Fathers/Sons

We are all seeing turbulent conditions in the earth, and the nations of the earth. The same trying conditions that we see taking place in the bigger picture of earth are also being seen within the smallest unit of the picture, families. Households are under stress, and children, especially, are suffering the brunt of the upheavals facing today's world. Even before they are born, some children face an attack upon their lives. God, however, cares especially for children. Jesus, from His personal and direct knowledge of heaven, taught that the disregarding of children is in opposition to the mind of God: "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven." (Mt. 18:10). We have seen increasing problems in our children, as we have chosen to remove from our societies the wisdom and Word of God in this important area. We have relied upon schools to play the major role in raising our children. However, the life-giving, life-changing, and life-guiding raising of a child begins and remains within a much smaller unit, as we will see. One of the themes that runs through this Sabbath's reading portion brings this truth to our families. We have read previously that Jacob and his whole household of 75 persons relocated to Egypt during a great famine, to live and thrive under the favor given to Jacob's son, Joseph, who had become a ruler in Egypt (see Gen. 46:1-7). Now, at this point in our Sabbath reading, Jacob has lived in Egypt for what will be the last 17 years of his life, and his life is about to end (Gen. 47:28). As Joseph knew that his father would not live much longer, he brought his two sons, Manasseh and Ephraim, who had been born in Egypt to an Egyptian mother, before Jacob for his blessing (Gen. 48:1-5). "Then Joseph brought them near him, and he (Jacob) kissed them and embraced them... So Joseph brought them from beside his knees, and he bowed down with his face toward the earth." (v. 10, 12). It was important to Joseph that his sons should have the paternal blessing of his father, Jacob. Interestingly, the blessing of Jacob over his two grandsons, was recorded in scripture as a blessing over his son, Joseph (v. 15-16). Jacob also prophesied over his own sons, from whom the twelve tribes of Israel would be named. His words over his sons before he died were of such importance that scripture says that the words also established what would come to pass in the last days (Gen. 49:1). In another portion of this sabbath's reading, King David told all of the leaders of Israel the things that would be established after his death. He also commanded the principles of God to His son, Solomon: "As for you, my son Solomon, know the God of your father, and serve Him with a loyal heart and with a willing mind; for the LORD searches all hearts and understands all the intent of the thoughts. If you seek Him, He will be found by you; but if you forsake Him, He will cast you off forever. Consider now, for the LORD has chosen you to build a house for the sanctuary; be strong, and do it. Then David gave his son Solomon the plans...for all that he had by the Spirit...of the house of God..." (1 Chron. 28:9-12). As the time came for David to die, he again called his son, Solomon, saying: "I go the way of all the earth; be strong therefore, and prove yourself a man. And keep the charge of the LORD your God to walk in his ways, to keep his statutes, His commandments, His judgments, and His testimonies, as it is written in the law of Moses, that you may prosper in all that you do and wherever you turn; that the LORD may fulfill His word which He spoke concerning me, saying, 'If your sons take heed to their way, to walk before Me in truth with all their heart and with all their soul,' He said, 'you shall not lack a man on the throne of Israel." (1 Kings 2:1-4). We know that as Solomon aged, he was inspired by God to write the Book of Proverbs to guide his son (Prov. 1:8). Today, manhood is defined and practiced by the world in a way that can lead to destruction, but in this case, as David told his son to "prove yourself a man", it had everything to do with Solomon's relationship with God. While all members of a family have a special role in the raising of children, for instance, there is also "the law of your mother" (Prov. 1:8), there can be no denying that there is a special purpose established between a godly father and his son. Destinies are set before God. Blessings are passed that will affect future generations. Often, we have been negligent in revealing to fathers the God-given, life-impacting, destiny establishing words that are meant to pass from father to son. We have relegated fathers to the sidelines of broken families as a society, parsing out fathers' contact with sons (and daughters), to so many hours or days of the week, but it becomes evident that our children need their Spirit-filled, God-honoring fathers to guide them now more than ever. We have not understood the spiritual importance of the God-believing patriarch, not only in the life of his child, but, as we read of Jacob, even having an impact on the events of the last days. The father/son spiritual relationship is not limited to adult and child. Aged fathers still have the opportunity to share their walk with God with their adult children. Jesus gave us the example of His regard for His Father, and the fruit of that special relationship. His connection to His Father in heaven was so complete, that He would only say or do what He heard or saw His Father doing: "For I have not spoken on My own authority; but the Father who sent Me gave me a command, what I should say and what I should speak. And I know that His command is everlasting life. Therefore, whatever I speak, just as the Father has told Me, so I speak." (Jn. 12:49-50). And: "Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner. For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel. For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will." (Jn. 5:19-21). Jesus' whole purpose, words, and works, were based on the relationship He had with His Father, until He even revealed to us, "I and My Father are one." (Jn. 10:30). I do not want to criticize fathers of today at all, but to bring to our attention the tremendous importance they have as fathers in the kingdom of God, and in this world. Scripture, and specifically this Sabbath's reading, is pouring out the wisdom of God in this. Mothers and daughters have their special place in God's plan as well, which I would like to learn more about in the future, but this Sabbath's readings dealt with fathers and sons. There is a man I know, who is a man of faith. He travels to various parts of the country on types of spiritual journeys for spiritual purposes. When he goes on one of these travels, he always takes one of his sons with him. He did this even when they were very young. He was aware that what he was sharing with his son was more than a trip, or some "one-on-one time". He was filling his son with a knowledge of God, with a purpose, and a destiny. He allows his son to experience his father's way of life in God. I'm sure this father shares times of play with his sons as well, but he considers his sharing with his son of his own active life of faith has far greater importance. We will not always be in control of the choices our children will make as they grow, but if a child has had the experience and guidance of a godly father in his life, he has a rich treasure indeed, and the man he grows into may become the godly head of a family of his own, and a world-impacting spiritual blessing. Knowing the glory, beauty and power of the Spirit-filled father/son relationship, God has always desired this kind of relationship with each of us: "But as many as received Him (Jesus), to them He gave to right to become sons of God, to those who believe in His name...born not of blood, nor the will of the flesh, not of the will of man, but of God...For you are all sons of God through faith in Christ Jesus...For the earnest expectation of the creation eagerly waits for the revealing of the sons of God." (Jn. 1:12-13, Gal. 3:26, Rom. 8:19). If your earthly father never shared the ways of God with you, or if he was absent from your life, your heavenly Father is eager to begin a conversation with you, and you will never be the same. If you would like to learn more about being this kind of father, you can join me as I pray: "Heavenly Father, You gave us the powerful example of Your relationship with Your Son, Jesus. You have called all of us to have a Father/son relationship with You. Guide me by Your Holy Spirit to create this kind of relationship with my children, my sons. Let our families be examples of the manifestation of the Word and Spirit of God in this world. Let there be a difference made in the lives of our children, and in their children after them. Let hearts be healed, and lives changed as a result. I ask this in the name of Your Son, Jesus. Amen."

Famine

The Sabbath reading for this week deals with a famine. In one portion of the reading, the prophet Amos told Israel about a coming famine directed towards God's people who were consumed with the corrupt love of money. They cheated and oppressed others in order to gain wealth for themselves (Amos 8:1-6). God said that their pride brought them to this condition. This prophesied famine would send Israel into a period of repentance and mourning: "...I will make it like mourning for an only son...". (v. 10, see also Zech. 12:10). The prophetic Word of the LORD to Amos describes the famine to come: "Behold the days are coming says the LORD God, that I will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing (sama - to hear, obey, understand, yield to, diligently, discern, perceive, publish, declare) the words of the LORD...They shall run to and fro, seeking the word of the LORD, but shall not find it." (v. 11-12). This is describing a spiritual famine, rather than a physical famine. The famine of "hearing" is on our end, not receiving, obeying, nor communicating to others the Word of the Lord. As the famine hits, God's people would try desperately to receive direction from the LORD, but they would not be able to hear it. Another portion from the Sabbath reading deals with famine from another perspective that pertains to God's remnant. No matter how dark and dire a situation looks, God does not forget His remnant. Isaiah said of the remnant: "Unless the LORD of hosts had left to us a very small remnant, we would have become like Sodom, we would have been made like Gomorrah." (Isa. 1:9). The LORD had established a whole situation in Egypt over the course of several years so that His remnant would have provision in the middle of a very long famine. Joseph acknowledged to his brothers, who had betrayed him, when he was reunited with them, "But now, do not therefore be grieved or angry with yourselves because you sold me here; for God sent me before you to preserve life...And God sent me before you to preserve a posterity (se'erit - remnant, residue, remainder, escaped, surviving portion) for you in the earth, and to save your lives by a great deliverance. So now it was not you who sent me here, but God; and He has made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt." (Gen. 45:5, 7-8). This provision made by God for the remnant was so unusual that it might have been unrecognizable to Jacob and his family back in Canaan. The family had already been in the famine for two years before the brothers traveled to Egypt in desperation to seek food (v. 6). The family might also have felt great reluctance to seek help in Egypt, because in another Sabbath portion, Egypt is described as "the land of Hsm" (Ps. 105:23). (Previously in scripture, Ham's sin against his father Noah, became a toledot (generational precedent) established in regard to Ham's son, Canaan - Gen. 9:18-27). Another reason that Jacob might have been reluctant to live in Egypt is because he was aware that God's covenant promise to him and his fathers was in the land of Canaan, not Egypt. Also, Jacob had the example of his father Isaac, who sowed seed in the middle of a famine, and reaped one hundred fold in this promised land by the favor of God (Gen. 26:12-14). Jacob was convinced, however, to go into Egypt to live, rather than to just visit his son Joseph, by God's reassurance to him: "Then God spoke to Israel in the visions of the night, and said, "Jacob, Jacob!" And he said, "Here I am." So He said, "I am God, the God of your father; do not fear to go down to Egypt, for I will make of you a great nation there. I will go down with you to Egypt, and I will also surely bring you up again; and Joseph will put his hand on your eyes." (Gen. 46:1-4). In the midst of famine, Jacob, father of a remnant of God, did not suffer a spiritual famine in the hearing of the Word of God as we read in Amos above. God did indeed make a great nation of Jacob while his family lived in Egypt. Acts 7:14 tells us that Jacob went down to Egypt with 75 people, but we know that by the time the children of Israel left Egypt centuries later under the deliverance of Moses, they numbered over six hundred thousand adult males, plus the Levites, and the women and children (Num. 1:45-47). Joseph set aside the best land in Egypt, Goshen, meaning "drawing near", for his father and brethren, with Pharaoh's favor and consent (Gen. 47:5-6). The title of this Sabbath's reading portion is also "and he drew near", or Va-yiggash. The remnant draws near to Joseph and to God, while others draw near to, and are ruled by, the world and the things of the world. While the remnant of Jacob was favored and made welcome in the worldliest power, Egypt because of Pharaoh's regard and dependence upon Joseph, the difference between Egypt and God's people was marked. Pharaoh asked what the occupation of the brothers was, and they answered "herdsmen", because their true occupation as shepherds was an abomination, or loathsome, in Egypt (Gen. 46:31-34). Yet the kingdom of God values the role of the shepherd, and both the Father, and His Son, the Messiah, identify themselves as being shepherds. Also, the Egyptians would not eat at the same table as Joseph or the Hebrews. God created favor and provision for His remnant in the middle of Egypt, but there was still prejudice towards, and an offense created by, that remnant. The lesson of Joseph, the famine, and the remnant is important to us today. We are seeing, as was prophesied, a famine of the hearing, in all of the meaning of that word, the Words of the LORD. The apostle Paul wrote of the time when people would know God and His Word, but would willfully choose to ignore it, and even suppress it (Rom. 1:18-21). He also wrote: "For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables." (2 Tim. 4:3-4). Peter also wrote of God's people seeking false teachers, false prophets, and false doctrines in the last days (2 Pet. 2:1-2). The days of famine for the hearing of the words of the LORD are coming, and they are even here now. There is a remnant, however, for whom God will provide. Paul said, "Even so then, at this present time there is a remnant according to the election of grace." (Rom. 11:5). This word was given in the context of remembering those of Israel who refused to worship the demonic god of the world, Ba'al (1 Kings 19:18). From these things, we can recognize the famine present now, and the remnant in these current days as well. What about the Josephs? Joseph knew as a youngster that he was set apart by God by the prophetic dreams he was given. His dreams portrayed him as having an exalted position, before which others, including his own family, would have to bow. These dreams were true, but that prophetic vision from the LORD tested Joseph: "Moreover He (the LORD) called for a famine in the land; He destroyed all the provision of bread. He sent a man before them - Joseph - who was sold as a slave. They hurt his feet with fetters, he was laid in irons. Until the time that his word came to pass, the word of the LORD tested him. The king sent and released him, the ruler of the people let him go free. He made him lord of his house, and ruler of all his possessions, to bind his princes at his pleasure, and teach his elders wisdom." (Ps. 105:16-22). In this description of his affliction and the oppression used against him, Joseph is a type of Christ. The LORD does not place the survival of His remnant into the hands of just anyone. Many thousands may follow the easy, smiling preacher, but the remnant recognizes the Josephs whom God has provided to preserve them. The Josephs have been tested, changed, and proven by the testing of the very prophetic Word that has called them. The man Joseph was not the same as the lad who couldn't wait to tell his family how they would all be bowing to him. The purpose of the prophetic calling upon Joseph was much larger than who bows to whom. Joseph, having been tested by the prophetic Word, understood that he had been exalted, not for his gifts alone, but in order to "preserve a posterity (remnant)..in the earth", and to save lives. These are the Josephs that the remnant needs in order to survive the famine. If you would like to learn more about God's remnant in the earth, and become one of them, you can pray with me: "Heavenly Father, You have sent Your Son, Jesus, to preserve a remnant in the earth, called by Your name to salvation, even in the middle of a famine for the hearing of Your Word. You sent Jesus to keep us alive forever, through all circumstances. I want to be part of Your remnant. I want to always "hear" the Word of the LORD, and obey your voice. Fill me with Your Holy Spirit to keep me, and seal me, in Your remnant of salvation, and to keep me from seeking after any Word but Yours. You have made provision for Your remnant in the famine, and I thank You for it. I ask these things in Jesus' name. Amen."

Shammash

We are in the Hanukkah season, observed by the lighting of a menorah. Many Christians do not observe Hanukkah, or light a menorah, but I think that there is much to be learned from these things. Each night for eight nights, a new candle is added to the lighted candles. The eight candles are a memorial of a miracle of God when He extended the supply of oil available to be used to keep the menorah lighted in the newly cleansed and rededicated temple in Jerusalem. The lighting of the candles of the menorah for Hanukkah must follow a certain pattern. The nightly candles cannot be lighted with a match or a lighter, but must be lighted using the main candle of the menorah that is set apart, sometimes elevated, from the others. This dominant candle by which the other candles are lighted is called the "shammash". The shammash is the instrument that enables all the other candles to complete a "mitzvah", meaning a commandment of God. God's command in scripture that is applicable here was to light the menorah, or lampstand (Ex. 27:20-21). Another meaning of the shammash refers to a person, the servant of the synagogue, who helps during the service, and in all things regarding the running and upkeep of the synagogue. The shammash person serves as the aide, the assistant, even the caretaker of the rabbi and the synagogue. The shammash aide also stands next to, and assists those who have been selected to read a portion from the Torah in Hebrew, and corrects mistakes if any are made in the reading. This description of the person called the shammash is very similar to the one that Jesus gave regarding the Holy Spirit, whom He would send: "But when the Helper (Comforter) comes, whom I shall send to you from the Father, the Spirit of Truth who proceeds from the Father, He will testify of Me. And you also will bear witness, because you have been with Me from the beginning." (Jn. 15:26-27). The Greek word used for "Helper" in the verses above is parakletos, which includes the meaning "helper, aider, assistant". We can see the connection of the Holy Spirit to the shammash person of the synagogue, and even the shammash candle of the menorah. The Holy Spirit also has another unusual characteristic. Jesus said that the Spirit of truth, when He has come, will not speak on His own authority, but "He will glorify Me, for He will take of what is Mine and declare it to you." (Jn. 16:13-14). This is another way in which the Holy Spirit is very much like the shammash menorah candle. The Holy Spirit does not exalt or testify of Himself, but He enables the other "candles", or believers, to shine by bringing the light of Jesus to them. He brings the light of the truth of Christ to us, and we then shine with it, fulfilling the command (mitzvah) of Christ that we are to be "the light of the world". (Mt. 5:14). Chabad.org also says this about the shammash candle of the menorah, and what it represents: "The path to its elevation is not through pushing others down, but by sharing with them and coaxing out the flame they carry within". Elevation comes not from claiming that position, but as a result of enabling or empowering the other candles. We will see this pattern of the menorah, the shammash candle, and the Holy Spirit in our Sabbath reading for this week, which always comes during Hanukkah, also called the Feast of Dedication, or the Festival of Lights. One of the Sabbath readings comes from Genesis 41. The Pharaoh of Egypt has had two dreams. The dreams troubled him, and he called in the wise men and magicians of his kingdom to give him the interpretation of these dreams. None of them could interpret the dreams for Pharaoh. Another servant told Pharaoh that he remembered a Hebrew man imprisoned in Pharaoh's dungeon who had accurately interpreted dreams for him. That man was Jacob's son, Joseph, and Pharaoh sent for him. "And Pharaoh said to Joseph, 'I have had a dream, and there is no one who can interpret it. But I have heard it said of you that you can understand a dream, to interpret it." (Gen. 41:15). Many would think that this was Joseph's chance to make himself valuable to Pharaoh, and hopefully be lifted up out of the dungeon. This was his opportunity to impress Pharaoh. This was where Joseph could have truthfully said, "Yes, I have been given this gift by God", or "Yes, God has purposed me to do this". However, Joseph does not answer in this way. Instead Joseph said: "It is not in me; God will give Pharaoh an answer of peace." (v. 16). Instead of using the opportunity to promote himself in Pharaoh's view, Joseph elevates God in Pharaoh's life, and God's light begins to illuminate Pharaoh. There will be life-changing results because of this. Further on Joseph says about Pharaoh's dreams as he explained their meaning: "God has shown Pharaoh what He is about to do." (v. 25 and 28), and "...the thing is established by God, and God will shortly bring it to pass" (V. 32). Joseph wasn't speaking from some false or "religious" humility. He was speaking from the set apart, exalted position of the shammash candle, the position that enables and lights others. Like the shammash candle of the menorah, Joseph was enabling Pharaoh to be lighted by God. How much more powerful must this have been in Pharaoh's life! "God is showing you something, Pharaoh". "God is telling you, Pharaoh, what He is about to do." Joseph shines his Holy Spirit light by pointing out that God is dealing with Pharaoh personally and directly through his dreams. As Joseph explained how Egypt can be saved from the famine to come as shown in the dreams, Pharaoh knew that he wanted a special kind of man to oversee the preparations for his country. "And Pharaoh said to his servants, 'Can we find such a one as this, a man in whom is the Spirit of God?' Then Pharaoh said to Joseph, 'Inasmuch as God has shown you all this, there is no one as discerning and wise as you. You shall be over my house and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you.' And Pharaoh said to Joseph, 'See, I have set you over all the land of Egypt.' Then Pharaoh took his signet ring off his hand and put it on Joseph's hand; and he clothed him in garments of fine linen and put a gold chain around his neck." (v. 38-42). Joseph became a shammash to Pharaoh, a helper, an aide, because he gave his light to enable Pharaoh to be lighted in the knowledge of God. Also, like the Holy Spirit as Jesus taught, Joseph didn't testify of himself, but of the One who sent him. This changed Egypt's future from famine to provision, and would even give Joseph's father and the brothers who had betrayed him, and their generations (Joseph said he was sent to Egypt by God to preserve (make, appoint, ordain) life and a remnant in the earth in Gen. 45:5, 7), a secure dwelling place in Egypt in the midst of the great famine by the light of the favor of God which shown from Pharaoh towards them. Egypt became enriched further by having enough stored-up food provisions to sell to others. The Holy Spirit, like the shammash candle, does not have to promote Himself. He is already set apart, exalted, because He has enabled other candles to be lighted from Him. This is a valuable lesson for me from the picture of the menorah. In another example from this week's Sabbath readings, Zechariah is given the vision of a menorah having one prominent bowl with seven other lamps attached to the menorah (Zech. 4). In the vision, two olive trees feed oil directly to that prominent bowl of the menorah. This vision was in order to bring a prophetic message to Zerubbabel, the Governor of Judah. Zerubbabel had spent years trying to get the temple of the LORD completed, but had only seen the completion of the foundation of the building up to that point. The prophetic message from the LORD to the Governor was: "Not by might nor by power, but by My Spirit', says the LORD of hosts." (v. 2-6). Zerubbabel was a governor, the highest authority present in Judah, yet he could not get the temple completed. The fulfillment of the mitzvah, or the good work of the commandment, will be enabled by the shammash, the Holy Spirit, not by the power of any title or position of man. We cannot light ourselves, but we must be lighted by the shammash to complete the mitzvah of God. I have learned a great deal from the example of the menorah and the shammash candle from this Sabbath reading, and from this Hanukkah feast season. We live in an age of self-promotion, but the shammash is placed at its high position because he helps, aids, assists, and brings the light to the other candles. The other candles cannot be lighted in any other way. "You are the light of the world. A city that is set on a hill cannot be hidden, nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all that are in the house. Let your light so shine before men, that they may see your good works (a completed mitzvah) and glorify your Father in heaven." (Mt. 5:14-16). To me, Jesus was talking about the spiritual principle of the menorah and its mitzvah in the lives of us, His disciples, and the subsequent lighting of "all that are in the house". There is a pattern established by the menorah that we are to follow. If you would like to know more about being the light of the world, as Jesus commanded, you can pray with me: "Lord Jesus, even as You were lifted up on the cross for all eyes to see, You gave us the example of the menorah, and the shammash candle to help us fulfill Your mitzvah to be the light of the world. You also sent the Holy Spirit to all who believe in You to be our Helper, Who not only fills us with light, but teaches us by example how to help others become filled with Your light. Help me to learn the lesson of the menorah and the shammash. I ask this in Your name, AMEN."

Striped

This Sabbath comes just before the Feast of Dedication, also known as the Festival of Lights or Hanukkah, and just after we have celebrated the Thanksgiving holiday. Jesus celebrated this feast in John 10:22-23. It was at this feast that Jesus was challenged to declare Himself to be the Christ if He was so. Jesus told them that His works revealed who He was. Those people didn't ask this of Him because they wanted to know in order to come to the truth. They asked only to give themselves a reason to accuse Him falsely of a crime. He told them that they were not of His sheep. One of the scripture readings of this Sabbath gives us the account of Jacob presenting a gift to his favorite son, Joseph, in Genesis 37. In verse 2 it is written: "This is the history/generations of Jacob." That word that is translated as "history/generations" is the Hebrew word toledot. We learned previously that toledot has a meaning that goes beyond describing generation(s). It includes the concept of establishing a spiritual precedent or pattern that is being set for descendants. Jacob gave a special tunic or robe to his son, Joseph (v. 3). In English the tunic is described as "a coat of many colors". However, the Hebrew words used do not include colors of any kind. The Hebrew that describes Joseph's coat or tunic is kutonet pas pas (or passim). Kutonet means a robe or tunic worn next to the skin, usually of linen or cotton, with long sleeves to the palms of the hands, and of long length to the knees or to the ankles. It also means "to cover, to clothe", and its root meaning is "the shoulder, the shoulder-blade, and a lateral projection or extension from the shoulders". Passim means "the flat of the hand (palm), the wrists, the soles of the feet, the ankles". The root meaning of passim is "do away, blot out, cease, vanished". There is nothing here about color. To sum it up, the Hebrew means a long robe or tunic with long sleeves made from linen or cotton, being especially connected in meaning to include the shoulders and extension from the shoulders, but covering the whole body. It also comes from a meaning to do away with. or blot out something. The Jewish commentaries record that Joseph's tunic was probably not multi-colored, although it could be embroidered, but they believe that it was striped for reasons that we shall see. So while we may have lost the tradition of "colors" through this translation of the Hebrew, we have gained the greater significance of "stripes". The picture that this has created for me is the one of the passion of Christ, including the lateral extension from the shoulders, which would have been the cross. While the soldiers took Jesus' unusual robe from Him after they crucified Him, and gambled for it (Mt. 27:35-37, Ps. 22:18), Jesus still wore His spiritual striped robe, His kutonet passim, that covered Him from His shoulders to His wrists, all the way down to His ankles. The Shroud of Turin witnesses that the stripes of scourging on Jesus were not confined to His shoulders and back, as one might think, but extended all the way down and around His body, ending at the point where His wrists and ankles/feet were pierced, and where the length of His spiritual kutonet passim would have ended. This striped "robe" of Christ's body "covered" our sins, and "blotted out" our transgressions before God, as included in the root meaning of kutonet passim. The toledot of Jacob to be manifested in his later descendant included this robe given to his favorite son, Joseph. Jewish writers also note that in the other place in scripture where the kutonet passim Hebrew expression for robe is mentioned, deals with the robes of the later royal household of David (see 2 Sam. 13:18). They write in agreement that striped robes were historically associated with royalty. A many-colored robe is mentioned in Psalm 45:14, but it is a different Hebrew word, riqma, which means "embroidered". In Joseph's story, being hated and rejected by his brethren (see Jn. 1:10-11) as they plotted to get rid of Joseph by selling him into slavery, they took Joseph's robe and dipped it in blood to be a false witness to their father of Joseph's death by beasts (Gen. 37:31-34). Again we see the toledot of Jacob, and also Joseph, established in his future descendant. Of Jesus' return, it is written: "He was clothed with a robe dipped in blood, and His name is called The Word of God...And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS." (Rev. 19:13-16). We also see the prophetic promise of Christ who was to come in the Hebrew letters of Joseph's name: Yod, Vaw, Samekh, Pe. The pictographic meaning of these letters combined might be expressed: "The finished work of the hand and the nail, propped against a support, is the open mouth, or the entrance, the beginning." I think that in this season of thanksgiving, and the coming Feast of Dedication, the toledot story of Joseph, and the robe his father gave him, brings us a special look into the redeeming work of Jesus Christ. If you would like to know more about Jesus who wore this spiritual robe, you can pray as I pray: "Father, I give You my greatest thanks for the robe You gave Your Son to wear for my sake. Though Jesus was rejected by His brethren, and by those in governing power, He was still willing to put on this striped robe for me. I dedicate my living temple, my self, to receive Jesus, and His triumph over sin, death and darkness. Forgive me of my sins, and renew me in re-dedication. Fill me with Your Spirit so I can be a part of, and follow after, the Son of Righteousness. I ask this in the name of Jesus, AMEN."

PropheticCries

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

PropheticRest

This is a special Sabbath. It is the seventh Sabbath reading portion since the last feast, which was Simchat Torah, or Rejoicing in the Torah. To me that means an emphasized or multiplied Sabbath rest in the LORD, and I think we can also see that emphasis in this week's Sabbath reading in Genesis 28. In this chapter, we find one of the great spiritual visions of scripture. Jacob had left home in fear of his brother Esau's anger, not only over the birthright that Esau had given away, but also because Jacob had deceived his father Isaac into giving him the patriarch's blessing that Isaac would have given to Esau (Gen. 27). After leaving his home, Jacob was on his way to his mother's family in Haran. On his journey, as night fell, Jacob found himself in a "certain place" (maqom - to raise, establish, confirm, become powerful, to be fulfilled; also "a condition of body or mind") located between Beersheeba and Haran. He placed a stone (eben - sacred or precious stone, foundation stone, root meaning: to build (a house), to establish a family) under his head and began to dream. In his dream, he saw: "...behold, a ladder was set up on the earth, and its top reached to heaven, and there the angels of God were ascending and descending upon it." (Gen. 28:12). The activity of ascending and descending from the Hebrew words used mean: to come up before God, raise, recover, restore; and then descent, abundantly, come down (pertaining to revelation), to be prostrated in humility, subdue. Above the ladder in this dream, the LORD sat and confirmed the covenant promise that He had given to Abraham and Isaac, that the land on which Jacob lay would be given to him, spreading north, south, east, and west, that Jacob's descendants would be too numerous to count, and "in your seed all the families of the earth shall be blessed." (v. 14). Jacob had gained the birthright through Esau's neglect and contempt for it, and here, the LORD assured Jacob of the covenant promise as well. God additionally made a personal promise to Jacob that He would be with Jacob and keep him until He brought Jacob back to this land. The LORD said, "I will not leave you until I have done what I have spoken to you." (v. 15). Waking up, Jacob is awed and frightened saying, "...this is the gate of heaven!", and names this place "Bethel", meaning House of God (v. 16-19). Jacob anointed the stone upon which his head had rested with oil. Jacob's experiences away from home cover several chapters in Genesis. At one point, Jacob will physically try to overpower a Man, demanding a blessing from Him (Gen. 32:22-30). Jacob later identified this Man as God (v. 30). The Man dislocated Jacob's hip in order to prevail. From that encounter, Jacob will be renamed "Israel" by the Man, meaning: "God prevails", "fighter of God", "God contends", to exert oneself, have power (as a prince). Jacob had received the promises of God, but often relied upon his own strength, plans, and desires to get what he wanted. Jacob wanted Rachel, for example, and was never interested interested in her sister, Leah, for his wife. However, Judah, the tribe of the Messiah, the Seed in which "all the families of the earth shall be blessed", came through the undesired wife, Leah. God arranged for Jacob to be married to Leah first. The vision of the ladder and the angels descending and ascending upon it, should have revealed to Jacob that the blessings of the LORD do not come through a man's own strength and plans, but are sovereignly determined and provided by God, using the angels He sends to accomplish His work. Falling into the trap of relying upon our own strength is a mistake that can easily be made. We sometimes may think that we are achieving God's will and purpose by trying to manipulate or even force certain situations, but this is really an offense to God, and can bring questionable results. We read last week about toledot (see previous post), and how a spiritual type and continuing pattern is established by a man, creating a group defined by this type, even to future generations. In another part of the Sabbath reading for this week, the prophet Hosea wrote of how Jacob's repeated reliance upon his own strength had the toledot effect upon his future seed: "The LORD also brings a charge against Judah, and will punish Jacob according to his ways; according to his deeds He will recompense him. He (Jacob) took his brother by the heel (aqab - assail insidiously, circumvent, overreach, supplant, to defraud) in the womb, and in/by his strength (on - physical strength, might, force, goods, wealth) he struggled/had power (sara - contend with, exert oneself, to be a commander, to wage war, arranging) with God." (Hosea 12:2-3, New King James Version). Before Jacob and his twin were born, the LORD spoke the prophetic Word concerning them (Gen. 25:23). As Jecob grew, scripture described him as "mild/plain" (v. 27). The English translation here does not really express the true meaning. Translated here as mild/plain is the Hebrew word tam/tamam meaning with its root, "complete, perfect, morally innocent, finished, clean, be at an end, done". The LORD described here a prophetically established and completed Jacob, and His purpose in Jacob, even while he was still a youth. The striving, scheming and wrestling of Jacob were not necessary. Judah, the tribe of the future Messiah, fell into the same toledot pattern, according to this week's Sabbath reading in Hosea above. Even so, because of His irrevocable promises to Jacob/Israel, when Jesus the Messiah came, that named Seed promised to Jacob, He said, "I was not sent except to the lost sheep of the house of Israel." (Mt. 15:24). Both in Greek, oikos, and in Hebrew, bayit, Jesus' use of the word "house" not only involves a physical house or tabernacle, but also the people of the house including family, descendants and all persons belonging to it. God kept His promise to Jacob/Israel, regardless of Jacob's physical exertions, and sent salvation to his descendants, and, in addition, as also promised, that blessed Seed of salvation "to all the families of the earth". The LORD had promised Jacob: "I will not leave you until I have done what I have spoken to you." We also can take our rest and assurance in His prophetic purpose towards us. Especially in these unsure and even dangerous times, this is a great blessing that has been given to us. If you would like to enter into the prophetic rest of the LORD, you can join me in prayer: "LORD of Heaven, Maker and Finisher of all, I give You full control of my life, my purpose, my future. Forgive me when I have not trusted in the prophetic words that You spoke over me before I was even born. I did not come into the world by my own strength, but you sent and purposed me. In that same Spirit of God, I want to live and fulfill my life. When I struggle and wrestle in my own strength, remind me that You are with me, and have not left me, that you completed me before You began me. Jesus died for my sin, and rose from the dead, to overcome the world and all that would exalt itself against Your completed will, Father. He won the victory on my behalf. Fill me with Your Holy Spirit, Who leads me in all righteousness, and fills me with the power from on high. I ask this in Jesus' name, AMEN."

Tomorrows

This week's Sabbath readings focus mainly on the birth of twin sons. Both of them were the grandsons of Abraham, and the sons of Isaac, about whom God said to Abraham: "...in Isaac your seed (conceive, offspring, descendant, a practitioner of righteousness) shall be called (call, proclaim, summon, appoint, be chosen, call with the name of God, invite, preach)." (Gen. 21:12). Abraham gave gifts to all of his subsequent children, but he gave all that he had to Isaac, from whom the Messiah was to come. (Gen. 25:5-6). Later, Isaac's prayers for his barren wife were answered and twin sons were born named Esau, the older, and Jacob. Much later in time, to the prophet Malachi, God said of these two sons, "...Yet Jacob I have loved; but Esau I have hated (meaning utterly odious foe)." (Mal. 1:1-3). According to the meaning of the Hebrew word, God hated Esau to the highest extent. Why was Esau so hated by God? When their mother, Rebekkah had a turbulent pregnancy, the LORD told her, "...Two nations are in your womb, two peoples shall be separated from your body; One people shall be stronger than the other, and the older shall serve the younger." (Gen. 25:21-24). Esau later sold the promise of his tomorrows for what he wanted in the moment (Gen. 25:29-32). Even though he knew that he was the grandson of Abraham, with whom God had an eternal covenant, and the first son of Isaac, in whom the seed would be called, Esau sold this priceless birthright to his brother for what he desired in the moment - in this case a bowl of stew or porridge (Gen. 25:29-34). He "despised" (baza- regard with contempt, scorn, disdained, vile person, to cause to despise, make light of) the birthright inheritance found in God's covenant (v. 34), including the called Seed in Isaac, while Jacob did all that he could to obtain that priceless birthright. The world is still composed of these two nations of people: those who only want what they must have now, and those who know and desire the eternal birthright of God. That eternal birthright came through that called Seed in Isaac that God had promised Abraham: Jesus of Nazareth. God says of Himself in some dozen places in scripture, "I am the God of Abraham, Isaac, and Jacob" (example: Ex. 3:6), as He identified the line of the eternal Seed. Jesus also told His listeners the deeper meaning: "But concerning the resurrection of the dead, have you not read what was spoken to you by God saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? God is not the God of the dead, but of the living." (Mt. 22:31-32). The eternal inheritance that was provided through the called Seed in Isaac, which we now know as Jesus, included the resurrection of the dead, and eternal life. God enfolded the power of resurrection and everlasting life into this called descendant of Isaac. Jesus said, "...I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?" (Jn. 11:25). Through this called Seed, Jesus, an inheritance was passed on to us: "In Him was life, and the life was the light of men...He came to His own, and His own did not receive Him. But as many as received Him, to them He gave the right/power (power of choice, regal authority, jurisdiction) to become children/sons of God, to those who believe in His name." (Jn. 1:4, 11-12). In an interesting additional insight, as I have been taught recently by my pastor, one of the books of the Apocrypha, which had always been included in the King James Version of the Bible in the past, also has a reference to the difference between Esau and Jacob: "Then answered I and said, 'What shall be the parting asunder of the times? or when shall be the end of the first, and the beginning of it that followeth?' (see a similar question asked in Mt. 24:3). And he said unto me, 'From Abraham unto Isaac, when Jacob and Esau were born of him, Jacob's hand held first the heel of Esau. For Esau is the end of the world, and Jacob is the beginning of it that followeth.' (2 Esdras 6:7-9). The Apocrypha is not generally viewed with the same weight as scripture , but in this case it certainly bears witness to what scripture already discloses to us regarding Esau and Jacob. Because he rejected the inheritance of his birthright, Esau represents what is passing away. Jacob represents the beginning of what is new. We also know that in Christ, old things are passed away, and all things, including we who believe in Him, have become new (2 Cor. 5:17). Jesus told the people not to invest in those things which will pass away, but to invest instead in those things which are part of the eternal, the kingdom of God (Mt. 6:19-21). Esau showed where his heart's treasure was, not in the eternal inheritance promised by God, but in a bowl of porridge to satisfy a hungry stomach now. From this account we learn that there are two groups in the world: those who walk after Esau, scorning the inheritance in God and satisfying themselves and their desires today, and those who follow the pattern of Jacob, doing all to attain the everlasting promise and blessing of God. The title of this week's Sabbath portion is Toledot, which is usually translated into English as "Generation(s)". According to past and present Jewish writers, this is not an accurate meaning of Toledot. Toledot deals with more than the word "generation" brings to mind in English. Toledot deals with what we are seeing in the story of Jacob and Esau. The word toledot is also used in Gen. 6:9 in the description of Noah, but Noah's "generations" as we think of the word are not part of this verse: "These are the generations (toledot) of Noah. Noah was a just man, perfect in his generations (dor- period, habitation, age, generation, dwelling class of men, evermore). Noah walked with God." Keeping in mind the meaning of toledot, Noah is described here as a type, that will affect the future after him. From Strong's Concordance, the meaning of Toledot that most agrees with the Jewish use and understanding is "course of history, account of a man and his future generations, origin (of other things)". Toledot refers to a type that becomes the origin of an ongoing course. God said of those who are of Esau's type: "But Esau I have hated, and laid waste his mountains and his heritage for the jackals of the wilderness. Even though Edom (Esau's nation) has said, 'We have been impoverished, but we will return and build the desolate places', thus says the LORD of hosts: 'They may build, but I will throw down; They shall be called the Territory of Wickedness, and the people against whom the LORD will have indignation forever." (Mal. 1:3-4). The toledot of Esau is of those who will pass away because they sold their eternal tomorrow with God, for a figurative "bowl of porridge" today. Interestingly in Mt. 24, Jesus also referred to a generation that would "pass away" at the fulness of the signs of the transitional period of time before Christ's return, many of which we are seeing now. Jesus went on to compare the situation to the sudden destruction that came in Noah's day that "took them all away". To me, this sounds like a possible kind of Esau toledot reference. The Greek word genea is used here for the word translated "generation" in Mt. 24, and that Greek word includes many of the characteristics of toledot. Finally, Paul, a Jewish apostle in Messiah Jesus, seemed to be writing about the concept of toledot in Phil. 3:4-21. He viewed the proud cultural and religious identity of his past as a willing loss, in favor of his new knowledge of Christ, which was a gain to him. He wrote about forgetting those things which are behind, and reaching forward to those things which are ahead, toward the upward call of God in Christ. He wrote of the enemies (see earlier meaning of the word "hated" which God used of Esau) of the cross of Christ: "whose end is destruction, whose god is their belly, and whose glory is in their shame - who set their mind on earthly things. For our citizenship is in heaven...". Paul concludes that this transformation that Jesus accomplishes in us is directly associated to "the working by which He is able to even subdue all things to Himself." As we can see, the Hebrew meaning of toledot is very much incorporated into Christ and the teachings of the New Testament. The concept of toledot, and its connection to the meaning of the account of Esau and Jacob, has really helped me understand the two perpetual "types" of spiritual peoples that the twins represented, and the impact that it has on the choices that I must make daily in this world of "now at any cost" in which we live today. If you would like to choose the eternal things of God that He has provided for whoever will receive His Son, who holds all eternity, you can join with me as I pray: "Heavenly Father, You have called me and provided me with eternity in Your Son, Jesus. For this reason, Jesus died on the cross for my sins, and rose again to life to offer me the same. Forgive me of my sins, teach me Your Word, and fill me with Your Holy Spirit, so I can put behind me those things which are passing away, and reach for those new, everlasting things in Christ. With the same work by which Jesus transforms me, He also subdues all things to Himself. I believe and receive with thanks these miraculous things in Jesus' name. AMEN."