Household

      This week's Sabbath reading portion is titled Lech - L'cha, which means, "Go! Leave!" This reading portion covers several chapters in the Book of Genesis, from Ch. 12 through Ch. 17. These chapters begin the account of Abram/Abraham's journey into the land of Canaan as he was commanded to do by the LORD. The reading begins: "Now the LORD had said to Abram: 'Get out of your country, from your family and from your father's house, to a land that I will show you. I will make you a great nation; I will bless you and make your name great; and you shall be a blessing. I will bless those who bless you, and I will curse him who curses you; and in you all the families (mispaha - familes, kindred, a circle of relatives, tribe, a genus, a kind) of the earth shall be blessed..' So Abram departed as the LORD had spoken to him, and Lot (his nephew) went with him..." (Gen. 12:1-4).

     The phrase "Get out" as spoken by the LORD to Abram is the Hebrew word yalak, yalak (written twice). This places particular emphasis on the meaning, making it "Get out!" The word yalak/halak means, "to go, walk, depart, move, go away, to die/to live or manner of life, to lead, to bring/walk away, to go through or over a place." The LORD wasn't throwing Abram out of his home and away from his family in Haran as a punishment, but, the meaning implies that he is to get out for his own sake or benefit. As we can see in the above verses, the LORD has attached to the command to "Get out!", incredible and miraculous blessings that will come upon Abram, blessings that would never have ordinarily come into the life of a herdsman. The place in Mesopotamia from which Abram was leaving was Haran, which has the root meaning: "kindle, burn, angry, scorched, dried of thirst, to roast, of men destroyed by heat." From the Arabic language, Haran/harar has this very interesting meaning: "born of a noble race, free born, the brightness and purity of a man obscured by no stain." If we combine the two ideas, we may be able to say that the same fiery brightness that shines from an unstained purity in one man, is the same fiery brightness that destroys another (stained) man in scorching heat.

     The chapters covered by this week's Sabbath reading portion deal with Abram's journey in the LORD into the land to which God told him to go and the covenant that the LORD made with Abram/Abraham. God both spoke to and appeared to Abraham on several occasions in order to direct him. It is also here in these chapters that we first see Abram, or anyone, called a Hebrew ('ibri/'eber/'abar - "one from beyond", from beyond the Euphrates or Jordan Rivers/great grandson of Shem, "the region beyond", region on the other side, "across or beyond"/pass over or through, cross over, overflow, emigrate). (Gen. 14:13). The Hebrew letters used to compose the word "Hebrew" are 'ayin, beth, reysh, yod. These letters' individual meanings could be joined together to say: "See and understand the appearance of the fountain, house, family or body within the Highest's completed work." These are amazing works that the LORD was establishing in and through Abram the Hebrew that started with His command to "Go!".

     We have discussed in earlier blog entries the awesome foundation that the LORD established through Abraham when studying this Lech L'cha Sabbath reading portion in previous years. However, for this entry, I would like to look at events in Genesis 16 and 17.

     In Genesis 16, we see an account of Abram's first-born son when Abram was eighty-six years old. His wife Sarai/Sarah had borne Abram no children, and she told Abram to embrace her Egyptian maid, (*aleph-tav/Alpha and Omega) Hagar. After Hagar conceived, Sarai/Sarah "dealt harshly ('ana - afflict, force, troubled, weakened, browbeaten, oppress, put down, be depressed, be humiliated, hurt) with her." (v. 6). Hagar fled from Sarai, and the Angel of the LORD found (masa' - find, attain, acquire, meet, encounter, come upon, light upon) her by a fountain ('ayin - eyes, sight, fountain, of mental and spiritual faculties) in the wilderness. The Angel of the LORD told Hagar that she must return to her mistress, Sarai, and then said: "I will multiply your (*aleph-tav/Alpha and Omega) seed/descendants exceedingly, so that they shall not be counted for multitude. And the Angel said/sang to Hagar about the name of her son to be born, and told her his name would be Ishmael (yisma'el - God will hear, whom God hears). (v. 7-12). Hagar called the name of the LORD who spoke to her, "You-Are-the- God-Who-Sees; for she said, 'Have I also here seen (ra'a - see, behold, appear, perceive, regard, seer, foresee, have vision, look upon, gaze at, discern) Him who sees me?" In this statement, Hagar didn't say that she saw an angel, but that she saw the LORD (yod-hey-vaw-hey: "Behold the hand, behold the nail"). (v. 13-14). "So Hagar bore Abram a son; and Abram named his son, whom Hagar bore, (*aleph-tav/Alpha and Omega) Ishmael. (v. 15). 

     The LORD had previously established a solemn covenant with Abraham, saying: "To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates..." (Gen. 15:17-21, excerpt). The LORD repeated that promise to Abram/Abraham, as He promised to make Abraham, then childless, a father of many nations.

     There came a point when a natural and spiritual family or household was to be established through Abraham. This household of Abraham was to be established through God's (*aleph-tav/Alpha and Omega) covenant of circumcision. Every male in Abraham's household, from eight days old, was to be circumcised. However, this circumcision was not only to apply to the natural descendants of Abraham's flesh: "...every male child in your generations, he who is born in your house or bought with (your) money from any foreigner who is not your descendant..." (Gen. 17:9-14). The circumcision of the flesh is called here a "sign/token" of the covenant. (v. 11). The word translated as "sign" here is the Hebrew word 'ot, spelled with the Hebrew letters aleph-vaw-tav. which when joined together can mean "the Lord Adonai nailed to the cross, or joined to the covenant. The word 'ot means "miraculous signs, miracles, distinguishing mark, to consent, agree, assent." We can see that the covenant established was to anyone and everyone who lived within Abraham's household, not limited to those who were born of his flesh.

     What kind of household is this? According to the sign (see above meaning) of this household, it is a household of miracles. It is a household of faith, indicated by the consent and agreement necessary by the meaning of the "sign". Finally, it is a household of life, because those who do not receive the "sign" of this household are cut off. This covenant of the sign of circumcision is not limited to an outward or physical sign, but, more importantly, it is an inward or spiritual circumcision. From another reading portion of this Lech - L'cha, or "Go!/Leave!" Sabbath, the prophet Jeremiah wrote of the LORD asking Israel to return to Him and saying: "Break up your fallow ground, and do not sow among thorns (see Mt. 13:3-9). Circumcise yourselves to the LORD, and take away the foreskins of your hearts, you men of Judah and inhabitants of Jerusalem, lest My fury come forth like fire, and burn so that no one can quench it, because of your evil doings." (Jer. 4:3-4). The apostle Paul, who in the flesh was a Jew from the tribe of Benjamin, as well as a Pharisee, wrote of the same truth: "...For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God. (see Rom. 2:25-29).

     Jesus also remarked that being of the household of Abraham requires more than being his genetic descendant. It requires a submission of the heart and understanding to God, the Father. (see Jn. 8:37-39). Circumcision was a prophetic sign as well as a natural sign that pointed us to greater things than the sign itself according to the Hebrew meaning of "sign".

     Abraham's household members, joined in identity by the sign of circumcision, was made up of not only his natural descendants, but even foreigners that he had bought. The prophet Isaiah brings this same revelation regarding the Servant of God, the Messiah/Christ as we read in the household of Abraham: "I, the LORD, have called You in righteousness; and will hold Your hand; I will keep You and give You as a covenant to the people, as a light to the Gentiles....to raise up (*aleph-tav/Alpha and Omega) the tribes of Jacob, and to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, that You should be My salvation to the ends of the earth." (Isa. 42:6/Isa. 49:6). The Servant/Messiah/Christ is for the salvation and restoration of Israel first, and then also to the Gentiles and the whole earth. (see also Rom. 1:16-17).

     It was then that the LORD prophesied and promised to Abraham that his wife (*aleph-tav/Alpha and Omega) Sarah would give him a son, who was to be named Isaac. It is with (*aleph-tav/Alpha and Omega) not yet born Isaac that the LORD will establish (*aleph-tav/Alpha and Omega) His covenant, although the LORD promises to bless Ishmael. (Gen. 17:15-22). The very day that Abraham was circumcised, he also circumcised his son, (*aleph-tav/Alpha and Omega) Ishmael, and all the men of his house (bayit - house, dwelling, temple, household, family, descendants as an organized body). (v. 23-27).

     We can see the identity of the Messiah/Christ upon this natural and spiritual household of Abraham in the repeated presence of the *aleph-tav in the written Hebrew above (see *note below). Jesus also confirmed His personal presence and relationship with Abraham as the eternal Messiah/Christ, and Abraham with Him, that superseded time even though they were forty-two generations apart within flesh and time. (see Jn. 8:56-59, Mt. 1:17).

     The LORD would repeat His covenant promise of the land to Abraham's second son, Isaac, and later, to his son, Jacob. However, the prophecy of Isaac's miraculous birth to a childless and aged Sarah, points to more than the son who will inherit the land. Abraham, before he died, would have several "natural" children, but only Isaac was the son of (prophetic) promise. It was only Isaac out of all of the sons of Abraham who was to carry the seed of the yet-to-be-born Messiah/Christ. (see Mt. 1:1-2, Lk. 3:30-34, Gal. 4:27-29).

     As the LORD Himself established this remarkable and miraculous household of Abraham as a sign, His plan of salvation continued on its set and unchangeable course.

     If you would like to learn more about this remarkable household of miracles, faith and life established not by the will of man, but by the will of God (see Jn. 1:12-13), you can pray with me: "Heavenly Father, who is a God like You, establishing the end from the beginning?! Before I knew and loved You, You called me to be accepted and adopted into Your household of salvation, not because of who I was or wasn't in the flesh, but because of Your purpose for me in the Spirit and by faith in Your Son of Promise, Jesus. Let the sign of Your covenant of circumcision be within my heart and my most inward parts as it calls out to others to come and join Your eternal household. Bless the father of our faith, Abraham, and bless His household, both Jew and Gentile. I ask this in the name of my Savior and Lord, Jesus Messiah/Christ. 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. 

Covenant

      This week's Sabbath reading portion is titled Va-yeira, which means "And He appeared", found in the beginning of Gen. 18: "Then the LORD appeared (ra'a - behold, to appear, present oneself, to be seen, look at, perceive, consider, have vision, look intently at, to cause to see, to cause to gaze at, look at each other, to face) to him (Abraham) by the terebinth trees of Mamre, as he was sitting in the tent door in the heat of the day." (v. 1). In the Hebrew meaning of ra'a "appeared", not only does the LORD appear in order to be seen, but He causes Abraham to be able to see Him and perceive Him. We contrast this with the appearance of the angels of the LORD in Sodom. The corrupt, debauched and abusive men of Sodom could not perceive the men who appeared in their city as angels (Gen. 19:4-5), while Lot, Abraham's nephew perceived immediately that these men were different as soon as he saw them, and he sought to protect them. Lot greeted the men/angels in the same manner as Abraham had greeted them earlier (Gen. 18:2-8). Lot, as Abraham did, also rose to his feet from sitting in the gate of the city to go meet them. He bowed to the ground before them, and offered them the items needed to wash their feet (Gen. 19:1-2). Lot also made them a feast as Abraham did (Gen. 19:3). Abraham was willing to sacrifice his child, his son, whom the LORD gave back to him (Gen. 22:2-14), and Lot was willing to sacrifice his daughters (Gen. 19:8), whom the angels spared in the escape from Sodom before its destruction (Gen. 19:12-13). The population of Sodom, with the exception of Lot were spiritually blinded and could not ra'a see and perceive, so the angels also physically blinded them to prevent them from carrying out their evil ideas (Gen. 19:9-11). It is also interesting that Lot's sons-in-law could not ra'a see and perceive the warning that they were given: "So Lot went out and spoke to his sons-in-law, who had married his daughters, and said, 'Get up, get out of this place; for the LORD will destroy this city!' But to his sons-in-law he seemed to be joking." (Gen. 19:14). 

     Paul wrote of the kind of ra'a vision we must have: "...while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal." (2 Cor. 4:18). How and what are we "seeing"? What are we looking at as being so important to us? It could make the difference between our deliverance and destruction. Sometimes it seems that much of our lives is focused on the things that are passing away rather than the things that endure forever. The very substance of our faith is not in things seen but in things yet to be seen. (Heb. 11:1).

     One reading portion from this Sabbath warned God's people about putting their confidence in the things that can be seen with natural vision rather than seeing with ra'a vision the eternal things of God. The prophet Jeremiah received the (*aleph-tav/Alpha and Omega) word of the LORD and, standing in the gate of the LORD's house, warned all who went in and out of that gate that they were facing destruction. God's people had placed their confidence, not in a repentant and restored relationship with God, but in a building - the temple of God in Jerusalem. Jeremiah must be wrong, they said. Surely God would not allow an enemy to enter Jerusalem, the place of the House where He has put His name! Jeremiah told them: "Amend your ways and your doings, and I will cause you to dwell in this place. Do not trust in these lying words, saying, 'The temple of the LORD, the temple of the LORD, the temple of the LORD are these." (Jer. 7:1-4). God's people did not obey the voice of God and were committing spiritual abominations and injustices and then saying that the temple of the LORD delivered them to do these things. (v. 8-10, 23-24, 30). God's people found out through great difficulty that Jeremiah's warning had been the true Word of the LORD, and the LORD was willing to allow Jerusalem and His temple to be overrun by a conquering enemy in order to deal with the evil hearts and minds of His own people, called by His name. Do we also define our covenant with God by, and put our confidence in, temporary things which can be destroyed in a moment?

     How we "see" also affects our covenant with God, or lack of one, as we will read.

     The LORD made a covenant with Abraham that would change history and create a new people belonging to Him. The LORD said to Abram/Abraham: "And I will establish (*aleph-tav/Alpha and Omega) My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you. Also I give to you and your descendants after you the land in which you are a stranger, all the land of Canaan, as an everlasting possession; and I will be their God." (Gen. 17:7-8). The Hebrew word for "covenant" is berit/bara/bara, meaning "covenant, alliance [of friendship, of marriage], pledge, agreement, a compact in the sense of cutting/cause to eat, to select/create, form, shape out, choose, create new conditions and circumstances, create transformation, create birth, create something new, create miracles." Look at the amazing things included in the meaning of "covenant"! A new creation is formed that did not exist before the covenant. Paul wrote of this new creation found in our covenant with God in Christ: "Therefore, from now on, we regard no one according to the flesh...Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new." (2 Cor. 5:16-17). The Book of Revelation says: "Then He (Jesus) who sat on the throne said, 'Behold (idou/eido - see/to see, to perceive, to understand, to notice, to discern, to discover, to turn eyes, mind, or attention to anything, to examine, to experience any state or condition), I make all things new.' And He said to me, 'Write, for these words are true and faithful. And He said to me, 'It is done! I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts." (Rev. 21:5-6). Do we truly ra'a see and perceive this or do we look upon things after the flesh or natural appearances? Are we continuing to be part of the old and perishing, or the new and eternal creation in Christ?

     Covenant, as we see above, includes the creation of miracles and births as part of its meaning in Hebrew. The LORD wanted Abraham to believe in something not yet visible and totally impossible by the natural appearances. He wanted Abraham to believe God for a son, although Abraham was very old, and his wife was barren (Gen. 18:10-14). However, God created a miracle, a birth as promised, and Isaac was born to Abraham and Sarah (Gen. 21:1-3).

     In another reading portion from this "And He appeared" Sabbath is from 1 Samuel 1. Hannah (hanna/hanan/hana in Hebrew), whose name means "grace, favored, mercy, entreaty, prayer/gracious, supplication, besought, to seek favor, implore favor/encamp, rest in tent/tabernacle, abide in tents/tabernacles) was childless because "the LORD had closed her womb." (1 Sam. 1:6-7). Year by year, (*aleph-tav/Alpha and Omega) Hannah went up to the house of the LORD in Shiloh with her husband and his second wife to make offerings. Eli the priest was sitting on the seat by the doorpost of the tabernacle of the LORD and saw Hannah praying. She was so involved in her supplication to the LORD for a son that Eli feared that she was drunk (v. 12-14). Hannah answered that she was not drunk "but have poured out my (*aleph-tav/Alpha and Omega) soul before the LORD." (v. 15). Eli answered Hannah saying: "Go in peace, and the God of Israel grant your (*aleph-tav/Alpha and Omega) petition which you have asked of Him." (v. 17). Hannah's face was no longer sad after hearing this. The LORD later remembered (zakar - remember, the origin is the idea of piercing, penetrating, infixing) (*aleph-tav/Alpha and Omega) Hannah and: "So it came to pass in the process of time that Hannah conceived and bore a son, and called his (*aleph-tav/Alpha and Omega) name Samuel, saying, 'Because I have asked for him from the LORD." (v. 19-20). Samuel became prophet and judge of Israel and would anoint David to become king after Saul. This began the royal line of the Messiah/Christ Jesus. A new circumstance, the royal title of the Messiah/Christ, was created with the birth of this miracle child.

The creative miracles can also be found in a covenant relationship with a servant of God. In another reading portion from this Sabbath, the prophet Elisha manifested the creative miracles of a covenant relationship with those connected to him. These miracles included the multiplication of costly oil for a widow of one of the sons of the prophets, and her sons, who were in deep debt. As we also saw above, there is mention of a door or doorway. Elisha told the poor widow: “And when you have come in, you shall shut the door behind you and your sons; then pour it (the continual flow of oil) into all those vessels, and set aside the full ones. So she went from him and shut the door behind her and her sons, who brought the vessels to her; and she poured it (the oil) out…” (2 Kings 4:1-5). The oil continued to flow until all the containers were full.

To me, the various mentions of doors, doorways and gates above represent the anointing and presence of Christ, who said, “I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture (nome - pasturage, fodder, food, feeding, the needful supplies for the true life, growth, increase).” (Jn. 10:9), as well as a spiritual opening between heaven and earth for us to enter. (see Rev. 4:1-2). Other creative miracles found in this chapter occurring from out of a covenant relationship with Elisha, the prophet of God include a miracle birth, and the miraculous transformation of the dead returned to life. When Elisha went into the chamber with the dead child, he "shut the door behind the two of them." The child became alive and was returned to his mother. (2 Kings 4:32-37).

From our Sabbath reading portion also comes an interesting covenant formed between a king and the servant of God, Abraham. Part of God's expressed covenant with Abram/Abraham included the promise "I will bless those who bless you, and I will curse him who curses you..." (Gen. 12:3). So a fruit of this covenant is that its blessings can be received by those who bless Abraham. In this Sabbath portion, Abraham had two recorded encounters with Abimelech (meaning "My father is king/great king/king of kings"), King of Gerar ("a lodging place", the place of the kings of the Philistines, from the root word garar meaning to drag away roughly). Gerar was in south-central Canaan. From their first encounter in Gen. 20, we find out that Abimelech is a king who hears from God (in a dream) and obeys His voice. In order to correct an inadvertent wrong that he had done to God and Abraham by taking (*aleph-tav/Alpha and Omega) Sarah into his household, the king tells Abraham to dwell wherever he wishes in the land ruled by Abimelech, King of the Philistines. The king also gives Abraham a thousand pieces of silver, and also sheep, oxen and servants in order to do justice. Abraham prayed to the LORD for Abimelech and his household, and God healed that household so that all in it were able to bear children. The LORD had made the whole household barren because of the inadvertent wrong or sin done by the king. (Gen. 20). Again, we see miracle births related to covenant between Abraham and God.

     Later, in another encounter with King Abimelech of the Philistines and the commander of his army named Pichol ("strong"/mouth, command, to shatter everything into pieces and to scatter into corners or blow away), Abimelech said to Abraham: "God is with you in all that you do. Now therefore, swear (saba- swear, adjure, take an oath, seven oneself by repeating an oath seven times) to me by God that you will not deal falsely with me, with my offspring (nin/nun - offspring, son, progeny/perpetual increase) or with my posterity (neked - posterity, progeny, race, kindred, tribe); but that according to the kindness that I have done you, you will do to me and to the land in which you have dwelt. And Abraham said, 'I will swear." (Gen. 21:22-24). Then Abraham rebuked (*aleph-tav/Alpha and Omega) Abimelech because servants of the king had seized (gazal - tear away, carry off, plunder, take away by force, rob, to flay, strip off skin from the flesh, wounded) water from a well that was dug by Abraham. Abimelech told Abraham that he had not been aware that such a thing had happened. Abraham then took sheep and oxen, setting aside seven ewe (female) lambs, and made a covenant between himself and King Abimelech. Those seven ewe lambs, Abraham explained, were to be a witness that it was Abraham that had dug the well, and he called the place Beersheba because of the seven-fold oath that the two had made. Abraham then planted a tamarisk tree in Beersheba and called on the name of the Everlasting God. Abraham remained in the land of the Philistines many days after that. (Gen. 21:25-34).

     What does this encounter mean and why does it matter? The Philistines would have a history of trying to take the covenant inheritance of the Israelites. They even, at one point, grabbed the ark of the covenant in battle! What is that inheritance? The inheritance is not just the natural land, but salvation. Abimelech first took (*aleph-tav/Alpha and Omega) Sarah, who had given birth to the son of promise, Isaac. Then Abimelech's servants, without his knowledge, violently seized a well of Abraham's. These wells dug by Abraham represented not just natural water, but also because of God's covenant with Abraham, the wells of the living water of salvation (see Isa. 12:2-3, Rev. 21:6). The line of Messiah/Christ would be established from Abraham, Isaac, and Jacob, and not from any other root. Salvation cannot be taken by force. This new creation, new birth, came out of the covenant (see meaning above) relationship between God and Abraham, and later, between God and David, and then between God, Jesus and us as believers. However, look at what Abimelech did - he placed the well-being of his offspring and posterity into the safekeeping of Abraham, a man who was already very old. Abraham made a sworn oath and then a blood covenant with Abimelech, witnessed by seven ewe lambs. To me, these little ewe-lambs represent the future believers in Christ, the fruit of salvation, and the Holy Spirit within those believers (for detail see Rev. 1:4-5, 11-12, 16, 20). Then Abraham planted a tamarisk tree, which not only represents a single tree, but a grove of trees, or multiplication. When I read in Revelation that the heirs of salvation have come out of every nation (race), kindred, tribe and tongue (Rev. 5:9, 7:9-10), I cannot help but think of Abimelech's posterity (see above meaning) being included in that description. The Philistines' origin has recently been traced by DNA analysis of graves from 1200 B.C. to Crete and the northern and western nations surrounding the Mediterranean Sea. They are part of the group called "the Gentiles". It was the timing of God that salvation must first come to Israel and the Jewish people, and then to the Gentiles (see Rom. 1:16-17). Jesus confirmed this as a Canaanite (Gentile) woman sought Him out for a miracle. He reminded her that He was not sent except to the lost sheep of the house of Israel, but then she did get her miracle because of her faith (see Mt. 15:21-18). Perhaps these Philistine Gentiles tried to take or seize this covenant promise prematurely and incorrectly, out of the ordained spiritual timing and order of God. However, Abraham's sworn oath and blood covenant made with King Abimelech of the Philistines will stand forever and produce a grove of trees bearing much fruit. It is also a reminder to the people of faith, both Jewish and Gentile, that the wells of salvation were dug, guarded and repaired for all of us by Abraham and his descendants.

     If you would like to learn more about the everlasting nature of covenant, you can join me in my prayer: "Heavenly Father of covenant and everlasting promises, Your promises live forever. By Your covenant, You create new things, new conditions and circumstances, transformation from one thing to another, births and miracles. The greatest covenant of all is the covenant that You created through the body and blood of Your Son, Jesus, our salvation. Your covenant does not pass away but is remembered and fulfilled throughout all time. You established a world-changing covenant with Your servant and friend, Abraham. Nothing is impossible with You, LORD, and You are still bringing souls into Your covenant of salvation. You have preserved the wells of salvation for them. You have no partiality but have established Your eternal kingdom from every nation, kindred, tribe and tongue that includes all who will accept the gracious provision of salvation. For Your faithfulness, I praise Your holy name, and the name of the Son, Jesus, and the Holy Spirit. 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.

Mishpatim

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

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

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

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

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

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

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

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

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

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

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

Covenant

This sabbath's reading portion is again a double title: Acharei Mot (after the death) and K'doshim (holy ones). It covers Leviticus chapters 16 through 20. The first title, Acharei Mot, or "after the death", begins after the death of Aaron's two sons, who had offered profane fire before the LORD (Lev. 16:1). The LORD begins to give the law of His covenant regarding atonement and forgiveness of the sins of His people - sins that would mean their destruction otherwise. The law given in this sabbath reading portion reflects a Law based upon justice, decency, life, and love, including, "You shall not hate your brother in your heart...You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD." (Lev. 19:18). This verse is sometimes referred to as "the heart of the Law". It was so important that God signed it with His name and being: "I am the LORD". Jesus taught the same (Mt. 22:37-40, Mt. 5:22-24). Jesus said that along with our whole-hearted love of God, love towards our neighbor makes up all the Law and the Prophets. They are so vital that even though heaven and earth may pass away, none of the Law will pass away until all of it is fulfilled (Mt. 5:18-19). Jesus said that these very scriptures, as well as all of the scriptures in the Tanakh (Old Testament), testify directly of Him, the giver of eternal life (Jn. 5:39). Paul also wrote that the love of our neighbor is the fulfillment of the Law (Rom. 13:9-10). Whenever we view the law, we must keep in mind that it is not about acting holy, but being holy as the LORD is holy. (Lev. 19:1-2). Even the double title of this week's sabbath reading begins after a death from a self-righteous work, which is profane before the LORD, and then raises us up into the true meaning of holiness. We get from one point to the other by the blood of the atoning sacrifice (Lev. 16). Outward acts of "holiness" are worthless without the inner work of the Word and the Holy Spirit within each heart. Jesus pointed this out when He compared the religious people of His day to whitewashed tombs that look clean on the outside, but are filled with the corruption of death on the inside (Mt. 23:27-28). We invite the Holy Spirit when we read sripture to bring the truth of God's Word to do a work of change in our hearts (Ps. 119:11). We learn in the New Testament that the Word is not just the legalism of letters on a page, but it is living, and it is a Person, Jesus Christ. The LORD spoke often of His people keeping His statutes as they enter the land that He was giving them, according to the covenant promise He had made to their forefathers: "Therefore you shall keep every commandment which I command you today, that you may be strong, and go in and possess the (aleph-tav) land which you cross over (abar - march over, pass through, overtake and pass, impregnate, perish) to possess (yaras - drive out previous and possess in their place), and that you may prolong your days in the land which the LORD swore (saba - 7X oath, to seven oneself) to give your fathers, to them and their descendants, 'a land flowing with milk and honey'. For the land which you go to possess is not like the land of Egypt from which you have come, where you sowed your seed and watered it by foot as a vegetable garden; but the land which you cross over to possess is a land of hills and valleys, which drinks water from the rain of heaven, a land for which the LORD your God cares (daras - requires, demands, seeks with care, to beat a path); the eyes of the LORD your God are always on it, from the beginning of the year to the very end (aharit/ahar - last, latter times, future, remnant/afterwards, delay, tarry) of the year (sana - year, whole age, do again, transmute)." (Deut. 11:8-12, see also Deut. 4:1-2, 5:29-33, 6:17-19, 7:12-15). "The land" is mentioned often in connection with the covenant made with the forefathers and the covenant of the Law. Why was this connection of the Law to the Land so important? The word "land" in Hebrew is eres, but it not only means a nation or specific territory, but the whole earth. The Hebrew letters that make up the word "land" are aleph, reysh, and tsadhe, which, when their meanings are put together may say, "God (Adonai) the Highest inescapably pulls toward Himself a harvest of the righteous". As we can see in the verses above from Deut. 11, and the Hebrew words used in scripture, this "aleph-tav land" is not being treated as only a natural land by the LORD, but a special land, and He wants His people to understand that there are greater and wider spiritual implications involved in their keeping His Word in the aleph-tav land. [note please: aleph and tav are the first and last letters of the Hebrew alphabet, with which Jesus described Himself in Revelation, as translated into the Greek language, the Alpha and Omega, the First and the Last, the Beginning and the End.] We will see, in the following portions from this week's sabbath reading, the importance of the Word and commandments of God "in the aleph-tav land" as the prophetic and spiritual key to renewal, not just for Israel, but for THE WHOLE EARTH. We will see that the quickening or resurrection power of the Word of God, including the Law, which became flesh in Jesus (Jn. 1:14, Jn. 11:25), as well as the Spirit of God (Rom. 6:10-11, Rom. 8:11), revived a man, a nation, and will change, revive and renew THE WHOLE EARTH. First, a man was revived: "Then Shaphan the scribe showed the king (Josiah), saying, 'Hilkiah the priest has given me a book.' And Shaphan read it before the king. Now it happened that when the king heard the words of the Book of the Law, that he tore his clothes (sign of repentance and mourning). Then the king commanded...'Go, inquire of the LORD for me, for the people, and for all Judah, concerning the words of this book that has been found; for great is the wrath of the LORD that is aroused against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us." (2 Kings 22:10-12). As a result of hearing the Book of the LAW, that had been previously lost, the king of Judah gathered all the inhabitants of Judah from great to small, and he personally read to them the words of the Book of the Covenant. (2 Kings 23:1-2)."Then the king stood by a pillar (ammud/amad - pillar, upright, platform/take one's stand, endure, become servant of, be steadfast, arise, appear, come on the scene) and made a (aleph-tav) covenant before the LORD, to follow the LORD and to keep His commandments and His (vaw [nail]-aleph-tav) testimonies and His (vaw [nail] -aleph-tav) statutes, with all his heart and all his soul, to perform the (aleph-tav) words of this covenant that were written in this book. And all the people took a stand for the covenant." (v. 3). The king then commanded that all places of idolatry be destroyed, and all idolatrous, occultic activity and abominations cease, "...that he might perform the words of the law which were written in the book...Now before him there was no king like him, who turned to the LORD with all his heart, with all his soul, and with all his might, according to all the Law of Moses; nor after him did any arise like him." (v. 4 - 25). The words of the Book went right through Josiah's soul and heart when he heard them, and he brought a renewal to his nation as well. Josiah's name means "whom Jehovah heals". In another sabbath reading portion, the scripture says that in the latter days: "...out of Zion the law shall go forth, and the word of the LORD from Jerusalem." (Micah 4:2). Not only will this be in "the land" of Israel, but the Word will affect the nations: "They shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore...and no one shall make them afraid." (v. 3-4). The Word (who is Jesus) will come out of Jerusalem, and from there to THE WHOLE EARTH. If you thought "world peace" was impossible, read the promise of the LORD written in His Word! The LORD reveals the glory that He has commanded for "the land" and its inhabitants in another sabbath portion: ",,,your people shall all be righteous; they shall inherit the land forever, the branch of My planting, the work of My hands, that I may be glorified." (Isa. 60:21). All of the nations of the world will come to them bringing their wealth (v. 11). The supernatural blessing of eternal light will replace natural light (v. 19). "The land" and its people are commanded by God to "Arise, shine!" (v. 1). This supernatural shining light is the glorious light that accompanies resurrection, or "the brightness of your rising"...And they shall call you The City of the LORD, Zion of the Holy One of Israel...You shall know that I, the LORD, am your Savior, and your Redeemer, the Mighty One of Jacob...in your land...you shall call your walls Salvation (Yeshua, which is the Hebrew name of Jesus), and your gates, Praise (root word halal - includes "to shine, to flash forth light, give light").(v. 3, 14, 18). The Words of the Covenant, which Jesus is and fulfilled, bring resurrection newness and glory, peace and wealth, Salvation and Praise, to "the land", with its effects going out to THE WHOLE EARTH. This is the will and plan of God, for God so loved the world, that He gave His Son. This may start with the individual, as it did with King Josiah, but it is not meant to remain limited to the individual (see Mt. 28:19-20, Mk. 16:15-18). Unfortunately, the opposite is true also. When the Words of the Covenant are not kept in the land, the false gods fill the land, and the land becomes desolate: "Then the LORD said to me. 'Proclaim all these words in the cities of Judah and in the streets of Jerusalem, saying: 'Hear the words of this covenant and do them...." (Jer. 11:1-14). This is the covenant of the Word, and it is joined to the covenant of "aleph-tav the land". If you would like to know more about this covenant of glory, meant to fill THE WHOLE EARTH, you can join me in my prayer: "Heavenly Father, You have commanded Your people to keep the words of Your covenant. Jesus embodies and inhabits every Word, every jot and every tittle of the Your Word, and the Holy Spirit quickens it to touch, pierce, and transmute the hearts of men. Help me, Lord, to keep Your covenant in the land, and bring it to all the nations of the world, as Jesus said. Let Your resurrection light and glory be seen upon my life, and the land, as I keep Your Word in my heart, in order to be part of the fulfilment of Your eternal plan in the earth. I ask this in Jesus' name. AMEN."

Image

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

Foundation

We are still in the Book of Genesis, or B'reshit: The Beginning, in the sabbath schedule of readings, and we will see another beginning this week. This week's Sabbath portion deals with a beginning of a people, a nation, a line of kings, a faith, and even principles of the Church, all accomplished through one man. An eternal, earth-shaking, history-changing foundation was established, and it was established by God out of nothing, and from nowhere. It starts with God saying to a man, "Go, leave!", or Lech L'cha, the title of this sabbath's assigned reading. The man receiving the order to "Go!" was, of course, Abram, who would later be renamed Abraham by God, meaning "Father of a multitude". This man who had no children at the time, would become the patriarch of multiple millions over many generations, because of a promise from God. Abram is described in scripture as having originally come from out of the Chaldees, which is geographically located at the end of the Tigris-Euphrates River system, at the head of the Persian Gulf. The Chaldeans were reportedly made up of Aramaic speaking tribes that had migrated there from the Levant (Middle Eastern area). The Chaldeans were under the rule of Neo-Babylon, which was under the rule of the sprawling Assyrian Empire. As we can see then, Abram was well "buried" in "the back of beyond" obscurity, but God knew him, found him, and called him out. This is the beginning of our foundation as God commanded Abram: "Get out of your country, from your family, and from your father's house, to a land that I will show you. I will make you a great nation; I will bless you and make your name great; And you shall be a blessing. I will bless those who bless you, and I will curse him who curses you; And in you all the families of the earth shall be blessed.' So Abram departed (yalak/halak - go, go away, walk, to die, live, manner of life, carry) as the LORD had spoken to him..." (Gen. 12:1-4). The Hebrew word that is translated "departed" here also means "carry". Abram did not leave alone, but carried his wife, his nephew, all of the servants of his household, and the future generations within him that he never thought he would father (including all of us) with him as he began this walk into the unknown land to which the LORD was leading him. At one point in his relationship with God, Abraham was taken outside by the LORD to view the night sky, and the LORD said to him: "Look now toward heaven, and count the stars if you are able to number them...so shall your descendants be." (Gen. 15:5, Heb. 11:12). Abraham believed this promise although his wife, Sarah, was barren, and, like himself, of advanced age. In order for a true foundation of God to be established, it is written that Jesus is, and must be, the Chief Cornerstone of that foundation of God's living temple of faith and salvation (Mt. 21:39-44, Eph. 2:19-22), 1 Pet. 2:4-8). We will soon see how Jesus was indeed the Chief Cornerstone of this foundation established by God in Abraham. From another of this sabbath's readings, the LORD reveals how He called the generations, including the generations of Abraham, before they ever appeared: "Who has performed and done it, calling the generations from the beginning? I, the LORD, the first; And with the last I am He." (Isa. 41:4). As this verse refers to God as "the First" and "the Last", we can see Christ emerge because this was the name that identified Him to us (see Rev. 22:13). Many generations later, the descendants of Abraham would be told by the prophet how to be restored back to God from their rebellious ways: "Listen to Me, you who follow after righteousness, You who seek the LORD: Look to the rock from which you were hewn, and to the hole of the pit from which you were dug. Look to Abraham your father, and to Sarah who bore you; For I called him alone, and blessed him and increased him." (Isa. 51:1-2). From this prophecy in Isaiah, which is also part of this sabbath's reading, while the LORD points Israel back to its foundation in Abraham, He also seeks to comfort Zion with the mention of His salvation in the same passage: "Listen to Me, My people; and give ear to Me, O My nation...My righteousness is near, My salvation has gone forth...The earth will grow old like a garment, and those who dwell in it will die in like manner; But My salvation will be forever, and My righteousness will not be abolished." (v. 3-6, excerpt). The LORD speaks of His foundation in Abraham and connects it to His salvation here. We see Jesus make the same connection, as He admonished a generation who had not truly looked back to their foundation, their father, Abraham: "I know that you are Abraham's descendants, but you seek to kill Me, because My word has no place in you...If you were Abraham's children, you would do the works of Abraham. But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this...Your father Abraham rejoiced to see My day, and he saw it and was glad...Most assuredly I say to you, before Abraham was, I AM." (Jn. 8:37-58, excerpt). Abraham, who, it is estimated, lived 2,000 years before Christ was born, "saw" Jesus' day of salvation, and rejoiced in it! Jesus, as the slain Lamb of God, existed in eternity with the Father before Abraham, and before the creation itself (see Rev. 13:8). The foundation that God built from Abraham definitely included Jesus as its Chief Cornerstone! The sovereign prophetic power of the foreknowledge of God is awesome to behold as He reveals it to His prophets and apostles (Eph. 2:20), as He did with Abraham. The Book of Hebrews tells us that the heroes of our faith, which included Abraham, saw the promises afar off, were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth because of them (Heb. 11:13). The promises of God that they received by faith separated them from the earth and its other inhabitants. Their home became not this world, but the heavenly realms. Hebrews 11 continues that Abraham specifically knew to wait "for the city which has foundations, whose builder and maker is God." (v. 10). Abraham shared in the promise of the salvation of Christ by faith, because he had to wait for its fulfillment in us. (Heb. 11:39-40). In fact, many prophets saw and desired to receive the fulfillment of this promise of salvation through Christ in their lifetimes, but had to receive its fulfillment by faith as it was not yet time for Christ to appear (see Lk. 10:23-24). This is the purpose of this part of the foundation of faith that God established in Abraham - many additions would be built, and elevations added upon this foundation, of generations in Christ not yet born, in order to build that living city of God for which Abraham waited (Rev. 21:2-3). There is another interaction between God and Abraham included in this week's sabbath reading that will again mysteriously connect Abraham to Christ, and to the Church of believers. In Gen 17, the LORD appeared to Abraham and said: "I am Almighty God (Shaddai/saday- most powerful); walk before (halak + panim - come away, walk, depart, die, live, carry + face, presence, turn oneself to look at anything) Me and be blameless/perfect (tamim/tamam - without blemish, complete, whole, entirely in accord with truth/ finished, to be completely crossed over)...As for Me, behold, My covenant is with you, and you shall be a father of many nations...I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you. And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you, and to your descendants after you." (Gen. 17:1-7). As God called Abraham to walk before Him and be perfect, we also are called to do the same (see Eph. 4:11-13, Eph. 5:25-27). These are principles established by the foundation created by God in Abraham. Again God called Abraham to "depart", but this departure would be with God's presence in covenant. "Covenant", meaning alliance, is the Hebrew word berit, meaning "create, birth, something new, cut, separate, cause to eat, cut in order to choose and separate". The word, berit, is composed of the Hebrew letters beth, reysh, yod, and tav. The meanings of these letters put together could be: "The house, body or family by the Highest's hand on the cross". There is no covenant made between God and man except through Jesus Christ, who is present in the very word "covenant", whether it was made before or after His physical appearing. Abraham was told of a token or sign that he and his generations must carry as part of this "cut" covenant. The sign or token, which is the Hebrew word ot, formed by the letters aleph, vaw, and tav, meaning "Adonai God nailed to the cross", is circumcision (mul - cut down, cut in pieces, cut off, destroy). Circumcision is meant to distinguish one from uncircumcision, which means "uncircumcised of the lips and heart, to remain unharvested, to regard as profane or unpure". Paul wrote that circumcision, rather than an outer, fleshly work, is truly fulfilled as an inner, spiritual work in the heart (Rom. 2:28-29). This is not just a New Testament concept, but this inner circumcision was also expressed clearly by Moses (Deut. 10:12-17, Deut. 30:6). In this week's sabbath reading, the prophet Jeremiah also repeated this truth: "For thus says the LORD to the men of Judah and Jerusalem... 'Circumcise yourselves to the LORD, and take away the foreskins of your hearts...lest My fury come forth like fire, and burn so that no one can quench it, because of the evil of your doings." (Jer. 4:3-4). However, Paul went even further regarding inner circumcision, writing: "For we ARE the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh." (Phil. 3:3). We, as the circumcision, are the sign or token of God's covenant of eternal life through Jesus, His Salvation. This was established in the foundation that God created in Abraham. God's encounters with Abraham are too numerous to be detailed here, but, as we read the words of Jesus, we can see that His words are life for the children of Abraham, Jew and Gentile, for Abraham was the father (ab- founder of a household, group, family, clan) of many nations, and a hero of faith. The children of Abraham are built upon his apostolic and prophetic foundation, with Christ as its Chief Cornerstone, who do as their father Abraham did. If you would like to know more about this foundation that was established by God in Abraham, you can pray with me: "Heavenly Father, You called Abram out of the world and its empires, and into Your Presence. You revealed great mysteries of Christ to him as Your apostle and prophet for future generations. You gave him a new name, and separated him as You cut covenant with him, and all of his household. You have given him to us as a reminder of Your foundation, and the work of Christ in him, and in his descendants. Fill me with Your Holy Spirit so that the work of Christ may be perfected and completed in my heart also. I ask these things in Jesus' name. AMEN."

Altars

Last week we studied about those who "walk with God" as Enoch and Noah did. This week, we will look at one of the great men of scripture, Abraham, a servant and friend of God. We can see Abraham's relationship with God beginning in Genesis 12. For the first time, we hear God's communication with Abram: "Now the LORD had said to Abram: Get out of your country, from your family and from your father's house, to a land that I will show you. I will make you a great nation; I will bless you and make your name great; and you shall be a blessing. I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed." (Gen. 12:1-3). Based upon those commands and promises of God, Abram obediently left his father's house, which had been in Haran, to begin his walk with God into this new unknown. The LORD brought Abram to the land of Canaan, and promised to give the land to Abram's descendants (v. 7). At the place that the LORD appeared to Abram with this covenant promise, Shechem, scripture says: "And there he built an altar to the LORD who appeared to him." (Gen. 12:7). Shechem, the place in Canaan where Abram built an altar, has an interesting meaning in Hebrew for those who know Christ. Shechem refers to the upper part of the back and shoulder blade area. It can also mean "consent" (see Jn. 10:18) or "portion" (see Isa. 53:12). It is the same word used in the following verses: "...and the government will be upon his shoulder..." (Isa. 9:5, 1 Cor. 15:24-25). and "The key of the house of David I will lay on his shoulder..." (Isa. 22:22, Rev. 3:7). Shechem also means "the member on which blows are inflicted" (see Isa. 50:6: "I gave my back to those who struck me"), and Shechem also means "those that bear either a burden or a yoke" (see Mt. 11:28-30). The Hebrew root word for Shechem is sakam meaning "to rise up early" (see Jn. 21:1). Therefore, this first place of arrival of Abram in Canaan, having followed God's directions, is also a place of meaning regarding our Messiah, Jesus. To us, therefore, Shechem is the perfect place for Abram to build an altar, a place of sacrifice to God. The Hebrew word and root word for altar, mizbeah/zabah, means just that: sacrifice, slay, offer, to slaughter in divine judgment, to immolate. Abram built other altars to God as God instructed him to: "Arise, walk in the land through its length and its width, for I give it to you." (Gen. 13:17). Abram built an altar between Bethel (meaning "the house/family of God") and Ai (meaning "a heap of ruins"): "...there he built an altar to the LORD and called on the name of the LORD." (Gen. 12:8). Now, the altar is also used by Abram as a place to call upon the name of the LORD. It is a place of intercession. At one point, as Abram walked the land, he returned to the first altar that he had built at Shechem. An altar is also a place to which we can return in order to re-visit or renew our relationship with God. After having revisited this altar, Abram allowed his nephew Lot to take the seemingly best land for himself in order to end the strife that had arisen because of the two herds sharing the same location (Gen 13:9-11). This must have been a sad day for Abram, as he separated from his nephew, and sacrificially gave him the best of the land, but that isn't the end of the story. Immediately after this (v. 14), the LORD not only repeated His promise to give all of the land to Abram, but also revealed to Abram that his descendants would be so many that they would not be able to be numbered (v. 14-16). This promise of God to Abram was made to an elderly man whose wife was barren. What a remarkable promise this was for Abram to receive! What did Abram do? "Then Abram moved his tent, and went and dwelt...in Hebron, and built an altar there to the LORD." (Gen. 13:18). Hebron has a powerful meaning in both the Hebrew and Arabic languages. The Hebrew meaning and root is "association, conjunction, to unite, to join together, to couple together". In Arabic, Hebron is referred to as "the city of the friend of the merciful God". Abram found a deeper, more intimate relationship with God at this altar, even as his relationship with his nephew, Lot, changed. As New Testament believers, we may think that the altars built by the patriarchs like Abram have no application to our lives and walk with Christ. However, I think that they have even a deeper meaning for us, not as to building a physical place necessarily, but as establishing spiritual places in our lives that act as altars. We generally overlook the preciousness of the altar in the sight of God, and the impact of the altar in a believer's "walk". As believers in Christ, we also need to keep in mind the kind of altars that we establish throughout our spiritual walk. Are we building altars to the gods of this world? What a terrible shame that would be! Along my spiritual walk, I want to build the kinds of altars like Abram built - altars that memorialize the Lord's sacrifice and promises to me, and places and occasions where I have called upon His name, and He has heard me. Some think that the only altars that are important are the ones that are officially consecrated, and contained within a church building, but the altars established in our personal and intimate walk with Christ are important also, perhaps even more so. These personal spiritual altars are the ones spoken of in the New Testament, as we will see. The locations of the altars that Abram built would have a great importance to Israel in future generations. What of the spiritual altars that we build, and the impact that they will have for future generations? Let's also look at the Hebrew letters in the word for altar, which also have individual meanings, and will give us a deeper look into the meaning involved here. The Hebrew word for "altar" is mizbeah, מִזְבֵּחַ, and the letters that comprise the word are mem, zayin, beth, heh. One of the meanings of these individual letters when placed together is: "The mighty water and blood that comes from within the pierced body is revealed or seen". This is so beautiful to me in the amazing Word of God! Even each individual letter testifies of Christ, just as Jesus told us. The purpose of the altar in our lives, as in the Old Testament, is to reveal the sacrifice of Christ, and the place where we spiritually sacrifice ourselves as we take up our cross and follow Him (Mt. 16:24/Lk. 9:23, Mk. 10:21). Here is the altar in the New Testament: "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God which is your reasonable (meaning speech, the sayings of God, the living voice, of the mind, soul, spirit) service (worship of God, perform sacred services). And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God." (Rom. 12:1-2). We build altars in our lives. They need to be the kind of altars that exhibit Christ's sacrifice and victory for us and in us, and the place where the will of God is proven in us. If you would like to be an altar-builder in your walk with Jesus, you can join in this prayer as I pray for myself: "Lord Jesus, You sacrificed Yourself for me, not on an immaculate, beautifully arrayed altar in a grand edifice, but on an altar outside the holy city, at a place meant for shame where common criminals were executed, at a place called "The Skull". It was at that altar that You called on the Name of the LORD, and took the sin burden of men on Your shoulders. You have called us also to this kind of altar where we take up our cross and follow You. Because of You, it is no longer an altar of shame and condemnation, but an altar for the glory of God, impacting us, and our future generations as well. Fill me with Your Holy Spirit who shows me how I may become a spiritual altar-builder for the glory of God, and for the establishing of His good, acceptable, and perfect will. I ask this in Your name, AMEN."

Departure

There is a point in our lives when we make a departure. We leave our parents' house, and begin a life on our own. We leave the familiar and begin a path that is unknown. Spiritually speaking, when God calls us, He leads us from what we have known, and we begin a journey into newness with Him. When the moment comes that God separates us out, He does it in a way that we remember all of our lives. In the most challenging circumstances, we look back at that moment, and we are reminded that God has His hand on our lives in a special way. This moment happened in Jacob's life also. He was forced from his parents' home because of his brother's threats against him. He also began a journey to his mother's family in Syria to find a wife from among her people. This past Sabbath's assigned reading comes from Gen. 28, and is titled "Va'yeitzi", meaning "And he went out". Jacob left from Beersheba (meaning "well of seven-fold oath)" towards a place called Haran (mountainous, to loom up). He went from a place of being well watered, and a place of sabbath (seven) promises, to an arduous, and looming destination. Shortly after his journey began. Jacob fell asleep one night taking one of the stones of the place under his head for his pillow. He had a dream in which he saw the angels of heaven: "...a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it. And behold, the LORD stood above it and said, "I am the LORD God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and your descendants. Also your descendants shall be as the dust of the earth; you shall spread abroad to the west and the east, to the north and to the south; and in you and in your seed all the famiies of the earth shall be blessed. Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have spoken to you." (Gen. 28:12-15). Jacob awoke and thought, "Surely the LORD is in this place, and I did not know it." The use of the word, ladder, here in the dream is the only time it is used in scripture. Notice that the ladder goes from earth up to heaven, rather thn the other way around. The Hebrew word for ladder is cullum. It means "ladder, raise up, exalt, extol, esteem highly, to cast up in a heap like a pile of rocks that are piled on the side as a road is leveled". Worship, thanksgiving and praise raise up that ladder from earth. Relationship with God through Christ (the stone under Jacob's head: Ps. 118:22-24, Isa. 28:16, Mt. 21:42, 1 Pet. 2:4-8) raises up that ladder from earth to heaven. As Jacob began his exile from his home, he now had seen the activity between earth and heaven, he had heard the LORD's voice himself, and he had received a covenant promise from the LORD. In that promise, the LORD also told Jacob that he would someday return to the land he had left. Jacob now knew the LORD for himself, rather than from what his grandfather and father had relayed to him. He had a personal experience. In the days and years ahead, including twenty long years of servitude in his conniving uncle's house, Jacob must have recalled that experience with the LORD, and encouraged himself by it. His uncle's name was Laban. The root meaning is "to make white, to purify, to cleanse, to purge oneself, to make bricks". Although his uncle tricked and took advantage of Jacob at every turn, it would be for a cleansing and building experience for Jacob. A spiritual structure was being built within Jacob from the bricks of cleansing in his trying experience. He must have thought again and again about seeing the angels of God ascending and descending that ladder from earth into heaven. As God has promised to those who love Him and are "the called" by Him, He will make all things work together for good (Rom. 8:28). After Jacob woke from this powerful dream, he took the stone upon which he had laid his head, and poured out oil upon it, and called it a pillar (monument, image, to fix, establish, be determined) in the place "Bethel", meaning "the house of God". As Jacob set apart Bethel as the house of God, he also made a promise to God that ended, "And this stone, which I have set as a pillar shall be God's house, and of all that you give me I will surely give a tenth to you." (v. 22). Paul in Ephesians wrote about a structure that is built from that same type of stone to become the house of God: "Now therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you are also being built together for a dwelling place of God in the Spirit." (Eph. 2:19-22). This is a very special stone indeed, that begins the building of the house of God in Spirit. Peter described this beginning stone as a living stone. In this living stone, Jesus, we also are made living stones that complete this special dwelling of God. As God promised, in Jacob, all the families of the earth will be blessed. As Jacob established a pillar of the house of God with that anointed stone, he also promised God a tenth, or tithe, of all that Jacob would possess in the future. Some today have a problem with tithing. They believe that it is legalistic, something done under the Law. However, with both Abraham and Jacob, tithing is practiced before the Law of Moses was given to the people. However, Abraham and Jacob were not being legalistic in the giving of their tithe. They both had experienced the miracle and revelation of God directly, and they expressed their worship and thanksgiving through the tithe they gave. They gave as part of their covenant with God. God didn't need their tenth, but He accepted it as their thanks, awe, and worship. Remember, the ladder in Jacob's dream represented the exalting and extoling of God, according to the meaning of the word. He received it as their recognition that nothing they had came from their own efforts, but by the unmerited favor and covenant promises of God. Surely a tenth is not too much to give as "Bethels" are built from our lives, as ladders to heaven are extended through our worship and thanks. All things done by the Spirit bring forth fruit in the Spirit, including tithing. The haftarah portion of this past Sabbath reading is from Hosea 11 and 12. The LORD points out how Jacob sought God's favor for his provision in the unknown, yet God mourns for Jacob's descendants who have walked away from God in their hearts, and have sought wealth through man, and the ways of man, rather than through God's favor: "I taught Ephraim (a grandchild of Jacob and a tribe of Israel and used to refer to the Northern Kingdom) to walk, taking them by their arms; but they did not know that I healed them. I drew them with gentle cords, with bands of love, and I was to them as those who take the yoke from their neck. I stooped and fed them...My people are bent on backsliding from Me. Though they call to the Most High, none at all exalt Him." (Hos. 11:3-7). Though God touched Ephraim from the time they began, they did not know Him personally nor recognize Him. Though they knew His name, they never exalted Him. In a similar manner, Jesus talked about the fact that not everyone who claims to know Him will enter the kingdom of heaven, even if they did works in His name. Only those who do the will of His Father in heaven will enter. Jesus will say to them, "I never knew you; depart from Me..." (Mt. 7:21-23). In our spiritual walk, each of us must know God personally, having an experience with Him, as Jaoob did. We cannot know God because our father or mother knew Him. Though Ephraim had the evidence of God's hand upon them, according to these verses, they never established a personal, living relationship with Him, never sought to do His will, and therefore drifted away from God. May we each understand our place as a living stone, in the likeness of our chief cornerstone, Jesus, building up the house of God. Our Father has called us to establish His house. If you would like to experience Jesus, our living chief cornerstone, for yourself, and be established by Him in the House of God, you can do that with the belief in your heart that Jesus died on the cross for your sin, and the confession that God raised Him from the dead: "Lord Jesus, I believe that You died for my sins, and that You rose again from the dead, so that I may have eternal life in You. I believe that You will shepherd all of my days in You, turning all things, even tryng times, for my good. I believe that by You, I enter into the household of faith, the House and family of God. Fill me with the Holy Spirit as I become part of, and build, the House of God, in Your name, AMEN."