Testimony

Who’s afraid of Yom Kippur? My devotional journey as a Wilderness Christian.

This devotional is a repost from last year’s Fall Feasts series. It gives both background on Yom Kippur and my personal relationship with “the Old Covenant.” This year during Rosh Hashanah, Yom Kippur, and Sukkot I will be diving deeper into the Sabbatical calendar as a meta-narrative of the Bible. As Chuck Missler says, “for Jews their calendar is their catechism.” This fall I would like to attempt to use the Hebrew Calendar as an inspiration to look deeply at: the salvation plan, the gospel, the kingdom, the Trinity, and discipleship. Rosh Hashanah kicks off the Fall Feasts on September 29 this year. Please look forward to the 2019 Fall Feasts series entitled, “Salvation on our Heads, the Gospel on our Feet.”

I have been a little stumped on what to write about for Yom Kippur. My week got hijacked by a burning need to understand covenant theologies vs. dispensational theologies and all the “progressive” versions of those theologies in between.

It wasn’t a completely unrelated pursuit.

Christians are often curious about how the Old Testament figures into salvation by grace through faith. This definitely raises the question of why I would be interested in writing about the Fall Feasts as someone saved under the New Covenant of grace, not justified by the law?

To be fair, I am going to write about the liturgical holidays too. Perhaps I have more of a thing for calendars than I do Levitical law!—and a thing for celebrating as many holidays as possible!

I do have a pretty interesting background theologically that gives me a peculiar love for both the Old and New Covenants.

I was born into a Portuguese Catholic family that converted to Pentecostalism. Yes, conversion is the appropriate word, just for information’s sake, because evangelicals of all denominations believe in a personal conversion moment where one is born again in Christ, which Catholics absolutely do not.

From Pentecostalism, my mother lead the charge as we journeyed into Messianic teachings, then into the fundamentals of Calvary Chapel born from the Jesus Movement, then into a charismatic inner healing ministry with prosperity doctrines as incidentals, then I personally branched out as a teenager to attend a Presbyterian church where I was first exposed to post-modern mysticism and spiritual formation disciplines. I also spent a lot of time singing at a Lutheran church in high school with all the High Church formalities and completed my “theological confusion studies” at Azusa Pacific University which in 2004 was just flirting with ecumenical and inclusive theologies where I visited the seeker-sensitive and emergent meccas– Saddleback and Mosaic– albeit unimpressed. I was impressed by the Billy Graham crusade that I went to as a freshman in college— I only went because Jars of Clay was playing at it. Witnessing one of Graham’s crusades kept the revivalist ember alive somewhere in my soul.

I also got to see Francis Chan an abundance of times in Azusa’s compulsary chapels. In reality he may as well have been my pastor in terms of percentage of sermons I sat under in my college years.

So what does all this have to do with Yom Kippur? I don’t know, maybe nothing!

But, you know, I think it does. The theologies and pastors I have sat under really all come from a heritage of restorationism in one way or another. Restorationism is that old Puritan desire to return to the biblical basics of the church.

The Restoration movement could ultimately be pinned on Luther and it has taken a multitude of names over the centuries. Now we call it emerging…(not my favorite term.)

We all have a sinking feeling, and perhaps a sincere concern, that we have added so many costumes, preoccupations, and presumptions to our religious practice that we render it void. I think many of us probably fear that our personal devotional lives have gone in the same way of becoming so pretentious that we are pretty useless to the cause of the Gospel.

See, I don’t feel that the Old Testament is the mold for clunky trappings and phony tall hats. I don’t think it’s antithetical to the New Testament. I think the Old Testament and it’s Old Covenant laws is Relationship With God For Dummies.

I have gleaned four core beliefs about God from tagging along on my mother’s spiritual sojourning. The following are unshakable foundations for how I read, interpret, and organize my understanding of the unity of the Bible:

  1. God does not change His mind. (Numbers 23:19)
  2. The physical and the spiritual are one reality, though mercifully, humans have a thin veil separating their perception of the spiritual activity in their physical reality. (Talk to anyone who has done hallucigenics, had a psychotic break, experiences prophetic dreams, has been a missionary, knows a Satanist, has read Genesis 3:7, knows anything about Eastern Orthodox or Catholic beliefs on the spiritual realm, has the unfortunate experience of having seen demons, or just entertains philosophical sytems other than Western scientific rationalism and materialism.) Based on the premise that we live in an equally spiritual and physical reality, I believe that God’s physical laws and promises are in no way separate from His spiritual laws and promises. In other words, Christians are the spiritual children of Abraham and have been grafted into the physical promises of Abraham along with his spiritual promises. My belief in both of these statements is ultimately grounded in that I see no significant difference, in the Old or New Testament, between how the physical and spiritual components of reality are treated.
  3. God is Triune in the Old and New Testaments. He did not become Triune over time, neither in revelation nor in relationship to humans. (Genesis 1, Judges 6, John 1-3.) Therefore, the Levitical laws were as much from the heart of Jesus as from the heart of the Father. (John 12: 44-50)
  4. God has always been more concerned with the heart’s condition than outward disciplines. That concept did not originate in Matthew 5– in fact Jesus turned up the heat on the law, judging the heart he made the law even harder to keep! Laws are to discipline the flesh. The more yielding a heart is the more free a person is from strict disciplines. (1 Samuel 15:22-23, Psalm 40:6, 1 Corinthians 8:1-10:13, and everything written about King David.)

Therefore, celebrating, and I do mean celebrating, any component of the Old Covenant does not automatically make a person a Hebrew Roots legalist. In my case, it’s just something I enjoy.

I don’t depend on the Day of Atonement to give me salvation for just one year. I depend on that atoning Good Friday long ago for my salvation forever.

I neither think that my works please God, nor do I disparage any work I do in pursuit of Him. I know where my eternal rest comes from. I know how it was that I became enrobed in righteousness. And remembering an earthly day of “solemn rest,” 1, 3, 7, or 52 sunsets a year as a foreshadowing of my Eternal Rest does not make me forget one iota that only faith pleases God.

By faith I know that God both demands sacrifice and is the sacrifice; that He simultaniously demands perfection and that He irrationally, literally, by choice sees me as perfect.

And if you choose to read Leviticus 23:26-32, regarding the institution of the Day of Atonement, let me give you the key words/phrases of faithful practice that are as applicable today as they were 3,000 years ago when the Torah was given:

  1. Be careful (1 Corinthians 16:13)
  2. Holy assembly (Hebrews 10:23-25)
  3. Deny yourselves (Matthew 16:24)
  4. Offerings of purification are made for you making you right with God (1 John 2:2)
  5. All who do not deny themselves will be cut off from God (Luke 9:24)

Be free in Jesus name. Even free enough to be unafraid of the Law– because in Jesus, it ain’t got nothing on you! (John 5:45)

 

 

Shavuot and Pentecost

“The women represent two covenants.” Galatians 4:24

Where we have landed in the Proverbs 31 Family series— the Patriarchs’ families— is pretty perfect for the timing of the biblical calendar. In May, we’ll be celebrating Shavuot and Pentecost. I’ll be writing exclusively about the holidays for the month, picking The Proverbs 31 Family series back up in June.

Shavuot commemorates the giving of the Torah to Moses. Christians celebrate Pentecost at this same time, which as we read in the book of Acts was when the Spirit was given as the helper and comforter of Christ’s disciples. The giving of the Law. The giving of the Spirit.

So, what might this have to do with the families we have been reading about? Well, in Galatians 4, you’ll find Hagar and Sarah given as allegories for the Old Covenant and the New Covenant. The analogy hinges on the difference between one of them being a slave and the other being free. Paul emphasizes to the Galatians that in Christ, we are not enslaved to the law but are free. He also comments that Hagar and her children are the “present Jerusalem” and that Sarah and her children of promise are of “the Jerusalem that is above.”

The Jerusalem “that is above” refers to the Kingdom of God. It’s the Jerusalem that we are waiting for. This is the life of faith— it is a life of waiting, anticipation, belief in, and fidelity to something above our comprehension and beyond our field of vision. Sarah is the mother of the children of faith.

Now, as you know, I have painted Sarah in a bit of an unflattering fashion. I have pointed out her prickly habit of unforgiveness toward Abraham, and her unfair treatment of her slave girl. Well, I am going to go ahead and continue on with that description of her.

Sarah is a priceless picture of what unforgiveness looks like in a believer’s life. Sarah exhibits actions and reactions that I believe are systematic of unforgiveness, and are recognizable in the lives of any person or family plagued by a habit of being unforgiving.

My family was discussing unforgiveness at lunch not too long ago, and my aunt asked, “How do I know if I have forgiven someone?”

Believe it or not, secular and spiritual alike, you can find myriad articles on that very question. People regardless of moral, spiritual, and religious persuasion are plagued by unforgiveness; they recognize its affect on their lives, relationships, —and health— and they desperately desire to shake off the shackles of old grudges and wounds that just won’t heal.

“How do I know if I have forgiven someone?” You know that you have forgiven someone when you stop acting like Sarah.

Sarah’s unforgiveness, and all of our unforgiveness, goes beyond an attitude or emotion set. Unforgiveness is not invisible. It’s not very sneaky either. It hides behind the sheer vestige of “getting along,” but come on— we see you, Unforgiveness!

Unforgiveness has a palpable agenda and physical pawns. These pawns are called: leverage and collateral. Sarah had leverage from the past and collateral in the present.

Sarah was so eager to blame Hagar’s presence in the camp on Abraham, but she shared some responsibility. Hagar had begged her to come with them away from Egypt. She could have said no. Can I posit for a moment that Sarah might have been happy to bring a living reminder of what Abraham had done wrong in Egypt along with her?

How many of us have been happy to keep a little something from the past with us to use against a loved one? A good failure from someone’s past works wonders in the “getting my way” department.

And while you are keeping the past alive, make sure to double down on the mess “he made” in the present— find a way to grow that past failure into a living, breathing piece of collateral— like Ishmael. “If you don’t…I will.” That’s collateral.

Sarah had cast Ishamael out once while just in his mother’s belly, when Abraham didn’t hop to. You better believe she’d do it again…which she did. And you can’t say that didn’t hurt Abraham, because the bible specifically says that it did.

How do you know if you’ve forgiven? If you have stopped weaponizing the past, you have forgiven. If you’ve stopped insinuating threats, then you have forgiven.

If someone is “on probation,” that’s not forgiveness. If you’re still “always right,” that’s not forgiveness. If you could write the play book for “How to Get Others to Walk on Egg Shells”— that’s not forgiveness!

So many of us, who are called by Christ’s name, feel like we have not been set free. We still feel chained down, fogged in, and like every door is painted shut. We still feel like we are under the law.

If that is the case for you, which it has been for me— God has been revealing my own spiritual baggage, praise Jesus!— you need to recall the Lord’s prayer. “Forgive us our sins as we forgive those who have sinned against us.”

I have often wondered which meaning of “as” that phrase was using. And that’s not a nit-picky, semantic question— it makes a difference. Because of how we use the word “as” in English, this line of the prayer could mean two things.

  1. “Forgive us our sins while we forgive those who have sinned against us.”
  2. “Forgive us our sins like we forgive those who have sinned against us.”

Well, the good news, and very challenging news, is I believe that it is both. The second reading, I interpret, as relating to Jubilee. To forgive like the Jews would have been in the biblical style of Jubilee. I will be touching on this subject this month in the context of Shavuot, and again during Advent.

The first reading of “Forgive us our sins” is the personally challenging reading. Forgive us “while.” That’s a conditional word. It means our ability to forgive has a direct correlation to our being forgiven. I know— of course!— that Jesus paid the penalty of our sins, as our kinsman Redeemer. However, forgiveness is an ongoing process that is dependent on us. Let me put it this way: “Free us while we free others.”

If you want to experience freedom, you’ve got to free others.

Leverage and collateral are actions. They’re not attitudes that we can’t help. Whether or not we use them is within our self-control. They are conscious, active, formulated, weaponized words and non-verbal communication that are meant to keep others enslaved by us.

And, yes, I know those others deserve it! Believe me— mine deserve it!!

Under the law they deserve it. But Jesus makes it clear that we are not under the law, but in the Spirit. And in the Spirit, our freedom depends on our freeing others.

We might think that we need deliverance from some ball and chain that is keeping us down. Well, let me inform you— there are two kinds of ball and chain. One is a shackle that weighs down a prisoner from escaping. The other is a weapon. It’s a medieval weapon called a “flail” or a “ball-mace.” If you’ve seen Braveheart you’ve seen this weapon. It is also a ball and chain— a ball covered in spikes, wielded and swung by a chain.

We are the one’s holding the chain, wielding reckless death to others. The scariest thing about forgiveness is that if we put our ball-mace down, if we stop holding leverage and collateral over other people’s heads, how do we know they won’t hurt us again?

We don’t know that, but life in the Spirit is a life of faith. It is “the Jerusalem that is above.” We put our faith in God not the other person. And we do it imperfectly. We forgive and have faith imperfectly. Thank God, that just like Sarah, who didn’t really by the book deserve to be hailed as faithful or forgiving, we are perceived by God, in the Spirit, as deserving and faithful.

I am so excited for Shavuot and Pentecost as we will look more deeply into forgiveness and faith, the Old Covenant and the New Covenant.

What are we forgiven from?— our failures under the law— Shavuot. And what are we forgiven for?— freedom in the Spirit— Pentecost.

Easter

“Do this in remembrance” Exodus 12 & Luke 22

Until today I was unaware of what Maundy Thursday is. It is a celebration of the command to “love each other” given at the Last Supper.* “Maundy” originates from the latin for “command.” I know the Israelites were commanded to remember the night that the angel of death “passed over” them. I know that Jesus told his disciples to remember him when they partake in Communion. I have not contemplated until today what overlap there might be between the Old Covenant Passover and the New Covenant Communion.

Unconsciously, I have always conceptualized the Last Supper as different from the Passover, though of course the Last Supper was a Passover meal. I want to lay down, real quick, a short list of similarities between to the two. In fact, let me jump to my conclusion— Jesus completed the Passover requirement and then doubled down on it at the Last Supper; which I would say is pretty consistent with everything that Jesus did whilst on Earth.

Exodus 12 gives a detailed picture as to how the Israelites were to celebrate the Passover, why they were to celebrate the Passover, and who could celebrate the Passover. Luke 22 gives us the same details about Communion according to Jesus’ instructions at the Last Supper, or First Supper if you will.

So let’s look at this without too much fuss:

How to celebrate: Celebrate with a special meal containing symbolic components.

Why to celebrate: Celebrate to remember the work of God’s salvation.

Who can celebrate: Only God’s people can celebrate this meal.

The third point caught me a bit off guard at first. I didn’t realize that Passover was only for the “native-born Israelites” or people who had effectively converted by being circumcised (Exodus 12:43-49.) “No outsiders are allowed to eat the Passover meal,” Exodus 12:43. I feel that that point is specifically important in regard to the Last Supper.

The Maundy command “to love one another” is a command for Christians to love each other. It’s not a command for Christians to love the lost soul. It is not a command for all people to love one another. When Christians participate in Communion or when they celebrate the Last Supper they are to remember that God cares about how people in the church treat each other.

The people we go to church with can be pretty irritating. Some are over-religious. Some are too cool being obnoxiously proud of their record collection and slight drinking habit. Some are theology snobs, some are bible trivia nerds. Some volunteer for everything, others do Sunday service in a dine-and-dash fashion. Some are nosy, some are aloof. And most are self-righteously concerned about whether the people they go to church with are “really saved.” Cause, you know, if they were “really saved,” their kid wouldn’t act like that, they wouldn’t dress like that, you wouldn’t see them at the kind of places you see them at, they wouldn’t keep people’s Tupperware dishes, they’d RSVP on time, their husband wouldn’t have left like that…

Well, Jesus laid to rest the “really saved” topic at the Last Supper. Passover is celebrated to remember God’s salvation in the past from slavery and the tradition is continued forward in the hope of continued salvation. Passover celebrates an unfinished work, which is best illustrated by the Jewish custom of setting a place for Elijah at the Passover seder. When Jesus took the unleavened bread, symbolic of sinlessness, and the cup of wine, symbolic of the lamb’s blood used on the door posts by the Hebrews as a sign to the angel of death that he should pass over that house, and he said about the bread and wine “these are me,” he was saying, “it is finished.” That ongoing hope of salvation commemorated in Passover was complete. Salvation is no longer an on-going quest, but a mission fulfilled.

But, like I said, Jesus tends to double down. So with the fore-shadowing purpose of Passover completed, what was it that the Last Supper was to symbolize carrying forward? It is no longer a hope of salvation, but a reminder that Jesus has established a Kingdom for those who are saved. That Kingdom is one of love defined by servanthood, a Kingdom of thrones seated upon by the lowliest members of mankind.

Jesus famously washed his disciples feet during the Last Supper according to the Gospel of John. Peter objected to Jesus’ act of humility. But Jesus told him, “Unless I wash you, you won’t belong to me.” Jesus also said “since I, your Lord and Teacher, have washed your feet, you ought to wash each other’s feet.”

Belonging to Jesus requires no on-going pursuits of salvation, but an on-going pursuit of humility. The perfect opportunity to do that is amongst our annoying brothers and sisters in Christ. There is no satisfaction in serving the saved. I feel way better about myself when I evangelize or give away spare change. Loving people “who should know better” is harder. Paul says that Christians should give up all their rights for each other. We remember the Kingdom and how the Kingdom operates, when we love one another.

Perhaps the next time the gold trays with tiny cups and puffy square crackers is laid out, our reflection might center less on our “personal door-posts” and our need for the salvation in the Passover blood. Rather, remember the level of lowliness that Christ expects of us, and the tender regard for our brothers and sisters He expects us to have, as the requirement of being categorized as His own.

*”The Other Holy Day,” Christianity Today