PropheticCries

Nothing concerning His people is ever lost before the LORD. There are times in our lives when we weep and grieve in sorrow. Sometimes we hesitate to talk about the grief that can weigh our hearts. Even a believer's heart that rejoices in the LORD can also grieve. God's heart has known grief (Gen. 6:6, Isa. 53:3, Jn. 11:33-35, Lk. 19:41-44, Heb. 5:7-9, Eph. 4:30-32), so He understands the heaviness of loss, betrayal, disappointment, pain. Sometimes we think, or perhaps others tell us, that to grieve "overly long" means that we don't have faith. David cried out to the LORD from a place of fear and sorrow. However, he knew this of the LORD: "You number my wanderings; Put my tears into Your bottle (nod - a skin or leather bag for keeping fluids like milk or wine); Are they not in Your book? When I cry out to You, then my enemies will turn back. This I know, because God is for me." (Psalm 56:8-9). As David said, God does not just indulge our tears, but preserves them. Why? They are precious to Him, but also, we have evidence that our tears and cries are prophetic before Him. Jesus cried to the LORD, His Father, from the cross, and those cries are still working today. For example from scripture: "...'Father, forgive them, for they do not know what they do'. And they divided His garments and cast lots." (Lk. 23:34). God understands our loss, and in honor and remembrance of it, He causes our tears to prophesy. We have an example of the prophetic nature of tears from this week's Sabbath reading portion from Gen. 35. Jacob labored for his relative, Laban, for seven years to win marriage with Laban's beautiful daughter, Rachel. After those seven years, Laban told Jacob that he would have to marry the older daughter, Leah, first. Then Jacob had to labor an additional seven years to finally marry the love of his life, Rachel. Rachel gave birth to one son with Jacob whose name was Joseph. She conceived a second son, and the time came to deliver her child as they traveled towards Ephrath (meaning place of fruitfulness, to cause to bear fruit), which became known as Bethlehem: "...and she had hard labor...the midwife said to her, 'Do not fear; you will have this son also.' And so it was, as her soul was departing (for she died), that she called his name Ben-O ni (meaning "the son of my sorrow"); but his father called him Benjamin (meaning "son of the right hand"). And so Rachel died and was buried on the way to Ephrath (that is, Bethlehem). And Jacob set a pillar on her grave, which is the pillar of Rachel's grave to this day." (Gen. 35:16-20). The two names given to the baby born to Rachel that day point to the Messiah. Isaiah prophesied the suffering Messiah as "A Man of sorrows, acquainted with grief" (Isa. 53:3). We know that the resurrected Christ is also described as being seated or standing at the right hand of God (Mark 16:19, Rom. 8:34, 1 Pet. 3:21-22, Acts 7:55-56, Acts 2:32-33). We see the involvement of the town of Bethlehem, the birthplace of Jesus, in this account also. The pillar that Jacob placed on Rachel's grave acted as a memorial, but also in the Hebrew meaning of the word masseba it means "to establish, station oneself, take one's stand, appointed". The word is also associated with a military garrison. Resulting from this time of grief for Rachel and for Jacob, a prophetic appointment was made by God involving the Messiah to come. That is not the only prophetic appointment sealed in Rachel's tears before God. In another portion from this Sabbath's reading from Jeremiah 31, the LORD, who had prophesied to Jeremiah that His people would be taken into captivity, promised, "At the same time, says the LORD, I will be the God of all the families of Israel, and they shall be My people." (v. 1). The LORD promised to re-gather and restore His people. He would do this work, He said, based on tears that have stayed before Him for centuries: "Thus says the LORD: 'A voice was heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children, refusing to be comforted for her children, because they are no more.' Thus says the LORD: "Refrain your voice from weeping, and your eyes from tears; for your work shall be rewarded, says the LORD, and they shall come back from the land of the enemy. There is hope in your future, says the LORD, that your children shall come back to their own border." (V. 15-17). Rachel's tears in that fruitful place (Ephrath), stayed before the LORD, and were remembered by Him as He showed compassion upon her descendants. King Solomon also wrote: "To everything there is a season, a time for every purpose under heaven...A time to weep, and a time to laugh; A time to mourn, and a time to dance..." (Eccle. 3:1, 4). The word "time" used here is the Hebrew word ayth, which means "a fit or proper time". However the root word is ad, which means "everlasting, eternity, perpetually, evermore". To me, these meanings are saying that although our physical weeping may last for a fit time, our weeping is remembered and remains before the LORD eternally. Though we may grieve, we grieve with hope. The Word of the LORD brings these promises with it: "Those who sow in tears shall reap in joy. He who continually goes forth weeping, bearing seed for sowing, shall doubtless come again with rejoicing, bringing his sheaves (harvest) with him." (Ps. 126:5-6). This is a promise from Revelation: "...for the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes." (Rev. 7:17), and: "...Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away...Behold, I make all things new." (Rev. 21:3-5). If you are in a time of grief, a time of weeping, know that the Lord sees and preserves every tear. When Jesus arrived at a group of family and friends weeping for the loss of their loved one, He wept also, even though He came knowing He was going to raise that loved one from death (Jn. 11:31-39). The Lord will bring comfort to your heart, and cause every tear shed to produce a miracle of rejoicing. If your heart has been touched by grief, as many hearts have been in this nation and around the world, you can pray with me: "Heavenly Father, You have seen my grief and numbered my tears. Though my heart weeps, I know that You will use my tears to bring a harvest of miracles. I am not alone in my grief, but You are with me. Turn my mourning into rejoicing for many, even like the Man of sorrows, our Savior, who was raised from the dead, and became the victorious One seated at Your right hand. I ask this in the name of Jesus, AMEN."

Changes

People who don't know God well, don't think that He is associated with rapid and revolutionary change, but they would be wrong. The Sabbath readings for this week represent a season of profound spiritual changes, as well as changes in natural circumstances. The Torah readings from Deuteronomy Chapters 3-6 begin with the announcement of a pending change of leadership for the children of Israel from the era of Moses, whose name means "to draw out, to pull out", as Moses was drawn out of the Nile River as an infant, and as he drew out the children of Israel from the land of Egypt and slavery. The new leader appointed by the LORD was to be Joshua, whose name means "Jehovah is salvation/opulence". Joshua would lead the children of Israel into the new land. The title of this week's Sabbath reading, in which we see drastic changes, is Va-etchannan (Nachumu). Va-etchannan means "and I besought". In Deut. 3:23-26, Moses besought God to allow him to cross over with the people to see the good land beyond the Jordan River. God not only refused His servant Moses, but said, "Enough of that! Speak no more to Me of this matter." (v. 26). Moses had disobeyed God earlier, striking the rock for water, when God had commanded Moses to speak to the rock, and at that time God informed Moses that he would not be allowed to enter the Promised Land (Num. 20:7-12, Num. 27:12-14). Not only did Moses disobey God's command, but he did not discern Christ as the Rock which followed the camp of Israel in the wilderness, from Whom sprang their living water (1 Cor. 10:4). The LORD also knew that it would require a new leader to lead His people into their new land, and new identity as a nation, rather than as a camp of tribes. No doubt the thought of a change in leadership, no matter how necessary in God's eyes as He provided for the future of His people, caused distress and sadness. The children of Israel were baptized into the baptism of Moses as they went through the Red Sea (1 Cor. 10:1-2), but now they were to be baptized in a new baptism initiated by a new leader as they were about to enter and cross the Jordan (meaning "descender, flowing down, to come down (pertaining to revelation), abundantly) River into the Promised Land. We also received a change in baptisms as we became part of the Church of Believers, from the baptism of repentance, to the new baptism of Christ and the Holy Spirit (Acts 1:5, 11:15-16, 19:4-6). Another change experienced by the children of Israel, as Moses reminded them in Deut. 5:2-4, was a new covenant not previously known by their fathers: "The LORD our God made a covenant with us in Horeb. The LORD did not make this covenant with our fathers, but with us, those who are here today, all of us who are alive. The LORD talked with you face to face on the mountain from the midst of the fire." The people of God walked in a new understanding and covenant relationship with the LORD as they received His Word, the Torah. Moses also revealed to the people a new understanding of the Person of God in this week's Sabbath reading. He brought forth what is called the Shemah, which revealed the mystery that the LORD was a plural unit: "Hear O Israel: The LORD our God, the LORD is one (echad- together unitedly, to unify, to join oneself together)!" (Deut. 6:4). We know this unity of God as the Trinity - Father, Son, and Holy Spirit. Moses also revealed a change in the understanding that the children of Israel had about their relationship with God. Their, and our, service and obedience to Him, and their personal relationshp with Him, were to be based not upon religion and compulsion, but upon total love (Deut. 6:5). That was a revolutionary thought for the time. God's people were to wear these words on their foreheads and hands, and placed on their houses as a sign (v. 8-9). This "sign" declared the undivided plurality of God, and the love-based relationship we are to have with Him. Another of the changes contained in this week's reading is the timing of the reading. This specific date on the Hebrew calendar signals an acknowledgment of a change. This Sabbath's reading is on the Sabbath following what is considered as the saddest, most mournful day of the Jewish calendar, Tisha B'Av, the ninth of Av, which is observed with sorrow and repentance, along with the hope of receiving a vision (chazon) from God concerning the building of a third temple, and the reign of Messiah (for more information, see the previous blog post). The ninth of Av is the date on which many calamities befell the Jewish people, including the destruction of their two temples. However, the title of this Sabbath's reading is also Nachumu, which means "comfort". This day of comfort and change promised to God's people falls on Tu B'Av, or the 15th of Av. The 15th of Av is considered the happiest day on the Jewish calendar. This year, Tu B'Av falls on July 23-24. It may surprise us to find out that Tu B'Av is considered in Israel to be the most important day of the year next to Yom Kippur, the Day of Atonement. So between two Sabbaths, we experience a complete change in the course of six days of going from the saddest state of repentance on Tisha B'Av, to the greatest joy on Tu B'Av. What accounts for this rapid change? This great day of joy of the 15th of Av is connected to marriage, and many marriages in Israel occur on this date. In years past, the unmarried women in Israel would dress in white and go dance in the vineyards. Unmarried men would go to the vineyards, and hopefully meet the young women who would become their brides! Although this date isn't specifically mentioned in scripture, its foundation in truth is beautifully expressed. The Song of Songs seems to refer to it as it reveals the connection of the vineyard to marriage: "Come, my beloved,...Let us get up early to the vineyards; Let us see if the vine has budded, whether the grape blossoms are open, and the pomegranates are in bloom. There I will give you my love. The mandrakes give off a fragrance, and at our gates are pleasant fruits, all manner, new and old, which I have laid up for you, my beloved." (Song of Songs 7:11-13). No one can say that the LORD isn't a romantic! And, of course, we can't help but connect this lovely image of Tu B'Av with the prophesied marriage of the Messiah, Jesus, with His Bride, those who believe and follow Him. That also will be a time of great rejoicing in heaven (Rev. 19:6-9). Tu B'Av also reminds us of the marriage relationship that God has with Israel (Isa. 54:5-6, Hosea 2:14-16). The Sabbath reading for Tu B'Av titled Nachumu, or "comfort", is from Isaiah 40. It reflects the great spiritual change in the six days from Tisha B'Av to Tu B'Av. Isaiah wrote: "Comfort, yes, comfort My people!' Says your God. 'Speak comfort to Jerusalem, and cry out to her, that her warfare is ended, that her iniquity is pardoned; for she has received from the LORD's hand double (comfort spoken two times) for all her sins...[note: v. 3-4 not included here is the prophecy of the ministry of John the Baptist, who revealed the Messiah to Israel. See also Lk. 3:2-6]...The glory of the LORD shall be revealed, and all flesh shall see it together. For the mouth of the LORD has spoken...He will feed His flock like a shepherd; He will gather the lambs with His arm, and carry them in His bosom, and gently lead those who are with young." (v. 1-5, 11). Sins are pardoned, warfare is ended, and the Lord acts as a Shepherd to His people. All of these qualities are also incorporated in the Person of Jesus. Isaiah 61, the first part of which Jesus read in the synagogue, also brings the prophecy of a complete change from sadness and mourning to comfort, as we find mirrored in Tisha B'Av and Tu B'Av: "...to comfort all who mourn, to console those who mourn in Zion, to give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of the LORD, that He may be glorified." (Isa. 61:2-3). The result of these changes that Isaiah prophesied, is the rebuilding and restoration of waste places, desolations, and ruins (v. 4). The prophet Hosea connects all four themes we have discussed, changes, marriage, comfort (Nachumu), and even the vineyard, as the LORD says: "I will give her (speaking of Israel) vineyards from there, and the Valley of Achor (meaning "trouble, disturbance, calamity") as a door of hope; she shall sing there...And it shall be in that day, says the LORD, that you will call Me 'My Husband', and no longer call Me 'My Master' (referring to Israel's worship of the idol, Ba'al)." (Hos. 2:15-16). The apostle Paul revealed in the New Testament the source of comfort, like that found in the Sabbath title Nachumu: "For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. For this we say to you by the word of the Lord, that we who are alive and remain (see Moses' comment above from Deut. 5) until the coming of the Lord will by no means precede those who are asleep. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. Therefore comfort one another with these words." (1 Thess. 4:14-18). The promise of resurrection through the Person and First Fruits of resurrection, Jesus, is the highest comfort found in the concept of Tu B'Av. Paul also wrote: "For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us...because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God." (Rom. 8:18-21). The Tisha B'Av to Tu B'Av changes affects all creation. The worsening troubles and turmoil of this present time that the whole earth is experiencing will bring forth the return of Christ and the creation of the new heavens and the new earth. These are times of great changes. Some of those changes have caused us to mourn for the losses. However, those losses usher in the comfort of God, with all its hope and joy. The beautiful and hopeful Messianic promises of change and comfort found in Tu B'Av enriches the understanding and faith of the believer in Christ. If you would like to know the comfort of the Lord, which He has provided for His people, you can pray: "Lord Jesus, I believe that You died for me, and rose again from the dead, so I could have everlasting life. This is the comfort of God provided for me in the body of His Son. In an instant, as I receive you as my Lord, You change my natural and spiritual circumstances. You deliver me from mourning, sorrow and loss, to hope, joy, and salvation. I am joined to you as a Bride is joined to the Bridegroom on Tu B'Av. Baptize and fill me in the name of the Father, the Son, and the Holy Spirit, the Three in One. I give thanks in Your name. Amen."