Tonight we celebrate the final night of Hanukkah. Over the past few days I have looked at Hanukkah as in the Bible, from Jesus celebrating it, to Daniel prophesying it. I have looked at the story itself as seen in the pages of the Maccebees. I have learned of the dreidle, and of the reason for it being an eight day celebration. Today, though, I want to share a piece I recently heard from Rabbi Curt Landry
There are eight candles placed on the menorah this final night, excluding the Shamash (servant) candle. But what if instead of looking at these candles as candles, we look a little deeper into a potential meaning of them all.
Candle 1 - This candle represents God. In Duet 6:4 we read, "Hear O Israel, the LORD our God, the LORD is one." Giving God the first place, be it in the menorah, or more importantly in our lives, is a good place to start.
Candle 2 - This candle represents Jesus. John 5:19 states that Jesus did only what He saw the Father do. We would be wise to walk in this same example and do only as we see Jesus doing, knowing that He mirrored His Father.
Candle 3 - The candle represents the Holy Spirit. Acts 2:1 reminds us that the Holy Spirit fell when the disciples were all in one accord. While the disciples had to be in one accord, so also the Father, Son, and Holy Spirit all had to be in one accord. This is the same concept behind the wording that the "...LORD is one." In Hebrew it would be ACHAD - the merging of many into one.
Candle 4 - Four is the new of Creation. Putting this in a practical sense, if I want to be a new creation, I have to be linked into the ACHAD, the Father, Son, and Holy Spirit.
Candle 5 - Five is the number of Grace. I need the grace of God filling my life and making me into the new creation I want to be in the ACHAD.
Candle 6 - Six is the number of man. I am a man, sinful at best, but who finds the grace of God washing over me, transforming me from a sinful nature to the nature of the new man of whom I can only be when I am in the Father, Son, and Holy Spirit.
Candle 7 - Seven is the number of perfection. I cannot be made perfect until first I forego my sinful, fleshly man nature, allowing God's grace to wash me and transform me into the new creation He wants me to be. And how is this possible? By being in the Father, Son, and Holy Spirit.
Candle 8 - Eight is the new of New Beginnings. I want to find myself at a place of new beginnings. Is this possible? Yes. How? I find new beginnings when I allow God to perfect me, stripping off my sinful man, bathing me in His grace, and transforming me into the new creation He has destined for me. This, however, can only happen when I am founded, not wavering but founded, in the ACHAD.
So how about you? Are you wanting to experience a new beginning? Then this season of miracles is for you. Allow yourself to come in order like the candles, allowing God to light a new one each night. It begins with being founded in God, but it ends with Him giving you a brand new beginning.
https://www.onthevanguard.com/
Tuesday, December 23, 2014
Friday, December 12, 2014
VAYESHEV
“But she kept pressing him, day after day. Nevertheless, he didn’t listen to her; he refused to sleep with her or even be with her”
Genesis 39:10
The account of Joseph begins with the giving of a coat, the jealousy of brothers, and the eventual selling of him to a caravan of Ishmaelites. The account continues in Genesis 39, where we find in verse 2 and following that the LORD blessed Joseph. So blessed was he that “…[Potifar] left all his possessions in Yosef’s care; and because he had him, he paid no attention to his affairs, except for the food he ate” (Gen 39:6a). While Potiphar was not paying attention, knowing he could trust Joseph, Potiphar’s wife was paying attention, and not in the right way. Potifar’s wife saw him as a well built desire, and a possession to be had. When Potifar’s wife confronted him and gave her offer of a one night fling, he refused (Gen 39:7-8). She, however, was resilient. Day after day she kept coming to Joseph with her offer, and day after day he kept saying no. The desire and lust for what she could not have continued to grow toward Joseph. But it was this lust that continued also to feed. “But she kept pressing him, day after day. Nevertheless, he didn’t listen to her; he refused to sleep with her or even be with her” (Gen 39:10).
What Potifar’s wife most wanted to hear was “Yes”, but what she kept hearing from Joseph was “No”. Seeing she was constantly being denied, she tried another more forceful approach. With the house fully empty, she waited for Joseph. Catching him in her trap, and catching him by the cloak, she offered again, “Come to bed with me.” No matter how many times she approached him, his answer was always the same. Leaving his cloak behind, he left her once again.
Think about it this way. A leech makes a special type of saliva which allows them to drink quickly and painlessly. As they spread this saliva over the area where they will feast, they also spread an anesthetic which stops any pain. This anesthetic then keeps the host from feeling the bite. It is common for leeches to be connected to a person for hours before they are ever noticed or realized. But a second agent is also found in the saliva, one called anticoagulant. This agent prevents the blood from clotting, which in turn becomes like a flowing waterfall of blood for the leech to drink freely from. Once filled, the leech will drop off and be filled for months.
When I think of this portion of Joseph’s life where daily he was hounded by Potiphar’s wife, I think of how she was in essence, a leech. She came to him with her saliva of anesthesia working to convince him that no one would ever know. She also came to him with her anticoagulant in the offering more and more and more, just like the waterfall of blood. But Joseph came with one item she was not expecting. He came with God on His side. In one of her attempts prior, Joseph had even replied to her advance saying, “How then could I do such a wicked thing and sin against Adonai?” (Gen 39:9)
On this final advance made on Joseph by Potiphar’s wife, Joseph stood his ground, said “No!,” and ran out. He didn’t care about his cloak, he only cared about getting out. When Potiphar returned home, she lied to her husband and Joseph was placed in prison. But even with all that had happened already, from the bitterness of his brothers, to his being sold into slavery, to now being placed in prison for additional lies against him, Joseph saw God’s hand.
I question of us, do we have this same passion to obey? Do we have the urgency to get out? Are we too concerned with our coat instead of being concerned with getting out? Joseph could have had one night of fun, but what more would that have cost him? What is it costing us?
Genesis 39:10
The account of Joseph begins with the giving of a coat, the jealousy of brothers, and the eventual selling of him to a caravan of Ishmaelites. The account continues in Genesis 39, where we find in verse 2 and following that the LORD blessed Joseph. So blessed was he that “…[Potifar] left all his possessions in Yosef’s care; and because he had him, he paid no attention to his affairs, except for the food he ate” (Gen 39:6a). While Potiphar was not paying attention, knowing he could trust Joseph, Potiphar’s wife was paying attention, and not in the right way. Potifar’s wife saw him as a well built desire, and a possession to be had. When Potifar’s wife confronted him and gave her offer of a one night fling, he refused (Gen 39:7-8). She, however, was resilient. Day after day she kept coming to Joseph with her offer, and day after day he kept saying no. The desire and lust for what she could not have continued to grow toward Joseph. But it was this lust that continued also to feed. “But she kept pressing him, day after day. Nevertheless, he didn’t listen to her; he refused to sleep with her or even be with her” (Gen 39:10).
What Potifar’s wife most wanted to hear was “Yes”, but what she kept hearing from Joseph was “No”. Seeing she was constantly being denied, she tried another more forceful approach. With the house fully empty, she waited for Joseph. Catching him in her trap, and catching him by the cloak, she offered again, “Come to bed with me.” No matter how many times she approached him, his answer was always the same. Leaving his cloak behind, he left her once again.
Think about it this way. A leech makes a special type of saliva which allows them to drink quickly and painlessly. As they spread this saliva over the area where they will feast, they also spread an anesthetic which stops any pain. This anesthetic then keeps the host from feeling the bite. It is common for leeches to be connected to a person for hours before they are ever noticed or realized. But a second agent is also found in the saliva, one called anticoagulant. This agent prevents the blood from clotting, which in turn becomes like a flowing waterfall of blood for the leech to drink freely from. Once filled, the leech will drop off and be filled for months.
When I think of this portion of Joseph’s life where daily he was hounded by Potiphar’s wife, I think of how she was in essence, a leech. She came to him with her saliva of anesthesia working to convince him that no one would ever know. She also came to him with her anticoagulant in the offering more and more and more, just like the waterfall of blood. But Joseph came with one item she was not expecting. He came with God on His side. In one of her attempts prior, Joseph had even replied to her advance saying, “How then could I do such a wicked thing and sin against Adonai?” (Gen 39:9)
On this final advance made on Joseph by Potiphar’s wife, Joseph stood his ground, said “No!,” and ran out. He didn’t care about his cloak, he only cared about getting out. When Potiphar returned home, she lied to her husband and Joseph was placed in prison. But even with all that had happened already, from the bitterness of his brothers, to his being sold into slavery, to now being placed in prison for additional lies against him, Joseph saw God’s hand.
I question of us, do we have this same passion to obey? Do we have the urgency to get out? Are we too concerned with our coat instead of being concerned with getting out? Joseph could have had one night of fun, but what more would that have cost him? What is it costing us?
Tuesday, December 2, 2014
VAYISHLACH
“’Please accept the present that was brought to you, for God has been gracious to me and I have all I need.’ And because Jacob insisted, Esau accepted it.”
Genesis 33:11
The day had finally come when the two camps would reunite. Jacob was moments away from seeing his brother again after an estimated twenty years. But the deceitful man that Esau may have remembered was no more. God had worked in Jacob to change him. In some places the change had had time to set in, but in others the change was recent. In fact, it was only hours before that Jacob wrestled with the man. So moving forward, he stepped with a limp. “Ya’akov raised his eyes and looked out; and there was Esav coming, and four hundred men with him. So Ya’akov divided the children between Le’ah, Rachel and the two slave girls” (Gen 33:1).
It is in this humility and change of character that Jacob marched out to meet his brother Esau, but not before sending a number of gifts to him first.. Following all the presents of livestock, and the parade of wives and children, Jacob approached and prostrated himself on the ground seven times before his brother. A meeting that could have been set in anger seemed to subside with compassion as the brothers embraced one another. Then, Jacob formally introduced his children and himself as ‘your servant’ (Gen 33:5). It is noted by scholars that in addressing himself as ‘your servant’, Jacob made a plea to show a heart of humility.
Jacob told Esau that the livestock that had gone before him was now his, and encouraged his brother to accept. “’Please accept the present that was brought to you, for God has been gracious to me and I have all I need.’ And because Jacob insisted, Esau accepted it.” Yet within this verse is found a nugget of missed information. The word present, or gift, here in this text is the Hebrew word BERAKAH. The translation goes beyond just the word gift. It translates as ‘blessing’. It was in this act of giving these gifts to Esau that Jacob was in some form trying to give Esau back the blessing that he had once stolen. Unable to change the past, he was able to at least share a portion of the blessing God had given him.
As the meeting lingered, Esau felt the move to continue with his brother on to Seir. However, after an already long trip, a night spent wrestling, and perhaps the emotional and physical toils of the stress of meeting his brother now being relaxed, Jacob and his caravan needed a rest. Watching Esau in the distance headed for Seir, Jacob headed toward Sukkot. It was here that he pitched tents and made shelters for his animals. It is here that we see the first use of Sukkot, which is where we derive the background for what we now understand is wrapped up in one of the High Holy days.
Still moving forward, Jacob landed at Padan-Aram before finally settling within sight of Shechem. It was at Shechem that Jacob put up an altar and named it El-Elohei-Yisra’el. The translation of this is “God, the God of Israel” or” mighty is the God of Israel”. In questioning as to why he may have named it this, I think on what all he had been through. Maybe the obvious is his recent name change. Just a few nights back he had wrestled and been renamed Israel. But this man had also truly seen God’s might. He had been protected by God’s hand from his angry brother. He had been blessed by God’s hand in the brown, spotted, and speckled livestock he possessed. And he had been kept in God’s hand despite the trickery that once defined him. Jacob had lived to know God’s might, and for that God was the God of Jacob.
Genesis 33:11
The day had finally come when the two camps would reunite. Jacob was moments away from seeing his brother again after an estimated twenty years. But the deceitful man that Esau may have remembered was no more. God had worked in Jacob to change him. In some places the change had had time to set in, but in others the change was recent. In fact, it was only hours before that Jacob wrestled with the man. So moving forward, he stepped with a limp. “Ya’akov raised his eyes and looked out; and there was Esav coming, and four hundred men with him. So Ya’akov divided the children between Le’ah, Rachel and the two slave girls” (Gen 33:1).
It is in this humility and change of character that Jacob marched out to meet his brother Esau, but not before sending a number of gifts to him first.. Following all the presents of livestock, and the parade of wives and children, Jacob approached and prostrated himself on the ground seven times before his brother. A meeting that could have been set in anger seemed to subside with compassion as the brothers embraced one another. Then, Jacob formally introduced his children and himself as ‘your servant’ (Gen 33:5). It is noted by scholars that in addressing himself as ‘your servant’, Jacob made a plea to show a heart of humility.
Jacob told Esau that the livestock that had gone before him was now his, and encouraged his brother to accept. “’Please accept the present that was brought to you, for God has been gracious to me and I have all I need.’ And because Jacob insisted, Esau accepted it.” Yet within this verse is found a nugget of missed information. The word present, or gift, here in this text is the Hebrew word BERAKAH. The translation goes beyond just the word gift. It translates as ‘blessing’. It was in this act of giving these gifts to Esau that Jacob was in some form trying to give Esau back the blessing that he had once stolen. Unable to change the past, he was able to at least share a portion of the blessing God had given him.
As the meeting lingered, Esau felt the move to continue with his brother on to Seir. However, after an already long trip, a night spent wrestling, and perhaps the emotional and physical toils of the stress of meeting his brother now being relaxed, Jacob and his caravan needed a rest. Watching Esau in the distance headed for Seir, Jacob headed toward Sukkot. It was here that he pitched tents and made shelters for his animals. It is here that we see the first use of Sukkot, which is where we derive the background for what we now understand is wrapped up in one of the High Holy days.
Still moving forward, Jacob landed at Padan-Aram before finally settling within sight of Shechem. It was at Shechem that Jacob put up an altar and named it El-Elohei-Yisra’el. The translation of this is “God, the God of Israel” or” mighty is the God of Israel”. In questioning as to why he may have named it this, I think on what all he had been through. Maybe the obvious is his recent name change. Just a few nights back he had wrestled and been renamed Israel. But this man had also truly seen God’s might. He had been protected by God’s hand from his angry brother. He had been blessed by God’s hand in the brown, spotted, and speckled livestock he possessed. And he had been kept in God’s hand despite the trickery that once defined him. Jacob had lived to know God’s might, and for that God was the God of Jacob.
VAYETZE
“…What kind of thing is this that you‘ve done to me? Didn’t I work for you for Rachel? Why have you deceived me?" (Gen 29:25).
The old saying that what comes around goes around may not be too far from the truth. I would venture to say, though, that God says it a little different. You reap what you sew. Yet still, maybe an even better way to put it is be sure your sins will find you out. With the same trickery that Jacob had once played on Esau, now Jacob was getting played. Originally Laban had agreed that if Jacob worked in his field for seven years, he could have the prize of his daughter Rachel. So smitten with Rachel was he, that he worked for those seven years. To him the Torah records they felt like only a few days. When it came time to collect the wages for his tarry, Jacob asked for Rachel’s hand in marriage.
When the agreement between Laban and Jacob was made, I am guessing the small print wasn’t read. The small print stated that within the area of Laban’s clan, the youngest could not marry before the oldest. That would have been good to know beforehand. But maybe it was read and just excused, after all he was smitten. Nonetheless, Jacob married and took his bride into the marriage chamber. In the morning he realized it was Leah he had wed and became upset with Laban, asking, “…What kind of thing is this that you‘ve done to me? Didn’t I work for you for Rachel? Why have you deceived me? (Gen 29:25).” Laban worked to explain the details of their culture, the fine print so to say, and in the end Jacob agreed to finish the wedding week with Leah and then marry Rachel the following week in exchange for another seven years of toil.
It didn’t seem to end there, though. The Torah records that Leah had weak eyes. Let us not read that wrong. The Hebrew word here is RAK. I have been taught this description of weak eyes means she wasn’t cute. But the true term here is ‘tender’. While Rachel had a sparkle in her eyes, Leah had gentleness in hers. But Jacob’s heart was for Rachel. Seeing that Leah was unloved, lacking sparkle in Jacob’s eyes, God opened Leah’s womb and hindered that of Rachel. Could we again be seeing the deceiver becoming the deceived? Was he just doing the marital duties with Leah to fulfill an agreement only, and not out of love? If so, it seems as though God was aware of this and closed the womb of the one Jacob truly loved. Yet, the battle for Jacob’s love and devotion which was proved through the birth of sons was underway.
In time the nation of Israel was being birthed just as God had promised, as not only did Leah and Rachel engage in the child war, but they brought their maidservants into the battle as well. In just a short time Jacob was father to a number of sons. Let us briefly look at these sons and learn a little about them.
REUBEN - Re’uven – birthed of Leah. His name means “See a son!” Leah believed that with a son, that she would be loved finally, or at least a little less than she was compared to Rachel. She also believed that the LORD had seen her affliction and had had mercy on her.
SIMEON - Shim’on – birthed of Leah. His name means “The LORD has heard”. Still knowing she was not as loved as Rachel, she believed the LORD had again heard her cry, and this time had had pity on her in giving another son.
LEVI – Leivi – birthed of Leah. His name means “joined”. With now three sons, Leah hoped that she would now be joined with her husband, Jacob.
JUDAH - Y’hudah – birthed of Leah. His name means “praise,” saying that with the birth of this son, praise would be given to the LORD.
DAN - Dan – birthed to Bilhah (Rachel’s maidservant). His name means “God has vindicated”. Rachel felt that since she was unable to have children, she too would have them through her servant, and in this she would be honored as a mother.
NAPHTALI – Naftali – birthed to Bilhah. His name means “wrestling”. This name stems from the wrestling over Jacob’s love between Leah and Rachel.
GAD – Gad – birthed to Zilpah (Leah’s maidservant). His name means “fortunate”. Once Leah stopped having children, she used Zilpah to continue her family, declaring how fortunate she was to continue her sons through her servant.
ASHER – Asher – birthed to Zilpah. His name means “happy”. In naming him Asher, her thought was that women would see her as blessed.
ISSACHAR – Yissakhar – birthed to Leah when traded with Rachel for mandrakes, believed by many to be an aphrodisiac and fertility drug. His name means “God has given me my wages”.
ZEBULUN – Z’vulun – birthed to Leah. His name means “dwell, living together”. In this meaning, Leah felt that Jacob would now want to dwell with her.
However, not one of these ten sons came from the woman Jacob had wanted to marry from the start. What we find in the end is that God had compassion on Leah, the one who seemed not to be so loved. But this same God who had compassion of Leah is recorded as having compassion on Rachel as well in Genesis 30:22. “Then God took note of Rachel, heeded her prayer and made her fertile.” Through Rachel would come the final two sons of Jacob.
JOSEPH – Yosef – birthed to Rachel. His name means “may he add”. With the birth of Joseph, Rachel finally felt as though God had taken her disgrace away, and in time would add other sons.
BENJAMIN – Binyamin – birthed to Rachel. His name means “son of my right hand”. As Rachel lay failing in health with the delivery of her final son, she named him Ben-Oni (son of my grief). However, Jacob changed his name to Benjamin (Gen 35:16-20).
What stands out to me in this list of children is that while Jacob did not have children with the wife he longed to have them with till the end, God was still in control. God, putting all the pieces in order, allowed Jacob's line to expand and thus fulfill the promise he had given to Abraham years before. Let this stand as an encouragement to us also that while at times what we are in may be different than we hoped and expected, God is still...and always...in control.
The old saying that what comes around goes around may not be too far from the truth. I would venture to say, though, that God says it a little different. You reap what you sew. Yet still, maybe an even better way to put it is be sure your sins will find you out. With the same trickery that Jacob had once played on Esau, now Jacob was getting played. Originally Laban had agreed that if Jacob worked in his field for seven years, he could have the prize of his daughter Rachel. So smitten with Rachel was he, that he worked for those seven years. To him the Torah records they felt like only a few days. When it came time to collect the wages for his tarry, Jacob asked for Rachel’s hand in marriage.
When the agreement between Laban and Jacob was made, I am guessing the small print wasn’t read. The small print stated that within the area of Laban’s clan, the youngest could not marry before the oldest. That would have been good to know beforehand. But maybe it was read and just excused, after all he was smitten. Nonetheless, Jacob married and took his bride into the marriage chamber. In the morning he realized it was Leah he had wed and became upset with Laban, asking, “…What kind of thing is this that you‘ve done to me? Didn’t I work for you for Rachel? Why have you deceived me? (Gen 29:25).” Laban worked to explain the details of their culture, the fine print so to say, and in the end Jacob agreed to finish the wedding week with Leah and then marry Rachel the following week in exchange for another seven years of toil.
It didn’t seem to end there, though. The Torah records that Leah had weak eyes. Let us not read that wrong. The Hebrew word here is RAK. I have been taught this description of weak eyes means she wasn’t cute. But the true term here is ‘tender’. While Rachel had a sparkle in her eyes, Leah had gentleness in hers. But Jacob’s heart was for Rachel. Seeing that Leah was unloved, lacking sparkle in Jacob’s eyes, God opened Leah’s womb and hindered that of Rachel. Could we again be seeing the deceiver becoming the deceived? Was he just doing the marital duties with Leah to fulfill an agreement only, and not out of love? If so, it seems as though God was aware of this and closed the womb of the one Jacob truly loved. Yet, the battle for Jacob’s love and devotion which was proved through the birth of sons was underway.
In time the nation of Israel was being birthed just as God had promised, as not only did Leah and Rachel engage in the child war, but they brought their maidservants into the battle as well. In just a short time Jacob was father to a number of sons. Let us briefly look at these sons and learn a little about them.
REUBEN - Re’uven – birthed of Leah. His name means “See a son!” Leah believed that with a son, that she would be loved finally, or at least a little less than she was compared to Rachel. She also believed that the LORD had seen her affliction and had had mercy on her.
SIMEON - Shim’on – birthed of Leah. His name means “The LORD has heard”. Still knowing she was not as loved as Rachel, she believed the LORD had again heard her cry, and this time had had pity on her in giving another son.
LEVI – Leivi – birthed of Leah. His name means “joined”. With now three sons, Leah hoped that she would now be joined with her husband, Jacob.
JUDAH - Y’hudah – birthed of Leah. His name means “praise,” saying that with the birth of this son, praise would be given to the LORD.
DAN - Dan – birthed to Bilhah (Rachel’s maidservant). His name means “God has vindicated”. Rachel felt that since she was unable to have children, she too would have them through her servant, and in this she would be honored as a mother.
NAPHTALI – Naftali – birthed to Bilhah. His name means “wrestling”. This name stems from the wrestling over Jacob’s love between Leah and Rachel.
GAD – Gad – birthed to Zilpah (Leah’s maidservant). His name means “fortunate”. Once Leah stopped having children, she used Zilpah to continue her family, declaring how fortunate she was to continue her sons through her servant.
ASHER – Asher – birthed to Zilpah. His name means “happy”. In naming him Asher, her thought was that women would see her as blessed.
ISSACHAR – Yissakhar – birthed to Leah when traded with Rachel for mandrakes, believed by many to be an aphrodisiac and fertility drug. His name means “God has given me my wages”.
ZEBULUN – Z’vulun – birthed to Leah. His name means “dwell, living together”. In this meaning, Leah felt that Jacob would now want to dwell with her.
However, not one of these ten sons came from the woman Jacob had wanted to marry from the start. What we find in the end is that God had compassion on Leah, the one who seemed not to be so loved. But this same God who had compassion of Leah is recorded as having compassion on Rachel as well in Genesis 30:22. “Then God took note of Rachel, heeded her prayer and made her fertile.” Through Rachel would come the final two sons of Jacob.
JOSEPH – Yosef – birthed to Rachel. His name means “may he add”. With the birth of Joseph, Rachel finally felt as though God had taken her disgrace away, and in time would add other sons.
BENJAMIN – Binyamin – birthed to Rachel. His name means “son of my right hand”. As Rachel lay failing in health with the delivery of her final son, she named him Ben-Oni (son of my grief). However, Jacob changed his name to Benjamin (Gen 35:16-20).
What stands out to me in this list of children is that while Jacob did not have children with the wife he longed to have them with till the end, God was still in control. God, putting all the pieces in order, allowed Jacob's line to expand and thus fulfill the promise he had given to Abraham years before. Let this stand as an encouragement to us also that while at times what we are in may be different than we hoped and expected, God is still...and always...in control.
Wednesday, November 19, 2014
TOLDOT
“Yitz’chak prayed to Adonai on behalf of his wife, because she was childless. Adonai heeded his prayer, and Rivkah became pregnant.”
Genesis 25:21 CJV
I remember well the first miscarriage that I endured. It was in August of 2000. Just a month before I was looking at a pregnancy test handed to me and trying to make sure I was reading it correctly. The idea of being a father was making me happy. But the joys were short lived. Soon she began to have pains and we found ourselves at the doctor’s office only to find that the baby would not be coming after all. The days that followed the miscarriage went from bad to worse as we worked through an array of emotions, even after just a month of expectancy. Since this time I have had the joy of a son, the pain once again of another loss, and the joy again of a daughter, before becoming the step-father to two more sons. I look at all four children, though, and view them as answers to prayer. It was back in college that I began to have a strong desire to be a dad, and after many prayers I have come to walk out the answer to that prayer.
For Isaac and Rebekah, I feel it might have been the same. Instead of dealing with miscarriage, however, they dealt with a barren womb. The two did not have a chance to date and learn about each other’s past. They didn’t have the ability to learn of one another’s medical past. When they were introduced to each other, following the servant bringing Rebekah back from the homeland, they went into the tent and wed. But now, shortly after, they found themselves in a position where children were not coming. So what was the action taken? Isaac prayed.
Isaac had seen the faith of his father, Abraham. He had seen God work His miracles as he himself had been a miracle. So in learning that the two would be unable to have children, Isaac prayed to God on behalf of his wife and asked that her womb be opened. The word for prayer here is a word implying an entreaty being made. It wasn’t a one-time prayer, but a persistent praying, for what some Rabbi’s believe was a twenty year time frame.
And the part I love, God heeded his prayer. This truth is no different from what Jesus taught in Luke 11. The disciples asked Jesus to teach them how to pray. After speaking for them the Lord’s Prayer, Jesus then tells the story of a man who knocks on the neighbor’s door during the night for food. It was not the fact that it was his friend that brought him to the door, but the persistence of the neighbor knocking. Therefore He shares with us that if we ask, seek, and knock, then we will have, find, and see doors open (Lk 11:9). This is the persistence Isaac had in his request for his wife’s womb.
In time, Rebekah became pregnant and gave birth to not one child, but two. But I want you to notice something in this fact. The enemy was at work. Abraham had been promised that he would be the father of many. Abraham had in all eight sons. But only one of those sons was the true promised son. And now the true promised son from whom the promise would continue was faced with the fact that his wife was barren. Right there the promise could have ended, the devil could have won, and God could have been named a liar. But, Isaac prayed.
This speaks to me because there have been times when I have been told a promise and only have seen a small portion of it come to pass, if any part at all. It has created in me doubt at first, but also the desire to continue to pray for the completion of the answer. As God is not one who will go back on His word and be made into a liar, it would serve us to do well to pray for the completion of what He has said. There is power in prayer, so let us not forget to lift a prayer up to Him and see what barren places in our life He will also restore.
Genesis 25:21 CJV
I remember well the first miscarriage that I endured. It was in August of 2000. Just a month before I was looking at a pregnancy test handed to me and trying to make sure I was reading it correctly. The idea of being a father was making me happy. But the joys were short lived. Soon she began to have pains and we found ourselves at the doctor’s office only to find that the baby would not be coming after all. The days that followed the miscarriage went from bad to worse as we worked through an array of emotions, even after just a month of expectancy. Since this time I have had the joy of a son, the pain once again of another loss, and the joy again of a daughter, before becoming the step-father to two more sons. I look at all four children, though, and view them as answers to prayer. It was back in college that I began to have a strong desire to be a dad, and after many prayers I have come to walk out the answer to that prayer.
For Isaac and Rebekah, I feel it might have been the same. Instead of dealing with miscarriage, however, they dealt with a barren womb. The two did not have a chance to date and learn about each other’s past. They didn’t have the ability to learn of one another’s medical past. When they were introduced to each other, following the servant bringing Rebekah back from the homeland, they went into the tent and wed. But now, shortly after, they found themselves in a position where children were not coming. So what was the action taken? Isaac prayed.
Isaac had seen the faith of his father, Abraham. He had seen God work His miracles as he himself had been a miracle. So in learning that the two would be unable to have children, Isaac prayed to God on behalf of his wife and asked that her womb be opened. The word for prayer here is a word implying an entreaty being made. It wasn’t a one-time prayer, but a persistent praying, for what some Rabbi’s believe was a twenty year time frame.
And the part I love, God heeded his prayer. This truth is no different from what Jesus taught in Luke 11. The disciples asked Jesus to teach them how to pray. After speaking for them the Lord’s Prayer, Jesus then tells the story of a man who knocks on the neighbor’s door during the night for food. It was not the fact that it was his friend that brought him to the door, but the persistence of the neighbor knocking. Therefore He shares with us that if we ask, seek, and knock, then we will have, find, and see doors open (Lk 11:9). This is the persistence Isaac had in his request for his wife’s womb.
In time, Rebekah became pregnant and gave birth to not one child, but two. But I want you to notice something in this fact. The enemy was at work. Abraham had been promised that he would be the father of many. Abraham had in all eight sons. But only one of those sons was the true promised son. And now the true promised son from whom the promise would continue was faced with the fact that his wife was barren. Right there the promise could have ended, the devil could have won, and God could have been named a liar. But, Isaac prayed.
This speaks to me because there have been times when I have been told a promise and only have seen a small portion of it come to pass, if any part at all. It has created in me doubt at first, but also the desire to continue to pray for the completion of the answer. As God is not one who will go back on His word and be made into a liar, it would serve us to do well to pray for the completion of what He has said. There is power in prayer, so let us not forget to lift a prayer up to Him and see what barren places in our life He will also restore.
Wednesday, November 12, 2014
CHAYEI SARAH
"Before he had finished speaking, Rebecca the daughter of Bethuel son of Milcah the wife of Nahor Abraham’s brother, came out with her jug on her shoulder.”
Gen 24:15
In Hebrew, the word for a match between man and woman is called and SHIDDUCH, while the matchmaker is called a SHADKAN. With the events to follow between Isaac and Rebekah, Eliezer played shadkan. Since this was not a chore he was accustomed to, Eliezer found himself praying for success in Genesis 24:12. “He said, ‘ADONAI, God of my master Abraham, please let me succeed today; and show your grace to my master Abraham.’” Sent to find a wife for Isaac, the servant only wanted God’s choice as opposed to just any woman walking by. But in this passage is found one of my favorite verses. "Before he had finished speaking, Rebecca the daughter of Bethuel son of Milcah the wife of Nahor Abraham’s brother, came out with her jug on her shoulder” (Gen 24:15). I love this verse because it shows us how involved God is in our future and how active He is in our prayer life. For the servant, all that he had prayed and requested of God, he found Rebekah was and did. Unknowingly, she was the answer to the prayer.
When I read this portion I cannot help but have my eyes opened to just all this provision includes. Abraham's request of the servant, guaranteeing that he had found the right one, was that she would agree to come back with him. The servant had to find a woman, receive both her and her parent's permission for marriage, have her agree to leave her family, have her family agree to let her go, and then do all this on a blind date. Unlike today when we can at least see a picture when on-line dating, the servant had no picture to show Rebekah. But still, God not only provided, but prepared Rebekah and her family.
The message here is simple - God will supply. I can look back and see the many times that God has supplied for me. When my marriage went bad and I was asked to move out, God supplied furniture for me. When my car gave up, God supplied a car for me. When I was lonely, God supplied a friend for me. When I needed a little extra cash, God supplied overtime for me. When I asked for a wife, God brought one to me. I feel bad, because sometimes I take God for granted. But then I see stories like this and am reminded that because He loves me, He takes care of all my needs.
Another point to make here involves the Yiddish word BASHERT. This word means destiny. When the servant was praying, he also asked God that she be the one whom He had appointed for Isaac. He was praying for Isaac’s destiny, his barshert (Gen 24:14).
I am reminded also of Philippians 4:19 which reads, “Moreover, my God will fill every need of yours according to his glorious wealth, in union with the Messiah Yeshua.” This word need, is the Greek word CHREIA, from the root word CHRAOMAI. The meaning encompasses employment, occasions, demands, requirements, businesses, lacks, uses, and wants. In truth, it is the furnishing of all that is needed. God will take care of everything; there is no reason for us to panic. As easily as He answered a prayer that was still in the process of being prayed, so He also can answer our prayers before we finish praying. God loves us enough to care for us. We won't always get what we want, but He will be sure to give us what we need. There is hope in this because this applies to all of life. I have learned to throw away my list of what I want in the future and begin to ask God to supply what I need. In trusting in Him, I will find myself in good hands.
But before we leave this account, I want to look at what happens in the end. When we find Isaac again in Genesis 24:62-63, we find him out in the field. In some translations it states that he was walking in the field, while others say he was meditating in the field. The word in Hebrew is SUWACH, meaning to muse pensively, or to meditate. But have you ever stopped to wonder what he may have been meditating on? With a probable knowledge of why the servant was gone, it serves right to assume that Isaac may have been praying or meditating on what his future wife looked like, should she have chosen to actually come.
It was while he was out there, though, that he saw the camels approaching. And she too saw Isaac. In fact, the Bible records that when she saw Isaac coming to meet her, she covered herself with her veil. As I was reading about this I found an answer to why she did this action. The writing states she covered herself for two reasons. First, it was customary in that time for the woman to cover her face in the presence of her fiancé just prior to her marriage. This amazed me when I read this because being the first recorded blind date in the Bible, Rebekah immediately considered herself engaged to Isaac. The second reason for her covering is stated in saying she wanted her inner beauty to grab Isaac’s attention rather than her outer beauty.
In no time at all the wedding bells rang, and Isaac escorted Rebekah into his mother’s tent where she became his wife. Taking her into his mother’s tent, which had been empty till now, symbolized the addition once more of an eishet chayil, a virtuous wife. The Bible records that just as Sarah had been loved by Abraham, so Genesis 24:67 records that Isaac loved his wife, Rebekah. This can be a lesson to us. Isaac did not marry out of love, but loved because he was married to her. How many of us base marriage on love, instead of love on marriage? How many of us can learn a lesson from Isaac's example? I know I can.
Gen 24:15
In Hebrew, the word for a match between man and woman is called and SHIDDUCH, while the matchmaker is called a SHADKAN. With the events to follow between Isaac and Rebekah, Eliezer played shadkan. Since this was not a chore he was accustomed to, Eliezer found himself praying for success in Genesis 24:12. “He said, ‘ADONAI, God of my master Abraham, please let me succeed today; and show your grace to my master Abraham.’” Sent to find a wife for Isaac, the servant only wanted God’s choice as opposed to just any woman walking by. But in this passage is found one of my favorite verses. "Before he had finished speaking, Rebecca the daughter of Bethuel son of Milcah the wife of Nahor Abraham’s brother, came out with her jug on her shoulder” (Gen 24:15). I love this verse because it shows us how involved God is in our future and how active He is in our prayer life. For the servant, all that he had prayed and requested of God, he found Rebekah was and did. Unknowingly, she was the answer to the prayer.
When I read this portion I cannot help but have my eyes opened to just all this provision includes. Abraham's request of the servant, guaranteeing that he had found the right one, was that she would agree to come back with him. The servant had to find a woman, receive both her and her parent's permission for marriage, have her agree to leave her family, have her family agree to let her go, and then do all this on a blind date. Unlike today when we can at least see a picture when on-line dating, the servant had no picture to show Rebekah. But still, God not only provided, but prepared Rebekah and her family.
The message here is simple - God will supply. I can look back and see the many times that God has supplied for me. When my marriage went bad and I was asked to move out, God supplied furniture for me. When my car gave up, God supplied a car for me. When I was lonely, God supplied a friend for me. When I needed a little extra cash, God supplied overtime for me. When I asked for a wife, God brought one to me. I feel bad, because sometimes I take God for granted. But then I see stories like this and am reminded that because He loves me, He takes care of all my needs.
Another point to make here involves the Yiddish word BASHERT. This word means destiny. When the servant was praying, he also asked God that she be the one whom He had appointed for Isaac. He was praying for Isaac’s destiny, his barshert (Gen 24:14).
I am reminded also of Philippians 4:19 which reads, “Moreover, my God will fill every need of yours according to his glorious wealth, in union with the Messiah Yeshua.” This word need, is the Greek word CHREIA, from the root word CHRAOMAI. The meaning encompasses employment, occasions, demands, requirements, businesses, lacks, uses, and wants. In truth, it is the furnishing of all that is needed. God will take care of everything; there is no reason for us to panic. As easily as He answered a prayer that was still in the process of being prayed, so He also can answer our prayers before we finish praying. God loves us enough to care for us. We won't always get what we want, but He will be sure to give us what we need. There is hope in this because this applies to all of life. I have learned to throw away my list of what I want in the future and begin to ask God to supply what I need. In trusting in Him, I will find myself in good hands.
But before we leave this account, I want to look at what happens in the end. When we find Isaac again in Genesis 24:62-63, we find him out in the field. In some translations it states that he was walking in the field, while others say he was meditating in the field. The word in Hebrew is SUWACH, meaning to muse pensively, or to meditate. But have you ever stopped to wonder what he may have been meditating on? With a probable knowledge of why the servant was gone, it serves right to assume that Isaac may have been praying or meditating on what his future wife looked like, should she have chosen to actually come.
It was while he was out there, though, that he saw the camels approaching. And she too saw Isaac. In fact, the Bible records that when she saw Isaac coming to meet her, she covered herself with her veil. As I was reading about this I found an answer to why she did this action. The writing states she covered herself for two reasons. First, it was customary in that time for the woman to cover her face in the presence of her fiancé just prior to her marriage. This amazed me when I read this because being the first recorded blind date in the Bible, Rebekah immediately considered herself engaged to Isaac. The second reason for her covering is stated in saying she wanted her inner beauty to grab Isaac’s attention rather than her outer beauty.
In no time at all the wedding bells rang, and Isaac escorted Rebekah into his mother’s tent where she became his wife. Taking her into his mother’s tent, which had been empty till now, symbolized the addition once more of an eishet chayil, a virtuous wife. The Bible records that just as Sarah had been loved by Abraham, so Genesis 24:67 records that Isaac loved his wife, Rebekah. This can be a lesson to us. Isaac did not marry out of love, but loved because he was married to her. How many of us base marriage on love, instead of love on marriage? How many of us can learn a lesson from Isaac's example? I know I can.
VAYERA
“So Lot went out and spoke to his sons-in-law, who were pledged to marry his daughters. He said, ‘Hurry and get out of this place, because the LORD is about to destroy the city!’ But his sons-in-law thought he was joking.”
Gen 19:14
Let’s take a minute to look at Sodom and Gomorrah. The meaning of the word Sodom is believed to be based in the Semitic language and is related to the word sadama, meaning fasten, fortify, or strengthen. In turn, the word Gomorrah is looked to be based on the root gh-m-r, meaning to be deep with water. To put these two cities together would give us an understanding of a fortified city near a deep body of water. However, further research of the word Sodom (H5467) from the Strong’s shows this word related to a scorched or burnt land, and Gomorrah (H6017) linked to a ruined heap. Was it possible that the outcome of the city was known from the beginning? It is thought also that the word sodomy is related to the word Sodom, based on their illicit sexual sins. It is for these actions also that Jude writes of Sodom and Gomorrah that they indulged in immorality and went after strange flesh (Jude 7). All this makes me wonder how long before of grace runs out. Are we destined to see the same fate as Sodom and Gomorrah?
When the angels arrive at the township, Lot is found sitting at the gate. Immediately he flops down and lays prostrate before them, pleading they come to his house for supper. They came, and a meal is shared, but the Bible records that before they could even go to bed, the men of the city had already surrounded the house, wanting the angelic men to come out and play (Gen 19:4-5). In response, Lot goes out to speak with the men while refusing to give them their desire. Instead, Lot does what any good dad would do, right? Wrong! He offers his daughters to the men of the city. Not a good enough offer, the town begins to turn on Lot until the angels reach out their hands and pull Lot back in. Then, to those at the door, blindness overtakes them as sent on them by the angels.
The family is urged to leave, and asked if there are any others who will go with them. With this questioning, Lot goes to his sons-in-law. “So Lot went out and spoke to his sons-in-law, who were pledged to marry his daughters. He said, ‘Hurry and get out of this place, because the LORD is about to destroy the city!’ But his sons-in-law thought he was joking” (Gen 19:14). I’m not sure if perhaps Lot had a comedy show on TV back then, or made repeated performances at the local comedy club, but this was a bad time to be thinking he may be joking. This joke would end up costing the sons-in-law their lives. Not too funny.
But have you ever stopped to think why they would think this? Compromise is normally looked at as a good thing. In marriage, when both parties cannot agree on the same thing, compromise can be the tool used to ensure that a mutual agreement is made. Webster defines this concept of compromise as a settlement of differences by arbitration or consent. But there is a second definition for the word compromise as well. Webster defines this word also as a concession to something derogatory or prejudicial. This is a definition I have found myself fall into more often than desired. It is in those times when our character or stance is no longer valid and our compromise seems to be the root cause.
In Genesis 19:1 we found Lot sitting at the gateway of the city. In only a few chapters Lot had moved from near Sodom to at Sodom. Gradually over time, Lot began to compromise or give concession. When the men of God came to take Lot away at Abraham’s request, they found him living within the city. And what is more, the evil lifestyle of the people had encompassed around him. Seeing these men, and the offers being given them by the sexual townsfolk, Lot offered his daughters to the city. What kind of person offers his children to be raped and mistreated purposely? The kind who has compromised.
As I consider this and look into it myself, I see the reason he was laughed at. The man Lot had once been was gone. He failed to take his stand against the enemy and now instead was living among the enemy. Perhaps he was laughed at because the sons-in-law had never seen Lot take a true stand for God. Now here was Lot, warning against judgment and they responded as if it was a joke. Lot’s compromise cost him his sons-in-law.
Seeing this revelation, my eyes are opened. What are my children, and others, seeing from me? Am I being looked at as sold out for God, or a guy who has compromised and nothing I say has value? Am I a hypocrite? Lot lost his place as the man of the family when he compromised; I do not want to fall into the same trap. And maybe Lot was worshipping God, but then I question if it was all in secret. One thing I want my children to see in me is that God is not a secret. I want them to see me reading my Bible, praying, worshipping God, and taking a stand for Him. I don’t want it to be a show; I want them to see the real thing.
Gen 19:14
Let’s take a minute to look at Sodom and Gomorrah. The meaning of the word Sodom is believed to be based in the Semitic language and is related to the word sadama, meaning fasten, fortify, or strengthen. In turn, the word Gomorrah is looked to be based on the root gh-m-r, meaning to be deep with water. To put these two cities together would give us an understanding of a fortified city near a deep body of water. However, further research of the word Sodom (H5467) from the Strong’s shows this word related to a scorched or burnt land, and Gomorrah (H6017) linked to a ruined heap. Was it possible that the outcome of the city was known from the beginning? It is thought also that the word sodomy is related to the word Sodom, based on their illicit sexual sins. It is for these actions also that Jude writes of Sodom and Gomorrah that they indulged in immorality and went after strange flesh (Jude 7). All this makes me wonder how long before of grace runs out. Are we destined to see the same fate as Sodom and Gomorrah?
When the angels arrive at the township, Lot is found sitting at the gate. Immediately he flops down and lays prostrate before them, pleading they come to his house for supper. They came, and a meal is shared, but the Bible records that before they could even go to bed, the men of the city had already surrounded the house, wanting the angelic men to come out and play (Gen 19:4-5). In response, Lot goes out to speak with the men while refusing to give them their desire. Instead, Lot does what any good dad would do, right? Wrong! He offers his daughters to the men of the city. Not a good enough offer, the town begins to turn on Lot until the angels reach out their hands and pull Lot back in. Then, to those at the door, blindness overtakes them as sent on them by the angels.
The family is urged to leave, and asked if there are any others who will go with them. With this questioning, Lot goes to his sons-in-law. “So Lot went out and spoke to his sons-in-law, who were pledged to marry his daughters. He said, ‘Hurry and get out of this place, because the LORD is about to destroy the city!’ But his sons-in-law thought he was joking” (Gen 19:14). I’m not sure if perhaps Lot had a comedy show on TV back then, or made repeated performances at the local comedy club, but this was a bad time to be thinking he may be joking. This joke would end up costing the sons-in-law their lives. Not too funny.
But have you ever stopped to think why they would think this? Compromise is normally looked at as a good thing. In marriage, when both parties cannot agree on the same thing, compromise can be the tool used to ensure that a mutual agreement is made. Webster defines this concept of compromise as a settlement of differences by arbitration or consent. But there is a second definition for the word compromise as well. Webster defines this word also as a concession to something derogatory or prejudicial. This is a definition I have found myself fall into more often than desired. It is in those times when our character or stance is no longer valid and our compromise seems to be the root cause.
In Genesis 19:1 we found Lot sitting at the gateway of the city. In only a few chapters Lot had moved from near Sodom to at Sodom. Gradually over time, Lot began to compromise or give concession. When the men of God came to take Lot away at Abraham’s request, they found him living within the city. And what is more, the evil lifestyle of the people had encompassed around him. Seeing these men, and the offers being given them by the sexual townsfolk, Lot offered his daughters to the city. What kind of person offers his children to be raped and mistreated purposely? The kind who has compromised.
As I consider this and look into it myself, I see the reason he was laughed at. The man Lot had once been was gone. He failed to take his stand against the enemy and now instead was living among the enemy. Perhaps he was laughed at because the sons-in-law had never seen Lot take a true stand for God. Now here was Lot, warning against judgment and they responded as if it was a joke. Lot’s compromise cost him his sons-in-law.
Seeing this revelation, my eyes are opened. What are my children, and others, seeing from me? Am I being looked at as sold out for God, or a guy who has compromised and nothing I say has value? Am I a hypocrite? Lot lost his place as the man of the family when he compromised; I do not want to fall into the same trap. And maybe Lot was worshipping God, but then I question if it was all in secret. One thing I want my children to see in me is that God is not a secret. I want them to see me reading my Bible, praying, worshipping God, and taking a stand for Him. I don’t want it to be a show; I want them to see the real thing.
Friday, October 31, 2014
LECH LECHA
“I will make of you a great nation, I will bless you, and I will make your name great; and you are to be a blessing. I will bless those who bless you, but I will curse anyone who curses you; and by you all families of the earth will be blessed.”
Genesis 12:2-3
There are times in life when Adonai gives us a simple command. Since we have been given freewill, He cannot perform the command for us. It comes down to us and whether we will obey or not. For Avram (Abram), just such a simple command was given. Genesis 12:1 tells us that Adonai gave Avram the command to get out of the country he was currently residing in. He was to get away from the land and the relatives and travel to a land that would be shown to him. We see that Avram was in a Mesopotamian city called Ur of the Chaldeans, which archaeologists believe they have found remains of near the Euphrates River in southern Iraq. The blessing of a great nation was given to him at this same time, but everything hinged on his obedience, and obedience was Abram’s first test. In Genesis 12:4 we read of this obedience and find that when tested, he did indeed obey God.
But let us consider another piece to this getting out that Abram was commanded in regards to. He was commanded to leave behind the gods, and embrace only God. His background, his family line, was steeped in polytheism and idolatry. Yet all that was left behind by Abram. Whether he never embraced it from the start, or whether he forsook it, he did not bring it with him as he traveled in God’s direction. Truth be told, he became fiercely loyal to the one true God. When the family caravan made a stop at Haran, however, it was Abram who trudged forward and refused to continue on in the ways his father Terah embraced. Haran was a city much like Ur, where the people worshiped pantheon gods. For Abram, Sarai, and nephew Lot, this was not an option.
If we skip ahead into Joshua 24:2-3 we read that Adonai “…took your father Avraham from beyond the river.” This means more than just beyond the Euphrates. The word ‘across’ or ‘beyond’ is the Hebrew word EBER. While literally Abraham came from across the river, symbolically he also went across the river. Perhaps we know this term better as conversion or being born again. Regardless of what we name it, it was for him a conversion of the heart and a new birth. In leaving Ur, leaving behind the gods, leaving behind all the common known life, Abraham was reborn in Canaan, into the serving of the one true God, and into a whole new faith.
As I continue to grow in my relationship with Adonai, I want to also grow in the speed with which I obey. I want to stop asking questions and stop trying to find a way around what I am being asked to do and just do it. If He says to get myself out, I want to get myself out. If He requires me to leave the gods behind to be born again in Him, then I want to do it. The blessing for doing His will is just an obedient step away. If I want the blessing, I need to obey.
Genesis 12:2-3
There are times in life when Adonai gives us a simple command. Since we have been given freewill, He cannot perform the command for us. It comes down to us and whether we will obey or not. For Avram (Abram), just such a simple command was given. Genesis 12:1 tells us that Adonai gave Avram the command to get out of the country he was currently residing in. He was to get away from the land and the relatives and travel to a land that would be shown to him. We see that Avram was in a Mesopotamian city called Ur of the Chaldeans, which archaeologists believe they have found remains of near the Euphrates River in southern Iraq. The blessing of a great nation was given to him at this same time, but everything hinged on his obedience, and obedience was Abram’s first test. In Genesis 12:4 we read of this obedience and find that when tested, he did indeed obey God.
But let us consider another piece to this getting out that Abram was commanded in regards to. He was commanded to leave behind the gods, and embrace only God. His background, his family line, was steeped in polytheism and idolatry. Yet all that was left behind by Abram. Whether he never embraced it from the start, or whether he forsook it, he did not bring it with him as he traveled in God’s direction. Truth be told, he became fiercely loyal to the one true God. When the family caravan made a stop at Haran, however, it was Abram who trudged forward and refused to continue on in the ways his father Terah embraced. Haran was a city much like Ur, where the people worshiped pantheon gods. For Abram, Sarai, and nephew Lot, this was not an option.
If we skip ahead into Joshua 24:2-3 we read that Adonai “…took your father Avraham from beyond the river.” This means more than just beyond the Euphrates. The word ‘across’ or ‘beyond’ is the Hebrew word EBER. While literally Abraham came from across the river, symbolically he also went across the river. Perhaps we know this term better as conversion or being born again. Regardless of what we name it, it was for him a conversion of the heart and a new birth. In leaving Ur, leaving behind the gods, leaving behind all the common known life, Abraham was reborn in Canaan, into the serving of the one true God, and into a whole new faith.
As I continue to grow in my relationship with Adonai, I want to also grow in the speed with which I obey. I want to stop asking questions and stop trying to find a way around what I am being asked to do and just do it. If He says to get myself out, I want to get myself out. If He requires me to leave the gods behind to be born again in Him, then I want to do it. The blessing for doing His will is just an obedient step away. If I want the blessing, I need to obey.
Monday, October 27, 2014
NOACH
Noach built an altar to ADONAI. Then he took from every clean animal and every clean bird, and he offered burnt offerings on the altar. ADONAI smelled the sweet aroma, and ADONAI said in his heart, “I will never again curse the ground because of humankind, since the imaginings of a person’s heart are evil from his youth; nor will I ever again destroy all living things, as I have done.
Genesis 8:20-21
This Torah portion starts out with a great description of who Noah was. In Genesis 6:9 we read, “Here is the history of Noach. In his generation, Noach was a man righteous and wholehearted; Noach walked with God.” In order to understand these characteristics, let us back up to Genesis 5:29. It is in this verse that we first learn of Noah and why his parents gave him his name. His parents simply hoped that their son would give them rest (nacham), from all their toil. We know from reading the genealogy of Adam to Noah that the world was growing in number, but in order for his parents to hope for a rest from their toil makes me think that the sin of Adam was having fruit too big for the people to now bear. And so, in a simple desperation, his parents request a beam of light, a hope for the next generation.
What Noah’s parents received was a man named by God as being righteous, wholehearted, and walking with God. This was indeed a much needed son, for it is in the account of Noah that we really learn of God’s mercy. The generation that Noah lived in was filled with corruption (Gen 6:11). The Torah records that God Himself looked on the earth and found it corrupt (Gen 6:12). When God said no, man said yes. When God said stop, man said go. So God determined that since the earth was filled with violence, He would wipe it out. This was no light matter, however. God had been watching His creation over the years move away from Him, maybe slowly, maybe quickly, yet nonetheless moving. He saw the creation turn on itself. He saw the violence, the pride, the defiance slip in, and the people no longer heed His voice. And so with a grieved heart, He was sorry (Gen 6:6)
Still, though, in order to really understand who Noah was, let us define these words that describe him in Genesis 6:9. Noah was first named as righteous. This word in Hebrew is TZEDEK (צַדִּיק), meaning to live in accordance with the standards of morality. In short, it is the characteristic of living in obedience. Noah wasn’t living to advance his decisions, but rather was living to advance God’s decisions in living a life obedient to God’s standards. Let’s just be honest, can this be said of us?
The next term used to define Noah was wholehearted. This is the Hebrew word TAMIM (תָּמִים), and it means to be blameless. This same word is later found in the Torah when describing the sacrificial lamb. The lamb was required to be unblemished for it to even be offered. This word is also defined as integrity, broken down farther as one who lives by his convictions. Again, Noah wasn’t looking to squeeze by, or make the top-ten list of old status-quo guys. Noah was out to live according to Gods ways and standards. So again let’s just be honest and question if this characteristic defines us.
Lastly, but not any less of a characteristic, it was said of Noah that he walked with God. Does this mean Noah was perfect? No. The meaning of walking with God here is simply stating that Noah made an effort to walk in God’s ways in every part of life, as opposed to walking in the counsel and ways of the wicked. Noah worked to keep God’s commands, and in order to do this, he walked in fellowship with God. I dare ask, does this speak of us?
Noah stuck out like a sore thumb, but that wasn’t a bad thing in his case. In fact, it was for that very reason that God was able to use him. God looked down, and despite all the corruption He saw in the world, He also found one man who had not lived his life bent over with the morals of the world. God saw Noah, righteous, wholehearted, and walking with Him. Even in his time, Noah was a preacher of righteousness (II Pet 2:5). But if God was to look down again today, with this same decision staring Him in the face, would He see someone again who was living righteous, wholehearted, and in relationship with Him?
Perhaps we fail to understand the depth of our sin. Let me share with you a portion of mine. It was in late August of 2000 that my boss collected my work badge and escorted me out of the building. Why, you ask. I had been caught using company time and equipment for non-work related activities. I had known the rules and signed the Code of Conduct, but my failure to abide by the rules now found me being escorted out of the building. My failure to obey the rules set forth, however, did not only hurt me, but hurt my fellow workers as now they had to cover for me. It hurt my wife at the time because now she had to push for extra hours from her boss until I found another job. And it also hurt our marriage, as a new strain was added to an already strained marriage. Could I be trusted by her in other areas as well? Truth be told, I was selfish.
God punished the sin of the world because they too were selfish. God never wanted to punish the people, but He did want the people to repent and come back to Him. Yet, Romans 6:23 tells us that the paycheck for sin is death. Are we to think that God never gave the people the opportunity to repent? Should I assume that what I did knowingly was not wrong? Psalm 89:14 speaks that the foundation of God’s throne is righteousness and justice. The people of Noah’s time walked in ways that seemed right to them, but were not right according to God’s standards. The fear is that like in the days of Noah, so again we have measured ourselves to our own standards and not the standards of God. If God is looking, has He found you?
Genesis 8:20-21
This Torah portion starts out with a great description of who Noah was. In Genesis 6:9 we read, “Here is the history of Noach. In his generation, Noach was a man righteous and wholehearted; Noach walked with God.” In order to understand these characteristics, let us back up to Genesis 5:29. It is in this verse that we first learn of Noah and why his parents gave him his name. His parents simply hoped that their son would give them rest (nacham), from all their toil. We know from reading the genealogy of Adam to Noah that the world was growing in number, but in order for his parents to hope for a rest from their toil makes me think that the sin of Adam was having fruit too big for the people to now bear. And so, in a simple desperation, his parents request a beam of light, a hope for the next generation.
What Noah’s parents received was a man named by God as being righteous, wholehearted, and walking with God. This was indeed a much needed son, for it is in the account of Noah that we really learn of God’s mercy. The generation that Noah lived in was filled with corruption (Gen 6:11). The Torah records that God Himself looked on the earth and found it corrupt (Gen 6:12). When God said no, man said yes. When God said stop, man said go. So God determined that since the earth was filled with violence, He would wipe it out. This was no light matter, however. God had been watching His creation over the years move away from Him, maybe slowly, maybe quickly, yet nonetheless moving. He saw the creation turn on itself. He saw the violence, the pride, the defiance slip in, and the people no longer heed His voice. And so with a grieved heart, He was sorry (Gen 6:6)
Still, though, in order to really understand who Noah was, let us define these words that describe him in Genesis 6:9. Noah was first named as righteous. This word in Hebrew is TZEDEK (צַדִּיק), meaning to live in accordance with the standards of morality. In short, it is the characteristic of living in obedience. Noah wasn’t living to advance his decisions, but rather was living to advance God’s decisions in living a life obedient to God’s standards. Let’s just be honest, can this be said of us?
The next term used to define Noah was wholehearted. This is the Hebrew word TAMIM (תָּמִים), and it means to be blameless. This same word is later found in the Torah when describing the sacrificial lamb. The lamb was required to be unblemished for it to even be offered. This word is also defined as integrity, broken down farther as one who lives by his convictions. Again, Noah wasn’t looking to squeeze by, or make the top-ten list of old status-quo guys. Noah was out to live according to Gods ways and standards. So again let’s just be honest and question if this characteristic defines us.
Lastly, but not any less of a characteristic, it was said of Noah that he walked with God. Does this mean Noah was perfect? No. The meaning of walking with God here is simply stating that Noah made an effort to walk in God’s ways in every part of life, as opposed to walking in the counsel and ways of the wicked. Noah worked to keep God’s commands, and in order to do this, he walked in fellowship with God. I dare ask, does this speak of us?
Noah stuck out like a sore thumb, but that wasn’t a bad thing in his case. In fact, it was for that very reason that God was able to use him. God looked down, and despite all the corruption He saw in the world, He also found one man who had not lived his life bent over with the morals of the world. God saw Noah, righteous, wholehearted, and walking with Him. Even in his time, Noah was a preacher of righteousness (II Pet 2:5). But if God was to look down again today, with this same decision staring Him in the face, would He see someone again who was living righteous, wholehearted, and in relationship with Him?
Perhaps we fail to understand the depth of our sin. Let me share with you a portion of mine. It was in late August of 2000 that my boss collected my work badge and escorted me out of the building. Why, you ask. I had been caught using company time and equipment for non-work related activities. I had known the rules and signed the Code of Conduct, but my failure to abide by the rules now found me being escorted out of the building. My failure to obey the rules set forth, however, did not only hurt me, but hurt my fellow workers as now they had to cover for me. It hurt my wife at the time because now she had to push for extra hours from her boss until I found another job. And it also hurt our marriage, as a new strain was added to an already strained marriage. Could I be trusted by her in other areas as well? Truth be told, I was selfish.
God punished the sin of the world because they too were selfish. God never wanted to punish the people, but He did want the people to repent and come back to Him. Yet, Romans 6:23 tells us that the paycheck for sin is death. Are we to think that God never gave the people the opportunity to repent? Should I assume that what I did knowingly was not wrong? Psalm 89:14 speaks that the foundation of God’s throne is righteousness and justice. The people of Noah’s time walked in ways that seemed right to them, but were not right according to God’s standards. The fear is that like in the days of Noah, so again we have measured ourselves to our own standards and not the standards of God. If God is looking, has He found you?
Friday, October 17, 2014
B'REISHEET - In the Beginning
“So God created humankind in his own image; in the image of God he created him: male and female he created them.”
Genesis 1:27
If we were to look back over the first few days of creation we would notice that at the close of the first five days God looked over His work and declared it good. The Hebrew word here is TOWB, which breaks down to a general sense of good. We see this term in Genesis 1:4, 10, 12, 18, 21 and 25. Up until this time, all that God had created was generally good. But on day six when He added man as part of His creation, He looked over what He had made and declared it very good (1:31). The words used here are MEHODE’ TOWB, referring to vehemently, intensely, or exceedingly good. What was it that allowed this piece of creation to move away from the generally good category to that of the exceedingly good? While the world and animals and plants were all made also within the spoken command of Adonai, it was man who was made within His image. It is this single difference that separates man from anything else, and it is this difference which defines man’s relationship with his Creator.
We read in Genesis 1:27 that God made man in His image and likeness, but it isn’t until Genesis 2:7 that we read the details of this purposed and deliberate creation. The root word for ‘Adam’ means man, red, and ground. Genesis 2:7 records that “…God formed a person [adam] from the dust of the ground [adamah]…” Having first taken from the red clay, the dirt, God began shaping and molding a human. Yet one thing was missing, life. So God “…breathed into his nostrils the breath [neshamah] of life, so that he became a living being.” Man only became living with the breath, the NESHAMAH, the vital breath and divine inspiration, of God alone flowing through his body. Man only stays alive with the breath of God flowing through his body. We are dependent upon our Creator for CHAY, life, lest we forget that apart from God we can do nothing (Jn 15:5).
“ADONAI, God, said, ‘It isn’t good that the person should be alone. I will make for him a companion suitable for helping him’…Then God caused a deep sleep to fall upon the person; and while he was sleeping, He took one of his ribs and closed up the place from which He took it with flesh. The rib which ADONAI, God, had taken from the person, He made a woman-person; and He brought her to the man-person (Gen 2:18, 21-22).” In the first chapter of Genesis we read of all God created and called good. But now, for the first time in the Torah, we read that something was not good. With every created animal having a mate, God saw that man had none. He saw that man was lonely, and this was not a good thing. Therefore, the desire for love and companionship is hard-wired into the creation of man. To solve this circumstance and make it good once more, God took one of Adam’s ribs while he was asleep, and created a woman, which Adam named Eve, meaning ‘living’. The two were naked and unashamed, joined in spirit, and they became one flesh, ‘ECHAD BASAR (united body). This was God’s intention from the beginning. Man and woman were to become one flesh. His intention has never changed just because society has.
Maybe you have done a few bad things. Trust still that God calls you good. Maybe you are alone. Trust still that God has a mate for you. But know also that His creation is His treasure, and He will always look at you as MEHODE' TOWB.
Genesis 1:27
If we were to look back over the first few days of creation we would notice that at the close of the first five days God looked over His work and declared it good. The Hebrew word here is TOWB, which breaks down to a general sense of good. We see this term in Genesis 1:4, 10, 12, 18, 21 and 25. Up until this time, all that God had created was generally good. But on day six when He added man as part of His creation, He looked over what He had made and declared it very good (1:31). The words used here are MEHODE’ TOWB, referring to vehemently, intensely, or exceedingly good. What was it that allowed this piece of creation to move away from the generally good category to that of the exceedingly good? While the world and animals and plants were all made also within the spoken command of Adonai, it was man who was made within His image. It is this single difference that separates man from anything else, and it is this difference which defines man’s relationship with his Creator.
We read in Genesis 1:27 that God made man in His image and likeness, but it isn’t until Genesis 2:7 that we read the details of this purposed and deliberate creation. The root word for ‘Adam’ means man, red, and ground. Genesis 2:7 records that “…God formed a person [adam] from the dust of the ground [adamah]…” Having first taken from the red clay, the dirt, God began shaping and molding a human. Yet one thing was missing, life. So God “…breathed into his nostrils the breath [neshamah] of life, so that he became a living being.” Man only became living with the breath, the NESHAMAH, the vital breath and divine inspiration, of God alone flowing through his body. Man only stays alive with the breath of God flowing through his body. We are dependent upon our Creator for CHAY, life, lest we forget that apart from God we can do nothing (Jn 15:5).
“ADONAI, God, said, ‘It isn’t good that the person should be alone. I will make for him a companion suitable for helping him’…Then God caused a deep sleep to fall upon the person; and while he was sleeping, He took one of his ribs and closed up the place from which He took it with flesh. The rib which ADONAI, God, had taken from the person, He made a woman-person; and He brought her to the man-person (Gen 2:18, 21-22).” In the first chapter of Genesis we read of all God created and called good. But now, for the first time in the Torah, we read that something was not good. With every created animal having a mate, God saw that man had none. He saw that man was lonely, and this was not a good thing. Therefore, the desire for love and companionship is hard-wired into the creation of man. To solve this circumstance and make it good once more, God took one of Adam’s ribs while he was asleep, and created a woman, which Adam named Eve, meaning ‘living’. The two were naked and unashamed, joined in spirit, and they became one flesh, ‘ECHAD BASAR (united body). This was God’s intention from the beginning. Man and woman were to become one flesh. His intention has never changed just because society has.
Maybe you have done a few bad things. Trust still that God calls you good. Maybe you are alone. Trust still that God has a mate for you. But know also that His creation is His treasure, and He will always look at you as MEHODE' TOWB.
Thursday, October 9, 2014
A LOOK AT SUKKOT
“Adonai said to Moshe, ‘Tell the people of Isra’el, “On the fifteenth day of this seventh month is the feast of Sukkot for seven days to Adonai. On the first day there is to be a holy convocation; do not do any kind of ordinary work. For seven days you are to bring an offering made by fire to Adonai; on the eighth day you are to have a holy convocation and bring an offering made by fire to Adonai; it is a day of public assembly; do not do any kind of ordinary work.”’”
Leviticus 23:33-36
SUKKOT – the FEAST of TABERNACLES
As we come to the end of the Jewish season of high holy days, we come to the beginning of the seven days of Sukkot. This Festival begins on the 15th of Tishri, the fifth day following Yom Kippur, and moves us from a solemn time to a joyous occasion. Sukkot is so joyful that it has also been named Z’man Simuchteinu, the Season of Rejoicing. Like Pesach (Passover), and Shavu’ot (Pentecost), this season is also one of the three pilgrimage festivals.
Sukkot is a season we find two distinct purposes within. Historically, Sukkot commemorates the forty-year period during which the Isra’elites wandered in the desert and lived in temporary shelters, known as sukkahs. To quote Barney Kasdan, "We know from the Torah that God dwelt with his people in their forty-year wilderness camping trip. Yet, as we camp in booths today, we should be reminded that this same faithful God watches over our lives." The second derives from Leviticus 23 where Adonai speaks concerning the fall harvest. Sukkot was to be a time of bringing in the latter harvest; a Jewish Thanksgiving so to say. No work is permitted on the first and second day, as well as the final day following where convocation is performed.
The word “sukkot” translates as “booths” and refers to the temporary dwelling place known as the sukkah. In Leviticus 23:42 we read that within these booths for seven days, all people of Isra’el are to dwell. It is in these temporary homes that one is to, at the very least, enjoy a meal with family as a reminder of the command. Since it is only temporary, it serves that the exterior three walls would seem flimsy. It is the roof that bears the utmost importance as it should consist of anything grown from the ground, be it corn stalks, branches, or palm branches. Likewise, the interior also fits in with the harvest theme as fruit decorates the inside of the sukkah. As the feast then begins when the sun falls, the kiddush (communion blessing) is said over the wine and a blessing pronounced over the challah.
Reading in Leviticus 23:40, we find the details of taking for ourselves a fruit, palm branches, twigs of a braided tree and brook willows. “On the first day you are to take choice fruit from the trees, and palm fronds, leafy branches, and poplars, and rejoice before the LORD your God for seven days.” With these we are to rejoice before Adonai for seven days. This mix is known as arba minim in Hebrew, or the Four Species. Today we know this as an etrog (a citrus fruit similar to a lemon), and palm branch, two willow branches and three myrtle branches. The six branches are woven together and are referred to in themselves as the lulav, while the citrus is held separately. While holding these one recites a blessing, then waves the items in all directions, front, right, back, left, up, and then down. This symbolizes the fact that Adonai is everywhere and His presence surrounds us. These items are also held during the Hallel prayer as well as during processions around the pedestal where the Torah is read from.
But why these plants? It is said that the long straight palm branch represents the spine, the myrtle leaf represents the eye, the willow the mouth, and the fruit the heart. All of these parts have the potential to be used for sin, but should be used instead to live out His commands.
But let us consider a deeper truth found in the remembrance of Sukkot. Let us consider the memory of Yeshua dwelling with us. Look with me at John 7:2. It is here we read that the Jewish Feast of Tabernacles was near. Starting in verse 14, we read that not only did Yeshua attend, but He also taught the people. It was on the final day, the great day of the Feast that something awesome happened, but is overlooked by so many.
“On the last and greatest day of the Feast, Yeshua stood and said in a loud voice, ‘If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.’”
John 7:38-39
So what is so exciting here? This event happened on the final day of Sukkot, the day on which all the people would come together in the Temple. The priest would pour water on the altar seven times, and the people would all walk around the altar seven times, shouting each time, “Save us!” Here they were calling to the Messiah, yet not seeing He was right in front of them. Hearing this, in their presence, Yeshua stood and declared, “I am here! I am the water poured out; the living water. Taste me and you will never thirst again.” Yeshua saw the praise and spoke out that He indeed was there. He was their drink. And He speaks these same words to us even now. Do we see Him as our drink?
Better yet, do we see Him as our salvation? Many believe that Sukkot could indeed be the true time of Yeshua's birth. Whether we take the three and a half years of Christ's ministry to subtract from Shavu’ot, or we consider the shepherds would not have been outside with sheep in the cold of winter, we still would come to rest that sometime in the late fall Yeshua was born. Both these ideas add to show us that Yeshua was born in the season on Sukkot. It is Sukkot that is known as the holy day commemorating Adonai's dwelling with His people, and how fitting that it would be fulfilled in this season. He truly was Emmanuel – God with us. In this season He came to tabernacle with us. As John 1:14a states, “The Word became flesh and made his dwelling among us…” (NIV).
So then, how does Sukkot apply to us today? The sukkah is a guideline illustrating Adonai's desire to dwell with His people. Perhaps the true question that should be asked in this season is more straight forward. Is Yeshua dwelling with you? There are many Jews who this season will set up a sukkah and thank Adonai of the latter harvest. A simply search on Google brings up many illustrations of the ways and booths people will celebrate in. But as this is just a demonstration, perhaps we need to focus more on ourselves personally.
Is Yeshua able to dwell in us, in you? Have you opened yourself up and received Him as Lord of your life? Are you going through the motions and confessing only for the security of 'life insurance', or do you truly worship Adonai? Yes, this is a season of celebrating the harvest, but there are many that have not been harvested (Matt 9:37-38). Adonai wants to dwell with all His children; He wants to sukkah with them. Isn't it time we ask ourselves if He has a place to dwell in us? And then, isn't it time we invite others into our dwelling as well?
Leviticus 23:33-36
SUKKOT – the FEAST of TABERNACLES
As we come to the end of the Jewish season of high holy days, we come to the beginning of the seven days of Sukkot. This Festival begins on the 15th of Tishri, the fifth day following Yom Kippur, and moves us from a solemn time to a joyous occasion. Sukkot is so joyful that it has also been named Z’man Simuchteinu, the Season of Rejoicing. Like Pesach (Passover), and Shavu’ot (Pentecost), this season is also one of the three pilgrimage festivals.
Sukkot is a season we find two distinct purposes within. Historically, Sukkot commemorates the forty-year period during which the Isra’elites wandered in the desert and lived in temporary shelters, known as sukkahs. To quote Barney Kasdan, "We know from the Torah that God dwelt with his people in their forty-year wilderness camping trip. Yet, as we camp in booths today, we should be reminded that this same faithful God watches over our lives." The second derives from Leviticus 23 where Adonai speaks concerning the fall harvest. Sukkot was to be a time of bringing in the latter harvest; a Jewish Thanksgiving so to say. No work is permitted on the first and second day, as well as the final day following where convocation is performed.
The word “sukkot” translates as “booths” and refers to the temporary dwelling place known as the sukkah. In Leviticus 23:42 we read that within these booths for seven days, all people of Isra’el are to dwell. It is in these temporary homes that one is to, at the very least, enjoy a meal with family as a reminder of the command. Since it is only temporary, it serves that the exterior three walls would seem flimsy. It is the roof that bears the utmost importance as it should consist of anything grown from the ground, be it corn stalks, branches, or palm branches. Likewise, the interior also fits in with the harvest theme as fruit decorates the inside of the sukkah. As the feast then begins when the sun falls, the kiddush (communion blessing) is said over the wine and a blessing pronounced over the challah.
Reading in Leviticus 23:40, we find the details of taking for ourselves a fruit, palm branches, twigs of a braided tree and brook willows. “On the first day you are to take choice fruit from the trees, and palm fronds, leafy branches, and poplars, and rejoice before the LORD your God for seven days.” With these we are to rejoice before Adonai for seven days. This mix is known as arba minim in Hebrew, or the Four Species. Today we know this as an etrog (a citrus fruit similar to a lemon), and palm branch, two willow branches and three myrtle branches. The six branches are woven together and are referred to in themselves as the lulav, while the citrus is held separately. While holding these one recites a blessing, then waves the items in all directions, front, right, back, left, up, and then down. This symbolizes the fact that Adonai is everywhere and His presence surrounds us. These items are also held during the Hallel prayer as well as during processions around the pedestal where the Torah is read from.
But why these plants? It is said that the long straight palm branch represents the spine, the myrtle leaf represents the eye, the willow the mouth, and the fruit the heart. All of these parts have the potential to be used for sin, but should be used instead to live out His commands.
But let us consider a deeper truth found in the remembrance of Sukkot. Let us consider the memory of Yeshua dwelling with us. Look with me at John 7:2. It is here we read that the Jewish Feast of Tabernacles was near. Starting in verse 14, we read that not only did Yeshua attend, but He also taught the people. It was on the final day, the great day of the Feast that something awesome happened, but is overlooked by so many.
“On the last and greatest day of the Feast, Yeshua stood and said in a loud voice, ‘If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.’”
John 7:38-39
So what is so exciting here? This event happened on the final day of Sukkot, the day on which all the people would come together in the Temple. The priest would pour water on the altar seven times, and the people would all walk around the altar seven times, shouting each time, “Save us!” Here they were calling to the Messiah, yet not seeing He was right in front of them. Hearing this, in their presence, Yeshua stood and declared, “I am here! I am the water poured out; the living water. Taste me and you will never thirst again.” Yeshua saw the praise and spoke out that He indeed was there. He was their drink. And He speaks these same words to us even now. Do we see Him as our drink?
Better yet, do we see Him as our salvation? Many believe that Sukkot could indeed be the true time of Yeshua's birth. Whether we take the three and a half years of Christ's ministry to subtract from Shavu’ot, or we consider the shepherds would not have been outside with sheep in the cold of winter, we still would come to rest that sometime in the late fall Yeshua was born. Both these ideas add to show us that Yeshua was born in the season on Sukkot. It is Sukkot that is known as the holy day commemorating Adonai's dwelling with His people, and how fitting that it would be fulfilled in this season. He truly was Emmanuel – God with us. In this season He came to tabernacle with us. As John 1:14a states, “The Word became flesh and made his dwelling among us…” (NIV).
So then, how does Sukkot apply to us today? The sukkah is a guideline illustrating Adonai's desire to dwell with His people. Perhaps the true question that should be asked in this season is more straight forward. Is Yeshua dwelling with you? There are many Jews who this season will set up a sukkah and thank Adonai of the latter harvest. A simply search on Google brings up many illustrations of the ways and booths people will celebrate in. But as this is just a demonstration, perhaps we need to focus more on ourselves personally.
Is Yeshua able to dwell in us, in you? Have you opened yourself up and received Him as Lord of your life? Are you going through the motions and confessing only for the security of 'life insurance', or do you truly worship Adonai? Yes, this is a season of celebrating the harvest, but there are many that have not been harvested (Matt 9:37-38). Adonai wants to dwell with all His children; He wants to sukkah with them. Isn't it time we ask ourselves if He has a place to dwell in us? And then, isn't it time we invite others into our dwelling as well?
Thursday, October 2, 2014
WHAT IS YOM KIPPUR?
Beginning at sundown this weekend, October 3 – 4, 2014, the Highest of all the Jewish holidays will begin. It is then we will celebrate Yom Kippur, the Day of Atonement. It is on Yom Kippur that we want to find an AT-ONE-MENT with Adonai. This holiday has for a long time standing been considered the most holy day on the Jewish biblical calendar. It is on this day in history that once a year, the High Priest would enter the Holy of Holies and make atonement for the nation. It is a perfect illustration of regeneration for those who follow God's atonement.
To be so blunt, Yom Kippur is the equivalent of the church- goers who attend church on Christmas and Easter. If a Jewish person goes to synagogue on no other day, he will make an effort to not miss this holy day. The Jewish people will refrain from work, fast, and attend synagogue services on Yom Kippur. As during the Days of Awe Adonai inscribes our names in His books, on Yom Kippur the judgment is sealed. This day is, essentially, our last appeal, our last chance to change the judgment, demonstrate our repentance, and make amends. After the sealing, the destiny of the person is set for the next year.
But let us back up for a moment, and give history and detail for this date. From the beginning of the Hebrew month of Elul through Yom Kippur itself, a period lasting 40 days and known as Teshuvah, one is to spend time reflecting and reviewing the year, focusing on our interactions with the Almighty and our fellow human beings. It is in this 40 day timeframe that one works on repairing what needs repairing. As the number 40 refers to trials, the number 41 refers to breakthrough. So then, following the 40 days of Teshuvah, one receives the breakthrough of forgiveness.
THE HISTORY OF YOM KIPPUR:
The term Yom Kippur is seen in the Torah as plural, written as Yom Ha-Kippurim, indicating the process of cleansing from transgressions, iniquities, and sins. The term also alludes to the two great atonements given by Adonai. These include the nations turning to Yeshua for cleansing and forgiveness, as well as the purification of ethnic Isra’el during the great Day of the LORD in the end times.
Kippurim translates into “a day like Purim”. If you recall the spring festival of Purim, you may also recall it was the celebration of the salvation of the Jewish race under Esther. Promoted as Queen, Adonai placed Esther in a key position for a specific time. Her act of bravery in going before the King uncalled and requesting he come to a dinner she was having, in which she begged for the lives of the Jews, brought about not only the death of Haman, but also the salvation of the Jews. It is this same truth that we find relating to us at this holiday as Yom Kippur celebrates our deliverance and salvation for which Yeshua sacrificed Himself on the cross, delivering us from the hands on our enemy.
Yet where in the Bible do we find mention of this Holy day? The answer rests in Leviticus 16:20-34. This ceremony, however, began with two goats. From Leviticus 16:5-10:
5 "He is to take from the community of the people of Isra'el two male goats for a sin offering and one ram for a burnt offering. 6 Aharon is to present the bull for the sin offering which is for himself and make atonement for himself and his household. 7 He is to take the two goats and place them before ADONAI at the entrance to the tent of meeting. 8 Then Aharon is to cast lots for the two goats, one lot for ADONAI and the other for 'Az'azel. 9 Aharon is to present the goat whose lot fell to ADONAI and offer it as a sin offering. 10 But the goat whose lot fell to 'Az'azel is to be presented alive to ADONAI to be used for making atonement over it by sending it away into the desert for 'Az'azel.”
One goat was named the Chatat and would be slain as a blood sacrifice, a symbol of the covering of sins for the people. The second goat named the Azazel, or Scapegoat, would be brought before the priest. The priest would lay his hands on the goat's head as the sins of the people were confessed. Whereas the first was slain, the Scapegoat was released into the wilderness as a representation of the sins being removed from the people.
When Yeshua our Messiah died on the cross, He did so for our sin. Yeshua, who knew no sin, became our sacrifice and Scapegoat. As his body was beat and cut, He became our Chatat with His blood being spilled out for us. Yet He also became our Az’azel in that He took our sin away from us. It is only because of His sacrifice and forgiveness of our sins that we have the ability to stand in His presence. The Greek word KAPPARAH means propitiation. In Greek mythology this word was used in showing appeasement to the gods. But this word also means atonement. On the cross, Yeshua was displayed as our kapparah, our sacrifice, the fulfillment of all that is celebrated at Yom Kippur. The atonement has been made and forgiveness is offered.
It is in Leviticus 17:11 we read that the blood of the sacrifice paved the way for our atonement. The verse reads, “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.”
Without this price paid or atonement made, our sin would continue to separate us from Adonai. It is because of His love for us that we have been redeemed and given access. It is because of His payment that we have been sought after for unity with Him. It is because of His atonement – His at-one-ment, that we are able to have relationship with Him.
The message within all the Torah is simple – Adonai is holy and we also must live our lives to reflect His holiness. As such we read of the things that are clean, blessed, and right in contrast to those that are dirty, cursed, and sinful. We are to be holy as He is holy. But we are human and prone to sin. Adonai knew this would be a fact for we have freewill. Yet He did not create us and leave us to live without a chance. Rather He made a way for us to be redeemed from the curse. Yeshua HaMashiach is our high priest and has offered a true atonement for our sin. He has paved the way for our at-one-ment, so let us then come before Him, confessing our sin and turning from our wrong way to embrace the oneness with Him.
THE RED RIBBON:
It is said via Jewish writings that a custom concerning a red ribbon began. The people would tie a red ribbon around the neck of the goat, but also around the doorpost. Once the goat was sent out, the people would watch as the once red fabric began to turn white. The changing of the color from red to white signified the forgiveness of sin that God was granting. But where have we heard this detail before?
In Isaiah 1:18, where we read, “’Come now, let us reason together,’ says the LORD. ‘Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.’” The word for ‘scarlet’ is SHANIY, which is accurately translated. However, it is deeper. The scarlet in this word is actually a dye that was used to color the cloth red and was the dried blood of a coccus ilicis worm. This comparison then makes more sense when you consider that a dye is not supposed to wash out. But still there is more. When the female of this scarlet shaded worm was ready to give birth, she would fix her body to the trunk of a tree permanently, with no intention of ever leaving again. It is there she would give birth and stay until her young left. She, still fixed, would stay on the trunk until death.
It is in this illustration that two pictures are seen. The first is the dye that was used to stain clothes red. The second was the fixation of the worm to the tree, which seems to be an example of how sin desires to stay fixed on to us. But within these truths about the color red is a greater truth…that of God’s cleansing. Greater than even a laundry soap with bleach added in it are the words said by God. “[Our sins] shall be as white as snow…[and] they shall be like wool.” It was Christ’s blood that paved a way of cleansing for us. Our job then is to reason together with Him. Our job is to see our sins under the same microscope and light that He does, admit we have sinned, and ask His forgiveness. It is in this moment, in this prayer, and with this broken and contrite heart that God hears us and brings His supernatural cleansing to remove the stain of our sin.
YOM KIPPUR FOR TODAY:
As time moved forward and the ability to perform animal sacrifices became a lesser approved option, the rabbis of the first century assisted with substitutions that would still portray the original reasons of Yom Kippur. The holiday now consist of the Tefilah (prayer), Teshuvah (repentance), and Tzedakah (charity). So in this time of Yom Kippur we are challenged to this and still the reflection of forgiveness. In the last ten days between Rosh Hashanah and Yom Kippur, known as the Days of Awe, we were to present forgiveness to those we have offended and confess our sins to God.
Within the Bible, or Torah, is given a special command regarding Yom Kippur. It is in Leviticus 16:29-30 that we read, “This is to be a lasting ordinance for you: On the tenth day of the seventh month you must deny yourselves and not do any work – whether native-born or an alien living among you – because on this day atonement will be made for you, to cleanse you. Then, before the LORD, you will be clean from all your sins.”
This same detail is echoed in Leviticus 23:26-28. In short, it is to be celebrated yearly. It is even said that God places so much importance on this date that this is the only day in the entire year that the devil cannot even touch God’s people.
In Leviticus 23:28 we read that in this session from sundown to sundown, no work is to be done. In fact, if you do work, the punishment was being cut off from God’s people. Additionally, verse 32 speaks about denying ourselves. “It is a Sabbath of rest for you, and you must deny yourselves. From the evening of the ninth day of the month until the following evening you are to observe your Sabbath.” What are these items, or afflictions, one is supposed to be denied of?
Along with work, these "afflictions" consist of anything that may hint towards the body’s control of a person, as opposed to the spirit’s control. According to the Talmud, in this time we are prohibited from eating and drinking, resulting in a fast of food and water for 25 hours. We are also to abstain from wearing leather shoes, using lotions, perfumes, colognes, and the like, and washing for pleasure. Lastly, a married couple is to refrain from marital relations. This may seem like a hard list to swallow, but these items satisfy the body in a time when God is wanting our focus on Him alone.
GOING TO CHURCH:
Remember, the focus of this required fast is the depriving of ourselves so that we may focus fully on Adonai’s Word. It is common to see many spending hours in the synagogue or in prayer. An afternoon nap is normally had so as the people can stay alert throughout the evening and continue their time of study and prayer.
The next piece that I want to bring out concerning Yom Kippur relates to the liturgy of the day itself. Different than any other day, this holy day even comes with its own prayer book, called the machzor. The evening service beginning Yom Kippur is known as Kol Nidre, meaning “all vows” and within the prayer of the same name, we ask Adonai to annul all personal vows we make in the next year. An example would be like how I used to pray in college. “If I pass this test, I’ll go to church every time the doors are open.” The reason for the Kol Nidre is not to prove we cannot keep our vows, but rather because we take vows seriously and consider ourselves bound to them even if made under stress. This prayer gave comfort to those years ago, converting to Christianity for fear of life, yet felt unable to break away from Christian beliefs and return to Jewish roots. For those who have come to the synagogue for this service, the sound of the tekiah gedolah, the long blast of the shofar, will end this evening service.
The concluding service on Yom Kippur is known as Ne’ilah and usually runs much shorter than the Kol Nidre. During the service, the ark (the cabinet where the scrolls of the Torah are kept) remains open throughout the service, therefore implying that one must stand the entire service. Desperation is heard in the prayers as many see this as the last chance to get the positives in before the holy day ends. Again, with a long blast from the shofar, the service ends, the people return home and break their fast. However, the fast is broken by taking the Shabbat meal first, as after hours of no food and drink, the first thing on our lips should be the sweetness of Yeshua’s life sacrificed for us to atone for our sins.
FINAL THOUGHTS:
It is in the book of Jonah that we see the truth of confession. If we confess and turn from our sin, Adonai is faithful and just to forgive us as He did the people of Ninevah. Because of the great wickedness of Ninevah, Adonai had determined an exact time in which He would destroy the city. However, before He did so He gave warning. Adonai asked Jonah to go and proclaim that His destruction was coming. After Jonah ran from Adonai, spent a few nights inside a fish and was vomited out, and then finally obeyed, the proclamation was made. When the people heard this warning, however, they began to believe the words. In fact, the city declared a fast. Once the king caught a hold of this warning, he too declared a fast. The king went even so far as to declare a fast not only of the people, but also of the animals (Jon 3:7). He reasoned, "Who knows? Adonai may yet relent and with compassion turn from his fierce anger so that we will not perish." Talk about a serious change of direction for Nineveh.
As Adonai watched the change in the hearts of the city, He relented. Jonah 3:10 goes on to say that, "When Adonai saw what they did and how they turned from their evil ways, He had compassion and did not bring upon them the destruction He had threatened." I don't know about you, but I read that and find myself stirred with hope. He knows the many stupid things I have done, and the sins I have committed both on accident and on purpose. Yet in reading this story I am encouraged to consider that maybe Adonai is saying the same thing to me. Perhaps He is warning me to get right so as to avoid destruction. It would only seem to make sense. From the beginning in Genesis Adonai has only wanted for us to obey His decrees, follow His ways, and serve Him only. Is that any different than what He desired from Nineveh? Is it any different from what He desires from us now? So then maybe instead of being hard headed and walking around with cotton balls in my ears, I should listen and obey. Maybe it is time for a fast, a change, and a requesting of Adonai to forgive me as I recommit the path I am on. There is hope for us all that He will relent, but we first must admit our errors and change our ways as Nineveh did.
To be so blunt, Yom Kippur is the equivalent of the church- goers who attend church on Christmas and Easter. If a Jewish person goes to synagogue on no other day, he will make an effort to not miss this holy day. The Jewish people will refrain from work, fast, and attend synagogue services on Yom Kippur. As during the Days of Awe Adonai inscribes our names in His books, on Yom Kippur the judgment is sealed. This day is, essentially, our last appeal, our last chance to change the judgment, demonstrate our repentance, and make amends. After the sealing, the destiny of the person is set for the next year.
But let us back up for a moment, and give history and detail for this date. From the beginning of the Hebrew month of Elul through Yom Kippur itself, a period lasting 40 days and known as Teshuvah, one is to spend time reflecting and reviewing the year, focusing on our interactions with the Almighty and our fellow human beings. It is in this 40 day timeframe that one works on repairing what needs repairing. As the number 40 refers to trials, the number 41 refers to breakthrough. So then, following the 40 days of Teshuvah, one receives the breakthrough of forgiveness.
THE HISTORY OF YOM KIPPUR:
The term Yom Kippur is seen in the Torah as plural, written as Yom Ha-Kippurim, indicating the process of cleansing from transgressions, iniquities, and sins. The term also alludes to the two great atonements given by Adonai. These include the nations turning to Yeshua for cleansing and forgiveness, as well as the purification of ethnic Isra’el during the great Day of the LORD in the end times.
Kippurim translates into “a day like Purim”. If you recall the spring festival of Purim, you may also recall it was the celebration of the salvation of the Jewish race under Esther. Promoted as Queen, Adonai placed Esther in a key position for a specific time. Her act of bravery in going before the King uncalled and requesting he come to a dinner she was having, in which she begged for the lives of the Jews, brought about not only the death of Haman, but also the salvation of the Jews. It is this same truth that we find relating to us at this holiday as Yom Kippur celebrates our deliverance and salvation for which Yeshua sacrificed Himself on the cross, delivering us from the hands on our enemy.
Yet where in the Bible do we find mention of this Holy day? The answer rests in Leviticus 16:20-34. This ceremony, however, began with two goats. From Leviticus 16:5-10:
5 "He is to take from the community of the people of Isra'el two male goats for a sin offering and one ram for a burnt offering. 6 Aharon is to present the bull for the sin offering which is for himself and make atonement for himself and his household. 7 He is to take the two goats and place them before ADONAI at the entrance to the tent of meeting. 8 Then Aharon is to cast lots for the two goats, one lot for ADONAI and the other for 'Az'azel. 9 Aharon is to present the goat whose lot fell to ADONAI and offer it as a sin offering. 10 But the goat whose lot fell to 'Az'azel is to be presented alive to ADONAI to be used for making atonement over it by sending it away into the desert for 'Az'azel.”
One goat was named the Chatat and would be slain as a blood sacrifice, a symbol of the covering of sins for the people. The second goat named the Azazel, or Scapegoat, would be brought before the priest. The priest would lay his hands on the goat's head as the sins of the people were confessed. Whereas the first was slain, the Scapegoat was released into the wilderness as a representation of the sins being removed from the people.
When Yeshua our Messiah died on the cross, He did so for our sin. Yeshua, who knew no sin, became our sacrifice and Scapegoat. As his body was beat and cut, He became our Chatat with His blood being spilled out for us. Yet He also became our Az’azel in that He took our sin away from us. It is only because of His sacrifice and forgiveness of our sins that we have the ability to stand in His presence. The Greek word KAPPARAH means propitiation. In Greek mythology this word was used in showing appeasement to the gods. But this word also means atonement. On the cross, Yeshua was displayed as our kapparah, our sacrifice, the fulfillment of all that is celebrated at Yom Kippur. The atonement has been made and forgiveness is offered.
It is in Leviticus 17:11 we read that the blood of the sacrifice paved the way for our atonement. The verse reads, “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.”
Without this price paid or atonement made, our sin would continue to separate us from Adonai. It is because of His love for us that we have been redeemed and given access. It is because of His payment that we have been sought after for unity with Him. It is because of His atonement – His at-one-ment, that we are able to have relationship with Him.
The message within all the Torah is simple – Adonai is holy and we also must live our lives to reflect His holiness. As such we read of the things that are clean, blessed, and right in contrast to those that are dirty, cursed, and sinful. We are to be holy as He is holy. But we are human and prone to sin. Adonai knew this would be a fact for we have freewill. Yet He did not create us and leave us to live without a chance. Rather He made a way for us to be redeemed from the curse. Yeshua HaMashiach is our high priest and has offered a true atonement for our sin. He has paved the way for our at-one-ment, so let us then come before Him, confessing our sin and turning from our wrong way to embrace the oneness with Him.
THE RED RIBBON:
It is said via Jewish writings that a custom concerning a red ribbon began. The people would tie a red ribbon around the neck of the goat, but also around the doorpost. Once the goat was sent out, the people would watch as the once red fabric began to turn white. The changing of the color from red to white signified the forgiveness of sin that God was granting. But where have we heard this detail before?
In Isaiah 1:18, where we read, “’Come now, let us reason together,’ says the LORD. ‘Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.’” The word for ‘scarlet’ is SHANIY, which is accurately translated. However, it is deeper. The scarlet in this word is actually a dye that was used to color the cloth red and was the dried blood of a coccus ilicis worm. This comparison then makes more sense when you consider that a dye is not supposed to wash out. But still there is more. When the female of this scarlet shaded worm was ready to give birth, she would fix her body to the trunk of a tree permanently, with no intention of ever leaving again. It is there she would give birth and stay until her young left. She, still fixed, would stay on the trunk until death.
It is in this illustration that two pictures are seen. The first is the dye that was used to stain clothes red. The second was the fixation of the worm to the tree, which seems to be an example of how sin desires to stay fixed on to us. But within these truths about the color red is a greater truth…that of God’s cleansing. Greater than even a laundry soap with bleach added in it are the words said by God. “[Our sins] shall be as white as snow…[and] they shall be like wool.” It was Christ’s blood that paved a way of cleansing for us. Our job then is to reason together with Him. Our job is to see our sins under the same microscope and light that He does, admit we have sinned, and ask His forgiveness. It is in this moment, in this prayer, and with this broken and contrite heart that God hears us and brings His supernatural cleansing to remove the stain of our sin.
YOM KIPPUR FOR TODAY:
As time moved forward and the ability to perform animal sacrifices became a lesser approved option, the rabbis of the first century assisted with substitutions that would still portray the original reasons of Yom Kippur. The holiday now consist of the Tefilah (prayer), Teshuvah (repentance), and Tzedakah (charity). So in this time of Yom Kippur we are challenged to this and still the reflection of forgiveness. In the last ten days between Rosh Hashanah and Yom Kippur, known as the Days of Awe, we were to present forgiveness to those we have offended and confess our sins to God.
Within the Bible, or Torah, is given a special command regarding Yom Kippur. It is in Leviticus 16:29-30 that we read, “This is to be a lasting ordinance for you: On the tenth day of the seventh month you must deny yourselves and not do any work – whether native-born or an alien living among you – because on this day atonement will be made for you, to cleanse you. Then, before the LORD, you will be clean from all your sins.”
This same detail is echoed in Leviticus 23:26-28. In short, it is to be celebrated yearly. It is even said that God places so much importance on this date that this is the only day in the entire year that the devil cannot even touch God’s people.
In Leviticus 23:28 we read that in this session from sundown to sundown, no work is to be done. In fact, if you do work, the punishment was being cut off from God’s people. Additionally, verse 32 speaks about denying ourselves. “It is a Sabbath of rest for you, and you must deny yourselves. From the evening of the ninth day of the month until the following evening you are to observe your Sabbath.” What are these items, or afflictions, one is supposed to be denied of?
Along with work, these "afflictions" consist of anything that may hint towards the body’s control of a person, as opposed to the spirit’s control. According to the Talmud, in this time we are prohibited from eating and drinking, resulting in a fast of food and water for 25 hours. We are also to abstain from wearing leather shoes, using lotions, perfumes, colognes, and the like, and washing for pleasure. Lastly, a married couple is to refrain from marital relations. This may seem like a hard list to swallow, but these items satisfy the body in a time when God is wanting our focus on Him alone.
GOING TO CHURCH:
Remember, the focus of this required fast is the depriving of ourselves so that we may focus fully on Adonai’s Word. It is common to see many spending hours in the synagogue or in prayer. An afternoon nap is normally had so as the people can stay alert throughout the evening and continue their time of study and prayer.
The next piece that I want to bring out concerning Yom Kippur relates to the liturgy of the day itself. Different than any other day, this holy day even comes with its own prayer book, called the machzor. The evening service beginning Yom Kippur is known as Kol Nidre, meaning “all vows” and within the prayer of the same name, we ask Adonai to annul all personal vows we make in the next year. An example would be like how I used to pray in college. “If I pass this test, I’ll go to church every time the doors are open.” The reason for the Kol Nidre is not to prove we cannot keep our vows, but rather because we take vows seriously and consider ourselves bound to them even if made under stress. This prayer gave comfort to those years ago, converting to Christianity for fear of life, yet felt unable to break away from Christian beliefs and return to Jewish roots. For those who have come to the synagogue for this service, the sound of the tekiah gedolah, the long blast of the shofar, will end this evening service.
The concluding service on Yom Kippur is known as Ne’ilah and usually runs much shorter than the Kol Nidre. During the service, the ark (the cabinet where the scrolls of the Torah are kept) remains open throughout the service, therefore implying that one must stand the entire service. Desperation is heard in the prayers as many see this as the last chance to get the positives in before the holy day ends. Again, with a long blast from the shofar, the service ends, the people return home and break their fast. However, the fast is broken by taking the Shabbat meal first, as after hours of no food and drink, the first thing on our lips should be the sweetness of Yeshua’s life sacrificed for us to atone for our sins.
FINAL THOUGHTS:
It is in the book of Jonah that we see the truth of confession. If we confess and turn from our sin, Adonai is faithful and just to forgive us as He did the people of Ninevah. Because of the great wickedness of Ninevah, Adonai had determined an exact time in which He would destroy the city. However, before He did so He gave warning. Adonai asked Jonah to go and proclaim that His destruction was coming. After Jonah ran from Adonai, spent a few nights inside a fish and was vomited out, and then finally obeyed, the proclamation was made. When the people heard this warning, however, they began to believe the words. In fact, the city declared a fast. Once the king caught a hold of this warning, he too declared a fast. The king went even so far as to declare a fast not only of the people, but also of the animals (Jon 3:7). He reasoned, "Who knows? Adonai may yet relent and with compassion turn from his fierce anger so that we will not perish." Talk about a serious change of direction for Nineveh.
As Adonai watched the change in the hearts of the city, He relented. Jonah 3:10 goes on to say that, "When Adonai saw what they did and how they turned from their evil ways, He had compassion and did not bring upon them the destruction He had threatened." I don't know about you, but I read that and find myself stirred with hope. He knows the many stupid things I have done, and the sins I have committed both on accident and on purpose. Yet in reading this story I am encouraged to consider that maybe Adonai is saying the same thing to me. Perhaps He is warning me to get right so as to avoid destruction. It would only seem to make sense. From the beginning in Genesis Adonai has only wanted for us to obey His decrees, follow His ways, and serve Him only. Is that any different than what He desired from Nineveh? Is it any different from what He desires from us now? So then maybe instead of being hard headed and walking around with cotton balls in my ears, I should listen and obey. Maybe it is time for a fast, a change, and a requesting of Adonai to forgive me as I recommit the path I am on. There is hope for us all that He will relent, but we first must admit our errors and change our ways as Nineveh did.
Tuesday, September 30, 2014
WHAT ARE THE DAYS OF AWE?
From Rosh Hashanah through Yom Kippur, these ten days are known as the Days of Awe, or in Hebrew, Yamin Noraim . In these days within the synagogues, the cantor’s voice is heard and the Torah scrolls are brought out, and paraded around the congregation. The shofar continues it call, bringing us back to a time of reflection and introspection. It is said that this is the period when the unrighteous can still repent and be written into the Book of Life. It is also in this time that one is encouraged to go to those he has offended and work to make peace and seek forgiveness. Although it is to our benefit to seek peace with others, it is in this time too that we work with passion to make peace with ourselves. It is with this idea of an introspective look that I want us to focus first.
Before we look at this, I want to quickly look at the books. Within these days there is much talk concerning the books of Adonai in which our names are written. The books include the names of those who will live verses pass away, who will have a blessed life, and of those who will live a cursed life during the next year. While the names are written in on Rosh Hashanah, they can be altered during the Days of Awe. Therefore, it is to our benefit to act in the three areas that have a weight on the final decision, those of teshuvah, tefilah, and tzedakah. To define these terms, teshuvah is repentance and incorporates our asking God for forgiveness, our asking others for repentance, and our forgiving those who have offended us. The term tefilah is translated as prayer. And lastly, tzedakah is translated as charity. This can be the giving of offerings, but also the giving of our time, our resources, and ourselves. It is because of these final decisions made in the books that one typical greeting in these days is, “May your name be inscribed and sealed for a good year.”
But allow me to make the Days of Awe personal. There have been many times when I have found myself angry or disappointed in choices I have made. While forgiveness toward others can be a challenge, forgiveness toward myself is even more so. It is because I strive to be perfect in the view of others that I find myself falling short. I recall times when someone would point out an area that I could use a little help in. Once I got past the feelings of being attacked to see the point being made, I would be determined to make the change, if only to not have that conversation again. I would strive intensely in correcting the behavior and feel progress was being made. When the progress report was given and opinion was returned, though, they would not see the changes made the way I did. This alone would cause me to move into a state of feeling that I was destined to live this way, with no relief and no hope. Instead of continuing to press on I would grow stale or decline again. The guilt and shame of not being perfect the first time, now mixed with the feelings of failure the second time, only fueled my hatred of myself, causing bitterness to grow not only toward that person, but also toward myself.
As I was reading in the book of Job a few days back, I began to grow with excitement. After all Job’s questions, God asked Job a few of His own. The where’s, can you’s, have you’s, and such began to fly. It was in this passage I found God speaking to me. “Where were you when I laid the earth’s foundation? Tell me, if you understand. Who marked off its dimensions? Surely you know! Who stretched a measuring line across it?” (Job 38:4-5). It seems like a strange place to find an answer related to the Days of Awe, but is it really? Was it not these questions, and all those asked in chapters 38-41, that Job was forced to look at himself? All this time Job was sitting around asking God why bad things were happening to him. Maybe in some way Job felt that he was too good for pain or struggle. But in God’s response, Job was suddenly humbled (Job 42:1-6).
The fact that I find it hard to forgive myself in essence puffs me above God. If I believe that God is good enough to forgive the world, yet do not believe that He is good enough to forgive me, then I make myself a god, elevated above the one true God. God did not send His Son to die for everyone but me. And He did not send His Son to die for every sin but mine. He sent His Son to die for all people and all sin. Therefore, the same questions are asked of me.
Before we look at this, I want to quickly look at the books. Within these days there is much talk concerning the books of Adonai in which our names are written. The books include the names of those who will live verses pass away, who will have a blessed life, and of those who will live a cursed life during the next year. While the names are written in on Rosh Hashanah, they can be altered during the Days of Awe. Therefore, it is to our benefit to act in the three areas that have a weight on the final decision, those of teshuvah, tefilah, and tzedakah. To define these terms, teshuvah is repentance and incorporates our asking God for forgiveness, our asking others for repentance, and our forgiving those who have offended us. The term tefilah is translated as prayer. And lastly, tzedakah is translated as charity. This can be the giving of offerings, but also the giving of our time, our resources, and ourselves. It is because of these final decisions made in the books that one typical greeting in these days is, “May your name be inscribed and sealed for a good year.”
But allow me to make the Days of Awe personal. There have been many times when I have found myself angry or disappointed in choices I have made. While forgiveness toward others can be a challenge, forgiveness toward myself is even more so. It is because I strive to be perfect in the view of others that I find myself falling short. I recall times when someone would point out an area that I could use a little help in. Once I got past the feelings of being attacked to see the point being made, I would be determined to make the change, if only to not have that conversation again. I would strive intensely in correcting the behavior and feel progress was being made. When the progress report was given and opinion was returned, though, they would not see the changes made the way I did. This alone would cause me to move into a state of feeling that I was destined to live this way, with no relief and no hope. Instead of continuing to press on I would grow stale or decline again. The guilt and shame of not being perfect the first time, now mixed with the feelings of failure the second time, only fueled my hatred of myself, causing bitterness to grow not only toward that person, but also toward myself.
As I was reading in the book of Job a few days back, I began to grow with excitement. After all Job’s questions, God asked Job a few of His own. The where’s, can you’s, have you’s, and such began to fly. It was in this passage I found God speaking to me. “Where were you when I laid the earth’s foundation? Tell me, if you understand. Who marked off its dimensions? Surely you know! Who stretched a measuring line across it?” (Job 38:4-5). It seems like a strange place to find an answer related to the Days of Awe, but is it really? Was it not these questions, and all those asked in chapters 38-41, that Job was forced to look at himself? All this time Job was sitting around asking God why bad things were happening to him. Maybe in some way Job felt that he was too good for pain or struggle. But in God’s response, Job was suddenly humbled (Job 42:1-6).
The fact that I find it hard to forgive myself in essence puffs me above God. If I believe that God is good enough to forgive the world, yet do not believe that He is good enough to forgive me, then I make myself a god, elevated above the one true God. God did not send His Son to die for everyone but me. And He did not send His Son to die for every sin but mine. He sent His Son to die for all people and all sin. Therefore, the same questions are asked of me.
Thursday, September 25, 2014
TASHLIKH
The term TASHLIKH תשליך means ‘casting away’. It is in this practice, usually performed on the afternoon of Rosh Hashanah, that the sins of the previous year are ‘cast away’. Tashlikh is taken from Micah 7:18-20, which reads:
18 Who is a God like you, pardoning the sin and overlooking the crimes
of the remnant of his heritage?
He does not retain his anger forever, because he delights in grace.
19 He will again have compassion on us, he will subdue our iniquities.
You will throw all their sins into the depths of the sea.
20 You will show truth to Ya‘akov (Jacob) and grace to Avraham (Abraham),
as you have sworn to our ancestors since days of long ago.
In doing this practice, the person takes tiny pieces of bread or crumbs to symbolize their sin, and then casts them into a body of water. This casting of sin releases the hold that sin has on us, therefore opening us to receive the compassion of God once more. Therefore, in this way, let us…
- cast away the sin of deception, so that we will mislead no one in word or deed, nor pretend to be what we are not.
- cast away the sin of vain ambition, which prompts us to strive for goals which bring neither true fulfillment nor genuine contentment.
- cast away the sin of stubbornness, so that we will neither persists in foolish habits nor fail to acknowledge our will to change.
- cast away the sin of envy, so that we will neither be consumed by desire for what we lack nor grow unmindful of the blessings which are already ours.
- cast away the sin of selfishness, which keeps us from enriching our lives through wider concerns and great sharing and from reaching out in love to other human beings.
- cast away the sin of indifference, so that we may be sensitive to the sufferings of others and responsive to the needs of people everywhere.
- cast away the sin of pride and arrogance, so that we can worship God and serve God's purpose in humility and truth.
יָשׁוּב יְרַחֲמֵנוּ, יִכְבֹּשׁ עֲוֹנֹתֵינוּ
Ya-shub yeh-reckm-noo, yeck-bosh a-vo-no-tay-new,
He will again have compassion on us, he will subdue our iniquities.
וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם.
oo-tash-likh b-mitz-lowt yahm, kahl khaut-oo-tom
You will throw all their sins into the depths of the sea.
18 Who is a God like you, pardoning the sin and overlooking the crimes
of the remnant of his heritage?
He does not retain his anger forever, because he delights in grace.
19 He will again have compassion on us, he will subdue our iniquities.
You will throw all their sins into the depths of the sea.
20 You will show truth to Ya‘akov (Jacob) and grace to Avraham (Abraham),
as you have sworn to our ancestors since days of long ago.
In doing this practice, the person takes tiny pieces of bread or crumbs to symbolize their sin, and then casts them into a body of water. This casting of sin releases the hold that sin has on us, therefore opening us to receive the compassion of God once more. Therefore, in this way, let us…
- cast away the sin of deception, so that we will mislead no one in word or deed, nor pretend to be what we are not.
- cast away the sin of vain ambition, which prompts us to strive for goals which bring neither true fulfillment nor genuine contentment.
- cast away the sin of stubbornness, so that we will neither persists in foolish habits nor fail to acknowledge our will to change.
- cast away the sin of envy, so that we will neither be consumed by desire for what we lack nor grow unmindful of the blessings which are already ours.
- cast away the sin of selfishness, which keeps us from enriching our lives through wider concerns and great sharing and from reaching out in love to other human beings.
- cast away the sin of indifference, so that we may be sensitive to the sufferings of others and responsive to the needs of people everywhere.
- cast away the sin of pride and arrogance, so that we can worship God and serve God's purpose in humility and truth.
יָשׁוּב יְרַחֲמֵנוּ, יִכְבֹּשׁ עֲוֹנֹתֵינוּ
Ya-shub yeh-reckm-noo, yeck-bosh a-vo-no-tay-new,
He will again have compassion on us, he will subdue our iniquities.
וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם.
oo-tash-likh b-mitz-lowt yahm, kahl khaut-oo-tom
You will throw all their sins into the depths of the sea.
Monday, September 8, 2014
A LOOK AT REPENTANCE
This entry is a little different than my normal entries in context and form, but I wanted to add this one as God has been showing me details from the Book of Daniel, Chapter 9. I wrote this out in my own notes and thought, why change it? Maybe it will speak to you as God has been speaking to me in this season of Teshuvah and getting things right in this time of forgiveness. Please enjoy.
A Look at Repentance from the Book of Daniel, Chapter 9
- Daniel is said to be taken into Babylon during Jehoiakim’s reign in 605BC, putting him alive during the time of Jeremiah, who had been prophesying already for about 22 years.
- The book of Daniel begins roughly in 605BC, before the destruction of Judah, under the reign of Jehoiakim, and about 12 years prior to Ezekiel (593BC).
- Judah falls in 586, and Babylon takes control.
- Shadrach, Meshach, and Abednego happen in 585BC
- Daniel and the lion’s den in 539BC, followed by Daniel 9, also in 539BC.
1 In the first year of Darius the son of Ahasuerus, of the lineage of the Medes, who was made king over the realm of the Chaldeans— 2 in the first year of his reign I, Daniel, understood by the books the number of the years specified by the word of the LORD through Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.
- In the writings of Josephus, it gives the name here as Astyages; not the same person as Ahasuerus/Xerxes from Esther.
- Chaldeans = Babylonians
- Jeremiah 29:10-14…10 For thus says the LORD: After seventy years are completed at Babylon, I will visit you and perform My good word toward you, and cause you to return to this place. 11 For I know the thoughts that I think toward you, says the LORD, thoughts of peace and not of evil, to give you a future and a hope. 12 Then you will call upon Me and go and pray to Me, and I will listen to you. 13 And you will seek Me and find Me, when you search for Me with all your heart. 14 I will be found by you, says the LORD, and I will bring you back from your captivity; I will gather you from all the nations and from all the places where I have driven you, says the LORD, and I will bring you to the place from which I cause you to be carried away captive.
3 Then I set my face toward the Lord God to make request by prayer and supplications, with fasting, sackcloth, and ashes.
- PLEADED (5414) to give, put, make
- PRAYER (8605, root 6419) intercession, supplication
- PETITION (8469, root 2603) earnest prayer, intreaty, supplication
- FASTING (6685, root 6684) fast, to cover over the mouth
4 And I prayed to the LORD my God, and made confession, and said, “O Lord, great and awesome God, who keeps His covenant and mercy with those who love Him, and with those who keep His commandments, 5 we have sinned and committed iniquity, we have done wickedly and rebelled, even by departing from Your precepts and Your judgments. 6 Neither have we heeded Your servants the prophets, who spoke in Your name to our kings and our princes, to our fathers and all the people of the land.
- PRAYED (6419) to judge, intercede, make supplication
- CONFESSED (3034, root 3027) to use the hand, revere or worship, confess, thank
- Notice God keeps His covenant of love with those who obey Him
- Daniel places himself in the mix…WE have sinned, done wrong, been wicked, rebelled, and turned away from His commands and laws.
- In short, they missed the mark, they bowed down to things that they were never to have bowed down to, they violated God’s commands, rebelled, declined to do His will. They departed from the MITZVAH (ordinances) and MISHPAT (formal decrees) God ordered.
7 O Lord, righteousness belongs to You, but to us shame of face, as it is this day—to the men of Judah, to the inhabitants of Jerusalem and all Israel, those near and those far off in all the countries to which You have driven them, because of the unfaithfulness which they have committed against You.
- SHAME (1322) the feeling and condition of serving an idol, shame, confusion
- UNFAITHFULNESS (4603) to cover up, act covertly, transgress, trespass
8 “O Lord, to us belongs shame of face, to our kings, our princes, and our fathers, because we have sinned against You. 9 To the Lord our God belong mercy and forgiveness, though we have rebelled against Him. 10 We have not obeyed the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. 11 Yes, all Israel has transgressed Your law, and has departed so as not to obey Your voice; therefore the curse and the oath written in the Law of Moses the servant of God have been poured out on us, because we have sinned against Him.
- SINNED (2398) to forfeit, expiate, lead astray, bear the blame, trespass
- He has mercy on us even though we rebel and fail to walk in the ways He has set before us.
- All Israel has TRANSGRESSED (5674) to cause alienation, do away with
- The punishment as told to Moses has come into effect.
- Deuteronomy 28:15-68 lists the curses, specifically stating that the people would be taken into bondage if they forsook God’s ways.
- 36 “The LORD will bring you and the king whom you set over you to a nation which neither you nor your fathers have known, and there you shall serve other gods—wood and stone. 37 And you shall become an astonishment, a proverb, and a byword among all nations where the LORD will drive you.
- 49 The LORD will bring a nation against you from afar, from the end of the earth, as swift as the eagle flies, a nation whose language you will not understand, 50 a nation of fierce countenance, which does not respect the elderly nor show favor to the young.
12 And He has confirmed His words, which He spoke against us and against our judges who judged us, by bringing upon us a great disaster; for under the whole heaven such has never been done as what has been done to Jerusalem.
13 “As it is written in the Law of Moses, all this disaster has come upon us; yet we have not made our prayer before the LORD our God, that we might turn from our iniquities and understand Your truth.
- This disaster came, yet still Daniel states that the people did not turn and seek God, did not turn from their sin, and did not give attention to God’s truth.
- Deuteronomy 4:27-31
- 27 And the LORD will scatter you among the peoples, and you will be left few in number among the nations where the LORD will drive you. 28 And there you will serve gods, the work of men’s hands, wood and stone, which neither see nor hear nor eat nor smell. 29 But from there you will seek the LORD your God, and you will find Him if you seek Him with all your heart and with all your soul. 30 When you are in distress, and all these things come upon you in the latter days, when you turn to the LORD your God and obey His voice 31 (for the LORD your God is a merciful God), He will not forsake you nor destroy you, nor forget the covenant of your fathers which He swore to them.
14 Therefore the LORD has kept the disaster in mind, and brought it upon us; for the LORD our God is righteous in all the works which He does, though we have not obeyed His voice.
- The LORD kept His word; He did not hesitate to bring disaster.
15 And now, O Lord our God, who brought Your people out of the land of Egypt with a mighty hand, and made Yourself a name, as it is this day—we have sinned, we have done wickedly!
- Daniel begins taking account for the actions of the people, confessing their sin as if it was his own.
16 “O Lord, according to all Your righteousness, I pray, let Your anger and Your fury be turned away from Your city Jerusalem, Your holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Your people are a reproach to all those around us.
- ANGER (639, root 599) the nose or nostril, face, anger, countenance, wrath
- FURY (2534, root 3179) heat, poison of fever, hot displeasure, indignation
- Daniel is pleading that because of God’s justice, that the smell of sin that has angered God, and the poison of sin that has caused a sickness within the nation, be looked away from, for the people are shameful of what they have done.
17 Now therefore, our God, hear the prayer of Your servant, and his supplications, and for the Lord’s sake cause Your face to shine on Your sanctuary, which is desolate. 18 O my God, incline Your ear and hear; open Your eyes and see our desolations, and the city which is called by Your name; for we do not present our supplications before You because of our righteous deeds, but because of Your great mercies.
- DESOLATIONS (8074) stupefy, destroy, waste
- MERCIES (7356, root 7355) compassion, tender love, bowels/womb
- Daniel is crying out for forgiveness not based on any good that the people hold, but only because of the mercy that God holds. He is asking God to not look at their sin, but to look inside at the ‘guts’ of His desire to create man, to remember this reason and have mercy on the people.
19 O Lord, hear! O Lord, forgive! O Lord, listen and act! Do not delay for Your own sake, my God, for Your city and Your people are called by Your name.”
- HEAR (8085) to hear carefully, give attention to, to hear intelligently
- FORGIVE (5545) pardon, spare
- LISTEN (7181) prick up the ears, attend, heed, incline
- ACT (6213) to do or make, accomplish, be industrious, work
- Daniel is requesting that God not procrastinate is this request to hear His people’s request and pardon them. Daniel is asking God to heed this prayer and accomplish a sparing of His people once the seventy years is completed, as opposed to letting them stay in bondage longer for their continued acts of sin.
The ball is in our court now in this season of Teshuvah. Just like the people of Judah, who were still God’s chosen people, we have sinned. Even though we are believers, it is our sin that has placed us in the bondage that we are in now. Our righteousness is of no value, for our righteousness carries the weight of waste. But like Daniel, if we call out to God and ask for forgiveness for the sins we have committed, He will forgive us. He will spare us from more years of slavery if we only ask Him now to forgive us, and truly turn from the sin we have embraced. He is standing on the steps of the temple, blowing the shofar, and desiring that His alarm will wake us up and woo us back to Him wholeheartedly.
A Look at Repentance from the Book of Daniel, Chapter 9
- Daniel is said to be taken into Babylon during Jehoiakim’s reign in 605BC, putting him alive during the time of Jeremiah, who had been prophesying already for about 22 years.
- The book of Daniel begins roughly in 605BC, before the destruction of Judah, under the reign of Jehoiakim, and about 12 years prior to Ezekiel (593BC).
- Judah falls in 586, and Babylon takes control.
- Shadrach, Meshach, and Abednego happen in 585BC
- Daniel and the lion’s den in 539BC, followed by Daniel 9, also in 539BC.
1 In the first year of Darius the son of Ahasuerus, of the lineage of the Medes, who was made king over the realm of the Chaldeans— 2 in the first year of his reign I, Daniel, understood by the books the number of the years specified by the word of the LORD through Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.
- In the writings of Josephus, it gives the name here as Astyages; not the same person as Ahasuerus/Xerxes from Esther.
- Chaldeans = Babylonians
- Jeremiah 29:10-14…10 For thus says the LORD: After seventy years are completed at Babylon, I will visit you and perform My good word toward you, and cause you to return to this place. 11 For I know the thoughts that I think toward you, says the LORD, thoughts of peace and not of evil, to give you a future and a hope. 12 Then you will call upon Me and go and pray to Me, and I will listen to you. 13 And you will seek Me and find Me, when you search for Me with all your heart. 14 I will be found by you, says the LORD, and I will bring you back from your captivity; I will gather you from all the nations and from all the places where I have driven you, says the LORD, and I will bring you to the place from which I cause you to be carried away captive.
3 Then I set my face toward the Lord God to make request by prayer and supplications, with fasting, sackcloth, and ashes.
- PLEADED (5414) to give, put, make
- PRAYER (8605, root 6419) intercession, supplication
- PETITION (8469, root 2603) earnest prayer, intreaty, supplication
- FASTING (6685, root 6684) fast, to cover over the mouth
4 And I prayed to the LORD my God, and made confession, and said, “O Lord, great and awesome God, who keeps His covenant and mercy with those who love Him, and with those who keep His commandments, 5 we have sinned and committed iniquity, we have done wickedly and rebelled, even by departing from Your precepts and Your judgments. 6 Neither have we heeded Your servants the prophets, who spoke in Your name to our kings and our princes, to our fathers and all the people of the land.
- PRAYED (6419) to judge, intercede, make supplication
- CONFESSED (3034, root 3027) to use the hand, revere or worship, confess, thank
- Notice God keeps His covenant of love with those who obey Him
- Daniel places himself in the mix…WE have sinned, done wrong, been wicked, rebelled, and turned away from His commands and laws.
- In short, they missed the mark, they bowed down to things that they were never to have bowed down to, they violated God’s commands, rebelled, declined to do His will. They departed from the MITZVAH (ordinances) and MISHPAT (formal decrees) God ordered.
7 O Lord, righteousness belongs to You, but to us shame of face, as it is this day—to the men of Judah, to the inhabitants of Jerusalem and all Israel, those near and those far off in all the countries to which You have driven them, because of the unfaithfulness which they have committed against You.
- SHAME (1322) the feeling and condition of serving an idol, shame, confusion
- UNFAITHFULNESS (4603) to cover up, act covertly, transgress, trespass
8 “O Lord, to us belongs shame of face, to our kings, our princes, and our fathers, because we have sinned against You. 9 To the Lord our God belong mercy and forgiveness, though we have rebelled against Him. 10 We have not obeyed the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. 11 Yes, all Israel has transgressed Your law, and has departed so as not to obey Your voice; therefore the curse and the oath written in the Law of Moses the servant of God have been poured out on us, because we have sinned against Him.
- SINNED (2398) to forfeit, expiate, lead astray, bear the blame, trespass
- He has mercy on us even though we rebel and fail to walk in the ways He has set before us.
- All Israel has TRANSGRESSED (5674) to cause alienation, do away with
- The punishment as told to Moses has come into effect.
- Deuteronomy 28:15-68 lists the curses, specifically stating that the people would be taken into bondage if they forsook God’s ways.
- 36 “The LORD will bring you and the king whom you set over you to a nation which neither you nor your fathers have known, and there you shall serve other gods—wood and stone. 37 And you shall become an astonishment, a proverb, and a byword among all nations where the LORD will drive you.
- 49 The LORD will bring a nation against you from afar, from the end of the earth, as swift as the eagle flies, a nation whose language you will not understand, 50 a nation of fierce countenance, which does not respect the elderly nor show favor to the young.
12 And He has confirmed His words, which He spoke against us and against our judges who judged us, by bringing upon us a great disaster; for under the whole heaven such has never been done as what has been done to Jerusalem.
13 “As it is written in the Law of Moses, all this disaster has come upon us; yet we have not made our prayer before the LORD our God, that we might turn from our iniquities and understand Your truth.
- This disaster came, yet still Daniel states that the people did not turn and seek God, did not turn from their sin, and did not give attention to God’s truth.
- Deuteronomy 4:27-31
- 27 And the LORD will scatter you among the peoples, and you will be left few in number among the nations where the LORD will drive you. 28 And there you will serve gods, the work of men’s hands, wood and stone, which neither see nor hear nor eat nor smell. 29 But from there you will seek the LORD your God, and you will find Him if you seek Him with all your heart and with all your soul. 30 When you are in distress, and all these things come upon you in the latter days, when you turn to the LORD your God and obey His voice 31 (for the LORD your God is a merciful God), He will not forsake you nor destroy you, nor forget the covenant of your fathers which He swore to them.
14 Therefore the LORD has kept the disaster in mind, and brought it upon us; for the LORD our God is righteous in all the works which He does, though we have not obeyed His voice.
- The LORD kept His word; He did not hesitate to bring disaster.
15 And now, O Lord our God, who brought Your people out of the land of Egypt with a mighty hand, and made Yourself a name, as it is this day—we have sinned, we have done wickedly!
- Daniel begins taking account for the actions of the people, confessing their sin as if it was his own.
16 “O Lord, according to all Your righteousness, I pray, let Your anger and Your fury be turned away from Your city Jerusalem, Your holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Your people are a reproach to all those around us.
- ANGER (639, root 599) the nose or nostril, face, anger, countenance, wrath
- FURY (2534, root 3179) heat, poison of fever, hot displeasure, indignation
- Daniel is pleading that because of God’s justice, that the smell of sin that has angered God, and the poison of sin that has caused a sickness within the nation, be looked away from, for the people are shameful of what they have done.
17 Now therefore, our God, hear the prayer of Your servant, and his supplications, and for the Lord’s sake cause Your face to shine on Your sanctuary, which is desolate. 18 O my God, incline Your ear and hear; open Your eyes and see our desolations, and the city which is called by Your name; for we do not present our supplications before You because of our righteous deeds, but because of Your great mercies.
- DESOLATIONS (8074) stupefy, destroy, waste
- MERCIES (7356, root 7355) compassion, tender love, bowels/womb
- Daniel is crying out for forgiveness not based on any good that the people hold, but only because of the mercy that God holds. He is asking God to not look at their sin, but to look inside at the ‘guts’ of His desire to create man, to remember this reason and have mercy on the people.
19 O Lord, hear! O Lord, forgive! O Lord, listen and act! Do not delay for Your own sake, my God, for Your city and Your people are called by Your name.”
- HEAR (8085) to hear carefully, give attention to, to hear intelligently
- FORGIVE (5545) pardon, spare
- LISTEN (7181) prick up the ears, attend, heed, incline
- ACT (6213) to do or make, accomplish, be industrious, work
- Daniel is requesting that God not procrastinate is this request to hear His people’s request and pardon them. Daniel is asking God to heed this prayer and accomplish a sparing of His people once the seventy years is completed, as opposed to letting them stay in bondage longer for their continued acts of sin.
The ball is in our court now in this season of Teshuvah. Just like the people of Judah, who were still God’s chosen people, we have sinned. Even though we are believers, it is our sin that has placed us in the bondage that we are in now. Our righteousness is of no value, for our righteousness carries the weight of waste. But like Daniel, if we call out to God and ask for forgiveness for the sins we have committed, He will forgive us. He will spare us from more years of slavery if we only ask Him now to forgive us, and truly turn from the sin we have embraced. He is standing on the steps of the temple, blowing the shofar, and desiring that His alarm will wake us up and woo us back to Him wholeheartedly.
Tuesday, September 2, 2014
TESHUVAH part 1...A Look at Repentance from the Book of Jeremiah
https://www.youtube.com/watch?v=UXO0SxGuYZ0&feature=youtu.be
We are now in the season of Teshuvah, the season of forgiveness prior to Yom Kippur. What I feel God leading me to is to look at four specific places in the Bible where God either was calling His people to repent, or where people were praying the prayer of forgiveness. Join me today for a look at God's calling Back-slidden Israel back as found in Jeremiah 3:6 - 4:4.
We are now in the season of Teshuvah, the season of forgiveness prior to Yom Kippur. What I feel God leading me to is to look at four specific places in the Bible where God either was calling His people to repent, or where people were praying the prayer of forgiveness. Join me today for a look at God's calling Back-slidden Israel back as found in Jeremiah 3:6 - 4:4.
Wednesday, August 27, 2014
WHATEVER HE TELLS YOU
This week I felt the urge to video the devotional instead of writing it out.
Please follow this link for a timely message on a lesson God is showing me in John 2:5
https://www.youtube.com/watch?v=Am283pGjD7I&feature=share
Please follow this link for a timely message on a lesson God is showing me in John 2:5
https://www.youtube.com/watch?v=Am283pGjD7I&feature=share
Monday, August 18, 2014
SELF-INFLICTED CURSES
“But the men who had gone up with [Caleb] said, ‘We can’t attack those people; they are stronger than we are.’ And they spread among the Israelites a bad report about the land they had explored. They said, ‘The land we explored devours those living in it. All the people we saw there are of great size.’”
Numbers 13:31-32
I want you to place yourself in the sandals of the Israelites. For days already you have seen God’s hand at work. You watched Him divide the Red Sea for you to walk on. You tasted the water that once was bitter now become sweet. You rested at the twelve springs and under the shade of the seventy palm trees at Elim. And you partook of the manna and quail that littered the ground daily. The deliverance that God had promised His people, you are now living. Only one thing remains, the final entry into the Promise Land. So you watch as Moses takes a single man from each of the twelve tribes, and even feel a little pride when they call out the spy from your tribe. You know that in just a few more days the report will come back, a strategy will be determined, and you will possess the land. After all, God promised it to you and He does not go back on His Word.
But something happens. The spies finally return after forty days, a few more days than you had hoped for. Nonetheless, now they are here and you rush to greet them and hear the stories of what this land holds for you and yours. The men begin to speak and they all agree that this land is wonderful. You see them raise up the fruit they collected and already your mouth waters. You hear them share the details of the soil knowing that your crops too will be blessed. And in unison they speak out that this land surly does flow with milk and honey. Yet something else catches your attention. You hear them say the words ‘giants’ and ‘grasshoppers’. Suddenly the joy that flooded your being is replaced with fear.
Caleb and Joshua, two of the spies that had gone into the land with the others, work to grab the attention of all those listening and remind them of what God had said. “Yes, the inhabitants of this land are great, but God is greater. He has promised this land to us and in His strength we will conquer the land and take back what He says is ours!” It seems as though the words have fallen on deaf ears though, and by morning the other ten spies have poisoned the people with fear and dread. And now even you have begun to not only believe you are a grasshopper, but you also speak it from your own mouth. Sadly, you have become a victim of a self-inflicted curse.
There are many times I can remember in my life where God said one thing, and I said another. Now I like to think that I have been around long enough to know the difference between a curse and a blessing, but I have found this happening just recently. In recent weeks I have felt God moving me toward the calling He has given me of full-time ministry. In these last few weeks, however, I have found opposition. It seems like with every step of progress there has been, there has been a spy there also to push me in to giving up on what God has said. In fact, it had become so persistent that I was beginning to speak these words myself, and finding myself like the Israelites, being zapped of joy and falling into a pit of fear and despair. Instead of listening to the Joshuas and Calebs, and ultimately God, I was listening to the other ten and beginning to confess with my own mouth. I was overriding the promise of God with a self-inflicted curse.
What was the major lesson that God taught His people in their self-infliction? He taught them to not doubt what He says. And how did he do this? He taught this lesson in having the people, who were on the cusp of entering their land, walk in the desert for another forty years. Think about that, they were right there on the border of what God has promised years before. But they blew it by listening to the words of others, believing and repeating these words, and in the cursing of themselves. Do we want the same thing? Do you not realize that you too may be on the cusp, on the border, on the edge of your breakthrough? Do you really want to blow it now by listening to the cursed words of man over the truth spoken by God?
Friends, it is time that we stop listening to the curses of man, and repeating these curses as if they are truth. They are not! They are the devil’s scheme to prevent us from walking in the truth and calling that God has for us. The enemy knows that when you step into God’s promise, God will make things happen. So the longer the enemy can delay you, the longer that sphere of influence is weakened. Please, I ask that you catch what I am trying to say, as one who has seen this in just the last few weeks, stop agreeing with the enemy and delaying what God has for you because of a self-inflicted curse. You do not want to stay in the desert for forty years. Confess the truth of God instead.
Numbers 13:31-32
I want you to place yourself in the sandals of the Israelites. For days already you have seen God’s hand at work. You watched Him divide the Red Sea for you to walk on. You tasted the water that once was bitter now become sweet. You rested at the twelve springs and under the shade of the seventy palm trees at Elim. And you partook of the manna and quail that littered the ground daily. The deliverance that God had promised His people, you are now living. Only one thing remains, the final entry into the Promise Land. So you watch as Moses takes a single man from each of the twelve tribes, and even feel a little pride when they call out the spy from your tribe. You know that in just a few more days the report will come back, a strategy will be determined, and you will possess the land. After all, God promised it to you and He does not go back on His Word.
But something happens. The spies finally return after forty days, a few more days than you had hoped for. Nonetheless, now they are here and you rush to greet them and hear the stories of what this land holds for you and yours. The men begin to speak and they all agree that this land is wonderful. You see them raise up the fruit they collected and already your mouth waters. You hear them share the details of the soil knowing that your crops too will be blessed. And in unison they speak out that this land surly does flow with milk and honey. Yet something else catches your attention. You hear them say the words ‘giants’ and ‘grasshoppers’. Suddenly the joy that flooded your being is replaced with fear.
Caleb and Joshua, two of the spies that had gone into the land with the others, work to grab the attention of all those listening and remind them of what God had said. “Yes, the inhabitants of this land are great, but God is greater. He has promised this land to us and in His strength we will conquer the land and take back what He says is ours!” It seems as though the words have fallen on deaf ears though, and by morning the other ten spies have poisoned the people with fear and dread. And now even you have begun to not only believe you are a grasshopper, but you also speak it from your own mouth. Sadly, you have become a victim of a self-inflicted curse.
There are many times I can remember in my life where God said one thing, and I said another. Now I like to think that I have been around long enough to know the difference between a curse and a blessing, but I have found this happening just recently. In recent weeks I have felt God moving me toward the calling He has given me of full-time ministry. In these last few weeks, however, I have found opposition. It seems like with every step of progress there has been, there has been a spy there also to push me in to giving up on what God has said. In fact, it had become so persistent that I was beginning to speak these words myself, and finding myself like the Israelites, being zapped of joy and falling into a pit of fear and despair. Instead of listening to the Joshuas and Calebs, and ultimately God, I was listening to the other ten and beginning to confess with my own mouth. I was overriding the promise of God with a self-inflicted curse.
What was the major lesson that God taught His people in their self-infliction? He taught them to not doubt what He says. And how did he do this? He taught this lesson in having the people, who were on the cusp of entering their land, walk in the desert for another forty years. Think about that, they were right there on the border of what God has promised years before. But they blew it by listening to the words of others, believing and repeating these words, and in the cursing of themselves. Do we want the same thing? Do you not realize that you too may be on the cusp, on the border, on the edge of your breakthrough? Do you really want to blow it now by listening to the cursed words of man over the truth spoken by God?
Friends, it is time that we stop listening to the curses of man, and repeating these curses as if they are truth. They are not! They are the devil’s scheme to prevent us from walking in the truth and calling that God has for us. The enemy knows that when you step into God’s promise, God will make things happen. So the longer the enemy can delay you, the longer that sphere of influence is weakened. Please, I ask that you catch what I am trying to say, as one who has seen this in just the last few weeks, stop agreeing with the enemy and delaying what God has for you because of a self-inflicted curse. You do not want to stay in the desert for forty years. Confess the truth of God instead.
Friday, August 1, 2014
THE SPEAR OF PRAYER
Ephesians 6:18
And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep praying for all the saints.
I grew up in the church. No I wasn’t a pastor’s kid. I wasn’t even a worship leader’s kid. I was an intercessor’s kid. I was that kid whose mom was either away for hours in the morning, stuffed in a room with like-minded saints praying for the church, or found on the couch at home with a Bible in her lap and eyes closed in prayer. I was that kid that, when you got sick, you knew to call mom because she would drive out every demon on the block if it meant seeing you healed. And I was that kid who, God-forbid, you lied to your mom because she was in such great contact with God that your hidden moments would be told to her by the time you got home from school.
It wasn’t until I went off to college, though, that I began to truly understand the power that comes in prayer. In my freshman year I ended up fracturing my femur in a lousy attempt to show off my white-boy dance moves. The report from the doctor was at least six weeks on crutches and possibly a surgery to place screws in my leg if I planned to walk again. So, after I got done crying from both the pain and the report of the doc, I decided it was time to pray.
After two weeks of walking on crutches, I threw them aside. I was done. Not that I would suggest this to anyone else, but I felt that they were more than a physical crutch. To me, they represented a lack in faith that Jesus could heal me. So I tossed them aside, and began to pray for a complete healing in my leg. I had seen the original x-rays, I knew it was cracked, and cracked good. But when I went back for my check-up, something was different. I can still remember the doctor talking into his recording device and saying, “I don’t know what happened, but there is no mark of a break, and no reason for the surgery.”
I know and have heard testimonies far better than mine about people getting healed, or being sparred of what could have been a terrible incident, or even having needs met, but all these accounts go to prove one thing. Prayer works!
When most put on the armor, they put on the pieces we have already looked at, which include the belt, breastplate, shoes, shield, helmet, and sword. However, Paul didn’t stop with just these six pieces. Tucked within Ephesians 6:18, and maybe tucked just a little too good, is one more piece. This final piece of our armor is prayer. Now you may question how I come to this conclusion as again, it is not bluntly mentioned in Paul’s dressings. But as many believe Paul wrote Ephesians while being watched by the Roman Guard, so Paul would hourly have had before him a fully dressed guard to look at. This Roman soldier would have been decked from head to toe in all his gear, and carried with him the shield, sword, and a spear. It is this spear that is equated in our piece of prayer.
The Roman army actually had two spears at their disposal, and both were for a different function. The first was a short spear, better known as a javelin or pilum, and it was common for the soldier to carry at least two of this style. It was this tool that was thrown with the intention of penetrating the armor of their enemy. Furthermore, the tips on these spears were crafted in such a way that they would break off or bend when hitting their target. To see the remnants of broken spears littering the ground, and wounded soldiers with the metal spear tips half swallowed within their body became the norm in war.
Along with the javelin, though, was the lance. The lance was a long, shafted weapon that normally required the use of both hands to fully throw. While many within the army would carry at least one lance, it was not uncommon to see a soldier carrying two of these approximately eighty inch weapons. It was the tip of the shaft that was made of iron, while the back portion was made of ash wood, in addition to being weighed with lead weights to increase the balance, distance, and impact when reaching the intended target. In battle, it was the lance that would be thrown first with the hopes of doing great damage. If the lance failed to take out a soldier, it would hopefully do damage to the soldier’s shield, as being stuck into the enemy’s shield would at least render the shield useless and the lance unable to be throw back
In Ephesians 6:18, Paul states to “… pray in the Spirit on all occasions with all kinds of prayers and requests.” Just to clarify this verse, Paul didn’t specialize on what type of occasions or kinds of prayer, but simply stated ALL occasions and with ALL kinds of prayers and requests. Just as the soldier had a javelin and lance for whatever the situation required, so Paul is pointing out here that we have a prayer for whatever we are dealing with. This spiritual weaponry has been given to us not for decoration, but for use against the strategies of the enemy.
We read that on the night Jesus was betrayed, he took the disciples with Him to the Garden and asked them to stay and pray while He went further into the Garden Himself to pray. Upon His return He found the disciples sleeping and eventually questioned of them if they could not tarry just one hour. Yet how many times has this happened to us? I know personally that I can make the commitment with my mouth to wake up early for a prayer meeting, but get as far as, “Dear Heavenly Father…,” before the Zzzzzz’s of sleep overcome me. How can I expect to take on the enemy if I cannot tarry one hour myself? And have you ever noticed that you pray more effectively when you have a burden to pray for something? Perhaps another reason we cannot find the ability to tarry is because we have lacked the burden. Our prayers become as effective as throwing the lance with a broken arm. Yet if we tarry, and become consumed with the burdens that burden our Lord, we will find the lance effectively hitting the target each time.
Let me point out here as well, though, that God answers in His time. We pray in a time that is important to us; we pray in the now, the KRONOS. However, God is Sovereign, and He can do what He wants, when He wants, and how He wants to do it. Therefore, God answers prayer on His appointed timing, his KAIROS. We cannot push His timing, but we can keep praying until the two times collide.
Let us look at still one more relationship between the spear and prayer, this one found in our moments of worship. In Acts 16:25 we find the account of Paul and Silas in prison for rebuking the spirit of python out of a woman who predicted the future and earned funds for her masters as a fortune teller. Now, sitting in prison at the midnight hour, we read that the two were praying and praising God in song. Suddenly, there was an earthquake that shook the prison and released all the prisoners of their chains. Don’t miss that point. Through prayer and praise, the chains that held them all captive were broken off them. The spear had been thrown because of their prayer and praise, and it hit the enemy square in the chest. Freedom for Paul and Silas was found, and salvation for the entire home of the jailer was accepted. To think that praise is not also a weapon is wrong, for even in the wilderness David sang his prayers to God.
It is prayer and praise that gets our minds on God and His plans. It is prayer and praise that opens the door for God’s hand to change circumstances. It is prayer and praise that urges us to walk in God’s ways. And it is prayer and praise that reminds us of what God has done, encourages us in what He is doing, and gives us hope in what He will continue to do. It is for this reason that Jude 20 reminds us to build ourselves up in the most holy faith.
Prayer is a weapon, for it is communication with God. How can we know the heart of God if we do not tarry for His heart? How can we throw the spear and hit the mark if we are throwing aimlessly? Therefore, let us take the time to seek Him, seek His heart, and pray through the burdens that He places on us. He has given us this means of communication so that in this battle we will know the target and hit it dead on. Now, grab your spear, and pray.
And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep praying for all the saints.
I grew up in the church. No I wasn’t a pastor’s kid. I wasn’t even a worship leader’s kid. I was an intercessor’s kid. I was that kid whose mom was either away for hours in the morning, stuffed in a room with like-minded saints praying for the church, or found on the couch at home with a Bible in her lap and eyes closed in prayer. I was that kid that, when you got sick, you knew to call mom because she would drive out every demon on the block if it meant seeing you healed. And I was that kid who, God-forbid, you lied to your mom because she was in such great contact with God that your hidden moments would be told to her by the time you got home from school.
It wasn’t until I went off to college, though, that I began to truly understand the power that comes in prayer. In my freshman year I ended up fracturing my femur in a lousy attempt to show off my white-boy dance moves. The report from the doctor was at least six weeks on crutches and possibly a surgery to place screws in my leg if I planned to walk again. So, after I got done crying from both the pain and the report of the doc, I decided it was time to pray.
After two weeks of walking on crutches, I threw them aside. I was done. Not that I would suggest this to anyone else, but I felt that they were more than a physical crutch. To me, they represented a lack in faith that Jesus could heal me. So I tossed them aside, and began to pray for a complete healing in my leg. I had seen the original x-rays, I knew it was cracked, and cracked good. But when I went back for my check-up, something was different. I can still remember the doctor talking into his recording device and saying, “I don’t know what happened, but there is no mark of a break, and no reason for the surgery.”
I know and have heard testimonies far better than mine about people getting healed, or being sparred of what could have been a terrible incident, or even having needs met, but all these accounts go to prove one thing. Prayer works!
When most put on the armor, they put on the pieces we have already looked at, which include the belt, breastplate, shoes, shield, helmet, and sword. However, Paul didn’t stop with just these six pieces. Tucked within Ephesians 6:18, and maybe tucked just a little too good, is one more piece. This final piece of our armor is prayer. Now you may question how I come to this conclusion as again, it is not bluntly mentioned in Paul’s dressings. But as many believe Paul wrote Ephesians while being watched by the Roman Guard, so Paul would hourly have had before him a fully dressed guard to look at. This Roman soldier would have been decked from head to toe in all his gear, and carried with him the shield, sword, and a spear. It is this spear that is equated in our piece of prayer.
The Roman army actually had two spears at their disposal, and both were for a different function. The first was a short spear, better known as a javelin or pilum, and it was common for the soldier to carry at least two of this style. It was this tool that was thrown with the intention of penetrating the armor of their enemy. Furthermore, the tips on these spears were crafted in such a way that they would break off or bend when hitting their target. To see the remnants of broken spears littering the ground, and wounded soldiers with the metal spear tips half swallowed within their body became the norm in war.
Along with the javelin, though, was the lance. The lance was a long, shafted weapon that normally required the use of both hands to fully throw. While many within the army would carry at least one lance, it was not uncommon to see a soldier carrying two of these approximately eighty inch weapons. It was the tip of the shaft that was made of iron, while the back portion was made of ash wood, in addition to being weighed with lead weights to increase the balance, distance, and impact when reaching the intended target. In battle, it was the lance that would be thrown first with the hopes of doing great damage. If the lance failed to take out a soldier, it would hopefully do damage to the soldier’s shield, as being stuck into the enemy’s shield would at least render the shield useless and the lance unable to be throw back
In Ephesians 6:18, Paul states to “… pray in the Spirit on all occasions with all kinds of prayers and requests.” Just to clarify this verse, Paul didn’t specialize on what type of occasions or kinds of prayer, but simply stated ALL occasions and with ALL kinds of prayers and requests. Just as the soldier had a javelin and lance for whatever the situation required, so Paul is pointing out here that we have a prayer for whatever we are dealing with. This spiritual weaponry has been given to us not for decoration, but for use against the strategies of the enemy.
We read that on the night Jesus was betrayed, he took the disciples with Him to the Garden and asked them to stay and pray while He went further into the Garden Himself to pray. Upon His return He found the disciples sleeping and eventually questioned of them if they could not tarry just one hour. Yet how many times has this happened to us? I know personally that I can make the commitment with my mouth to wake up early for a prayer meeting, but get as far as, “Dear Heavenly Father…,” before the Zzzzzz’s of sleep overcome me. How can I expect to take on the enemy if I cannot tarry one hour myself? And have you ever noticed that you pray more effectively when you have a burden to pray for something? Perhaps another reason we cannot find the ability to tarry is because we have lacked the burden. Our prayers become as effective as throwing the lance with a broken arm. Yet if we tarry, and become consumed with the burdens that burden our Lord, we will find the lance effectively hitting the target each time.
Let me point out here as well, though, that God answers in His time. We pray in a time that is important to us; we pray in the now, the KRONOS. However, God is Sovereign, and He can do what He wants, when He wants, and how He wants to do it. Therefore, God answers prayer on His appointed timing, his KAIROS. We cannot push His timing, but we can keep praying until the two times collide.
Let us look at still one more relationship between the spear and prayer, this one found in our moments of worship. In Acts 16:25 we find the account of Paul and Silas in prison for rebuking the spirit of python out of a woman who predicted the future and earned funds for her masters as a fortune teller. Now, sitting in prison at the midnight hour, we read that the two were praying and praising God in song. Suddenly, there was an earthquake that shook the prison and released all the prisoners of their chains. Don’t miss that point. Through prayer and praise, the chains that held them all captive were broken off them. The spear had been thrown because of their prayer and praise, and it hit the enemy square in the chest. Freedom for Paul and Silas was found, and salvation for the entire home of the jailer was accepted. To think that praise is not also a weapon is wrong, for even in the wilderness David sang his prayers to God.
It is prayer and praise that gets our minds on God and His plans. It is prayer and praise that opens the door for God’s hand to change circumstances. It is prayer and praise that urges us to walk in God’s ways. And it is prayer and praise that reminds us of what God has done, encourages us in what He is doing, and gives us hope in what He will continue to do. It is for this reason that Jude 20 reminds us to build ourselves up in the most holy faith.
Prayer is a weapon, for it is communication with God. How can we know the heart of God if we do not tarry for His heart? How can we throw the spear and hit the mark if we are throwing aimlessly? Therefore, let us take the time to seek Him, seek His heart, and pray through the burdens that He places on us. He has given us this means of communication so that in this battle we will know the target and hit it dead on. Now, grab your spear, and pray.
Tuesday, July 29, 2014
THE SWORD OF THE SPIRIT
Ephesians 6:17b
…and the sword of the Spirit, which is the word of God.
English history tells the story of a young knight who would become the British leader of the late fifth and early sixth century. That leader would be known in history as King Arthur. Although much of the life of the brave knight who became king is composed of folklore, due in part to the writings of Geoffrey of Monmouth, there is little doubt that he did in fact exist. Perhaps the greatest debate then is the method in which he obtained his sword, Excalibur.
There are two stories that continue to circulate, but the commonality to each is the sword’s magical powers. The first tale explains that Excalibur was the Sword in the Stone. In this account, the pulling of the sword from the stone was a feat that only a “true king” could perform. With his future rule as king granted because of his ability to lift the sword from its stone, he also won the rights to the sword itself. However, there is a second tale. It is in this folklore that the Lady of the Lake extended her hand from the waters to give Arthur his destiny, the enchanted sword named Excalibur. In both tales, the power of the sword is defined, for it is able to cut through iron as though it were wood and bring healing to its owner if he be injured in the fight.
While we may never know the truth of the sword that tall tales confuse for us, we do possess our own enchanted sword. The powers that cover our sword are not fabled uprisings or extensions from the waters, though, but rather a power that comes only from God Himself. We have the Word of God. This lamp unto our feet (Ps 119:105) is sharper than any double-edged sword. It is said that it can penetrate so precise, even to dividing soul and spirit, joints and marrow. And it judges the thoughts and attitudes of the heart. It is this sword that we must take up daily as part of our armor (Eph 6:17). For how able to defeat the opponent is the knight who has no sword?
For us to understand the sword of the spirit, we must first take a moment to understand just what a double-edged sword is. To me, this can be defined as a sword both of rhema and logos. Let me explain. The Greek word ‘RHEMA’ is defined as the quickening of a word. We would relate this mostly to the speaking of a word. The term ‘LOGOS’, while also related to words, is defined more specifically as the written word.
When I was dating my wife, we would spend countless hours communicating in one fashion or another. Since we did not live in the same state, there would be nights of long phone calls, as well as days of long emails and text messages. In both cases we were sharing our words, be it spoken or written. But, on those weekend occasions when we would see each other face to face, the words spoken and written took on a deeper meaning. And no other time when these two forms combined is more memorable, or powerful, than on our wedding day, when speaking from vows we wrote, we confessed our love to each other.
This is how the double-edged sword works. It is the combination of the written Word of God and us speaking His Word. There is power that comes from reading His Word, for His Word will change us on the inside. And there is power that comes from speaking the Word, for it will change our surroundings. But oh the power that comes when the spoken and written collide, for then it becomes our double-edged sword, and no power in hell can stand then.
Hebrews 4:12 tells us that the word of God is quick and powerful. In the Greek these words are ZAO and ENERGES. Zao translates as lively, whereas energes translates as powerfully operative. What the author of Hebrews is saying here is that God’s Word is life and energy. This marriage of God’s breath matched with God’s power leaves nothing undone. The verse continues on saying that it penetrates to dividing the soul and spirit, joints and marrow, and thoughts and attitudes.
To look more intently as these descriptions we find the Word of God is sharper still than a double-edged sword. This term ‘sharper’ is the Greek word TOMOTEROS, alluding to the fact that it makes its mark in a single strike. While other swords may do damage in hacking, or with a sawing action, God’s Word does complete damage in one swipe. And furthermore it divides and cuts into separate areas. This is the word MERISMOS. What a skilled surgeon cannot flawlessly do, God’s Word does. What a courtroom judge cannot truly decipher, God’s Word can. How is it then that we fail to bring this sword into battle with us?
Lest we should underestimate the power of the sword, let us look at the following verses where the sword proved its power:
1) Matthew 9:6b “So he said to the paralyzed man, ‘Get up, take your mat and go home.’”
2) Mark 5:41 “He took her by the hand and said to her, ‘Talitha koum!’ (which means ‘Little girl, I say to you, get up!’)”
3) Matthew 8:3 “Jesus reached out his hand and touched the man. ‘I am willing,’ he said. ‘Be clean!’ Immediately he was cleansed of his leprosy.”
4) Matthew 8:32 “He said to them, ‘Go!’ So they came out and went into the pigs, and the whole herd rushed down the steep bank into the lake and died in the water.”
In all these verses, and so many more, we see the power in the sword
as in one swipe, sometimes even in one word, the enemy is defeated. In one swipe restoration of life is found, healing is given, and the demons are cast out. And lest we should think, ‘Well that was Jesus,’ do not forget what He promised us all in John 14:12. “Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father.”
The Word of God, our sword, is so much better than we know. The problem is that too many use it wrong. There are those who think of it as a Swiss Army Knife, only bringing it out when they are bored and want to whittle on something. Then there are those who use it as a spreader, buttering their bread with the fattening cream of the word but never wanting to cut into the meat. The flip side to this is others use it as a meat cleaver, and skip around looking for a meatier church where the Gospel depth is preached, but no foundation is laid. There must be a balance, and the balance must be as defined by God. It is He who has given us the sword, and He who knows how to use it. We should seek Him in this.
For a true believer will use the Word of God as the sword it was intended to be used as. This person will constantly speak the Word of God to the situation and expect results. This person will speak what God has spoken. This person will use the sword to cut in line in the most pressed of circumstances, and watch the soul split from spirit, the joint separate from marrow, and thoughts divide from attitudes.
Lastly, while the sword may show itself needed for battle, it also shows itself needed as the medicine and healing agent for the wounded. It is to be hidden in our hearts so that we may not sin against God (Ps 119:11). It is to be obeyed so that the enemy does not have grounds to produce worse actions in our life (Jn 5:14). And it is God-breathed and useful for our teaching, rebuke, correction, and training (II Tim 3:16). This sword, the Holy Bible, inspired by men who followed hard after God, holds the key to eternal life and the power over eternal death.
You have been given this sword, this Excalibur, from God Himself. What are you doing with it? Is it sitting on the shelf collecting dust? Is it being used to ward off the enemy? It is the mysterious lamp unto your path, or the weapon that you’ve tossed to the side because you feel it doesn’t work right? Are you nurtured by this sword, or too afraid to consume it because it will change your life? God is no Lady of the Lake, but He has given you the power you need for every obstacle you will meet. He is handing you His sword now. Take it, and rise up as the warrior He is calling you to.
…and the sword of the Spirit, which is the word of God.
English history tells the story of a young knight who would become the British leader of the late fifth and early sixth century. That leader would be known in history as King Arthur. Although much of the life of the brave knight who became king is composed of folklore, due in part to the writings of Geoffrey of Monmouth, there is little doubt that he did in fact exist. Perhaps the greatest debate then is the method in which he obtained his sword, Excalibur.
There are two stories that continue to circulate, but the commonality to each is the sword’s magical powers. The first tale explains that Excalibur was the Sword in the Stone. In this account, the pulling of the sword from the stone was a feat that only a “true king” could perform. With his future rule as king granted because of his ability to lift the sword from its stone, he also won the rights to the sword itself. However, there is a second tale. It is in this folklore that the Lady of the Lake extended her hand from the waters to give Arthur his destiny, the enchanted sword named Excalibur. In both tales, the power of the sword is defined, for it is able to cut through iron as though it were wood and bring healing to its owner if he be injured in the fight.
While we may never know the truth of the sword that tall tales confuse for us, we do possess our own enchanted sword. The powers that cover our sword are not fabled uprisings or extensions from the waters, though, but rather a power that comes only from God Himself. We have the Word of God. This lamp unto our feet (Ps 119:105) is sharper than any double-edged sword. It is said that it can penetrate so precise, even to dividing soul and spirit, joints and marrow. And it judges the thoughts and attitudes of the heart. It is this sword that we must take up daily as part of our armor (Eph 6:17). For how able to defeat the opponent is the knight who has no sword?
For us to understand the sword of the spirit, we must first take a moment to understand just what a double-edged sword is. To me, this can be defined as a sword both of rhema and logos. Let me explain. The Greek word ‘RHEMA’ is defined as the quickening of a word. We would relate this mostly to the speaking of a word. The term ‘LOGOS’, while also related to words, is defined more specifically as the written word.
When I was dating my wife, we would spend countless hours communicating in one fashion or another. Since we did not live in the same state, there would be nights of long phone calls, as well as days of long emails and text messages. In both cases we were sharing our words, be it spoken or written. But, on those weekend occasions when we would see each other face to face, the words spoken and written took on a deeper meaning. And no other time when these two forms combined is more memorable, or powerful, than on our wedding day, when speaking from vows we wrote, we confessed our love to each other.
This is how the double-edged sword works. It is the combination of the written Word of God and us speaking His Word. There is power that comes from reading His Word, for His Word will change us on the inside. And there is power that comes from speaking the Word, for it will change our surroundings. But oh the power that comes when the spoken and written collide, for then it becomes our double-edged sword, and no power in hell can stand then.
Hebrews 4:12 tells us that the word of God is quick and powerful. In the Greek these words are ZAO and ENERGES. Zao translates as lively, whereas energes translates as powerfully operative. What the author of Hebrews is saying here is that God’s Word is life and energy. This marriage of God’s breath matched with God’s power leaves nothing undone. The verse continues on saying that it penetrates to dividing the soul and spirit, joints and marrow, and thoughts and attitudes.
To look more intently as these descriptions we find the Word of God is sharper still than a double-edged sword. This term ‘sharper’ is the Greek word TOMOTEROS, alluding to the fact that it makes its mark in a single strike. While other swords may do damage in hacking, or with a sawing action, God’s Word does complete damage in one swipe. And furthermore it divides and cuts into separate areas. This is the word MERISMOS. What a skilled surgeon cannot flawlessly do, God’s Word does. What a courtroom judge cannot truly decipher, God’s Word can. How is it then that we fail to bring this sword into battle with us?
Lest we should underestimate the power of the sword, let us look at the following verses where the sword proved its power:
1) Matthew 9:6b “So he said to the paralyzed man, ‘Get up, take your mat and go home.’”
2) Mark 5:41 “He took her by the hand and said to her, ‘Talitha koum!’ (which means ‘Little girl, I say to you, get up!’)”
3) Matthew 8:3 “Jesus reached out his hand and touched the man. ‘I am willing,’ he said. ‘Be clean!’ Immediately he was cleansed of his leprosy.”
4) Matthew 8:32 “He said to them, ‘Go!’ So they came out and went into the pigs, and the whole herd rushed down the steep bank into the lake and died in the water.”
In all these verses, and so many more, we see the power in the sword
as in one swipe, sometimes even in one word, the enemy is defeated. In one swipe restoration of life is found, healing is given, and the demons are cast out. And lest we should think, ‘Well that was Jesus,’ do not forget what He promised us all in John 14:12. “Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father.”
The Word of God, our sword, is so much better than we know. The problem is that too many use it wrong. There are those who think of it as a Swiss Army Knife, only bringing it out when they are bored and want to whittle on something. Then there are those who use it as a spreader, buttering their bread with the fattening cream of the word but never wanting to cut into the meat. The flip side to this is others use it as a meat cleaver, and skip around looking for a meatier church where the Gospel depth is preached, but no foundation is laid. There must be a balance, and the balance must be as defined by God. It is He who has given us the sword, and He who knows how to use it. We should seek Him in this.
For a true believer will use the Word of God as the sword it was intended to be used as. This person will constantly speak the Word of God to the situation and expect results. This person will speak what God has spoken. This person will use the sword to cut in line in the most pressed of circumstances, and watch the soul split from spirit, the joint separate from marrow, and thoughts divide from attitudes.
Lastly, while the sword may show itself needed for battle, it also shows itself needed as the medicine and healing agent for the wounded. It is to be hidden in our hearts so that we may not sin against God (Ps 119:11). It is to be obeyed so that the enemy does not have grounds to produce worse actions in our life (Jn 5:14). And it is God-breathed and useful for our teaching, rebuke, correction, and training (II Tim 3:16). This sword, the Holy Bible, inspired by men who followed hard after God, holds the key to eternal life and the power over eternal death.
You have been given this sword, this Excalibur, from God Himself. What are you doing with it? Is it sitting on the shelf collecting dust? Is it being used to ward off the enemy? It is the mysterious lamp unto your path, or the weapon that you’ve tossed to the side because you feel it doesn’t work right? Are you nurtured by this sword, or too afraid to consume it because it will change your life? God is no Lady of the Lake, but He has given you the power you need for every obstacle you will meet. He is handing you His sword now. Take it, and rise up as the warrior He is calling you to.
Subscribe to:
Posts (Atom)
GOD OUR FATHER
If one were to move away from the misconception that God is so distant in His status and truly understand, as Christ so often pointed ou...
