Priesthood

Peter wrote about the profound meaning of the priesthood of the believer in Christ: "...you were not redeemed with corruptible things, like silver or gold...but with the precious blood of Christ, as of a lamb without blemish and without spot...having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever...Coming to Him as a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ...you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;" (1 Pet. 1, 2, excerpts). We entered into this priesthood by the blood of the Lamb without spot, Jesus. Thousands of years ago, by the blood of a lamb without spot, a people were "born again" out of the darkness of their bondage to the Egyptians, and into the marvelous light of bondservice to the God Who delivered them. This is remembered by command of the LORD as Passover, which is this weekend. Shortly after the Israelites' deliverance out of Egypt, the LORD commanded the assembly of the tabernacle. He then commanded Moses regarding the setting apart and consecration of the priesthood, who would serve Him in the tabernacle. This priesthood would have no earthly inheritance, but would receive an inheritance from a portion of the sacrificial offerings to God (which propheticlly pointed to the sacrifice of Christ). This week's Sabbath Torah reading, titled Tzav, or "Command!", is from Leviticus, a Book also known as Torat Kohanim or "The Teachings of the Priests". In Chapter 8, Moses himself, had to prepare Aaron and his sons for the priesthood according to the command of the LORD. He had to wash Aaron and his sons. Moses had to dress them in their priestly garments, which differentiated them, or set them apart, for their service in the tabernacle. These garments of several pieces included the breastplate containing the Urim and the Thummim, the Lights and Perfection. After Aaron and his sons laid their hands on the animals to be sacrificed for purification, Moses had to kill and burn the offerings that would sanctify the area in which Aaron and his sons would minister, the altar and the laver. Following the same practice again as God commanded, Moses had to sacrifice a second ram, the ram of consecration, and touch Aaron and sons with its blood, and with the anointing oil. At the end of the solemn process, Moses told Aaron and his sons the command of the LORD: "And you shall not go outside the door of the tabernacle of meeting for seven days, until the days of your consecration are ended. For seven days he (Moses) shall consecrate you...to make atonement for you. Therefore you shall stay at the door of the tabernacle of meeting day and night for seven days and keep the charge of the LORD, so that you may not die...so Aaron and his sons did all the things that the LORD had commanded by the hand of Moses." (Lev. 8:33-36). All of these preparations had to be completed before Aaron and his sons could perform their ministry which included the handling of the blood sacrifices and offerings. It is interesting that according to some Jewish commentaries, the period of seven days, or a week, as mentioned above, represents natural, physical time. By extension, the eighth day goes beyond physical time into the realm of eternity. So the consecration process that lasts for "seven days", really means for a lifetime. In this Sabbath's haftarah reading portion from the Book of Malachi, the LORD issues a prophetic warning for His priesthood: "...And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight. Behold, He is coming," says the LORD of hosts. But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner's fire...He will purify the sons of Levi, and purge them as gold and silver, that they may offer to the LORD an offering in righteousness. Then the offering of Judah and Jerusalem will be pleasant to the LORD, as in the days of old, as in the former years." (Mal. 3:1-4). As the priesthood ("sons of Levi") no longer took their consecration seriously, the sacrificial offerings and tithes were also devalued in the eyes of the whole nation, according to Malachi 3. Because of the loss of consecration among the priests, the proud and the wicked seemed to prosper without suffering consequences. Then the priests and the people began to think that there was no benefit for them to serve God or to keep His ordinances. The LORD explained the blessings in every area that follows a people who fear the LORD and meditate upon His name: "They shall be Mine says the LORD of hosts, on the day when I make them My jewels (special treasure). And I will spare them as a man spares his own son who serves him. Then you shll again discern between the righteous and the wicked, between one who serves God and one who does not serve Him." (Mal. 3:17-18). The effect of the priesthood upon the people and the nation was so great, that the Messiah Himself would judge and purge the worldly condition of the priesthood with His coming. Notice that the priesthood in Malachi has an expectancy of the coming of this Messenger, the Lord, the Messiah, "whom you seek...in whom you delight", but they were not in the spiritual condition necessary to receive His looked-for coming, nor, consequently, to prepare the people for His coming. This coming Sabbath is a very special Sabbath. It is Shabbat haGadol, the Sabbath before Passover. It is the Sabbath that focuses on the selection and separation of the lamb without spot, whose blood was applied on the doorposts of the Israelites to protect them from the plague of death in Egypt. As the holy and royal priesthood, sanctified and set apart by the Blood of the Lamb, Jesus, as Peter wrote, we must take our consecration in that precious Blood solemnly and seriously. Our attitude regarding our sanctification as priests of Christ, and our priestly service to God cannot be allowed to be profaned or compromised by the world and its ways and thoughts, as was the case in Malachi. If our handling of the incorruptible Sacrifice that sanctified us, the Blood of the Lamb, becomes devalued in our own eyes and lives, it will become devalued in the eyes of other men, as happened in Malachi. If we fail to realize that the consecration of our royal priesthood is not just for certain days or seasons, but for a lifetime, then we fail to handle the Blood of the Lamb with consecrated hands. If we leave the tabernacle of meeting (with the LORD), leave His presence, and enter into the presence of the profane and corrupt, or perhaps try to keep one foot in the tabernacle, and one foot out, we lose our consecration to handle the precious Blood. The living tabernacle of God, which we are, containing the priesthood of salvation, which we are, is in the world, but not of the world (Jn. 17:14-18). We are to act upon the world, not the world upon us. As part of the work of salvation, Isaiah prophesies of rebuilding and repairing of ruins and desolations. He also prophesies concerning the priesthood of salvation: "But you shall be named the priests of the LORD, they shall call you the servants of our God...For I the LORD love justice; I hate robbery for burnt offering; I will direct their work in truth, and will make with them an everlasting covenant." (Isa. 61:6,8). In the same manner of the robes of Aaron's priesthood, the priesthood of salvation is also distinctively arrayed according to Isaiah: "For He has clothed me with garments of salvation, He has covered me with the robe of righteousness, as a bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels." (v. 10). The blessing of this salvation priesthood not only transforms the spiritual wasteplaces, but will affect future generations: "Their descendants shall be known among the nations, and their offspring among the people. All who see them shall acknowledge them, that they are the posterity whom the LORD has blessed." (v. 9). This is a priesthood of transformation, because they have been born from the Blood of the Lamb, Jesus Christ, an incorruptible seed. The priesthood not only served in the tabernacle and the temple of the Old Testament, but, as an earthly shadow of the heavenly priesthood, they also had a prophetic significance. In the events leading up to the first coming of Christ, the priesthood played a foundational role. A certain priest experienced an angelic visitation while he was performing his service in the temple at the altar of incense before the veil in the Holy Place. The angel prophesied to this priest, Zacharias, that he and his wife, who was barren, would miraculously conceive a son who would prepare the way of the Lord. The angel struck this consecrated priest, who was anointed with the spiritual authority of his office, dumb to prevent him from speaking any word of doubt that would prevent the miraculous prophesied birth. His miracle son was indeed born, and as an only son of a priest, this son would also have been a kohan, a priest. This miraculous son, John the Baptist, fulfilled his priestly role in the coming of Jesus by using the Jordan River as a giant laver in which he washed the people in a baptism of repentance to prepare them to receive their Messiah. This same priest, John, would be the first to recognize and announce Jesus as the Lamb of God who takes away the sin of the world (Lk. 1:5-25, 39-45, 57-80, 3:1-22, Jn. 1:19-35). Can we doubt that God will continue to follow the pattern that He established, and use us, the priesthood of salvation, in the events leading up to the second coming of Christ, as He did with the first? In the Book of Revelation, the royal priesthood spoken of by Peter, above, is seen. In the first chapter, it is identified: "To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen." (Rev. 1:5-6). The salvation priesthood sings a new song as the end time events are unfurled in heaven by the Lamb: "And You have redeemed us to God by Your blood out of every tribe and tongue and people and nation, and have made us kings and priests to our God; and we shall reign on the earth." (Rev. 5:9-10, excerpt). Let's read again the verses from 1 Peter that began this entry, and determine that on this Shabbat haGadol before Passover, may we be consecrated once again, re-enter the tabernacle of His presence, and offer the spiritual sacrifices worthy of God, in our holy and royal priesthood service to Him. Our Father "commands!" regarding His priesthood. If you would like to enter the royal priesthood to our Father through His Son, Jesus, you can pray: Heavenly Father, I come to You through Jesus, Your son, who makes the way for me by His Blood, as the Lamb of God slain before the foundation of the world. This Passover, I pray that this precious sacrifice that delivered me from slavery to sin and death, and cleanses me from all unrighteousness, would consecrate me fresh and new as a priest bringing my spiritual sacrifice to You. I believe Jesus died for me and rose again from the dead. I believe He is returning soon, as Malachi wrote. I believe that He baptizes me with the fire of the Holy Spirit, so that I may serve You in consecration all the days of my life. I pray and receive these things in Jesus' name. Amen."

Warfare

The tabernacle has great meaning for all of us. Its structure and ministry are a pattern of Christ and His sacrifice for sin, and also His believers who form, individually and corporately, a living tabernacle, with the glory of God through Christ within. The entrances into the court of the tabernacle, and each of its two inner chambers, were called The Way, The Truth, and The Life, according to Jewish tradition. Jesus identified Himself with these entrances of the tabernacle into the presence of God: "Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through Me." (Jn. 14:6). Even though the Israelites numbered many hundreds of thousands at the time when the tabernacle was assembled, there was only one entrance into the court of the tabernacle. Although many in the world believe that God may be approached in a variety of ways and religions, the design of the tabernacle shows that there is only ONE way to come to the Father, and that is through His Son. There is only ONE door for the sheep to enter (Jn. 10:7). The tabernacle is not about a religion, it is about a way. That way is paved with redemption from sin: "Fear not, for I have redeemed you; I have called you by your name; you are mine...For I am the LORD your God, the Holy One of Israel, your Savior; I gave Egypt for your ransom, Ethiopia and Seba in your place. Since you were precious in My sight, you have been honored, and I have loved you...Thus says the LORD your Redeemer, the Holy One of Israel...I am the LORD, your Holy One, The Creator of Israel, your King...I, even I, am He who blots out your transgressions for My own sake; and I will not remember your sins." (Isa. 43). Isaiah in the verses above refers to the LORD's "calling" of His people by name. The title of the Sabbath reading for this week is Va-yikra, meaning "And he called". As the tribes of Israel were assigned by God to their encampment positions around the tabernacle (see Numbers 2), the encampment of the tribes formed the shape of a cross if viewed from the air. These groupings of tribes placed on the north, south, east, and west of the tabernacle were called "armies", and the tribes were numbered by their young men over twenty years of age, who were old enough for battle. The armies of warfare were assembled around the tabernacle. In the previous post, I mentioned that everything connected to the structure and the ministry of the tabernacle, according to Jewish tradition, was to accomplish "God's unity and the rectification of our souls and the world". This is referred to by the Hebrew word tikkum, a word which also happens to mean "warfare". What role does the tabernacle of God play in spiritual warfare , and therefore our warfare as living tabernacles of God in our current time? We are assured in scripture that evil men will grow worse. There is and will be deception and lies, betrayal and persecution, and corruption and violence. The earth quakes and erupts, and nature itself seems to be turning against the sins of men. Jesus prophesied all of these things in Mt. 24, and Lk. 21. In reading articles on some of the current and future developments and plans of science and government, the word "abominations" is too mild to describe them. It hurts our hearts just to look all around us and consider all of the evil working through the minds and hearts of men. The tabernacle tells us that the first place to begin the ministry of reconciliation between creation and God is within ourselves, His called people. This is the "rectification of our souls" described as part of the purpose of the tabernacle. When Solomon's temple was dedicated, the LORD promised Solomon that even in the middle of His catastrophic judgment, "If My people, who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I shall hear from heaven, and will forgive their sin and heal their land." (2 Chron. 7:14). God's people were taught the covering power of the blood sacrifice (of Christ) through the tabernacle. The Sabbath readings for this week include Leviticus 2, 4-5, the offerings that cover sin. We, His called people, understand that the ministry of offerings and sacrifices of the tabernacle are fulfilled by the sacrifice of Jesus for the sins of the world to those who will accept that sacrifice. In the tabernacle, we are taught that the priest must make the covering sacrifice for himself first, before he can minister the sacrifice on behalf of the people. We also must sanctify ourselves, and allow ourselves to be cleansed first, before we can deal with others. This is our first stand in spiritual warfare. We start with ourselves. I have read and heard many comments that the failure of God's called people to start the warfare with ourselves has resulted in some having no interest in Christ or Christianity. They cry, "hypocrisy!", and they are not wrong. By failing to begin our warfare within ourselves, as the tabernacle teaches, we become a stumbling block to the acceptance by others of faith in Christ. By not beginning with ourselves first, we fall out of our "cross formation" in warfare. Moving on, as mentioned above, the "armies" of Israel were encamped in the specific pattern of a cross, with the tabernacle and all it represents, in their center. So now, with Christ set firmly within us, let us begin to turn our vision outward to the "rectifying of the world". David talked about the wicked who were around him, who come against him "to eat up my flesh". He spoke of the enemies and armies that were encamped against him, the war they brought to him, a time when father and mother forsake him, when the will of his adversaries and "false witnesses have risen against me, and such as breathe out violence". David said that because of the natural and spiritual warfare against him, "I would have lost heart". What caused him to inhabit a place of victory inspite of all of these attacks and challenges? "One thing I have desired of the LORD, that will I seek: That I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in His temple. For in the time of trouble, He shall hide me in His pavilion; In the secret place of His tabernacle He shall hide me; He shall set me high upon a Rock. And now my head shall be lifted above my enemies all around me; therefore I will offer sacrifices of joy in His tabernacle; I will sing, yes, I will sing praises to the LORD...When You said, "Seek My face", my heart said to You, Your face, LORD, I will seek." (Psalm 27, excerpts). The tabernacle, and what it represents, was the place of David's courage, strength and victory. So why do we ignore the important lessons of the tabernacle? Another Psalm, which was written by Asaph, also mentions the tabernacle. (note: Asaph wrote 12 Psalms. The number 12 has significance with repeated mentions both in the Old and New Testaments. In Hebrew teaching, the number twelve means "totality, wholeness, the completion of God's purpose". The name Asaph in Hebrew points to the called people of God: "gatherer, gather in, assemble, to gather and take away, harvest, rearguard".) In Psalm 73, Asaph wrote, "...my feet had almost stumbled; my steps had nearly slipped. For I was envious of the boastful, when I saw the prosperity of the wicked...pride serves as their necklace; violence covers them like a garment. Their eyes bulge with abundance...They scoff and speak wickedly concerning oppression; they speak loftily. They set their mouths against the heavens, and their tongue walks through the earth...Behold, these are the ungodly, who are always at ease...When I thought how to understand this, it was too painful for me (thus my heart was grieved, and I was vexed in my mind) - Until I went into the sanctuary of God; then I understood their end...I am continually with You; You hold me by my right hand. You will guide me with Your counsel, and afterward receive me to glory." (Psalm 73, excerpts). In this case, the evil that Asaph saw all around him, enlarged in pride because it seemed to go unpunished, caused Asaph to nearly stumble in his faith. Similar to the evil of our day, what Asaph saw hurt his heart and vexed his mind...until he entered the sanctuary of God. In the presence of God, Asaph was able to see the end as God knows the end. Like David, Asaph found that the presence of God in the sanctuary gave him the surety, and the peace that comes from that knowledge of "the completion of God's purpose", which is glory. This was Asaph's victory in spiritual warfare found in the tabernacle of God. One of this Sabbath's haftarah portions is from Isaiah 33. The chapter opens with woes to those who plunder and deal treacherously, and the disasterous effects upon the earth because of them (v. 9). Sadly, also mentioned in the same company as the plunderers and the treacherous, are those who are sinners and hypocrites in Zion, who shall live in fear (v. 14). However, rather than these things being the focus of our attention, for God will deal with them, Isaiah directs our eyes elsewhere: "The LORD is exalted, for He dwells on high; He has filled Zion with justice and righteousness. Wisdom and knowledge will be the stability of your times, and the strength of salvation; the fear of the LORD is His treasure...Look upon Zion, the city of our appointed feasts; your eyes will see Jerusalem, a quiet home, a tabernacle that will not be taken down; not one of its stakes will ever be removed, nor will any of its cords be broken. But there the majestic LORD will be for us..." (v. 20-21). Part of our warfare tactics is about where we keep our eyes. It is easy for our attention to be consumed by the evil of our times, but that will not bring the victory in our warfare. The LORD assures us in Isaiah that evil will be dealt with. Our victory is in keeping our focus on the eternal things, and the tabernacle of God is one of those, never to be dismantled, but always the center of Zion and Jerusalem. This is the ultimate victory in spiritual warfare that the tabernacle teaches. Regardless of the increase in the evil around us, we have the sure knowledge that the completion of God's purpose will be glory. Our Father will complete His purpose in His eternal and living tabernacle. May God's called people bless His glorious name forever, and let the whole earth be filled with His glory, Amen, and Amen. For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea (Ps. 72:19, Hab. 2:14). If you would like to know the living tabernacle of God, you can pray: "Dear Father, I believe that You have given Your Son, Jesus, as the eternal sacrifice for my sins, as found in the pattern of Your tabernacle. I believe He died for me, and rose from the dead. Your Word promises that He is coming again to reign over the earth. Your Word also promises that the whole earth is filled with Your glory. You will make Your tabernacle with men. Forgive me, and cleaanse me from all sin, pride, and unrighteousness. Fill me with Your Holy Spirit so I can be the tabernacle of God's glory. I ask these things in Jesus' name. AMEN."

Assembled

The Tabernacle of Meeting, assembled after the departure from Egypt, and the two temples that were later built in Jerusalem, one built by Solomon and the other started later by Nehemiah, continue to mean a great deal to the Jewish people. The concept of the tabernacle/temple has such spiritual importance, that according to the Jewish sages, reading about, discussing or meditating upon the prophesied third temple of Ezekiel (Ezek. 40-46) carries the same weight as if one is physically worshipping and offering at the temple in Jerusalem. They describe the importance of the tabernacle/temple in this way: everything connected to the tabernacle, the structure, the furnishings, the offerings and ministry activities, accomplish God's unity and the rectification of each individual soul, and the world. This is called "tikkum", a Hebrew word that also means "warfare". We may argue that the LORD is already One. Even the Jews declare His Oneness in the Shema that is said: "Hear, O Israel, the LORD our God is one LORD" from Deut. 6:4. However, to the Jewish sages, the tabernacle was and is instrumental in the unifying of the LORD's name. They point to the last chapter of Zechariah, as the LORD overcomes the world, and will cause all nations to come to Jerusalem to observe the Feast of Tabernacles (Zech. 14:16). Here are some verses from earlier in Zech. 14: "Then the LORD will go forth and fight against those nations, as He fights in the day of battle. And in that day, His feet will stand upon the Mount of Olives, which faces Jerusalem on the east...Thus the LORD my God will come, and all the saints with You...And in that day it shall be that living waters shall flow from Jerusalem...And the LORD shall be King over all the earth. In that day it shall be - "The LORD is one", and His name is one." Jesus prayed to His Father in John 17 for this Oneness between Himself and His Father, and also for the inclusion of His believers in that Oneness. We see in His prayer, that the Oneness is not achieved just within the Godhead, but must include the called out assembly of God's people as well. As was God's purpose from the beginning, there is no Oneness without man: "I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me." (Jn. 17:20-21). The Oneness achieved between the Father, the Son, and His believers also affects the world in Jesus' intercessory prayer, as the Jewish sages had said. This week's Sabbath Torah reading begins in Ex. 35 and continues through Ex. 40. As we have seen in previous portions that dealt with the tabernacle (see Ex. 31:12-17), Moses again reminds the people about the importance of keeping the Sabbath: "These are the words which the LORD has commanded you to do: Work shall be done for six days, but the seventh day shall be a holy day for you, a Sabbath of rest to the LORD. Whoever does any work on it shall be put to death. You shall kindle no fire throughout your dwellings on the Sabbath day." (Ex. 35:2-3). Unfortunately, the Sabbath commanded repeatedly by God does not always play a large role in our Christian walk, but it is evident that it plays a very important role in God's relationship with His people. It is so important, that failure to join the LORD in the Sabbath can bring death. The Sabbath is not for the LORD's benefit, but for man's, as Jesus clarified: "The Sabbath was made for man, and not man for the Sabbath. Therefore, the Son of Man is also Lord of the Sabbath." (Mk. 2:27-28). The Sabbath, in previous mentions in scripture, is called by the LORD "a sign" (Ex. 31:17). He also calls it a perpetual (Hebrew word olam, which is a word for eternity) covenant (Ex. 31:16). The Lordship of Jesus is embodied in the Sabbath, as Jesus said, because it is a benefit to man. The Sabbath is not limited to this dimension, but extends into eternity (olam). By keeping the Sabbath, we are entering into a rest that includes works that were finished from the foundation of the world (Heb. 4:3, Rev. 13:8). We become partakers of that finished work as we enter into His rest (Heb. 4:9-11). It is not legalism to observe the Sabbath, it is both a prophetic signpost and witness, and an eternal place that represents us, the completed and perfected work of God through His Son. The name of this Sabbath's reading portion is Va-yakheil - P'kudei, which are two terms that are translated ""And he assembled" and "Accountings of". In the Torah portions, Ex. 35-40, and the haftarah portions (1 Kings 7-9), the furnishings, implements, and coverings of the tabernacle/temple were assembled and accounted for. Every woven thread, every peg, every hook, every pillar, every carrying pole, all of the rings and the hangings, all of the sockets for the door: "This is the inventory of the tabernacle, the tabernacle of the testimony, which was counted according to the commandment of Moses." (Ex. 38:21). The description and accounting for the most minute details of the tabernacle were checked. The people were assembled and counted: 603,550 men over twenty years of age (Ex. 38:26). "According to all that the LORD had commanded Moses...just so they had done it. And Moses blessed them." (Ex. 39:42-43). The same assembling and accounting for took place when Solomon built the temple in Jerusalem centuries later (haftarah portion 1 Kings 7-9). In both instances, the glory of the LORD filled the tabernacle/temple when the work was completed and assembled. In both cases, neither the priests, nor Moses, nor the priests assembled later by Solomon could stand in the presence of the glory of God as it filled the tabernacle/temple (Ex. 40:34-35, 1 Kings 8:10-11). They had to leave the building. This glory of the LORD, before which not even Moses could stand, is the same glory that Jesus has already given to us: "And the glory which You (Father) gave Me I have given them, that they may be one just as We are one." (Jn. 17:22). Here is the oneness again of which the Jewish sages spoke, accomplished now in us by being filled with the same glory, because we are the carefully detailed and assembled, having each minute part meticulously accounted for, living temples of God: "Do you not know that you are the temple of God, and that the Spirit of God dwells in you?" (1 Cor. 3:16, see also 1 Cor. 6:17, 19-20). We were prophetically assembled and accounted for all of those centuries ago, as Moses faithfully and obediently followed the pattern for the Tabernacle of the Testimony. Not only can we stand in the presence of the glory of God, unlike Moses and the old covenant priests, but we contain that glory given by Jesus. May we understand our Oneness with Jesus and the Father, and our importance as the holy tabernacles of God, filled with His glory, and His Holy Spirit. Our Father has completed His work and unified His Name in us, His living tabernacles. If you would like to enter into a life as the tabernacle of God, you can pray: "Dear Father, You have made me to be a sanctuary, a tabernacle of the testimony of Jesus Christ, filled with the glory of Jesus, and with Your Holy Spirit. I believe that I have been saved from sin and consecrated by the sacrifice of your Son, Jesus, who also rose from the dead for me. Fill me with your Holy Spirit so I can be a sanctified temple, because I have been bought with a price. I ask these things in the name and promise of Your Son, Jesus. Amen."

Elevate

According to the Oxford Languages Dictionary, the word "elevate" means "to raise or lift (something) up to a higher position". It can also mean "(of a priest) hold up (a consecrated host or chalice) for adoration". In the New Testament, Paul writes that the effect of our Christian walk is ultimately so that God may be glorified, magnified, elevated in, and through us. Paul wrote that he prayed always for the saints "that our God would count you worthy of this calling, and fulfill all the good pleasure (meaning good will, kindly intent, benevolence, delight, pleasure, satisfaction) of His goodness (meaning uprightness of heart and life, goodness, kindness) and the work of faith with power, that the name of our Lord Jesus Christ may be glorified in you, and you in Him." (2 Thess. 1:11-12). Paul also wrote that on the Day of His coming, He is "to be glorified in His saints" (v. 10). David wrote this prayer, "Be exalted, O God, above the heavens; Let Your glory be above all the earth." (Ps. 57:11). God is already exalted and glorified above the heavens and in the earth, yet David was inspired to write a command God to be exalted and glorified. There is a truth here for us. In a prayer of Jesus, He revealed that as He gloriified God with His life, He also could expect to be glorified in return: "Glorify Your Son, that Your Son also may glorify You...I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was." (Jn. 17:1-5). We also become part of this elevation as Jesus continued to pray, "And the glory which You gave Me I have given them (His disciples, and those who would come to believe in Jesus through their word), that they may be one just as We are One." (v. 20-22). This oneness in glory with the Father, Son, and each other is so we may be "made perfect in one" (v. 23, see also Eph. 4:13). We are elevated as we elevate the Father and the Son, and as a result, we become united with Them and each other in this elevation. Because the elevation of God has such a great beneficial impact upon us spiritually, it has also proven to be one of God's people's greatest challenges. Scripture tells us that God inhabits the praises of His people: "But You are holy, enthroned in the praises of Israel. Our Fathers trusted in You..." (Ps. 22:3). David speaks this elevation even in his prophetic vision of crucifixion in Psalm 22. What happens when God's people fail to praise Him, when they fail to trust Him in all things? God describes the high place that He inhabits: "For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: "I dwell in the high and holy place, with him who has a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." (Isa. 57:15). The high and holy place that God inhabits is the place where the humble and contrite are also found. What happens when God's people are neither humble, nor contrite? What happens to the high and lofty habitation of God? What happens to God's habitation when His people decide to elevate themselves, or someone or something other than Him? Since the elevation of God by man is reciprocated back to man by Him in every way, what, in turn, happens to our elevation as we fail to elevate Him? Our readings this Sabbath give us a look into elevation. The Sabbath reading portions for this week are titled, "Ki lissa", which means "When you elevate". In one of the Torah readings from Exodus 32, the pattern of the tabernacle had already been given to God's people, and God had agaain declared the sanctity of the Sabbath as a sign between Himself and His people forever (Ex. 31:17). (The Sabbath in man elevates God, which in turn, elevates us.) As the account continued, Moses was delayed on the mountain as he met with the LORD. The people below in the camp approached Aaron, who was high priest, and said to him, "Come, make us gods that shall go before us; for as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him." (Ex. 32:1). In response, Aaron molded a golden calf from the earrings worn by the Israelites. When completed, they said, "This is your god, O Israel, that brought you out of the land of Egypt!" (v. 4). When Aaron heard this, he built an altar for offerings before the golden calf, and declared a feast to the LORD. When the LORD told Moses what the people had done in his absence, Moses had to plead with God to remember His covenant with Abraham, Isaac, and Israel, and turn His wrath away from the people. The LORD relented (v. 11-14). The people of God had elevated something other than God. As this generation of Israelites, including Moses, failed to elevate God, He, in turn, could not elevate them to nationhood. That would have to wait for the next generation, while a whole generation died in the wilderness without a home. In another haftarah reading portion for this Sabbath from 2 Chron. 2, a new King Solomon, the son of David, desired to build the temple of God according to the plans that his father, David, had left with him. He declared to a neighboring king, Hiram, "Behold, I am building a temple for the name of the LORD my God, to dedicate it to Him, to burn before Him sweet incense, for the continual shewbread, for the burnt offerings morning and evening, on the Sabbaths, on the New Moons, and on the set feasts of the LORD our God. This is an ordinance forever to Israel. And the temple which I build will be great, for our God is greater than all gods." (2 Chron. 2:4-5). Before the building of Solomon's temple began, Solomon went before the brazen altar and made great offerings before the LORD. That night, the LORD appeared to Solomon in a dream. As Solomon had elevated the LORD in his heart, and before the people, and in his reliance upon the LORD for his reign as king, the LORD also elevated Solomon: "...I will give you riches and wealth and honor, such as none of the kings have had who were before you, nor shall any after you have the like." (2 Chron. 1:6-12). We know from later in Solomon's life, however, that he married foreign women, and built altars for them to worship their false gods in Israel: "For it was so, when Solomon was old, that his wives turned his heart after other gods" (1 Kings 11:1-12). Because of this, the LORD told Solomon that his kingdom, the nation of Israel, would be divided (1 Kings 11:11-12). King Solomon once worshipped and elevated the LORD, but when he failed to elevate God, the kingdom that Solomon represented would no longer be elevated, but diminished. We can see from these examples in scripture, that God's people often failed to elevate Him. It is no different today. Though we have the scriptures, though we have the perfect example of our faith in the Person of Jesus Christ, though martyrs have given their lives to elevate the LORD before men, we still often fail to elevate Him. We often elevate ourselves, we elevate our circumstances, we elevate other men, but we do not always elevate God. In failing to elevate Him, we, in turn, are not elevated. Here's an example of the blessing created in the elevation of God: In another haftarah portion for this Sabbath, 1 Kings 18, Elijah the prophet turns the whole nation of Israel back to God as he elevated God above the demonic god Ba'al in a powerful demonstration. As a result, in spite of the fear of their evil and idolatrous king and queen, the people cried out, "The LORD, He is God! The LORD, He is God!" (v. 39). How did the LORD elevate Elijah in return? He elevated Elijah right off the face of the earth, and directly into heaven while he was alive. Elijah never saw death (2 Kings 2:11-12). God does not want us to elevate Him for His own sake, but for ours. Before leaving this topic, another haftarah portion for this Sabbath is Psalm 96. Psalm 96 stands as a beautiful elevation of God. Here are some excerpts: "Oh, sing to the LORD a new song! ...bless His name; Proclaim the good news of His salvation from day to day. Declare His glory among the nations, His wonders among all people. For the LORD is great and greatly to be praised; He is to be feared above all gods...Honor and majesty are before Him; strength and beauty are in His sanctuary. Give to the LORD, O families of the peoples, give to the LORD glory and strength. Give to the LORD the glory due His name...O worship the LORD in the beauty of holiness! Tremble before Him all the earth. Say among the nations, "The LORD reigns...For He is coming, for He is coming to judge the earth". Our Father elevates us when we elevate Him. To know the One Who elevates you, you can pray: "Heavenly Father, Your Son, Jesus, has glorified You, and prayed that we also be glorified with Him in order to become one with You. I believe that Your Son died for my sins, and was raised from the dead. When He was raised, I was raised also in Him. I was changed from sin into His righteousness, and from death into His life, as He was elevated. Fill me with Your Holy Spirit to guide me in the knowledge and the eternal elevation and glorification of the Father, and the Son. I ask and receive these things in the Name of Jesus. Amen."

Ephod

Today is Purim. We can read about Purim in the Book of Esther. It is the day that an enemy of God's people had planned for their condemnation and destruction, but those plans were exposed and overturned, and God gave, instead, complete victory and favor to His people. As Esther was implored by Mordechai to intercede with the king on behalf of the Jews, she told Mordechai that the Jews were to fast for three days, as she would do also, before she entered the king's presence. Fasting is a form of repentance and consecration before God. When she then entered the king's presence uninvited, he looked upon her with favor, and extended his scepter to her. He listened to her and agreed to banquet with her. It was at this banquet that the enemy's plans were revealed to the king, and the king acted on Esther's behalf. Esther had consecrated herself, and went before the king, and he heard her petition. This week's Sabbath reading has much in common with Esther in a way. It begins in Ex. 27 and 29 in the Torah. Here we read the description of the high priest's garments that were to be prepared according to the pattern that Moses was shown on the mountain by God. One of the parts of the high priest's garments was called the ephod .Ephod, in general, means "an image". These were God's instructions: "And you shall make holy garments for Aaron your brother, for glory and for beauty. So you shall speak to all who are gifted artisans, whom I have filled with the spirit of wisdom, that they may make Aaron's garments, to consecrate him, that he may minister to me as priest...They shall take the gold, blue, purple, and scarlet thread, and fine woven linen, artistically worked...And the intricately woven (ingenious work) band of the ephod, which is on it, shall be of the same workmanship, made of gold, blue, purple, and scarlet thread, and fine woven linen." (Ex. 28:2-8 excerpt). God gave Moses a very detailed description of the ephod that the high priest would wear over his tunic. It would cover his chest and back. It would also contain gems representing the twelve tribes of Israel. An interesting point to note is that the LORD said that these garments would "consecrate", or set apart and treat as holy, the high priest. The garments were to be made by only the most gifted of the artisans, not just gifted with talent, but with wisdom as well. From the detailed description of the ephod, or breastplate worn by the high priest, this item meant a great deal to God. Through the ephod, God would communicate with, and guide His people. The stones on the ephod would light up, these lights being called the Urim and Thummim (meaning lights and perfections, or perfect light), when His people sought guidance from Him. Can we see how lovingly God placed His guidance and voice among His people in the pattern of the ephod? It was also important to God because of the prophetic fulfillment of the ephod that we will see later. Many centuries after the time of Moses, the ephod will save David's life. In this Sabbath's haftarah reading from 1 Sam. 23, Saul is the king of Israel, although he was informed by Samuel the prophet that God has rejected him from being king. David has already been chosen by God and anointed to replace Saul as king, and therefore, Saul has sought to kill David. In fact, Saul had by this time killed all of the priests of God (1 Sam. 22:20-21). Only one priest, Abiathar (meaning "my Father is great"), has escaped with the ephod of the high priest, and fled to David. At this time also, the Philistines were attacking the city of Keilah (meaning "fortress"), to rob it of its grain. David sought the LORD to ask if he and his men should go to fight the Philistines at Keilah. The LORD answered, "Go and attack the Philistines and save Keilah." (1 Sam 23:2). David's men, however, were afraid even in Judah, because they were hiding from Saul. It was too risky to show themselves at Keilah, they told David. David inquired again of the LORD, and the LORD again confirmed that he was to go: "I will deliver the Philistines into your hand." David and his men did defeat the Philistines at Keilah, and saved the city (v. 5). King Saul indeed heard that David was going to save Keilah, and "called all the people together for war" (v. 8). He planned to trap David there. David called the last surviving priest, Abiathar, to him and said, "Bring the ephod here." (v. 9). He inquired of the LORD through the ephod, and the LORD confirmed that Saul intended to trap David there in Keilah. David and his men fled that city and were spared. Saul, unlike David, did not value either the prophetic Word, or access to God's counsel through the high priest's ephod, seeing that he killed the priests of God. Eventually, Saul was killed in battle, and David did become the new king of Israel, as God had prophesied. David would later say of the importance of the ephod in his life, "One thing I have desired of the LORD, that I will seek: that I may dwell in the house of the LORD all the days of my life to behold the beauty of the LORD, and to inquire in His temple." (Ps. 27:4). The glory and beauty of the ephod are refleted in these revelations of Jesus, our Perfect Light: "And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask anything in My name, I will do it." (Jn. 14:13-14). Speaking to His disciples about His going to the Father after His death, Jesus said, "And in that day, you will ask Me nothing. Most assuredly I say to you, whatever you ask the Father in My name He will give you. Until now, you have asked nothing in My name. Ask, and you will receive, that your joy may be full." (Jn. 16:23-24). Hebrews says: "Seeing we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession...Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need." (Heb. 4:14-16). In another place, "...continue to believe in the name of Son of God. Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him." (1 Jn. 5:13-15). Not only does the Father desire to listen, but He made the provision of His Holy Spirit, so we may hear from Him in return. Jesus said, "I still have many things to say to you, but you cannot bear them now. However, when He, the Spirit of truth, has come, He will guide you into all truuth; for He will not speak on His own authority, but whatever He hears, He will speak; and He will tell you things to come. He will glorify Me, for He will take of what is Mine and declare it to you." (Jn. 16:12-15). God still wants to communicate with His people. There is a living High Priest, a living Ephod, who enables our petitions to our Father: "In that day, you will ask in My name, and I do not say to you that I shall pray the Father for you; for the Father Himself loves you because you have loved Me, and have believed that I came forth from God." (Jn. 16:26-27). We are represented among the precious gems that Jesus wears on the breastplate over His heart as our High Priest. We need have no hesitation to bring our thoughts, hopes, prayers, questions and troubles to our Father, and He will answer. The title of this week's Sabbath reading is T'tzavveh, which is translated, "you shall command". May we understand the heart of our Father, who sent His Son to be the Perfect Light for us - a Son who opens the Holy of Holies to us through His own flesh, and asks us to inquire of His Father regarding all things, and He will answer. Our Father wants to communicate with His people. If you would like to know Jesus, you can pray: "Lord Jesus, I come to You as my High Priest. You gave Yourself so that I could have access to our heavenly Father, who is perfect and holy. You died for my sins, and You rose from the dead and went to be with the Father on my behalf. Fill me with the Holy Spirit, according to Your promise, so I can walk with You in wisdom, knowledge, understanding, and truth. I thank You that You hear my prayer, spoken in Your name, and You have answered it. In Jesus' name, Amen."

Sanctuary

This week's Sabbath reading deals with establishing the tabernacle, and is titled T'rumah, or "offering". The tabernacle account brings us insights about God, His Son, and our relationship with them. God made no secret to Pharaoh of His purpose in bringing His people out of Egypt: "Let My people go that they may serve Me." (Ex. 3:18, Ex. 7:16, Ex. 8:1, Ex. 9:13 Ex. 10:3). The word "serve" used here is the Hebrew word abad. It means slave, bondservant, worshipper, labor, serve, serve as a subject. The same Hebrew word used to describe service to God is used for Israel's slavery to Pharaoh (Ex. 1:14). The people who had once been in service to Pharaoh would now be in service to God. God illustrated this service to Him through the tabernacle. In Exodus 25, which is part of this Sabbath's reading, the revelation of the tabernacle is brought forth. Its very beginning is in a free will offering from the hearts of the people. Only those who had the sincere desire to give, would be called upon to contribute to the supplying of the tabernacle: "Speak to the children of Israel, that they bring Me an offering. From everyone who gives it willingly with his heart you shall take My offering." (Ex. 25:2). Then the LORD told Moses, "And let them make Me a sanctuary (holy place, consecrate) that I may dwell among them. According to all that I show you, that is, the pattern (likeness, image, similitude) of the tabernacle and the pattern of all its furnishings, just so you shall make it." (v. 8-9). The tabernacle was to follow a specific pattern which God showed to Moses. We know now that the tabernacle and each of its unique furnishings represent Christ: the brazen altar, the lamp, the table of bread, the altar of incense, etc. There is a book titled, "Gem of the Tabernacle" by Rev. B.R. Hicks, which goes into great detail concerning the furnishings of the tabernacle and the image of Christ created by them. The placement of the furnishings associated with the tabernacle is in the shape of a cross. I believe there is also another image that pertains personally to us as believers that we can learn from the tabernacle, which we will see later. The tabernacle and its furnishings were designed by God to be transportable. Its parts were to be borne (carry, carry away, lift up, exalt, sustain, bear continuously, forgive, pardon, marry, magnify) upon the Israelites' shoulders wherever they went (Ex. 25:14). Jesus also told us "If anyone desires to come after Me, let him deny himself, and take up (raise up, elevate, lift up, bear, to carry, to carry away with one) his cross, and follow Me." (Mt. 16:24). We can see that the same idea of carrying the tabernacle, is reflected in the command of Jesus to "take up" our cross. Exodus 25 also gives the details of constructing the ark, which would be placed in the innermost part of the tabernacle, called the holy of holies. It was to be made of shittim/acacia (thorns, a scourge, a flog, scourging thorns, to pierce) wood, but completely covered inside and out with pure gold. The ark would contain the testimony (witness, revelation, evidence, say again and again, restore, relieve) which God gave to Moses, the tablets. Exodus 25 also describes the construction of the lamp, which was also to be covered with gold, and whose seven lamps were to be arranged so as to give light in front of it (Ex. 25:37). This description seems to differ from the traditional image we have of a Menorah, whose arms spread to either side, rather than frontward. Another Torah reading for this week is from Ex. 27. It deals with the construction of the brazen altar to again be made of shittim/acacia wood (see above), but this time covered with bronze/brass/brazen (fetters, chains, filthiness, lust, money; root meaning: to shine, the red throat of a serpent). The brazen altar, according to its Hebrew meaning here, deals with sin and its roots. It was to be placed in the court of the taberncle before the entrance to the two inner chambers. We know from the scriptures that the tabernacle consisted of its court, which contained the brazen altar (and also the bronze laver for washing). The first inner room, called the holy place, contained the lamp, the table of bread, and the altar of incense for prayers. The most inner room, called the holy of holies contained only the ark of the covenant, covered by the mercy seat and the two cherubim angels. The glory and presence of God was located above the mercy seat. The high priest could only enter this innermost chamber once a year to apply sacrificial blood upon the mercy seat (Yom Kippur, the Feast of Atonement). We can easily see how the tabernacle reflected Christ, His sacrifice, and His work of salvation. I believe the tabernacle is also meant to be the pattern for our own purpose and walk with God. The taberncle consists of three parts, as we do: the court to deal with sin or the flesh, the holy place to deal with the transforming and joining of our souls to Christ, and the holy of holies to deal with the spirit of man joining eternally with the Spirit and covering glory and presence of God. In our case, the testimony of Jesus Christ, or the witness, the revelation, dwells within us, as it dwells within the ark of the covenant in the tabernacle. I also find this in Rom. 12:1-3: "I beseech you therefore, brethren, by the mercies of God, that your present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service/spiritual worship (see abad, above). And do not be conformed (patterned) to this world, but be transformed by the renewing of your mind (soul), that you may prove (in other words: witness, evidence) what is that good and acceptable and perfect will of God." God is Spirit. In another place, Paul tells us that we are the living temples or tabernacles of God, for God to dwell within (1 Cor. 3:16-17, 2 Cor. 6:16). There is a song, "Sanctuary" that includes the lyrics: "Lord prepare me to be a sanctuary, pure and holy, tried and true. With thanksgiving, I'll be a living sanctuary for You." We don't just visit the sanctuary of God, we are to BE the sanctuary of God, following the same pattern, which is Christ. The brazen altar of our outer court is where we offer ourselves as a living sacrifice. The sins of the flesh and the world are burned and washed away there. We then become the holy place when we are transformed by the Light, the Word, and the intercessory prayers of Christ, so that we are no longer conformed to the world, but we allow ourselves to be transformed according to the pattern of the Son of God (1 Cor. 11:1, Eph. 4:13). If we will continue on our sacrificial journey through the tabernacle, we will become the holy of holies, where we are one with the will of God, where the Word or testimony of Christ has been written into our hearts in the same way that the testimony was placed into the ark: "This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them." (Heb. 10:6). Jesus said that not everyone who claims to know Him will enter the kingdom of heaven, but only those who do the will of the Father (Mt. 7:21). Jesus also said that whoever does the will of His Father is His true intimate family member (Mt. 12:50). Most of us are content to say that we know Jesus, but Jesus said that more was required of us. There was another chamber to enter: the holy of holies. This is the same will of God that Paul mentioned above in Romans 12. We become the holy of holies when we fulfill the purpose that God intended for us from the beginning when He brought us out of bondage to sin to serve Him. The haftarah reading for this Sabbath comes from 1 Sam. 15. It carries the notation "Zachor", meaning "Remember". God's purpose for His tabernacle is so that He can dwell with us. It is not just about the religious sacrificing of animals, but the sacrificing of self to become an abad bondservant/worshipper. This reading is a reminder to us to consider Saul, who convinced himself that his purpose was to keep the people happy, and to do his own will to please the LORD, even against the specific Word of the LORD that had been given to him by Samuel. God rejected Saul that day as king of His people because of it. Although Samuel cried to the LORD all night on behalf of this first king of Israel, the LORD's judgment would stand: "Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to heed than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because you have rejected the word of the LORD, He also has rejected you from being king." (1 Sam. 15:22-23). The LORD wasn't looking for a religious sacrifice from Saul in order to please the people, but a sacrifice of self in order to please God. God was looking for an abad servant. May the LORD show us the pattern of His tabernacle in our own lives, so we may be His servants and worshippers in Spirit and Truth, and so we may be His living tabernacles after the pattern of His Son, Jesus. Our Father establishes a sanctuary with His people. If you would like to begin your walk as the sanctuary of the Lord, you can pray: "Heavenly Father, by the living pattern of Your Son, Jesus, I want to fulfill Your plan for me to be Your living sanctuary. I believe that Jesus died for my sins, and rose from the dead for me. As Your Son, Servant and King, I believe He is coming back. Fill me with the Holy Spirit so I can be the living sacrifice that You desire. Transform me, so that I will do Your will in the earth. Let Your Word, Jesus, dwell in my heart and mind. Your word, LORD, I have hidden in my heart that I might not sin against You. I give You thanksgiving in the name of Jesus, Amen."

Justice

As we have seen recently, justice is imperfect in our system. Some people get more justice than others. The figure that represents justice is a blindfolded woman, holding a balance scale. Sadly, many have found that rather than being "blind", modern justice is very much influenced by an individual's outward appearance and circumstances. Our current system of laws has a long history. Many say that our present laws go back to Roman law, and then later the Code of Justinian. Our laws certainly have their roots in English Common Law. However, there is a system of justice which is much older than that. It dates back to the time of Moses, and it was given to the children of Israel, whom God redeemed out of slavery from Egypt and its Pharaoh. This Law was given in a time in history when nations were ruled by kings, and the law was whatever the king decreed it to be. The Law given by God was very different in nature and purpose from the law systems of the world. Jesus said that it is based upon two tenets: "You shall love the Lord your God with all your heart, with all your soul, and with all your mind". This is the first and great commandment. And the second is like it: "You shall love your neighbor as yourself." On these two commandments hang all the law and the prophets." (Mt. 22:37-40). Our present justice system is supposedly based upon doing equity, which is sometimes successful to an extent, and sometimes not. "Equity" can be very subjective. God's system of laws, on the other hand, is based upon doing and being love, according to Jesus. This week's Sabbath reading from the Torah, and the haftarah, is titled "Mishpatim", which means judgments or ordinances. The Torah readings come from Ex. 21-24. Overall, we can see reflected in these ordinances of God, His demand for truth, justice, mercy, kindness and liberation from servitude: LOVE. It requires not equity, as our law does, but beyond what would be considered equity. Some examples: Those who have become your servant because of a debt owed, must go out free after six years owing you nothing more (The seventh year is the Jubilee year of freedom from all debt) (Ex. 21:2). If a thief steals an animal, he must restore four or five times the number of animals stolen (Ex. 22:1). If someone allows his animal to graze in another man's field, he must make restitution from the very best of his own field, and from the very best of his own vineyard (Ex. 22:5). We can see in this that we are not to harm a neighbor in any way. God's law also says that we are not to circulate a false report for any reason or advantage to us, or to pervert justice (Ex. 23:1-2). He equates the spreading of falsehoods to the killing of the innocent and the righteous, and He will not excuse that, or justify it, in any way. (Ex. 23:7). These ordinances also say that if you see an ox or a donkey of even your enemy, that has gone astry, you must rescue it and restore it to him, and if you see your enemy struggling with a heavy burden on his animal, you must help him with it (Ex. 23:4-5). It's not about animals, it is about kindness even to one you consider to be an enemy. Not only is kindness to be extended to your neighbor, but even to a stranger (Ex. 23:9). This kindness to a stranger or foreigner is to come from the same place in your heart that knew what it was like to be a stranger yourself, alone and unaccepted by others. The following is an interesting first mention in scripture. The LORD provides the office of judges to determine what shall be done if there is a failure to arrive at an agreement between parties. The judge is mentioned in Ex. 21:6 for the first time, and also Ex. 22:8-9. The word written in these verses as "judges" is the Hebrew word elohim. The judges are called by the very name of God. What is required of them in that name is to judge by the Spirit of God, by the wisdom of God, by the Word of God. We have already heard that the basis of all of these things is love. How does this apply to the present, and to the Church today? Paul wrote, "Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more things that pertain to this life?...do you appoint those who are least esteemed by the church to judge? I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? But brother goes to law against brother, and that before unbelievers!" (1 Cor. 6:1-6). Paul is asking for one who has wisdom to be placed in the position of elohim judging. It sounds like wisdom was a rare commodity in the Church of Corinth. It is even more rare today. Paul said it is better to accept the wrong, to allow yourself to be cheated, than to go to (secular) law against one another. Are many of us willing to do that? Capricious "equity" sought in secular law is not justice. Justice is superior to equity in every way: "Righteousness and justice are the foundation of Your throne; Mercy and truth go before Your face." (Ps. 89:14). God is not equity. He is sacrificial love. If He were equity, none of us would be here anymore. However, before we go running to fulfill the office of the elohim, or judges, we had better read the fine print first. Let us remember the nature and the purpose of the law of God fulfilled in Christ, and taught by Him. Jesus told us, "Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you." (Mt. 7:1-2). The word translated in these verses as the verb "judge" has a wide variety of meanings in the Greek word used, krino. It can mean "condemn, esteem, to be of an opinion, to deem, to determine, to decree, to judge, to pronounce an opinion concerning right and wrong, to rule". The word "judgment" or krima, means "the decision which one passes as being the faults of others". Is our criteria for judging others different from how we would want to be judged ourselves? We would hope for a heavy dose of mercy and longsuffering for ourselves and loved ones, but do we extend it to others not so dear to us? Paul added this thought: "For if we would judge ourselves, we would not be judged." (1 Cor. 11:31). Being "elohim" requires having a deep understanding of God's view of justice, rather than man's. In the haftarah portion of this week's Sabbath reading, which is read with joy in this month before Passover, the prophet Isaiah includes the verses: "Heaven is My throne, and earth is My footstool. Where is the house that you will build Me? And where is the place of My rest? For all those things My hand has made. And all those things exist. But on this one will I look: On him who is poor (meaning poor, humble, lowly, wretched, pious) and of a contrite spirit, and who trembles at My word...Hear the word of the LORD, you who tremble at His word: Your brethren who hated you, who cast you out for My name's sake, said, "Let the LORD be glorified, that we may see Your joy." But they shall be ashamed." (Isa. 66:1-2,5). When we think we have judged rightly, have we in fact cast out those whom God considers "brethren? Make no mistake, God will not justify the wicked (Ex. 23:7). Sin is the exact opposite of the two main tenets of the Law fulfilled by Christ. However, elohim are required to remove the planks from their own eyes before they attempt to remove the specks from their brothers' eyes. Elohim judge as if they were the ones being judged, and they judge themselves first. This is the spirit of justice. May we be the elohim of the earth, not as man views justice, but in the wisdom and guidance of the Holy Spirit, and the Living Word of God, Jesus Christ. Our Father is enthroned upon righteousness and justice. If you would like to have knowledge of God through His Son, and His Spirit, you can pray: "Heavenly Father, I come to You in the name of Your only begotten Son, Jesus, who fulfilled the Law for me, dying on the cross for my sins, so I would not be condemned. I believe that He rose again from the dead to deliver me from the sentence of death. Fill me with Your Holy Spirit, so I can understand and live Your righteousness and justice. Quicken to me any continuing sin in my life, and wash me in the blood of the Lsmb, and the water of the Spirit, so I can speak Your justice in the earth. I give thanks to You for Your continuing mercy in my life. Amen."