NewThing

      This Sabbath reading portion is titled Va-yelek, meaning "Then he went out", which we see in Deuteronomy 31:1-2: "Then Moses went (yalak - go, walk, come, depart, lead, carry, proceed, cause, to walk) and spoke these (*aleph-tav/Alpha and Omega) words to all Israel." The words that he would speak were spoken on the same day as his 120th birthday. Moses said, "I can no longer go out and come in. Also the LORD has said to me, 'You shall not cross over this (*aleph-tav/Alpha and Omega) Jordan (meaning "descending")." 

     The number of Moses' years, 120, in Hebrew Gematria has the meaning of a full and complete human lifespan. At the same time, it signifies a period of probation and preparation for all mankind for what is coming next. (see Gen. 6:3). Something is coming to an end while something else is coming to its beginning. Moses would not be going forward with Israel across the Jordan River and into the Promised Land. That was an ending, and, I'm sure, a most sad event for Israel. However, who will lead the new beginning? Moses revealed it to Israel: "The LORD your God Himself crosses over (abar - pass over, pass through: especially between covenant parts, pass by, go in advance, cause to cross, impregnate, to cover in copulation) before you; He will destroy these (*aleph-tav/Alpha and Omega) nations from before you, and you shall dispossess them. Joshua (Yehosua - Jehovah [the LORD] is Salvation) himself crosses over (see abar above) before you, just as the LORD has said...Be strong and of good courage, do not fear nor be afraid of them; for the LORD your God, He is the One who goes with you. He will not leave you nor forsake you." (Deut. 31:3, 6).

     Both the LORD and Joshua, whose name is associated with salvation and also Jesus' Hebrew name, would be crossing over before the Israelites. As we can see from the meaning of abar above, "crossing over" is also includes the idea of impregnating. This is the beginning of a new period for Israel that will require the presence of God and His Salvation to go before them. The people of God get into trouble when, instead of allowing God to go before them, they go before God and become separated from Him. Sometimes the LORD has led the way, but His people have refused to follow in His steps. Please, LORD, always go before us and lead us.

     It is also interesting that Joshua was from the half-tribe of Ephraim. Ephraim was a son of Joseph by his Egyptian or Gentile wife. This half-Hebrew, half-Gentile son of Joseph was adopted as a son by his grandfather Jacob/Israel (see Gen. 48:5-6) and became one of the tribes of Israel along with his brother Manasseh.

     At this point, we can see the meaning of our Sabbath title "Then he went out." Moses went out, but something greater came in, God Himself and His Salvation. The LORD never ends something without starting something greater. Isaiah wrote: "Behold, the former things have come to pass, and new things (hadas - fresh [gain] of this year, new thing, unheard of, make anew, be new, renew, repair, restore) I declare; Before they spring forth (samah - sprout, bud, bring forth, bear, shine forth, spring forth) I tell you of them...Do not remember the former things, nor consider the things of old. Behold, I will do a new thing (see hadas above), now it shall spring forth (see samah above); Shall you not know it? I will even make a road in the wilderness and rivers in the desert." (Isa. 42:9, Isa. 43:18-19). This is the language of birthing something new. However, we often find ourselves firmly entrenched instead in the old things. The wisdom of this Sabbath's Va-yelek reading portion, especially as it comes within the Feast days, urges us to look towards the new thing that the LORD is saying or doing.

     Paul wrote in the same Spirit as Isaiah above: "Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. Now all things are of God, who has reconciled us to Himself through Jesus Christ..." (2 Cor. 5:17-18). Paul wrote that we are to carry forth in that same ministry of reconciliation. However, in this reconciliation, "all things have become (and are becoming) new."

     In John's vision of heaven, he saw this: "Then He who sat on the throne said, 'Behold, I make (poieo - make, bring forth, bear, produce, shoot forth, fulfill, perform, do) 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 (*aleph-tav in Hebrew), 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).

     There is new and fresh manna (a mysterious flake from heaven that came each morning with the dew, from which the Israelites were able to make bread) available to us every day in the LORD. Even this same miraculously delivered heavenly manna became wormy and stunk when held over beyond the daily arrival of the new manna. (see Ex. 16:4-5, 15-21).  Jesus taught us to pray to our Father in heaven for His daily provision of revelation bread. Do we think that Jesus was speaking of natural bread? It is not disrespectful to the written Scriptures to seek the daily bread of the Lord. The new revelation from God that Isaiah spoke of above never contradicts His written Word but reveals the living depths of it and quickens it in us. Every time we open the written scriptures, it comes with the expectation of receiving new wisdom, knowledge and understanding. The LORD created His scriptures to be “living”, eternally speaking and revealing Him in a new way. Paul called those who searched the scriptures in this manner, “noble”. (Acts 17:10-11). Ask the LORD for fresh manna and He will give it to you. Jesus said it this way: "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. Or what man is there among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will he give him a serpent? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him! (Mt. 7:7-11).

     This Va-yelek Sabbath is teaching us to seek out the precious new thing, the new birthing, that the LORD is doing, especially at this season of feasts. It's about being pregnant and bringing it to the birth as we "cross over" after Him and Joshua/Jesus, His Salvation.

     This coming Sabbath is also a Shuva Sabbath. That is the Sabbath that occurs between the Feast of Trumpets and Yom Kippur, the Day of Atonement, two of the Feasts of the LORD, which He commanded to be kept forever. The Feasts are holy appointed times that the people are to keep with God. They mark important spiritual days and seasons that affect not only those who worship God but also serve as a prophetic revelation of Messiah/Christ. One moving example of this is the Feast of Passover, and its fulfilment by the death of the Lamb of God, Jesus, on that feast. Each week, we seek the glory and wisdom of God together on the Sabbath, the first named Feast of the LORD (Lev. 23:1-3), as we study the Sabbath portions together. Each Feast is not only an appointment with God, but it carries with it prophetic implications of events that will affect the whole world. Man makes his plans, but God's plan prevails. 

     The Hebrew word Shuva used to describe this Sabbath comes from another reading portion from the prophet Hosea: "O Israel, return (shub(v) -return again, turn back, come/go back, repent, turn back to God, turn away from evil, restore, refresh, repair, recover, deliver) to the LORD your God, for you have stumbled because of your iniquity (aon/ava - punishment, guilt, fault, sin, perversity, crime/crooked, perverse, troubled, wickedly, twist, distort, do wrong); Take words with you and return to the LORD. Say to Him, 'Take away all iniquity; Receive us graciously, for we will offer the sacrifice of our lips." (Hosea 14:1-2). As we can see from the meaning of the word, shuva, above, it means not only to repent and return to God, but it also carries with it the promise of "restoring, refreshing, repairing, recovering, and deliverance." Sometimes we view repentance as an accusation and a punishment chore, but the LORD receives what we worshipfully bring to Him, including repentance of iniquity, and returns to us even greater things that will restore us and keep us spiritually and physically alive. We are increased and made more through a heart-felt and loving return to our wonderful Father in heaven.

     The LORD describes what He returns to us in this way: "I will heal their backsliding, I will love them freely, for My anger has turned away (see shub(v) above) from him. I will be like the dew to Israel; he shall grow like the lily, and lengthen his roots like Lebanon. His branches shall spread; his beauty shall be like an olive tree, and his fragrance like Lebanon. Those who dwell under his (Israel's) shadow (sel - shadow, defense, shade, protection) shall return; they shall be revived like grain, and grow like a vine. Their scent shall be like the wine of Lebanon." (v. 4-7). The same revival and restoration that comes to Israel through their repentance will bring others also to the same repentance and resulting blessings. We pray for revival. The LORD's revival is found within the shub(v) return blessings. Even the LORD's feasts bear witness to this. Just five days after the somber Day of Atonement, the rejoicing, abundance and the dwelling of God with His people represented in the Feast of Tabernacles is celebrated for seven days. In Jewish numerology, it is said that the number "five" represents "divine grace and the perfection of the natural order connecting God to the earthly realm through the four directions of the world."

     Sometimes it is the Jewish practice to look at words in Hebrew that are similar to a word to expand the understanding of that word. In the case of shuva (see above), we can also look at the word shava, which means "to cry out or shout out for help, to shout for freedom from some trouble, to implore help, to be freed, ample." We are shouting to the LORD for help and freedom and we are in turn freed by Him. The LORD heard the cries of His people while they suffered in harsh bondage in Egypt, and He answered those cries with deliverance. (see Ex. 3:7-10). There is the Hebrew word shavah, which means, "equal, to agree with, to become like, to resemble, to level or equalize, to set, to place, to bring forth." This adds to our understand of shuva or return as found David's Psalm 18. The LORD delivered David from the pangs of death when David cried out (shava, see above) to Him (v. 4-6), and David then declares: "It is God who arms me with strength, and makes my way perfect (tamim - without blemish, without spot, perfect, whole, complete, full, innocent, entirely in accord with truth). He makes my feet like the feet of deer, and sets me on my high places." (v. 32-33). From the initial place of death, David was revived and his ways were made perfect and he was set upon the spiritual high places by God. The Hebrew word sheva, similar in form to shuva above, is a solemn oath repeated seven times, or to "seven oneself." It is used also in scripture as the oath that institutes a covenant. (see Gen. 21:27-34). The word sheva also means "completeness." How does this help us to understand shuva return? There are times when the LORD swears an oath upon Himself, making it an absolute guarantee because the LORD cannot lie: "For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, saying, 'Surely blessing I will bless you, and multiplying I will multiply you.' And so, after he (Abraham) had patiently endured, he obtained the promise." (Heb. 6:13-15, also Gen. 21:15-18). A similar kind of solemn covenant oath is also given to those who shuva return to the LORD: "He will again have compassion on us, and will subdue our iniquities. You will cast all our sins into the depths of the sea. You will give truth to Jacob and mercy to Abraham, which You have sworn to our fathers from days of old.". (see Micah 7:19-20).

     In receiving our shuva repentance, as we turn back to the LORD, the LORD will forgive our sins, turn our mourning into dancing, our barrenness into fruitfulness, our sorrow into joy, because He has promised to do so and He is faithful. This is the shuva blessing.

     To learn more about fresh manna revelation from God, and seeking the LORD in shuva return and renewal, you can join me in prayer: "Dearest Father, You are calling us to seek You in shuva return and renewal. Who is like our God who can renew, revive and elevate each individual life if we will return to Him? Who is like our God who can use our return to revive the whole world? As the song says, 'I Will Follow Him (wherever He may go).'  LORD, let us seek the new revelation that You supply daily to Your people as the bread that feeds our souls. Your prophet said that You desire to tell Your people what You will do. Old things have passed away, and new things come to us daily from You. It is by this same principle that You have created us new through Your Son, our great Savior, Jesus. I give You the highest praise and thanks for continuing daily to reach out with love, grace and renewal to all mankind. These things I pray to You in Jesus' name. 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. 

AncientWays

      This Sabbath's reading portion is titled Ha'azinu, meaning "Listen." This Sabbath comes during the Ten Days of Awe between The Feast of Trumpets, Yom Teruah: literally "The Day of Blasts", and the Feast of Atonement, Yom Kippur (kapar - atonement, purge, reconciliation, forgive, pacify, appease, merciful, cleansed, pardon, cover over, expiate/cancel, overspread, obtain forgiveness). This reading portion starts in Deuteronomy 32, which is The Song of Moses. In this song, Moses begins by telling the heavens and the earth that the words he is singing have great importance, knowledge and understanding to bring to us: "Give ear (azan - to hear, listen, be obedient, broaden out the ear with the hand, prick up the ears), O heavens, and I will speak; And hear, O earth, the words of my mouth. Let my teaching (leqah/laqah - teaching, insight, doctrine, teaching-power/take, seize, fetch, lay hold of, buy, take in marriage, carry off, flash of lightning) drop as the rain, my speech distill as the dew...For I proclaim the name of the LORD: Ascribe greatness to our God. He is the Rock, His work is perfect; For all His ways are justice, a God of truth and without injustice; Righteous and upright is He." (Deut. 32:1-4).

     As Moses sings his words to "the heavens", it is the Hebrew word samayin, which means not only the abode of God, but also "the visible in which the clouds move and the higher ether where celestial bodies revolve, the firmament which seems to spread out like a vault [an arch that supports a roof or ceiling] over the globe as supported on foundations and columns, a place from where the rain is let down as through doors or floodgates." So not only does samayim heaven refer to the invisible realm of God, but also to the atmosphere and space that vaults the earth. We know that the rebellious spirits of wickedness inhabit this atmosphere, this vault of heaven, as Satan is called "the prince of the power of the air (aer - the air, the atmospheric region)", (Eph. 2:1-3). Paul also wrote about "spiritual hosts of wickedness in the heavenly places (epouranios/ouranos - the abode of God and His angels; lower heavens of the stars, heavens of the clouds/the vaulted expanse of the sky)." (Eph. 6:10-12). 

     Moses sings about beloved Jeshurun ("upright one", a poetic term for Israel): "...he forsook God who made him, and scornfully esteemed (see Isa. 53:1-6) the Rock of his salvation. They provoked Him to jealousy with foreign gods; with abominations they provoked Him to anger. They sacrificed to demons (sed/sud - demon, to rule, rulers/ruin, destroy, spoil, devastate, waste, strong, powerful, to act with violence, to rule, to master), not to God, to gods they did not know, to new gods, new arrivals (qarob/qarab - from near, from the vicinity, of relationship and affinity, intimate acquaintance, within a short space/come near, approach, draw near, bring near) that your fathers did not fear (sa'ar - to feel a sacred awe). Of the Rock who begot you, you are unmindful, and have forgotten the God who fathered you." (Deut. 32:15-18). His own people chose to worship other gods, which were nothing less than demons, fallen angels.

     There is a generation that has corrupted themselves within their surroundings, nearby as the above scripture states, within the ways of the times and places, within their neglect and forgetfulness towards God and their Rock of salvation and their worship of the demon rulers and powers that are surrounding, rather than the worship of God: They have corrupted themselves; They are not His children, because of their blemish (me'um - blemish, spot, defect, moral stain): a perverse ('iqqes/aqas - distorted, false, crooked, perverted, perverse of mind and fraudulent of speech/to knot or distort, making the straight way crooked) and crooked generation...they are a perverse generation, children in whom is no faith" Moses said (Deut. 32:5, 20). The LORD lovingly named His people Jeshurun, the straight and upright ones, but they have allowed themselves to become twisted and crooked.

     The apostle Paul wrote to the church: "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 service. 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). The world of "here, now and nearby" seeps into us and corrupts us, and, as Moses said above, removes our faith from us. We are no longer recognizable as children of God. Jesus said of His disciples that they were in the world, but not of the world (Jn. 17:11, 14-17). We are also in this world but are not to become of this world.

      Moses in his song, calls Jeshurun to remember: "Remember the days (yom - day as defined by the warm, hot hours, time, chronicles, year, always, season) of old (olam/alam - ever, everlasting, perpetual, evermore, always, antiquity, ancient, continuous existence, unending future, eternity/to conceal, to hide, secret, veiled from sight), consider the years of many generations. Ask your father (ab - founder of a household, group, family; originator, generator, first ancestor), and he will show you; your elders (zaqen - ancient man, eldest, aged, ancient, old man), and they will tell you..." (v. 7).

     The people of God had/have become so corrupted by "the here, now and nearby" that they can no longer be called the children of the perfect, righteous God of truth, uprightness, and justice, because in their blemishes and imperfections they no longer bear a resemblance to Him. "They are not His children" is a very sad condition. The LORD wants to bring them beyond the "here, now and nearby" that corrupted them and have them consider and remember "the days of old", the eternal and everlasting things, the things that are generally concealed from man, but the knowledge of the ancient truths can be found within their heritage in Him. In the "here, now and nearby", man tends to think that the world is ruled by the will of man, however, there are ancient and everlasting foundational spiritual truths upon which all creation, including man, began and continues. The LORD spoke about these ancient ways: "Stand in the ways and see, and ask for the old (olam/alam - ever, everlasting, perpetual, evermore, always, antiquity, ancient, continuous existence, unending future, eternity/to conceal, to hide, secret, veiled from sight) paths, where the good way is, and walk in it; Then you will find rest for your souls. But they said, 'We will not walk in it.' Also, I set watchmen over you, saying, 'Listen to the sound of the trumpet!' But they said, 'We will not listen." (Jer. 6:16-17). During these present fall feasts, the trumpets or shofars are blown, calling for God's people to repent and return to Him.

     Not only does the LORD want His people to return to these ancient paths that lead to Him, but it is our ordained purpose to restore those ancient paths that have been forgotten, neglected and destroyed: "Those from among you shall build the old (olam - see above) waste places; You shall raise up the foundations of many generations; And you shall be called the Repairer of the Breach, The Restorer of Streets to Dwell In." (Isa. 58:12). It is interesting that this chapter of Isaiah begins with: "Cry aloud, spare not; Lift up your voice like a trumpet; Tell My people their transgression, and the house of Jacob their sins." (v. 1). We may mistakenly think that we have nothing to repent for, that repentance is only for the unbeliever, but by believing so, we miss an opportunity to see the resulting restoration of eternal truths through us for the whole world. The whole creation groans for the manifestation of the sons/children of God (Rom. 8:20-22) who, through Jesus Christ, resemble their Father in truth, perfection, righteousness and justice, as Moses said. This is part of God's call for His people to return to Him, especially during this time of repentance and return (shuvah) during the fall feasts.

     During this shuvah return time of the fall feasts, part of this Sabbath reading portion is from the prophet, Micah: "He (God) does not retain His anger forever, because He delights in mercy/lovingkindness. He will again have compassion on us, and will subdue our iniquities. You will cast all our sins into the depths of the sea. You will give truth to Jacob and mercy to Abraham, which You have sworn to our fathers from days of old (qedem/qadam - old, ancient, before, aforetime, eternal, antiquity, Mount of the East, earliest time, beginning, that which is before/go before, go in front, beforehand, precede)." (Micah 7:18-20).

     Another reading portion from this Ha'azinu, "Listen", Sabbath is from the prophet, Hosea, calling the LORD's people to return to Him: "O Israel, return (shuv- return unto, come back, go back, restore, refresh, renew) to the LORD your God, for you have stumbled because of your iniquity; Take words with you and return (shuv - see above) to the LORD. Say to Him, 'Take away all iniquity; Receive us graciously, for we will offer the sacrifices of our lips." (Hos. 14:1-2).  The LORD says in response: "I will heal their backsliding, I will love them freely, for My anger has turned away from him...Those who dwell under His shadow shall return (shuv - see above); They shall be revived like grain (dagan/daga - wheat, corn, grain, increase, multiply, used for bread/multiply, increase, become numerous, to cover, covering over everything, great multitude), and grow like a vine..." (v. 7).

     In the meaning of the word, return (shuv), there is also the meaning of restore, refresh, renew as we see above. We saw this same truth in the verses from Isaiah 58 above. Hosea calls it "revived". So many want to see revival. So many are praying to see all men know the LORD and His salvation through Christ. The seeds of it can be found in the shuv return to the LORD by His people.

     The LORD said, "Return to Me and I will return to you." (see Mal. 3:7, Zech. 1:3, Neh. 1:7-9).

     As His people return to Him, the LORD promises: "I will be like the dew (tal/talal - night mist, to cover with a roof, distilled from heaven [see Deut. 32:2, above] to Israel; He shall grow like the lily (susan/sus - whiteness, trumpet-shaped/exult, rejoice, leap with joy), and lengthen his roots (seres - roots indicating permanence, footholds, flourishing in prosperity) like Lebanon (meaning whiteness, purified, make white). His branches shall spread; His beauty (hod - glory, beauty, majesty, honor, splendor, goodly) shall be like an olive tree (zayit - be bright, fresh, luxuriant, oil as clear and brilliant), and his fragrance (reah - pleasant scent, fragrance, perceive, breath, to blow) like Lebanon." (Mic. 14:5-6).

     If you would like to experience repentance and the restoration of the LORD, you can join me in my prayer: "Lord, I come to You in repentance. I desire to return to You, to the place of My salvation, restoration and renewal. Remove the spiritual blemishes from me. I turn away from the thoughts and ways of the world and turn to You, my Creator and King. Restore me to the ancient paths of righteousness and let me be a repairer and restorer of those ways for others. Fill my life with the fruits of repentance and the way of life everlasting, in Jesus' name, AMEN."

Returned&Restored

      This week's Sabbath reading portion has a double title, Nitzvarim - Va yelech. This Sabbath is the last Sabbath in the month of Elul, which is dedicated to the repentance of God's people and their return to the LORD. Within a few days following this Sabbath, the Feast of Trumpets, or Yom Teruah, will take place. This feast day is also known as Rosh Hashanah. 

     This week, we will be focusing on the Nitzvarim part of the title, which means, "are standing". This title comes from Deut. 29:10-13 which contains the words of Moses to the Israelites: "All of you stand today before the LORD your God: your leaders and your tribes and your elders and your officers, all the men of Israel, your little ones and your wives - also the stranger who is in your camp...that you may enter into (*aleph-tav/Alpha and Omega) covenant with the LORD your God, and into His oath (ala - covenant confirmed by an oath, blessing, curse), which the LORD your God makes with you today, that He may establish you today as a people for Himself, and that He may be God to you, just as He has spoken to you, and just as He has sworn to your fathers, to Abraham, Isaac, and Jacob."

     Then the LORD makes the following statement: "I make this covenant and this oath, not with you alone, but with (*aleph-tav/Alpha and Omega) him who stands here with us today before the LORD our God, as well as with him who is not here with us today." (v. 14-15). There is a "today" that is connected with our covenant with God, and His with us. It was not just something entered into long ago, but it is present and now. However, the LORD makes clear that there are those who are not here today, but they will still be able to have their "today" of covenant with Him in the future. In another part of scripture the LORD says, "In an acceptable time I have heard you, and in the day of salvation I have helped you.' Behold, now is the accepted time; behold, now is the day of salvation." (2 Cor. 6:2, Isa. 49:8). Today, now, is the day in which the LORD has made a place for you to stand before Him and accept His salvation covenant.

This is a beautiful offer to those who will stand before the LORD "today" in covenant, from the youngest to the oldest, from the common citizen to the leaders, from the tribes by blood to the stranger or foreigner in the midst, from those present now to those who will be standing in the future.

     As we saw with the Hebrew meaning of the word, "oath" or ala used above, there is a curse that comes when this covenant is broken. There are several things mentioned in Deut. 29 involving the situations that bring the curse. One involves anyone "whose heart turns away today from the LORD our God, to go and serve the gods of these nations" creating among His people "a root bearing bitterness or wormwood (la'anah - to curse, poisonous, accursed, bitter things, perverted justice, noxious)." (v. 18). We should understand that the worship of the false gods/idols of the world, both today and as it did then, involved horrible practices including human/child sacrifice, and the use of perversion and prostitution as worship. These practices caused whole nations to be shrouded alive in spiritual darkness: a living death. How much worse is it for someone who knows God to put the corrupted and corrupting things of the world before Him, thereby creating idols?

     Another situation that brings the curse in Deut. 29 is one who hears the words of the curse but ignores the curse, while blessing himself saying "I shall have peace, even though I follow the dictates of my heart..." (v. 19). This person chooses to go their own way not believing the reality of the curse or that he will be affected by it. Perhaps this person thinks that the LORD will bless and protect him anyway. The LORD said that this person's name would be blotted out from under heaven (v. 20).

     This curse would affect the whole land (v. 23). When others would wonder why the LORD had done these things to the whole land, the answer would be given: "Because they have forsaken the (*aleph-tav/Alpha and Omega) covenant of the LORD God of their fathers, which He made with them when He brought them out of the land of Egypt; for they went and served other gods and worshipped them, gods that they did not know and that He had not given to them." (v. 25-26).

     With God dwell the blessings. Separated from God dwell the curses. It is like saying "In the Light, there is light. Separated from the Light, there is darkness", or "With the Giver of Life, there is life. Separated from the Giver of Life, there is death." For the world, including the people of God, that found themselves in darkness and the curse, God sent His Son, Jesus, Messiah/Christ, to become the curse of the Law for us so that we might walk in the eternal blessing of the salvation covenant with God (Gal. 3:10, 13-14).

     What we learn above is only to set the stage for the Sabbath lesson of this week found in Deut. Ch. 30. The LORD establishes a provision for His people to be able to return to Him when they find themselves separated and dispersed, both spiritually and physically: "Now it shall come to pass, when all these things come upon you, the blessing and the curse which I have set before you, and you call them to mind among all the nations where the LORD your God drives you, and you return to the LORD your God and obey His voice, according to all that I command you today, you and your children, with all your heart and with all your soul, that the LORD your God will bring you back from captivity (sebut/saba - captivity, captives, prisoners, exile/take captive, take or lead away), and have compassion (raham - to love deeply, have mercy, have compassion, to stroke with love, cherishing, soothing, to behold with tenderest affection) on you, and gather you again from all the nations where the LORD your God has scattered you. If any of you are driven out to the farthest parts under heaven, from there the LORD your God will gather you, and from there He will bring you." (Deut. 30:1-4, see also Heb. 7:25-26).

     The LORD promises to bring them back to their land and they will possess it, and: "He will prosper you and multiply you more than your fathers. And the LORD your God will circumcise your (*aleph-tav/Alpha and Omega) heart and the heart of your descendants, to love the (*aleph-tav/Alpha and Omega) LORD your God with all your heart and with all your soul, that you may live...The LORD your God will make you abound in all the work of your hand...the LORD will again rejoice over you for good as He rejoiced over your fathers, if you obey the voice of the LORD your God, to keep His commandments...and if you turn to the LORD your God with all your heart and with all your soul." (v. 5-10, excerpt).

     How hard does the LORD of All make it for His people to be return to Him? He makes it as easy as turning to Him in complete love, a love which causes His people to obey His voice and Word. Moses said that this was not too difficult, or a thing too distant for them to do: "But the word is very near you, in your mouth and in your heart, that you may do it. See, I have set before you today (*aleph-tav/Alpha and Omega) life and good, death and evil...I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live; that you may love the (*aleph-tav/Alpha and Omega) LORD your God, that you may obey His voice, and that you may cling (dabaq - follow hard after, cleave to, abide, joined to, pursue closely, cling, adhere firmly, be glued) to Him, for He is your life and the length of your days; and that you may dwell in the land..." (Deut. 30:11-20, excerpt).

     In another reading portion from this Nitzavim Sabbath, the LORD expresses His desire to the prophet, Jeremiah, for His people to return to Him: "...I earnestly remember him still; therefore My heart yearns for him; I will surely have mercy on him, says the LORD...Turn back, O virgin of Israel...How long will you gad about, O you backsliding daughter?...I have satiated the weary soul, and I have replenished every sorrowful soul...Behold, the days are coming, when I will make a new covenant with the house of Israel and with the house of Judah...I will put My (*aleph-tav/Alpha and Omega) law in their minds, and write it on their hearts; and I will be their God, and they shall be My people...For I will forgive their iniquity, and their sin I will remember no more." (see Jer. 31: 20-34, excerpts). We can see the heartfelt desire of the LORD for His people to return to Him. Jesus had the same desire as He sent the message of repentance and return to His church in the Book of Revelation: "Therefore be zealous and repent. Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me." (Rev. 3:19-20). The church had become so indifferent to their Savior that He had to stand outside the church and knock (krouo - to knock [with a heavy blow]) to be let in! As did His heavenly Father with Israel, Jesus offered other powerful rewards also if the church would return to Him (v. 21-22). To another church Jesus said, "...you have left your first love. Remember therefore from where you have fallen; repent and do the first works..." (Rev. 2:4-5). If this church repents, Jesus promises them to eat from the tree of life in Paradise. The first works were driven by the church's love for their Savior. They must return to that love and its fruitful works.

     In another reading portion from this Sabbath, we see a people who have returned to the LORD. This is their voice: "I will greatly rejoice in the LORD, my soul shall be joyful in my God; For He has clothed me with the garments of salvation, He has covered me with the robe of righteousness, as a bridegroom decks himself with ornaments, and as a bride adorns herself with jewels." (Isa. 61:10).

     This is the LORD's response to their joyful return: "For Zion's sake I will not hold My peace, and for Jerusalem's sake I will not rest, until her righteousness goes forth as brightness, and her salvation (yesua - salvation, deliverance, rescue, also the Hebrew name of Jesus) as a lamp that burns. The Gentiles shall see your righteousness, and all kings your glory. You shall be called by a new name (see also Rev. 3:12-13, Rev. 2:17), which the mouth of the LORD will name. You shall also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of your God...and as the bridegroom rejoices over the bride, so shall your God rejoice over you...Indeed the LORD has proclaimed to the end of the world: 'Say to the daughter of Zion, surely your salvation is coming; Behold, His reward is with Him, and His work (pe'ulla - deeds, good action, a people won back by warfare) before Him." (Isa. 62:1-11, excerpt).

     The second state of the returned people above becomes even more blessed and exalted than their first state. This is the way of the LORD who is forever eager to pour out His mercy upon His people who will return to Him. It is especially at this time of the year that we need to repent, renew our love for the Lord, and return to Him. We should not wait until He is pounding on the door of our hearts asking for entry. Jesus warned that in these days before His return many will fall away and the love of many will wax cold (Mt. 24:10-13, 2 Thess. 2:3). It is time to return to our Lord. Call upon the Lord while He is near.

If you would like to take this opportunity today to return to the LORD whose hands are stretched out to us and waiting (see Isa. 65:1-2), you can join me in my prayer: "My Father, You have shown me mercy in my life. You have saved me through Your beloved Son, Jesus. Today, Lord, I want to repent for going my own way and I want to return to You, my Creator. I want to renew my love for You, to cling to You and follow after You. Jesus, You have made the Way possible for me to return to my Father and be reconciled with Him. Fill me with the Spirit of God who leads me and teaches me in His ways of everlasting life. I ask this in Jesus' name. 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.

Shuvah

This is the first sabbath of the new Jewish calendar year. It is also the sabbath that comes between the Feast of Trumpets, or Rosh Hashanah, which has recently passed, and the most solemn Feast of the LORD, Yom Kippur, the Day of Atonement, which will occur in a few days. This time between the two feasts is called Shuvah, meaning "return". It comes from the Hebrew root word shub which means "return, recover, come/go back, to restore, refresh, repair, be brought back". At the same time, shub can also mean "turn away from, refuse, hinder, reject". When we return to God, we are purposefully turning away from, refusing and rejecting those things that are not of God, refusing and rejecting them. As we will see in one of the sabbath readings, the people of God are not always aware of how far they have drifted from God, but God is aware, and calls His people to return. Jesus found this same condition even among those who believed in Him. They could not see how much their sin had enslaved them, and that they needed Jesus, the Son, to set them free from it. In fact, they were offended that He would contend such a thing (see Jn. 8:30-40, Jn. 9:39-41). However, the systems of this world, and even our own flesh, are continually working to separate and distance us from our God. We can all use this precious time allotted by God to return to him. As I read this week's Sabbath scriptures and other verses, it seemed to me that we were being told about a serious but magical time in the LORD. I know that the use of the word "magical" might seem strange when applied to a discussion about the things of God, but that's the word that came to mind. When I looked up the definition of "magical", I found that it included "supernatural, mystical, extraordinary, exceptional, remarkable, superlative, amazing, unparalleled" and so on, so I'll stick with the use of the word "magical". In fact, Shuvah is so magical, no one would want to miss experiencing it when they find out what it means, and its far-reaching results. Here is our first example of the magic of Shuvah from this week's sabbath reading: "O Israel, return (shub) to the LORD your God, for you have stumbled because of your iniquity; take words (dabar - utterance, promise, precept, a royal mandate, oracles, a thing done) with you, and return to the LORD. Say to Him, 'Take away all iniquity; receive us graciously, for we will offer the sacrifices of our lips. Assyria (in the sense of being, or relying on, one who is fortunate, successful, prosperous) will not save us, we will not ride on horses, nor will we say anymore to the work of our hands (meaning by the strength of our own efforts and the idols we create), 'You are our gods.' For in You the fatherless finds mercy." (Hos. 14:1-3). The return to the LORD begins through the words out of our mouths, as is mentioned three different ways in v. 2, above. The prophet Jeremiah also wrote of what our declaration should be as we return to the LORD, as we are also turning away from the abominations that exist apart from Him: "...And you shall swear (saba - swear, take an oath, repeating a declaration seven times), 'The LORD lives', in truth, in judgment, and in righteousness; the nations shall bless themselves in Him, and in Him they shall glory." (Jer. 4:1-2). Even the nations will be affected by the declaration of those who return to the LORD. That's magical! We can also see in the verses from Hosea 14 above, that whether we do or do not have earthly fathers, we are "fatherless" unless we can recognize and say that we need God as our Father. Now here is the "magic" of shub, or return, as the LORD says in response: "I will heal their backsliding, I will love them freely, for My anger has turned away from him, I will be like the dew to Israel; he shall grow like the lily, and lengthen his roots like Lebanon. His branches shall spread; his beauty shall be like an olive tree, and his fragrance like Lebanon. Those who dwell under his shadow shall return (shub- see above); they shall be revived (haya/hava - saved, have life, be restored to life or health, revive from death/ breathe, declare) like grain, and grow like a vine. Their scent (zeker - remembrance, memorial, bring to remembrance) shall be like the wine of Lebanon...Who is wise? Let him understand these things. Who is prudent? Let him know them. For the ways of the LORD are right; the righteous walk in them, but transgressors stumble in them." (v. 4-7, 9). In Hosea 13, the LORD also declared: "I will ransom them from the power of the grave; I will redeem them from death. 'O Death, I will be your plagues! O Grave, I will be your destruction!' Pity (for Death) is hidden from My eyes." (Hos. 13:14). When the apostle Paul wrote about our resurrection in Christ (1 Cor. 15:51-55), he quoted these verses from Hosea, adding "Death is swallowed up in victory." which he repeated from Isaiah. However, the seeds of it all were planted in Shuvah, return. Our way of return to our Father, and resurrection, or Shuvah revival from death, is Jesus Christ, the way, the truth, and the life (Jn. 14:1-7). In another reading from this week's sabbath in Micah 7, we can read about the far-reaching effects of Shuvah return. The prophet saw the condition of the people: "The faithful man has perished from the earth, and there is no one upright among men. They all lie in wait for blood; every man hunts his brother with a net...Woe is me! For I am like those who gather summer fruits, like those who glean vintage grapes; (but) there is no cluster to eat of the first-ripe fruit which my soul desires." (Micah 7:2, 1). The prophet described these terrible things that he saw, and the resulting lack of the first fruits that signify the favor and provision of God for His people, which would include the first fruits of the resurrection, Jesus (see 1 Cor. 15:20). The prophet then turned to the LORD and said with his mouth: "Therefore I will look (sapa - look well, keep watch, lean forward and peer into the distance, to shine, to be bright, to overlay with gold and silver) to the LORD; I will wait for the God of my salvation; my God will hear me...'Shepherd Your people with Your staff, the flock of Your heritage...as in days of old...Who is a God like You, pardoning iniquity and passing over the transgression of the remnant of His heritage?' He does not retain His anger forever, because He delights in mercy. He will again have compassion on us, and will subdue (kabas - bring into bondage, tread down, conquer and subjugate) our iniquities. You will cast all our sins into the depths of the sea. 'You will give truth to Jacob, and mercy to Abraham, which You have sworn to our fathers from days of old." (Micah 7:7, 14, 18-20). In Malachi 3, the LORD said to His people: "Return (shub - see above) to Me, and I will return (shub) to you." (Mal. 3:7). We can see clearly here that Shuvah return is reciprocal, rather than a one-way activity. His people weren't even aware of how far they had drifted from the LORD, and had to ask Him (Mal. 3:7, 13). After explaining how they had departed from Him as revealed in their tithes, offerings and their words, the LORD promised this if they returned: "And try Me now in this...if I will not open for you the windows of heaven and pour out for you such blessing that there will not be room enough to receive it. And I will rebuke the devourer for your sakes...And all nations will call you blessed, for you will be a delightful land', says the LORD of hosts." (Mal. 3:8-12). Even a book of remembrance will be written before the LORD "for those who fear the LORD and who meditate on His name. 'They shall be mine', says the LORD of hosts..." (v. 16-17). Here is a "magical" Shuvah transformation from Isaiah: "Let the wicked forsake his way, and the unrighteous man his thoughts; let him return (shub) to the LORD, and He will have mercy on him; and to our God, for He will abundantly pardon...For you shall go out with joy, and be led out with peace; the mountains and the hills shall break forth into singing before you, and all the trees of the field shall clap their hands...And it shall be to the LORD for a name, for an everlasting sign that shall not be cut off." (Isa. 55:7, 12-13). Even creation experiences the magic of a Shuvah return according to Isaiah's prophecy. Isaiah wrote that a Shuvah return is so magical, that the resulting effects in the earth will be an everlasting sign to all. It is always wise to enter into the Shuvah return to the LORD that is traditionally observed during the ten days between the Feast of Trumpets and the Day of Atonement, and not ignore the opportunity. Why would we not want to return, especially in these perilous times, considering the power, blessing, and "magic" found in the return of God's people to Him? If you would like to enter into a Shuvah return to the LORD, you can pray with me: "Heavenly Father, I am returning to You. So many things have pulled my eyes off of You, and pulled my heart away from You. I recognize the sin in my life, and confess it in my return to You. You gave Your Son as my Shuvah Return, as my Atonement, and as my Sacrifice for my sin. I declare with the words and saying of my lips that You are my Father, my Shepherd, my Reviver, and my Restorer. You have saved me, and revived me from death to life and health. As I return to You, LORD, pour out Your Shuvah blessing and "magic" upon the earth, so that all nations and all creation may see it, and that it may be to You 'for a name, and an everlasting sign that shall not be cut off'. You are an 'amazing, extraordinary, superlative, unparalleled' God! I return to You in Jesus' name, AMEN."