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Making Friends with Money

Jesus said quite a lot about money. As he taught his disciples, he said that it is possible to use money to lay up treasure in heaven, to care for one’s parents on earth, to help the needy, and to be generous in supporting God’s work. He also said that we are not to be so obsessed with accumulating wealth that we constantly worry about it. Money has its dangers.

Warren Wiersbe wrote, “Every one of the Ten Commandments can be broken because of money. Because of a desire for money, people have denied God, blasphemed his name, stolen, lied, murdered, committed adultery, and so on. A lust for material things makes people wander from the faith, and this leads to shipwreck. They look for pleasure but they find pain and sorrows.”

Jesus told a story about money that has intrigued Bible students because of its irony and humor (Luke 16:1-13). I think it appealed to the tax collectors and “sinners” who had gathered to hear him teach (Luke 15:1). It concerned a dishonest business manager who had mishandled his master’s finances and was called to account for it.

The manager was about to be fired for mismanagement. Was he guilty of pilfering his master’s money? Was he an embezzler? All we know is that he was about to lose his job. In Jesus’ story, the man quickly contacted his master’s debtors and offered them generous terms to settle their accounts immediately. By doing this he hoped they would help him when he was out on the street.

There is a surprise in the story. “The master commended the dishonest manager because he had acted shrewdly” (Luke 16:8). In other words, the boss was glad to get these accounts settled and the debts off the books. It may have been that the amounts the manager had forgiven were illegal interest payments that he himself had been charging without his master’s knowledge. If that is the case, the amount forgiven was not the boss’s loss anyway and we can understand how he would be pleased with the outcome.

What was our Lord’s point in this unusual story? He was certainly not commending dishonesty. He wanted his disciples to remember several things. First, he wanted them to be wise in the use of wealth. The people of this world are often more astute in “dealing with their own kind than are the people of the light” (Luke 16:8). By saying this our Lord observed that the people of the world sometimes show more interest in temporal affairs than God’s people do in matters affecting eternity.

Second, life will end for all of us someday. We will be called to account for our management (stewardship) of earthly wealth. Our Lord wants us to know that what we do with wealth and material possessions here will have a bearing on our happiness in the next life.

Also, Jesus was teaching that it is possible for us to use money to make “friends” for God who will welcome us when we enter eternity (Luke 16:9). This makes me think of the people from different countries who will meet us in heaven and say “thank you” for our giving to support world missions (2 Corinthians 9:12).

Another point Jesus was making is that of trustworthiness instead of dishonesty. “Whoever can be trusted with very little can also be trusted with much” (Luke 16:10). Jesus is talking about being entrusted with the management of “someone else’s property” (Luke 16:12). As a matter of fact everything we have really belongs to God, and we are managing it for him.

Finally, Jesus is reminding us that we cannot be fully devoted to the acquisition of money and possessions and fully devoted to God at the same time (Luke 16:13). Unlike the dishonest manager in the story, faithful disciples of Jesus do not want to set their full attention on accumulating wealth. Instead, they will learn to use wealth to invest in eternity and make friends for God.

Pastor Randy Faulkner

 

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What We Owe the Government

I believe that the United States of America has been uniquely blessed by God. Some people refer to this as “American exceptionalism.” For 250 years we have enjoyed the blessings of liberty. If this is true, then this must mean that “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked” (Luke 12:48). 

The late pastor Ed Dobson wrote, “Christians have a God-ordained responsibility to government.” What is being asked of us? What, in Jesus’ words, is being demanded? If we expect the government to promote the general welfare, and to maintain an ordered society, then what is our response as Christian citizens? The Bible gives us specific guidance.

We should speak. The church exists to proclaim the gospel of Jesus Christ and to make the argument for God’s standards of morality. The church should never abandon its mission of communicating the gospel to become a political institution. Christians should never think that governmental power ought to be used to impose Christian law on society. Our role is persuasion, not coercion. Our job is to make the Christian moral vision attractive and to demonstrate how it is best for society.

We should pray. “I urge, then, first of all, that prayers, intercession and thanksgiving be made for everyone — for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness” (1 Timothy 2:1-2). It is my regular practice to pray for our president and his family that they will be kept safe from harm. I pray that God will give him good advisors and that he will listen to the wisdom of their counsel. I pray that the president may come to the knowledge of the truth that is in Jesus.

We should submit.  The apostle Paul wrote, “Everyone must submit himself to the governing authorities, for there is no authority except that which God has established” (Romans 13:1). It is the institution of government that has been established by God, and in submitting to the authority of government, we are submitting to his will. Submitting and showing respect to government leaders is sometimes difficult, especially when they are anti-Christian in their attitudes and actions.

We should get involved. Vote according to the guidance of your conscience and scripture. Participate in community projects and actions that promote what is good for society. Give money to support those causes. Exercise your freedom to help address the needs of the community.

We should pay taxes. We receive many benefits from government. We have a responsibility to support the government by paying our taxes. Some men came to Jesus and asked, “Is it right to pay taxes to Caesar or not?” (Matthew22:17). The question was intended to trick Jesus. If he favored paying taxes to Caesar, some could accuse him of religious compromise. If he did not, some could accuse him of treason. Jesus answered, “Give to Caesar what is Caesar’s and to God what is God’s” Christians recognize that we owe allegiance to God’s kingdom first, and second to our earthly nation.

What about civil disobedience? Are Christians ever justified in disobeying the laws of the land? The Bible tells us of the Hebrew midwives who disobeyed the Pharaoh’s order to kill every male child at birth (Exodus 1:17, 20). Shadrach, Meshach, and Abednego disobeyed the king of Babylon’s command to worship his idol of gold (Daniel 3:16-18). The early apostles refused to obey the Jewish leaders who told them to stop preaching in the name of Jesus (Acts 4:18). From these cases, we conclude that there are rare occasions when it may be necessary to disobey a human law if obeying means we would disobey God. “We must obey God rather than men” (Acts 5:29).

What is the church’s duty to society, and to the government? To be the church of Jesus Christ. To boldly proclaim the gospel of Jesus Christ. To recognize that the transformation of society will not come through political power. It will come through the power of the gospel, one person at a time. It will come through the influence of people of goodwill who will love and serve their neighbors, as our Savior said to do.

Pastor Randy Faulkner

 

 

 

 

 

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Faith and Public Policy

Journalist Cal Thomas, writing about political power, said, “Power is the ultimate aphrodisiac. People may have wealth, position, and fame, but unless they have power, many of them believe their lives are incomplete. Power can not only seduce, but also affect judgment. It can be more addictive than any drug, because it deceives the one who ‘takes’ it. Power can be used to rationalize the most outrageous behavior because the power abuser sincerely believes his ends are justified and so any means of achieving them are legitimate.”

He was writing this as a warning to Christian people about the dangers of relying on political power to accomplish moral goals. He cited the words of the late chaplain of the Senate, Richard C. Halverson, who spoke of the “powerlessness of political power” in that it lacks the ability to change hearts.

Having noted that warning, I have to ask, “What, then, is the role of the church and individual Christians, in influencing public policy?” Are we to keep silent in the face of the nation’s moral decline and leave the political process to those who are hostile to moral absolutes?

There are too many important issues troubling our nation for concerned citizens to remain on the sidelines. Here are just a few: euthanasia, pornography, abortion, war, terrorism, poverty, homelessness, the impact of social media, homosexuality, gender confusion, the national debt, drug abuse, mass shootings, racism, immigration, inflation, etc.

The fact is, somebody’s moral values will shape public policy. All governments pass laws against murder, theft, sexual abuse, and public endangerment. In doing so they legislate morality. If the role of government is to regulate society so that people don’t hurt each other, then the Bible was right all along, the government is supposed to punish evil and protect its citizens (Romans 13:1-7).

Our Founding Fathers were not all Christian believers, and they did not always agree. But they were unified in the conviction that our nation was to be founded on a base of moral values. The Declaration of Independence, the Constitution, and the Federalist Papers were the result of applying a Judeo-Christian worldview to their conception of government. President John Adams said that the American experiment required that citizens be of strong moral and religious character. Otherwise, democracy is “insufficient” and cannot hold together.

Therefore, those who are hostile to religion or to moral absolutes are just wrong when they try to hinder people of faith from expressing their views in the public arena. Religion has always shaped the values and politics of our nation. I have read that 84 percent of Americans say that religion is very important in their lives. If they are excluded from participation in shaping the laws of our nation, then it is left to a small minority to do so. That is un-American.

Secular materialists seem to want to impose their minority agenda on the rest of us. They seem to approach every issue with an anti-religious bias. There is no fixed morality or transcendent truth. Right and wrong are sociologically determined and proclaimed by pollsters.

The response of Christians is not, as Cal Thomas pointed out, to try to manipulate the electoral process to gain raw political power. Our response is not to impose particular religious beliefs on the general public. It is not to try to apply a religious test to candidates running for office to determine whether they believe in God. It is not to declare that America is a Christian nation and should be governed by Christian laws. Cal Thomas said, “The marriage of religion and politics almost always compromises the gospel.”

The church is nowhere told to control the culture. We are told to influence the culture as “the salt of the earth and the light of the world” (Matthew 5:13-16). Instead of trying to control society through political power from the top down, the Christian ideal  is to be who we are, the living church of the living Lord Jesus Christ. We must boldly preach the gospel and boldly proclaim our moral values. Then, in the words of Cal Thomas, the flow of values will “bubble up” from people of faith living out their faith.

The answer is spiritual power not political power. We can keep adding laws but legislation cannot change people’s hearts or redeem them from sin. Cal Thomas wrote, “The ultimate hope for society is not in politics, it is in the church and individual Christians.”

Pastor Randy Faulkner

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“God Bless America”

Irving Berlin wrote a popular song that has become a national treasure, “God Bless America.” Berlin, a Jewish immigrant to the United States, was said to be “consumed by patriotism.” He loved America and said, “I owe all my success to my adopted country.” His song was first sung publicly by Kate Smith who introduced it on her radio show in 1938.

After the tragic events of September 11, 2001, the song became a prayer sung by congressmen on the steps of the Capitol building, by baseball fans at Yankee Stadium, and even by worshippers in churches across America. In that time of national mourning, the thoughts of the people turned to God, as they sang “God Bless America” as a  prayer for protection and healing.

While we celebrate the 250th anniversary of our nation’s founding, we might well sing the song again. It goes without saying that America needs God. Americans need God. But God is not an American, and America is not God. America’s purposes are not necessarily God’s purposes. If patriotism (love of country) devolves into nationalism (“my country right or wrong”), then it becomes idolatry.

Every state constitution in the U.S. recognizes God in some way. But the God they mention is not defined. Religious freedom and diversity are assumed. Christianity is the majority religion in the United States, but it has never been the only religion, or the national religion.

James Madison wrote in 1776 that “all men are equally entitled to the free exercise of religion,” but he didn’t specify which religion. In fact, long before 1776, there were Jewish communities in several of the cities of the American colonies.

President John Tyler wrote, “The Mohammedan, if he were to come among us, would have the same privilege guaranteed to him by the Constitution to worship according to the Koran and the East Indian  might erect a shrine to Brahma if it so pleased him. Such is the spirit of toleration inculcated by our political institutions.”

President George Washington said, “The bosom of America is open to receive . . . the oppressed and persecuted of all nations and religions, whom we shall welcome to a full participation of all our rights and privileges. . . . They may be Mohametans, or Jews, or Christians of any sect, or they may be atheists.”

So what do we mean when we sing “God Bless America?” As a Christian man I sing about God with the understanding that he is the God of the Bible, the Father of our Lord Jesus Christ, the God of Abraham, Isaac, and Jacob, the Lord of heaven and earth, the creator of the universe.

I also must recognize that others may be singing that same song with a different understanding. The free exercise of religion guaranteed in the U.S. Constitution means that I must respect their right to believe, or not to believe, as I do. In the words of Richard Lamb, “Christians don’t have a monopoly on religious expression just because Christianity has consistently been the majority religion in this country.”

Historian Jon Meacham wrote, “The Founders linked the cause of liberty to the idea of God while avoiding sectarian religious imagery or associations.” This means, of course, that neither the Christian nor the atheist has the right to use government power to impose their beliefs upon the other. This is why we do not have a religious test for candidates for public office in this country.

Tomorrow is the anniversary of our nation’s founding, 250 years ago. When I sing “God Bless America” with full-throated enthusiasm, it is with the belief that God has blessed America. We have enjoyed abundant natural resources, a high standard of living, free enterprise, innovation and invention in industry, protection by two oceans, friendly relations with our closest neighbors, effective distribution of goods, a government of laws derived from God’s moral law, freedom of assembly, speech, the press, and freedom to express our faith.

In a pluralistic society we who are Christians should use our freedom of religion and freedom of speech to try to influence those who do not see things the way we do. We ought to rely on the power of loving persuasion, not on political power or legislation to advance the cause of Christ, This is how to promote Christian moral values, to work for a just society, to participate in political life, and to evangelize.

Tomorrow is a day to say “thank you” to God for the freedom to do these things and to sing and pray for his continued blessing and protection for our nation.

Pastor Randy Faulkner

 

 

 

 

 

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America, America!

An English teacher named Katherine Lee Bates was travelling in the American west in 1893. She was impressed by the beauty and grandeur of the mountains of Colorado. She was moved to write the patriotic hymn “America the Beautiful,” as a statement of belief in God and a prayer for our nation. The refrain, “America, America, God shed his grace on thee,” has become  a familiar example of “civil religion.”

There are many such examples. Presidents, throughout our nation’s history, have invoked the blessing of God on America. When Ronald Reagan was nominated at the Republican convention in 1980, he closed his acceptance speech by asking the convention center crowd to begin the presidential election campaign right then, with a moment of silent prayer. Then he solemnly intoned, “God bless America.” Many were deeply moved. Some in the national media mocked him for this simple expression of faith.

Later, when as president, he survived an assassination attempt, he declared, “Whatever happens now I owe my life to God and I will try to serve him every way I can.” In a speech to a gathering of the National Association of Evangelicals in 1983, he said, “Freedom prospers only where the blessings of God are avidly sought and humbly accepted.”

Reagan’s words are examples of the kinds of statements many American leaders have made in political campaigns, in times of national crisis, and in expressing their personal beliefs in interviews.  Words like these acknowledge that the majority of Americans are comfortable with public expressions of belief in God. This “civil religion” recognizes the freedom of all Americans to express their beliefs according to the dictates of their own consciences.

Baptist theologian Richard Land wrote, “Civil religion cannot replace personal faith, but it can be society’s way of acknowledging the central role religion has played in American life and protecting a place for faith in the public square. It should in no way be considered a substitute for deep faith convictions. . . . It is merely society’s way of accommodating religion in general without favoring a particular faith over other faiths. Civil religion can also provide a shared space in which people of varying religious traditions can bring their faith convictions to public debate in a pluralistic society.”

In 1798 John Adams said we need a citizenry with strong religious and moral character in order to sustain America. Our government, he said, is “insufficient” for any other. This is not the same thing as saying that America is, or ever was, “a Christian nation.” But it is a powerful admission that America needs a citizenry whose values are shaped by religious convictions. Our founding fathers were brilliant men of deep conviction, courage, and commitment. But they were not all “born again” Christians. They did, however, admit the nation’s need for the protection and guidance of divine Providence.

Throughout its history our nation has believed that God has a special purpose in mind for America. The Declaration of Independence refers to God as our Creator and He holds nations and individuals accountable to his judgments. The freedoms, rights, and responsibilities we have as Americans are gifts from our Creator. Because of this, it has been rightly said that the founding of America was “a faith-based initiative.”

These thoughts are on my mind as our nation’s 250th birthday approaches. I am praying for this nation, as I am sure my readers are praying, that God will guide us and that he will heal our land.

When Katherine Lee Bates wrote, “America, America, God shed his grace on thee,” she was framing a prayer. When we sing it, we are praying for our nation.

Pastor Randy Faulkner

 

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Come to the Feast!

This was God’s invitation to the people of Israel. When he gave them instructions as to how they were to live in fellowship with him in the Promised Land, he established festivals for them to observe throughout the year. These were important dates on their calendars for remembering, worshiping, and thanking God.

Leviticus 23 tells us there were seven feasts. These were holy events involving pilgrimages, sacrificial offerings, special sabbaths, and sacred assemblies. There were specific instructions as to how they were to be observed.

I have been writing about these Feasts of the Lord in this space for the last seven weeks. Why would these matters of ancient Hebrew history be of interest to us today? I believe it is because  these Feasts of the Lord are keys to our understanding of God’s plan of redemption through Jesus Christ. They symbolize Jesus and apply to God’s program for the church. We who believe in him are also invited to come to the feast.

Romans 15:4 says that “Everything that was written in the past (the Old Testament) was written to teach us, so that through endurance and the encouragement of the scriptures we might have hope.” I suspect that when our Lord Jesus explained to his disciples “what was said in all the scriptures concerning himself” (Luke 24:27), he may have alluded to Leviticus 23.

The first of the feasts is Passover. It commemorated the Israelites’ national deliverance from slavery in Egypt. They were redeemed by the blood of sacrificial lambs. Passover testifies to the death of our Lord Jesus Christ as the ultimate Lamb of God, who shed his blood to redeem us (1 Corinthians 5:7-8). We must believe in him as savior to be able to enjoy redemption from sin and fellowship with God.

Beginning the next day after Passover, and continuing for a week, the Jews celebrated the Feast of Unleavened Bread. They ceremoniously removed all leaven (yeast) from their dwellings and feasted together as families. In the Bible, yeast is a picture of sin. Once a person has received Jesus Christ as savior, he or she should endeavor to resist sin and remove it from their lives (2 Corinthians 7:1).

After the week of unleavened bread, came the Feast of Firstfruits. It was always on the first day of the week, following the sabbath. The people were to bring to the priest a first sample of the spring harvest as a sacrifice to God. In the New Testament, Firstfruits pictures the resurrection of Jesus Christ and of all who believe in him (1 Corinthians 15:23). It is worth noting that the first day of the week, for Christians, is resurrection day.

Fifty days later came the Feast of Weeks (seven weeks), also called Pentecost, meaning “fifty.” The Holy Spirit descended upon the disciples on the Day of Pentecost, in accordance with the promise of Jesus (Acts 2:1-21). The church was born when the Holy Spirit came.

The Feast of Trumpets speaks of the Lord’s gathering his people together. Trumpets were blown to announce the moving of the camp of Israel, to declare war, or to assemble the people for a special occasion. This may illustrate the gathering together of God’s church when the trumpet sounds to raise the dead and living believers are “caught up together with them in the clouds to meet the Lord in the air” (1 Thessalonians 4:13-18).

The Day of Atonement, Yom Kippur, came next. It was a solemn day of fasting, stillness, sacrifice, mourning, and confession of sins. Devout Jews consider this day to be the holiest day of the year. Kippur means “covering.” It signified that the sins of the people were covered and forgiven by a merciful God. There will come a day when national Israel will repent. The features of the Day of Atonement are fulfilled in Jesus Christ. “He is the atoning sacrifice for our sins” (1 John 2:2).

The seventh feast is the Feast of Tabernacles, It was observed in the fall of the year in connection with the preceding two feasts. It followed the Day of Atonement with a week-long remembrance of Israel’s journey from Egypt to the Promised Land, the forty years in the wilderness. During the week of this festival, Hebrew families camped in temporary shelters called sukkot. It was to be a joyful celebration of God’s past faithful provision, and anticipation of the future earthly kingdom of Messiah (Ezekiel 37:26-28).

These feasts tell us that God is interested in how we live our lives. The people of Israel were to keep the Lord first in all aspects of their days, months, and years. He had given them their seasonal rains and harvests, and they remembered to thank him. Our lives, likewise, should be regulated by his word.

These seven feasts are pointers to our Savior, Jesus Christ. They are pictures of the blessings of his great salvation. They tell us that fellowship with God is possible through him.

The first four feasts, in the spring of the year, picture Jesus’ first coming, his death and resurrection and the descent of the Spirit. The last three feasts, in the fall of the year, picture our Lord’s second coming. So we live in grateful remembrance of what God has done for us in the past. We also live in joyful anticipation of the fulfillment of his promises of a glorious future with him.

Pastor Randy Faulkner

 

 

 

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Tabernacles: Christ’s Coming KIngdom

The seventh of the Feasts of the Lord was observed in the fall of the year, right after the Day of Atonement (Leviticus 23:33-44). It was a joyful celebration which lasted seven days. It was, like the spring festivals, a pilgrim feast which brought Jewish families back to Jerusalem. There they gave thanks for the forgiveness of sins, for abundant blessings of good harvests and for God’s faithfulness to his covenant promises. It is said to be the most popular of the annual festivals.

The feast was called “tabernacles” because for that week the people erected and camped in temporary shelters, or booths. These shelters were made of leafy limbs and branches woven together. These temporary dwellings were to remind the Hebrews of their history as a pilgrim people. They remembered how the Lord had guided their ancestors through the forty year pilgrimage in the wilderness of Sinai. The Hebrews had lived on the move in temporary quarters all that time until they occupied the promised land.

“Live in booths for seven days: All native-born Israelites are to live in booths so that your descendants will know that I had them live in booths when I brought them out of Egypt. I am the Lord your God” (Leviticus 23:42-43). Some observant Jews in Israel still make a practice of constructing booths for seven days in the middle of the seventh month of the Jewish calendar.

Jesus observed this festival by making the pilgrimage to Jerusalem (John 7:2, 14). He would have participated in the sacred assembly at the temple. He would have seen the grand procession of the priests who, accompanied by music and dancing and the sounding of the shofar, brought water from the Pool of Siloam to pour out as a libation to the Lord. He would have seen the lighting of four golden lamps in the court of the temple amid great rejoicing. He would have joined the crowds in singing “Hosanna” (Psalm 118:25).

The ceremonial pouring out of water was a symbol of how the Lord provided water for the Hebrew pilgrims in the wilderness (Exodus 17:6). The lighting of the lamps evoked memories of the pillar of cloud and fire by which God led his people in their journey (Exodus 13:21-22). Jesus knew this when he stood in the courts of the temple, raised his voice so the crowds could hear him, and cried, “If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the scripture has said, streams of living water shall flow from within him” (John 7:37-38). He drew the crowd’s attention away from the literal water to himself, the spiritual water of life.

Then, with the inherent authority he had as the Son of God, he interrupted the lighting of the lamps in the temple to declare, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12). This young itinerant rabbi from Galilee was inviting the congregation of Israel to come to him! He was saying that the Feast of Tabernacles pointed to him! He is the Messiah. He is the Savior.

When he comes again, the whole earth will rejoice under his kingly rule. At the climax of the Book of Zechariah we read about Israel’s national restoration (Zechariah 13:9). The Jews will cry out to God in repentance (Zechariah 12:10-11, 13:1). Messiah Jesus will reign as king in Jerusalem (Zechariah 14:9, 8:3). The Lord will live among his people (Zechariah 2:10). Representatives of all nations will go up to Jerusalem to worship the Lord in the Feast of Tabernacles (Zechariah 14:16).

The  pilgrim feasts of the Lord are important witnesses to us. The Feast of Passover signifies Jesus’ past sacrificial death. Pentecost reminds us of the coming of the Holy Spirit who remains with us now. Tabernacles is a testimony to the future second coming and glorious kingdom of our Lord Jesus. Just as the Hebrew people rejoiced when they celebrated the Feast of Tabernacles in the past, so God’s people will rejoice when Jesus comes and his people reign with him in his kingdom in the future.

Pastor Randy Faulkner

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Atonement: Forgiveness of Sins

The Day of Atonement, Yom Kippur, was one of the seven feasts of the Lord prescribed in the Book of Leviticus. It was to be a day of solemn reverence. No travelers rushed in and out of Jerusalem; marketplaces were closed; craftsmen and tradesmen shuttered their shops; the whole nation was quiet and still. “The Great Fast,” or “The Day of all Days” had arrived. Observant Jews around the world still observe Yom Kippur as a day to worship the Holy One and to confess their sins.

The first five books of the Bible form the foundation for the rest of scripture. In the heart of these five books of Moses is Leviticus. It describes the priesthood, sacrifices, and forms of worship which were to be carried on in the tabernacle, located in the center of the wilderness camp of Israel. In the center of the book of Leviticus is the Day of Atonement (Leviticus 16:1-34; 23:26-32).

This was the great day when the High Priest declared to the people that their sins were forgiven. God is a forgiving God. Mitch Glaser wrote, “He creates a shelter of sacrifice to protect worshippers from his wrath.”

Past importance

The tenth day of the seventh month was for the people a time of intense self-examination, confession, and repentance. In preparation for the Day, the High Priest was to review the scriptural commands, offer sacrifices to cover his own sins, bathe his entire body and change from his priestly robes into white linen.

On the Day of Atonement, the High Priest sacrificed a young bull and a ram, and selected two goats, one to be sacrificed, and one to be the “scapegoat.” He would enter the Holy of Holies three times, once with incense, once to sprinkle the blood of the bull seven times on the golden cover of the ark of the covenant, and once with the blood of the goat. The blood of the sacrifices covered the sins of the High Priest and of the people.

The scapegoat was not sacrificed. Instead the priest laid his hands on the head of the goat and confessed the sins of the people. He read the law (Torah) to the people, washed himself and changed into his priestly garments. The High Priest then declared to the people, “You shall be clean,” indicating that their sins were forgiven. The scapegoat was released alive into the wilderness, symbolizing the fact that the sins and guilt of the people were removed. (The Hebrew word translated scapegoat means “removed.”)

Present significance

The Book of Hebrews gives us the deeper significance of the Day of Atonement. It pictures Christ. He is superior to the Old Testament priesthood (Hebrews 7:26-28). The High Priest In Leviticus had to confess his sins. Jesus Christ was sinless. He was the perfect Son of God.

The priests in the Old Testament were mortal and they received their appointments through heredity as descendants of Aaron. Jesus is immortal and he was appointed to his eternal priesthood by God the Father (Hebrews 5::4-5). He ascended to God’s right hand where he continually intercedes for his people (Hebrews 8:1). The earthly priests served in the tabernacle and temple. Jesus serves in heaven, “the true tabernacle” (Hebrews 8:2).

The New Covenant is vastly superior to the Old Covenant (Jeremiah 31:31,33). Jesus is the High Priest of the New Covenant (Hebrews 8:6, 12-13). The Old Testament sacrifices had to be repeated. They offered only a temporary covering for sins. They pointed forward to the ultimate and perfect sacrifice, Jesus’ death on the cross (Hebrews 7:27).

When the scapegoat was released into the wilderness, symbolically bearing the sins of Israel, it pictured how Christ’s sacrifice completely removes our sins. “For I will forgive their wickedness and will remember their sins no more” (Hebrews 8:12).

Future application

The Day of Atonement pictures a time in the future when ethnic Israel will be cleansed finally and completely. The prophets describe a future time when Israel will repent and offer a great prayer of confession. Jesus Christ will return. Israel’s eyes will be opened to recognize him as their Savior and Messiah (Zechariah 12:10, 13:1).

“In those days, at that time, declares the Lord, search will be made for Israel’s guilt, but there will be none. And for the sins of Judah, but none will be found, for I will forgive the remnant I spare” (Jeremiah 50:20).

Pastor Randy Faulkner

 

 

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Trumpets: Jesus is Coming!

The Feast of Trumpets was the fifth of seven yearly festivals on Israel’s national calendar (Leviticus 23:23-25). As I have been observing in this blog, the first four feasts recall events in Israel’s past: the exodus from Egypt, the giving of the law at Sinai, and the promise of a homeland in Canaan.

The Feast of Trumpets was to be observed three months after Pentecost. The sounding of the trumpet was to bring the people together for the three fall festivals: Trumpets, the Day of Atonement, and Tabernacles. These feasts are forward-looking, anticipating Israel’s national restoration.

The feast of Trumpets was observed on the first day of the seventh month of the Jewish calendar, the Jewish new year, Rosh Hashana. Pilgrims came to the temple in Jerusalem from all over the land. Trumpets (ram’s horns) were blown from morning to evening. The people rested from their normal labors. They brought sin offerings and sacrifices of thanksgiving. They enjoyed feasting. One new year’s custom was to eat apples dipped in honey with the wish that the coming year would be as sweet as the fruit they had eaten.

If there was a body of water they threw stones into the water with their sins written on them. This was a symbolic act recalling God’s promise that he would cast their sins into the depths of the sea. One of the scriptures the people recited was Micah 7:18-20. “Who is a God like you who pardons sins and forgives the transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy. You will again have compassion on us; you will tread our sins underfoot and hurl all our iniquities into the depths of the sea.”

The feast of Trumpets looks forward to a time when ethnic Israel will repent of their sins and will recognize Jesus as their Messiah and Savior. “Israel has experienced a hardening in part until the full number of the Gentiles has come in. And so all Israel will be saved, as it is written: ‘The deliverer will come from Zion and he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins'” (Romans 11:25-27).

Israel as a nation has been uniquely privileged as God’s chosen people. “Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship, and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen” (Romans 9:4-5).

Unfortunately when their Messiah and Savior came, “his own did not receive him” (John 1:11). Jesus lamented, “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together as a hen gathers her chicks and you were not willing. Your house is left desolate. You will not see me again until you say, ‘blessed is he who comes in the name of the Lord'” (Matthew 23:37-39).

Because they rejected their Messiah, Israel has been scattered and their temple destroyed by the Romans. There are now no sacrifices offered there, and the Jews cannot make the three annual pilgrimages as prescribed in their scriptures. But the feast of Trumpets indicates that there will come a time when Israel as a nation will repent, and will be cleansed and restored to God’s favor. God will give his people the kingdom promised in the Old Testament prophesies.

“You, O Israelites will be gathered up one by one. And in that day a great trumpet will sound. Those who are perishing in Assyria and those who were exiled in Egypt will come and worship the Lord on the holy mountain in Jerusalem” (Isaiah 27:12-13). Jesus spoke of this national regathering of Israel when he prophesied, “They will see the Son of Man coming on the clouds of the sky with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other” (Matthew 24:30-31).

The feast of Trumpets also symbolizes the blessed hope of the Christian faith, the resurrection of the dead and the return of Jesus Christ for his church. “Listen, I tell you a mystery: we will not all sleep but we will all be changed — in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound and the dead will be raised imperishable, and we will be changed” (1 Corinthians 15:51-52). Believers in Jesus are listening for the sound of the trumpet which will signal the return of the Savior.

Pastor Randy Faulkner

 

 

 

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Welcome, Holy Spirit!

Currently, the themes of this blog are the seven feasts of the Lord from the Book of Leviticus, chapter 23. They were key points of reference in Israel’s national calendar, the dates around which God’s people regulated their lives.

These seven festivals are symbols of the panoramic sweep of God’s prophetic calendar. These Jewish feasts were celebrations of both history and prophecy. They represent important features of the Christian understanding of redemption.

The Jewish festival of Pentecost was originally known as the feast of weeks, because the people were commanded to count seven weeks from the feast of Passover to the observance of this fourth feast. It was observed in the late spring, around the time of the wheat harvest. The seven weeks totaled 49 days. The next day was the fiftieth. That is the meaning of the word Pentecost.

Passover pointed to the death of our Lord Jesus Christ, the Lamb of God. Unleavened Bread symbolized the removal of sin. The Feast of Firstfuits pictured the bodily resurrection of Jesus, and the great “harvest” of the resurrection of believers. The Feast of Pentecost reminds us of the coming of the Holy Spirit because this was the very day when the Spirit descended upon Jesus’ disciples and the church was born (Acts 2).

History

The Jews celebrated this feast as one of three annual pilgrimages to Jerusalem (Passover, Pentecost, and Tabernacles). It was accompanied by sacrifices and offerings and the giving of gifts to the poor. It was a glad harvest celebration, lasting an entire week. On the seventh day there was to be a solemn assembly for worship (Deuteronomy 16:9-12; Leviticus 23:15-25).

Remembrance

The seven feasts of the Lord have historic significance. Passover was a reminder to the Jews of their redemption by the blood of the first Passover lambs in Egypt. Unleavened Bread reminded them of their hasty exodus from Egypt. Firstfruits taught them about the abundance of the promised land.

Was Pentecost a reminder of something in their history? According to Jewish tradition, the Feast of Weeks was the anniversary of the Lord’s appearance on Mt. Sinai, and the giving of the law to Moses (Exodus 20:18). There they heard the thunderous sound of the voice of God, saw lightning and the mountain enveloped in smoke, and God revealed his identity to Moses: “I am the Lord (Yahweh) your God” (Exodus 19:18; 20:2).

Fulfillment

This may have been on the minds of Jesus’ disciples on the day of Pentecost after Christ arose. They were gathered for prayer in Jerusalem. Luke, the author of the book of Acts, is precise about the timing (Acts 2:1-3). Something happened to them which was accompanied by three supernatural signs: a loud noise like wind filled the upper room, tongues of fire appeared over their heads, and they began to praise the Lord in languages unknown to them. The Holy Spirit was coming upon them as Jesus had promised he would (John 7:37-38; Acts 1:4-5). All this happened at the exact time that the Jews were celebrating the annual Feast of Weeks, or Pentecost.

According to 1 Corinthians 12:13, the Holy Spirit formed the spiritual Body of Christ on earth when he came. Every person who believes in Jesus is baptized by the Holy Spirit into his Body (Ephesians 3:2-6). As a result, the indwelling of the Holy Spirit is the privilege of every Christian. “If anyone does not have the  Spirit of Christ, they do not belong to Christ” (Romans 8:9). “God . . . gives you his Holy Spirit” (1 Thessalonians 4:8). “This is how we know that he lives in us: we know it by the Spirit he gave us” (1 John 3:24). “I will ask the Father and he will give you another Advocate to help you and he will be with you forever — the Spirit of truth. . . . He lives with you and will be in you” (John 14:16-17).

The New Testament teaches us that it is the Holy Spirit in us who produces the Christlike character we desire. It is the Holy Spirit who guides and comforts us when we are in need. He promotes harmony among believers. The Holy Spirit helps us understand and properly interpret scripture. It is the Holy Spirit who enables us to be witnesses for Christ.

In many churches around the world, Christians will observe Pentecost Sunday this weekend. This will be a good time for us to give thanks for the ministry of the Holy Spirit in our lives and to pray that we might be filled with the Spirit (Ephesians 5:18).

Pastor Randy Faulkner