Isaiah 5:7 “for the vineyard of the Lord of Hosts is the House of Israel”.
8-9
Glimpses of Israel
The Dead Sea
Crystalized minerals along shoreline 2 Forty Years Later s 6 Howard Bass – A Personal Story 10 When Israeli Runaways Find a Warm Home s 13 The Minhah Admonishes Published by David House Fellowship Inc.
The Vineyard November 2013
Forty Years Later
MY DEAR FRIENDS, it is a very ancient belief that numbers have meaning quite apart from their employment to denote quantity. Within my limited opportunities I am inclined to the belief that there really is a symbolic or mystic meaning attachable to certain numbers, particularly Biblical numbers. One of these days I may have more to say upon the subject, but just for the moment let us take a side glance at that figure FORTY.
As an actual word and standing alone in its numerical connotation, the cardinal numeral “forty” first appears in our Hebrew Scriptures at Genesis, chapter seven, verse four, where of the Great Deluge we read God’s declaration: “For, seven days hence, I will cause it to rain upon the earth forty days and forty nights and I will extirpate every living substance that I have made, from off the face of the earth.” This, then, is our Biblical introduction to the numeral “forty” and if its employment in the Scripture highlights be examined, it appears to be a number associated with a period of waiting or testing preparatory to the inauguration of any event or epoch. Because I feel you will be reluctant to let me leave so soon a group of ideas so fascinating, I will add that Moses was in the Mount of Revelation forty days and forty nights (Exodus 34:28); moreover, Jewish tradition divides his life into three epoch-producing periods of forty years. He died at age 120. The giant Goliath defied Israel forty days. The New Testament, an essentially Jewish book, carries the same suggestiveness in its pages. The Messiah, the Servant of the Eternal, is associated with the number forty in the Temptation (Matthew 4:1-11; Luke 4:1-13; Mark 1:12, 13). It is particularly interesting to note that the Greek word ƸdžƻƸNJǃ (eutheos) denoting speed or celerity appears exactly forty times in the Gospel of Mark, which is essentially the Gospel of the Servant. It is also arresting to note that the cardinal numeral “forty,” so far as my apparatus and time grant me accuracy, appears exactly forty times in the Book of Moses (the Pentateuch), the other great Servant of the Eternal. Of course, as I have been speaking, many of you will have remarked mentally the period
2
The Vineyard
of forty years during which Israel waited in the wilderness after leaving Egypt and prior to entering Canaan. If my conjecture is correct then your thoughts are a fitting carpet spread out before us all and upon which we can all tread together without getting our feet soiled by the dust of digression. Suppose we stand with Joshua across the Jordan at Gilgal on the fourteenth day of that first month. If we do, the very date, if not the activity, will stab our minds awake. It is Passover! And we are at Gilgal in the Promised Land! After forty years! The waiting, testing, period is over. Forty years of fruitlessness, futility, and frustration. Forty years to reach a destination and a destiny that should have occupied only eleven days. But now it is Passover! Our minds seize the years and harnessing forty of them to the chariot of our imaginations, we speed back to the night in Egypt when the paschal lamb was slain and the blood applied in the form of a cross upon the doorposts and lintels of the houses where we waited for the Divine deliverance. That was forty years away from Gilgal. And now it is Passover in the Promised Land. As it was in Egypt, so here, too, at Gilgal there was terror in the hearts of Israel’s enemies. Just within view, across the way, stands Jericho and “Jericho was straitly shut up because of the children of Israel; none went out, and none came in.” (Joshua 6:1) Words are colourful and musical, but I would need them to be both colour and music to convey to you something of the circumstances at Gilgal. The second collective circumcision had just been performed, for of course no person uncircumcised could eat Passover; all in Gilgal who were thirty-eight years old and upwards had, of course, been circumcised and these must have numbered about
November 2013
3
280,000. But those who had been under twenty years of age at the time the Divine sentence was imposed at Kadesh (Numbers 14:29) must have numbered about 720,000.
in the physical universe. If occasion demands I might devote a whole message to this frankly astounding phenomenon. In the meantime, please just take my word for it.
Those already circumcised would have been adequate to prepare the paschal lambs and, if necessary, to defend the camp at Gilgal.
Now, dear friends, I feel I would be less than your friend and certainly less than a faithful expositor if I failed to reveal to you a most remarkable feature of Biblical record involving those figures, forty, the number of waiting, of testing; seven, the number of completion, of spiritual perfection; and eight, the number of a new beginning.
How thrilling and awe-inspiring must have been both the activity and the account of it. Forty years ago to the very day the first Passover had been observed in Egypt on the eve of the Exodus. Beyond doubt the great deliverance and the sacrificial nature of that first Passover would need explaining and expounding, for it had been thirty-eight years since Israel had enjoyed the privilege of this sacred festival; surely, it would not have been observed by the nation in an uncircumcised condition (Exodus 12:44, 48). This, then, was probably the third national Passover, the last having been celebrated in the wilderness of Sinai in the first month of the second year following the coming out of Egypt. (Numbers 9: 1, 2) The whole nation of Israel, as a national entity, is thus reminded that they were delivered from bondage in Egypt by virtue of the Divinely ordained sacrifice of the blood of the Lamb; they are also reminded that they stand in the Promised Land by virtue of that same sacrificial blood. I began this message by a reference to the significance of Biblical numbers. In past messages, I have already spoken on the subject of “The Significance of Seven,” seven being the number denoting completion or spiritual perfection. Allow me to mention one other number, the number eight. Eight is the number of a new beginning. This is so, not only in Biblical signification, but also
4
The Vineyard
You will recall that the Passover at Gilgal was the third Biblically recorded Passover. Obviously, this third recorded Passover was the second anniversary of the original one held in Egypt. Now, what do you make of the interesting fact that Scripture records just seven anniversary celebrations of historic importance. Naturally, you will wish me to itemize them for you, hence I must do so. Here they are. Remember I am speaking of recorded anniversary celebrations. The first in the wilderness of Sinai (Numbers 9:1, 2); the second at Gilgal (Joshua 5:10); the third by Solomon (II Chronicles 8:13); the fourth by Hezekiah at the time when he restored the national worship (II Chronicles 30:15);the fifth under King Josiah in the eighteenth year of his reign (II Chronicles 35; II King 23:21); the sixth under Ezra after the return from Babylon (Ezra 6:19). And the seventh Biblically recorded Passover celebration? Where is that found to seal the thought of completion, of spiritual perfection? My friends, it is found in a Jewish book which is, I am convinced, as much an integral part of our Jewish heritage and revelation as any other of our Sacred Scriptures. The seventh celebration is found in the New Testament celebrated with and by One Who claimed
to be the Messiah of Israel and Who was introduced, in Jerusalem to the Jewish people by Jewish announcers, as the “Lamb of God,” a title which was not repudiated by the One to Whom it was referred. Already you will have added these seven recorded anniversaries the original Passover in Egypt to make a total of eight and, as I said, eight is the number of a new beginning. This same New Testament declares that if anyone – Jew or Gentile – becomes identified with Messiah through faith in the atoning efficacy of His Blood shed for the sins of humanity, that believer, whether Jew or Gentile, becomes a new creature. You will recall that the blood of the paschal lamb in Egypt was applied in such a manner that the physical actions described a cross. Well, we have observed the association of seven and eight in relation to the Paschal Lamb and its sacrifice; now, what of the forty? Well, it was just forty years after the sacrifice of Messiah, the Lamb of God, that the Eternal, blessed be He, permitted the destruction of the Temple in the year 70 of the Common Era, thus sweeping away the sacrificial shadows. Was it because the Substance had come and the time of waiting, of testing was over? Dr Lawrence Duff-Forbes (1900–1964) Founding Director of David House Fellowship Inc. This article is an extract from the very popular radio series, “Treasures From Tenach”, which are also transcribed. Both audio (click MP3 tab, then “160FortyYearsLater.mp3”, and transcriptions are available for free download at www.thevineyard.org.au .
November 2013
5
from some common, current theories about evolution and other prevailing notions in the world. I also began to realize that the authors I respected the most, held Christian principles as a motivating force in their own attitudes towards life and the condition of man. Jesus as a person was someone I acknowledged as one of several persons in history whose ideas helped to shape my own, but I was always defensive about saying that His teachings were possible of being the ones from which all other “good” persons’ personal philosophies came.
Howard Bass
During a bicycle trip after our wedding, my faith in man – or in any institution or agency of man – was brought to a complete and seemingly hopeless end. It just became very apparent that no matter what I or anyone else did or has done or would do was going to make the world better for everyone, and for all time.
I was born and raised in a Conservative Jewish American home in which our Jewish identity was accepted, and belief in Jesus Christ was (is) not, at least not for Jews. I came to terms with my own primary identity as a Jew at the age of 17 during the Six-Day War in 1967 between Israel and the Arab states. Following my university studies (Political Science), I sought “to make things right” through the secular political system. My faith was centered in Man. After marrying a secular Christian woman, I continued my search for Truth, having no expectation that It would be Jesus. Later on, this vain faith was stripped away, and, thankfully, God was there to meet me at this time of crisis. Through another man’s witness I finally listened to God’s good news concerning the truth of the Bible and Jesus Christ. By God’s grace, I was prepared to listen and to believe from my heart and with my mind that Jesus is God’s Son and Messiah, that He IS LORD! For many years, especially beginning with my more independent life away at university,
6
The Vineyard
I took a liberal, or so-called humanitarian, approach to the problems and existence in the world and life. I believed that man was responsible, if not accountable, for coming to terms with human needs in the world – peace, righteousness and justice, dignity – having to somehow come together and allow the world to live in peace. I hoped, but was unsure, about the existence of a real God; and if there were one, then what that really meant. As a Jew, the God of Abraham, of Isaac, and of Jacob was the true God … if there was God. The Judeo-Christian principles upon which America and Western civilization were based I accepted as the “right” foundation, but I did not really have any firm basis for believing that. It just seemed right for a Jewish boy in a Christian country! I began to become more aware of my identity as a Jew and of our role in history, but without any understanding of that perception. I came to Israel twice as an unbeliever, but it was not ‘home’: important, but not home. Books I read began to turn my thinking away
At that crucial moment when hope was gone, a man with whom I had become acquainted (at a temporary job) as a reasonable, intelligent man, asked me what was wrong, and I told him. It was then that he began telling me that the God of the Bible and Jesus Christ had a plan that was going to make things right. After satisfying my need for understanding this as a person generally and as a Jew specifically, I realized in my mind and heart that Jesus must be who I had always heard He was but never believed in because I wasn’t supposed to! At the moment I acknowledged this – that Jesus is the Truth – God washed over and within me with His Spirit to confirm it. I became a new person! I was free and saw that truly everything would be fine according to God’s perfect way. Life is full of eternal hope now, and because of knowing and believing in the truth – repenting from faith in lies – I know that all things are purposeful and that it will be far better than I had ever conceived of when “trying to make the world better”. The Holy Spirit convicted me of my own personal need of repentance with respect to my thoughts and ways, and that the truth of
Jesus/Yeshua also included that I myself was a sinner for whom He had to die to bring me home to my Father in Heaven. I was baptized a week later with my wife, Randi, who responded to the work of the living God in me, and we immigrated to Israel seven months later in obedience with faith to the Word of the LORD spoken to me: “Go to Israel!”. Jesus made Israel ‘home’ on Earth, bringing me back to the land which God promised to our Fathers and to their descendants. Ezekiel 36 was my haftarah reading for my bar-mitzva when I was 13! We were led by the Lord to choose to live in Beer Sheva, where we have been now for about 32 years. The local fellowship was not fully developed here when we arrived. We have from the outset been active in Yeshua’s Inheritance Congregation and have both seen and been part of its development. Due to the circumstances here, I became involved early on in Bible study teaching and later preaching. I have served as treasurer, deacon, elder, and now in full-time pastoral ministry. My training has been “on-the-job” in the school of Messiah, with some Godly men as examples, but without specific role models and training for the pastorate and the greater expectation attached to that. God has been faithful to be strong in my weakness for His own purposes and the honor of the name of His Son. Praise God for His grace and truth! The gospel goes out to all people until the end of the age; bringing the born-again believers to full spiritual maturity until the harvest continues within the Body of Messiah; the ministry of reconciliation which all believers in Yeshua/Jesus have received is on-going until the prayer of the Lord in John 17 is fully answered. Even so, come, Lord Jesus! Howard Bass www.streamsinthenegev.com Photo: Howard and Randi Bass.
November 2013
7
glimpses of ISRAEL glimpses of ISRAEL glimpses of ISRAEL glimpses of ISRAEL
!"#$%#&'$(#&
Background photo:
Accommodation, Dead Sea foreshore Inset from top:
Resort facilities; Bathing in the Dead Sea; Wind-swept and rugged landscape, and a lone tree.
8
The Vineyard
November 2013
9
Where Israeli Runaways Find a Warm Home
‘Shanti House is unique in the world,’ says founder Mariuma Klein. ‘First, it’s a home. When you go inside, the walls hug you.’ On the streets at 14, raped at 17 and living with a boyfriend at 19, Mariuma Klein does not fit the profile of someone likely to succeed in life. Yet she has succeeded big time, raising three healthy daughters and winning awards and international recognition for nurturing tens of thousands of Israeli runaways over the past 29 years in her unique Shanti House.
She and her partner Dino didn’t have much money, so they collected leftovers from vendors in the Carmel Market on Friday afternoons, and their ragtag group of guests helped them turn the groceries into a meal. Many would stay for the night.
Organizations in Europe, North America and Australia invite the New York-born Klein to show them how to copy the Shanti House model, which grew up along with her.
“From Friday to Friday, there were so many children stuck with no place to eat or sleep,” she recalls 30 years later. “One girl said she got raped and I was the first one she told, and I told her I also got raped. In this moment, I understood this is my destiny.”
“I do have a degree in psychodrama,” she tells ISRAEL21c in her colorful office at the main Shanti House in Tel Aviv’s Neveh Tzedek neighborhood. “But that came later. My ‘degree’ is 30,000 children.”
In 1984, one of their guests remarked that she felt “shanti” there, using a Sanskrit word for tranquility. Another runaway immediately picked up a can of spray paint and wrote “Welcome to Shanti House” on the wall.
At the beginning, at not quite 20 years old, her goal was to provide a proper Shabbat evening meal for the many runaways who find themselves in Tel Aviv.
It wasn’t exactly a business plan. But it worked.
10
The Vineyard
Their last hope In 1992, Klein established the Shanti House Association, a non-profit that today gets 20 percent of its annual $2.2 million budget from the Israeli government. The rest must be solicited from individual donors; a 501(c) organization was established in the United States for accepting tax-deductible contributions. Her ultimate vision is to expand into a worldwide umbrella association. For now, Shanti House is the only institution in Israel that takes in youth ages 14-21 (usually the cap is 18) every day of the year around the clock — kids on the brink of becoming victims of physical violence, sexual abuse, crime, prostitution and drug addiction. It also hosts prevention programs annually for thousands of soldiers and at-risk youth. “Shanti House is unique in the world,” Klein says. “First, it’s a home. When you go inside, the walls hug you. Second, you have to choose to be here. If you don’t choose to be here — whether you’re referred by a court or social worker or come from the street — you’ll go somewhere else. I believe children who have been victimized have to stand up and say, ‘I choose differently.’” About a quarter of those who find their way to Shanti House don’t intend to run away
forever. Klein’s goal is to get these kids back home, with appropriate counseling in place, in no more than a week. For everyone else, Shanti House is their last hope. “They come from all levels of society: very rich to very poor, religious, not religious, Russians, Ethiopians, Bedouins, Druze. They come from backgrounds of sex abuse, violence or neglect. They are lone soldiers, orphans or children whose parents can’t afford to support them or kicked them out of the house,” she relates. “They feel rejected day by day; it’s a kind of death.” She knows what this feels like. “I was a kid who went through all the things that the kids we accept in Shanti House go through,” she says. ‘Shantherapy’ In 2001, Shanti House moved out of Klein’s home to its present site. Eight years later, she opened Desert Shanti House Youth Village in the Negev. “In Israel there are currently 330,000 children and youth at risk, 28,000 of them in the country’s south,” she explains. “From Beersheva to Eilat there aren’t many places for welfare.”
November 2013
11
!"#$%&'"("$ $ )*+,'&-"#MY DEAR FRIENDS, apart from a professional chef or, perhaps, an unfortunate male who has to do his own cooking, have you ever known a really deep, intensive, and general masculine interest in cookery recipes?
Through Ramat Hanegev Regional Council Mayor Shmuel Rifman, she obtained 133 acres in a secluded but accessible location in 2002. The Rashi Foundation and other donors helped her build a spectacular “green” living quarters whose grounds include a large Bedouin-style tent where residents and guests can share music, art and poetry. “They opened their hearts to me, they gave me land. It was a realization of my dream, but I couldn’t do it without others,” Klein says. “It’s something that has never been done before, not in Israel and not in the world. It’s completely out of the box.” She splits her time equally among the two sites, where sheltering the runaways is just the beginning. Klein’s therapeutic model, dubbed “Shantherapy,” includes classes, trips, vocational training, enrichment and volunteering activities, 12 Steps, Reiki, agriculture and animal therapy, drumming, psychodrama and one-on-one counseling among other offerings. Under the guidance of 30 employees – 18 in Tel Aviv and 12 in the Negev — residents share household chores and are expected to go to school or work. Clothing, food, supplies and pocket money are all provided.
12
The Vineyard
For instance — to make myself clear — have you ever entered the homes of your male friends and found their personal library shelves just loaded with cookery books, the contents of which they avidly devour at every leisure moment? Klein is writing a book to outline her methods, which were proven effective by a Hebrew University study that found 90% of the teens leaving Shanti House do not return to the streets. “I knew I had to take my life project and teach others how to take it over when I’m no longer here,” she says. “Sometimes when you grow such a project you forget to let it go, and let others also make it theirs, and the project dies with you.” The highlight of the week at Shanti House remains the traditional Shabbat dinners that started it all. Many of the kids who spent a significant amount of time at Shanti House return there on holidays such as Passover, year after year. Even if they’re living independently, Shanti House remains their home.
Could you imagine a literary society, for instance, calling its members together to spend an entertaining and enlightening evening in discussion of the recipes of Gertrude Gourmet or that knight of the captivating cuisine, Sir Loin O’Boeuf? Why, of course not! As literary products there is no interest whatever either in such books or in their subject matter. Not the printed contents, but the prepared concoction, stirs the interest and stimulates the appetite, and innumerable waistlines press forward their abundant testimony to this obvious conclusion. For that matter, I am persuaded that feminine interest in the culinary art flows, not from regarding recipes as literary gems, but, as with the male, association with such volumes is purely utilitarian. Indeed, mischievously misapplying the poet Byron’s line, we could give an affirmative answer to his query:
Is the spot marked by no colossal bust? But, my friends — and listen carefully — suppose there existed a type of cookerybook in which the ingredients of each recipe possessed a fascinating esoteric or symbolical connotation which gave to each finished product, each completed recipe, the dual function of being a message to the mind as well as a boon to the body. Imagine for a moment, the possibility of such a volume! Recipes robed in romance. Love lurking in ladles. Ecstasy encased in eclairs. Melody in mushrooms. Rhapsody in rhubarb. Poetry in peanuts. Raillery romping in rump steak. See what I mean? Under such circumstances our recipes would acquire a new dimension. They would be impregnated with a new interest. Never again could we view with nonchalance a recommended recipe. Mixtures would now magnetize! Imagine the interest of the entire family when the wife exclaims — “Look at the new recipe for pumpkin pie Mrs. Suavesmear has sent me.” Hitherto, the family interest would vest in the pie, not the prescription. Now, however, the prescription outpoints the pie. Surely, the introduction of the esoteric would revolutionize recipes, wouldn’t it? Ingredients would be no longer innocuous; even measurements might become machinations.
Abigail Klein Leichmann (6 August 2013) Courtesy Israel 21C (www.israel21c.org)
November 2013
13
Of course, the idea is not new. In America, for instance, the word “honey” does possess this dual facility of normal literalness plus the added symbolism of natural human sweetness of disposition and consequent desirability. Now, my friends, it is time to assure you that I have invited your entry into this flight of fancy in order that I may use it as an elevator to lift us from the ground floor of the admittedly ridiculous to the upper levels of the sublime, for “honey” is mentioned in Vayikra, Leviticus, chapter 2, where recipes will also be found; and, when I remind you that these Biblical recipes really do contain an esoteric, a symbolical connotation of intense interest and immense spiritual value, I hope these sections of Scripture, otherwise neglected because of the valid considerations I have already noted, will now be elevated into the orbit of interest they certainly deserve. Let us explore this interesting feature for a moment. You will find that the second chapter in Leviticus in Torah begins with these interesting words: ... ɤɥɤɩɬ ɤɧɰɮ ɯɡɸɷ ɡɩɸɷɺɚɩɫ ɹɴɰɥ “And when a soul brings a ɤɧɰɮ to the Eternal ...” That little Hebrew word ɤɧɰɮ is translated into English by the words “meal-offering.” Occasionally it is translated “meat-offering” but the word “meat,” where so employed in the English Bible, is used in the old style of speaking, meaning “food,” not “flesh.” The meal-offering, or ɤɧɰɮ the recipe for which is found in Vayikra, Leviticus, chapter two, and again in Leviticus, chapter six, was composed of fine flour, seasoned with salt, and mixed with oil and frankincense, but
14
The Vineyard
without leaven. A portion of it, including all the frankincense, was to be burnt upon the altar as a “memorial”; but the remainder was for the High Priest and his sons; but where such meat or meal-offerings were offered by the priests themselves they were to be wholly burnt. Such is the recipe itself. Now let us glance at some of the fascinating symbolism of the recipe. First, we have FINE FLOUR, the Hebrew word for which is ɺɬɱ, which comes from a root meaning “to peel,” “to scale off,” hence “fine flour.” It is significant that we first encounter the word ɺɬɱ in Scripture at Bereshit, Genesis, chapter 18, where our father Abraham entertains Deity by the terebinths of Mamre. The fine flour is symbolic of that which has died but has risen to life again in a refined, multiplied, and useful texture; for the single whole grain abides alone until it is buried in the earth, when it grows, multiplies and, when treated at the mill, provides sustenance for those who partake of it. OIL — in Hebrew, ɯɮɹ — denotes richness; when applied to the soil as in Bereshit, Genesis, chapter 27, it denotes fertility. However, the sense in which we see the word is best conveyed by its first use in nounal form in Genesis 28:18 where we read that our father “Jacob rose up early in the morning, and took the stone which he had put under his head, and set it up for a pillar, and poured oil upon the top of it.” Jacob had been visited by the Eternal and the oil was used as a sacred anointing in memorial of this awe-inspiring incident in the patriarch’s life. Oil, thus becomes a symbol of the Divine Presence, the ɤɰɩɫɹ, the Holy Spirit in all His richness.
The FRANKINCENSE — in Hebrew, ɤɰɡɬ — symbolizes the fragrance of a voluntary presentation to God born of devotion and worship. No wonder the ɤɧɰɮ offering is described as a sweet savour unto the Eternal; and no wonder that leaven and honey are prohibited, whilst salt is enjoined. LEAVEN — in Hebrew, ɵɮɧ or ɸɠɹ — is consistently throughout the Scriptures of both Tenach and our Jewish New Covenant, popularly known as New Testament, a symbol of corruption and is therefore the opposite of SALT which, as you know, is a symbol of preservation. And HONEY, ɹɡɣ ? This is the symbol of natural sweetness as contrasted with true spiritual quality. The root is supposed to signify that which is made soft by kneading and ɹɡɣ is applied not only to honey of bees but honey of grapes. Its first Scripture use is also enlightening. You will find it in Genesis 43:11 where Jacob includes it in his ɹɡɣ to Joseph in Egypt. In this instance it is less an “offering” — I am afraid — but rather bears the characteristics of a bribe! We may be able to bribe men, but we cannot buy God off. We cannot bribe God into accepting us, even with our natural sweetness. Like our father Abraham our righteousness must be that righteousness which is Divinely imputed to us by God through our faith apart from human works and merit. This important aspect is strongly suggested by the fact that the ɤɧɰɮ, the meal-offering, appears always to have been a subsidiary offering, needing the prior introduction of the sin-offering, and forming an appendage to the ɤɬɲ, the burnt-offering.
Thus we must regard the meal-offering not as isolated but as an integral part of the three sweet savour offerings and in inevitable association with the remaining two — the sin and trespass offerings. What, then, is the sublime culmination and confluence of the symbolism of the ɤɧɰɮ ? I suggest that the fine flour points to a life utterly and completely dead to self but fruitfully alive unto God alone; the frankincense sets forth the devoted and loving willingness behind and actuating this life, this life completely devoid of every particle of leaven of corruption and evil, and free from the honey of divided or ulterior motive, but, rather, salted with the permanence of eternity. The eloquent evidence that such a ɤɧɰɮ receives the Divine acceptance is the inclusion of the oil, the sign of God’s anointing. But who of us can make such an offering to God? Ah! my friends, that’s the point. I believe that all these precious features gathered together find their intended — their Biblically intended — symbolic expression and climax in the sweet attitude of King Messiah and His saving act the redemption of Israel and all mankind; moreover, they point to the consequent efficacy of His eternal High Priestly intercessory and mediatorial ministry. Oh! my friends, what a recipe! Dr Lawrence Duff-Forbes (1900–1964) Founding Director of David House Fellowship Inc. This article is an extract from the very popular radio series, “Treasures From Tenach”, which are also transcribed. Both audio (click MP3 tab, then “088MinhahAdmonishes.mp3”, and transcriptions are available for free download at www.thevineyard.org.au.
November 2013
15
The Vineyard Vol 55, No 10 November 2013
David House Fellowship Inc. publishers of THE VINEYARD magazine. AIM: to express Christian Love to the house of Israel and to spread universally Messianic truth.
Subscriptions and Gifts online www.thevineyard.org.au The most effective way to subscribe and/or donate. Annual Subscription AUS $35 Europe C30 USA $35 By Bank transfer AUSTRALIA Account: David House Fellowship Inc Bank: Westpac Branch: 468 Centre Road, Bentleigh, 3204 SWIFT: WPACAU2S Account no. 157 891 BSB: 033 034 By cheque David House Fellowship Inc P O Box 318 Bentleigh East VIC 3165 Australia
“Pray for the peace of Jerusalem, may they prosper who love you.” Psalm 122:6
MediaServe PO Box 2980 Swindon SN6 7WR UK By Phone AUSTRALIA: +61 (03) 9016 3398 Skype: dhf_skype UK: +44 (0) 1793 862 147 Enquiries: www.thevineyard.org.au Director: Mark Warren (Australia) AUSTRALIA: mark@thevineyard.org.au UK: ukoffice@mediaserve.org Creative Design: AUSTRALIA: Kreate Graphics, kreate@kreategraphics.com.au UK: First Concept Communications, www.first-concept.co.uk
All scripture quotations, unless otherwise indicated, are taken from the New King James version. Copyright © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. Readers please note we do not publish a January edition.