And my holy name I will make known in the midst of my people Israel, and I will not let my holy name be profaned anymore. And the nations shall know that I am the LORD, the Holy One in Israel. (Ezekiel 39:7)
The special Haftarah selection (reading from the prophets) for the festival of Sukkot (English: Tabernacles or Booths) is especially fitting. You may be aware of the great interest in the rare coalescing of several celestial and religious events happening at this time. The first evening of Sukkot this year (evening of September 27) is being marked by a potentially remarkable full lunar eclipse, referred to as a blood moon due to its telltale reddish color. It’s remarkable due to the full moon being the largest of the year. Four to six times a year we get larger than normal full moons, called supermoons, due to the moon’s closer proximity to the earth, but this one is the closest of the last 12 months. That in itself isn’t remarkable as it is an annual occurrence, but that it is also a full lunar eclipse – the first supermoon full lunar eclipse in over thirty years – has the potential of making it a spectacular sight. What has caught the attention of some students of the Bible is that this Sukkot lunar eclipse is part of a tetrad, which is the technical term used when four lunar eclipses in a row are all blood moons. What makes it more interesting is that the other three fell on the last two occurrences of Pesach and last year’s Sukkot.
Some claim that tetrads, especially when they fall on Jewish festivals, coincide with extraordinary events that significantly affect the Jewish people. But what does this have to do with our Haftarah portion? There’s no reference here to anything to do with moons at all. Well, as it turns out this passage has often been interpreted as describing a catastrophic scene that marks the end of the world as we know it, the kind of thing that may coincide with our super blood moon. Here we read about Gog and Magog, who come against the Land of Israel, but unknowingly have been drawn on their destructive quest by God himself, who through several cataclysmic events utterly destroys them. The result is that both Israel and the nations know who God really is once and for all.
Will the events of Ezekiel’s prophesy begin to unfold in the next few days? Might the super blood moon be a sign that the end (or the beginning of the end) is upon us? That is extremely possible, and I’ll tell you why.
Judgement is coming. Maybe it’s already here. Maybe things are going to take a turn for the worse. Or maybe it will get better before it gets worse. Maybe your life is already as bad as it will get. Or maybe you had it too good for too long. I don’t know. But what I do know is that at some point you and I will have to give an account for our lives. Every deed, every thought exposed, scrutinized, and judged. Judged by the Almighty. The rightful King is coming. He was already established as such following his death and resurrection. Since then he has been extending his rule by his Spirit, through his people, calling everyone everywhere to get right with the God of Israel before it is too late. For many it is already too late. The dead care little about blood moons and prophetic predictions. Perhaps you care too much. Are you more interested in prophetic speculations then you are about getting ready to face your Maker?
If you are reading this, then it’s not too late. The first evening of Sukkot promises to be spectacular, depending on where you live and if the sky is clear. But think of how much more spectacular it will be if through the Messiah Yeshua, you got your life in order. Then again, perhaps, you’re doing okay. Really; I’m not making fun. You may truly be one of the humble ones with a heart open to the will of your heavenly Father. You’re ready for the end. You have nothing to be afraid of. Still, perhaps this is a good time to ask your King, “Is there anything I have left undone?” You never know, God may want to make you a greater sign than a super blood moon.
Might we be in unusual times? Of that I have no doubt. Are we on the brink of some catastrophic event? We might be. But does it really matter whether the end is nigh or only yours? Read the signs and get right with God before it’s too late.
For I will proclaim the name of the LORD; ascribe greatness to our God! The Rock, his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he. (Devarim/Deuteronomy 32:3-4)
When I first read this passage in this translation, I found it jarring, because I was used to hearing, “all his ways are just.” If you look at a list of various other English translations, you will see an assortment of words used, such as fair, right, righteous, just, judgement and the one used here, justice. The Hebrew word is “mishpat,” which indeed means justice, which is a noun, but in English it doesn’t sound right. The phrase more naturally lends itself to using an adjective, the way I am used to hearing it. But to make the text read, “God’s ways are just,” gives the impression that his ways simply possess a just quality to them. While that is true, what mishpat expresses here is much more than that. Regardless of the sound English prefers, God ways are in and of themselves justice.
Let me try to explain. If I said “smoking is harmful,” harmful being an adjective, then I am saying that smoking has a destructive quality. How it causes harm depends on how people relate to it (smoking or breathing second-hand smoke, for example). But if I say instead “smoking is harm” (which sounds strange, of course), I am claiming that smoking’s harmful quality is essential to its essence, and that its existence in and of itself brings about harm regardless of how people use it or relate to it. Whether or not smoking is truly that I will leave to anti-smoking advocates to decide.
So when Moses says God’s way are mishpat, it is not only because his ways have a just quality to them, but that his ways are in and of themselves justice. It is not as if they are shown to be just only when they are followed as when we follow good advice. Rather God’s ways establish justice by their very existence alone.
How this works becomes clearer when we understand that God is personally invested in his word. By his power his ways are actively at work in the world, confronting evil and leading people in the path of righteousness. No wonder the writer of the New Covenant book of Hebrews states, “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12).
One might argue that the word of God cannot function on its own, but rather requires someone somewhere to communicate it. While this is normally the case from personal conversation to preaching to writing to broadcasting, we need to realize that the power of justice in God’s ways as communicated through these methods is far more dependent on God than we may think. It is God who uses people to communicate his word, and it is God who makes his communicated word effective.
Let me illustrate with a true story. I had been thinking and praying about this concept, when a young family friend posted online an experience she had. I share it with her permission:
Late this evening I was busing home, and I was very tired. So tired in fact, that I fell asleep. However, I was woken with a start when someone tapped on my shoulder to ask me about abortion. She had noticed the pro-life shirt I was wearing. She said “I’m pro-choice. Always have been and always will be. And you can’t change my mind.” I replied, “Guess what? I am also pro-choice, but not when it comes to taking the life of an innocent human being.” She then went on to say that she didn’t think that they were human until the point of birth. So we talked about when human life begins, and she finally agreed that they were human from conception. But she still said, “What if the mother can’t afford to keep the child? Wouldn’t it be better for her to just have an abortion in that case?” I replied “What if the mother of a toddler lost her job and could no longer afford to raise the child, would it then be ok for her to kill the toddler?” The woman right away shook her head and said, “No.” Then a light dawned on her and she said, “I never thought of it that way before. You’re right, killing a pre-born child is no different than killing a born child. Thank you so much for taking the time to explain all of this to me.”
Our friend was sleeping when the ways of God provoked the other person to wake her up, resulting in repentance. The other party was in collusion with death and destruction. God’s word, which appeared to be just lying there doing nothing was actually living and active as it pierced the heart of that up-till-then confused soul.
Mishpat, justice, is a living force, given to the world as a gift of God through the revelation of Scripture. And as it is living and active, there’s nothing you can do to stop it. Perhaps it’s time to embrace it.
In the third book of the Bible, Vayikra/Leviticus chapter 23, verses 23-44 is a description of three special observances that were to occur each year around September/October. The first is often referred to as “The Feast of Trumpets,” and became known as Rosh Hashanah, the Jewish New Year. It begins this year the evening of September 13. Ten days later is Yom Kippur, the Day of Atonement, beginning the evening of September 22. Five days after that is the Festival of Sukkot (Tabernacle or Booths), beginning the evening of September 27.
These three observances are intimately connected in that the first two provide intense preparation for the third. In the midst of the busy fall harvest time, the people of Israel were to stop for a day of reflection to remember God. This was to get the people’s attention so that they would be ready a week and a half later for a full day of humiliation and repentance on Yom Kippur. The restoration provided by that most solemn day enabled the people to engage the over-a-week-long celebrations associated with Sukkot.
We fool ourselves into thinking that we can rush into thanksgiving festivities without taking the previous two weeks to get ready first. We are so busy with so many distractions. Yet God wisely knows that he needs to get our attention first by reminding us of things we so easily forget.
A Time to Remember
The Feast of Trumpets was to be “a memorial” (v. 24) marked by “blowing.” Most translations fill in what it was to be blown, even though the passage nowhere states explicitly what instrument was to be used. Traditionally it is the “shofar” (English: ram’s horn). Also, while the act of blowing was to function as a memorial, we are not told what it was we were to remember. The connection of this day with the other days mentioned above allows for a general reminder of the things of God, but the use of the shofar in particular brings to remembrance some key biblical events and ideas.
The Meaning of the Shofar
I am going to share several passages that reference the shofar and provide some suggestions as to what therefore we should remember when it is blown. In most English translations of the Hebrew Scriptures, the word shofar is translated either as horn or trumpet. Horn, of course, is better, since it clearly shows the difference between the use of a hollowed-out animal horn and a man-made metallic trumpet. In each of the following cases, I have replaced whatever English word was used with the original Hebrew word, shofar.
The Covenant on Mt. Sinai: Redemption and Revelation
On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a very loud shofar blast, so that all the people in the camp trembled. Then Moses brought the people out of the camp to meet God, and they took their stand at the foot of the mountain.
Now Mount Sinai was wrapped in smoke because the Lord had descended on it in fire. The smoke of it went up like the smoke of a kiln, and the whole mountain trembled greatly. And as the sound of the shofar grew louder and louder, Moses spoke, and God answered him in thunder (Shemot/Exodus 19:16-19).
The blowing of the shofar reminds us of God’s rescue from bondage, his commitment through covenant faithfulness, and the gift of his Word.
The Walls of Jericho: No Obstacles Are Too Great for God
So the people shouted, and the shofars were blown. As soon as the people heard the sound of the shofar, the people shouted a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they captured the city (Joshua 6:20).
The falling of the great walls of Jericho following the sounding of the shofar reminds us that when we are in God’s will, doing what he wants us to do, nothing can stand in our way.
God Alone Is King: Let Us Boldly Acclaim His Rulership
God has gone up with a shout, the Lord with the sound of a shofar (Tehillim/Psalms 47:5)
As the shofar blast proclaim God’s rule, so should we, boldly and without fear.
God Is Worthy of Praise
Make a joyful noise to the Lord, all the earth; break forth into joyous song and sing praises! Sing praises to the Lord with the lyre, with the lyre and the sound of melody! With trumpets and the sound of the shofar make a joyful noise before the King, the Lord! (Tehillim/Psalms 98:4-6)
The shofar reminds us that God is worth celebrating. We make a big deal over far lesser things. So let us make some joyful noise about God!
The Voice of the Prophet: We Need To Speak Up More
“Cry aloud; do not hold back; lift up your voice like a shofar; declare to my people their transgression to the house of Jacob their sins. (Isaiah 58:1)
As the voice of the prophet is clear and distinct, the shofar encourages us to not hold back, but to speak up for God and his ways, clearly and unashamedly.
God’s Alarm: It’s Time To Wake Up
Blow a shofar in Zion; sound an alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the Lord is coming; it is near (Joel 2:1)
The shofar was used as a practical device to get people’s attention. In this passage it is as an alarm to warn God’s people of his coming judgement. One of the great Jewish thinkers of all time was Moses Maimonides. He was a rabbi, physician, and philosopher in Morocco and Egypt, who lived between 1135 and 1204 AD. What he said with regard to what people should think of as the shofar is blown goes along with this:
Wake up, wake up, sleepers from your sleep, and awake slumberers from your slumber. Search your deeds, repent, and remember your Creator.
Some of you might catch how these words sound similar to other words written long before Maimonides, from the New Covenant Writings:
“Awake, O sleeper, and arise from the dead, and [Messiah] will shine on you.” Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. (Ephesians 5:14-16)
The shofar, God’s alarm clock, is to alert us as to the nature of the times in which we live. It is so easy to allow cynicism and apathy to lull us to sleep. It’s much easier to go along with the flow, submitting to the pressures of the culture, than to pursue the things of God day by day. As I write this, the world remembers the September 11, 2001 tragedy, which many at the time said was a “wake up call.” But how many of those same people hit the alarm and drifted off to sleep again. Since then the world has experienced alarm after alarm. Eventually it will be too late. Which brings us to the next one.
The Last Shofar: The Coming of the Lord
Then the Lord will appear over them, and his arrow will go forth like lightning; the Lord God will sound the shofar and will march forth in the whirlwinds of the south. (Zechariah 9:14)
The day will come, when God himself will blow the shofar to signal the return of Messiah to call creation to account, and judge the world. No more opportunities to go back to sleep. No more chances. This is reiterated in the New Covenant Writings. Since it was originally written in Greek, we don’t know if it is referencing a trumpet or a horn, but the connection with the shofar is clear as is the point it makes:
I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:
“Death is swallowed up in victory.”
“O death, where is your victory?
O death, where is your sting?” (1 Corinthians 15:50-55)
As the final blast marks the end of life as we know it, it also signals the beginning of the age to come, when death and all its effects will be no more. For some it will be a time of absolute dread, but for others the greatest moment of our lives. How can you be assured of eternal life? Here too, the shofar shows the way.
Substitution: Life for Life
He said, “Do not lay your hand on the boy or do anything to him, for now I know that you fear God, seeing you have not withheld your son, your only son, from me.” And Abraham lifted up his eyes and looked, and behold, behind him was a ram, caught in a thicket by his horns. And Abraham went and took the ram and offered it up as a burnt offering instead of his son. So Abraham called the name of that place, “The Lord will provide”; as it is said to this day, “On the mount of the Lord it shall be provided.” (Bereshit/Genesis 22:12-14)
The Hebrew word here is not actually shofar, but a synonym, “keren.” This reference from the first book of the Bible is foundational for everything else the shofar reminds us of. God’s requirement for the offering of Abraham’s son Isaac was fulfilled through the provision of a ram. All through Scripture the sacrificial system, as established by God, reminded the people that an offering of an innocent animal was a satisfactory substitute for sin. While this is foreign to most of us today, it is God’s way, all the while pointing the people of Israel to the perfect and final offering of the Messiah on our behalf. His life was accepted in place of ours, so that all who trust in him would live forever. It is no coincidence that among all the things that happened to him during his unjust arrest, trial, and execution that he was mocked by the Roman soldiers by their placing a crown of thorns on his head. Yeshua, like the ram of Abraham’s day, found himself caught in a thicket, and offered in our place, so like Isaac, we too may go free.
The shofar gives us so much to think about, but it is all meaningless unless we are in right relationship with God. By accepting Yeshua as God’s provision, everything else becomes clear. The shofar sound not only will reverberate in our ears, but the fullness of its meaning will find its way into our hearts.
Listen to the shofar now:
All scriptures, English Standard Version (ESV) of the Bible
The LORD your God will make you abundantly prosperous in all the work of your hand, in the fruit of your womb and in the fruit of your cattle and in the fruit of your ground. For the LORD will again take delight in prospering you, as he took delight in your fathers, when you obey the voice of the LORD your God, to keep his commandments and his statutes that are written in this Book of the Law, when you turn to the LORD your God with all your heart and with all your soul. (Devarim/ Deuteronomy 30:9-10)
You may recognize the title of this week’s message as the familiar salute of Mr. Spock, the half human/half alien from the widely popular TV and movie series, “Star Trek.” The hand gesture used by the actor, the late Leonard Nimoy was derived from his own Jewish background as used by the cohanim (English: priests) as a blessing in the synagogue. While “live long and prosper” are not exactly the words spoken, they certainly sum up God’s own desire to make his people “abundantly prosperous.”
But what constitutes being abundantly prosperous? What may come to your mind is likely very different from the intention of the Torah here. Perhaps to you prosperity is an economic state whereby no matter how much you need or want, you always have extra. It’s a sense that whatever happens, there is always more financial resources to draw on. The biblical understanding of prosperity is very different. It’s having enough for yourself and those dependent on you, plus a little more to share with those in need (see Proverbs 30:7-9; 1 Timothy 5:8, 6:6-10; Hebrew 13:16).
Biblical prosperity is not about how much stuff you have or the size of your bank balance. You could have an enormous amount of goods and money, but still not really be living well. The prosperity here refers specifically to “the fruit of your womb and in the fruit of your cattle and in the fruit of your ground.” You could have all the money in the world, but unless living things thrive, both human and animal, and there is sufficient nutritious food to eat, we are not really living. Societies that only focus on self and do not adequately work towards the emergence and thriving of future generations will die. So ultimately prosperity is not about me and what I have, but the blessing of provision for the furthering of God’s creation long-term.
What will it take, then, to “live long and prosper”? Our passage tells us, “When you obey the voice of the LORD your God, to keep his commandments and his statutes that are written in this Book of the Law (Torah), when you turn to the LORD your God with all your heart and with all your soul.” It’s tragic that there is so much misunderstanding regarding a command such as this. For some it is clouded by humanly derived traditions that add or replace God’s expressed intentions. Others confuse godly directives with a misguided system that bases God’s acceptance on performance. The whole Bible understands true godliness as an outcome of sincere trust in God. Those who are truly faithful to him have a heart to obey him in every way. To disregard God’s ways leads to anything but prosperity.
God wants us to live a full and abundant life (see John 10:10). But in order to have the quality of life he desires, we need to embrace his version of what life is really all about. Redefining biblical prosperity along the lines of greed and covetousness undermines the abundance that God has for us. Similarly claiming fairy-dust notions of grace that disregards God’s directives in Scripture may numb the effects of deception for a time, but in the end profits absolutely nothing.
However, if we embrace God’s version of what prosperity actually is and diligently follow his ways as outlined in Scripture, then we will indeed thrive both in this life and in the age to come forever.