TorahScope: Ki Tisa

17 February, 2019

Ki Tisa – When you take

Exodus 30:11-34:35
1 Kings 18:1-39 (A); 18:20-39 (S)

“Signs of Life”


by Mark Huey

Ki Tisa covers a wide variety of topics that range from describing the half-shekel tax collected,[1] to the infamous golden calf incident,[2] and to instructions regarding the Sabbath.[3] Additional instruction is given regarding hand washing,[4] anointing oil[5] and incense formulas,[6] and how the Tabernacle is to be used.[7] Moses also relates significant interchanges that he has with the Holy One as he received the tablets of testimony, pleaded for the people of Israel, and then eventually witnessed the very glory of God.[8] These, and other events described, give students of the Torah much to ponder this week.

As one meditates upon this selection from Exodus, a multitude of impressions can be generated. For this student, three seemingly unrelated passages in the parashah became linked. The first Scriptural mention of the Book of Life (Exodus 32:32-33) generated some curiosity that led to some reflections about how serious the Father is about His children and their actions. These thoughts were then coupled with the passage about Shabbat or the Sabbath being a sign between God and His people (Exodus 31:12-18). Finally, the passage about Moses desiring the Lord’s Divine presence struck a chord (Exodus 33:12-23). Let me explain.

Moses’ Intercession

Seeing the many things detailed in our parashah this week, the people of Israel are in serious trouble. Moses ascends Mount Sinai to receive God’s Instruction. While there, Moses is informed that the impatient Israelites have fashioned a golden calf and are riotously worshipping it. The Lord threatens extermination of these sinners:

“Now then let Me alone, that My anger may burn against them and that I may destroy them; and I will make of you a great nation” (Exodus 32:10).

Thankfully, as a result of Moses’ intercession, God decides not to do this:

“So the LORD changed His mind about the harm which He said He would do to His people” (Exodus 32:14).

At this point, we understand just how serious the Lord is about His people not worshipping other gods. Moses comes down the mountain with the tablets inscribed by the very finger of the Creator. Upon seeing the revelry over the golden calf, he shatters the tablets. Moses issues a call of loyalty to the Most High (Exodus 32:19-28a). At this point, all the Levites respond and they are summoned to take up their swords against all who worshipped the false god. Three thousand Israelites lose their lives (Exodus 32:28b), while the Levites are consecrated for the call He has placed upon them to fulfill the obligations of priesthood:

“[T]hen Moses stood in the gate of the camp, and said, ‘Whoever is for the LORD, come to me!’ And all the sons of Levi gathered together to him. He said to them, ‘Thus says the LORD, the God of Israel, “Every man of you put his sword upon his thigh, and go back and forth from gate to gate in the camp, and kill every man his brother, and every man his friend, and every man his neighbor.”’ So the sons of Levi did as Moses instructed, and about three thousand men of the people fell that day. Then Moses said, ‘Dedicate yourselves today to the LORD—for every man has been against his son and against his brother—in order that He may bestow a blessing upon you today’” (Exodus 32:26-29).

The next day, God and Moses get into a debate. Moses offers himself as “an atonement” for the sins of the Israelites. (I believe that this offer is reminiscent of what Yeshua would later accomplish, actually being the permanent atonement for the sins of humanity.) The dialogue between Moses and the Lord continues:

“On the next day Moses said to the people, ‘You yourselves have committed a great sin; and now I am going up to the LORD, perhaps I can make atonement for your sin.’ Then Moses returned to the LORD, and said, ‘Alas, this people has committed a great sin, and they have made a god of gold for themselves. But now, if You will, forgive their sin—and if not, please blot me out from Your book which You have written!’ The LORD said to Moses, ‘Whoever has sinned against Me, I will blot him out of My book’” (Exodus 32:30-33).

Interestingly, this is the first mention of the Book of Life in the Holy Writ, a record of those who stand under God’s favor. The most important place we see the Book of Life mentioned, though, is in the final judgment recorded by John in the Book of Revelation:

“And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Revelation 20:12-15).

One thing is very certain from the interchange between God and Moses, when seen through the filter of Revelation 20:12-15: a person does not want his or her name to be missing from the Book of Life.The consequence of sinning against the Most High by worshipping another god (Exodus 32:33), and then being among those judged “according to their works” (Revelation 20:12, NRSV), is a very frightening concept.

Another important thing is mentioned when the Lord speaks to Moses. God alone has the ability to blot out or erase a name from the Book of Life (Exodus 32:33). We should simply recognize that He has given His children ample understanding throughout the Scriptures to take loyalty to Him seriously. It is not impossible to truly be loyal to God, but demonstrating loyalty to Him is not something that is entirely passive, either.

While pondering the gravity and reality of the Book of Life, reflecting on Ki Tisa, two passages came to my mind from this parashah. First, God describes an action that can serve as a tangible sign between us and Him, that we are striving to be His. Secondly, the evidence of His presence in our midst, as sought by Moses, is a definite sign that we are His. One is an action we can take, and the other is an action God takes.

Shabbat Observance

Earlier in this Torah portion (Exodus 31:12-18), the Lord gives His people some specific instruction about how to remember Shabbat, or the seventh-day Sabbath. This day of rest was to be an important sign between Israel and the Lord, which was to distinguish them among the nations. Remembering Shabbatwas to serve as a tangible sign, for future generations, that Israel was His chosen people and that God created the universe by His supreme hand:

“The LORD spoke to Moses, saying, ‘But as for you, speak to the sons of Israel, saying, “You shall surely observe My sabbaths; for this is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies you. Therefore you are to observe the sabbath, for it is holy to you. Everyone who profanes it shall surely be put to death; for whoever does any work on it, that person shall be cut off from among his people. For six days work may be done, but on the seventh day there is a sabbath of complete rest, holy to the LORD; whoever does any work on the sabbath day shall surely be put to death. So the sons of Israel shall observe the sabbath, to celebrate the sabbath throughout their generations as a perpetual covenant.” It is a sign between Me and the sons of Israel forever; for in six days the LORD made heaven and earth, but on the seventh day He ceased from labor, and was refreshed.’ When He had finished speaking with him upon Mount Sinai, He gave Moses the two tablets of the testimony, tablets of stone, written by the finger of God” (Exodus 31:12-18).

Here in these verses, as the finger of God has completed inscribing the Decalogue, He twice mentions within the span of a few verses two important things. First, the remembrance of Shabbat is a sign between the Lord and His people “throughout your/their generations” (Exodus 31:13, 16). Secondly, the Ancient Israelites were told that anyone who profanes or works on Shabbat would receive the penalty of capital punishment (Exodus 31:14b, 15b). This is extremely serious, and the fact that it is reiterated compounds the gravity of the statute.

Here in the Book of Exodus, we see how important the Lord considered the institution of the Sabbath to be. It is considered a Creation ordinance (Exodus 31:15), as we remember how God Himself rested after His six periods of creating the universe (Genesis 2:2). Even if we believe in this post-resurrection era that the capital punishment for not remembering the Sabbath has been absorbed by the sacrifice of Yeshua the Messiah (cf. Colossians 2:14), why does it seem that many Christians today want to overlook the Biblical imperative to rest on the seventh day? At most, the being “cut off” they would experience would not be participating in all of the good things that resting for a complete day naturally offers us.

Much of the negativity that today’s Messianic Believers encounter, when telling Christian family or friends that they are keeping the Sabbath, comes from various encounters we read in the Gospels (i.e., Matthew 12:9-14; Mark 2:23-28; 3:1-6; Luke 6:1-5, 6-11; 13:10-17; John 5:10, 15-16; 7:22-23), and how they have been too commonly read. We see scenes where Yeshua the Messiah is either seen arguing with some of the religious officials in His day, or how He is rebuked by them for doing “unauthorized” things on the Sabbath. Bible scholars today are not all agreed that Yeshua opposed the keeping of the Sabbath, as much as He opposed the different streams of Jewish tradition present in His day that made it difficult for the Sabbath to be a legitimate day of rest for the normal person—and how some authorities opposed the legitimate doing of good on the Sabbath, as He was rebuked for healing people.[9] And notable to also remember, is how Yeshua did not oppose all tradition—just those traditions that specifically took away from accomplishing the purpose of His Father.

Yeshua’s ministry and teachings clarified much of what the Torah originally intended profaning the Sabbath to be. In His Sermon on the Mount, Yeshua spends a considerable amount of time working through various Torah commandments as they related to one’s heart intent (Matthew chs. 5-7). He did not come to fufill and thus abolish the Law, as many may inaccurately teach—but instead to fulfill the Law by showing people how to live out its intentions properly in human life (Matthew 5:16ff). When it came to the issues concerning Shabbat, our Lord demonstrated that healing and doing good was appropriate. Yeshua stated how “The sabbath was made for humankind, and not humankind for the sabbath” (Mark 2:27, NRSV), and how its rest is something which can benefit all people.

The Presence of God

A little further on in our parashah, we encounter a second visible sign that clearly marks the people of God. God’s presence is to be among His people:

“‘Now therefore, I pray You, if I have found favor in Your sight, let me know Your ways that I may know You, so that I may find favor in Your sight. Consider too, that this nation is Your people.’ And He said, ‘My presence shall go with you, and I will give you rest.’ Then he said to Him, ‘If Your presence does not go with us, do not lead us up from here. For how then can it be known that I have found favor in Your sight, I and Your people? Is it not by Your going with us, so that we, I and Your people, may be distinguished from all the other people who are upon the face of the earth?’” (Exodus 33:13-16).

Here, the Hebrew word panim or “face” is actually translated as “presence.” When the face of God Himself shines upon His people, it is evidence of His favor and blessing toward them. Such favor was to be so tangible toward Ancient Israel, that in their comings and goings, they would be distinguished among all others on Earth. As further detailed, this would involve God being merciful to His people:

“The LORD said to Moses, ‘I will also do this thing of which you have spoken; for you have found favor in My sight and I have known you by name.’ Then Moses said, ‘I pray You, show me Your glory!’ And He said, ‘I Myself will make all My goodness pass before you, and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion.’ But He said, ‘You cannot see My face, for no man can see Me and live!’ Then the LORD said, ‘Behold, there is a place by Me, and you shall stand there on the rock; and it will come about, while My glory is passing by, that I will put you in the cleft of the rock and cover you with My hand until I have passed by. Then I will take My hand away and you shall see My back, but My face shall not be seen’” (Exodus 33:17-23).

Here, as Moses pleads for the presence of the Most High, He concedes that His glory will be evident, but that neither Moses nor any other would see His specific “face.” Instead, God’s glory, goodness, grace, and compassion would be evident among the people of Israel—demonstrating the substance of what His “face” really is. His attributes, which are frequently embodied in the later New Testament term agapē, would manifest themselves among the Ancient Israelites. In due time, the presence of His very Spirit would move beyond the Tabernacle or Temple, and would be fully dwelling within the hearts of His people (cf. Ezekiel 35:25-27). We see some of the specific aspects of God’s “face” listed, as He passes beside Moses on Mount Sinai:

“Then the LORD passed by in front of him and proclaimed, ‘The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations’” (Exodus 34:6-7).

How much do these attributes sound like the summarizations of the agapē love demonstrated by Messiah Yeshua, who offered Himself up for our sins? Consider the Apostle Paul’s description of what Believers are to embody, as a direct result of Yeshua’s atoning work:

“So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. Beyond all these things put on love [agapē], which is the perfect bond of unity” (Colossians 3:12-14).

The Apostle John also writes about the great love of God manifested toward us:

“In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another. No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us. By this we know that we abide in Him and He in us, because He has given us of His Spirit” (1 John 4:10-13).

We know that unlike Moses, whose offer of personal atonement was not acceptable (cf. Exodus 32:30), Yeshua’s offer, as the Son of God, is acceptable (Hebrews 9:26-28).

Two Signs

Today as Believers in Yeshua the Messiah, who have been washed of our sins by His work, we should be experiencing the presence of our Creator, as originally revealed to Moses on Mount Sinai (Exodus 34:6-7). We should have His love and His blessings enveloping us, ever-reminding us of how much the Lord really does care for us and wants us to commune with Him! This presence of God should fill us up with His love, which we are surely to demonstrate to all people we encounter.

Yet if we possess the presence of God inside of us, are there any specific actions we can demonstrate which reflect on the goodness He has showered? I would submit to you that remembering Shabbat or the seventh-day Sabbath (Exodus 31:12-18), a day each week when we can rest and experience refreshment in Him, is something that we need to be considering. Shabbat is a time when we get to focus on the Lord in a very unique way, ceasing from our labors, and allowing Him to reveal His presence to us.

How do we learn to balance the value of these two aspects of our faith? How do we remember the many imperatives we see in the Scriptures to demonstrate love toward others (i.e., 1 Corinthians 13:4-8; Romans 12:9-17)?

Many generations of Jewish people faithful to the Lord’s ways have experienced the blessings of Shabbat, and we can hope that many who truly pressed into Him on the seventh-day were supernaturally revealed the truth of Messiah Yeshua as they sought God for answers. Similarly—and whether or not today’s Messianics really want to admit it—many generations of Christians faithful to the Old Testament have also experienced the blessings of the Sabbath, albeit they have observed it on the first day. Even though a “Sunday Sabbath” was not our Father’s original intention, He has still honored the dedication of many Christians in past history who strived to make Sunday a day of abstention from work and commerce—something which only in the latter-half of the Twentieth Century was really lost.

In our day as the Father restores His people through the growth of the Messianic movement, not only will Jewish Believers get to experience the blessedness of the Sabbath by their faith in Messiah Yeshua—but many non-Jewish Believers will get to experience some of the things that have made Jewish remembrance of Shabbat so special. The edifying traditions that enable us to really focus on who the Lord is, and which bring us together as families and communities where He dwells, can help focus our remembrance of the Sabbath as we consider who we all are as His redeemed people. We all await the return of our King, and the much greater rest He will bring to us in the future (Hebrews 4:9-11).[10]

(Click to Source)

 


NOTES

[1] Exodus 30:11-16.

[2] Exodus 32:1-35.

[3] Exodus 31:12-17.

[4] Exodus 30:17-21.

[5] Exodus 30:22-33.

[6] Exodus 30:34-38.

[7] Exodus 31:1-11.

[8] Exodus 32:11-34:35.

[9] Cf. S. Westerholm, “Sabbath,” in Joel B. Green, Scot McKnight, and I. Howard Marshall, eds., Dictionary of Jesus and the Gospels (Downers Grove, IL: InterVarsity, 1992), pp 716-719, for a summary of some of the opinions present in academic thought.

[10] For a further discussion, consult the Messianic Sabbath Helper by Messianic Apologetics.

 

Torah Commentary – Ki Tisa – When you take – Faith Contrasted – 25 February, 2018

Ki Tisa – When you take

jesus-in-the-synagogue

Exodus 30:11-34:35
1 Kings 18:1-39 (A); 18:20-39 (S)

“Faith Contrasted”


by Mark Huey

This week’s Torah portion, Ki Tisa, is perhaps best remembered for the infamous golden calf incident. Because of this, it is significantly easy to overlook a variety of other details, ranging from the required half-shekel offering,[1] the anointing oil formula,[2] a description of the skilled artisans,[3] reminders about the Sabbath,[4] appeals to the Lord and His response including a description of Himself,[5] and a return to the mountain to receive yet another set of instructions after the first tablets were shattered at the base of the mountain.[6] The differences between how Moses handled his responsibility, versus how Aaron and a certain segment of the Israelite population, impatiently rebelled, is difficult to ignore (Exodus 32:1-10, 19-35). Recorded for future generations to ponder is the human proclivity that is prone to wander away from the Creator. Nevertheless, some benefits for His people accrue, as incredible insight into the essence and attributes of the Holy One are communicated to Moses, as he implored the Lord for mercy (Exodus 33:19; 34:6-7). Thankfully, because the Lord has an ultimate plan for His Creation, this potential deviation from following Him is averted, but not without commensurate punishment for the malefactors.

However, before getting into some of the details about consequences of false worship, it is critical to note that our Torah reading initially delineates more instruction about what the Lord expects from His chosen people. In our previous Torah portion, Tetzaveh (Exodus 27:20-30:10), the Lord had communicated considerable detail about the high priest, the institution of the priesthood, and its respective duties for service in association with the Tabernacle. But now as Ki Tisa continues the record in the Book of Exodus, there is the imperative that individual responsibility is expected of all the people of Israel:

“The LORD also spoke to Moses, saying, ‘When you take a census of the sons of Israel to number them, then each one of them shall give a ransom for himself to the LORD, when you number them, so that there will be no plague among them when you number them. This is what everyone who is numbered shall give: half a shekel according to the shekel of the sanctuary (the shekel is twenty gerahs), half a shekel as a contribution to the LORD. Everyone who is numbered, from twenty years old and over, shall give the contribution to the LORD. The rich shall not pay more and the poor shall not pay less than the half shekel, when you give the contribution to the LORD to make atonement for yourselves. You shall take the atonement money from the sons of Israel and shall give it for the service of the tent of meeting, that it may be a memorial for the sons of Israel before the LORD, to make atonement for yourselves” (Exodus 30:11-16).

In this instruction, it is noted that a wide segment of the Israelite community, regardless of its financial wherewithal, was required to make a contribution. The blessing of compliance to this was an avoidance of plagues. The essential principle established by this instruction was that every person would be responsible for his own actions. While such a “ransom” was useful to conduct a census, the Lord was requiring Ancient Israel to literally entrust its wealth to those responsible for continually ministering unto Him. In some regards, this foreshadows a similar principle enunciated by Yeshua the Messiah, when He was telling His followers about where they should direct their resources:

“Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also” (Matthew 6:19-21).

From the census instructions is witnessed another principle that applied originally to the Levitical priesthood, but now is applicable to a wider community of God’s people. This was the requirement that in order to appropriately minister to the Lord or approach Him, one should do so in a state of cleanliness, respecting the sanctity of presenting oneself before Him as the Holy One:

“The LORD spoke to Moses, saying, ‘You shall also make a laver of bronze, with its base of bronze, for washing; and you shall put it between the tent of meeting and the altar, and you shall put water in it. Aaron and his sons shall wash their hands and their feet from it; when they enter the tent of meeting, they shall wash with water, so that they will not die; or when they approach the altar to minister, by offering up in smoke a fire sacrifice to the LORD. So they shall wash their hands and their feet, so that they will not die; and it shall be a perpetual statute for them, for Aaron and his descendants throughout their generations” (Exodus 30:17-21).

This basic principle, of cleanliness before the Lord, was expanded upon by King David, as he had the privilege of approaching His presence after the Tabernacle was relocated to Mount Moriah. Note the reverence and awe emoted in this Psalm, which takes the concept of clean hands to a much higher level, as it concerns the need for a pure heart:

“A Psalm of David. The earth is the LORD’s, and all it contains, the world, and those who dwell in it. For He has founded it upon the seas and established it upon the rivers. Who may ascend into the hill of the LORD? And who may stand in His holy place? He who has clean hands and a pure heart, who has not lifted up his soul to falsehood and has not sworn deceitfully. He shall receive a blessing from the LORD and righteousness from the God of his salvation. This is the generation of those who seek Him, who seek Your face—even Jacob. Selah. Lift up your heads, O gates, and be lifted up, O ancient doors, that the King of glory may come in! Who is the King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O gates, and lift them up, O ancient doors, that the King of glory may come in! Who is this King of glory? The LORD of hosts, He is the King of glory. Selah” (Psalm 24:1-10).

From the opening verses of Ki Tisa, the Lord communicates some universal principles regarding individual responsibilities, and how He wants people to approach Him. So while contemplating the balance of this reading, it will be personally edifying for us to reflect upon just how well we are accepting our individual duties before the Lord and how we are seeking Him. If our hearts are focused on the things of this world, or we have impurities impeding our relationship with Him—perhaps this would be an appropriate time for us to confess our transgressions. For in further reading, we will not only discover how the Lord deals with idol worship, but most crucially that He is a compassionate and merciful God who is slow to anger. He is surely willing to forgive those who faithfully come to Him with a broken spirit and contrite heart (Psalm 51:17).

Idol Worship

Once the issues of personal responsibility and properly approaching the Holy One are addressed, we see various instructions about the fragrant anointing oil with some prohibitions about its usage, a brief description about the artisans designated to make the Tabernacle and the elements of priestly, and a reminder about the importance of remembering the Sabbath rest (Exodus 30:22-31:18). After this, Ki Tisa turns to focus on the tragic golden calf incident. The Israelites were unaware that Moses was receiving two tablets with the testimony of God etched by His own finger, on what would be his first ascent of Mount Sinai (Exodus 24:16-18). But being accustomed to his role as mediator, while viewing from a distance the glory of the Lord like a consuming fire in a cloud shrouding the mountaintop, some became frightfully anxious about his lengthy absence. At this relatively early stage in the desert sojourn, it is safe to say that the faith of the Ancient Israelites was being tested.

After a number of weeks, a segment of the impatient population turned to Aaron, the designated leader in Moses’ absence, and they made an idolatrous request of Aaron to make a tangible “god” which they could follow. In much of the Ancient Near East, the bull was a symbol of lordship, leadership, strength, vital energy, and fertility—and was either deified and worshipped, or used to represent fertility. Aaron complied with their demand. Ironically, not yet aware of the silver half-shekel requirement that was to be instituted, Aaron without any apparent resistance to this unfaithful appeal, perhaps fearing for his own life, asked the people to donate their gold jewelry for the fashioning of a molten calf:

“When He had finished speaking with him upon Mount Sinai, He gave Moses the two tablets of the testimony, tablets of stone, written by the finger of God. Now when the people saw that Moses delayed to come down from the mountain, the people assembled about Aaron and said to him, ‘Come, make us a god who will go before us; as for this Moses, the man who brought us up from the land of Egypt, we do not know what has become of him.’ Aaron said to them, ‘Tear off the gold rings which are in the ears of your wives, your sons, and your daughters, and bring them to me.’ Then all the people tore off the gold rings which were in their ears and brought them to Aaron. He took this from their hand, and fashioned it with a graving tool and made it into a molten calf; and they said, ‘This is your god, O Israel, who brought you up from the land of Egypt.’ Now when Aaron saw this, he built an altar before it; and Aaron made a proclamation and said, ‘Tomorrow shall be a feast to the LORD.’ So the next day they rose early and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play” (Exodus 31:18-32:6).

It is difficult to fathom why Moses’ older brother Aaron succumbed to this demand. After all, Aaron had been with Moses from the very beginning of his role as deliverer of Israel, being used as the spokesperson (Exodus 4:14-16) for the inarticulate Moses. Aaron had witnessed all the miracles, from the courts of Pharaoh to an intimate Mount Sinai dinner with the Holy One (Exodus 24:9-11). Aaron’s personal involvement in, or observation of, the Lord’s activities, required him to know that the Lord forbade the making of idols (Exodus 20:3-4). Yet, because of either social pressure or the threat of physical harm, Aaron not only requested the gold jewelry, but he also fashioned the golden calf—even though he later protested to Moses that the golden calf simply emerged from the fire (Exodus 32:24). Aaron’s direct participation and culpability, for these idolatrous acts, were later confirmed during Moses’ reiteration of these events in the Book of Deuteronomy. Apparently, the Lord was about to execute judgment on Aaron, but Moses interceded for him:

“The LORD was angry enough with Aaron to destroy him; so I also prayed for Aaron at the same time” (Deuteronomy 9:20).

In studying the incident of the golden calf in a variety of Torah commentaries, one discovers different interpretations found in assertions made by the Jewish Sages, which in various degrees are intended to provide excuses for Aaron’s actions.[7] Whether it is blaming the idol worship on the non-Israelite “mixed multitude” (Exodus 12:38) that departed Egypt, or avoiding the threat of death, Aaron was involved in the sin and still bore some guilt.

In this instance, upon the delay of Moses’ return from the mountain, the people insisted that Aaron “make a god” to go before them. The proper, faithful reaction, would have been to refuse the request regardless of the consequences. But this is not what Aaron did. Instead, because Aaron complied with their demands, when the golden calf was presented to Israel, the people actually declared that this “god” had brought them out of Egypt! How absurd this exclamation must have been to Aaron, and many within the crowds who had escaped bondage in Egypt—but such sentiments were enough to prevent a wide number from wanting to worship their new deity. We see a classic example of mixing the holy with the profane, and Aaron should have known better. This is a vivid reminder to Messiah followers today, how it is possible for anyone—including designated leaders—to have a lack of, or lose faith, and fall into error.

Several centuries later, history would repeat itself. When King Solomon died, and his realm was split in two, King Jeroboam of the newly established Northern Kingdom resorted to this same practice of fashioning golden calves. His intention was to divert worship from the Lord in Jerusalem, to the false gods set up in Bethel and Dan, so there would be no demand for reunification with the Southern Kingdom:

“So the king consulted, and made two golden calves, and he said to them, ‘It is too much for you to go up to Jerusalem; behold your gods, O Israel, that brought you up from the land of Egypt.’  He set one in Bethel, and the other he put in Dan. Now this thing became a sin, for the people went to worship before the one as far as Dan. And he made houses on high places, and made priests from among all the people who were not of the sons of Levi” (1 Kings 12:28-31).

Apparently, these people did not learn their lesson from the golden calf incident that their ancestors had participated in, and were beguiled by a desperate leader to worship false idols. This should be a warning alarm to all who currently follow the One True God, especially in light of another spoken word. Yeshua the Messiah spoke the following, per the days that would transpire prior to His return:

“And Yeshua answered and said to them, ‘See to it that no one misleads you. For many will come in My name, saying, “I am the Messiah,” and will mislead many” (Matthew 24:4-5).

In a similar manner to Aaron invoking the name of the Most High for a feast before a false idol, there are going to be some teachers or leaders who come via the guise of proclaiming Yeshua in some way—but in reality will be misleading people, unable to discern the mixing of the holy and profane. This is why it is imperative that the faithful followers of Yeshua invest the time to truly understand the ways of the Lord in His Word, so that they may avoid being deceived. In the case of the Ancient Israelites in this week’s Torah reading, the result of false idol worship was a devastating death:

“Now when Moses saw that the people were out of control—for Aaron had let them get out of control to be a derision among their enemies—then Moses stood in the gate of the camp, and said, ‘Whoever is for the LORD, come to me!’ And all the sons of Levi gathered together to him. He said to them, ‘Thus says the LORD, the God of Israel, “Every man of you put his sword upon his thigh, and go back and forth from gate to gate in the camp, and kill every man his brother, and every man his friend, and every man his neighbor.”’ So the sons of Levi did as Moses instructed, and about three thousand men of the people fell that day” (Exodus 32:25-28).

The golden calf incident is one of the main examples to be considered from the Torah, as warnings have been issued to all of God’s people throughout the ages (cf. 1 Corinthians 10:11-14). So, as today’s Messianic Believers study the Torah and consider its applications elsewhere, in the Tanakh and Apostolic Scriptures, the multiple warnings that have been issued by God need to be heeded. The fact that every person is individually accountable for his or her own relationship with the Lord—and that people are required to approach Him with cleans hands and pure hearts—should make true worshippers more discerning when tempted by misguided leaders or false teachers.

God’s Merciful Solution

Thankfully, this Torah portion also establishes a foreshadowing of the arrival of the Messiah, often in how a mediator has to bridge the gap between the Eternal and humanity at large. In Ki Tisa, we see how Moses intervened on behalf of the Ancient Israelites, pleading before the Holy One for mercy to be shown to them:

“Then the LORD spoke to Moses, ‘Go down at once, for your people, whom you brought up from the land of Egypt, have corrupted themselves. They have quickly turned aside from the way which I commanded them. They have made for themselves a molten calf, and have worshiped it and have sacrificed to it and said, “This is your god, O Israel, who brought you up from the land of Egypt!”’ The LORD said to Moses, ‘I have seen this people, and behold, they are an obstinate people. Now then let Me alone, that My anger may burn against them and that I may destroy them; and I will make of you a great nation. Then Moses entreated the LORD his God, and said, ‘O LORD, why does Your anger burn against Your people whom You have brought out from the land of Egypt with great power and with a mighty hand? Why should the Egyptians speak, saying, “With evil intent He brought them out to kill them in the mountains and to destroy them from the face of the earth”? Turn from Your burning anger and change Your mind about doing harm to Your people. Remember Abraham, Isaac, and Israel, Your servants to whom You swore by Yourself, and said to them, ‘I will multiply your descendants as the stars of the heavens, and all this land of which I have spoken I will give to your descendants, and they shall inherit it forever.’” So the LORD changed His mind about the harm which He said He would do to His people” (Exodus 32:7-14).

It is notable in this passage that the Lord’s first inclination upon speaking to Moses about the rebellious acts of the obstinate Israelites was to eradicate the Ancient Israelites, and to start over with Moses to make a great nation. In capacity as mediator, Moses immediately questioned the Lord’s statement, by reminding Him of His promises to Abraham, Isaac, and Jacob. Then in a statement that has raised eyebrows for centuries, the text states that the Lord “changed His mind.” This passage illustrates for Bible readers, how the role of a mediator before the Father, is ultimately consummated in the atoning work of the Son. He is currently seated at His right hand, interceding:

“Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Messiah Yeshua is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us” (Romans 8:33-34).

Additionally, while noting the critical role of a mediator in God’s plan for the ages, our Torah portion also goes on to reveal some magnificent attributes about Him. After God’s justice is executed by the Levites (Exodus 32:28), Moses still wanted to know more about the One he served. Noting that he had found favor in the sight of the Lord, Moses wanted to know not only the ways of the Lord, but know Him in a more intimate way:

“Then Moses said to the LORD, ‘See, You say to me, “Bring up this people!” But You Yourself have not let me know whom You will send with me. Moreover, You have said, “I have known you by name, and you have also found favor in My sight.” Now therefore, I pray You, if I have found favor in Your sight, let me know Your ways that I may know You, so that I may find favor in Your sight. Consider too, that this nation is Your people.’ And He said, ‘My presence shall go with you, and I will give you rest.’ Then he said to Him, ‘If Your presence does not go with us, do not lead us up from here. For how then can it be known that I have found favor in Your sight, I and Your people? Is it not by Your going with us, so that we, I and Your people, may be distinguished from all the other people who are upon the face of the earth?’ The LORD said to Moses, ‘I will also do this thing of which you have spoken; for you have found favor in My sight and I have known you by name.’ Then Moses said, ‘I pray You, show me Your glory!’ And He said, ‘I Myself will make all My goodness pass before you, and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion.’  But He said, ‘You cannot see My face, for no man can see Me and live!’ Then the LORD said, ‘Behold, there is a place by Me, and you shall stand there on the rock; and it will come about, while My glory is passing by, that I will put you in the cleft of the rock and cover you with My hand until I have passed by. Then I will take My hand away and you shall see My back, but My face shall not be seen’” (Exodus 33:12-23).

In this compelling passage, Moses was able to observe some of the glory of the Lord passing by, with only His “back” viewable. In the course of this interaction, the Lord noted that He was gracious and compassionate. This brief description of the mercy of God was followed by a much more complete explanation, after Moses was commanded to return to the mountain with two new tablets. Now, rather than the Lord exclusively producing the stone tablets, the responsibility of mortals to be involved, in the process of receiving the commands, is noted. But beyond the principles communicated, the Lord expanded upon the description of Himself that eloquently detailed His mercy and forgiveness:

“The LORD descended in the cloud and stood there with him as he called upon the name of the LORD. Then the LORD passed by in front of him and proclaimed, ‘The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations.’ Moses made haste to bow low toward the earth and worship. He said, ‘If now I have found favor in Your sight, O Lord, I pray, let the Lord go along in our midst, even though the people are so obstinate, and pardon our iniquity and our sin, and take us as Your own possession.’ Then God said, ‘Behold, I am going to make a covenant. Before all your people I will perform miracles which have not been produced in all the earth nor among any of the nations; and all the people among whom you live will see the working of the LORD, for it is a fearful thing that I am going to perform with you’” (Exodus 34:5-10).

The Almighty Creator God is the epitome of love. In all other Ancient Near Eastern societies, when the people worshipping a god or goddess would demonstrate disloyalty—their mythologies describe how great catastrophe and penalties would often immediately come—perhaps by them destroying the nation. Here in the Torah, we do not see this. We see the great disloyalty of the Ancient Israelites who worshipped the golden calf, and the significant restraint of God’s judgment upon His chosen ones.

Faith Contrasted

Ki Tisa commences by emphasizing individual responsibility and accountability for Ancient Israel, with the admonition that approaching the Holy One requires a cleanliness before Him that is more than just physical. It continues with a vivid reminder that faithless impatience can result in following after false idols, and even infect those who are placed in positions of leadership. But the teaching and parallel readings also illustrate that a loving and merciful God will respond to the pleas or actions of a mediator, as was the case when Moses’ pleadings for God’s mercy on Aaron were heeded.

As we each read and reflect upon our parashah for this week, it is crucial to recognize that people are ultimately going to be held accountable for their actions, before a holy and righteous Creator God. But will you be evaluated for punishment, or for the dispersement of rewards for your good works? Many are susceptible to a lack of faith, impatience, impure thoughts, a lack of discernment, and a bevy of iniquities that can seriously impede our relationship with the Holy One of Israel. Hence, it is beneficial to frequently go before the Lord—if and when any thoughts or actions disrupt the blessing of intimate fellowship with Him. The beloved Apostle John honestly described the need for those called into the light of truth, to faithfully confess whatever sin might darken the soul:

“If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Yeshua His Son cleanses us from all sin. If we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:6-10).

May we all forever embrace this eternal truth! (Click to Source)

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NOTES

[1] Exodus 30:11-16.

[2] Exodus 30:22-33.

[3] Exodus 31:1-11.

[4] Exodus 31:12-18.

[5] Exodus 32:11-14; 33:12-23.

[6] Exodus 34:1-35.

[7] Cf. Nosson Scherman, ed., et al., The ArtScroll Chumash, Stone Edition, 5th ed. (Brooklyn: Mesorah Publications, 2000), 495; Nahum M. Sarna, “Exodus,” in Etz Hayim, 531.

“Signs of Life” – Ki Tisa (When you take) – TorahScope – FEBRUARY 14, 2014

Ki Tisa covers a wide variety of topics that range from describing the half-shekel tax collected (Exodus 30:11-16), to the infamous golden calf incident (Exodus 32:1-35), and to instructions regarding the Sabbath (Exodus 31:12-17). Additional instruction is given regarding hand washing (Exodus 30:17-21), anointing oil (Exodus 30:22-33) and incense formulas (Exodus 30:34-38), and how the Tabernacle is to be used (Exodus 31:1-11). Moses also relates significant interchanges that he has with the Holy One as he received the tablets of testimony, pleaded for the people of Israel, and then eventually witnessed the very glory of God (Exodus 32:11-34:35). These, and other events described, give students of the Torah much to ponder this week.

As one meditates upon this selection from Exodus, a multitude of impressions can be generated. For this student, three seemingly unrelated passages in theparashah became linked. The first Scriptural mention of the Book of Life (Exodus 32:32-33) generated some curiosity that led to some reflections about how serious the Father is about His children and their actions. These thoughts were then coupled with the passage about Shabbat (tBv) or the Sabbath being a sign between God and His people (Exodus 31:12-18). Finally, the passage about Moses desiring the Lord’s Divine presence struck a chord (Exodus 33:12-23). Let me explain.

Moses’ Intercession

Seeing the many things detailed in our parashah this week, the people of Israel are in serious trouble. Moses ascends Mount Sinai to receive God’s Instruction. While there, Moses is informed that the impatient Israelites have fashioned a golden calf and are riotously worshipping it. The Lord threatens extermination of these sinners:

“Now then let Me alone, that My anger may burn against them and that I may destroy them; and I will make of you a great nation” (Exodus 32:10).

Thankfully, as a result of Moses’ intercession, God decides not to do this:

“So the Lord changed His mind about the harm which He said He would do to His people” (Exodus 32:14).

At this point, we understand just how serious the Lord is about His people not worshipping other gods. Moses comes down the mountain with the tablets inscribed by the very finger of the Creator. Upon seeing the revelry over the golden calf, he shatters the tablets. Moses issues a call of loyalty to the Most High (Exodus 32:19-28a). At this point, all the Levites respond and they are summoned to take up their swords against all who worshipped the false god. Three thousand Israelites lose their lives (Exodus 32:28b), while the Levites are consecrated for the call He has placed upon them to fulfill the obligations of priesthood:

“[T]hen Moses stood in the gate of the camp, and said, ‘Whoever is for theLord, come to me!’ And all the sons of Levi gathered together to him. He said to them, ‘Thus says the Lord, the God of Israel, “Every man of you put his sword upon his thigh, and go back and forth from gate to gate in the camp, and kill every man his brother, and every man his friend, and every man his neighbor.”’ So the sons of Levi did as Moses instructed, and about three thousand men of the people fell that day. Then Moses said, ‘Dedicate yourselves today to the Lord—for every man has been against his son and against his brother—in order that He may bestow a blessing upon you today’” (Exodus 32:26-29).

The next day, God and Moses get into a debate. Moses offers himself as “an atonement” for the sins of the Israelites. (I believe that this offer is reminiscent of what Yeshua would later accomplish, actually being the permanent atonement for the sins of humanity.) The dialogue between Moses and the Lord continues:

“On the next day Moses said to the people, ‘You yourselves have committed a great sin; and now I am going up to the Lord, perhaps I can make atonement for your sin.’ Then Moses returned to the Lord, and said, ‘Alas, this people has committed a great sin, and they have made a god of gold for themselves. But now, if You will, forgive their sin—and if not, please blot me out from Your book which You have written!’ The Lord said to Moses, ‘Whoever has sinned against Me, I will blot him out of My book’” (Exodus 32:30-33).

Interestingly, this is the first mention of the Book of Life in the Holy Writ, a record of those who stand under God’s favor. The most important place we see the Book of Life mentioned, though, is in the final judgment recorded by John in the Book of Revelation:

“And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Revelation 20:12-15).

One thing is very certain from the interchange between God and Moses, when seen through the filter of Revelation 20:12-15: a person does not want his or her name to be missing from the Book of Life. The consequence of sinning against the Most High by worshipping another god (Exodus 32:33), and then being among those judged “according to their works” (Revelation 20:12, NRSV),is a very frightening concept.

Another important thing is mentioned when the Lord speaks to Moses. God alone has the ability to blot out or erase a name from the Book of Life (Exodus 32:33). We should simply recognize that He has given His children ample understanding throughout the Scriptures to take loyalty to Him seriously. It is not impossible to truly be loyal to God, but demonstrating loyalty to Him is not something that is entirely passive, either.

While pondering the gravity and reality of the Book of Life, reflecting on Ki Tisa, two passages came to my mind from this parashah. First, God describes an action that can serve as a tangible sign between us and Him, that we are striving to be His. Secondly, the evidence of His presence in our midst, as sought by Moses, is a definite sign that we are His. One is an action we can take, and the other is an action God takes.

Shabbat Observance

Earlier in this Torah portion (Exodus 31:12-18), the Lord gives His people some specific instruction about how to remember Shabbat, or the seventh-day Sabbath. This day of rest was to be an important sign between Israel and the Lord, which was to distinguish them among the nations. Remembering Shabbatwas to serve as a tangible sign, for future generations, that Israel was His chosen people and that God created the universe by His supreme hand:

“The Lord spoke to Moses, saying, ‘But as for you, speak to the sons of Israel, saying, “You shall surely observe My sabbaths; for this is a sign between Me and you throughout your generations, that you may know that I am the Lordwho sanctifies you. Therefore you are to observe the sabbath, for it is holy to you. Everyone who profanes it shall surely be put to death; for whoever does any work on it, that person shall be cut off from among his people. For six days work may be done, but on the seventh day there is a sabbath of complete rest, holy to the Lord; whoever does any work on the sabbath day shall surely be put to death. So the sons of Israel shall observe the sabbath, to celebrate the sabbath throughout their generations as a perpetual covenant.” It is a sign between Me and the sons of Israel forever; for in six days the Lord made heaven and earth, but on the seventh day He ceased from labor, and was refreshed.’ When He had finished speaking with him upon Mount Sinai, He gave Moses the two tablets of the testimony, tablets of stone, written by the finger of God” (Exodus 31:12-18).

Here in these verses, as the finger of God has completed inscribing the Decalogue, He twice mentions within the span of a few verses two important things. First, the remembrance of Shabbat is a sign between the Lord and His people “throughout your/their generations” (Exodus 31:13, 16). Secondly, the Ancient Israelites were told that anyone who profanes or works on Shabbatwould receive the penalty of capital punishment (Exodus 31:14b, 15b). This is extremely serious, and the fact that it is reiterated compounds the gravity of the statute.

Here in the Book of Exodus, we see how important the Lord considered the institution of the Sabbath to be. It is considered a Creation ordinance (Exodus 31:15), as we remember how God Himself rested after His six periods of creating the universe (Genesis 2:2). Even if we believe in this post-resurrection era that the capital punishment for not remembering the Sabbath has been absorbed by the sacrifice of Yeshua the Messiah (cf. Colossians 2:14), why does it seem that many Christians today want to overlook the Biblical imperative to rest on the seventh day? At most, the being “cut off” they would experience would not be participating in all of the good things that resting for a complete day naturally offers us.

Much of the negativity that today’s Messianic Believers encounter, when telling Christian family or friends that they are keeping the Sabbath, comes from various encounters we read in the Gospels (i.e., Matthew 12:9-14; Mark 2:23-28; 3:1-6; Luke 6:1-5, 6-11; 13:10-17; John 5:10, 15-16; 7:22-23), and how they have been too commonly read. We see scenes where Yeshua the Messiah is either seen arguing with some of the religious officials in His day, or how He is rebuked by them for doing “unauthorized” things on the Sabbath. Bible scholars today are not all agreed that Yeshua opposed the keeping of the Sabbath, as much as He opposed the different streams of Jewish tradition present in His day that made it difficult for the Sabbath to be a legitimate day of rest for the normal person—and how some authorities opposed the legitimate doing of good on the Sabbath, as He was rebuked for healing people. And notable to also remember, is how Yeshua did not oppose all tradition—just those traditions that specifically took away from accomplishing the purpose of His Father.

Yeshua’s ministry and teachings clarified much of what the Torah originally intended profaning the Sabbath to be. In His Sermon on the Mount, Yeshua spends a considerable amount of time working through various Torah commandments as they related to one’s heart intent (Matthew chs. 5-7). Hedid not come to fufill and thus abolish the Law, as many may inaccurately teach—but instead to fulfill the Law by showing people how to live out its intentions properly in human life (Matthew 5:16ff). When it came to the issues concerning Shabbat, our Lord demonstrated that healing and doing good was appropriate. Yeshua stated how “The sabbath was made for humankind, and not humankind for the sabbath” (Mark 2:27, NRSV), and how its rest is something which can benefit all people.

The Presence of God

A little further on in our parashah, we encounter a second visible sign that clearly marks the people of God. God’s presence is to be among His people:

“‘Now therefore, I pray You, if I have found favor in Your sight, let me know Your ways that I may know You, so that I may find favor in Your sight. Consider too, that this nation is Your people.’ And He said, ‘My presence shall go with you, and I will give you rest.’ Then he said to Him, ‘If Your presence does not go with us, do not lead us up from here. For how then can it be known that I have found favor in Your sight, I and Your people? Is it not by Your going with us, so that we, I and Your people, may be distinguished from all the other people who are upon the face of the earth?’” (Exodus 33:13-16).

Here, the Hebrew word panim (~ynP) or “face” is actually translated as “presence.” When the face of God Himself shines upon His people, it is evidence of His favor and blessing toward them. Such favor was to be so tangible toward Ancient Israel, that in their comings and goings, they would be distinguished among all others on Earth. As further detailed, this would involve God being merciful to His people:

“The Lord said to Moses, ‘I will also do this thing of which you have spoken; for you have found favor in My sight and I have known you by name.’ Then Moses said, ‘I pray You, show me Your glory!’ And He said, ‘I Myself will make all My goodness pass before you, and will proclaim the name of the Lord before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion.’ But He said, ‘You cannot see My face, for no man can see Me and live!’ Then the Lord said, ‘Behold, there is a place by Me, and you shall stand there on the rock; and it will come about, while My glory is passing by, that I will put you in the cleft of the rock and cover you with My hand until I have passed by. Then I will take My hand away and you shall see My back, but My face shall not be seen’” (Exodus 33:17-23).

Here, as Moses pleads for the presence of the Most High, He concedes that His glory will be evident, but that neither Moses nor any other would see His specific “face.” Instead, God’s glory, goodness, grace, and compassion would be evident among the people of Israel—demonstrating the substance of what His “face” really is. His attributes, which are frequently embodied in the later New Testament term agapē (agaph), would manifest themselves among the Ancient Israelites. In due time, the presence of His very Spirit would move beyond the Tabernacle or Temple, and would be fully dwelling within the hearts of His people (cf. Ezekiel 35:25-27). We see some of the specific aspects of God’s “face” listed, as He passes beside Moses on Mount Sinai:

“Then the Lord passed by in front of him and proclaimed, ‘The Lord, the LordGod, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guiltyunpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations’” (Exodus 34:6-7).

How much do these attributes sound like the summarizations of the agapē love demonstrated by Messiah Yeshua, who offered Himself up for our sins? Consider the Apostle Paul’s description of what Believers are to embody, as a direct result of Yeshua’s atoning work:

“So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. Beyond all these things put on love [agapē], which is the perfect bond of unity” (Colossians 3:12-14).

The Apostle John also writes about the great love of God manifested toward us:

“In this is love, not that we loved God, but that He loved us and sent His Sonto be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another. No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us. By this we know that we abide in Him and He in us, because He has given us of His Spirit” (1 John 4:10-13).

We know that unlike Moses, whose offer of personal atonement was not acceptable (cf. Exodus 32:30), Yeshua’s offer, as the Son of God, is acceptable (Hebrews 9:26-28).

Two Signs

Today as Believers in Yeshua the Messiah, who have been washed of our sins by His work, we should be experiencing the presence of our Creator, as originally revealed to Moses on Mount Sinai (Exodus 34:6-7). We should have His love and His blessings enveloping us, ever-reminding us of how much the Lord really does care for us and wants us to commune with Him! This presence of God should fill us up with His love, which we are surely to demonstrate to all people we encounter.

Yet if we possess the presence of God inside of us, are there any specificactions we can demonstrate which reflect on the goodness He has showered? I would submit to you that remembering Shabbat or the seventh-day Sabbath (Exodus 31:12-18), a day each week when we can rest and experience refreshment in Him, is something that we need to be considering. Shabbat is a time when we get to focus on the Lord in a very unique way, ceasing from our labors, and allowing Him to reveal His presence to us.

How do we learn to balance the value of these two aspects of our faith? How do we remember the many imperatives we see in the Scriptures to demonstrate love toward others (i.e., 1 Corinthians 13:4-8; Romans 12:9-17)?

Many generations of Jewish people faithful to the Lord’s ways have experienced the blessings of Shabbat, and we can hope that many who truly pressed into Him on the seventh-day were supernaturally revealed the truth of Messiah Yeshua as they sought God for answers. Similarly—and whether or not today’s Messianics really want to admit it—many generations of Christians faithful to the Old Testament have also experienced the blessings of the Sabbath, albeit they have observed it on the first day. Even though a “Sunday Sabbath” was not our Father’s original intention, He has still honored the dedication of many Christians in past history who strived to make Sunday a day of abstention from work and commerce—something which only in the latter-half of the Twentieth Century was really lost.

In our day as the Father restores His people through the growth of the Messianic movement, not only will Jewish Believers get to experience the blessedness of the Sabbath by their faith in Messiah Yeshua—but many non-Jewish Believers will get to experience some of the things that have made Jewish remembrance of Shabbat so special. The edifying traditions that enable us to really focus on who the Lord is, and which bring us together as families and communities where He dwells, can help focus our remembrance of the Sabbath as we consider who we all are as His redeemed people. We all await the return of our King, and the much greater rest He will bring to us in the future (Hebrews 4:9-11).

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