SPIRIT OF THE SABBATH
by Jeremy Chance Springfield
6/1/2025
Man’s presence is mortally tied to this physical realm. Every soul is inexorably bound to the ticking time bomb of the mundane—to a cosmos dictated by moments marching along in a countdown vexed with the vanity of ever-diminishing days. Our dramatic struggle is to refine worth from the ephemeral fabric of the present before it, too, is a casualty of the chaotic unraveling of existence.
Thankfully, a supernal favor is forged for us who place our faith in our Maker. The Creator has fashioned holy abodes of hours carved into the otherwise ordinary days of the week. Tearing through the highest of realms, the divine reach extends into the utmost fringe of existence itself as temporal palaces of respite. It is there where the supernal life inherent in the Most High invigorates our beings to strive forward once again into the desert of days where meaning seems so very scarce. In those exalted instants man touches eternity while standing in the flow of time, teasing a foretaste of what awaits us in the Kingdom.
The Torah enlivens the believer’s year by listing those empyrean moments provided for us all.
Leviticus 23:4 announces their significance to the nation.
Leviticus 23:4 announces their significance to the nation.
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These are [the] appointed times of YHWH—hallowed meetings—those which you shall celebrate in their specific times.
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Upon these days the dedicated endeavor to be present for when the Holy One breaches the boundaries of space and time to overflow into the wasteland of the week in a special outpouring of the Divine Presence. Distinct days are chosen upon which the Creator blesses mankind. They comprise points where man is lavished upon from above, leaving us in a higher spiritual state than before.
Backing up a few verses in the chapter, the foremost of these supernal assemblies is declared in Leviticus 23:1-3.
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1 And YHWH spoke to Mosheh, to say,
2 “Speak to the sons of Yisra’el and say to them: ‘[The] appointed times of YHWH—those which you shall celebrate—are hallowed meetings. These are My appointed times. |
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3 Six days shall you perform work, and on the seventh is a Sabbath of rest—a hallowed meeting. All work shall not be done—she is a Sabbath to YHWH in all your habitations.”
Before all other special days are presented the weekly seventh day Sabbath is given precedence. This signals just how significant the day of rest is to the heart of the Holy One. Although all the appointed times are important, the Sabbath has primacy among them in how it involves the unique Spirit of the Holy One.
This truly remarkable element of the Sabbath is hinted at in the passage—in a nuance of the translation in verse 3. Note the term “she”—a rendering probably no other English version uses. This admittedly odd choice of translation is based on the content of the Hebrew text, which has SHABBAT HEE, and literally reads “she is a Sabbath.” The term HEE is the Hebrew for “she,” but it is also a way to say “it.” However, since Hebrew uses gendered terms, one has two options to choose how to say “it,” and HEE is the grammatically feminine presentation.
This truly remarkable element of the Sabbath is hinted at in the passage—in a nuance of the translation in verse 3. Note the term “she”—a rendering probably no other English version uses. This admittedly odd choice of translation is based on the content of the Hebrew text, which has SHABBAT HEE, and literally reads “she is a Sabbath.” The term HEE is the Hebrew for “she,” but it is also a way to say “it.” However, since Hebrew uses gendered terms, one has two options to choose how to say “it,” and HEE is the grammatically feminine presentation.
The term HEE has been rendered as “she” rather than “it” due to the second word: SHABBAT “Sabbath,” which is also grammatically feminine!
This feminine noun is also found in the Aramaic language, and it is used in the Peshitta New Testament to speak similarly of the Sabbath, as it is in John 5:9.
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And [at] the son of an hour he was healed, and stood, lifted his bed, and walked. And that day, she was the Sabbath. |
The Aramaic here for “Sabbath” is SHABTHA, a grammatically feminine term.
This is why the verse says about that day that “she” was the Sabbath. Therefore, in the ancient Hebraic way of thinking, wherein a person was generally versed in both languages, it would make complete sense for the Sabbath to be conceptually viewed as a female.
In fact, the passage from Leviticus 23 is not the first time the Sabbath is presented like that. Rather, Exodus 31:13-14 & 17 also has HEE—as well as another word—to emphasize the Sabbath’s feminine feature.
In fact, the passage from Leviticus 23 is not the first time the Sabbath is presented like that. Rather, Exodus 31:13-14 & 17 also has HEE—as well as another word—to emphasize the Sabbath’s feminine feature.
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13 And you speak to [the] sons of Yisra’el, to say: “Surely My Sabbaths you shall guard, for she is a sign between Me and between you for your generations to know that I am YHWH who hallows you.
14 And you shall guard the Sabbath, for she is hallowed to you. He who profanes her shall certainly die, if any perform work in her, then that soul, she shall be cut off from among her people .... |
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17 Between Me and between [the] sons of Yisra’el she is a sign forever, for [in] six days YHWH made the heavens and the earth, and in the seventh day rested, and was refreshed.
Note the second appearance of the word “her” in verse 14. This represents the Hebrew term BAH “her,” which is the feminine way to say: “in it.”
As if to emphasize the Sabbath’s feminine aspect, it is worth mentioning that Scripture only refers to the six mundane days of the week in a grammatically masculine way, as the following phrases show of YOM HAHU "that day" / "day that is him," and YOM BO "in that day" / "day of him."
The feminine terms never appear in Scripture in their parallel phrases of "that day" / "day that is her," and YOM BAH "in that day" / "day of her." They simply are not found in Scripture.
Those latter two are absent from usage because the text is attempting to tell us something about the spiritual nature of time itself and what is so special about the Sabbath day in contrast to the rest of the week.
The Biblical text is thus consistent in presenting only the Sabbath as a day that is expressly feminine. This unique manner of referring to the Sabbath is thus intentional and holds a deeper truth worth seeking out for the believer who desires to observe the day in sincerity and spiritual intimacy.
The question, therefore, is what sort of spiritual application is intended in this otherwise benign grammatical aspect? Since every detail holds a higher truth in Scripture—what does this teach? The answer is truly profound, and the remainder of this study will attempt to explain the depth of this seemingly simple detail of the Sabbath day.
The Biblical text is thus consistent in presenting only the Sabbath as a day that is expressly feminine. This unique manner of referring to the Sabbath is thus intentional and holds a deeper truth worth seeking out for the believer who desires to observe the day in sincerity and spiritual intimacy.
The question, therefore, is what sort of spiritual application is intended in this otherwise benign grammatical aspect? Since every detail holds a higher truth in Scripture—what does this teach? The answer is truly profound, and the remainder of this study will attempt to explain the depth of this seemingly simple detail of the Sabbath day.
It is vital to first establish the Sabbath day’s relationship with us. This is presented in Exodus 16:29.
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You must see that YHWH has given to you the Sabbath…
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The consequence of this gift can be missed if it is not carefully assessed. If it has been given to us, what does that mean? Thankfully, Yeshua addressed this topic.
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For the master of the Sabbath is the son of man. ~ Matthew 12:8
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And he said to them, “The master of the Sabbath is the son of man.” ~ Luke 6:5 |
This statement is given further context in Mark 2:23-28 with an encounter with the Pharisees where Yeshua's words provide an important detail impacting the relationship between man and the Sabbath day.
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23 And it was that while Yeshua went on the Sabbath among the seeds his students walked and plucked the ears.
24 And the Prishe said to him, “You must see what they do on the Sabbath—the thing that is not permitted!” 25 Yeshua said to them, “Have you not ever read what Dawid did while he was lacking, and hungered—he and those with him? 26 How he entered to the House of the Deity when Awithar was the highest of the priests, and the bread of the table of Marya he ate, that was not permitted to be eaten, except if for the priests—and he gave even to those who were with him?” 27 And he said to them, “The Sabbath, for the son of man, was created, and not was the son of man [created] for the Sabbath. 28 Therefore, the master—and even of the Sabbath—is the son of man.” |
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Notice the claim in verse 27. The Sabbath was made for man. This wording clarifies the statement that man is the “master” of the Sabbath: it means the day was created for our benefit, as it followed only hours after Adam’s creation.
Yeshua’s clarification is interesting in light of the wording found in the first mention of the Sabbath day in Genesis 2:2-3.
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2 And [the] Deity completed on [the] seventh day His work which He had done, and He rested on [the] seventh day from all His work which He had done.
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3 And [the] Deity blessed the seventh day, and hallowed it, for on it He rested from all His work which [the] Deity created and made.
This has a curious alignment that is vital to understand with another concept also originating in Eden--the creation of woman. In fact, it is linked in a way that will be returned to later.
For the immediate focus, consider the actual creation of woman in Genesis 2:21-23.
For the immediate focus, consider the actual creation of woman in Genesis 2:21-23.
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21 And YHWH [the] Deity caused to fall a deep slumber upon the man, and he slept. And He took one [piece] from his side and closed [the] flesh in place of it.
22 And YHWH [the] Deity built a woman of the side-piece which he took from the man and brought her to the man. |
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23 And the man said, “This right now is bone from my bones, and flesh from my flesh. This shall be called ‘woman,’ for ‘from man’ this was taken.”
Note the incredible parallel: the woman was given to Adam just like the Sabbath was given to man!
This parallel cannot be overlooked. In it lay a profound and rich insight into the Creator’s intention for mankind to fully integrate His Kingdom into the world.
- Sabbath was forged from the same time as the week, yet possesses a distinct spiritual nature.
- Woman was made from the same flesh as man, yet she possesses a distinct spiritual nature.
This parallel cannot be overlooked. In it lay a profound and rich insight into the Creator’s intention for mankind to fully integrate His Kingdom into the world.
Yeshua’s words in Mark 2 and their application to the feminine concept of the Sabbath are echoed by the sentiment expressed in 1st Corinthians 11:9.
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For neither was the male created for the woman, but rather, the woman for the male. |
The Sabbath and woman are intricately linked in a spiritual reality worth our investigation. In order to fully grasp this spiritual truth, the witness of ancient Jewish perspectives of the matter should be considered and some careful explanation of the meaning of some key terms used will be provided below before moving on in the topic.
The Talmud, in Bava Kamma 32b, discusses the tradition of greeting the Sabbath’s arrival at the end of the sixth day in a very specific manner.
The sages clearly recognized the feminine aspects of the Sabbath day embedded in the Torah’s Hebrew text and saw in them a legitimate spiritual truth: a higher nature to the seventh day Sabbath they deemed fit to refer to in two ways:
These two terms are used throughout the writings of the sages to portray specific aspects of the spiritual worth of the Sabbath day.
Consider now the Sabbath as a KALLAH “bride.”
Consider now the Sabbath as a KALLAH “bride.”
What was it, exactly, that compelled the sages to view the Sabbath not just as a female in its grammatical presentation, but emphatically as a bride? The answer is embedded in the Biblical text, in the first mention of the Sabbath’s creation in Genesis 2:2, quoted already. In that passage is the word VAYECHOL “and He completed.” It is a conjugated form of the verb KALAH, meaning “complete.”
This term is identical in spelling to the above term KALLAH “bride.” The only difference between them is a slight pronunciation and syllable emphasis. Beyond that, they are the same word. Since vowels in Hebrew are arbitrary and not inspired text, a polysemous term can legitimately be read in either of its possible definitions in effort to draw forth deeper truths hinted at by the Spirit who chose the term in that instance.
The sages therefore perceived this intrinsic link in those letters and concluded that creation being made complete for man was spiritually akin to it being a “bride” personified by the Sabbath day’s hallowed nature.
The sages therefore perceived this intrinsic link in those letters and concluded that creation being made complete for man was spiritually akin to it being a “bride” personified by the Sabbath day’s hallowed nature.
A further connection to this view of it as a KALLAH “bride” is that the term itself is assumed to be derived from the Aramaic word KELILA, meaning “coronet”—a small circlet crown.
The inherent Hebraic concept of KALLAH “bride,” therefore, is a crowned female—a woman of value who should be treated as royalty by her husband. The persistent feminine nature surrounding the Sabbath shows we are to likewise esteem the holy time in similar consideration as a bride. The Sabbath is therefore the "crown" of time itself as the only day of the week blessed by the Most High.
Incidentally, the core meaning behind “bride” as a “crowned female” makes total sense for the second term used to refer to the Sabbath: MALKETHA “queen.”
The term MALKETHA is Aramaic and based on MALAK “to counsel,” so that the underlying nature of a queen is nurturing and edifying.
This is the core notion of the Sabbath day—it is for man to be replenished with what was lost in the week, to strengthen us to face again the coming days, just as the queen stands to support the king with her trusted counsel so he can guide the kingdom in wisdom. This underscored purpose behind a righteous ruler not lording over the people but serving as a guide by which the people will flourish if followed is paralleled in how the Sabbath is made to aide us for life rather than restrict us from living. Rest is a boon, not a burden.
A further title for the Sabbath found in Jewish works is embedded wonderfully in the text of Shulchan Shel Arba 1:41 as it seeks to convey a unique insight about the term “bride” signifying the Sabbath, in a thought which should be addressed first before getting into the meaning of the other title.
A further title for the Sabbath found in Jewish works is embedded wonderfully in the text of Shulchan Shel Arba 1:41 as it seeks to convey a unique insight about the term “bride” signifying the Sabbath, in a thought which should be addressed first before getting into the meaning of the other title.
The idea proposed is that eating on the Sabbath is a partaking of a higher reality. To explain how, the passage quotes from Exodus 16:25 about the manna that fell for six days but not on the seventh during the forty years in the wilderness. If the manna was kept beyond the day it fell during those six days it bred worms. However, on the sixth day enough could be gathered for two days and the additional amount kept for the Sabbath was blessed by no corruption occurring.
The Shulchan Shel Arba passage then stresses the spiritual nature of the Sabbath by noting the letters of KALLAH “bride” in the command in Exodus 16:25 of ICH’LUHU “You shall eat it”—referencing the manna preserved from the sixth day that remained worm-free on the seventh day. The implication from that link to KALLAH “bride” is that we must internalize the bride / Sabbath—the reality of the spiritual Kingdom—that is inherent on the Sabbath day.
Calling Sabbath a “bride” is further stressed by the passage’s initial mention of it as “the Kingdom.” The Hebrew term for this is MALCHUT. Remarkably, MALCHUT is grammatically feminine, as is its Aramaic cognate of MALKUTHA “Kingdom,” which is used throughout the Peshitta’s text of the New Testament.
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The idea is that the Sabbath is an earthly exposure to the heavenly MALCHUT “the Kingdom,” referring to the aspect of the Creator’s nurturing Spirit actively dwelling in this world and particularly among believers. The “Kingdom,” then, is not only a place, but more so, a Presence. This aligns also with the notion of the Sabbath as a “bride” and a “queen”—she who is ultimately crowned with a coronet.
An astonishing connection is found in the Zohar, in Ki Teitzei 281a Ra’ya Mehemna, which reveals the true spiritual reality of MALCHUT “the Kingdom.”
This passage claims that MALCHUT “Kingdom” serves as the “body” for the SHECHINTA—which is the Aramaic term for the “Abiding Presence” of the Creator—or as it is more widely seen in its Hebrew form of SHECHINAH.
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Regardless of which form is used it is grammatically feminine. Therefore, to clarify what happens in the spiritual realms, when a believer experiences the Creator in the aspect of SHECHINTA, it is a feminine experience, meaning a nurturing, beneficial, edifying spiritual encounter.
This accords with the Sabbath as a rest—a 24-hour “body” entered into where the Kingdom is seen in every passing moment, just as the husband unites with the bride by entering her to exemplify the Creator’s image, as Genesis 1:27 says.
This accords with the Sabbath as a rest—a 24-hour “body” entered into where the Kingdom is seen in every passing moment, just as the husband unites with the bride by entering her to exemplify the Creator’s image, as Genesis 1:27 says.
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And [the] Deity created the man in His image. In [the] image of [the] Deity He created him; male and female He created them.
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In regard to this detail, the Aramaic of the Peshitta has Yeshua mention the concept of a believer “entering” the grammatically feminine MALKUTHA fifteen different times, and of the seven different conjugations of the “enter” term used in those fifteen instances, all of them are grammatically masculine!
This simple conjugational feature is a testament to the innate divine ideas behind how the Spirit inspired Messiah to teach about the eternal truths of the Kingdom.
This connection is alluded to also in Yeshua’s reply to the Pharisees in Luke 17:20-21.
This connection is alluded to also in Yeshua’s reply to the Pharisees in Luke 17:20-21.
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20 And when Yeshua was questioned from the Prishe: “When comes the Kingdom of the Deity?” he replied, and said to them, “The Kingdom of the Deity comes not by watching, 21 and neither say, ‘See! here she is!’ and ‘See! over there she is!’ For see! the Kingdom of the Deity—from within you she is!” |
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Notice Yeshua’s reply in verse 21 as he spoke it in the Aramaic language: he repeatedly used the term HEE “she” to speak of MALKUTHA “the Kingdom.”
Yeshua’s words align with the Zohar’s claim: we must be a body for the Shechinah by living the MALCHUT in our lives. “She” is within us like the woman was within Adam and had to come forth from him for her purpose to be fulfilled.
This view helps to see Matthew 6:33 in a different--but illuminating—light.
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Yet, you must seek first the Kingdom of the Deity, and His righteousness, and all these shall be added to you.
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The Kingdom—MALCHUT—is an experience that falls under a feminine spiritual expression where the Creator’s attributes foster in us all that we need to grow and develop spiritually. The Kingdom is the nourishing setting of eternity for which man was meant to thrive. That must be the first thing we pursue.
The first thing Adam spoke about a man gaining in life is noted in Genesis 2:24.
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Concerning such shall a man leave his father and his mother and join to his wife—and they shall be one flesh.
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The first thing Adam says a man seeks is his bride! The perfect feminine nature should inspire man to pursue a worthy mate rather than worthless matters.
With this perspective, consider afresh also Yeshua’s words in Matthew 10:37.
With this perspective, consider afresh also Yeshua’s words in Matthew 10:37.
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He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me.
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A believer’s love must be untainted by outside influence. Our Kingdom focus must be steadfast, embracing each opportunity to touch eternity, just as is offered in the Sabbath. We should strive for the goal that living the Word attains.
Paul tells us what that looks like in 1st Timothy 1:5.
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Yet, the sum of the commandment is love that is from a pure heart, and from a good inclination, and from a true belief. |
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If love is impure, the believer fails to reach the commandment’s intent. If our inclination is evil-minded, we will serve our own purposes. If our belief is false, no amount of our striving will touch the transcendent Spirit of the Holy One.
But if we are willing to obey—to do something as simple as enter into the hours distilled from infinity every week—then we are positioned in a realm where the Creator’s influences liberate us to be transformed with holy desires.
But if we are willing to obey—to do something as simple as enter into the hours distilled from infinity every week—then we are positioned in a realm where the Creator’s influences liberate us to be transformed with holy desires.
The Zohar, in Eikev 272b, speaks of what happens spiritually on the Sabbath.
This language may sound bizarre to many believers, but it is merely symbolic descriptions attempting to convey the supernal truths of what occurs when we celebrate the appointed time of the Sabbath. The intent of MATRONITHA KADISHA “the hallowed Mother” is merely the text describing the maternal attributes of the Creator’s Spirit outpoured upon the believer on the Sabbath.
What is being said by this is that a unique Presence descends, as it were, into this realm on the Sabbath day that is linked to the “good inclination”—the driving mind of mankind.
While the language may be odd, the same essential sentiment is stated in 1st Corinthians 6:19, which holds a detail in the Aramaic that helps to make sense of the concept from a Jewish perspective.
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Or do you not know that your body is the Temple of the Spirit of Holiness, who dwells in you—she whom you received from the Deity—and you are not your own? |
The language is clear: the Holy Spirit is presented in a grammatically feminine expression with the term “she.” This detail should come as no surprise, as the First Temple is described in the Hebrew text with architectural terms that are, in their literal meaning, terms for different human body parts, and the Hebrew uses language in describing it that refers to decidedly feminine body parts. [The interested reader is directed to the studies: THE TEMPLE BODY and THEY SHALL BE ONE for a detailed explanation of this reality].
This feminine portrayal ultimately is traced back to the Torah and how Moses chose to address the Creator in Numbers 11:12-15.
12 Have I conceived all this people? Have I sired them, that You shall say unto me: ‘You must carry them in your bosom as the foster-father carries the nursing male child’ unto the land which You swore to their fathers?
13 Wherefore for me is [the] flesh to give to all this people? For they weep unto me, saying, ‘You must give to us flesh, and we shall eat!’
13 Wherefore for me is [the] flesh to give to all this people? For they weep unto me, saying, ‘You must give to us flesh, and we shall eat!’
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14 I am not able alone to bear all this people, for it is too heavy for me!
15 And if as such You act with me, You must certainly kill me—please—if I have found grace in Your eyes, and do not let me see my evil. |
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The grievance of Moses is that he feels insufficient for the weight of the task appointed to him. It is so disproportionate that his conclusion is the Creator is punishing him with something he has no responsibility to handle—to be loving and caring for a people for whom he is not responsible. In verse 15 he addresses the Creator with a Hebrew term that is never again used in all of Scripture for the Holy One—AT—which is the feminine way to say “You.”
In several other passages—see: Genesis 12:11, 24:23; 1st Kings 14:2; 2nd Kings 4:15, 23, 8:1; and Ezekiel 36:13—it is used as a distinctly female term for human females. The use of it here in the words of Moses toward the Creator may seem inappropriate, but actually stresses the reality that the Creator’s feminine, nurturing attributes were the reason the people were rescued from Egypt and cared for with a guiding light for an entire generation. Moses attempted to remind the Holy One the entire situation arose from kind and loving divine desires--feminine expressions—towards Israel.
By perceiving this Torah basis, it is understood why the Creator’s Spirit is described in feminine ways when mentioned in connection to the Sabbath.
In fact, the text of Tikkunei Zohar 45b explains the notion in a clearer manner.
In fact, the text of Tikkunei Zohar 45b explains the notion in a clearer manner.
The idea presented here is that the believer receives a special “soul” on the Sabbath, and that soul, while called IMMAH ILLA’AH “the Mother on High,” is revealed to be yet another symbolic descriptor of the Holy Spirit.
Therefore, on the Sabbath day—which exemplifies the feminine attributes perfectly possessed by the Most High—believers can be blessed with a unique outpouring of the Holy Spirit—or as the text worded it in Aramaic: NISHMETHA YETEIRA “the further soul.”
The Aramaic term YETEIRA signifies something “more” or “greater” than that to which it is contextually linked. Thus, a “further” soul is certainly far greater than the soul of man when it is understood to be speaking of the Holy Spirit! That is what is offered to us when we observe the Sabbath day! While a believer may enjoy the Presence of the Holy Spirit under normal weekday experiences, observance of the Sabbath gifts a 24-hour enhancement of that Presence in a way not available to us during the rest of the week. This alone should compel believers to earnestly seek to observe the day at all costs!
It may perhaps come as a surprise, but Yeshua speaks of this special spiritual vivification in a feminine way in the Aramaic of John 6:63.
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The Spirit is she who enlivens… |
The Holy Spirit empowers believers to live a life connected to the Creator’s Presence. However, the Creator never changes, and the appointed times and their spiritual purpose stand forever. To observe them during their specific occurrences is to be blessed with a vivification from the highest of realms.
The Talmud, in Beitzah 16a, elaborates briefly on the inspiration from the Most High that is poured out upon believers during the Sabbath.
This elaboration reveals that despite the symbolic phrasing found in Jewish texts, in no way is a goddess being promoted. Rather, it is “the Holy One, blessed be He” acting in many-faceted ways to lavish upon the people the spiritual empowerment and reward for meeting Him on His holy day. While progressive approaches and New Age perspectives often push a goddess-type concept or a “Father-Mother God” portrait of deity, the feminine facets presented in Scripture and Jewish texts are actually intended to emphasize attributes of the Creator’s singular Spirit which are specifically expressed for the benefit and growth of His people.
It is on the Sabbath day—the most feminine of appointed times—that He has deemed to bestow tender manifestations of who He is and how we can develop in eternal ways. This emphasizes that even though we enjoy the Divine Presence in our lives, certain expressions of that Spirit are reserved for intimate moments only accessible during the appointed times. Glimpses are graciously given during those heavenly hours of what to expect in the most holy moments of the Kingdom come at last. If we align ourselves with the Holy One then we will be able to perceive beyond our limited sight and have faith in the surety of what awaits when Messiah’s Kingdom reigns.
The text of Likutei Moharan 78:5 shares that sentiment as it quotes Isaiah 11:3.
The Messiah is our standard: he looks to the Creator for the merit embedded in every passing moment and acts in perfect accord with the Spirit. This is the Kingdom lived out in a believer’s life. The weekly Sabbath is a glimpse of the golden age to come given in the midst of otherwise empty hours. Let us seek that eventual saturation of the Spirit by keeping the Sabbath now with proper heart.
Yeshua’s words in Luke 12:31-32 provide hope for days that know no vanity.
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31 But you must seek the Kingdom of the Deity, and these—all of them—shall be added to you. 32 You shall not fear, little flock; it is the desire of your Father to give to you the Kingdom! |
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We await this world to catch up to the reality of what we know by faith and what we experience by moments of mercy each and every week. We thus need not fear the ticking of time and the mundane minutes that make up so much of our life.
Instead, we should crave those weekly recurrences where eternity ignites our hours with the Creator’s surpassing Presence. The truth is that every moment moves us closer to the day when the Kingdom is at last revealed and every passing second is saturated as His eternal appointed time.
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.