The Eighth Biblical Month of Chesvan

Tonight at sundown begins the eighth Biblical month of Cheshvan. Eight is the Hebrew number for New Beginnings. Two weeks ago I had a headache for 7 days. Little did I know I was experiencing an aneurysm. We went to the emergency room on the 8th day. It was a miracle that I did not die nor have any loss of memory, speech impairment, seizures, or paralysis. On the eighth day God healed me.

This is the month of the story of Noah. Noah’s parents named him because Noah means “REST” in Hebrew. They wanted to rest from their labors.

Did you know that this was the month The Holy Flood began. Do you ever wonder about the reason for the story of Noah and the Ark? We sometimes tend to think of it as a children’s story. But the lessons are so much deeper. Here’s a short poem capturing 11 wonderful lessons.

Everything I need to know about life, I learned from Noah’s Ark…

1. Don’t miss the boat.

2. Remember that we are all in the same boat.

3. Plan ahead. It wasn’t raining when Noah built the Ark.

4. Stay fit. When you’re 600 years old, someone may ask you to do something really big.

5. Don’t listen to critics; just get on with the job that needs to be done.

6. Build your future on high ground.

7. For safety’s sake, travel in pairs.

8. Speed isn’t always an advantage. The snails were on board with the cheetahs.

9. When you’re stressed, float a while.

10. Remember, the Ark was built by amateurs; the Titanic by professionals.

11. No matter the storm, when you are with God, there’s always a rainbow waiting.

May this month be for you and your family a month of rest, new beginnings, and miracle signs and wonders.

Jim Laymon

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Shabbat and Millennium Reign of Christ

The Day that is Entirely Sabbath:

God created the heavens and the earth in six days, and on the seventh day He rested. Each Sabbath may be likened unto a down payment on the Messianic Era. We rest on Shabbat to symbolize the peace that we will have in the days of the Messiah.

In the Talmud, some of the sages viewed the seven days of creation as a broad outline for human history, as the Scripture says, “For a thousand years in Your sight are like yesterday when it passes by” (Psalm 90:4). Accordingly, they compared each of the six days to a millennia of history. Different rabbis offered differing opinions, but they generally agreed that the seventh day, the day of the Sabbath, corresponds to the seventh millennium—the thousand-year Messianic Era. In the poetic words of the sages, the Messianic Era will be a “day that is altogether Sabbath.”

Tz’enah Ur’enah says, “Man was created on the sixth day, for within six thousand years the Messiah will come.” The apostolic community held a similar view of redemptive history. The book of Hebrews compares the age to come to the Sabbath and speaks of the Sabbath as a foretaste of final salvation and the Messianic Era. The book of Revelation speaks of a coming millennium of peace—a thousand-year reign of Messiah during which the adversary is bound in chains. The Apostle Peter reminds us that “with the Lord one day is like a thousand years, and a thousand years like one day” (2 Peter 3:8).

Why doesn’t it say in regard to the Sabbath “and there was evening and there was morning” like it does for the other days? Because the Sabbath alludes to the world to come, and it is called the day that is completely Shabbat, and there is no night. (MinchahBelulah)

Though the Messiah may tarry, we eagerly await the coming return of Messiah, who will initiate that seventh millennium, a thousand-year era “that is altogether Sabbath.” May He come speedily, soon, and in our lifetimes.

Copied from First Fruits of Zion

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Feasts of Tabernacles Is a Reminder of the Eternal not Temporal

It has been difficult for me to focus this week on Feasts of Tabernacles since I continue to deal with an intense headache with pounding throbbing pain of 8-10 level unless I lay down in a dark room. It has been debilitating for me. I think of all the people who are dealing with health issues and consumption they have on pain, suffering, and lack of health.

My mind is reminded that during Feast of Tabernacles it is tradition for us to read Ecclesiastes. Tabernacles is a time in the fall of the year when we are to remember what God did for Israel in the wilderness. How He provided for them as they lived in Tents. Tabernacle means booths or tents. It is a time for us to be reminded that God took care of all their needs. He provided everyday manna and quail. The dew was what provided the taste. If they were hungry for lamb chops, or sweets, or a filet the dew was what caused it to taste. As they lived under and open heaven, we are reminded during this 8 day Feasts that we live under and open heaven too. It was amazing fact they never had their clothes or shoes wear out. Nor did they have any disease. They lived totally upon the Covenant Faithfulness of God.

So for these 8 days ending on this Sunday, September 30th at sundown we are reminded about God’s faithfulness in provision and blessings upon His people. Our focus should be not on material things but upon God our provider. Solomon the writer of Ecclesiastes wrote in chapter 1: 1-9,
“The words of the Preacher, the son of David, king in Jerusalem.

“Vanity of vanities,” says the Preacher.
“Vanity of vanities! All [that is done without God’s guidance] is vanity [futile, meaningless—a wisp of smoke, a vapor that vanishes, merely chasing the wind].”

What advantage does man have from all his work
Which he does [a]under the sun (while earthbound)?

One generation goes and another generation comes,
But the earth remains forever.

Also, the sun rises and the sun sets;
And hurries to the place where it rises again.

The wind blows toward the south,
Then circles toward the north;
The wind circles and swirls endlessly,
And on its circular course the wind returns.

All the rivers flow into the sea,
Yet the sea is not full.
To the place where the rivers flow,
There they flow again.

All things are wearisome and all words are frail;
Man cannot express it.
The eye is not satisfied with seeing,
Nor is the ear filled with hearing.

That which has been is that which will be [again],
And that which has been done is that which will be done again.
So there is nothing new under the sun.”

What Ecclesiastes shows us is not that life itself or the pursuit of happiness is meaningless, but that the pursuit of pleasure simply for the sake of it is a vanity like chasing the wind. What we should strive for is not the fleeting and temporal but the eternal; we can use this life and our toil here as means to bring us to the eternal. What Ecclesiastes does is show us that the material nature of this world lacks meaning when compared to the eternal nature of the World to Come. Meaning is not found in the temporal but in the eternal.

We love our cars, food, houses, and toys. Yet, Ecclesiastes snatches them from our hands and flips them inside out to reveal their guts. By doing this he shows us that their essence is meaningless and that to pursue them for happiness for its own sake will lead to aimless wandering and depression.

Perhaps that is why we read Ecclesiastes during Tabernacles. Just as our Tent/Booth is temporary and unstable, so too, the things of this world are fleeting. But the Tent/Booth, while temporary, reminds us of and points us to the eternal nature of God and how he protects us.

During this time of Tabernacles may we be filled with life and joy from the eternal things of God.

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Yeshua at the Center of Feast of Tabernacles in Old and New Testament

Last night at sundown/moon up began the Feast of Tabernacles which goes for 8 days through September 30th.  This is the Great Feast which John refers to in John chapter 7, the one where Yeshua/Jesus is attending with His disciples.   This Feast is also mentioned in Exodus 23.  Interesting, in Exodus 23,Jesus is mentioned in the Feasts as an Angel in verse 20. We know that angels are ministering spirits for God’s people.  They were created lower than Adam and Eve/Humans.  Angels do not have the power to forgive or remove transgressions.  This Angel mentioned in Exodus 23 has the authority to pardon our transgressions.  Who is that? God says, “My name is on Him”, who is that?  This is Yeshua.  He is the Angel mentioned here in verse 20.  Yeshua is the one who leads us into honoring and celebrating the Feast of Tabernacles.  Verse 21 says, “beware of Him and obey His voice; do not provoke Him for My name is upon Him.  That is Jesus/Yeshua.  He is leading us into Tabernacles. Watch this:

 

Exodus 23: 14-33

14 “Three times you shall keep a feast to Me in the year: 15 You shall keep the Feast of Unleavened Bread (you shall eat unleavened bread seven days, as I commanded you, at the time appointed in the month of Abib, for in it you came out of Egypt; none shall appear before Me empty); Passover 16 and the Feast of Harvest, the firstfruits of your labors which you have sown in the field; Pentecost and the Feast of Ingathering at the end of the year, when you have gathered in the fruit of your labors from the field.Tabernacles

17 “Three times in the year all your males (families) shall appear before the Lord [c]God.

Eight Promises of Honoring and Obeying Tabernacles: God promises that He will bless us if we honor His High and Holy Days.

20 “Behold, I send an Angel before you to keep you in the way and to bring you into the place which I have prepared. 21 Beware of Him and obey His voice; do not provoke Him, for He will not pardon your transgressions; for My name is in Him. (1)22 But if you indeed obey His voice and do all that I speak, then I will be an enemy to your enemies and an adversary to your adversaries. 23 For My Angel will go before you and bring you in to the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Jebusites; and I will [e]cut them off. 24 You shall not bow down to their gods, nor serve them, nor do according to their works; ((2)but you shall utterly overthrow them and completely break down their sacred pillars.

25 “So you shall serve the Lord your God, (3)and He will bless your bread and your water.  (4)And I will take sickness away from the midst of you. (5)No one shall suffer miscarriage or be barren in your land; (6)I will fulfill the number of your days. (7)27 “I will send My fear before you, I will cause confusion among all the people to whom you come, and will make all your enemies turn theirbacks to you28 And I will send hornets before you, which shall drive out the Hivite, the Canaanite, and the Hittite from before you. 29 I will not drive them out from before you in one year, lest the land become desolate and the beasts of the field become too numerous for you. 30 Little by little I will drive them out from before you, until you have increased, and you inherit the land. 31 (8)And I will set your [f]bounds from the Red Sea to the sea, Philistia, and from the desert to the [g]River. For I will deliver the inhabitants of the land into your hand, and you shall drive them out before you. 32 You shall make no [h]covenant with them, nor with their gods. 33 They shall not dwell in your land, lest they make you sin against Me. For if you serve their gods, it will surely be a snare to you.”

Not only does God promise this in Exodus 23 but the prophet Joel declares this in Joel 2.  In Joel 2 Tabernacles is mentioned as a Wedding Covenant where the Bride Groom(Yeshua) and the Bride(One New Man/Jew and Gentile/Body of Christ) come in Covenant together.  Joel 2: 15-16, 15 Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: 16 Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.(Tabernacles)

Yeshua/Jesus is the center of our Feast of Tabernacles celebration.  He is the Bride Groom.  This is significant to the Marriage Supper of the Lamb when both Jew and Gentile will celebrate as One New Man mentioned in Ephesians 2. The Feast of Tabernacle is a eight day Festival when we worship God for his faithfulness to us during the/our wilderness journey.  It is a time of open heaven.  God has and is blessing us with His open heaven of protection, provision, victory, land, and redemption.  It is a celebration to REMEMBER, ENJOY, AND ANTICIPATE God’s Glory and Presence.  Yeshua’s first miracle of turning the water into wine is another prophetic significance of the Feast of Tabernacles because Tabernacle represents the grape harvest in the fall of the year.  Tabernacles symbolism is one of harvesting grapes and allowing the new wine to flow.  Yeshua’s miracle came at the end of the wedding celebration which is for 8 days.  This is when His miracle was established. Remember, the servants said, “you have kept the best wine for the end.”   That is referring to Tabernacles and the Marriage Supper of the Lamb.  How prophetic.

Not only are there 8 Blessings Promised in Exodus 23, But God says if we will honor His Holy Days and meet with him He will do 7 Things in Joel 2.  May you experience these in your life in this new year of 5779:

  1. A Double Portion- v. 23 The former and ladder rain coming together
    2. A Financial Abundance- v. 24 Threshing floor be full and the vats of wine (overflow)
    3. Divine Restoration- v. 25 God will restore what the locust have eaten.
    Angels like an Army to Restore
    4. Special Miracles- v. 26 Wonders will begin to happen on your behalf
    5. God’s Presence- v. 27 You will know that I am in your midst
    6. I Will Pour Out My Spirit v. 28 On all Flesh and your sons and daughters
    7. A Spirit of Deliverance v. 32. Whoever calls on the Name of The Lord will be Delivered.
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Yom Kippur and The Book of Life

The Book of Life

Jews for Jesus

“May your name be inscribed in the Book of Life” is the most common greeting for the New Year of 5779.

From the time of Moses onward, the roll call of the redeemed has been closely linked with atonement (reconciliation with God). The Book of Life held much meaning for other world religions as well.

The ancient belief can also be traced to Mesopotamia. Babylonian religious writings speak of “The Tablets of Transgressions” and “The Tablets of Destiny,” which record man’s fate. If one’s name was written in the sin-recording tablets, it was blotted out of the Tablets of Destiny. According to this legend, every year all the gods got together in a special room in heaven called “The Room of Fate.” Marduk, who was the chief god, presided over the meeting. Nabu, the god of wisdom and literature, took notes, recording each man’s fate on these tablets. Again, the “Book of Life” concept appears in tablets from the neo-Assyrian period, and there seems to be a hint of the same idea in an ancient Sumerian poem.

Because of these writings, some modern Jewish “scholars” believe that the Sefer Hayyim (Book of Life) was adopted into Jewish tradition as a result of the Babylonian influence. Who’s to say, however, that the Babylonians weren’t influenced by the ancient Jewish revelation before it was transcribed by the Bible writers?

Other theories have been put forth as to the origin of the Book of Life concept. Some say it corresponds to the civil list, or register, in ancient Judea which recorded all the names of the fully qualified citizens. The idea of a heavenly register, they say, might have been derived from this earthly system so that membership in the Book of Life would mean membership in the divine commonwealth. The Mishnah states that the Book of Life records man’s deeds: “Know what is above thee—a seeing eye and a hearing ear, and thy deeds written in a book.” (Avot 2.1) The Sayings of the Fathers also compares life to a shop with its open ledger of credit and debit. Following this concept to its conclusion, good deeds can cancel out bad deeds or vice versa. Or, as R. Simeon B. Yohai put it, “Even if he is perfectly righteous all of his life, but rebels at the end, he destroys his former good deeds, for it is said, ‘…The righteousness of a righteous man will not deliver him in the day of his transgression…’ (Ezekiel 33:12.) And even if one is completely wicked all his life but repents at the end, he is not reproached with his wickedness, for it is said, ‘…and as for the wickedness of the wicked, he will not stumble because of it in the day when he turns from his wickedness… (ibid).’” (Kiddushin 40a-b.)

One of the most common interpretations on judgment and forgiveness is found in Rosh Hashanah 16b:

“Three books are opened on Rosh Hashanah: one for the wholly righteous, one for the wholly wicked, and one for the intermediates. The wholly righteous are at once inscribed in the Book of Life; the wholly wicked are at once inscribed in the book of death and the intermediates are held suspended from Rosh Hashanah until Yom Kippur. If they are found worthy, they are inscribed for life; if found unworthy, they are inscribed for death.”

Jewish liturgical writings also mention the Sefer Hayyim: Zakhrenu Le-Hayyim (“Remember us unto life”) is a prayer that is said in the daily service from Rosh Hashanah until Yom Kippur, the Day of Atonement. It reads, “Remember us unto life, O King who delightest in life, and inscribe us in the Book of Life, for Thine own sake, O God of life.”

U-Netanneh Tokef, a most poignant and stirring liturgical piece, describes what the Day of Judgment will be like: “Let us declare the mighty holiness of the day, for it is solemn and awesome.” The prayer acknowledges, “True it is that Thou judgest and givest reproof, Thou discernest and bearest witness, Thou recordest and sealest, Thou recountest and measurest; Thou rememberest things forgotten. Thou unfoldest the book of remembrance, and it speaks for itself, for every man’s seal is found therein.”

Up to that point, the prayer sounds very ominous, giving man little hope for a positive verdict. But then it concludes with three ways to alleviate the severity of the judgment.

1. Teshuvah, It is usually translated “repentance,” however a literal translation would render it more accurately, “return.” One is not to become a new person, but to return to the “goodness” that is inherent in him according to rabbinical understanding.

2. Tefillah is the second way to making things right. It is usually translated as “prayer” and connotes “attaching oneself.” Man is to strengthen his attachment to God.

3. Tzedakah, the last route to forgiveness, comes from the Hebrew word meaning “justice,” and is translated “charity.” Justice demands that man give to others.

According to rabbinic thought, it is these three: Teshuvah, Tefillah and Tzedakah, that will insure one an inscription in the Book of Life. In Hagigah 27a we read, “At the time when the Temple stood, the altar brought atonement for a person; now a person’s table brings atonement for him (through the hospitality shown to a poor guest).” In other words, without Temple sacrifice for our sin, we can now rely on acts of charity to gain us entrance in God’s Book of Life.

Yet the Bible paints somewhat of a different picture of this ledger, its origin and its contents.

Moses knew who originated the Book of Life. When he pleaded with God atop Mount Horeb after the children of Israel committed the great sin of the golden calf, he cried, “Alas, this people has committed a great sin, and they have made a god of gold for themselves. But now, if Thou wilt, forgive their sin—and if not, please blot me out from Thy book which Thou hast written!” (Exodus 32:31, 32.) So God Himself is the author and keeper of the Book of Life.

What is recorded in the book? According to the Bible, everything! King David remarks that even his tears are entered in that heavenly journal. (Psalm 56:8.) The Psalmist also speaks of the fact that the days that were ordained him were written in God’s book before he was even born. (Psalm 139:16.)

And who will be blotted out of the book? God’s response to Moses’ plea for the children of Israel was “Whoever has sinned against Me, I will blot him out of My book.” (Exodus 32:33).

But everyone has sinned against the Almighty. Does this mean that according to the Bible all will be blotted out of the book of life? No. God is just, but he is also merciful. In His mercy, He has always provided a means of atonement, so that we could choose life.

The Day of Atonement (Yom ha-Kippurim) is first mentioned in Leviticus 16 and 23. It is a solemn day, accented by fasting and praying to God for forgiveness of the sins committed against Him. In the Temple days, the High Priest was the key figure in mediating between the people and God. This one day of the year, he entered the Holy of Holies. This one day of the year, he took a live goat, laid his hands upon its head and confessed “all the iniquities of the Israelites and all their transgressions, and even all their sins.” Thus he transferred, in symbol, the sins of the people onto the sacrifice animal. This scapegoat was made the victim, the substitute for the human sinner. In accepting the substitutionary sacrifice, God could inscribe His people into the Book of Life.

Therefore, it makes sense that the liturgy for the Day of Atonement concludes with a prayer for inscription in the Book of Life, but with the plea that one be sealed in it.

With the Temple destroyed, the priesthood disbanded, and the cessation of the sacrifices, the rabbis felt they had to improvise. They rationalized, “Repentance and works of charity are man’s intercessors before God’s throne. ” (Shab. 32a.) “Sincere repentance is equivalent to the rebuilding of the Temple, the restoration of the altar, and the offering of all sacrifices.” (Pesik., ed. Buber 24.158; Lev. R. 7.; Sanh. 43b.) However, the Bible does not teach these as ways of being inscribed into the Book of Life, for there is no access to forgiveness without a mediator, an intercessor. Moses fulfilled that role when he pleaded with God not to blot the children of Israel out of His book. The High Priests did likewise.

Who can plead our case today? Only God Himself. And that He did, in the person of Jesus. When Jesus began His earthly ministry, the prophet John heralded Him as “the Lamb of God which taketh away the sin of the world.” Jesus served as the substitutionary sacrifice, the “scape-lamb” of God.

In the Machzor, the prayerbook for the Day of Atonement we read:

“Our righteous anointed is departed from us: horror hath seized us, and we have none to justify us. He hath borne the yoke of our iniquities and our transgression, and is wounded because of our transgression. He beareth our sins on his shoulder, that he may find pardon for our iniquities. We shall be healed by His wound, at the time that the Eternal will create Him (the Messiah) as a new creature.”

Form of Prayers For Day of Atonement. Revised Ed. pp. 287-88. Rosenbaum & Werbelowsky, New York, 1890

With our sins upon Jesus, God’s righteous anointed, He can look upon us as righteous and worthy to be entered into the Book of Life.

Jesus told those who believed He was God’s anointed, “…rejoice that your names are recorded in heaven” (Luke 10:20.) Does it seem strange to link the idea of celebrating the inscription of one’s name in the Book of Life to the person of Jesus? The Jewish New Year expression “Le shanah tova tikatev ve-tehatem” is more than a quaint custom. It is an expression of hope for God’s acceptance and forgiveness.

At the time of Christ, the ancient Biblical tradition of atonement ceased. Was this merely coincidental? The Kapporah, or sacrifice animal, to accomplish atonement is nowhere apparent in modern Judaism—yet in original Judaism, sacrificial atonement is intrinsic and essential:

“For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement” (Leviticus 17:11.)

In order to fully comprehend the concept of God recording man’s eternal destiny, one cannot stop reading the Bible at the Old Testament portion. Nor can one allow himself to be side tracked into the forest of contradictory statements which is the Talmud. For understanding, one must read the continuation of the Bible, in what is commonly called the New Testament, to see the true meaning of the Book of Life and to discover how a person is permanently inscribed for eternity:

“He who overcomes shall thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My father and before His angels.”

Revelation 3:5

“And I saw a new heaven and a new earth; for first heaven and the first earth passed away, and there is no longer any sea. And I saw the holy city, the new Jerusalem, coming down out of heaven from God made ready as a bride adorned for her husband…and nothing unclean and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s book life.”

Revelation 21:1, 2, 27

Had Judaism not rationalized away God’s system of sacrificial atonement, then it would not have come to regard the person and atoning work of Jesus as alien. Had it not substituted humanistic and humanitarian value for God’s value structure, would not God’s remedy of Jesus the “scape-lamb,” have made sense?

What a paradox confronts the modern Jewish person! If he would be a faithful Jew according to the Bible and not merely according to the traditions of man; or if he would be God’s kind of Jew, then he must be written in the Lamb’s Book Life and thus be a follower of Jesus, the Messiah.

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Tonight is Shabbat Shuva (Shabbat between Rosh Hashanah and Yom Kippur)

This is the time which is called the ten days of Awe. Ten days to Return to God. God determines during these ten days leading up to Yom Kippur/Day of Atonement if a person’s name is recorded in the book of life. This is the time to repent for everything we have said this past year that did not honor God and everything we’ve done this year against his commandments. We will be judged how we have treated our fellow man. We will be judged for how we have treated widows, orphans, and less fortunate. So TeShuva is considered a major time of Repentance for God’s people.

Rabbi Levi said, “Great is repentance, for it reaches up to the Throne of Glory, as it is written, ‘Return, O Israel, to the LORD your God.'” Hosea 14:1 says, ‘Return, O Israel, to the LORD your God for you have stumbled (which is accidental) because of your iniquity (which is intentional)'”.

Hosea 14:2-10(1-9) is part of the reading for Shabbat Shuvah (Sabbath of Repentance), the Sabbath that falls between Rosh Hashanah and Yom Kippur. In this passage, the prophet Hosea makes one last desperate plea, beseeching Israel to repent and save themselves from the coming catastrophe. He says, “Return, O Israel!” The Hebrew word for “return” is the imperative shuvah (שובה), a word that also is translated as “repent.” Repentance is Hosea’s central message and the message of every prophet of God. Repentance is also the primary message of the Gospel. Most of Yeshua’s teachings were calls to repentance. Most of His parables were illustrations about repentance.

To repent means to turn around, quit sinning, and start doing good. More specifically, it is a call to quit breaking God’s commandments and return to His Torah. Repentance from evil deeds is one of the foundational, elementary teachings about the Messiah (Hebrews 6:1).

Yeshua brought a message of repentance, always teaching, “Repent, for the kingdom of heaven is at hand” (Matthew 3:2). He told men that if they did not repent, they would perish (Luke 13:3). He said that He came only to call sinners to repentance (Luke 5:32), for “He is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins” (Acts 5:31).

He told His disciples that repentance for the forgiveness of sins must be proclaimed in His name to all nations ( Luke 24:46-47) because “God is now declaring to men that all people everywhere should repent” (Acts 17:30). “They went out and preached that men should repent” (Mark 6:12). They went out, “solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Yeshua the Messiah” (Acts 20:21), “even to the Gentiles, that they should repent and turn to God, performing deeds appropriate to repentance” (Acts 26:20). Because of this, “God has granted to the Gentiles also the repentance that leads to life” (Acts 11:18), and “repentance leading to the knowledge of the truth” (2 Timothy 2:25), for He does not wish “for any to perish but for all to come to repentance” (2 Peter 3:9).

“The kindness of God leads you to repentance” (Romans 2:4), “a repentance without regret, leading to salvation” (2 Corinthians 7:10). “Repent and return, so that your sins may be wiped away” (Acts 3:19). “Repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you” (Acts 8:22). “Therefore be zealous and repent” (Revelation 3:19). “Bear fruit in keeping with repentance” (Matthew 3:8). “Repent and do the [good] deeds you did at first; or else I am coming to you and will remove your lampstand out of its place—unless you repent” (Revelation 2:5). “So remember what you have received and heard; and keep it, and repent” (Revelation 3:3).

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The Imagery of Battle Hymn of Republic is a Picture of Feasts of Tabernacles

As the Sun sets tonight and we end Rosh Hashanah 5779, I am reminded of the words of the Battle Hymn of The Republic. The new year 5779 represents the Threshing Floor and New Wine being harvested with our feet. The Hebrew number “9” is a picture of the ninth letter of the Hebrew Alphabet “Tet”. One of it’s pictures is of horses running with the roar of trampling the enemy. We harvest the New Wine of Holy Spirit by walking out our obedience, purposes, promises, and goals. According to Genesis we bruise the head of serpent by our feet. Feet is used to crush/stomp the grapes until the sweet wine flows. This is the Year of Open Doors and Let the New Wine Flow.

I don’t know if Julia Ward Howe knew the significance of The Rosh Hashanah, Yom Kippur, and Tabernacles being a Grape Harvest but the words sure seem like it. Do me a favor tonight and for the next eight days as we spend time in reflection leading to Yom Kippur the Day of Atonement, September 19, read the words of this great Anthem especially Verses 1, 3, 4, and 6 and be blessed.

(Verse 1)
Mine eyes hath seen the glory of the coming of the Lord;
He is trampling out the vintage where the grapes of wrath are stored;
He hath loosed the fateful lightning of His terrible swift sword;
His truth is marching on..

Glory! Glory! Hallelujah! Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah! His truth is marching on.

(Verse 2)
I have seen Him in the watch fires of a hundred circling camps
They have builded Him an altar in the evening dews and damps;
I can read His righteous sentence by the dim and flaring lamps;
His day is marching on.

Glory! Glory! Hallelujah! Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah! His truth is marching on.

(Verse 3)
I have read a fiery Gospel writ in burnished rows of steel;
“As ye deal with My contemners, so with you My grace shall deal”;
Let the Hero, born of woman, crush the serpent with His heel,
Since God is marching on.

Glory! Glory! Hallelujah! Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah! His truth is marching on.

(Verse 4)
He has sounded forth the trumpet that shall never call retreat;
He is sifting out the hearts of men before His judgment seat;
Oh, be swift, my soul, to answer Him! be jubilant, my feet;
Our God is marching on.

Glory! Glory! Hallelujah! Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah! His truth is marching on.

(Verse 5)
In the beauty of the lilies Christ was born across the sea,
With a glory in His bosom that transfigures you and me:
As He died to make men holy, let us die to make men free;
While God is marching on.

Glory! Glory! Hallelujah! Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah! His truth is marching on.

[Verse 6]
He is coming like the glory of the morning on the wave,
He is wisdom to the mighty, He is honor to the brave;
So the world shall be His footstool, and the soul of wrong His slave,
Our God is marching on.

Glory! Glory! Hallelujah! Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah! His truth is marching on.

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