I received a letter from my daughter and I wanted to share it with you. She wrote, I Woke up 3 or 4 a.m. when I heard a man's voice say (loud), "Hey, Miss Evans!" I thought it was a guard so I listened again, nothing. (It was a man's voice, like the one that had spoke to me last year). So, I laid there a minute and then I asked the Lord is that You? There was no answer. I got up and looked out the door window. The female night guard was at the desk. I then laid back down and said, "Yes, Lord?" A minute or two later, Holy Spirit said, with a pause between each set of words: " When you go out, take a bushel for yourself and a bushel for your children, put ashes on them, lay incense on top, then light it. Do not forget!" I got up to write this down after waiting a bit, in case there was more, and as I was up the Holy Spirit said, "There's more!" The Holy Spirit spoke, "Pray to the Lord your God for Mercy, and He will have Mercy on you, and Redeem you". After another, longer pause, "Make an altar to the Lord and call it, Hephzibah, the Redeemed." "Do not forget!" Whoa! Mom! That's the most I've ever heard Holy Spirit speak to me at once. Oh, Mom! Wow! Wow, GOD! Wow! Later that morning I received the letters you sent with the song with lyrics "When You Believe" and singing them & also singing them in the Hebrew Words, "In Your Love, You lead the People You redeemed"
Scripture and Meaning of Words the Holy Spirit Spoke:
Bushel
The parable of the lamp under a bushel, (also known as the lamp under a bowl), is one of the parables of Jesus. It appears in Matthew 5:14–15, Mark 4:21–25 and Luke 8:16–18. In Matthew, the parable is a continuation of the discourse on salt and light.
The key idea of the parable is that "Light is to be revealed, not concealed." The light here has been interpreted as referring to Jesus, or to his message, or to the believer's response to that message. The parable is the source of the English proverb "to hide one's light under a bushel", the use of the word "bushel", an obsolete word for bowl (now relegated to usage as a unit of measure), appearing in William Tyndale's translation of the New Testament: "Neither do men light a candle, and put it under a bushel, but on a candlestick, and it lighteth all them which are in the house."
Ashes
Among the ancient Hebrews and other Orientals, to sprinkle with or sit in ashes was a mark or token of grief, humiliation, or penitence. Ashes on the head was one of the ordinary signs of mourning for the dead, as when "Tamar put ashes on her head .... and went on crying" (2 Samuel 13:19 the King James Version), and of national humiliation, as when the children of Israel were assembled under Nehemiah "with fasting, and with sackcloth, and earth (ashes) upon them" (Nehemiah 9:1), and when the people of Nineveh repented in sackcloth and ashes at the preaching of Jonah (Jonah 3:5,6; compare (Mark 3:47). The afflicted or penitent often sat in ashes (compare Job 2:8; 42:6) "I abhor myself, and repent in dust and ashes"), or even wallowed in ashes, as Jeremiah exhorted sinning Israel to do: "O daughter of my people .... wallow thyself in ashes" (Jeremiah 6:26), or as Ezekiel in his lamentation for Tyre pictures her mariners as doing, crying bitterly and `casting up dust upon their heads' and `wallowing themselves in the ashes' (in their weeping for her whose head was lifted up and become corrupted because of her beauty), "in bitterness of soul with bitter mourning" (Ezekiel 27:30,31).
The Book of LAMENTATIONS
As was their custom, the Jews used the first word of the book as its title, and it originally became known as ’ekah, “How!” This word was commonly used to mean something like “Alas!” Compare its use in 2:1; 4:1; and Isaiah 1:21. Some also referred to the book as qinot or “lamentations,” however, and this is how we arrived at the English title. Laments were typically composed as poetry in the ancient world. Jeremiah had already written some (see Jer. 7:29; 9:10, 19), and so had other prophets. See Ezek. 19:1–14; Amos 5:1–3. But this book contains the longest and best known of such poems.
It's a Good Thing to Hope for Help from God
(Lamentations 3:19-21) [ It’s a Good Thing to Hope for Help from God ] I’ll never forget the trouble, the utter lostness, the taste of ashes, the poison I’ve swallowed. I remember it all—oh, how well I remember— the feeling of hitting the bottom. But there’s one other thing I remember, and remembering, I keep a grip on hope: -MSG
(Lamentations 3:20–22) Jeremiah had almost given up hope (v. 20). Then he remembered something that restored his hope again (v. 21). This was the mercies of God (v. 22). Mercies (Hebrew hesed) can be translated “covenant love” or “steadfast love.” It is linked with compassion (Ps. 103:4), truth and faithfulness (Ex. 34:6), and goodness (Ps. 23:6). The ability to offer sacrifices was gone and everything seemed hopeless, but God’s hesed remained. -MSG
Lamentations features six major themes, all linked with the concept of suffering:
1. Their Suffering Was the Result of Their Sin. This strong theme is acknowledged in each chapter (as in 1:5; 2:14; 3:42; 4:13; 5:16). By the time the poems were written, this was obviously fully accepted. Even the Babylonians acknowledged the fact (Jer. 40:3). They knew that their suffering had not come upon them by chance. It was due to the wrath of God provoked by their sin (2:1). He was dealing with their spiritual condition, and they were supposed to take it personally.
2. Their Suffering Was Seen as Coming from God Rather Than from Men. The Babylonians were no more than an instrument in His hands. The fact that He was the ultimate cause is brought out throughout the book. No less than forty-four verses refer to this fact—an average of 1 out of every 3.5 verses. A few examples are 1:13, 15; 2:1, 4; 3:1, 37, 38.
3. Their Suffering Could Direct Them Toward God. The prophet is constantly conscious of God, of His purposes, and of His dealings with His people. There is no indication here of suffering resulting in a total abandonment of God or an eradication of His principles from their minds.
4. Suffering, Tears, and Prayer Belong Together. They were encouraged to pour out their hearts to God, to weep before Him, and to tell Him all the details of their pain, grief, and frustration. Each chapter, except chapter 4, ends with a prayer. But then the whole of chapter 5 is a prayer, as though making up for this lack. The prayers are both detailed (2:20, 21; 5:1–10) and emotional (1:20, 21; 3:48–51). They contain the language of grief and repentance (1:20; 3:40–42), and are an indication that it is entirely appropriate to pray like this when the occasion demands it.
5. Prayer Should Always Look for Some Ray of Hope. It should never be completely given over to sorrow. After the detailed descriptions of suffering and sorrow in the first two and one-half chapters, a new understanding seems to surface in Lamentations 3:21–24. Here the poet speaks about hope, and about God’s mercies, compassion, and faithfulness. It was a realization that a manifestation of God’s discipline did not mean that His love had ceased. When the discipline had accomplished His purpose, the circumstances would change (3:31, 32). God may have been using Babylon, but that did not mean that they were His elect or that He favored their cruel methods (3:34–36). The future held a vindication of Israel over their enemies (3:58–66).
6. Their Responsibility Was to Submit to Their Sufferings Patiently. Their sorrow had to be accepted in patience, with the realization that it would end when God’s will had been accomplished (3:26–32).
This book has a great deal to say to us today:
1. The best way to survive grief is to express it. It needs to be shared with others and with God. There is a therapeutic value in working through each aspect of sorrow.
2. The destruction of Jerusalem and the lessons God taught His people were so significant that the Jews started reading this book at an annual service to commemorate the destruction of Jerusalem. They did not want the painful experience to be forgotten. Defeats as well as victories need to be remembered. If the church would commemorate some of its failures, for which God has had to discipline it, these failures would be less likely to be repeated.
3. When Christians have received much blessing and enlightenment from God, and then turn their backs on Him, it is an extremely serious matter. Privileges do not protect us either from responsibility or from discipline. They increase our responsibility and our culpability, and deserve more serious discipline. This is particularly true of church leaders.
4. To what extent does God punish His people for their sins today? Christ’s death for us and His resurrection have certainly redeemed us. We do not bear retributive punishment for any sin we commit, since Christ has suffered in our place. We are living under a different covenant than did the Jews of 587 b.c. Even unbelievers are not normally punished for their sins until the next life (2 Pet. 2:4–10). But both believers and unbelievers sometimes have to suffer the consequences of past sins, such as drug addiction, drunkenness, and murder. And God often allows suffering in our lives to discipline us (Heb. 12:3–17). Through it we learn to obey Him and become stronger Christians (vv. 9, 12, 13).
5. Of course, not all suffering is the result of God’s discipline. Satan, too, can bring suffering on us (Job 2:7; Luke 13:16), but the suffering he brings is destructive rather than restorative. This book shows how weak people are under the Law, and how unable they are to serve God in their own strength. This drives them to Christ (Rom. 8:3). Even in these poems, however, glimpses of Christ shine through. He is our hope (3:21, 24, 29). He is the manifestation of God’s mercy and compassion (3:22, 23, 32). He is our redemption and vindication (3:58, 59). Divine grief over the sins of Israel (2:1–6) reminds us that the Holy Spirit was, and still is, often grieved by our behavior (Is. 63:10). Repentance is also an indication of the work of the Holy Spirit among God’s people (3:40–42; John 16:7–11).
Hephzibah - i.e. My delight is in her. (62:12) And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken, redeemed Heb. "goel," Redemp. (Kinsman type). ("Isaiah 59:20") In Old Testament times, the Israelites understood the power behind a name. Whether there was actual spiritual blessing or power imparted through a God-given name, or whether the names given simply powerfully influenced the thoughts and beliefs of persons about themselves, the names of the Old Testament characters in many ways predicted or foreshadowed important characteristics or the roles that they would play. “Hephzibah” is found twice in the Old Testament, 2 Kings 21:1 and Isaiah 62:4. Translated from the original Hebrew, Hephzibah literally means, “My delight is in her.” In 2 Kings 21:1, Hephzibah is the name of King Hezekiah’s wife. The name Hephzibah or Hafzbah expresses a very clear idea. Since the same root hafz means "guarding" or "taking care of," all words from this root suggest the idea of "safeguarding," and therefore the name Hephzibah means not only someone who evokes delight, but also "one who is guarded," a "protected one."
Isaiah 62 The Message (MSG)
Look, Your Savior Comes!
62 1-5 Regarding Zion, I can’t keep my mouth shut,
regarding Jerusalem, I can’t hold my tongue,
Until her righteousness blazes down like the sun
and her salvation flames up like a torch.
Foreign countries will see your righteousness,
and world leaders your glory.
You’ll get a brand-new name
straight from the mouth of God.
You’ll be a stunning crown in the palm of God’s hand,
a jeweled gold cup held high in the hand of your God.
No more will anyone call you Rejected,
and your country will no more be called Ruined.
You’ll be called Hephzibah (My Delight),
and your land Beulah (Married),
Because God delights in you
and your land will be like a wedding celebration.
For as a young man marries his virgin bride,
so your builder marries you,
And as a bridegroom is happy in his bride,
so your God is happy with you.
