“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.
https://www.onthevanguard.com/
Friday, October 31, 2014
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.
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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...
