exodus, "the way or road out of" its power, provided by God. Regarding the tabernacle in the wilderness, we read in this sabbath portion, of the very beginning of its establishment: "Then the LORD spoke to Moses saying: 'Speak to the children of Israel, that they bring Me an offering (t'rumah/rum - offering, heave offering/lift up, rise, raise up, to be set on high, to be lifted up). From everyone who gives it willingly with his heart you shall take My offering (t'rumati-aleph tav) ...And let them make Me a sanctuary (miqdas/qadas - holy place, hallowed part, asylum/sanctified, purified, set apart as sacred, make oneself clean), that I may dwell among them. According to all that I show you, that is, the pattern (tabnit - likeness, form, image) of the tabernacle and the pattern of all its furnishings, just so you shall make it." (Ex. 25:1-2, 8-9). There was a pattern to everything involving the tabernacle that God told Moses to follow, beginning with the type of offering which would establish His tabernacle. The second time the freewill offering is mentioned in the above verses, it is with an attached "aleph-tav" in the written Hebrew language. We have discussed before the importance of aleph-tav, the first and last letters of the Hebrew alphabet, when it is attached to a written Hebrew word in scripture. It is the same as the Greek translation, "the Alpha and Omega", with which Jesus described Himself in several verses from the Book of Revelation (Rev. 1:8, 11, Rev. 21:6, 22:13). We also see Jesus in the heave offering of t'rumah, including the meaning "to be lifted up", when Jesus said: "Now is the judgment of this world; now the ruler of this world will be cast out. And I, if I am lifted up (hypsoo - Greek:to lift up on high) from the earth, will draw all peoples to Myself.' This He said, signifying by what death He would die." (Jn. 12:31-33). Jesus also fulfilled the voluntary, free will nature of this t'rumah heave offering for the tabernacle sanctuary in Exodus when He said: "As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father." (Jn. 10:15, 17-18). Jesus wanted to make it very clear that He was a voluntary, freewill aleph-tav t'rumah offering. Also within these verses, Jesus emphasized that He does this to please His Father in heaven, God. So as we see that the tabernacle was (prophetically) patterned and established after the Son as a freewill t'rumah heave offering, we will see in other portions from this week's sabbath reading that the subsequent House of God, the temple of Solomon, revealed what would be fulfilled by Jesus as He spoke in these same verses from John 10 above about the command of His Father. I found as I read this week's sabbath portion that the temple of Solomon was first established in the pattern of the relationship between a father and son, and also the Father and Son as an exodus for God's people. The temple of Solomon had its beginning with Solomon's father, King David. David purchased the threshing floor of Ornan as a result of a command given to him by an angel wielding a sword of destruction over Israel. This command was given to David for the purpose of making sacrifices to God in order to stop a judgment plague that had broken out in Israel (1 Chron. 21:14-19). We need to stop a moment here to look at the meaning of the phrase "the threshing floor of Ornan" since it became the site of the temple that would be built. "Threshing floor" is the Hebrew word goren, which means: place where grain is threshed, cornfloor, to be made even or smooth, to be trodden down, to crush people. A verse in Isa. 21:10 is given as an example in the Concordance of this meaning and says: "Oh, my threshing, and the grain/corn (ben/bana - son/to build or establish a house) of my floor!". The Hebrew letters which make up the word for threshing floor, or goren, can also have the individual meaning: "The offspring/Heir to the throne of the Highest is lifted up". The threshing floor had belonged to a man named Ornan, which means "light was perpetuated" plus "the strength of a fir tree (cypress)". Ornan and his sons were threshing the grain there when David approached him to buy the threshing floor. The root words of the name Ornan, arnan/ranan, have the meanings: very lofty tree that when its top is shaken by the wind, produces a tremendous sound/sing, shout aloud for joy, ringing cry in exultation, joy, or praise. Again we have a verse from the prophet Isaiah that reflects the meanings that we find in the name Ornan: "For you shall go out (yasa - depart, proceed, exit, go forth, to be brought out) with joy, and be led out with peace; The mountains and the hills shall break forth into singing before you, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the cypress tree, and instead of the briar shall come up the myrtle tree; And it shall be to the LORD for a name, for an everlasting sign that shall not be cut off." (Isa. 55:12-13). Not only do we see the meaning of Ornan in these verses from Isaiah, but we see a type of exodus for God's people as they are "go out" and are "led out". Archeological findings have located this threshing floor of Ornan to be near the summit of Mt. Moriah, a short distance from the rock of the summit, and is said to be the place where Abraham, the father, was willing to offer his son, Isaac, to God (Gen. 22:1-18). At the foot of Mt. Moriah was The City of David, or Old Jerusalem. So on this mountain of sacrifice, mercy and "resurrection" was the threshing floor that David purchased from Ornan. Although David wanted to go to the tabernacle, which was then located in Gibeon, in order to inquire of God first, he was afraid to go because of the angel and the sword it held, which was stopped at the threshing floor. So David sacrificed at the threshing floor, and then said: "This is the house of the LORD God, and this is the altar of burnt offering for Israel." (1 Chron. 21:26-30, and 1 Chron. 22:1). From that point on, David began to assemble the stones, and abundant preparations necessary to build the house of the LORD before his death: a House that was to be "exceedingly magnificent, famous and glorious throughout all countries." (1 Chron. 22:5). David then gave his son, Solomon (salom/salam - peace, safety, health, favor/recompense, restore, to be finished, to make an end of, to be whole, completed), the charge to build this house: "Then he called for his son, Solomon, and charged (sava - command, appoint, ordain regarding a divine act) him to build a house for the LORD God of Israel." (1 Chron. 22:5-6). Solomon, the son of the king, received a command from his father to complete a work, as Jesus, the Son of the King who is God, received the command of His Father, as Jesus said: "This command I have received from My Father." (see Jn. 10: 15, 17-18, above). The prophecy given to David concerning Solomon before Solomon was born was: "Behold a son shall be born to you, who shall be a man of rest...His name shall be Solomon, for I will give peace and quietness to Israel in his days. He shall build a house for My name, and he shall be My son, and I will be his Father; and I will establish the throne of his kingdom over Israel forever." (1 Chron. 22:9-10). Again in connection with the building of this House of the LORD, we see the father-son relationship between David and Solomon, and the Father-son/Son relationship between God and Solomon, and between the Father God and the Son of David, who is the eternal King, the Messiah, who would sit on the throne of Israel forever. From another portion of this week's sabbath reading, King Hiram of Tyre, who sent cypress and cedar wood to Solomon for the building of the temple, did so when he "heard that they had anointed him (Solomon) king in place of his father (David), for Hiram had always loved David." (1 Kings 5:1). For the establishing and building of this temple, the son is loved because of the love felt for the father. Jesus also spoke of this same kind of knowledge and love towards the Father in heaven, as well as for His Son: "Jesus said to them, 'You know neither Me nor My Father. If you had known Me, you would have known My Father also....If God were your Father, you would love Me, for I proceeded forth and came from God; neither have I come of Myself, but He sent Me." (Jn. 8:19, 42). John also wrote: "Whoever believes that Jesus is the Christ is born of God, and everyone who loves Him (God) who begot also loves Him (Jesus) who is begotten of Him." (1 Jn. 5:1). In the same manner, Jesus also said: "He who hates Me hates My Father also." (Jn. 15:23). In another portion from this week's sabbath reading, as Solomon completed the building of the temple after seven years, and brought the ark of the covenant up to be placed in the sanctuary, he prayed to the LORD while now occupying the same position of his deceased father, David, as king. In his prayer, Solomon also relied upon promises made to his father, David by the LORD (see 1 Kings 8:1, 15-26). He referred to his father, David several times in his prayer. This father/son-Father/Son House built for the name of the LORD was not of the same pattern as the tabernacle in the wilderness that was given to Moses. This House followed a different pattern, perhaps because the revelation that established this House was of a different or enhanced nature. The building materials and dimensions were different, and some of the furnishings were different as well, but Solomon followed the plans that had been designed by his father, David. The scope of the purpose of this House was also somewhat different than the tabernacle, even expanded, according to the prayer of Solomon. The LORD agreed that He would hear the prayers of His people toward this father/son House and forgive (1 Ki. 8:29-30). When the nation wpuld be suffering from the judgments of God because of their sin, the people could pray, repent and turn back to the LORD in this House, and be forgiven (v. 33-40). When a foreigner "has come from a far country for Your name's sake...and prays toward this temple, hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You that all peoples of the earth may know Your name and fear You, as do Your people Israel, and that they may know that this temple which I have built is called by Your name." (v. 41-43). Solomon prayed: "For whatever sickness, enemy, or plague there is; whatever prayer, whatever supplication is made by anyone, or by all Your people Israel, when each one knows the plague of his own heart, and spreads out his hands toward this temple: then hear in heaven Your dwelling place, and forgive, and act, and give to everyone according to all his ways, whose heart You know (for You alone know the hearts of all the sons of men)...". (v. 37-39). This father/son-Father/Son House, and the prayers of the son, Solomon in his father's place, brought new revelation to the previous pattern of the tabernacle of God, and the House became "a house of prayer for all nations", guiding future prophecy, and vehemently defended by the Son of God, Jesus (see Isa. 56:6-7/Mt. 21:12-13, Mk. 11:15-18, Lk. 19:45-48, Jn. 2:13-16). This Father/Son House was about more than a "religious" relationship with God, and represented the pattern of refuge and hope for the whole world, a picture of the exodus from sin that the Father provided through His Son, Jesus. Jesus spoke about the Father-Son House to His disciples: "Let not your heart be troubled: you believe in God, believe also in Me. In My Father's house are many mansions. If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also." (Jn. 14:1-3). Not only did Jesus speak about this Father-Son House, but we see a further revelation that this House is meant to hold all of us, and this House is directly connected to the return of Christ for those who belong to Him! Now it is a living House, made of living stones which are all those who have been joined to the Father and the Son. If you would like to know more about this House of the name of the LORD, you can join me in my prayer: "Our Father, I thank You for the gift You gave to Israel, and all nations, which is Your House, built from the revelation and pattern of Father and Son, who are joined inseparably together. It is a House of prayer, repentance, forgiveness and return to the LORD for everyone. It began with a t'rumah offering, a freewill offering lifted up, and stands today based upon that same offering - the sacrifice of Your Son, Jesus. You have built a spiritual house made of living stones, the people called by your name. Help me to learn more about Your House through the teaching of Your Holy Spirit as I open Your Word. I give You thanks, Father, and I give thanks for Your Son, and ask these things in His name, Jesus. AMEN."

InterimDays

This Sabbath falls within the seven days of the Feast of Tabernacles, also called the Feast of Ingathering. Because of this, this Sabbath reading is titled Chol Ha-Mo'ed Sukkot, or the "Intermediate days of Tabernacles". Within these intermediate days during Tabernacles, we have the opportunity to consider the great meaning of this feast. There are several scripture readings that are assigned to the seven days of the Feast including Ex. 23, Ex. 33-34, Ecclesiastes Chapters 1 and 12, and 1 Kings 8. For additional thoughts on the Feast of Tabernacles, I re-posted a previous blog entry on the right side of this page titled "Culmination", if you would also like to read it. As I was reading the assigned Sabbath selections for this feast, I found it interesting to see how an understanding or vision of the Feast of Tabernacles was gradually revealed in the scriptures. Even as the understanding of Tabernacles grew from a seemingly simple beginning, no one, aside from the prophets, could have imagined the tremendous depth of meaning that the LORD embedded in this feast. At the start, the feast was given by the LORD through Moses as an occasion to celebrate the harvest, particularly the grape harvest: "...the Feast of Ingathering (asip - "harvest; gather, assemble, collect, to be taken away") at the end of the year, when you have gathered in the fruit of your labors from the field." (Ex. 23:16). For Christians, the thought of harvest and ingathering has a spiritual meaning as a harvest of souls, and a gathering up of believers. The Feast of Tabernacles was a feast that required the bringing of offerings to the LORD, and rejoicing in the provision He has given in the fields. Continuing in the Sabbath reading portion, we see another aspect of the Feast of Tabernacles revealed as Solomon brought the ark of the covenant up to be placed in the new temple which he had built. He also dedicated the new temple with massive amounts of sacrifices. This was done "at the feast in the month of Ethanim (meaning perpetual, flowing, enduring), which is the seventh month (1 Kings 8:2). Solomon offered thanks to the LORD that he had been given the task as the son of David to complete this new house of the LORD (v. 18-19). After the priests placed the ark of the covenant in the Most Holy Place in the new temple, "...the cloud filled the house of the LORD, so that the priests could not continue ministering because of the cloud; for the glory of the LORD filled the house of the LORD." (v. 10-11). Solomon spoke of this overwhelming event by saying to the LORD, "I have surely built You an exalted house, and a place for You to dwell in forever."(1 Kings 8:13, see also 2 Sam. 7:12-14, Ps. 132:14). The celebration went on for seven days, and then an additional seven days more when "..the people...went to their tents joyful and glad of heart for all the good that the LORD had done for His servant, David, and for Israel His people." (1 Kings 8:65-66). From the details given here, I believe that the temple of Solomon was dedicated on the Feast of Tabernacles. This joyous feast takes place in the seventh month, and lasts for seven days. As God's glory filled the temple, perhaps Solomon thought that the completion of this great temple fulfilled the Feast of Tabernacles. Solomon must have considered the temple that he built for the presence and worship of the LORD to be the high point of his reign as king of Israel. The temple was magnificent and opulent by all of the accounts in scripture, with an interior covered with gold, and built with the finest and most beautiful materials that could be found. Only the most expert craftsmen were allowed to work on the building and furnishings of this temple. Some since that time have included Solomon's temple on the list of the wonders of the ancient world. From his words, it seems that Solomon felt that this temple would stand forever. All of Israel probably assumed the same thing. It is one of the reasons why they thought that the LORD would never allow Jerusalem to be captured by an enemy - because His House was there. However, this temple would not stand forever. A few hundred years later, a mighty army came into Jerusalem and looted the beautiful and sacred furnishings of this great temple, and destroyed it. The prophets had warned that this would happen as the people of God turned away from Him, worshipped other gods, and became filled with iniquity. However, the Feast of Tabernacles was never just about a harvest of crops, or about the building of a great edifice. In another portion from this Sabbath's readings, we hear again from Solomon in the Book of Ecclesiastes. He draws this conclusion regarding all of man's natural toils and efforts: "I have seen all the works that are done under the sun; and indeed all is vanity, and grasping for the wind. What is crooked cannot be made straight, and what is lacking cannot be numbered." (Eccl. 1:14-15). The Feast of Tabernacles is not found in the work of men's hands. Who could have imagined from its first mention that the Feast of Tabernacles would be fulfilled, not by a harvest of crops, or a great building, but by the atonement accomplished by another Son of David, Jesus, who would build a greater and more perfect tabernacle not made with hands, not of this creation? (Heb. 9:11). Who could imagine that the tabernacle of God would be in us? We would become His living temple. His Spirit, His glory and His presence dwells within us. God has placed these treasures in earthen vessels, rather than in a building (1 Cor. 3:16, Jn. 17:21-22, 2 Cor. 4:7). Who could have anticipated that the glory of Christ could dwell in men? In another of this Sabbath's readings, Moses asked to see God's glory, and the LORD had to hide Moses in the cleft of a rock, and cover him with His hand, allowing Moses to see only His back parts as the LORD passed by him (Ex. 33:18-23). The glory given to us is not glory that passes by or fades, but it is a glory that remains (2 Cor. 3:10-13). Moses knew the passing glory of the commandments of God engraved upon tablets of stone, encased in a wooden ark, and placed within a tabernacle of animal skins. Did he ever imagine the living Word of God, Jesus, written upon living hearts, placed within a living tabernacle, sealed by the Spirit of God in the promise of everlasting life? Jesus asked the Father that we be given the same glory as He had from the beginning, and this is the eternal glory that we contain as the tabernacles of God. The Feast of Tabernacles reflects a dwelling with and in God, and He with and in us. The separation or veil between God and man caused by our sin has been removed through Christ (Heb. 10:10, 19-22). The revelation of the Feast of Tabernacles doesn't end there. It is also promised that the Lord will bring a city, New Jerusalem, down from heaven arrayed as a bride adorned for her husband (Rev. 21:2). We are the Bride of Christ (Rev. 19:7-9, Eph. 5:25-27). The original tabernacle built in the desert to house the presence of God is described as a kind of Chuppah, or bridal canopy like those used in a Jewish wedding. This is the inseparable union created by the tabernacle. God will dwell among men, and tabernacle with them, as He has always planned (Rev. 21:3-5). Who could have imagined the greatness hidden in the Feast of Tabernacles: "But as it is written, 'Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him." (1 Cor. 2:9). If you would like to become part of the living tabernacle of God, you can pray: "Lord Jesus, You have made me a living temple, filled with Your Holy Spirit, Your glory, and Your presence. During these days of the Feast of Tabernacles and beyond, show me how to be the Temple of God, not built by human hands, but by Your atoning blood, and the presence of Your Holy Spirit. Open the eyes of my understanding, and lead me to walk in this unity with You. You died for my sins and rose from the dead to bring me near to You and the Father, to make us one. Forgive me Lord, and cleanse me from all that separates me from You. I ask these things in Your name. AMEN."