Remnant

Often our eyes become focused on the horrible events happening across the world. Right has become wrong, and wrong has become right, and often it seems that the Church is silent. However, this week's Sabbath reading, titled Pinchas, which is the Hebrew version of the name Phinehas, focuses our eyes on something else - the faithful "remnant" of God. No matter how far astray God's people had gone from Him, He assured us in His Word that He always had a remnant, or preserved remainder, who continued to worship Him, remain obedient to Him, and accomplish great things in His name. We will see the qualities that make up the faithful remnant from this Sabbath's reading. From Number 25, we read that the congregation of the children of Israel had begun to join with idolatrous Moabite women. As they joined themselves to these idolators, the Israelites began to worship the Moabite god, Ba'al, instead of the God of Israel. In last week's entry, we read that Balak, the king of Moab, and also the Midianite people, sought out a soothsayer named Balaam, to get him to curse the Israelites for a reward. God did not allow Balaam to curse His people, but Balaam, we find out later in scripture, told the king of Moab how he could destroy God's people from within the congregation by sending the idolatrous Moabite women into their midst (see Num. 31:16). The Israelites would then leave the worship of their God and turn to the false god, Ba'al, Balaam promised the king. Jesus warned the Church that this kind of strategy is still being used to try to destroy the Body of Christ from within, turning the Church away from the Word of God to embrace the lies of men and devils (see Rev. 2:14-15). Once we fall for a lie, we fall period. This is what the Israelites experienced. As they joined themselves to the Moabite women, they also joined themselves to Ba'al: "...the women of Moab...invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. So Israel was joined to (samad - to fasten to, attach oneself to, to combine with) Ba'al of Pe'or, and the anger of the LORD was aroused against Israel. Scripture later tells us that the god Ba'al also required the sacrifice of living children in fire (see Jer. 19:4-6, Jer. 32:35, 2 Chron. 28:1-3). As a result of their idolatry, a plague broke out among the congregation of the children of Israel. One man dared to bring his Midianite woman in front of Moses and the weeping congregation standing before the tabernacle. "When Phinehas the son of Eleazar, the son of Aaron the priest saw it, he rose from among the congregation and took a javelin in his hand; and he went after the man of Israel and the Midianite woman, into the tent, and thrust both of them through...So the plague was stopped among the children of Israel. And those who died in the plague were twenty-four thousand." (Num. 25:6-9). The LORD said: "Phinehas...has turned back My wrath from the children of Israel, because he was zealous with My zeal among them, so that I did not consume the children of Israel in My Zeal. Therefore...behold, I give to him My covenant of peace;... to him and his descendants... a covenant of an everlasting priesthood, because he was zealous for his God, and made atonement for the children of Israel." (v. 11-13). Phinehas, out of the whole congregation, acted in zeal (qana -jealousy) for God. God allowed the zeal of Phinehas to satisfy His own, and the plague was stopped. A remnant is zealous for God. However, we are not zealous with natural javelins hurled into flesh and blood. The remnant of the new covenant in Christ is a remnant of the Spirit of God. This remnant does not use natural weapons, but spiritual weapons against spiritual powers, and that warfare begins within ourselves, through our obedience. By this spiritual warfare, we "make atonement" for many. This warfare is so powerful that it pulls down evil spiritual powers and strongholds over whole nations (2 Cor. 10:3-6, Eph. 6:11-18). Although this is spiritual warfare, it comes from the same place of zeal within the remnant as the zeal of Phinehas. The remnant is not here to gaze in horror at the trainwreck of wickedness in the world, but to spiritually act in the zeal of God. In another portion of this Sabbath's reading in Numbers 27, five daughters of Zelophehad (meaning "first born"), were denied their father's inheritance because they were not numbered among the men of Israel. As a result of that omission, they came before Moses and stood for their deceased father's inheritance saying: "Our father died in the wilderness; but he was not in the company of those who gathered together against the LORD...Why should the name of our father be removed from among his family because he had no son?..." (v. 1-4). Moses brought the issue before God and the LORD agreed with Zelophehad's daughters, and commanded that they should receive the inheritance in their father's name. Not only did they inherit, but it became the commandment of God that if a man died with no son, his inheritance should go to his daughter(s) (v. 7-8). A faithful remnant brings an injustice before God, and not only causes the injustice to be changed for themselves, but, as a result of the power of God's righteousness, for many others at the same time. In the same manner, the faithful remnant of the new covenant also stands in the inheritance of the Father's Firstborn Son, Jesus, not only on their own behalf, but on the behalf of many, even all creation (see Rom. 8:16-21, Eph. 1:11-14, Gal. 3:26-29). In another portion from this Sabbath's reading, the great prophet of Israel, Elijah, became overcome with fear and with bitterness against the people of Israel, believing that only he was left to defend the LORD before a wicked, and idolatrous queen and her false prophets (1 Kings 19:10, 14). In bitterness he prayed that he might die, that he had had enough! (1 Kings 19:1-4). It was wrong for Elijah to despise the people, because he was unintentionally despising the remnant in the midst of the people. Although he was a prophet, Elijah was unaware that God had kept a remnant for Himself among the people. God answered Elijah: "Yet I have reserved ( sa'ar- remain, remnant, survive, spare, keep over, to leave as a gift, reserve) seven thousand in Israel, all whose knees have not bowed to Ba'al, and every mouth that has not kissed him." (v. 18). The LORD then commanded Elijah to anoint Elisha to be prophet in his place (v. 16). Elijah was to be removed from his position, and, in a miraculous way, he would be called home to God. In the first chapter of Isaiah, the LORD reveals His Word to the prophet regarding the nation of Israel's evil ways and rebellion against God (v. 2-4). As a result, the nation had been stricken with terrible spiritual wounds (v. 5-6). The nation was desolate in the sight of God, with this exception: "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..." (v. 7-9). In our despair over rampaging sin and violence, we tend to forget about the remnant of God, and its purpose. However, God does not forget. Their presence in a nation can act as a restraint against total destruction, as the LORD revealed to Isaiah, above. In this case, the LORD directed the remnant into repentance. Would they obey and heed the LORD for the sake of the land? Phinehas made atonement for the people by the zeal of the LORD. In this example From Isaiah 1, atonement could be made by the remnant only through repentance. Do we understand the responsibility and the grace of God given to His remnant? Paul had to remind the smug and prideful Gentile Church that God had a remnant in Israel which He had not forgotten, beloved for the sake of the fathers, called to receive salvation, and that He would keep His promise that "All Israel shall be saved." (Rom. 11:5, 26, 28-29). The hidden remnant in Israel that Paul recognized would act as a seed of salvation for all Israel. Micah 5:7 describes His remnant as being "...like dew from the LORD, like showers on the grass..." in the midst of many peoples. God always has a remnant in the earth, although we may not always see or know them. The remnant stands with and for the LORD, and brings changes to the earth. If you would like to know more about being part of the remnant of God, you can join me in my prayer: "Heavenly Father, You have called a remnant in Your Son, Jesus, led by Your Holy Spirit, to stand in the earth among the people and the nations. Show me how to walk as part of Your remnant, zealous in the Spirit, but not warring against flesh and blood, standing for the name and inheritance of our Father, not to consume it upon myself, but for the benefit of many. In these challenging times, help me to pray for the remnant so that we will walk in obedience, wisdom, truth, and revelation. I ask these things in Jesus' name. AMEN."

Balak

This week's Sabbath reading is titled, Balak, and refers to the name of an enemy king of Israel. His name in Hebrew means "devastator, empty, void, to lay waste, annihilate, make empty". These meanings make me think of the character and identity of Satan immediately, and I also think of the condition of the earth before the creation as described in Gen. 1:2: "The earth was without form and void...". God alleviated this condition of devastation by speaking to it as we read the account of creation. In our Sabbath reading from Numbers 22, Balak is the name of the king of Moab who sought a man, Balaam (bal/am - foreigner, not of the people; nothing, not, else, become old, wear out like a garment, to fall away; grow dark; not of the people, not of the flock) to speak a curse against the vast number of the children of Israel, who were encamped by his land. King Balak sent messengers from the elders of Moab (meaning seed, progeny of a father) and Midian (meaning strife, contention, quarrel, brawling, discord), to bring this request to Balaam: "Look, a people has come from Egypt. See, they cover the face of the earth, and are settling next to me! Therefore please come at once, curse this people for me, for they are too mighty for me. Perhaps I shall be able to defeat them and drive them out of the land, for I know that he whom you bless is blessed, and he whom you curse is cursed." (Num. 22:6). We can see that King Balak, who represents the qualities of Satan, needs someone to speak the words of cursing over Israel. He can't do it himself. He has to find a man who is gifted in this prophetic speech. Both nations of Moab and Midian are familiar with God. Moab is descended, through an act of incest, from Abraham's nephew, Lot. Moses' father-in-law, who provided him with godly counsel, came from Midian. He was a priest of Midian, in fact (see Ex. 2:15-21, Ex. 18:6-24). So both of these nations had a relationship by blood or marriage to the Israelites, and had been at least familiar with God. Now both nations sought to have a curse spoken over the Israelites. Balaam, whom King Balak sought to hire in order to speak the curse, had a known skill in divination (Num. 22:7), and was paid with the rewards of divination. Divination here is the Hebrew word qesem, meaning "witchcraft, false prophet, to determine by using a magical scroll"). He also operated in sorcery (Num. 24:1). In addition, Balaam lived in Pethor meaning "soothsayer". Although Balaam used divination and sorcery, he was also familiar with the God of Israel, and understood that the Word of Israel's God was greater than any words of witchcraft, and His Words would prevail in any situation. So Balaam answered King Balak's request saying: "Though Balak were to give me his house full of silver and gold, I could not go beyond the word of the LORD my God, to do less, or more." (Num. 22:18). However, God had already told Balaam: "You shall not go with them; you shall not curse the people, for they are blessed." (v. 12). As King Balak continued to send more impressive messengers to Balaam, the soothsayer finally told them: "Now therefore, please, you also stay here tonight, that I may know what more the LORD will say to me." (v. 19). Balaam already knew what the LORD had commanded him, but he intended to press the LORD into saying something "more". As Balaam agreed to go to King Balak against the command of the LORD, the LORD even sent the Angel of the LORD to stand in the narrow path in order to obstruct Balaam (v. 24-27). Balaam had to strike his donkey to try to force the animal to continue. Again we see the will of a man trying to force its way past God. The capitalization of the words "Angel of the LORD" in my version of the Bible would indicate that the Angel is a pre-incarnate form of Christ, especially as the Angel confronted Balaam on an increasingly narrowing path (see Mt. 7:13-15). As Balaam accompanied King Balak to three different locations from which to try to curse God's people, he was shown, instead, the prophetic presence of the Messiah to be born among them: "The LORD his God is with him (Jacob), and the shout of a King is among them...a people rises like a lioness, and lifts itself up like a lion..." (Num. 23:20-24), and "...his King shall be higher than Agag (meaning "I will overtop", and future king of the Amalekites), and His Kingdom shall be exalted...he lies down as a lion, and as a lion, who shall rouse him?" (Num. 24:7-9). Balaam also prophesied concerning the latter days and the Messiah saying: "I see Him. but not now; I behold Him, but not near; A Star shall come out of Jacob; a Scepter shall rise out of Israel...Out of Jacob, One shall have dominion..." (Num. 24:14-19). As Balaam looked upon the Israelites camped by tribes, the Spirit of God came upon him, rather than the usual spirit of sorcery, he pronounced the third blessing of God over Israel. Seeing Israel camped by tribes around the tabernacle in the order commanded by God, Balaam would have seen the shape of a cross formed by the encampment. Balaam was not able to curse the Israelites as King Balak had requested, and said: "God is not a man that He should lie, nor a son of man that He should repent. Has He said, and will He not do? Or has He spoken, and will He not make it good?" (Num. 23:19-20). Later, the Apostle Peter wrote of those who are like Balaam: "...those who walk according to the flesh...have forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness." (2 Pet. 2:15). Balaam got involved and tried to force the Word of God to change, because there would be great rewards to him from King Balak for doing so. This also applies today. There is still, like King Balak, a "devastator, waster, and annihilator" among men, Satan, who is looking for someone to curse God's people for him, because, although he can lie and accuse, he cannot curse the people of God himself. Where better to find such a Balaam to do it than among those of whom Jesus said: "Assuredly I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth, will be loosed in heaven" (Mt. 18:18), and "...whoever...believes that those things he says will be done, he will have whatever he says...whatever things you ask when you pray, believe that you receive them, and you will have them..." (Mk. 11:23-24). Because we are part of Him, Jesus gave this authority to believers. It is a great blessing in the earth, but has it been misused as a cursing by those who name themselves after Jesus? Jesus also said this: "...I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you." (Lk. 6:27-28). The Apostle Paul wrote: "Bless those who persecute you; bless and do not curse." (Rom. 12:14). The Apostle James wrote that this was a serious problem among believers: "And the tongue is a fire, a world of iniquity...it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell...every kind of beast...has been tamed by mankind. But no man can tame the tongue. It is an unruly evil, full of deadly poison. With it we bless our God and Father, and with it we curse men, who have been made in the similitude (likeness) of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so." (James 3:6-10). Perhaps if King Balak were alive today, he would not have to look too far or too long to find his willing Balaam. If you would like to know more about speaking by the Spirit of God, rather than by the soul of man, you can pray with me: "Heavenly Father, forgive me when I have spoken in an unrighteous manner towards anyone. Fill me with Your Holy Spirit who will teach me how to correctly use the authority that Jesus has put in my mouth and prayers. Teach me how to bless and not curse, so that I may be trusted with the Words and thoughts of God. Isaiah said that he was a man of unclean lips, and that the lived among a people of unclean lips. I ask in Jesus' name that my lips, and the heart from which they speak, would be cleansed. AMEN."

Contention

The people of God, the Israelites, were surrounded by enemy nations that stood between them and the Promised Land. However, they were never more weakened, and fatally threatened than when they were in contention with each other, with their leadership, and with God. The title of this week's Sabbath reading is Chukkat, meaning "Ordinance of". Some commentaries on this Sabbath's title include the idea that there are ordinances (huqqa - statute, custom, manners, rites, appointed; root meaning: decree, bounds, commandment, lawgiver, governor, engrave, cut in, to trace, mark out) of God that are not necessarily written, but taught and frequently passed along orally. The ordinances of God reflect Who He is, what He does, and how this should mold our lives and understanding. We will see examples of that in this reading portion. Moses' father-in-law offered him this counsel from God: "And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do." (Ex. 18:20 KJV). Let's look at some of the contentions that opposed the ordinances of God in this Sabbath reading portion from Num. 20. Numbers 20 opens with important information: "Then the children of Israel, the whole congregation, came into the Wilderness of Zin in the first month, and the people stayed in Kadesh; and Miriam died there and was buried there." We already are told that this involves "the children of Israel", so why does the LORD further tell us it was "the whole congregation"? The Hebrew word used is eda, with the root words ed, and ud. The meanings include: witness, testimony, evidence (of things), a recorder, prince, commander, legislator, to return, repeat, do again, go round and round, say again and again, give warning, to restore, relieve. "The whole congregation" were to be witnesses, and those who say again and again, who were to give evidence of something, to give warning, to restore something. They were to be witnesses to the ordinances of God. It turned out, however, that they "spoke again and again" something completely different, as we will see. We are also dealing here, according to that first verse, with the time of "the first month". This would have been the month of Passover, as commanded by God to Moses (Ex. 12:1-14). In fact, the LORD described the keeping of Passover in the first month as an everlasting ordinance (v. 14). It was by the Passover that the Israelites were delivered from deth miraculously by the blood of the Passover lamb, and brought out of slavery in Egypt. However, did the Israelites really understand the ordinance of Passover- not just as an appointed feast for a specific day- but as a continual way by which to walk with the LORD? We will see that they did not. Then we are told in Numbers 20 that the Israelites were camped in the Wilderness of Zin (meaning flat, to prick). The word "wilderness is midbar, and can mean a desert, a pasture, mouth and speech. The root word of midbar, or wilderness, is dabar, which has a deep meaning: to speak, say, promise, utter, command, declare, put to flight, destroy, subdue, to be a spokesman. The individual Hebrew letters (Mem, Daleth, Beth, Reysh) in midbar, or wilderness when placed together could mean "mighty (water) source which is a door, a path, a way of life that moves one into the house or family of the Highest". The wilderness could be a desert or a pasture based upon the witness and repeated spoken testimony of the people of God. In the wilderness, the people of God had the opportunity to know the way of life, or ordinances, that would lead them into the house of the Highest. Another event that occurred at this time was the death of Miriam, Moses' sister. Although Miriam committed a grave error, and suffered for it (Num. 12:1-15), she was also called a prophetess, who led the women of the congregation in celebration and praise of the greatness of God (Ex. 15:20-21). Her death would have probably caused a great spiritual change within Israel (see Num. 12:15). It is a truth that every soul that enters or leaves the earth is of importance, and changes the earth (see Gen. 1:26-28, Gen. 2:7, Ps. 139:13-17, Jn. 1:3-5). The Wilderness of Zin, where the people were encamped, was located in a place south of Palestine known as Kadesh, meaning "holy, sanctuary, dedicate, consecrate, purified". This is what the people of God, these witnesses, said or testified to in this place of holiness, sanctification and dedication during the first month, which contained Passover: "...the people contended with Moses and spoke, saying: 'If only we had died when our brethren died before the LORD! Why have you brought up the assembly of the LORD into this wilderness, that we and our animals should die here? And why have you made us come up out of Egypt, to bring us to this evil place? It is not a place of grain or figs or vines or pomegranates; nor is there any water to drink." (v. 3-5). Their witness and spoken declaration is that they wished they had died with the others who had been killed previously in the rebellion against the leadership of Moses and Aaron (Numbers 16). This is not a testimony that reflects the ordinances of God that can change a desert wilderness into a pasture for God's people. The people spoke the testimony that they had been brought to a place that was without grain, figs, grapevines or pomegranates. However, God had tried to bring them into such a fruitful land, but they had refused to go because of their fear of the giants and hostile Canaanite tribes there (Num. 13:23-24). The ordinances of God would have led His people into the way of truth that God is greater than any giant, especially in the face of His covenant promises. Above we read that the people also contended with Moses because they didn't have water in the wilderness. As Moses and Aaron sought the LORD regarding the need for water, the LORD gave them this instruction: "Take the rod; you and your brother, Aaron, gather the congregation (witnesses, give testimony, give evidence of a thing, say again and again) together. Speak (dabar - see above) to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their animals." (v. 8). As Moses, Aaron and the congregation gathered before the rock, again the ordinance of God was not kept. Instead of speaking to the rock, Moses spoke to the people: "Hear now, you rebels! Must we bring water for you out of this rock?" (v. 10). Then again another ordinance of God was not kept: "Then Moses lifted his hand and struck the rock twice with his rod; and water came out abundantly, and the congregation and their animals draank." (v. 11). Moses did not walk in the ordinances of the LORD before the people. He did not speak to the rock, but struck it. This is the word naka, which means "smite, slay, kill, murderer, slaughter, wound, stripes, attack and destroy, conquer, subjugate, ravage, chastise, send judgment upon". This is the same manner in which men would later seek to destroy their Living Water of Salvation, Christ the Messiah. Not only did Moses strike the rock, but it is written that he struck it twice (pa'am - beat persistently, to impel, to disturb, to agitate, to trouble). The LORD then said to Moses and Aaron: "Because you did not believe Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them." (v. 12). Moses' unbelief, and failure to obey the ordinances of God given to him, affected what God had planned to accomplish among His people through the event, and would change Moses' life. Earlier we read that Moses' father-in-law had instructed him to teach Israel not only the Law, but the ordinances also, and how to walk and work in them. He did not teach them the ordinances here. Instead of becoming a place and situation where God could hallow Himself before the people, it became a place called Meribah, or "Contention". How and what are we speaking in our wilderness? Is our testimony and witness in agreement with the ordinances of God? Are we speaking and working obediently in a manner that allows God to hallow Himself before the people? In another part of this Sabbath's reading, we are shown how to "speak" as witnesses to the ordinances of God: "Oh come, let us sing to the LORD! Let us shout joyfully to the Rock of our salvation. Let us come before His presence with thanksgiving; Let us shout joyfully to Him with Psalms. For the LORD is the great God, and the great King above all gods...Oh come, let us worship and bow down; Let us kneel before the LORD our Maker. For He is our God, and we are the people of His pasture, and the sheep of His hand." (Ps. 95:1-3, 6-7). We can see the great difference here between a song/psalm that follows the ordinances of God, contrasted with the people who got caught up in contention instead. The Apostle Paul wrote: "Be ye followers of me, even as I also am of Christ. Now I praise you, brethren, that you remember me in all things, and keep the ordinances (paradosis - the substance of a teaching, the transmission of a precept; to deliver to one something to keep, use, take care of, manage)), as I delivered them to you." (1 Cor. 11:1-2). Paul passed along to the churches the ordinances of Christ, which are His precepts, His ways. Paul was diligent to pass the ordinances to those whom he called "brethren", or adelphos, meaning "Christians, as those who are exalted to the same heavenly place". Christ's ordinances exalt Him, His Word, His ways, and those who follow Him (see Mt. 4:18-22, Mt. 16:24-25). As witnesses in the wilderness who testify and deliver the evidence of the ordinances of God, we can do so with these scriptures in mind: "He turns a wilderness into pools of water, and dry land into watersprings. There He makes the hungry dwell, that they may establish a city for a dwelling place, and sow fields and plant vineyards, that they may yield a fruitful harvest. He also blesses them, and they multiply greatly..." (Ps. 107:35-38, see also Isa. 41:17-20 and Isa. 58:10-12). If you would like to know more about walking in the ordinances of God, you can pray with me: "Heavenly Father, Your ordinances bring life and transformation even in the driest places. Make me a witness of Your testimony, giving evidence by the words of my mouth, so that I speak and walk in Your ordinances, and follow the ways of Christ with all of the brethren. You are the Rock of my Salvation, and You fill me with the Holy Spirit so that I may remember Your Words and am led in Your ordinances. Let the wilderness become a well-watered pasture for me, and for Your people, as we humble ourselves, seek Your face, repent, turn from wickedness, and obediently follow the paths of Your righteousness. I ask this in Jesus' name. AMEN."

Atonement

These past few Sabbaths, the readings have focused on the priesthood. This week's Sabbath reading titled Korach, meaning "baldness", does so also. To me the term "baldness" in this reading refers to a lack of spiritual covering, and we will learn what the priest did in the middle of this dire circumstance. We are also called kings and priests, and a royal priesthood unto the Lord under the new covenant in Christ. This made me think about my role as a believer-priest when the spiritual covering over a people has been removed. Our Sabbath reading begins in Numbers 16 with a terrible rebellion that starts small but eventually encompasses all of the congregation of Israel. The rebellion started with four men, one of whom, Korah, was a Levite from the same tribe as Moses and Aaron, the tribe of the priesthood. The other three rebels were from the tribe of Reuben. Those four men recruited two hundred and fifty tribal leaders of the congregation who were: "representatives of the congregation, men of renown." (Num. 16:1-2). The rebellion began in covetousness, envy and resentment, but was fed by false accusations and lies. These four men and the tribal leaders accused Moses and Aaron of appointing themselves to be the leaders of the Israelites. They said: "You take too much on yourselves, for all the congregation is holy...and the LORD is among them. Why then do you exalt yourselves above the assembly of the LORD?...Is it a small thing that you have brought us up out of a land flowing with milk and honey (referring to Egypt), to kill us in the wilderness, that you should keep acting like a prince over us? Moreover, you have not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards..." (v. 3, 13-14). Moses pointed out to Korah the Levite that he was showing that he despised his own calling of the LORD to serve in the tabernacle, and coveted and envied another's calling instead (v. 9-10). Because of this, they were "gathered together against the LORD" (v. 11). The Levite rebel, Korah, then gathered all of the congregation against Moses and Aaron at the door of the tabernacle. So now all of the people have turned against Moses and Aaron. The glory of the LORD appeared before them all. The LORD not only planned to deal with the rebels, but also to consume the whole congregation in a moment (v. 19-21). Moses and Aaron fell on their faces interceding with God on behalf of the congregation. God allowed the congregation to separate themselves from the rebels, as the earth opened up underneath the four original rebels and the two hundred and fifty tribal leaders who had joined them, and they fell down into the open earth alive, and the earth closed over them (v. 28-33). However: "On the next day all the congregation of the children of Israel complained against Moses and Aaron saying, 'You have killed the people of the LORD.' (v. 41). The glory of the LORD appeared again, and the LORD repeated that He would consume the people. Moses and Aaron again fell on their faces before the LORD. Then Moses said to Aaron, "Take a censer and put fire in it from the altar, put incense on it, and take it quickly to the congregation and make atonement (kapar - to cover over, to be covered, to overspread, to cover (sins), to make expiation for an offender, reconciliation, forgive, appease, pacify) for them; for wrath has gone out from the LORD. The plague has begun." (v. 45-46). Aaron did as Moses had spoken, "and made atonement for the people. And he stood between the dead and the living; so the plague was stopped. Now those who died in the plague were fourteen thousand seven hundred, besides those who died in the Korah incident." (v. 45-49). In making atonement for the people, Aaron physically placed himself in the middle of the plague to stand between those who were dead, and those who were yet alive. The fast-moving plague was stopped at that point. Before this incident, atonement was observed as a feast day of the LORD, carried out on an appointed day, in an appointed place, the Holy of Holies, and with a specific sacrifice. In this instance, however, making atonement for the people was accomplished by an act of intercession using a censer and incense. How did God feel about this intercession of atonement that Aaron ministered at the command of Moses? After this incident, in Numbers 17, the LORD lets us know. All of the rods that represented the fathers of the tribes of Israel, with their tribes' names written on them, were brought before the LORD in the tabernacle. Aaron's rod, with his name written on it for the Levites, was included with the other rods (Num. 17:1-7). The LORD said that the rod of the man whom He will choose will blossom. He would settle the complaints of the children of Israel against Moses and Aaron in this way. The next day, Moses went into the tabernacle of witness, "and behold, the rod of Aaron, for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds." (v. 8 KJV). Not only had the rod, a long dead staff, produced blossoms, but it produced almond fruit as if it were a living tree. Not only did it produce almonds, but ripe almonds. Although the wording of this verse in English sounds repetitive, the Hebrew meanings of the words here are not repetitive, and each phrase adds a new and different meaning. The four phrases used here in v. 8 have the following meanings: "budded": parah - bud, blossom, break forth, extend wings and fly. "Brought forth buds": yasa/perah - deliver, lead out, bring out, proceed/flower, blossom. "Bloomed blossoms": sus/sis - flourish, to shine, gleam, twinkle, to be bright, to glance through a lattice/ blossom, wings, feather. "Yielded almonds" - gamal/saqed/saqad - dealt bountifully, bestowed, recompense, do good, wean a child or mature, ripening/almond trees, almonds, the first tree to awaken out of winter sleep/watch, keep watch over, wake, hasten, sleepless. Regarding this budded rod of Aaron's, the LORD instructed Moses: "Bring Aaron's rod back before the Testimony (meaning the ark of the covenant), to be kept as a sign against the rebels (meri - rebellious, bitterness, stubborn refusal to obey; root word mara- "stroke, strike, slash with a whip"), that you may put their complaints away from Me, lest they die." (v. 10). Not only did Aaron's rod bud as a fruit of his atonement for the people, but it remained before the Testimony of the LORD as a sign against such rebellion, on penalty of death. In this Sabbath reading, we can see the role of the priest as one who stood between the living and the dead in a plague, and made an atonement, even for rebellious people who falsely accused him and resented him. The LORD recognized the power and work of that atonement through the budding of Aaron's staff. His Son, Jesus, as our High Priest, looked upon those who were crucifying Him, who had mocked and whipped Him in their rebellion against God, and said, "Father, forgive them, for they do not know what they do." (Lk. 23:34). He is our atonement (Rom. 5:11), and not only for us, but for the whole world (1 Jn. 2:2). Jesus' atonement is a one time offering that extends into eternity: "By that will we have been sanctified through the offering of the body of Jesus Christ once for all. But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting/expecting (ekdechomai - receive, accept, grant access to, embrace, make one's own, to take with the hand) till His enemies (echthros - hostile, hating, opposing) are made (tithemi - lay down, bend down, kneel down, carry no longer, establish) His footstool (hypopodion - among, by, or under foot, a foot on the neck of an enemy, or at the feet as a disciple)." (Heb. 10:10, 12-13). Scripture says also that every knee should bow at the name of Jesus, and every tongue should confess Him (Phil. 2:8-11). Our priestly ministering in intercession of His atonement for the people plays a role in that transforming victory, I'm sure. If you would like to know more about our priesthood in Christ, you can pray with me: "Lord Jesus, You have given us the priestly ministry of reconciliation through Your covering atonement. Fill me with the Holy Spirit who shows me how to pray and intercede effectively in the middle of world-wide rebellion against God, and the resulting deadly plague. You are sitting at the right hand of the Father waiting expectantly to receive those who will come forth from Your atonement, and sit at Your feet as disciples, or bow at Your feet as a subject before You. As the time grows short, Your desire is that none should perish but that all should come to repentance and salvation. Show me how to stand in the gap, and make up the hedge with my censer of incense, or prayers, for those who are uncovered and in danger of perishing. I ask this in Jesus' name. AMEN."

Kingdoms

The title of this week's Sabbath reading is Sh'lach L'cha, or "send for yourself". The LORD commanded Moses to send the leaders of each tribe of the children of Israel ahead into the promised land from their current camp in the wilderness of Paran at Kadesh (Numbers 13 and 14). They were to spy out the land and bring back a report of what they found. The spies who were being sent from each tribe were called "leaders" (nasi/nasa - prince, chief, governor, captain, ruler/to lift, to bear up, support, sustain, forgive, to be exalted)) and "heads" (ros - chief, top of a mountain, principal, choicest, best, highest, supreme) by the LORD. These heads of the tribes that would be sent to spy, or search out the land, were not "errand boys", but the most respected men of the children of Israel. These leaders would be leaving from the current camp and setting of the tabernacle in Paran at Kadesh (Num. 13:26) to go to Canaan (Num. 13:2), the new land. If we look at the meanings of these two places, we might see the beginning of an attitude problem. Paran (pa'ar) at Kadesh, their current location, means "glorify, beautify, adorn, proud, honored" at "holy, sanctuary, sanctify, dedicate, purify". Canaan (kana) means the opposite: "traffickers, merchants, depressed, bring low, bring down, brought into subjection, humble oneself, to bend the knee". The best and the brightest were being commanded to leave their place of exaltation and sanctity, and travel to a place of subjection and humiliation. The season in which they were to make this journey was the season of the Feast of Ingathering/Tabernacles because it was "the season of the first ripe grapes" (v. 20). The Feast of Ingathering/Tabernacles is a most joyous feast celebrating the sweetest of the harvests - the harvest of grapes, figs, pomegranates and dates, very soon followed by the harvest of ripe olives. This is what the leaders of the tribes found in the promised land of Canaan also: "Then they came to the Valley (nahal - valley, stream, flood, torrent; inheritance, possession, to bequeath) of Eschol ("cluster of grapes"), and there cut down a branch with one cluster of grapes; they carried it between two of them on a pole. They also brought some of the pomegranates and figs." (v. 23). Again, we see the Feast of Ingathering/Tabernacles represented in these ripened fruits. This timing, and the evidence of abundant harvest shouldn't have been difficult for these exalted men to figure out! However, after forty days, when they returned to camp after spying out the land, they reported to the people the giant descendants of the corrupted Anakim, the strong, fortified cities, and the violent tribes of Canaan that they had seen: the Amalekites, the Hittites, the Jebusites and the Amorites (v. 27-29). These four tribes of Canaan represented evil activity. Amalekites, according to the Jewish writings from the Midrash, were sorcerers. The Hittites were descendants of Heth, son of Canaan. Heth means "terror, break in pieces, be afraid, be discouraged, break by violence, cause confusion and fear". Jebusites inhabited a territory that included what would later be called Jerusalem. The word Jebusites includes the meaning "threshing place, trodden down, polluted, loath, desecrate, trample". Finally, the Amorites, the most powerful of the tribes in Canaan, included the meaning "publicity, renown, to boast, act proudly, avow, challenge, speak, command". Their mouths were used for threats and curses. These tribes sound like the same evil that is currently occupying my land. Although Caleb, the leader of the tribe of Judah, tried to assure the children of Israel that they should go at once and take possession, "for we are well able to overcome it", ten of the twelve respected leaders who had spied out the new land gave this report: "We are not able to go up against the people, for they are stronger than we...the land is a land that devours its inhabitants, and all the people whom we saw in it are men of great stature...we were like grasshoppers in our own sight, and so we were in their sight." (v. 30-33). The children of Israel cried and wept, complained against Moses, and refused to go into the land because of what had been reported to them. They even wanted to select a new leader to take them back to Egypt! (Num. 14:1-4). Another of the leaders who had spied out the land, Joshua, tried to intervene saying: "The land we passed through to spy out is an exceedingly good land. If the LORD delights in us, then He will bring us into this land which flows with milk and honey...do not rebel against the LORD, nor fear the people of the land, for they are our bread; their protection has departed from them, and the LORD is with us. Do not fear them." (v. 7-9). Joshua discerned that their defence or covering had withdrawn from these tribes who practiced evil. He called them "our bread". Bread has an interesting meaning. It is the Hebrew word and root lehem/laham and means "bread, food, meat, feast, provision/make war, overcome, devoured, prevail, do battle". Jesus called Himself "the Bread which came down from heaven", and "the Bread of life" (Jn. 6:32-41). Not only is He our Bread of spiritual and natural nutrition, but from the Hebrew meaning of the word, He also is the Bread of prevailing in battles on our behalf. In this case with the words of Joshua, however, the congregation picked up stones to stone them. The glory of the LORD then appeared in the tabernacle, and the LORD was prepared to destroy the Israelites who were ready to stone His faithful servants who spoke the truth. Moses had to greatly intercede before the LORD in order to spare the people (v. 10-19). The LORD then said to Moses: "But truly, as I live, all the earth shall be filled with the glory of the LORD..." (v. 21). The plan of the LORD for this Feast of Ingathering/Tabernacles in Numbers had been to fill the earth with His glory by overthrowing the evil powers ruling the promised land. God's people had refused to participate. However, God swore that He would do so. That was and is His purpose. This Feast of Tabernacles of this Sabbath's reading portion was about the dispossession of the kingdoms and powers of darkness, and the establishment of the Kingdom of God. When I spy out the land in which God has placed me as a physical and spiritual inheritance, am I seeing the fulfillment of the Feast of Ingathering/Tabernacles of grapes, pomegranates, figs, dates, and olives (oil of the Holy Spirit), the harvesting of souls for His Kingdom, and the dispossession of the kingdoms of darkness, or am I seeing and reporting the strength and evil of the enemy? The new covenant speaks to this replacement of kingdoms, and it wasn't by violent revolution against governments or people. The Lord Jesus spoke about this great change that was at hand ("Repent, for the kingdom of heaven is at hand", Mt. 4:17), and taught His disciples how to bring about this replacement of kingdoms saying: "Our Father in heaven, hallowed by Your name. Your kingdom come. Your will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts as we forgive our debtors. And do not lead us into temptation, but deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen" (Mt. 6:9-13). Do we view the Lord's Prayer as an outline and tool to dispossess the giants, the fortified cities, and kingdoms of darkness from the land? If not, perhaps we should be taking another look at it. Paul also spoke about the dispossession of the evil kingdoms, not by natural weapons, which are completely ineffective, but by our spiritual weapons, which are mighty through God. One version of the scripture says: "The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds." (2 Cor. 10:4). Daniel prophesied that one of the greatest kingdoms of darkness to come that "shall devour the whole earth", will be dispossessed: "But the court (din - judgment, justice, penalty) shall be seated, and they shall take away his dominion, to consume and destroy it forever. Then the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him." (Dan. 7:22-27). As the LORD guaranteed Moses: "All the earth shall be filled with the glory of the LORD. "The Book of Revelation reports the triumph of the Kingdom of God: "Then the seventh angel sounded: And there were loud voices in heaven, saying, 'The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!" (Rev. 11:15). According to the scriptures, just some of the spiritual weapons we have with which to participate in this miraculous change of power are: forgiving and seeking God for and treasuring our forgiveness Mt. 6:12), our obedience (2 Cor. 10:4-6), and our salvation (Lk. 10:18-20). The remaining portions of this Sabbath's readings deal with Israel's entrance into the Promised Land, finally, forty years later, under the leadership of Joshua (Josh. 2:1-24), and the distribution of the land by allotments to the tribes of Israel (Josh. 14:6-15). The LORD also made this promise to His Son in the Psalms: "Yet I have set My King on My holy hill of Zion. I will declare the decree: The LORD has said to Me, 'You are My Son, today I have begotten You. Ask of Me and I will give You the nations (heathen) for Your inheritance, and the ends of the earth for Your possession." (Ps. 2:6-8). I have to ask myself what I see and believe when I look at the land of my inheritance and possession through Christ? I will bear in mind that the kingdoms of evil ended up having an additional forty years of power in the land of covenant promise, because the Israelites did not obey the voice and the appointed time of the LORD. I want to be instead an obedient participant in the glorious deliverance and harvest work of the Lord in this time before His return. If you would like to know more about the Kingdom of God, you can pray with me: "Heavenly Father, through Your Son, Jesus, the Messiah, You have given us an inheritance in heaven, a harvest or ingathering for Your Kingdom, and a possession here on the earth. Through Your Word, and by Your Holy Spirit, teach me to see, believe, pray, speak and live, not according to the kingdoms of this world, but according to the Kingdom of God. Show me Your fields white with the harvest of souls in this time. Use me in a way that establishes Your Kingdom, and disposseses the kingdoms of darkness from the land. You have won the victory, as Jesus said, "...I have overcome the world" (Jn. 16:33). We ask these things, and bless and honor You in Jesus' holy name. AMEN."

Sanctification

This week's Sabbath reading titled B'ha'alot'cha, meaning "When you step up or go up", sent me on a journey into sanctification, and what it means in my walk as a believer in Christ. Although this reading begins in Numbers 8, the story of sanctification begins earlier. When the LORD was about to release the tenth plague upon the Egyptians, death of the firstborn in every household, He also had to set apart the firstborn of the children of Israel: "For I will pass through the land of Egypt on that night, and will strike all the firstborn in the land of Egypt, both man and beast...Now the blood (of the lamb, see Ex. 12:7) shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you; and the plague shall not be on you to destroy you when I strike the land of Egypt." (Ex. 12:12-13). The LORD set apart from the plague, or sanctified, the firstborn of Israel by the sign of the blood of the Passover Lamb. All other firstborn in Egypt were destroyed. This plague broke the stubborn will of Pharaoh, and he let the Hebrews leave Egypt. The concept of protection through sanctification was also revealed by David in praying to the LORD concerning his enemies: "But know that the LORD has set apart (pala - sever, separated, put a difference, marked out, be distinguished from) for Himself him who is godly; the LORD will hear when I call to Him...For You alone, O LORD, make me dwell in safety." (Ps. 4:3, 8). We can also see the meaning of sanctification as protection in the new covenant as well: "...To those who are called, sanctified by God the Father, and preserved (tereo -to guard from loss or injury, hold fast, keep) in Jesus Christ." (Jude 1:1). The word "sanctified" above, is the Greek word hagiazo meaning "to separate from profane things and dedicate to God, to purify by expiation, to free from the guilt of sin, to purify internally by renewing of the soul". At its root meaning, "sanctified" has to do with celebrating, dancing, making a holiday, and keeping a feast. So we also see that keeping the feasts of the LORD is part of the sanctification, or setting apart, of His people. As we turn to Numbers 8, we will see the LORD do a new work concerning those of the firstborn of Israel who had been set apart or sanctified in Egypt. In this Sabbath reading portion, the LORD will redeem or replace with the Levites those firstborn of Israel who had been set apart in Egypt. The Levites were to be like a wave offering (v. 11) before the LORD in order to set them apart: "For they are wholly given to Me from among the children of Israel; I have taken them for Myself instead of all who open the womb, the firstborn of all the children of israel. For all the firstborn...are Mine...on the day that I struck all the firstborn in the land of Egypt I sanctified them to Myself. I have taken the Levites instead of all the firstborn of the children of Israel." (Num. 8:16-18). The LORD connected the original setting apart, or sanctification, of the firstborn of Israel with the time of the plague of death in Egypt. Another important point to learn about sanctification is that we are set apart, like the Levites (see v. 15), for service unto the LORD. Regarding this sanctification and service connection, Paul wrote, "Therefore if anyone cleanses himself from the latter (dishonor), he will be a vessel of honor, sanctified and useful for the Master, prepared for every good work." (2 Tim. 2:20-21). Good works unto the LORD come out of our sanctification. Like the Levites we have been offered unto the Lord in sanctification according to Paul: "...that I might be a minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering (consisting) of the Gentiles might be acceptable, sanctified by the Holy Spirit." (Rom. 15:16, see also the prophecy in Isa. 66:20). Here is another point to learn about my sanctification - according to Isaiah's prophetic word, and Paul's fulfilling ministry, I was sanctified or set apart by the Holy Spirit in order to be an offering to God, as the Levites were. This holds an important meaning which we may not have considered. Paul wrote of this again in Rom. 12:1 when he told us to "present your bodies a living sacrifice, holy acceptable to God, which is your reasonable service (logikos latrreia - pertaining to the soul: perform sacred services and worship to God according to the sayings of God; to officiate and discharge the priest's sacred office)". As we look further into the sanctification found in this Sabbath's reading, we are told Zechariah's vision of Joshua the High Priest in Zech. 3: "...Joshua (Yehoshua - "Jehovah is Salvation") the high priest standing before the Angel of the LORD, and Satan (satan - adversary, withstand, resist, oppose, attack, accuse, lie in wait) was standing at his right hand to oppose (satan) him." (v. 1). The Hebrew word satan appears several times in scripture describing a lying, cursing, speaker of words of hatred without cause, rendering evil for good, not showing mercy (see Ps. 38, Ps. 109, Ps. 71, Ps. 109). Ps. 109:18-20, a Psalm of David, says, using the word satan: "As he clothed himself as cursing as with his garment, so let it enter his body like water, and like oil into his bones. Let it be to him like the garment which covers him...Let this be the LORD's reward to my accusers, and to those who speak evil against my person." So Satan is standing on Joshua the high priest's right side, and Joshua is covered in excrement-filled filthy garments (Zech. 3:3). He is wearing the garments of lying accusation and cursing that has been put upon him by Satan, as he opposed Joshua before the LORD. However, Joshua is standing before the Angel (malak - king, representative) of the LORD. This upper case title is used in reference to the pre-incarnate Messiah, Jesus Christ, who appeared throughout scripture before His physical birth. And the LORD said to Satan, "The LORD rebuke (ga'ar - restrain and deter from wicked efforts) you, Satan! The LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?" (v. 2). Joshua had been set apart from those who were meant for the fire. He had been plucked out (nasal - deliver, recover, escape, take out, snatch away, rescue, preserve, deliver from sin and guilt) of it. The LORD then orders to have the filthy garments removed from Joshua, and to be clothed instead "with rich robes (mahalasot/halas - robes of state, splendid or costly garments, a garment for a special occasion/armed, army, prepared, to be equipped (for war), make strong, despoil an enemy, plunder)". (v. 4). "...and they put the clothes on him. And the Angel of the LORD stood by." (v. 5). The Angel began to admonish (ud - relieve, restore, bear witness, surround, go round and round, say again and again, testify, invoke, affirm solemnly) Joshua: "Thus says the LORD of hosts: 'If you will walk in My ways, and if you will keep My command, then you shall also judge My house, and likewise have charge of My courts; I will give you places to walk among these who stand here." (v. 6-7). Then the Angel of the LORD prophesied the coming of the Messiah to Joshua: "...For behold, I am bringing forth My Servant the BRANCH (semah - sprout, shoot (of Messiah from Davidic tree)." (v. 8). No wonder Satan had tried to oppose Joshua the high priest! He was to stand before the Angel of the LORD and receive a prophecy of the coming of the Messiah. Joshua and his companions were to be "a wondrous sign" of this prophecy (v. 8). As a high priest, Joshua would have been one who was set apart, sanctified, for his office. He stood before his Sanctifier, as the lies of Satan were rebuked from off of him. We also have been sanctified in Christ Jesus (1 Cor. 1:2). The Book of Hebrews teaches us more about our sanctification: "By that we will have been sanctified through the offering of the body of Jesus Christ once for all...For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren...For by one offering He has perfected forever those who are being sanctified." (Heb. 10:10, 2:11, 10:14). If you would like to know and experience more of or sanctification through Christ, you can pray with me: "Heavenly Father, You have given Your Son as a sacrifice of sanctification for me. You have set me apart from out of the people to serve You in Your spiritual house. You have rebuked Satan, removed my filthy garments, and clothed me in rich robes of office. You, the LORD who chooses Jerusalem, have sanctified me for a wondrous sign of the appearance of Your Servant, the BRANCH of David, Jesus. Fill me with Your Holy Spirit and Your Word, so that I can learn to walk in Your sanctification. I ask these things in the name of my Sanctifier, Jesus, AMEN."

Naso

This week's Sabbath reading is titled Naso, or "Elevate!". The meaning of naso in English is "to elevate, lift up, to take a census or a sum, a measure of elevation". In this Sabbath reading, the LORD will give us a look into both His priesthood and kings, and their important role in the command to "Elevate!" the people of God. As we carry on church "life as usual", we have perhaps forgotten the root of our calling from the Torah. We also have been called to be a spiritual priesthood and kingship before God (1 Pet. 2:9-10, Rev. 1:4-6, Rev. 5:9-10). In this Sabbath reading, Aaron, Moses' brother, is serving as the high priest, and his sons are assisting him. His service in the Tabernacle deals with intercession and sin, trespass, peace and atonement sacrifices to God. On only one occasion, told to us in Numbers 6, did God give Aaron a command through Moses regarding what Aaron must speak to the children of Israel: "And the LORD spoke to Moses saying: Speak to Aaron and his sons saying, "This is the way you shall bless the children of Israel. Say to them: The LORD bless (barak - bless, kneel, adore) you and keep (samar - guard, give heed to, keep watch, save life, to hedge about) you; The LORD make His face shine (or - light, enlighten, glorious, to make shine, kindle) upon you, and be gracious (hanan - show favor, have mercy, to bend in kindness to; to camp, dwell, pitch a tent) to you; The LORD lift up (nasa - lift up, carry away, forgive, exalt, assist, bear continuously, desire, armor, marry) His countenance upon you, and give you peace (salom/salam - peace, welfare, prosperity, health, safety, completeness, contentment, friendship in covenant relationship with God/recompense, reward, restore, repay, restitution, full, to be finished, completed, be uninjured, perfect, to be whole).' So they shall put My name (sem - name, fame, reputation, glory, authority, character, definite position, sign, mark) on the children of Israel, and I will bless them." (Num.6:22-27). This blessing to be said by Aaron to the children of Israel placed God's name upon the people, and accomplished much in the Spirit, as we can see from the word meanings. This blessing was meant to build something prophetically within the people of God, as well as supply their immediate and natural needs. This blessing, as we can see from the word meanings, immediately brings to mind those things that are found in the Person of the Messiah, Jesus: light, forgiveness, mercy, completion, perfection, wholeness, being carried away, marriage, reward. So the prophetic promise of the Messiah is also being embedded in the people through this blessing. The people didn't have to earn or deserve this blessing. It was an obligation of the priesthood to say it as commanded by God. This blessing marked the difference between the people of God and all others. Do we, the priests of the New Covenant, understand and perform this commandment of God? In another portion from this Sabbath's "Elevate!" reading in 2 Chronicles 6, we are given a kingly example of the command Naso, or to "elevate" God's people. God has placed before us in this portion, one of the most glorious and renowned of the kings of Israel, Solomon, the son of David. His glory was so far above all other kings, that Jesus used him as an example of glory in His teaching: "...Consider the lilies of the field, how they grow: they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these. Now if God so clothes the grass of the field...will He not much more clothe you, O you of little faith?" (Mt. 6:28-30). In our Sabbath reading for this week in 2 Chronicles 6, the Temple of God has just been completed in Jerusalem. It was a luxurious and glorious temple, and King Solomon is leading its dedication. All Israel was assembled before him as he stood on a platform that had been built before the bronze altar of the LORD so that all of Israel could see him: "...and he stood on it, knelt down on his knees before all the assembly of Israel, and spread out his hands toward heaven." (2 Chron. 6:12-13). When is the last time we saw a king, or any governmental authority, kneel down, raise his hands towards heaven and pray? As kings before God, which we are according to scripture, when was the last time that we knelt down, and raised our hands to heaven to pray? What did Solomon pray to God about in the dedication of this temple? He asked the LORD to make this temple a place where God's people could pray, confess His name (v. 26), and come to Him for forgiveness (v. 21, 29-30)...a place where the land could be healed as a result of the repentance of God's people (see 7:14). Not only did Solomon pray for such a house of God for the people of Israel, but for any foreigner who would come because they believed the name of the God of Israel (v. 32-33). When Solomon finished praaying, "fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the temple." (7:1). Because of the presence of the glory of God, the priests could not enter the LORD's house (7:2). The Prophet Isaiah confirmed Solomon's prayer calling God's house a house of prayer for all nations (Isa. 56:7). Jesus confirmed the Law and the Prophets by calling the House or Temple of God to be a house of prayer for all nations (Mk. 11:15-17, Mt. 21:12-14). As the living, spiritual temple of God, we also are a house of prayer for all nations, as we have been redeemed and called "out of every tribe and tongue and people and nation." (Rev. 5:9-10). As we saw what happened when Solomon prayed, amazing things happen when "kings" humbly and sincerely pray. Our modern politicians, even those who proclaim faith, do not pray publicly. However, there was a speech given by Ronald Reagan on February 6, 1986, that came very close, and which brings to mind the great prayer of King Solomon, and the priestly blessing of Aaron that we read above. This is an excerpt from that speech: "...We also have His (God's) promise that we could take to heart with regard to our country, that 'If My people, which are called by My name shall humble themselves, and pray, and seek My face, and turn from their wicked ways; then I will hear from heaven and will forgive their sin, and will heal their land.' Let us, young and old, join together...in humble heartfelt prayer. Let us do so for the love of God and His great goodness, in search of His guidance and the grace of repentance, in seeking His blessings, His peace, and the resting of His kind and holy hands on ourselves, our nation, our friends...and all mankind, now and always. The time has come to turn to God and reassert our trust in Him for the healing of America...Our country is in need of and ready for a spiritual renewal. Today, we utter no prayer more fervently than the ancient prayer for peace on earth. If I had a prayer for you today...it is that one we're so familiar with: 'The LORD bless you and keep you, the LORD make His face to shine upon you and be gracious unto you; the LORD lift up His countenance upon you and give you peace...'. And God bles you all." If you would like to know more about our calling as priests and kings, which Christ has made us, you can pray with me: "Lord Jesus, You have appointed us to minister before God and man as Your priests and kings. By doing so, we speak "naso", elevation to man, and glory to God our Father in Your name. Fill us with the Holy Spirit so that we can fulfill this important spiritual assignment, not by the agendas of man, but by the command of God, and these precious examples given to us from God in His Word. I ask this in Jesus' name. AMEN."