Ordinances

This Sabbath's Torah reading is titled Chukkat, which means "Ordinance of". The lesson taught by the readings of this Sabbath is that God gives ordinances that are sometimes beyond man's ability to understand, seeming to have no reasoning behind them, but they are to be trusted and kept by faith. Proverbs advises the same teaching: "Trust in the LORD with all your heart, and lean not on your own understanding; In all your ways acknowledge Him, and He shall direct your paths." (Prov. 3:5-6). Jewish tradition says that there is an ordinance commanded by God for which even Solomon, who was given the gift of wisdom by God, could not find an understanding. Tradition points to this statement by Solomon: "All this I have proved by wisdom. I said, "I will be wise"; But it was far from me. As for that which is far off and exceedingly deep, who can find it out?" (Eccl. 7:23). A mystery that Solomon and the sages have tried to look into with understanding for thousands of years is the ordinance of God concerning the red heifer (Num. 19). This sacrifice, which was begun and kept outside of camp, had the ability to make clean a person defiled by coming in contact with a corpse. If that person was not cleansed by the ashes of the red heifer, he would be cut off from his people. Yet those who came into direct contact with the red heifer in the sacrificial process became unclean. It was a paradox that confounded the religious scholars. Another ordinance that seemed to make no sense to the human mind involved the fiery serpent (Num. 21). The people became rebellious to God and Moses because they had to travel around a Canaanite tribe that refused to allow the Israelites to cross their land. Because of this rebellion, God released among the children of Israel a plague of fiery serpents, and many were bitten and died. As the people repented, God instructed Moses to make a bronze serpent, and to set it up on a pole. Any who looked upon the bronze serpent would live. An image of the same serpent that was killing them, when lifted up, would save them! Who could understand that? From the revelations of the New Covenant, we can now see that the image of the Messiah, Jesus, is found in both the cleansing power of the ashes of the red heifer, and the lifting up on a pole of the bronze serpent. Into this mix of "strange" ordinances from this week's Sabbath reading, comes an account from the Book of Judges. It seems to have nothing to do with God's ordinances, but it illustrates the gap between man's understanding, and God's thoughts and works. In Judges 11, we meet a mighty man of valor named Jephthah ("he (God) opens"), the son of Gilead (meaning a pile of stones that certifies covenant; a witness heap). Gilead fathered Jephthah with a harlot, and then went on to have other sons with his wife. When his half-brothers became adults, they drove Jephthah out of the house, saying: "You shall have no inheritance in our father's house, for you are the son of another woman." (v. 2). Jephthah fled to the land of Tob ("good"), where disreputable characters banded together with him, and raided the countryside. In the meantime, the Ammonites attacked Israel, and the elders of Jephthah's home town of Gilead sought him out and asked him to lead the fight against the people of Ammon. Jephthah threw it in their faces that they had rejected him previously, and threw him out of his home: "Why have you come to me now when you are in distress?" (v. 7). The elders from Gilead promise to make Jephthah their head. Jephthah then sent a message to the king of Ammon, and the king answered with a lie saying that the children of Israel had come across Ammonite land under the leadership of Moses, and took their land away from them. Jephthah knew the history of his people, and contradicted the king's version with the truth (v. 12-21, see also Num. 21:21-24). The king of Ammon rejected Jephthah's attempt to reason out a peace. The Spirit of the LORD came upon Jephthah, and he advanced against the Ammonites, and defeated them (v. 32-33). However, Jephthah had made a vow before the LORD before the battle, asking for the victory over Ammon. Jephthah vowed to sacrifice by burnt offering to the LORD the first thing he saw when he returned home after the victory. His home was in Mizpah/Galeed (Gilead), where generations before Laban had made a heap of rocks to mark a covenant agreement with Jacob. While it always seemed that Laban was more interested in his riches in flocks, and Jacob's free labor, it becomes evident that Laban had a greater concern for his daughters and grandchildren, who were leaving his home and oversight. Laban's covenant at that place of Mizpah/Galeed was to protect his daughters and their children from any affliction that they might suffer under Jaccob (Gen. 31:44-49). When Jephthah came home from his victory over the Ammonites, ready to keep his vow to offer to God the first thing he saw, his daughter, his only child, came out to meet him. Although he was brokenhearted, he remained steadfast in the need to keep his vow regarding the sacrifice of his daughter (v. 34-39). What do we learn about God's ordinances from the account of Jephthah? Jephthah was born in shame, but God had a mighty purpose for his life. God raised up this raiding bandit who was the son of a harlot to be a judge to deliver His people from the hands of the enemy. Many people, who believe they know the ways and thoughts of God, might not understand why God would choose a man like Jephthah to lead His people. Jephthah, as the Spirit of the LORD came upon him, travelled through Gilead/Mizpah on his way to fight the Ammonites. He would know the importance of that place as the "heap of witness" between Laban and Jacob. In the same place that a vow was made to protect daughters generations before, another vow would be made that would cause an end of a daughter. Perhaps some would say that Jephthah deserved what he got for making such a reckless vow to God. How did the LORD look upon this event? The rabbis have an interesting contribution to make. They point to the fact that the prophet Jeremiah wrote: "For the hurt of the daughter of my people I am hurt. I am mourning; Astonishment has taken hold of me. Is there no balm in Gilead, is there no physician there? Why then is there no recovery for the health of the daughter of my people?" (Jer. 8:21-22). The rabbis write that the LORD was looking for a spiritual remedy to come forth from a people who should have an understanding of His law. Phinehas, who was the high priest in that generation, had the authority to come and annul the vow made by Jephthah. It should have been understood under the law that something not fit to be offered on the altar, shall not be so offered, and accordingly possesses no sanctity. The prophet Jeremiah also made this clear by stating that God never imagined nor commanded that the Israelites should offer their children as burnt offerings (Jer. 19:4-5). God calls the shedding of innocent blood, including children born and unborn, an abomination (Prov. 6:16-19). In rabbinical writings, the high priest, Phinehas, refused to go to Jephthah because of his shameful beginnings. In the same manner, they write, Jephthah, as the appointed leader of the tribes of Israel, refused to seek out the high priest, whom he looked upon as a "commoner", for the annulment of the vow. Scripture doesn't confirm this haughty attitude of pride and protocol on behalf of the two men. However, if the writings of the rabbis are accurate, these attitudes unnecessarily cost an innocent daughter of Israel her life. Even today in Israel, Jephthah's daughter is remembered yearly, and mourned for four days. Whether we understand the reasons behind specific ordinances of God or not, we are still expected, as the people of God, to administer the Balm of Gilead, Jesus, Who has been provided to heal and save life. Our Father expects us to heed His ordinances, rather than our own understanding. "Heavenly Father, You have given us both Your written Word, and Your living word, Jesus. By Your Holy Spirit, help me to respect and honor Your ordinances because they are life and truth. Let me not rely upon my own understanding, but follow You by faith and trust. Even the sacrifice of Your Son for my sins, and His resurrection from the dead on my behalf, is bigger and deeper than my understanding can contain without the help of Your Spirit. Direct my path, LORD, as I follow Your Word. In Jesus' name, I pray. AMEN."

LORDSHIP

Reminder: Beginning in July, Google will stop sending automatic notifications of new postings for blogs such as this one that are published under "blogspot.com". If you have been receiving notifications, or would like to receive them, please enter your email address in the box in the upper right corner of the blog page before July. These email addresses will be retrieved, and you will be sent a notification directly from me when there is a new post available. These email addresses will not be used for any other purpose. You will receive the "new blog post" notifications from "the disciple". If you choose not to enter your email address, I recommend that after June 2021, check the blog regularly for new posts. Thank you for your patience and faithful readership. It is a constant struggle for us, or at least for me, on a day to day basis, to live in the understanding that God is in charge, and He is well qualified to be in charge. In the same way, we often forget what scripture says about Christ's rulership over all things including in His relationship with the church: "He is the image of the invisible God, the firstborn over all creation. For by Him, all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him.. And He is before all things, and in Him all things consist. And He is the head of the body, the church, Who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. For it pleased the Father that in Him (Christ) all the fullness should dwell...For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him, who is the head of all principality and power." (Col. 1:15-19, 2:9-10). Can there be any doubt from the above verses that Jesus is the Head, not only of the Church, but over all creation, even the spiritual principalities. Paul even warned us: "As you therefore have received Christ the Lord, so walk in Him...Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ." (Col. 2:6-8). We have our beginning in salvation through the Lordship of Jesus Christ, but sometimes as we continue in our walk of faith, we lose the understanding of His Lordship in all things. The philosophies and traditions of the world systems, that can sound good to those who are about to fall to their temptation, begin to edge their way in to our thinking. In general, the philosophies of the world do not embrace either the Lordship of the Father, or of His Son, Jesus. I would like to look at two examples of this in the Sabbath reading for this week. In Numbers Chapters 16 and 17, four highly regarded men challenged the leadership of Moses and Aaron. They took (laqah- take away, carry away, snatch, select, take possession of) 250 leaders, men of renown, from the congregation of Israel, and approached Moses and Aaron with the following complaint: "You take too much upon yourselves, for all the congregation is holy, every one of them, and the LORD is among them. Why then do you exalt yourselves above the assembly of the LORD? (Num. 16:3). Even though the rebels cloak their challenge in spiritual terms, their attitude is one we see in the world even today: "Who made you the boss?" or "You think you're better than everyone else." They accused Moses of acting like a prince over the people (v. 13). One of the rebels, Korah, was a Levite, and Moses addressed his answer to him: "Hear now, you sons of Levi: Is it a small thing to you that the God of Israel has separated you from the congregation of Israel, to bring you near to Himself, to do the work of the taberncle of the LORD, and to stand before the congregation to serve them, and that He has brought you near to Himself, you and all your brethren, the sons of Levi, with you? And are you seeking the priesthood also?" (v. 8-10). Instead of seeing his important role in the tabernacle, the house of God's presence and glory, with which God had honored him as a Levite, Korah despised it as unimportant, and coveted someone else's position instead. Moses told Korah and his fellow rebels that they were "gathered together against the LORD", not against Moses and Aaron. Moses made clear, as he prophesies the judgment of God upon the rebels, that "the LORD has sent me to do all these works, for I have not done them of my own will." (v. 28). We know from scripture how God called Moses, and that Moses did not seek nor want the position that God commanded him to take. Moses tried every argument to convince God to choose someone else, but finally and obediently acepted his role from God. Scripture also tells us that God, through His servant Moses, did many wonderful and miraculous works in order to deliver His people. Yet spiritually ambitious Israelites thought they should decide who would lead the people, rather than God. As the rebellion against Moses continued, the LORD threatened to consume the whole congregation in a moment, but Moses and Aaron, as true servants of God, fell on their faces and interceded for the congregation. The LORD relented and brought a judgment that had never been seen before against only the rebels, and those who chose to stand with them: the earth opened and swallowed them alive directly down into the pit (Num. 16:30-33). In truth, these rebels had not been challenging only Moses with their conspiracy, but they had challenged the LORDSHIP of God over Israel, and everything pertaining to them. In this week's haftarah reading portion from 1 Sam. 11 and 12, the prophet and judge of Israel, Samuel, admonished Israel for rejecting God as their LORD, when they chose to have a king to rule over them, instead of the man of God appointed by Him. God had placed Samuel over them as their judge, but the people of Israel yielded to the temptation of the philosophies and traditions of the world in their desire to be ruled as the other nations of the world were ruled: by a king. They put their deliverance from their enemies into the hands of that king (1 Sam. 12:11-12). Samuel warned the people that while they did get the king that they desired, they and their king, must fear the LORD and continue to serve Him, and obey the voice and commandments of the LORD, or it would not go well with them, as it did not with their fathers (v. 13-15). If they were to turn aside from the LORD, "then you would go after empty things which cannot profit or deliver, for they are nothing." (v. 21). As a sign of the LORDSHIP of their God, by the call of Samuel, the LORD sent rain on the day of the wheat harvest (v. 17-18). Because of the rain, the greatly anticipated yearly wheat harvest in Israel would yield far less in tonnage weight as the rain washed away a great deal of weight from the seed heads of the grain. After seeing this sign of rain sent on the harvest day, the people cried out to Samuel to pray for them: "Pray for your servants to the LORD your God, that we may not die; for we have added to all our sins the evil of asking a king for ourselves." (v. 19). Responding to the people's request for his intercessory prayer on their behalf, Samuel showed the same reverence for the LORDSHIP of God as Moses did when he prayed on behalf of the people. Samuel said, "...as for me, far be it from me that I should sin against the LORD in ceasing to pray for you; but I will teach you the good and the right way...For the LORD will not forsake His people, for His great name's sake, because it has pleased the LORD to make you His people." (v. 22-23). Samuel understood and was led the covenant promise that the LORD had made with His people. The title of this week's Sabbath reading portion is Korach, which is the Hebrew name of the rebel, Korah. The Hebrew word means "bald". What does baldness have to do with Korah, or his rebellion? I think the title pertains to the way that Korah despised his spiritual "covering", which was Moses, Aaron, and therefore the Lordship of God Himself. He rebelliously sought to remove that covering. He became spiritually "bald" as a result, and it brought him to destruction. Most of us are familiar with the examples here of Moses, Aaron and Samuel, but this Sabbath reading carries a very timely message for today. In the same way that the LORD had set His servants over His people, He has also set, appointed, ordained servants over His Church to lead, teach, and equip the saints to "do the work of the ministry" (see above Num. 16:8-10), and to lead them out of slavery to sin, and into our Promised Land, which is found in the fullness of Christ (Eph. 4:11-13). In doing so, these appointed servants also help to keep the saints from being swayed by trickery, and every wind of deceitful plotting and doctrines (Eph. 4:14). This is especially important in these times when tumultuous events tempt us to be drawn to the empty philosophies and traditions of the world to solve our problems, and to defeat our enemies. How we view and treat those who have been ordained to be our spiritual covering by the Head of the Church, Christ, reflects what we really believe about His Lordship over us. Our Father doesn't want us to be Korach, or "bald". If you desire to place youself under the perfect All-In-All Lordship of Christ, you can pray: "Lord Jesus, I believe that You are the Head over all things, including the Church. I want You to be Lord over my life. As Lord, it is You who suffered and died for my sins, and rose from the dead, so I can have eternal life with You. By Your Holy Spirit, and Your commandments, teach me to understand and follow You as my Lord and Savior. Thank You for those whom You have appointed to cover me, to teach me, and to intercede before You on my behalf. I ask You these things in Your name, which is above all other names, AMEN."

Spies!

Reminder: Beginning in July, Google will stop sending automatic notifications of new postings for blogs such as this one that are published under "blogspot.com". If you have been receiving notifications, or would like to receive them, please enter your email address in the box in the upper right corner of the blog page before July. These email addresses will be retrieved hopefully, and you will be sent a notification directly when there is a new post available. These email addresses will not be used for any other purpose. You will receive the "new blog post" notifications from "the disciple". If you choose not to enter your email address, I would recommend that after June 2021, check the blog regularly for new posts. Thank you for your patience and faithful readership. This week's Sabbath reading includes two different spy missions. The first mission, from Numbers 13 and 14, was sent out by Moses at God's command to spy out the Promised Land. Moses sent a leader from every tribe of Israel, except for the Levites, the priests. Two of these men were unusual, which we will see. The spies searched the new land for forty days. The spies come back reporting how good the land was, and brought back a sample in the form of a large cluster of grapes. However, ten of the spies also reported that the new land was filled with giants, the Anakim, and other strong people who lived in fortified cities (Num. 13:27-29). The conclusion of the ten spies: "We are not able to go up against the people, for they are stronger than we...we were like grasshoppers in our own sight, and so we were in their sight." (v. 31-33). Although one of the spies, Caleb, spoke up assuring the people: "Let us go up at once and take possession, for we are well able to overcome it", the people believed the report of the other ten spies, and refused to go into the land promised to them by God. They reacted in fear to the negative report of ten of the spies, rather than the Word of the LORD that had promised to bring them into the Promised Land. The people wished that they had died in the wilderness instead, and planned to select a leader to lead them back to Egypt (Num. 14:2-4). Joshua and Caleb appealed to the congregation, spoke of the goodness of the new land, and begged the people not to rebel against the LORD, nor fear the people of the land (Num. 14:6-9). The congregation picked up stones to stone Joshua and Caleb. Then the glory of the LORD appeared in the Tabernacle in front of the people. The LORD spoke that He would strike the people with a pestilence, and make a new nation from Moses. Moses interceded on behalf of the people, and the LORD relented. It is at this point, however, that God banned that generation from ever entering into the new land. They would wander for forty years, one year for every day that the spies had been in the new land. Only Joshua and Caleb would enter the land. Of Caleb the LORD said, "But My servant Caleb, because he has a different spirit in him and has followed Me fully, I will brung into the land where he went, and his descendants shall inherit it." (v. 24). As mentioned earlier, Joshua and Caleb were unusual men. Joshua was really named Oshea ("salvation"), the son of Nun (fish, heir to the throne, son), from the half tribe of Ephraim (meaning "I shall be doubly fruitful") (Num. 13:8). The patriarch of that tribe generations before was Joseph, and the mother of that tribe was an Egyptian woman whom Joseph married. Moses changed Oshea's name to Jehoshua ("God is Salvation"), or Joshua (Num. 13:16), and we know him as Joshua from that day. This is also a form of Jesus' Hebrew name. Caleb also had an unusual story. He is described as being from the Tribe of Judah ("Praise") (Num. 13:6). His name translated into English means "yelping dog" from a root meaning "contempt or abasement, to attack, male prostitute". This is not a very impressive beginning, but he became part of the tribe of "Praise", the tribe of the Messiah. Surprisingly, he was not from any of the Israelite tribes originally, but was a Kenizzite (Joshua 14:6, 14). The Kenizzites were a nomadic Canaanite tribe of people who were friendly to Israel, and often dwelt among Israel's tribes. It is believed that they were descendants of Esau, who had married local Canaanite women (Gen. 26:34). Caleb's father's name was Jephunneh, meaning "he will be facing", or to turn, to make a turn. Perhaps this name indicates that there was a turning to the LORD, to be facing the LORD. In any case, it seems that Caleb was adopted into, and even considered a leader of, the Tribe of Judah, which is the tribe of Christ. Remember, the LORD said of Caleb, "He is of a different spirit...". The LORD is prophesying something in the lives of these two men: the Church, both Jew and Gentile, is hidden in the lives of these two men. One was only half Hebrew, and the other was part of the Tribe of Judah by the Spirit, rather than by the flesh. Later on, as The Israelites took possession of the land, Caleb, at the age of 85, specifically asked for and received the mountain filled with the fortified cities of the giants as his personal allotment of the Tribe of Judah (Josh. 14:6-15). This land included the ancient city and Anakim stronghold of Hebron. As he promised, Caleb successfully took out the three giant sons of Anak from that place, and conquered that mountain (Josh. 15:13-14). The second spy mission also covered in this week's Sabbath reading is from Joshua Ch. 2. The mission occurred forty years after the previous one as Joshua was about to lead the people of Israel into taking the strategic town of Jericho, before entering the promised land. However, this spy mission was different from the one a generation ago. It was of a different spirit from beginning to end. Joshua sent two spies into Jericho. This time the spies were unnamed. Names in scripture can offer a great deal of information in their meanings, but unnamed individuals are telling us something also by the fact that they are unnamed. These men came out of Shittim, the Acacia Grove. This place's name means "to pierce, scourging thorns". The two men came to the house of Rahab the harlot in Jericho. The king of Jericho heard that there were Israelite spies in the land, and questioned Rahab. She told the king that the men had left her house, but she had hidden(taman- to hide by covering over, to bury) them on her roof (root word: ga'a- triumph, gloriously, risen, to be exalted in triumph, to be lifted up, raised up), under stalks (es- gallows, tree, carpenter; root- close the eyes) of flax (peset- linen, fiber used for garments) laid in order (order, ordain; set forth a legal case). She asked the spies to deliver her whole household from death (Josh. 2:13). They promised her on their lives that they would protect her when the Israelites invaded (v. 14). Rahab let the spies down (yarad- descend, send down, sink down) by a cord (hebel- portion, sorrows, pangs, pain, travail, destruction; root: to take in pledge, to writhe, broken, offend (see Isa. 53 also) from her window (hallon- piercing (of the wall), which was in the town wall (homa- wall of protection), and told them to get to the mountain and hide there for three days, and then go their way. Before they left, the spies told Rahab to mark her dwelling by binding (qasar- to bind to oneself, to league together, to knit, to join together) a line (tiqva- hope, expectation, things hoped for,; root: wait for, look for, look eagerly for, collect, gather, remain, tarry, endure) of scarlet (sani- crimson, color used in the curtain, veil, ephod of the temple) to her window. When the Israelites come into the land, they told her, she must bring (asap- gather together, assemble, collect, gather and take away, remove, harvest) her family and they must remain behind the doors of her house for safety, and not go into the streets. From the meanings of the Hebrew words used in this account of the two spies and Rahab, we find a depiction of the passion of Christ, His death, burial, and resurrection, and the hope, expectation, and harvest of the believers in Him. The Gospel is clearly told here. Rahab is listed in the genealogy of Christ, as she ended up marrying an Israelite, one of His forebearers (Mt. 1:5). Rahab is also listed in the champions of faith in Heb. 11:31, among those who hope for things not yet seen (Heb. 11:1). These two accounts of spies are very different. The title of this week's Sabbath reading is Sh'lach L'cha, which means "Send for yourself". As the LORD commands us to spy out the land and the conditions, what are we seeing? Though the land is full of abundance that has been provided for God's people, waiting for us to gather it, do we see as being even greater the undefeatable giants and fierce people? Are we seeing the testimony of Christ in the land, hidden even in the midst of the greatest fortified cities of the enemy? Do we reject the report of the LORD because the spy who brings it is "different" from us? Do we desire to stone the spies who insist on bringing the good report that challenges us to proceed fully in God and overcome? Do we fail to discern the help that God has ordained for us because it is in the form of Rahab the harlot? Do we see that even though the enemy may instill fear in us, the enemy has heard the report of what God has done in His people, and it has produced in him the greater fear? The report of the people of God, those who follow God fully, and are of a "different spirit", has come to the enemy, and he is in desperate fear because of it. Our Father has told us to "send for yourself". What will we "see"? What will we conclude from our mission, and what report will we bring back to the people? Considering the wrath of the enemy before us today, this is the big challenge for God's people. However, the prophet Daniel wrote that in the latter days, the people who know their God would be strong, and carry out great exploits! (Dan. 11:32) If you would like to know the testimony of Christ hidden within the enemy camp, and if you would like to follow God fully, you can pray: "Heavenly Father, I have spied out the land, and although I see giants and fierce people, I believe the promises that You have made. I have found the hidden testimony of Christ in the land, that He suffered, died, descended into Hell, and rose again from the dead to cleanse me from sin, and to redeem my soul from death, to save my whole household. The report of the LORD and His people has come before the enemy, and he is already defeated by fear, according to Your Word. Fill me with Your Holy Spirit so that I may be of a different spirit, and may follow You and Your Christ fully wherever You are go. Forgive me, LORD, when I have not discerned Your greatness, when I have not discerned Your completed victory in Christ, Who is Head over all things. Thank You, LORD, in Jesus' name, AMEN."

Spirit

Reminder: Beginning in July, Google will stop sending automatic notifications of new postings for blogs such as this one that are published under "blogspot.com". If you have been receiving notifications, or would like to receive them, please enter your email address in the box in the upper right corner of the blog page before July. These email addresses will be retrieved hopefully, and you will be sent a notification directly when there is a new post available. These email addresses will not be used for any other purpose. You will receive the "new blog post" notifications from "the disciple". If you choose not to enter your email address, I would recommend that after June 2021, check the blog regularly for new posts. Thank you for your patience and faithful readership. Part of this week's Sabbath reading deals with three men. The three men, Moses, Joshua the High Priest, and Zerubbabel, the governor, were faced with great challenges. Although Moses is considered by us to be a deliverer and law giver, in Psalm 90, part of the haftarah reading portion, he is referred to simply as "the man of God". In Numbers 11, Moses has just seen the fire of the LORD's anger break out on those who were on the outskirts of the camp, because the people of God were complaining. The fire was not quenched until Moses interceded with the LORD. This must have been a very stressful situation for the people and for Moses as their leader. The children of Israel looked to Moses as the man who talked to God. In this week's Sabbath reading from Numbers 11, something very disturbing takes hold of the children of Israel. It began within the "mixed multitude" (asapsup- promiscuous assemblage of people, rabble) who were with them. These were the first to be driven into a severe craving (lust) for "flesh" (basar- of the body: of humans, of animals, flesh, nakedness, skin, mankind)). The language used here suggests that something intense and wicked was going on among the "mixed multitude". Then the children of Israel also felt an overwhelming craving. They were so distraught with the craving that they were weeping. They stood in the doors (petah- entrance, gate; root: to loose, to let go free, to unstop, to break forth) of their tents (ohel- dwelling, covering, tabernacle, sacred dwelling of Jehovah; root: to be clear, to shine) crying with this craving. These Hebrew words tell us that from the spiritual position of the "doors of the tents", something was being loosed by the people in their cries. The spiritual attack that had begun with the "rabble", had taken hold of, and was escalated by the actions of the children of Israel. They were crying desperately for meat, and had disdain for the daily manna that the LORD miraculously provided for them. The people of Israel yearned instead for the food that was available to them in Egypt, even though the cost of that food was their hard bondage and oppression. Imagine what the LORD would think and do about this latest round of complaining! I'm sure Moses was thinking about that also: "Moses heard the people weeping...and the anger of the LORD was greatly aroused; Moses also was displeased (Num. 11:4-6, 10). What started with the "rabble", had infected the people of God, and now, it would affect Moses, their leader. The word "displeased" used in our Bibles to describe Moses, does not reflect the Hebrew word used. That word is ra'a, which means "evil, evil doer, hurt, wickedly, harm, sad, injurious, to do evil or wickedly, to break, shatter". Moses reacted in anger against God: "So Moses said to the LORD, "Why have you afflicted your servant? And why have I not found favor in Your sight, that You have laid the burden of all these people on me? Did I conceive all these people? Did I beget them, that You should say to me, 'Carry them in your bosom, as a guardian carries a nursing child' to the land which You swore to their fathers? Where am I to get meat to give all these people? For they weep all over me...I am not able to bear all these people alone, because the burden is too heavy for me. If You treat me like this, please kill me here and now..." (Num. 11:11-15). The spiritual attack on the camp had just been escalated again by the reaction and words of their leader, Moses. As the LORD prepared to deal with the intense craving of the people, Moses again spoke out against the LORD as he demanded to know of the LORD how the craving would be satisfied (Num. 11:21-22). The Lord answered Moses: "Has the LORD's arm been shortened? Now you shall see whether what I say will happen to you or not." (v. 23). To provide assistance to Moses, the LORD took of the Spirit that was upon Moses, and placed the same upon seventy elders, and they began to prophesy on that occasion (v. 24-25). As for the craving that came upon the people, they had so much meat in their mouths, which the LORD had prophesied and provided, that they were struck with a very (mehode- exceedingly; root: firebrands) great (rab- many, abounding; root: multiplied, ten thousands) plague (makkaw- wounded, beaten, stripes, stroke, blow). With the Tabernacle of God in their midst, which represented Christ, the Messiah, inside and out, and all of the wonders of God that the people had witnessed up to this point, the LORD expected them to have the knowledge of Him as their Savior. That place was called "Kibroth Hattahavah" or "Graves of Craving/Lust", because they buried there the people who had yielded to the craving (Num. 11:33:34). The people and Moses had sought a natural solution to a spiritual attack. The attack wasn't about a lack of meat, or even about complaining, but about the unnatural craving/lust that came upon the people, and drove them to despair. God didn't expect Moses to find a way to feed meat to hundreds of thousands, but to intercede in the Spirit for the people, and to seek a Word of deliverance from the LORD. The second example from this week's Sabbath reading, deals with Joshua the High Priest. It is from Zechariah Ch. 3. The prophet Zechariah has a vision from the Spirit of God of Joshua the priest. In this vision, Joshua is standing before the Angel of the LORD, but Satan (satan- superhuman adversary, one who withstands) is at his right hand to oppose (satan- lie in wait, resist, accuse, attack) him. Again, as with the account above, we are dealing with a spiritual attack. In the vision, instead of standing before the Angel in his beautiful priestly garments, Joshua was clothed in filthy (tso- as with excrement) garments. The LORD, Who has chosen Jerusalem (v. 2), rebuked Satan on Joshua's behalf (Zech. 3:1-3). The LORD then commanded, with the Angel looking on, that the filthy garments be removed from Joshua, and be replaced with clean garments: "See I have removed your iniquity from you, and I will clothe you with rich robes." (v. 4-5). This work was seen in the Spirit by the prophet, and it was performed in the Spirit. This prophetic work of the Spirit was a confirmation that the LORD would once again take and choose Judah and Jerusalem (Zech. 2:12-13), and Joshuah and his companions would serve as a wondrous sign of His Servant the BRANCH (semah/samah- sprout, bring forth, shoot (of Messiah from Davidic tree), whom the LORD was bringing forth (v. 8). What started as a spiritual attack by Satan himself, became a great work of prophetic restoration and forgiveness that would cover the land. From beginning to end, this was a work of the Spirit of God by the Messiah, the stone upon which are seven eyes (v. 9). As we rely upon the Word and Spirit of God, instead of becoming "graves of craving", as did the children of Israel, we become like Joshua the High Priest, "a wondrous sign" of restoration affecting the whole land (see also Joel 2:15-27, another Sabbath reading portion for this week). The third leader in this week's Sabbath reading portion is Zerubbabel the governor. Zechariah the prophet is wakened by an angel who shows him a lampstand of solid gold. This lamp of light is fed a continuous supply of olive oil directly from two olive trees that stand on either side of it. Immediately the Word of the LORD is given to Zechariah concerning the governor of Judea, Zerubbabel. Zerubbabel had been appointed to be governor of those who had returned to Jerusalem from captivity in Babylon. He had begun the rebuilding of the foundation for the temple in Jerusalem that had been destroyed. Zerubbabel's name means "offspring of Babylon". His name (zarab) also comes from the idea of a flow of water that grows more and more narrow until it eventually dries up. In fact, like Zerubbabel's name, the progress in rebuilding the temple seemed to have come to a standstill. There was much opposition to the rebuilding of Jerusalem and the temple by the local inhabitants of the land. Perhaps Zerubbabel grew discouraged by this slow progress, and the constant opposition. So the vision given to the prophet was not of a narrowing stream that eventually dried up, but of an unending supply of olive oil (the Holy Spirit and the anointing) that keeps the lampstand lighted. This was identified as a spiritual problem that had a remedy in the Spirit. Then the LORD delivered these words to Zerubbabel: "'Not by might nor by power, but by My Spirit', says the LORD of hosts" (Zech. 4:6). A great spiritual mountain of opposition stood in front of Zerubbabel, but it would become nothing but a flattened plain, and the rebuilding of the temple would be completed within the Spirit of the LORD, and the words of "Grace, grace". The great Building Stone, the capstone, would be brought forth by Zerubbabel by the Spirit of God. The Spirit of the LORD had anointed Zerubbabel to build the Temple of God regardless of the obstacles set against it. The title of the Sabbath readings for this week is B'ha'alot'cha, which means "In your making, go up!". In Psalm 90, Moses asked God to end His anger with His people, and "Let Your work appear to Your servants, and Your glory to their children. And let the beauty (na'om- kindness, favor, delightfulness, splendor, grace) of the LORD our God be upon us, and establish the work of our hands for us; Yes, establish the work of our hands." (v. 16-17). We have just observed the Feast of Pentacost in the church, which remembers the fulfillment of the promise of God to endue believers with power from on high. This took the form of pouring out the Holy Spirit in tongues of fire upon believers in the Upper Room in Jerusalem. This outpouring continues, and is unending as in Zechariah's vision concerning Zerubbabel. It never dries up. It is in this "beauty", this provision of God, that establishes His works through the work of our hands. Our Father overcomes by His Spirit. If you would like to know the Messiah, Jesus, and receive the Spirit of Grace Who overcomes, you can pray: "Lord Jesus, I believe that You died for me, and that You were raised from the dead by the Spirit. You baptize me with the Holy Spirit, so I will be able to overcome all obstacles and attacks of the enemy. Your anointing destroys every yoke, and makes all things possible in God. Teach me not to rely on my own strength but on the anointing that never runs dry. I give You thanks, and receive this promise from the Father. In Jesus' name, AMEN."

Lifted

Please note: Beginning in July, Google will stop sending automatic notifications of new postings for blogs such as this one that are published under "blogspot.com". If you have been receiving notifications, or would like to receive them, please enter your email address in the box in the upper right corner of the blog page before July. These email addresses will be retrieved hopefully, and you will be sent a notification directly when there is a new post available. These email addresses will not be used for any other purpose. You will receive the "new blog post" notifications from "the disciple". If you choose not to enter your email address, I would recommend that after June 2021, check the blog regularly for new posts. Thank you for your patience and faithful readership. This week's Sabbath reading portion is titled Naso!, meaning "to lift" or "elevate". All of this week's Torah readings, which are from Numbers Chapters 4 and 6, and the haftarah readings from Judges Chapters 13 and 16, have to do with God lifting up His people into positions for the work of the tabernacle, and, in one case, for a work of deliverance. The LORD numbered and called out individuals and families by name as He assigned them their places. Isaiah also wrote of the LORD calling us by name: "But now, thus says the LORD, who created you, O Jacob, and He who formed you, O Israel: "Fear not, for I have redeemed you; I have called you by your name; You are mine." (Isa. 43:1). In Judges 13 and 16, God calls a barren woman to bear a son, who would be named Samson, meaning "brilliant and gleaming like the sun". Samson is lifted up to be a Nazirite, one who takes a vow of separation and consecration for service to God, and to be a deliverer of God's people from the oppression of the Philistines. This miracle birth and calling was prophetically ordained by the appearance of the Angel of the LORD to Samson's mother and father. This Angel told them that His name was "wonderful" (Judges 13:17). The prophet Isaiah revealed later that the same name, "Wonderful", is the name of the Messiah (Isa. 9:6). Though he was to be a Nazirite from the womb, Samson struggled with this calling. He appeared to be separated and consecrated outwardly because of his uncut hair, but inwardly, Samson mixed with the unclean, and the unholy. Though his calling as a Nazirite lifted him into the heavenly realms, his soul was drawn to those who were brought low: Delilah means "brought low, laid low, not equal". As he left the lifted realm of the Nazirite Deliverer, Samson became vulnerable to fierce, harsh, greedy powers represented by the Hebrew meaning of the city of Gaza. However, as Samson was Himself brought low, he understood the calling of God upon him, and prayed for God to lift him once again: "O LORD God, remember me, I pray! Strengthen me, I pray, just this once, O God, that I may with one blow take vengeance on the Philistines for my two eyes! (Judges 16:21, 28). The Philistines had bored out Samson's eyes, and placed him in chains. Could there be any hope that the once mighty champion and judge of Israel, now blinded and chained, be restored to his former glory, and deliver Israel from the Philistines as God had prophesied? God indeed heard Samson's prayer, and restored his strength one last time. Samson destroyed the Philistines in the stronghold of Gaza that day, fearlessly giving his own life to do it. Although we do not generally take Nazirite vows, as believers in Christ, Paul wrote that we also have been called to a type of dedicated Nazirite life: "Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness?...And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: 'I will dwell in them and walk among them. I will be their God, and they shall be My people.' Therefore, 'Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you. I will be a Father to you, and you shall be My sons and daughters, says the Lord Almighty." (2 Cor. 6:14-18, referring to Ezek. 37:26-27, Isa. 52:11, 2 Sam. 7:14). Spiritually we are called to inhabit the high places with Christ, even though we are physically still tethered to the earth. God made a provision to lift His people back up should they fall low, as we will see. Also from the Torah portion, the LORD commanded the priests of the tabernacle to lift their hands and speak a blessing over all the children of Israel. The purpose of this blessing was to speak God's possession of His people, and to place His name upon them: "And the LORD spoke to Moses saying, 'This is the way you shall bless the children of Israel. Say to them: "The LORD bless you and keep you, and be gracious to you; the LORD lift up His countenance upon you, and give you peace." So they shall put My name on the children of Israel, and I will bless them." (Num. 6:22-27). The Jewish rabbis wrote that within the context of this blessing, God has set forgiveness, grace, and the way back to peace, as a way to lift His people back up. The promise of the LORD is to call back everyone who is called by His name, no matter how far they have roamed, even to the ends of the earth (Isa. 34:5-7). As a priesthood belonging to Christ, shouldn't we also speak this prayerful blessing over the children of God? Though appearances may lead us to mistakenly think that we, or another person, has fallen too low for God to reach, this blessing required by God to be said over His people, is a ministering virtue that lifts up. May we speak the blessing of God that is intended to lift His people. Our Father has lifted us, and placed His name upon us. If you would like to know your place in Christ, or if you need to be lifted back up from a low place, you can pray: "Dear Lord Jesus, You ascended with us in order for us to be seated with You in the heavenly places. Lift me, I pray, Lord, from this low place by the quickening of the Holy Spirit. You have accounted for me by name, and Your blessing spoken over me made a provision for me by which I may be restored to You. Cleanse me and renew me, lift up Your countenance upon me this day, and bring me back to the way of peace in You. In Jesus' name, I ask. AMEN."

Married

This is the Sabbath before Shavuot, the Feast 0f Weeks, which has been a topic in recent posts. It is on this feast that the Holy Spirit was poured out in Jerusalem in the Upper Room upon believers in Christ (see Acts 2). In Greek, this feast is called Pentecost, because of the timing of the feast - fifty days from the Feast of Unleavened Bread. To the Jewish people, Shavuot also memorializes the receiving of the Torah from God on Mount Sinai by Moses on behalf of the congregation of Israel. The Torah is the first five books of the Bible. The receiving of the Torah by Israel was also, according to their teaching, the receiving of a marriage covenant between God and His people. Because of this understanding, people of the Jewish faith use these days before Shavuot to prepare themselves for this marriage to God. We also, as Christians, have a marriage relationship with the Word of God, who is Jesus (John 1:1-5): "And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth." (v. 14). Revelation 19:6-9 announces from heaven the marriage of the Lamb saying, "His wife has made herself ready". The New Jerusalem coming down from heaven, is a bridal city adorned for her husband (Rev. 21:2). Paul defined earthly marriage as representing Christ and His church: "'For this reason, a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.' This is a great mystery, but I speak concerning Christ and the church." (Eph. 5:22-33, excerpt). Paul described the relationship of Christ and the Church as a marriage with "the two becoming one flesh". We are not called to know Jesus as Lord and Savior only, but also as "Husband", which is a more intimate and inseparable relationship. Paul said of that relationship: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?...Yet in all these things we are more than conquerors through Him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord." (Rom. 8:35-39). It is the marriage relationship between Christ and each one of us individually as believers, and with the Church corporately, that overcomes all created things, even death. On one memorable occasion, Jesus kept repeatedly asked Peter if Peter "loved" Him. Peter didn't understand what Jesus was trying to draw from him, perhaps being a little uncomfortable with the question also, and answered that he had a fondness for Jesus, a brotherly affection. Perhaps we can say that because Jesus knew what manner of death lay ahead in the years to come in Peter's life, and what would be ordained for Peter as an apostle, Jesus also knew it would require Peter to have more than the bond of fondness or friendship with Himself to get him through (Jn. 21:15-19). The same is true for the Church of the latter days. We will need to know that we are bone of His bone, and flesh of His flesh to get through. We will need to know Jesus with more than a brotherly affection. Do we understand this, and are we preparing ourselves for the depth of a marriage relationship with Christ, as the Jews are preparing themselves during this time of year for marriage to God? Is it possible for us to understand all that is entailed in a marriage relationship with Christ in an era when marriage is not taken seriously at all, when marriage is profaned and easily disposed of even in the Church? If because of this worldly view, marriage has become less in our eyes than what God intended, our spiritual enemy's relentless, strategic attack on marriage in general has therefore also been effective in negatively impacting our view of a marriage relationship with Christ. Part of the Sabbath reading for this "wedding preparation" time before Shavuot is from the haftarah. It is from the Book of Hosea. Hosea was a prophet who was instructed by God to marry a prostitute. Hosea had to continually go and buy back his wife from the men who had purchased her for illicit use. God used this sad marriage of Hosea's to prophesy about the condition of His own marriage to Israel. The LORD says about His marriage: "Say to your brethren, Ammi ("My people"), and to your sisters, Ruhamah ("Mercy is shown"). 'Bring charges against your mother, bring charges; For she is not My wife, nor am I her Husband! Let her put away her harlotries from her sight, and her adulteries from between her breasts...' I will punish her for the days of the Ba'als (bloodthirsty false gods) to which she burned incense. She decked herself with her earrings and jewelry, and went after her lovers; But Me she forgot, says the LORD." (Hos. 2:1-2, 13). The LORD is angry here with His people, His wife, who has turned her back on Him to chase after others who don't even love her. However, because of His marriage relationship with Israel, the LORD seeks to reconcile with her: "Therefore, behold, I will allure (pata- entice, persuade, be open, seduce) her, will bring her into the wilderness, and speak comfort to her. I will give her her vineyards from there, and the Valley of Achor (trouble, calamity, to disturb) as a door of hope...And it shall be in that day, says the LORD, that you will call Me 'My Husband', and no longer call Me 'My Master' (Baali)...I will betroth you to Me forever; yes, I will betroth you to Me in righteousness and justice, in lovingkindness and mercy; I will betroth you to Me in faithfulness, and you shall know (yada- to know by experience, to be able to discriminate or distinguish, to know intimately) the LORD...And I will have mercy on her who had not obtained mercy ("lo-ruhamah"); Then I will say to those who were not My people ("lo-ammi"), 'You are My people ("ammi")!' And they shall say, 'You are my God!'" (Hos. 2:14-23, excerpt). The LORD had to bring His people into the wilderness in order to pull Israel aside from her false gods, and to draw her back to her true Husband. Perhaps that is one reason why the title of this Sabbath's reading portion is B'midbar or "In the wilderness". A marriage relationship with the Lord is different in every way from a service, or even a friendship relationship with Him. In this marriage relationship, the two become one flesh, and it is not possible to separate them. In connecting the outpouring of the Holy Spirit on the believers in the Upper Room in Jerusalem on Shavuot or Pentecost, to a marriage covenant, Jesus described it this way, "Behold, I send the Promise (epangelia- an announcement (for assent or pledge), to reconcile) of My Father upon you.." (Lk. 24:49). The Promise of the Holy Spirit indwelling us can be seen as part of a marriage promise making us one with Christ, as well as a promise to empower us. As Paul told us above, the victorious power to overcome all created things comes from our inseparable marriage relationship with Christ. May we prepare ourselves and accept Jesus not only as Lord, but also as Husband. Our Father is preparing a Marriage for His Son. If you would like to know Jesus as Savior, Lord, and Husband, you can pray: "Lord Jesus, I believe that You died for my sins, and rose from the dead for me. I believe that the Promise of our Father is one of a marriage with You. Nothing can separate me from You, and I become more than a conqueror joined in You. You sent the Holy Spirit to dwell within me, and to unite me with You. Let the Holy Spirit lead and teach me in the marriage relationship I have with You. In Your name, I pray. AMEN."

Hope

In this week's Sabbath reading portion, which is titled, B'har - B'chukkotai, meaning "On the Mount", and "In My Statutes", there is a guaranteed hope given to God's people. Last week, we read about the 49 + 1 days, or 50 days between the Feast of Unleavened Bread and Pentecost, and the meaning of those days, especially the 50th day (see previous post "Counting"). This week, there is a promise given regarding 49 years (seven Sabbaths of years) + 1 year, or 50 years total: "And you shall count seven sabbaths of years for yourself, seven times seven years; and the time of the seven sabbaths of years shall be to you forty-nine years. Then you shall cause the trumpet of the Jubilee (yobal/yabal- ram's horn, the signal of the silver trumpets, joyful sound, loud noise/bring forth, lead forth, carry away, to flow copiously, to bear or to carry gifts) to sound on the tenth day of the seventh month; on the Day of Atonement (Yom Kippur) you shall make the trumpet to sound throughout all your land. And you shall consecrate the fiftieth year, and proclaim liberty (deror- liberty, freedom, a flowing, a free run, to move rapidly, spontaneity of outflow) throughout all the land to all its inhabitants. It shall be a Jubilee for you; and each of you shall return to his possession (ahuzza- inheritance property that was seized), and each of you shall return to his family...For it is the Jubilee; it shall be holy to you; you shall eat its produce from the field. In this year of Jubilee each of you shall return to his possession." (Lev. 25:8-13). In Israel, this meant that any property or personal service entered into to pay debt, had to be released or given back in the Jubilee year. It is no coincidence that the coming Jubilee year was announced on the Day of Atonement, which we connect directly to Jesus, who is our atonement (Rom. 5:11). As we learned last week, the number 50 in Hebrew, used again for counting to the year of Jubilee, is the Hebrew letter nun. The meaning of the letter nun relates directly to Messiah, Jesus. Nun means: "seed/sprouting seed, fish, son, heir to the throne, faithfulness". We see another interesting connection between Jesus and the Jubilee: As Jesus began His ministry, He read from Isa. 61 in the synagogue (Lk. 4:18-19). He read of the anointing of the Spirit of the LORD that Isaiah prophesied allowed One to "...proclaim liberty to the captives...to proclaim the acceptable (ratsone/ratsaw- delight, favor, goodwill/satisfy a debt, pardon, to pay off) year of the LORD...". It sounds very much like Isaiah was prophesying a spiritual Jubilee (see meaning above), and Jesus announced that He was fulfilling that prophesy that day. Also, Paul described Jesus as having fulfilled Ps. 68:18 writing, "Therefore He says: When He ascended on high, He led captivity (prisoners) captive (bring away, carry away, lead away), and gave gifts to men." (Eph. 4:8). Again, the language used here relates to the Hebrew word for Jubilee (see above). The promise in the Law of Jubilee allowed Jesus to lead the captives of death out of Sheol. In the next portion of this week's Sabbath reading, the LORD gives hope to His people in the form of the kinsman redeemer: "...if...one of your brethren who dwells by (a rich sojourner or stranger) becomes poor and sells himself to the stranger or sojourner...after he is sold he may be redeemed again. One of his brothers may redeem him...And if he is not redeemed in these years, then he shall be released in the Year of Jubilee - he and his children with him. For the children of Israel are servants to Me; they are My servants whom I brought out of the land of Egypt: I am the LORD your God." (Lev. 25:47-55, excerpt). Imagine being in such desperate straits that one not only sold himself into service, but his children with him, to pay debts. However, the hope found in the principle of the kinsman redeemer provided the only hope for many who found themselves in a pressing situation of debt or poverty. In another example from the Book of Ruth, we see an impoverished Naomi, who has lost both her husband and her two sons, return to her homeland, Israel, from Moab. She has nothing except the hope that lays in the Law of Moses. She, and her daughter-in-law, Ruth, will rely on the fact that the Law of Moses commands that the edges of the fields remain unharvested so the poor and the traveler can glean from them in order to eat. In addition, Naomi, knowing the principle of the kinsman redeemer, will regain her land and a husband for Ruth when Boaz becomes their kinsman redeemer. Boaz and Ruth will have a child who will be the grandfather of David, and part of the line of the Messiah (Ruth 4:21-22). Where there was no hope for Naomi in Moab, she found hope and more in her home nation, Israel, and in the provisions of the Law of Moses. In another instance, the LORD will use the principle of the kinsman redeemer to prophetically give hope to His people that they would return from a prophesied captivity. Jeremiah has already prophesied that Judah will be conquered by the Chaldeans, and go into captivity to them. The Lord confirmed His promise to Jeremiah that He would bring Judah back from captivity by using the hope found in the kinsman redeemer. In Jer. 32, from the haftarah portion of this week's Sabbath reading, Jeremiah's cousin comes to Jeremiah while he is in the king's prison to request that Jeremiah redeem the cousin's property: "Please buy my field that is in Anathoth ("answers to prayers"), which is in the country of Benjamin; for the right of inheritance is yours; buy it for yourself. Then (Jeremiah) knew that this was the word of the LORD." (Jer. 32:6-8). Jeremiah understood that this deeded land that he redeemed confirmed God's promise to return the people to their own land, otherwise there would be no purpose in it if the people were being taken into captivity forever: "Then I charged Baruch before them saying, 'Thus says the LORD of hosts, the God of Israel: "Take these deeds...and put them in an earthen vessel, that they may last many days." 'For thus says the LORD of hosts, the God of Israel: "Houses and fields and vineyards shall be possessed again in this land."' "... I prayed to the LORD, saying,: 'Ah, LORD God! Behold, You have made the heavens and the earth by Your great power and outstretched arm. There is nothing too hard for You...' (Jer. 32:13-17). The LORD used the kinsman redeemer of the Law as a sign of His guarantee of the people's return, which seemed to have been an impossibility, but now hope had come. Job, who had lost everything, knew the power of the kinsman redeemer, and he knew Who his personal Redeemer was: "For I know that my Redeemer lives, and He shall stand at last on the earth; and after my skin is destroyed, this I know, that in my flesh, I shall see God, whom I shall see for myself, and my eyes shall behold, and not another. How my heart yearns within me!" (Job 19:25-27). The Kinsman Redeemer was a source of hope to a destroyed Job. Although Jewish tradition holds that Job lived before Moses, the rabbis believe that Moses wrote the Book of Job. We do not know for sure, but from the above verses, we can see that Job knew the principle of the kinsman redeemer by revelation even before the Law was received on Sinai. The world's understanding would give no hope to Naomi, Jeremiah and Job, but the Jubilee and the kinsman redeemer are from eternity, not the world, and give hope and promise where there is no hope. May we understand the deliverance blessing and the Deliverer of God guaranteed in His Jubilee and kinsman redeemer. Our Father's Jubilee promises bring His people hope. If you would like to know our Jubilee and our Kinsman Redeemer, you can pray: "Lord Jesus, I know my Redeemer lives. You have become my Kinsman Redeemer, and my Jubilee deliverance. You died for my sins, and You rose again from the dead. You redeemed my soul from Hell, and ascended into heaven, leading me with You. I was in captivity, but You gave me liberty as a gift. You redeemed the inheritance of God's people before the foundations of the world. Nothing is impossible with You! As the Holy Spirit anointed You, anoint me also, so that I may understand and live in Your miraculous redemption. I believe and receive these things in your holy name. AMEN."