Mishteh: Simultaneous Blessing/Judgment <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" />
 
We nod our heads to the statement, "It's a blessing when God comes," but we shouldn't -the statement is false.  Whether God's coming is a blessing or not a blessing is determined by the spiritual status of those He comes to – not by God.  His coming is a single shared experience; for some it is blessing and for others it is destruction.  This is the concept of "mishteh;" a common shared experience with simultaneous blessing/destruction within a group of people – depending upon their individual status.  This is a concept described in Genesis that continues through Revelation and the consummation of God's promises.
 
The word "mishteh" means banquet, especially one accompanied by wine.  The Old Testament uses various words for dinner, but when the word 'mishteh' is used we always see the concept of simultaneous blessing/judgment occurring at the same feast.  For example, in Genesis we see the first occurrence when the angels of God visit <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" />Lot and have a mishteh in Sodom.  God's messengers come; Lot and his family are saved and the rest of the city is consumed.  In Genesis 40 we see Pharaoh gives a mishteh after Joseph interprets the dreams.  Pharaoh's cupbearer is restored while the baker is killed and fed to the birds.  As we progress through the Old Testament we find Nabal, in 1 Samuel 25, having a mishteh after disputing with God's anointed.  Nabal dies and David marries Nabal's wife Abigail and takes all of Nabal's possessions.  In Daniel 5, Belshazzar has a mishteh using vessels from God's temple.  At this feast a hand appears writing words on the wall. Daniel is called to interpret and that same evening Belshazzar is killed and Darius the Mede assumes the kingdom.
 
The concept is pervasive: When there is a mishteh we find simultaneous blessing/judgment in the same event.  Whether the event results in blessing or judgment depends on the individual and not the event itself.  The events just happen as a crisis for both good and judgment.  When God visited Sodom it was not a good thing for the unrepentant sinners who refused to listen to the words of righteous Lot.  When God came they died.  Only Lot and his daughters were saved.
 
Perhaps our best example is the Book of Ester, a book whose theme is mishteh [half the occurrences of the word occur here]. The Book is unique in that God is not mentioned but is in the background, providentially carrying out His plans and protecting His people.  Mishteh is the central theme of the book of Esther; the means that God uses to accomplish His purposes both to bless and to judge.  In every case we see simultaneous blessing/destruction.  The book begins with mishteh in which Vashti is deposed and Esther becomes queen.  As the God's people are threatened, Esther holds a mishteh and invites the king and wicked Haman.  Increasing the drama, Esther holds a second mishteh; here wicked Haman is hanged on the gallows he prepared for Mordecai and Mordecai is exalted.  Finally, the book of Esther ends with two mishtehs, celebrated now as the feast of Purim where the enemies of God are destroyed while God's people are exalted.
 
Isaiah speaks about God's mishteh in Isa 25:6-10.  We see that at this banquet God's people have all sorrow wiped away while Moab and God's enemies are trodden down and laid low in judgment.
 
6         The LORD of hosts will prepare a lavish mishteh for all peoples on this mountain; A mishteh of aged wine, choice pieces with marrow, And refined, aged wine.
7         And on this mountain He will swallow up the covering which is over all peoples, Even the veil which is stretched over all nations.
8         He will swallow up death for all time,
          And the Lord GOD will wipe tears away from all faces,
          And He will remove the reproach of His people from all the earth;
          For the LORD has spoken.
9         And it will be said in that day,
          "Behold, this is our God for whom we have waited that He might save us.
          This is the LORD for whom we have waited;
          Let us rejoice and be glad in His salvation."
10       For the hand of the LORD will rest on this mountain,
          And Moab will be trodden down in his place
          As straw is trodden down in the water of a manure pile.
 
This mishteh speaks of the "Day of the Lord" and what will happen at the Lord's appearing.  The Jews were looking forward to the appearing of their Messiah.  They eagerly awaited his coming.  But, like the mishteh, whether it was good or not depended upon the condition of the individual Jew.  Those who were children of Abraham, purified and made righteous by faith, were blessed. Those who were wicked were destroyed.  We see this as the Old Testament closes with Malachi highlighting this coming and what it will mean. 
 
And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming," says the LORD of hosts. 2"But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner's fire and like fullers' soap. 3"He will sit as a smelter and purifier of silver, and He will purify the sons of Levi and refine them like gold and silver, so that they may present to the LORD offerings in righteousness. 4"Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years.
5"Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress the wage earner in his wages, the widow and the orphan, and those who turn aside the alien and do not fear Me," says the LORD of hosts.
 
Thus, God coming is not a blessing to many.  God's enemies and those disobedient among His people will be destroyed.  Many times in the Old Testament God's coming provoked fear, death and destruction as well as salvation and blessing. God promises both judgment and blessing; what we experience at His coming depends upon us – not upon God's coming.  All of history is racing to the ultimate mishteh, the great banquet of God where some are feasting with Abraham, Isaac and Jacob and the rest are being feasted upon. 
 
This concept of simultaneous blessing/judgment at God's coming is also central to the New Testament although, because it was written in Greek, the Hebrew word "mishteh" is not used.  In the New Testament we have a series of wedding feasts where the same simultaneous blessing/destruction is central.  In the parable of the wedding feast in Matthew 22 we see the king destroying those he invited and blessing those He did not invite.  This irony is underscored by the king is casting into hell one whom he called "friend" who was not dressed properly.  This all happened at the same banquet; whether guests were blessed or not depended on the individual – because it is both blessing and damnation.  Again in Matthew 25 with the parable of the ten virgins, we see some blessed and some expelled from the king's presence with the coming of the bridegroom.  Luke 14 also talks about the simultaneous blessing/judgment in the wedding feast in which some guests at the table are elevated and some humiliated.  John 12 relates a banquet with Jesus and His followers.  Speaking of the same event Jesus praises Mary and rebukes the thief Judas underscoring the contrast in their hearts and motivations. 
 
Perhaps the New Testament mishteh is perhaps best seen at the Last Supper in which all 12 disciples are invited to share a Passover meal with Jesus.  Jesus washes the feet of all and yet this Passover is not a blessing to all.  We find that this meal provokes the death and damnation of Judas while it is the meal of promise to the others; the same meal with 2 different outcomes based on the individual.
 
Interestingly, we see the same concept in communion which is patterned after the Last Supper.  Communion is one meal shared together.  It is a blessing to those who come well prepared and a judgment upon those who are unworthy.  At communion we remember the Lord's first coming and we proclaim the Lord's death until He comes again.  In 1 Corinthians 11, Paul underscores simultaneous blessing and judgment experienced at communion; the same meal with 2 different outcomes based upon the individual.
27Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. 28But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup. 29For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. 30For this reason many among you are weak and sick, and a number sleep.
In some way, God is present and with us at the banquet of communion as Jesus said, "Wherever two or more are gathered in My name, there I am in the midst of them."  If we find such simultaneous blessing and judgment occurring at communion, what will we find when we experience the meal that Jesus told us to look forward to during the last supper?  "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom.""
 
Jesus speaks about this great banquet several times; He alludes to it in the parables.  In Matthew 8 Jesus speaks of a great banquet with simultaneous blessing and damnation,
"I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth."
This great mishteh is the marriage supper of the Lamb, the fulfillment of the communion meal.  At this great feast we find those whom the blood of Christ has cleansed from their sins receiving their inheritance of glorified bodies and eternal life. Revelation 19 says, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb," and follows the outline of the wedding feast parables.  The blessed are reclining with the Patriarchs in celebration of God and the fulfillment of His promises.  Later in Revelation 19, at this same event we find those who are not prepared are being feasted on as carrion in suffering and torment. 
"Come, assemble for the great supper of God, so that you may eat the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and of those who sit on them and the flesh of all men, both free men and slaves, and small and great."
When Jesus Christ comes at His great mishteh it is ONLY a blessing for those prepared.  For those who are not covered by the blood of the Christ, God's coming means destruction, damnation and everlasting torment.  There are many with false peace who believe they are prepared.  They are like the "friend" spoken of in the wedding parable of Matthew 22:12
'Friend, how did you come in here without wedding clothes?' And the man was speechless. "Then the king said to the servants, 'Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.' "For many are called, but few are chosen."
There are many who will say, "Lord, Lord" and brag about how much they have served Him, but God will cast them into destruction at His great mishteh. 
 
When John the Baptist appeared the message went out, "Repent, for the kingdom of heaven is at hand."  This is not good news, but a serious threat of impending doom for all who refuse to repent.  For those who are not prepared God will say. "I tell you that to everyone who has, more shall be given, but from the one who does not have, even what he does have shall be taken away. But these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence."  To those who have believed on the work of the man Jesus, God incarnate, an the work that he accomplished in the flesh as He died to bear the wrath of God against all sinners, God will say, "Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master."  Same great mishteh with two different outcomes based upon the individual.