EnduringBlessing

      The title of this week's Sabbath reading portion is Lech-L'cha, which means "Go!", or "Leave!" This title comes from the first group of verses from Gen. 12: "Now the LORD had said to Abram, whom we now know as Abraham: 'Get out (yalak/halak - go, depart, follow, proceed, to walk, carry, bear, bring, carry away, spread, vanish, starting point/to lead, to bring, lead away, carry, be at the point) of your country, from your family and from your father's house, to a land that I will show you." (v. 1).

     Abram's father, Terah (tarah - delay) had removed his family from Ur of the Chaldeans in Mesopotamia previously and came to Haran to live. Ur, the family's place of origin, means "flame, light of fire, brightness of fire, revelation, become light, glorious". Ur/or refers to the supernatural light spoken into being by God in the beginning of creation, but the city became the center for moon worship at the time. The family's original destination had been the land of Canaan, but they settled at Haran. Haran or Harran was an ancient city of strategic importance located in southeastern Turkey. After Abram's father died, Abram left Haran at the command of the LORD to go to Canaan at the age of seventy-five with His wife, his nephew Lot, and all of the people and possessions that they had acquired in Haran. (Gen. 11:27-32).

     We understand the command "Go out!" in English as issued by the LORD to Abram, but as we see in the Hebrew meaning above, it also means "to bring, to carry (away), to bear" while one "goes out". What was Abram carrying with him to Canaan? We will see more about this later, but we can find an important clue in the meaning of Abram's name. Abram/abiram/rum has the meaning: "exalted father"/Exalted One is my father, father of height/to rise, rise up, set on high, to be raised, be uplifted, to be lifted, heave, to rise or raise, set up on, sound of the trumpet, to offer sacrifices." Jesus said, "And I, if I am lifted up from the earth, will draw all peoples to Myself.' This He said, signifying by what death He would die." (Jn. 12:32-33). Not only was Jesus "lifted up" in His death, but He was raised up in resurrection life after His death. He was also hidden within Abram's name.

     The LORD told Abram that He called Abram out of Mesopotamia into Canaan to be a father of a multitude and a great nation, even though Abram and his wife Sarai were old, and she was barren: "I will make you a great nation; I will bless you and make your name great; and you shall be a blessing...And in you all the families of the earth shall be blessed...for all the land which you see I give to you and your descendants forever. And I will make your descendants as the dust of the earth...Arise, walk (halak/yalak - see above) in the land through its length and its width, for I give it to you." Gen. 12:2-3, Gen. 13:15-17). The blessings that God spoke over Abram at this time would change the lives of billions yet to come.

     So Abram brought or carried (see yalak/halak above) the eternal but physically yet unborn Messiah/Christ Jesus, who was concealed within Abram's future generations, to the land that would inevitably and unstoppably become the nation of Israel by the Word of the LORD.  Of course, we find Jesus, or Yeshua in Hebrew, listed in scripture as a descendant of Abraham. (Mt. 1:1, Lk. 3:34). As far as establishing a nation of Israel is concerned, the prophetic Word of God says that out of Zion, not Ur of the Chaldees nor Haran of Asia Minor, comes the Deliverer (see Rom. 11:26, Isa. 59:20, Joel 2:32). The prophet Jeremiah, in another reading portion for this Sabbath, said that Jerusalem "shall be called The Throne of the LORD, and all the nations shall be gathered to it, to the name of the LORD, to Jerusalem. No more shall they follow the dictates of their evil hearts." (Jer. 3:17). One nation, Israel, created from one man, Abraham, as promised by the LORD would gather all nations to it and to the Throne of the LORD and to the name of the LORD.

     Jesus, speaking of Abraham, said: "Your father Abraham rejoiced (agalliao/hallomai - exceedingly glad, to exult, to jump for joy, to rejoice exceedingly/leap, spring up, to jump, to gush) to see My day, and he saw it and was glad." (Jn. 8:56). Jesus let us know that Abraham was either given a prophetic vision or revelation of his descendant, Jesus, as the Savior of the world, or saw it fulfilled from Paradise, and jumped for exceeding joy when he saw it. We can picture the scene when Abraham saw this wonderful thing and began "jumping for joy"!

     From another reading portion of this Sabbath, the LORD identifies Himself as the One who called the generations of Israel forth: "Who has performed and done it, calling (qara - call, cry out, preach, bidden, appoint, call and endow, give name to, address by name, call forth, proclaim, publish) the generations (dor/dur - all, many, an age as a period of time, dwelling place, evermore, posterity/in a circle, everlasting) from the beginning? I, the LORD, am the first; and with the last I am He...you, Israel, are My servant, Jacob whom I have chosen, the descendants of Abraham, My friend. You whom I have taken from the ends (qasa - lowest, uttermost part, edges, extremity, from the whole of) of the earth, and called from its farthest regions (asil/asal - support, origins, rooted, from ancient and noble stock, deep roots into the earth/reserved, kept, set apart, separated, selected, a root joined and connected), and said to you, 'You are My servant, I have chosen you and have not cast you away: Fear not, for I am with you, yes, I will help you, I will uphold you with My righteous right hand." (Isa. 41:4, 8-10).

    

     The LORD called forth the generations of Abraham by name from the beginning, the time of creation, before Abraham physically existed. The LORD's promise to old Abram and barren Sarai of many descendants was based upon the fact that the LORD had already fulfilled the promise before time began. Because of this purposeful prophetic calling of each by name from the beginning, the LORD can say this to the descendants of Abraham, and to us, his adopted descendants through Messiah/Christ: "...Those who war against you shall be as nothing, as a nonexistent thing. For I the LORD your God, will hold your right hand, saying to you, 'Fear not, I will help you." (Isa. 41:12-13). Scripture states: "Christ has redeemed us from the curse of the law...that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we may receive the promise of the Spirit through faith." (Gal. 3:13-14). God set apart Abraham as His friend in one of the verses above. Jesus called His disciples His friends in the same manner if we do as He commands us to do. (Jn. 15:13-15). Abraham believed God and it was counted to him as righteousness. (Gen. 15:5-6, James 2:23, Rom. 4:3). In the same way, our faith in Christ is directly joined in scripture to the faith of Abraham and as having the same result of righteousness. (Rom. 4:16-24, Gal. 3:6-9). Galatians 3:8 says that Abraham was preached the Gospel beforehand in the blessings promised to him (Gen. 12:2-3) as a prophetic promise of our salvation.

      In another reading portion from this Sabbath, the LORD directly connects His blessing spoken over Abraham and Sarah to righteousness and salvation: "Listen to Me, you who follow after righteousness, you who seek the LORD...Look to Abraham your father, and to Sarah who bore you; For I called him alone, and blessed him and increased him. For the LORD will comfort Zion...Listen to Me, My people; and give ear to Me O My nation: for the law will proceed from Me, and I will make My justice rest as a light of the peoples. My righteousness is near, My salvation has gone forth...My salvation will be forever, and My righteousness will not be abolished...Listen to Me, you who know righteousness, you people in whose heart is My law....My righteousness will be forever, and My salvation from generation to generation." (Isa. 51:1-6 excerpt, and v. 8). 

     We often consider the blessings and promises that God spoke to Abraham as an "old" covenant, however, I hope we can see that the blessings spoken over Abraham by the LORD in Gen. 12 and the subsequent works that the LORD performed in Abraham's life still live and still produce the fruit of righteousness and salvation throughout all future generations of Abraham and all families of peoples (see again Gen. 12:2-3 above).

     If you would like to know more about the everlasting blessings of God of righteousness and salvation spoken over Abraham, his generations, and all families in the earth, you can join me in my prayer: "Heavenly Father, You called Abraham's generations forth by name from the beginning. You ordained a nation to come from Abraham, and You also promised that all families would be blessed because of it. Father, I hold onto those promised blessings of righteousness and salvation for my own family near and far, but also for all of the families of the earth, and especially Abraham's family. You said that all who bless Abraham would be blessed, and all who curse Abraham would be cursed. I bless Abraham and his descendants today as You blessed them. I bless the powerful omniscient work that You foresaw and accomplished for all of us through Your friendship with Abraham. I bless the Messiah/Christ Jesus who saved me and whom You called forth in due time from the generations of Abraham. I join Abraham, Father, in jumping for joy in all that You brought forth through him, and I pray that You bring forth the same kind of fruit from my life. I ask this in Jesus' name. AMEN."

 

Government

      At this time of year, some of the nations of the world, who have the liberty to vote and choose, are soon electing their governments. This week's Sabbath reading portion, Shoftim, meaning "Judges", will give us an image of the government that the LORD has commanded for His people. We will then see how closely God's idea of government has been successfully carried out by man. The Sabbath title comes from the Hebrew word sapat, or judge, and means "to judge, govern, vindicate, punish, to act as law-giver, judge, or governor, to rule, to execute judgment, to pronounce sentence, to litigate, to plead for, to defend, to set up, to erect." Not only does the judge govern, as we would expect, but within the meaning of the word sapat is the meaning "to set up, to erect." A judge in the kingdom of God builds or establishes something that was not there before according to the Hebrew meaning. The pictographic Hebrew letters of the word sapat: shin, phe, teth, could be combined to have the meaning "El Shaddai (God Almighty, the all-sufficient One) opens His mouth of strength to devour with sharp teeth the snake coiled and twisted in the basket." We will see that this is very accurate, because the government of God in prophecy will indeed devour the coiled, twisted serpent or snake.

     This is God's command regarding judges: "You shall appoint judges and officers in all your gates, which the LORD your God gives you, according to your tribes, and they shall judge the (*aleph-tav/Alpha and Omega) people with just judgment. You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. You shall follow what is altogether just, that you may live and inherit the (*aleph-tav/Alpha and Omega) land which the LORD your God is giving you." (Deut. 16:18-20). 

     The concept of the just judge comes straight from the character of the LORD for the purpose of our defense: "My defense is of God, who saves the upright in heart. God is a just judge, and God is angry with the wicked every day." (Ps. 7:10-11). In another Psalm, it is written that God's throne is established in justice: "Righteousness and justice are the foundation of Your throne; Mercy and truth go before Your face. Blessed are the people who know the joyful sound! They walk, O LORD, in the light of Your countenance." (Ps. 89:14-15).

     There was one man from scripture who placed himself next to the gate of the city while telling the people that no one from the king was available to hear their cases. He said that if only he was made a judge, he would hear their cases and render just judgment. By doing this, this king's son, Absalom, stole the hearts of the men of Israel from his father, King David. (see 2 Sam. 15:1-6). Sometimes people, both in and out of the church who have not been called to sit there, place themselves in the city gate and in the seat of judgment and act in such a way as to undermine the heavenly Father's Kingdom with their own personal agendas and prideful desires. Meanwhile, they judge after the flesh and not by the counsel or Spirit of God. Jesus spoke about the proper method of judgment when He said to the religious leadership, the Pharisees: "You judge according to the flesh; I judge no one. And yet if I do judge, My judgment is true; for I am not alone, but I am with the Father who sent Me." (Jn. 8:15-16). In another place, Jesus said: "I can of Myself do nothing. As I hear (akouo - to attend to, to consider what is said, to understand the sense of what is said), I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me." (Jn. 5:30). Because of this obedience and submission to the voice of His Father, Jesus, the Son, was entrusted by God the Father with all judgment. (Jn. 5:21-23). Do we as believers in Christ follow this pattern and standard of righteous judgment established by Jesus?

     Moses also told the people that for those whose matters are too difficult to be settled in the gate of their city, they must arise (qum - rise up, raise, stand, establish, accomplish, set up, erect, build) and go up (ala - come up [before God], offering, light, raised, exalted, ascend, climb, shoot forth, excel, to be taken up, a train of a garment lifted) to the place where the LORD chooses: "And you shall come to the priests, the Levites, and to the judge there in those days, and inquire of them; they shall pronounce upon you the sentence of judgment. You shall do according to the sentence which they pronounce upon you in that place which the LORD chooses. And you shall be careful to do according to all that they order you. According to the sentence of the law in which they instruct you, according to the judgment which they tell you, you shall do; you shall not turn aside to the right hand or to the left from the sentence which they pronounce upon you." (Deut. 17:8-11). At this level of government, the priest was standing to administer justice as ministry before the LORD, not man (v. 12). Do priests and/or anointed ministers of God who consult the LORD form any part of our governments or justice systems? They are not generally welcome to participate in this way in secular government.

     The LORD foresaw the kings that would sit on the throne of Israel to govern it. He commanded that their part in the governing of God's people would require a level of righteous character. The LORD would choose the king, not the people. The king could not be a foreigner, but from the people. The king would not increase the armies (horses) for himself nor cause the (*aleph-tav/Alpha and Omega) people to return to Egypt to gain the military strength (horses) of Egypt. The king was not to multiply wives, silver, or gold for himself. The king must write for himself a (*aleph-tav/Alpha and Omega) copy of the Book of the Law before the priests and the Levites, read it, and be careful to observe all the (*aleph-tav/Alpha and Omega) words of the law and statutes. and to learn to fear the (*aleph-tav/Alpha and Omega) LORD all the days of his life in order to prolong all his days in his kingdom. (Deut. 17:14-20). Do those whom we choose to rule over our nations have this kind of fearful (awed) relationship with the LORD or with His Word? 

     The Book of Proverbs, written by King Solomon, describes a king who rules in just judgment after the manner of the LORD: "Divination/divine sentence (qesem/qasam - in this case meaning: divine, prudent) is on the lips of the king; His mouth must not transgress in judgment...It is an abomination for kings to commit wickedness; for a throne is established by righteousness (see also Ps. 89:14-15 mentioned above)...In the light of a king's face is life (see Ps. 89:14-15 mentioned above), and his favor is like a cloud of the latter rain." (Prov. 16:10-15, excerpt). Do our rulers whom we choose contend for life?

      From another reading portion of this Shoftim Sabbath, the LORD spoke about the King that He would raise up in Jer. 23: "Behold, the days are coming,' says the LORD, 'that I will raise to David a Branch of righteousness; A King shall reign and prosper, and execute judgment and righteousness in the earth. In His days Judah will be saved, and Israel will dwell safely; Now this is His name by which He will be called: THE LORD OUR RIGHTEOUSNESS." (Jer. 23:5-6). This King spoken of here as a Branch of David is the Messiah/Christ, our Jesus, to whom we look to return to rule upon the earth in righteousness and judgment. This is the government of God on the earth.

     This King, the Branch of righteousness of David, who brings the government of God, is greater than any earthly king, and is described in a section of Isaiah 52, a chapter which is included in this Shoftim Sabbath portion: "Behold My Servant shall deal prudently; He shall be exalted and extolled and be very high. Just as many were astonished (samem - astonished, desolate, appalled, stun, stupefy, causing horror, confounded) at you, so His visage (mare - appearance, countenance, sight, comeliness) was marred (mishat - disfigurement of face) more than any man, and His form (to'ar/ta'ar - form, shape, figure, appearance/marked out, described, drawn in outline, delineate, trace out)) more than the sons of men; So shall He sprinkle many nations. Kings shall shut their mouths at Him; for what had not been told them they shall see, and what they had not heard they shall consider." (Isa. 52:13-15). It is interesting that as Isaiah describes the marred form of this exalted Servant, the Hebrew word ta'ar used here brings to mind the "outline, tracing or drawing" that we can see on the Shroud of Turin. However, this "outline" present on the Shroud, having very accurate details of crucifixion, has been proven not to have been "drawn" or "traced" by natural materials or means, but by some other force which cannot be identified nor duplicated. Many believe that the three-dimensional outline on the Shroud therefore may have been produced by intense light energy that would have been emitted during the resurrection of Jesus, which created a photographic negative on the linen cloth. The Hebrew language used here causes us to consider these things.

     As we consider government in this Shoftim Sabbath portion, we must also remember the prophecies of an evil, ungodly government that will be a perversion of the pattern of government (priest, judge, Levite) that God commanded above. The leader of this ungodly government will be empowered by Satan himself. The prophet Daniel gives us a glimpse of this leader, whom he called a king (see Dan. 11:30-32, 36-39) and the Book of Revelation, which calls this ruler the beast, reveals further details (Rev. 17:1-13). This evil government will persecute many unto death of those who are in covenant with God including those who carry the testimony of Jesus Messiah/Christ, and will defile with abomination the worship of God. These will be terrible days on earth. However, The Lamb of God, the Savior, Jesus, the heavenly King will return and overcome them (Rev. 17:14, Rev. 19:11-16). When the LORD gave Moses His pattern of His Shoftim government, it was a pattern established, set up, forever. Included in this pattern of righteous and just government, the LORD left no provision for Satan, or his possessed minions, to replace it. It is important for us, the people of God, to follow His pattern and understand the prophetic hope contained within it. We will see this hope laid out for us below.

     In another reading portion from this Shoftim Sabbath, the LORD demands that His people listen to the words which He speaks: "Listen to Me, My people; and give ear to Me, O My nation: For law will proceed from Me, and I will make My justice rest as a light of the peoples. My righteousness is near, My salvation has gone forth, and My arms will judge the peoples; The coastlands will wait for Me, and on My arm they will trust....But My salvation will be forever, and My righteousness will not be abolished. Listen to Me, you who know righteousness, you people in whose heart is My law: Do not fear the reproach of men, nor be afraid of their insults...But My righteousness will be forever, and My salvation from generation to generation." (Isa. 51:4-8, excerpt). This is something for the judges to be declaring prophetically and establishing as a just sentence against the spiritual principalities of wickedness. (see Eph. 6:10-13). The LORD demands that we hear about the deliverance that He has promised and provided in His government that will stand forever against the government of evil. We can live, speak, and prophecy His government against the days ahead. It is an overcoming light for the peoples against the coming darkness.

     We have a powerful prophetic word from Isaiah describing the eternal kingship and government of the Messiah/Christ: "For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever. The zeal of the LORD of hosts will accomplish this." (Isa. 9:6-7).

If you would like to know more about and learn to walk in the government of God, you can pray with me: "Father of Glory, You gave us Your pattern of righteous and just government to provide to all mankind a promise to save us from the plan of spiritual wickedness. Of Your government, Lord and King, there will be no end. We proclaim Your government in the earth and look to this precious promise even as the days darken. You have provided this sure hope for us, and You have given Your trusted Son, Jesus ("Salvation") to be the King of Your government on earth. For this "Wonderful" thing, I give You many thanks in the name of Jesus. AMEN."

*NOTE: aleph-tav written in Hebrew as אֶת, are the first and last letters of the Hebrew alphabet. The meaning of the two pictographic Hebrew letters can also be interpreted "Adonai (Lord) of the Cross/Covenant". In the New Testament, these letters are translated as Alpha and Omega written as Α Ω , the first and last letters of the Greek alphabet. These letters are those by which Jesus Christ identifies Himself in the Book of Revelation: see Rev. 1:8, Rev. 21:6, Rev. 22:13.

To consider additional information regarding the Shroud of Turin, you can visit:

Shroud of Turin

     

     

     

Roads

      This week's Sabbath reading portion is titled Mattot-Mass'ei, which means "the journeys of the tribes", from Numbers 32 through 35. Last week we studied the testimony of the tribes of Israel found in their names. This testimony of the greatness of God was brought with them wherever they traveled and would be brought with them as they settled by tribes in the land promised to them by God. This same testimony was also purposed by God to be their spiritual warfare by which the Canaanite tribes and their false gods were dispossessed from the land before them. We believers in Jesus as Savior, also carry a "tribal" name and identity that carries our testimony of belonging to the Messiah/Christ Jesus. It is the testimony of His name, which in Hebrew is Yeshua or Yehoshua meaning "the LORD of/is Salvation." The whole family (patria/pater - a nation or tribe whose lineage runs back to a common origin, paternal [from the father] descent/father or founder of a family or tribe, the originator and transmitter of anything) of heaven is named for the Father God through His Son, Jesus (Eph. 3:14-19, see also Jn. 1:10-13, Col. 3:3-4).  Our tribal testimony of the name and sovereign power of God to save also serves the same purpose as the testimony of the tribes of Israel as stated above: "...the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, according to the eternal purpose which He accomplished in Christ Jesus our Lord..." (Eph. 3:9-11). The powers of darkness are dispossessed by the testimony that we, the tribe of God in Christ, carry.

     The importance of this week's Sabbath revelation regarding the tribes, is that their journeys (massa/nasa - pulling up of stakes, breaking camp, setting out, to quarry stones/set out, journey, remove, set forward, cause to spring up, to quarry or to cut out, pluck out, bend a bow), also reveals a truth about our journey in faith. As we can see from the Hebrew meaning of the word that is translated as "journey" above, the same thing that causes one thing to "spring up" also causes another thing to be "plucked out" or "removed" spiritually speaking as well as physically speaking. The journey also includes the meaning of "bending the bow" which points to spiritual warfare.

     The track of the journey of the Israelites was recorded by Moses by the command of the LORD: "These are the journeys of the children of Israel, who went out of the land of Egypt by their armies under the hand of Moses and Aaron. Now Moses wrote down the (*aleph-tav/Alpha and Omega) starting points (mosa/yasa - place of going out or issuing from, source, spring or watercourse, exit, going forth, proceed, east as the rising of the sun, a fountain of waters, a gate, promulgation of an edict, that which is produced, utterance of the mouth especially of solemn or formal speech/deliver, bring out, draw forth, go forward, to become fair and beautiful and clean, to be freed from) of their journeys at the command of the LORD. And these are their journeys according to their starting points (mosa/yasa - same as above):" (Num. 33:1-2). Part of the meaning of "staring point" in Hebrew is to proceed or go forward. We can see why the threat of the Israelites against Moses of their desire to "go back" to Egypt would be counter to the command of the LORD to record their "starting points." We can also see from the Hebrew meaning how important our "starting points" are as we follow after the Lord. Our "starting point" throughout all of our journey must be the cross of Jesus (see Mt. 16:24-26).

     The journey of the Israelites had its own first mosa starting point of their massa journey in Rameses/Ramses, Egypt (Num. 33:3) with many other "starting points" to follow, all of which were recorded by Moses in Num. 33. In accordance with the meaning, as the Israelites were issuing the proclamation of the deliverance of the LORD, they were "plucking out" the gods of Egypt: "...on the day after the Passover the children of Israel went out (yasa - root word of mosa above) with boldness (rum + yad - be lifted up, exalt, high, to rise, become powerful + hand, consecrate, power, dominion, ministry, draw with strength) in the sight of all the Egyptians. For the Egyptians were burying all their firstborn, whom the LORD had killed among them. Also on their gods the LORD executed judgments." (Num. 33:4). The city of Rameses in Lower Egypt was associated with four gods: Amon-Re (king of all gods), Wadjet (cobra goddess), Seti (god of chaos and destruction), Astarte (goddess of fertility and sexuality). The starting point of the journey of the Israelites became the place of judgment against these false gods of Egypt. The same must also be true of the starting points along our spiritual journey in Christ. 

     In another reading portion from this "Journeys of the Tribes" Sabbath, there came a moment where the road the tribes had traveled together would diverge. At a request approved of by the LORD and enacted by Moses, the tribes of Gad, Reuben and half of the half-tribe of Manasseh claimed their land inheritance on the eastern side of the Jordan River rather than the western side where the rest of the tribes would settle in the promised land. At the time, Moses had attained the promise from the three Israelite tribes that they would still fight with the other tribes in the dispossession of the Canaanites from the eastern side of the Jordan. The time came when the battles were done, and the tribes had settled in peace on the eastern side: "Not a word failed of any good thing which the LORD had spoken to the house of Israel. All came to pass." (Josh. 21:45).

     Joshua then called the tribes of Gad, Reuben and the portion of the tribe of Manasseh to him and told them that they had kept their promise to the other tribes to fight with them: "...now therefore, return and go to your tents and to the land of your possession, which Moses the servant of the LORD gave you on the other side of the Jordan. But take careful heed to do the (*aleph-tav/Alpha and Omega) commandment and the law which Moses the servant of the LORD commanded you, to love the (*aleph-tav/Alpha and Omega) LORD your God, to walk in all His ways, to keep His commandments, to hold fast to Him with all your heart and with all your soul. So Joshua blessed them and sent them away, and they went to their tents." (Josh. 22:1-6). The two tribes and the part of the third tribe separated from the other tribes of Israel at Shiloh (silo - place of rest, tranquility and prosperity; an expectation belonging to the kingdom of the Messiah/Christ [see Gen. 49:10]; an epithet of the Messiah/Christ: that which belongs to Him) (Josh. 22:9). This was not a divergence in the road caused by strife and division, but with the approval of God and Moses, at a "starting point" that carried the testimony of the Kingdom of the Messiah/Christ. The three tribes that would inhabit the eastern side of the Jordan River built an altar of witness to testify of their unity in identity and in the worship of the LORD with the tribes that inhabited the western side of the Jordan River (v. 10, 26-27). Roads may diverge, and tribes may separate, but their commonly held love for the LORD and faith in the Messiah/Christ Jesus will always be a point of unity among them (see Eph. 4:1-6, 11-16).

     From another reading portion from this "Journeys of the tribes" Sabbath, the prophet Jeremiah wrote that the Israelites had abandoned the road upon which God had directed them, and chose instead the spiritual roads of foreigners, who worshipped false gods: "For My people have committed two evils: They have forsaken Me, the fountain of living waters (see mosa starting point above), and hewn for themselves cisterns - broken cisterns that can hold no water...Have you not brought this on yourself, in that you have forsaken the (*aleph-tav/Alpha and Omega) LORD your God when He led you in the way (derek/darak - way, road, journey, manner, path, course of life/tread, walk, march, expressing wine or oil by tread, to bend a bow in order to string it by stepping on it)? And now why take the road/way (see derek/darak above) to Egypt, to drink (sata - drinkers, drunkards, to feast) the waters of Sihor (sihor/sahar - dark, turpid, muddy/dim or dark)? Or why take the road/way (derek/darak above) to Assyria, to drink (see sata above) the waters of the river?" (Jer. 2:13, 17-18). God's people were walking along the way of nations who worshipped idols and false foreign gods, seeking success in war, fertility and prosperity that these gods falsely promised. The aleph-tav/Alpha and Omega LORD also said to His people: "But where are your gods that you have made for yourselves? Let them arise, if they can save you in the time of your trouble; For according to the number of your cities are your gods, O Judah." (v. 28). The LORD's way had led His people safely "...through the wilderness, through a land of deserts and pits, through a land of drought and the shadow of death." (v. 6, see also Ps. 23:4, Isa. 9:2, Amos 5:8, Mt. 4:16). Chapter four of Jeremiah, also a part of this week's reading, tells us that remaining on the road of the LORD was not just for the sake of the well-being of the Israelites, but had even more far-reaching implications: "If you will return O Israel, says the LORD, Return to Me; And if you will put away your abominations out of My sight, then you shall not be moved. And you shall swear, 'The LORD lives, in truth, in judgment, and in righteousness'; The nations shall bless themselves in Him, and in Him they shall glory." (v. 1-2). As Israel returns to the way, the road of the LORD in their journey, the nations will be blessed as well.

     The way that God was leading them was the way of the aleph-tav/Alpha and Omega LORD (YHWY: "Behold the hand, behold the nail"). Jesus said emphatically: "I am the way (hodos - way, road, journey, route, highway, a progress, mode or means, manner), the truth and the life. No one comes to the Father except through Me." (Jn. 14:6). We are told by Jesus to walk Him as a road. When we veer off of that road for any of the various reasons that the cares and desires of life create, we walk the way of foreign false gods, as the Israelites did above.

     Paul wrote about the road of our journey: "As you therefore have received Christ Jesus the Lord, so walk (peripateo - to walk, tread all around, to progress, follow as a companion, conduct one's self) in Him, rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving." (Col. 2:6-7).

     There is a poem written by Robert Frost titled "The Road Not Taken." It is about the choice a man made when the road he was on divided in the woods. He decided to take the part of the road that few if any had walked, while leaving behind the road that had been worn by the feet of many. His poem ends:

I shall be telling this with a sigh

Somewhere ages and ages hence:

Two roads diverged in a wood, and I—

I took the one less traveled by,

And that has made all the difference.

   

     Jesus spoke of how narrow is the gate and the way or road which leads to life, and that there are few who find it. (Mt. 7:13-14). However, that road less traveled makes all the difference. It is worth it to take that road, and to stay on that road of life.

     If you would like to know more about the importance of the road of the LORD, you can join me in my prayer: "Father, You have ordained and directed the road by which Your people are to journey. It is a road that not only builds up the faith of Your people and leads them to You, but also pulls down enemy strongholds of spiritual wickedness. This road followed by Your people also brings the knowledge of You and Your glory to all nations. Your road is the road of righteousness, and I pray that I will always walk on this road and follow its path. There are wide roads that many follow to destruction, but then there is the narrow road that few find that leads to life in You, and in Your Son, Jesus. This is the road that I desire to walk with You.  I ask this in the name of Jesus. AMEN."

*NOTE: aleph-tav written in Hebrew as אֶת, are the first and last letters of the Hebrew alphabet. The meaning of the two pictographic Hebrew letters can also be interpreted "Adonai (Lord) of the Cross/Covenant". In the New Testament, these letters are translated as Alpha and Omega written as Α Ω , the first and last letters of the Greek alphabet. These letters are those by which Jesus Christ identifies Himself in the Book of Revelation: see Rev. 1:8, Rev. 21:6, Rev. 22:13.

Righteousness

 

As I write about this topic, I must say that it is not with a clear understanding. I know that there are many more people out there who would know more about it than myself. There are clergy and those who have studied the Word for years, and prayed  and walked in the wisdom of God, who could be clearer in thought on this subject. But more and more, I have a feeling in my gut that I have to try and puzzle out. Perhaps a year from now, or two, or three, or more, I will have a different understanding of this issue. The issue I am struggling with is the issue of righteousness. We believe we know what this word means. In Hebrew, the word righteous or righteousness means "to do or bring justice, to have a just cause, to be just, lawful, correct". I find this definition different from the one I had in my own mind. I had viewed righteousness as being in a condition without sin. I think this is the view of most people. But considering the Hebrew meaning, righteousness pertains to actions or works that reveal justice.  A form of behavior that reflects "rightness".
There is an interesting story of justice in John 8. The religious people of the society bring a woman before Jesus. She has been caught in the very act of adultery. The Law of Moses says that such a person should be put to death (Lev. 20:10). The act of adultery is certainly forbidden by the Ten Commandments (Ex. 20:14). The crowd of religious leaders asks Jesus "But what do You say?". They were testing Him, and looking for a reason to accuse Him of breaking the commandments. But Jesus didn't answer them. In fact, never did He answer them directly in any way. He stooped down to the ground, and began to write in the dirt with His finger, as if He hadn't heard their question. They asked Him again. Jesus stood and said "He who is without sin among you, let him throw a stone at her first." (John 8:7). Then He stooped down and began writing on the ground again. Everyone began, one by one, to walk away, convicted by their consciences. Only the adulterous woman was left standing there.  Jesus asked the woman if there were any accusers left. She answered Him, "No one, Lord." Jesus answered her. "Neither do I condemn you; go and sin no more." (Jn. 8:11).
We don't know what Jesus was writing in the dirt that day. There is speculation that He was writing in the dirt all of the sins or unrighteous acts of the religious leaders standing there that day. That they also were guilty of breaking the Law of Moses in one form or another. 
The religious leaders in the story did not bring a false accusation. The woman did indeed commit adultery (although her partner in the crime seems to be missing from this event!), and the Law of Moses is clear on the punishment. So what does this mean? Is Jesus telling the leaders that they should ignore the Law of Moses? Well, the Law of Moses doesn't cleanse sin, it just makes us knowledgeable of sin. (Rom. 3:20). The only remedy the Law of Moses could provide was a temporary one of animal blood sacrifice, that was a type and shadow of the perfect, and all-time sacrifice that would be provided in the future by God, Himself, in the form of His only begotten Son. So what was Jesus trying to demonstrate, or teach to this group?
There is a principle in our civil law called "clean hands". If you come to court, making an accusation against someone, you must come to court with "clean hands". In other words a drug dealer cannot sue someone saying the person did not pay him for the drugs that were sold. The drug dealer is breaking the law himself, and therefore, he does not have good standing to accuse the other person. He, himself, does not have "clean hands". The court will not hear his case. Perhaps we can say that Jesus was telling the religious leaders that they "did not come to court with clean hands". Their actions did not come forth out of a condition of righteousness.
So who does have "clean hands"?Of our own strength, none of us do! The scriptures say:
"For all have sinned and fall short of the glory of God."
                                             Romans 3:23
"As it is written: There is none righteous, no, not one;"
                                              Romans 3:10
"They have all turned aside, 
They have together become corrupt;
There is none who does good, No, not one.
                                               Psalms 14:3, Psalm 53:3
"For there is not a just man upon earth, that doeth good, and sinneth not."
                                                Eccl. 7:20

What about when we want to please God, and try to exercise control over our thoughts and behavior? Can't we be righteous then? We know right from wrong, and can choose to act righteously, can't we? The Prophet Isaiah says:
"But we are all like an unclean thing,
And all our righteousnesses are like filthy rags;
We all fade as a leaf,
And our iniquities, like the wind, 
Have taken us away."
                                               Isa. 64:6

It is not possible for us to be or act righteously by our own strength and determination alone.
We cannot buy righteousness, we cannot earn it, we cannot deserve it. We cannot follow a law to achieve it. Righteous words, thoughts and deeds, come from out of a re-created, a converted, spirit and soul. It is a flow that should come forth out of the Christ that we have asked to reside in us, the Holy Spirit that dwells in us to lead us into all the righteousness of our Father (Rom. 3:22):
"(for the fruit of the Spirit is in all goodness, righteousness, and truth)".
                                              Eph. 5:9

So often, we, the Church, think this means that we can look at all those around us for the purpose of identifying others' unrighteous acts. Now that we are righteous, we can speak of the unrighteousness of others. But this does not sit well in my soul. It is said that a person cannot repent unless they know they have sinned. So we need to bring that sin to their consciousness. But then, it seems to me that we are no more effective than the Law of Moses was, only giving a knowledge of sin, but not providing the remedy. We are telling people to free themselves of unrighteousness, but we do not tell them that their freedom is not found in the natural, but in the supernatural gift of Christ. I think sometimes we have made people aware, but we do it to accuse, not to remedy. How can we be so quick to point out the sins we see around us, without looking, first, at the sin and unrighteous acts within ourselves? When the world sees us genuinely dealing with, and repenting of our own unrighteousness, they will then be able to take seriously our message to them of repentance and cleansing through the righteousness of God, which is Jesus Christ.
Does this mean that the Church should never call sin what it is - harm, death, decay? Isn't that the truth? Shouldn't we stand for the truth without compromise? So what is the answer?
Inside me, the suggestion comes that if I am indeed a vessel of that free, merciful gift of righteousness through Jesus, shouldn't my life reflect that grace? Though my sin may be visible, regardless of my desire to live righteously, shouldn't there be a quality about my life that leads others to ask: "What is the source of that difference I can see in you? How can I have that also?"
If the only way I can bring the attention of others to the need for repentance is by pointing a finger at them, then haven't I failed in my walk with Christ? Shouldn't my life be an open book of the fruits of my own repentance? Shouldn't righteous thoughts, words and deeds flow out of my saved spiritual condition?
In Eph. 5, scripture tells us to be the same kind of light that Jesus was, and is. It tells us to walk as children of light (Eph. 5:8). This light that dwells in us shines onto works of darkness and exposes them, even unrighteousness covered and hiding in secret (Eph. 5:11-13).
In another place in scripture, Jesus said to the crowd who followed Him, who felt justified in righteousness based on the fact that they were descended from Abraham,
"Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, "We have Abraham as our father." For I say to you that God is able to raise up children to Abraham from these stones."         
                                                                  Luke 3:8
They thought they achieved righteousness by who their ancestor was. We are not born into the condition of righteousness. Righteousness is a way of life that mirrors the Father's words, and actions.

In the story of the woman who was caught in adultery, wouldn't Jesus have been speaking the truth to agree with the crowd, and convict the woman of adultery? Yet He didn't do that. He showed her, and the crowd, something completely different about the condition of righteousness, and then said to her "...go and sin no more."
 We, on the other hand want to tell the world "go and sin no more", without showing them the "something different" that comes from the character and wisdom of God. Isn't it so, that the world has become weary of hearing us tell them how they do not walk in righteousness, when they see that we do not either? We call others to repentance, but where is our repentance for our own thoughts, words, and deeds? Don't we want the fruit that comes with repentance that Jesus told us to seek? Isn't it so hard to examine ourselves truthfully, see our personal faults and shortcomings, and ask for forgiveness for them? Yet, we want others to do this, without them even knowing or understanding Who our Father is, Who Jesus really is? Scripture instructs God's own people to humble themselves and repent (2 Chron. 7:14).
Even within the Church, we look at our brothers and sisters, and so easily discern their shortcomings. We point the finger at the other, and talk about their errors and mistakes, but fail to see our own. This is self-righteousness. We are back to thinking that we are righteous by our own goodness and strength, or by who our parents were, or because of what church we attend, or for other reasons of the flesh. It is not possible to be righteous by our own ability, as we saw in the scriptures above. 
If we do not examine ourselves first, and do so continually, we are coming to court without "clean hands". If we insist on standing in our own righteousness, then the righteousness of God through Christ, can no longer do a work in us. We will have chosen to stand before God in our own strength, rather than in His strength, in our own righteousness, rather than His righteousness. This is not wisdom.
If I was standing in that circle of religious leaders accusing the woman of adultery, what sins of mine would Jesus be writing in the dirt? I hate to even think of it, but for the woman's sake, as well as my own, I need to take it very seriously. If I want to see her restored and saved, and myself walking in righteousness, I have no choice but to examine what Jesus is writing in the dirt about me.
Before we can even begin to hope to impact the world with calls for repentance and a demand for righteous behavior, we each need to read what Jesus is writing in the dirt about us. If we sincerely deal with these things before Him, then and only then, can we be effective in our call of repentance to the rest of the world. Then and only then, can the righteousness of our Father become a part of our lives. Then our words will ring true and shine with Light, and reveal the works of darkness. Yes, the world seems full of sin, but the Word says, "Where sin abounds, grace does more abound". The power of the birth of Christ lies in the fact that God has good will toward men, and declares peace and reconciliation between men and Himself. All heaven is rejoicing that the Savior who has come to take man's sins away is born!
In Rev. 19, the Marriage of the Lamb is about to take place. The Bride has made herself ready, and is clothed in fine white linen, clean and bright. This fine linen is "the righteous acts of the saints." (Rev. 19:8). It is time not to just speak righteousness, but to BE righteousness. 
I believe we need to declare the righteousness of God, our Father (Psalm 40:9-10), to speak the truth of the need and the privilege to walk in righteousness, but the Psalmist also declares this:
"I delight to do Your will, O my God,
And Your law is within my heart."
                                                  Psalm 40:8 
In Zechariah, the angel of the LORD says to the priest, Joshua, as He clothes him in righteousness:
"If you will walk in My ways,
And if you will keep My command,
Then you shall also judge My house,
And likewise have charge of My courts;" 
                                                    Zech. 3:6-7 

As the verses above say, the way of righteousness starts with a change in my own heart. Why would the LORD want someone to judge His House, who does not himself, walk in the righteousness of our Father? This righteousness is found through Jesus only, not by my own power.
 
I do not know if I have the right understanding of this, but I know that what we are now doing, isn't working. We need to really think about this issue, and try to discern what the heart of God truly is in this. Time grows short, souls are in the balance, and there is much work to be done.

Our Father is Righteousness.


"Lord, I Need You"
http://www.youtube.com/watch?v=DKjmy5pGyqA

"You Are My Hiding Place"
http://www.youtube.com/watch?v=EF5ieYJCqnw