There is somewhat of a debate about where Christ’s Transfiguration occurred. Some say Mt. Tabor and others say Mt. Hermon. As the Biblical Scriptures do not specify the specific mountain Jesus and his disciples climbed, can we really know? Well, let’s look at each of these mountains more closely.

Mt. Tabor is within the Jezreel Valey southwest of the Sea of Galilee. It is a mountain that Jesus and his disciples would be familiar with as it is a prominent feature in this area. While its height, approximately 2,000 feet, is not necessarily impressive, it looks more impressive because of the flat plain area within which it is located. It does have an important prominence in Israel’s history. When Joshua was dividing the land of Canaan for the twelve tribe of Israel, Mt. Tabor was a prominent landmark boundary utilized for demonstrating the boundary lines for Zebulun (Js 19:12), Issachar (Js 19:22), and Naphtali (Js 19:34). This was the place where the prophetess Deborah summoned Barak to gather his army (Jd 4:1-24) to go against their enemy, the Canaanite army; it was the place Gideon avenged the death of his brothers by the Midianite kings (Jd 8:18-21), and it was one of the high places where idol worship was performed (Ho 5:1). It was declared the place of Christ Transfiguration in 326 AD by Queen Helena, the mother of Emperor Constatine. During the first century, beacons were often lit here to communicate timing of holy days to northern Israel. It may also have been used militarily and had a wall built around it during this time as well, as referenced by the Jewish historian Josephus.

Mt. Hermon on the other hand is in the northwestern part of Israel and is as high as 9.000 feet in places with snow-capped peaks. It is also prominent in Israel’s history as it was the northern boundary of the land conquered by Joshua (Dt 3:8; Js 11:17) and marked the northern boundary of the half tribe of Manasseh and for Israel in general (1Ch 5:23). At the base of this mountain was the city Caesarea Philippi where Jesus had taken his disciples (Mt 16:13) just before he had his Transfiguration. Since this mountain is closer to this area than Mt. Tabor, it may be more likely the mountain scripture is referring to for Christ’s Transfiguration. It was also a place more secluded than Mt. Tabor where Jesus could be alone with his disciples (Mk 9:2).

Mt. Hermon also had a spiritual history that also makes it a more likely candidate for Christ’s Transfiguration to occur here. Next time we’ll go over what was spiritually significant about this area and how Christ used it to make a specific declaration about himself and what he was going to accomplish. Sound intriguing? Then stay tuned for next time when we’ll go over these spiritual aspects which, unfortunately, have a very dark side to them.

____________

Visit Books & Words to Inspire by Randy C. Dockens

We often refer to Jesus as being 100% God and 100% man. There are many Scriptures we can point to where he tells us this as he called himself Son of Man as well as Son of God. It is likely easier for us, and especially Jesus’ disciples, to see and understand his humanity, but what about his divinity? Well, he settled this once and for all at his Transfiguration.

Yet, this event leaves us with quite a few questions: Why did he wait until near the end of his ministry to demonstrate his glory to Peter, James, and John? And why did he ask them to keep it a secret from the others? And why did he have both Moses and Elijah participate in this event? These are things I want us to explore together.

This event is recorded in the Synoptic Gospels (Matthew, Mark, & Luke). All three have almost identical descriptions. Here is how Luke described the event:

About 8 days after Jesus said this [referring to a conversation Jesus had with his disciples in Caesarea Philippi], he took Peter, John and James with him and went up onto a mountain to pray. As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. (Lk 9:28-31; similar in Mt 17:1-3, & Mk 9:2-4)

While John does not describe the event, he alludes to seeing Christ’s glory which likely refers to him seeing Jesus in his transfigured state. He states:

The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only [Son], who came from the Father, full of grace and truth. (Jn 1:14)

Therefore, each gospel writer felt it important to include this event in their record of events of Jesus’ ministry.

This brings us to the first question to resolve: When did this event occur?

From Scripture we know that it occurred between Passover and the Feast of Tabernacles (Sukkot). In the second year of his ministry, John 6 tells us that Passover was near when he taught and fed the 5,000 on the eastern side of the Sea of Galilee. He was still in the Galilee region when it was time for the Feast of Tabernacles, which we see in John 7. He did not go with his family to Jerusalem for the feast but went at a later date.

So, there is a five-month window for the Transfiguration to occur. The Synoptic Gospels record that the Transfiguration occurred sometime after the feeding of the 5,000. Can we tell within this 5-month window when it most likely occurred?

Between Passover (which occurred during the 1st month of the Jewish calendar), and the Feast of Tabernacles (Sukkot, which occurred during the seventh month of the Jewish calendar) is the feast of Shavuot (Pentecost or Feast of Weeks) which occurred in the 3rd month (Sivan). According to Jewish Scriptures (the Torah), each of these feasts required their celebration to be held in Jerusalem by the men of the nation. Yet, during the 1st century, it was not necessarily expected that all Jewish men would be able to keep all three feasts in Jerusalem. Therefore, we don’t know for sure if Jesus went to Jerusalem for this feast or not. Yet, if he was a devout Jew, he likely did. And if he did, then we can figure out some of the timing between this feast and the event of his Transfiguration.

If Jesus did go to Jerusalem for Shavuot (Pentecost), his journey back to the Galilee region would take approximately one week if he traveled without hurrying.

It would then take about 40 days for him to complete his Galilean ministry and take his disciples to Caesarea Philippi, north of the Galilee region. Why do I say 40 days? Well, he not only did things in Galilee, but also in Bethsaida on the northern shore of Galilee, and then north of Galilee in Tyre and Sidon; he then traveled to Caesarea Philippi.

Scripture tells us it took about a week for Jesus to travel to and up Mt. Hermon with his disciples (Lk 9:28). It is believed that Mt. Hermon was the place that the Transfiguration occurred. Some teach the event occurred on Mt. Tabor, but that mountain is southwest of the Sea of Galilee and not near Caesarea Philippi and does not have the same spiritual significance as does Mt. Hermon.

What was special about Mt. Hermon? We’ll discuss that next time. I hope you join me.

____________

Visit Books & Words to Inspire by Randy C. Dockens

Most of the focus at Christmastime is on the birth of Christ itself as that is what the Christmas story is all about. However, we need to also understand what Joseph, and especially Mary, had to go through for Jesus to be born during the time they lived with the customs and mores of the day. This event was extraordinary in more ways than one. This story below is from a viewpoint of a family in Nazareth who were associated with Joseph and, like Joseph, had to come to grips with what God was doing through Mary.

Mary Returns

Approximately 60 miles north of Jerusalem and 20 miles west of the Sea of Galilee lies a small inconsequential town called Nazareth. Running past the town well and across the street, a young girl in her teen’s bursts through the doorway of a small, but well-kept house where her mother is preparing the evening meal. “Ima! Ima!” she shouts. “She’s back! Mary’s back!”

Rebecca whips around, at first afraid her daughter is hurt, but then sighs in relief when she sees her unharmed—just excited. She then sees her youngest daughter, Hannah, follow Rachel into the house, now out of breath, as her younger and smaller legs had quite the workout to keep up with her older sister by about five years. Her cornsilk doll dangles and jostles as she runs to catch up holding it by its cloth arm.

“Gracious, Rachel,” Rebecca says. “You gave me such a fright.”

Rachel stops in her tracks, now looking somewhat sheepish. “Sorry, Ima.” Her eyes then brighten again. “May I go see her? It’s been a little over six months since she went to visit her cousin. She must have so much to tell me of her adventure.”

“Well . . .,” Rebecca begins, glancing at the food she is preparing knowing she needs her daughter’s help to get the meal finished on time as her husband, Eli, will expect.

“Yeah,” Hannah chimes in, “and she’s fat.”

Rebecca scrunches her brow and focuses on her youngest daughter, now noticing the dirt on her cheeks. “What? What do you mean? And how did you get so dirty so fast?” Rebecca wets her thumb with her tongue and begins wiping Hannah’s cheeks.

Hannah squirms. “Ima!” she says with irritation. She then speaks with exasperation. “I said, she’s fat. Her cousin must be wealthy.”

Rebecca shakes her head. “No, they’re no better off than we are.”

“Then why is she so fat?” Hannah asks, looking quite determined to know the answer to her question.

“What’s all the commotion?” Eli asks as he lays some stones down next to the doorway. “I was going to repair our courtyard, but I heard something about being fat.”

Rachel turns to her father. “May I go see Mary? She just got back.”

Eli cocks his head. “Mary?”

Rachel sighs. “Really, Abba. Mary. You know, my best friend, Mary.”

“Oh, she’s back?”

Rachel nods but her look indicates she feels her father is slow on the uptake.

“And she’s fat,” Hannah reiterates.

“Hannah, that’s not nice,” Rachel says in a somewhat scolding manner.

Hannah crosses her arms over her abdomen. “Well, she is.”

Eli’s gaze goes to Rebecca as his eyebrows raise, the tell-tale sign of asking for clarity. Rebecca motions with her head for Eli to come closer. She then turns to the girls.

“Why don’t the two of you go wash up? We’ll discuss when you can go visit at dinner.”

Rachel sighs with disappointment. “Yes, Ima.”

Both girls leave the room.

Eli walks over and says in almost a whisper. “I can only think of one thing that could make a young girl . . .” He does air quotes. “. . . fat.”

Rebecca nods. “My thoughts exactly.”

Eli shakes his head. “Joseph is going to be heartbroken. He’s my best friend. I’ve known him for many years. A good carpenter and craftsman. Very devout. Would have made a good provider. I can’t imagine what he’s feeling.”

“You don’t think . . .” Rebecca starts, but then stops herself. “No, it . . . it couldn’t be.” She cocks her head. “But that won’t stop the rumors.”

Eli’s eyes widen. “Rebecca! I’m surprised you would insinuate such a thing. Joseph is as honorable as they come. He would never engage in such a thing before their union is officially sanctioned.”

“I know, I know,” Rebecca says. “But, think about it, Eli. She leaves right after their betrothal. Now it’s a little over six months, and she’s showing.”

Eli shakes his head. “No. That cannot be a possibility.” He looks at her sternly. “And don’t you go start any such rumor as that. Eldad’s wife can spread a rumor faster than lightning, so don’t you dare even suggest such a thing to her.”

Rebecca holds up her hands. “I would never, Eli! Yet I don’t think I will have to say anything for such a rumor to start.”

Eli exhales hard through his nose in exasperation. “Poor Joseph. He’s likely hurt and confused. He’s talked about nothing over the last six months but him looking forward to making a life with Mary.” He paces for a minute in thought and then turns back to his wife. “A Roman! I bet a Roman took advantage of her.”

Rebecca’s eyes grow wide. “Well, that doesn’t make it any better!”

“It does for Joseph, though. He’ll be able to annul the marriage quickly and legitimately.”

Rebecca puts her hand to her cheek. “Oh, the shame for her family.”

“I’m going to go see Jospeh. He must be beside himself. Likely in shock right now and needs the support.”

“Bring him over for dinner. It’s not good for him to be by himself right now.”

Eli nods. “Good idea.” He kisses his wife on her cheek. “Be back soon.”

With that he leaves, travelling at a quick gait.

Joseph’s Response

Hannah’s chin lay in her palm with her arm propped on the table. “I’m hungry, Ima. Can’t we go ahead and eat?”

“We have to wait for Abba,” Rachel says. “You know that.”

Hannah sticks out her bottom lip. “All I know is my stomach is hungry.”

Rebecca knows she can’t keep the girls waiting all night, and if Eli returns with Joseph, she doesn’t want the girls to hear their conversation. She suddenly sits upright with a big smile on her face.

“I know. Why don’t I prepare a plate for you girls, and you eat your dinner on the roof.”

Hannah suddenly sits up with a quick change in disposition with eyes bright. “Really, Ima? You haven’t let us do that in ages.”

Rebecca quickly puts food on separate plates. Rachel pours water into two clay cups and hands them to Hannah. “Take these up to the roof and I’ll bring up your plate. All right?”

Hannah nods enthusiastically, putting her doll’s cloth arm between her teeth and then takes the two cups, one in each hand, out the door to go up the outside stairs to the roof.

Once Hannah leaves, Rachel turns to her mom. “What’s going on, Ima? I know there’s something you’re not telling me. It’s about Mary, isn’t it?”

Rebecca puts her hand on her daughter’s shoulder. “I’ll talk to you tomorrow about it. I promise.”

Rachel gives her mother a hard look, but then nods. “Okay. I’m Mary’s best friend, so if it is about her, I want to know.”

Rebecca nods. “Yes, I know. I agree.”

As she heads toward the door, Eli walks in with Joseph. Rachel pauses. “Hannah and I are going to eat on the roof. Ima’s suggestion.”

Eli smiles. “Great idea.” He walks over and kisses his daughter on the top of her head. “I’ll come and get you when it’s time to come back down. Joseph and I need to have a conversation.”

Rachel glances at Joseph who gives a weak smile. “Have fun under the stars. Sounds like a treat.”

She smiles back at Joseph and gives a nod to her father. “Yes, Abba.”

“Sorry to be late,” Eli says as he turns to Rebecca. “I waited for Joseph to talk to Mary’s family.” He then leans in close to Rebecca as he passes her, leading Joseph to the table, and whispers, “I don’t think it went very well.”

Rebecca’s eyebrows raise in anticipation of hearing the encounter, but she knows more than to ask a direct question. She simply nods but hopes Eli will elaborate. After serving, she sits at the other end of the table across from Eli with Joseph between them. She wants to be able to see Eli’s expressions as he and Joseph talk.

Eli turns to Joseph. “You never really said what happened. It was a Roman soldier, wasn’t it?”

Joseph looks solemn but simply shakes his head.

Eli takes a sip of the soup broth and then cocks his head. “No?” He glances at his wife giving a wide-eyed look like Joseph’s news proves even more devastating.”

Eli’s hand goes to Joseph’s arm. “Don’t tell me it was by a fellow Israelite.”

Rebecca gives a slight gasp but tries to quieten it with her hand going to her mouth.

Joseph simply shakes his head again.

Eli gives another glance at Rebecca, giving a slight shrug. He then turns his attention back to his friend.

“Joseph, tell me. What happened? Who is the culprit?” He pats Joseph’s forearm. “I’m with you. We’ll face this together.”

Joseph looks up slowly, focusing on Eli. “She said it was no one.”

Eli sits upright, head jerking back. “What? No one. How?”

Rebecca tilts her head slightly, giving Eli a look of disbelief. She knows it can’t be no one.

Joseph did not take his gaze off Eli who then starts to look uncomfortable. “She said she was visited by an angel shortly before she left to visit her cousin Elizabeth and was sometime later impregnated by God’s Spirit.”

[The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. (Lk 1:35), NIV]

Eli glances back at Rebecca. She knows her eyes are now as wide as they could possibly be. He gives a slight nod and focuses back on Joseph, saying quietly but with a tone of disbelief, “And . . . you believe such a thing?”

He gives a shrug. “To be honest, I’m not sure what to believe. Scripture does tell us of such a thing.”

[Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel. (Is 7:14), NIV]

“Well, yes,” Eli says, sounding doubtful. “But why would such an honor go to Mary? Who is she—or anyone in Nazareth for that matter? No one in this village is important enough to bear such a blessing. Wouldn’t it need to be someone of prominence so our Messiah could gain the influence and following needed to overcome Rome, and set Israel up as a nation to be superior to all nations.”

“She said the angel Gabriel told her the child would be called Son of the Most High, God would give him the throne of his father David, and his kingdom would never end.”

[You will conceive and give birth to a son, and you are to call him Jesus. He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end. (Lk 1:31-33, NIV)]

Eli scrunches his brow.

Rebecca thinks this all so bizarre.

“Yes,” Eli says, “but how is that supposed to happen?” He puts his hand back on Joseph’s forearm. “Is she just using Scripture to get out of a stoning?”

Joseph squints. “Stoning?” He glances from Eli to Rebecca and back. “Who said anything about a stoning?”

“What choice do you have, Joseph? You either admit you are the father, which you aren’t, right?”

Joseph shakes his head.

“Or you admit the child is not yours and that means she broke her purity vow which has a penalty of death by stoning.”

A look of horror comes over Joseph’s face. “Eli, you know I have loved Mary for quite some time. She has always been an honorable woman. I can’t have such a thing happen to her.”

“But her purity has been ruined . . .” Rebecca starts, but then catches herself.

Joseph shakes his head. “Doesn’t matter. If I don’t accuse her, she will not be stoned. I will divorce her and let her live.”

“So much shame to bear, though,” Eli says.

Tears well up in Joseph’s eyes as he puts his head in his hands and begins to shake his head back and forth. “I don’t know what to do . . . or how to handle this.” He looks back up with tear-stained cheeks. “I still love her, Eli, despite what she did, or what someone did to her. I know I can’t go through with the marriage now, but I still care for her.”

“You’re not angry?”

“Of course I’m angry!” Joseph blurts out emphatically. “Happiness has been ripped from my heart and has left it raw and bleeding.” He shakes his head. “But she’s not to blame. I know our custom is for a woman to protect her purity, but how can a woman do such if a man wishes to take it from her?”

Joseph suddenly stands. “Thank you, Eli and Rebecca, for your hospitality. But I’m not hungry. I just want to go home and be alone.”

Eli stands. “I’ll walk with you.”

Joseph shakes his head. “No. Thanks anyway. I just want to think.”

Eli nods and they both watch Joseph leave looking more forlorn than they have ever seen him before.

Joseph Accepts His Role

Eli comes in and plops down at the table where Rebecca and Rachel are kneading dough and gives a sigh.

“How did the town council meeting go?” Rebecca asks.

Eli shakes his head. “Not well.”

He glances at Rachel. “Sweetie, can you give your Ima and me some time alone to discuss?”

Rachel gives her mom a pleading look.

“Uh, Eli, she already knows everything.”

Eli’s eyes widen. “Everything?”

Rebecca nods.

“Is that wise? I mean. She’s still young.”

Rachel sighs and sits next to her father, wiping her hands on a cloth. “Really, Abba. I’m only a year younger than Mary and I saw you talking to Jesse’s parents the other day. That was about me, right?”

“Well . . .” He gives a glance to Rebecca as if to say, ‘help me.’

She simply gives a shrug. “Well, she has a point, Eli. In another year, she’ll be going through something similar.”

Eli sits up straighter. “Similar? Well, I certainly hope not!”

Rebecca gives a dismissive wave. “Oh, you know what I mean. All the township scrutiny she’ll be subjected to. They talk about you because of something you did or didn’t do. We protect our daughters, which I certainly agree with, but then don’t really prepare them for what marriage is really like. And the women of the town, rather than support, criticize until the new bride learns to develop a backbone and stand up for herself. We can do better for Rachel.”

“I hear you, but I don’t think anything would have prepared Joseph or Mary for this scenario.”

“No, probably not,” Rebecca says.

“But why not?” Rachel asks. “Isn’t it part of Scripture?”

“Now, Rachel,” Eli begins, “This is different.”

“Is it? I don’t mean any disrespect, Abba, but I had a long talk with Mary.”

Eli sits more upright. “You went against my wishes?”

“No!” She shuffles in her seat. “I mean, yes. I . . . I guess.” She gives a slight shrug. “Mary was so desperate for an ear. I just had to, Abba. I just had to. Joseph has you to talk to, but she has no one. None of the women in this town will talk to her or try to understand her point of view. They shun her at every turn and won’t even be seen at the well with her. They feel her guilt is cut and dry. Some even question why she’s still alive.”

“What?! Who? Who would say that?”

“The wives of the men who are saying the same thing,” Rebecca says. “You must admit, Eli. Not many are on their side.”

Eli sighs. “And probably even less after today.”

Rebecca stops her kneading and sits while wiping her hands with a damp cloth, giving Eli a questioning look. “What happened?”

“He admitted the child was his.”

Rebecca sucks in a breath. “No!” she says in disbelief. “Why would he do that?”

Rachel looks from her mother to her father and shakes her head. “Why wouldn’t he? After all, he is the child’s earthly father.”

“That’s a strange thing to say,” Eli says. “What did Mary tell you?”

“Abba, she’s scared. She knows the angel told her she would bear the Messiah. He even told her what to name the child. Why can’t everyone just believe her?”

Eli puts his hand on his daughter’s shoulder. “Dear, it’s just, that is not how babies are made.”

“But this is not any baby. It’s the prophesied baby. You’ve told me the story so many times. Didn’t you believe what you told me?”

“Well, yes, of course. But to have that fulfilled here in our small town with people of no consequence? That seems a little . . .”

“Strange?” Rachel asks.

Eli nods.

“Don’t you think Mary and Joseph feel the same way? Abba, you’ve told me of many prophets who went against what was popular with people to tell the message God gave them. Is this any different?”

Eli rubs his chin but then chuckles. “You sound somewhat like Joseph today.”

“What do you mean?”

“He said he has no idea why God chose him but that night after he left our house after talking with Mary’s parents, an angel also visited him in a dream and told him the same story the angel told Mary, and even said the child would take away the sins of his people.”

[An angel of the Lord said: You are to give him the name Jesus because he will save his people from their sins. (Mt 1:21, NIV)]

Eli’s eyebrows raise as he cocks his head. “And that went over poorly with the council, I might add. Yet ever since his dream, he’s been adamant that the child, while not his physically, is his because God deemed it so. Therefore, he is not going to go against God just because some . . .” He does air quotes. “. . . narrow minded old men . . . would not believe that Scripture could be fulfilled in their lifetime.”

Rebecca’s hand goes to her cheek. “Oh, my! He didn’t really say that, did he?”

Eli chuckles. “I cringed when he said it. But I have to say, I admire him for his stance. He believes this wholeheartedly. He’s going to take Mary to Bethlehem for this new census that’s been imposed on us.”

Rebecca’s eyes narrow. “Why does he have to go to Bethlehem?”

“He’s from the tribe of Judah and a descendant of King David,” Eli says, with a chuckle to follow. “I knew I always liked him. That makes me a friend of royalty.”

Rebecca smiles. “Well, I don’t think that gives us any advantages, though.”

“But that proves it, don’t you think?” Rachel asks. “It’s like you tell us, Abba. The Messiah will be a descendant of King David but the curse on King Jehoiachin, who is in the Messianic lineage, put many Jewish leaders in a quandary to explain it.”

Eli looks at his daughter with admiration. “Rachel, that’s profound. So, by Jospeh claiming the child as his own, this makes him a legitimate heir of King David, but not from the lineage of King Jehoiachin.”

Rachel nods, giving a smile.

“And how did you get so smart?” Eli asks as he chuckles. “I may have to reconsider marrying you off to Jesse.”

Rachel puts her hand on her father’s forearm. “Oh, please don’t, Abba.” Her cheeks turn a blush. “I think you made a wise choice.”

Eli looks at Rebecca and they both grin.

After gaining her composure, Rachel asks, “So, what happens now?”

Eli cocks his head and gives a small shrug. “It’s all up to God now.”

Leaving Nazareth

Eli continues his discussion with his daughter and wife. He knows Joseph has a long and dangerous journey ahead of him.

“How long will it take them to reach Bethlehem, Abba?” Rachel asks.

Eli tilts his head in thought. “Hmm. Several days, for sure. Even longer with Mary being pregnant. Yet I know Joseph is anxious to get away from all the stares and whispers directed toward them by many of the townsfolk.”

Rebecca shakes her head. “A lot of risk with her being with child, though.”

“Perhaps. But there will be many traveling in their direction. There is always more safety in numbers.”

Rebecca nods. “True. That’s at least a comfort. But where will they stay once they get there?”

“Joseph and Mary will stay with one of his relatives in Bethlehem until the census is over,” Eli says.

“As long as she doesn’t deliver while there,” Rebecca replies. “Our purity laws can make things complicated.”

Eli pauses in thought. “Well, if God has given them this commission, I’m sure he can work out the details of the child’s birth as well.”

“Midgal Eder,” Rachel says.

“What, dear?” Eli asks as he gives her a questioning look.

“Remind Joseph of Migdal Eder. You told us many times that some of your religious teachers said the prophet Micah was predicting the coming Messiah would be born at Migdal Eder, the watchtower of the flock. Isn’t that near Bethlehem?”

Eli nods. “Yes, just outside the city limit, I believe. That’s where the Bethlehem shepherds take care of the temple sheep the priests use for their various offerings and feast days. These shepherds ensure the sheep are without any blemishes so the priests will accept them for temple sacrifice.”

“Maybe that’s where Joseph is supposed to go so his son can be born,” Rachel says, giving a shrug. “Sounds like the right place.”

“I’ll certainly mention it to him. It could at least be a contingency plan.” He chuckles. “You surprise me, Rachel. I never knew you paid so close attention to the stories I tell you and Hannah. Speaking of Hannah. Where is she?”

“Oh, she’s next door playing house with some of her friends.”

“Hmm,” Eli says as his eyes twinkle. “Maybe you should get some tips from her then of how to be a homemaker since she’s getting so much practice for domestic duties.” He then raises his eyebrows and says in a teasing manner, “Jesse wants the very best, you know.”

Rachel gives her father a silly face. “Not funny.”

Eli reaches over and kisses her on her forehead. “The two of you will be good for each other. He’s a hard worker and you’re a brain. You’ll make him look good to all his peers.”

Rebecca nods. “And he’ll adore you all the more.”

“And if the Messiah is finally here,” Rachel says, “then it seems we’ll be living in awesome times.”

“Interesting times at any rate,” Eli says. “Let’s have an early dinner and get ready for bed so we can see Joseph and Mary off on their journey to Bethlehem in the morning. Joseph wants to get an early start tomorrow. My guess is that they will not have many supporters for that.”

“It’s so far for someone in her condition, though,” Rebecca says.

“True,” Eli agrees. “But it will give them time to know each other better and get any hard feelings out of the way. They will only have themselves to lean on. That has to be a good thing, doesn’t it?”

Rebecca nods. “Yes, I suppose so. Both dangerous and exciting at the same time.”

“I just can’t wait to hear of her adventures when she gets back and tells me of all the different types of people she met while there,” Rachel says. “You think they’ll meet anyone of importance?”

Eli rubs his chin in thought. “Well, I don’t think anyone more important than the Messiah, for sure.”

Rachel smiles. “Then maybe God will let others know our Messiah is here so they can visit him.” Her eyes widen. “Like shepherds, for instance.”

Eli’s eyes narrow as if he is in doubt of her statement. “What makes you say that? How would they know?”

Rachel looks at her mom. Rebecca shrugs. “Don’t look at me. You two seem to be the ones putting this puzzle together.”

Rachel turns back to Eli. “Well, I’m sure God can inform them somehow. Yet if Mary’s son is born at Migdal Eder, the watchtower of the flock, then the shepherds will most likely know they are there and become curious to their visit and will go see why they have come.”

Eli gives a slight nod. “Perhaps. Also, I do recall some of our Jewish teachers reading some passages from Psalms and Isaiah which indicate, or at least imply, kings from the east will bring gifts. I recall the passage in Psalms saying: ‘Young camels of Midian and Ephah. All from Sheba will come, bearing gold and incense and proclaiming the praise of the LORD’ (Is 60:6, NIV). Some say this refers to King Solomon.”

“Oh, like the Queen of Sheba who brought gifts to him?” Rachel asks.

Eli nods. “Precisely, but the tense of the words by Isaiah seem to indicate some future time of such an event. He said, ‘Herds of camels will cover your land, young camels of Midian and Ephah. All from Sheba will come, bearing gold and incense and proclaiming the praise of the LORD’ (Is 60:6).”

Rachel’s eyes widen. “Like now?”

Eli cocks his head. “Could be. Maybe we’ll hear what happened on their journey once they get back.”

“Well, I can hardly wait,” Rachel says, looking excited. “I just know it’s going to be epic.” She pauses, but then blurts out, “Can you believe it? Our Messiah is almost here! How much more epic can it get?”

They each hug. Rachel goes to get Hannah, and Rebecca begins getting dinner completed. Eli sits in thought. He always believed Scripture but is now realizing that he is going to be living Scripture now.

____________

Visit Books & Words to Inspire by Randy C. Dockens

The previous blog posts have talked about the Mosaic Law requiring eight sacrifices and each dealing with a specific heart or relational issue. Only through Christ can we be transferred from Satan’s kingdom into which we are all born and be able to enter Christ’s kingdom. This is the fulfilled symbolism of the burnt offering. By partaking and learning from him we can grow in him which is called the process of sanctification. This is the fulfillment of the grain offering. Christ’s sacrifice has restored the fellowship with God which was severed due to Adam’s sin. And this is the fulfillment of the peace or fellowship offering. And because we now have fellowship with him, our communication with him has been resorted—representing the need for the sin offering. And not only between God and us, but with each other with the guilt we suffered removed as symbolized by the guilt offering. God is pleased with being able to do this for us, which is represented by the drink offering, and he can be joyful because he no longer remembers any of our sins any longer, as the scapegoat represents. Even though he has paid for all our sins, past, present, and future, we still become unclean by living in a sinful world and because of our human nature, so he provides us continual cleansing if we only confess to him thereby making us clean again as symbolized by the ashes of the red heifer.

While the sacrificial system under the Mosaic Law was quite cumbersome, we can see through this that each was necessary because sin entraps us in more ways than one. Yet, Jesus Christ was able to untangle us completely, declaring us righteous, and thereby fit to be with him forever with the approval of the Father and with the enablement of the Holy Spirit.

So, what does all this mean for us? Christ is now fulfilling his second role for coming. We find this in Hebrews: “Now the main point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, and who serves in the sanctuary, the true tabernacle set up by the Lord, not by a mere human being. Every high priest is appointed to offer both gifts and sacrifices, and so it was necessary for this one also to have something to offer. If he were on earth, he would not be a priest, for there are already priests who offer the gifts prescribed by the law. They serve at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: ‘See to it that you make everything according to the pattern shown you on the mountain.’ But in fact, the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises (Hb 8:1-7).”

What are these better promises? Let’s compare the promises from the Old and New Covenants. We could likely make a litany of promises to list, but here are a few key ones:

Old Covenant: Holy Spirit was not permanent; New Covenant: Holy Spirit is permanent. In the Old Testament, the Holy Spirit would come and go. This is one reason David prayed for the LORD to not take his Spirit from him. Today, once we accept Christ as our Savior, we have the Holy Spirit dwelling within us forever.

Old Covenant: justice was required by the Law because of one’s actions; New Covenant: mercy is applied instead. Because Christ paid for our sins, we can receive mercy rather than justice because Christ’s blood paid what justice required.

Old Covenant: there was no victory over death (all went to Sheol whether they were just or unjust, although there were different places within Sheol for each category); Yet neither were with Christ, their Messiah. Satan still controlled the keys to death and Sheol. New Covenant: we have received victory over death because, once we die, if we have accepted Christ as our Savior, we will be with Christ our Messiah at that moment and forever. Christ took the righteous to heaven and gained back the keys to death and Sheol.

Old Covenant: no power over sin; sacrifices were required and had to be repeated often; New Covenant: we have power over sin because Christ paid for our past, present, and future sins. We can have the mind of Christ and can operate within the same power that raised Christ from the dead because we have the Holy Spirit within us.

Old Covenant: people lived with a hope of their coming Messiah; New Covenant: we have an assurance of an eternity with Christ, our Messiah, forever.

What is Required? Romans 10:10 says, “For it is with your heart that you believe and are justified and it is with your mouth that you profess your faith and be saved.”

We must first realize something. What does that mean? It means to become aware of something as a fact. What is that fact? That we are wicked at heart. Jeremiah tells us the heart is deceitful above all things and beyond cure. Who can understand it? (Jr 17:9).

We then need to believe. What does that really mean? It means we accept something as true. What do we need to accept? That Christ died on the cross for our sins and has freed us from the power of sin over us.

That leads us to confess. Meaning what? We must admit we are at fault in some way. We confess what we just realized: that we are a sinner and cannot change that fact on our own. Then we confess our belief in what Christ did for us knowing there is no other way or no other hope for us.

Next, we accept. And that means to take something offered to you. Christ paid the debt required for our sin and did so as a gift to us, but that does us no good unless we accept this gift. While it is free to us, it was quite costly for Christ. How can we not accept something so preciously obtained? By doing so, we receive the Holy Spirit which dwells within us, guides us, and helps us to be more like Christ as we walk with Him.

Then, we live with assurance. How is that done? One makes one’s home in a particular place with a particular person. By accepting this precious but free gift of salvation, we can know with certainty that our home will be with Christ forever. His presence dwells with us now and forever.

It has always been about the heart. The real question is: to whom does yours belong?

____________

Visit Books & Words to Inspire by Randy C. Dockens

Christ came with the purpose of fulfilling three roles that are laid out for him in the Old Testament: Prophet, Priest, and King. Each must be fulfilled in a successive manner because each subsequent role was built upon the fulfillment of the previous role.

Moses stated, “The LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him” (Dt 18:15). Jesus Christ came as a prophet like Moses. How like Moses? He cared deeply for his people, he was patient with them and taught them, he was also harsh at times with the Jewish leaders because they distorted the true intent of Torah; some people adored him, and others ridiculed and despised him. This role of Christ was necessary for him to come and pay the price for the sin of rebellion that Adam placed upon the world and its inhabitants and to fulfill all requirements of the Mosaic Law. Christ could not fulfill the other duties until this one was complete. He came not just for the Jews, but for the entire world.

The writer of Hebrews said, “Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess” (Hb 4:14). Christ fulfilling his role as prophet set him up for this next role as our high priest to make intercession for us, cleanse us as we sin, and as we are sanctified and carry out his plan of building his Church, his bride, until his return. His Holy Spirit then provides the unity in his bride so she will be pure and without blemish at his return.

Once Christ’s role as our high priest and intercessor is fulfilled, he will come as King of kings and set up his earthly rule. The book of Revelation tells us, “On his robe and on his thigh he has this name written: King of kings and Lord of lords” (Rv 19:16). This is what the Jewish leaders were expecting from Jesus when he first came because the Scriptures prescribed these actions to their coming Messiah. Yet, these duties had to be performed in a certain order to accomplish God’s plan for the entire world.

So, at Christ’s first coming, he fulfilled the eight sacrifices we have been discussing over the last several posts. Join me next time and I’ll summarize this, how Jesus Christ fulfilled the Mosaic Law, and how he set up the way for his New Covenant with us.

____________

Visit Books & Words to Inspire by Randy C. Dockens

There are three places where Christ’s crucifixion was possible. There are pros and cons to each of them. Some are quite adamant about one of these three. Yet I don’t think there is hard-fast evidence of either one. Each has merit. Let’s see where they are located.

One of the most-held beliefs of where Christ was crucified is at the Church of the Holy Sepulchre. Its location is outside the western city gate of Old Jerusalem and would have been on a main thoroughfare which led traffic to and from Damascus. This is probably the place most Catholics and many Protestants revere and celebrate as the place of Christ’s crucifixion. It receives thousands of visitors each year. It is located in the Christian Quarter of the Old City and close to both the Jaffa and Damascus Gates.

The second most-held belief of the place of Christ’s crucifixion is the Garden Tomb. It is located not far from the Damascus Gate on the north side of the city. Its location would have been near a main thoroughfare going into the city. It is quite peaceful and beautiful there. Probably more Protestants than Catholics revere this site as the place of Christ’s crucifixion and burial. The city’s bus depot is just on the other side of the garden wall and adjacent to it is a place that looks somewhat like a skull and the main reason it is thought to be the place of Calvary where Jesus was crucified.

Some people believe that neither of these places are correct. If Christ was to fulfill all eight of the sacrifices mentioned in the Mosaic Law, then he would need to be crucified near where the red heifer was sacrificed and that would be on the Mount of Olives near the Garden of Gethsemane. Near the base of the mount is the Church of Nations (Basilica of the Agony) and the Garden of Gethsemane is right next to it. This would also be near a main road to get to Jerusalem coming in from Jericho, through Bethany, and then through Bethphage at the top of the Mount of Olives (although that town is not there today). Jewish graves would be below the bridge and could be a potential place for Joseph of Arimathea’s tomb. Many Jews clamored to be buried here. Therefore, typically, only the wealthy could afford the price to be buried here. Most Jews believed their Messiah would enter Jerusalem from the east when he came to set up his kingdom and resurrect the faithful. Then they would be among the first resurrected so they would then be able to enter the Eastern Gate with him.

No matter which of these places you believe is the place of Christ’s crucifixion, it is important to know that this was an actual event of history and set the stage for his New Covenant. But was this the only role that Christ needed to fulfill when he came? Join me next time and we’ll discuss that subject.

____________

Visit Books & Words to Inspire by Randy C. Dockens

There is a unique offering of a red heifer that was made to prepare water for cleansing (Nu 19:1-22). The ashes from this sacrifice mixed with water was used to cleanse anyone who encountered death in some form or fashion. The priest who oversaw the sacrifice, the one who burned the animal, and the one who gathered up the ashes each had to wash after their duties were fulfilled before he could enter the city, and he remained unclean until the sun set. The Jewish rabbis taught that this sacrifice was a great mystery because those clean became unclean producing the ashes that made the unclean clean.

There were several specific requirements for this sacrifice and they all parallel the actions Christ did on the cross and what he accomplished doing that for us.

The animal had to be a heifer (female). This was the only sacrifice that required the animal to be female. Other sacrifices were male or could be either male or female. Yet this one was specifically required to be female. Christ’s body is the Church, his bride. The heifer was required to be female because life comes through females; also, all those in Christ become his bride.

The animal also had to be without defects or blemish, and had to be completely red, likely symbolizing blood. The animal could never have been under a yoke. We know that Christ never submitted himself to anyone but God, the Father. The entire body of the animal was sacrificed. According to the Jewish Midrash (something akin to a Jewish scripture commentary), the heifer was brought to the place of sacrifice on her own, that is, she went voluntarily to the Mount of Olives to her place of sacrifice. Christ offered himself willingly for us as well.

The heifer was sacrificed outside the camp, just as Christ was crucified outside the city of Jerusalem, and the heifer was forced to face west (toward the tabernacle). In the Midrash we read, “A causeway was made from the temple mount to the Mount of Olives, being constructed of arches above arches, each arch placed directly above each pier as a protection against a grave in the depths, whereby the priest who was to burn the cow, the cow itself, and all who aided in its preparation went forth to the Mount of Olives” (Misnah Parah 3:6). This allowed the priests to go across the Kidron Valley and over the cemetery at the foot of the Mount of Olives without becoming defiled or unclean.

This offering symbolized a one-time sacrifice. Although, technically, it had to be repeated when the ashes eventually ran out. We can see this symbolism as only nine sacrifices of this type were ever made from the time of Moses until the first century (about a 1500-year time span). Jesus himself was the tenth. The number ten represents completion of a divine order. Christ died once for the sins of mankind: past, present, and future. The heifer was a one-time thing (until the ashes ran out, of course), and symbolized a one-time sacrifice that was for the entire congregation and allowed perpetual cleansing going forward–just as Christ forgave all our sins as a one-time sacrifice.

The blood of the heifer was sprinkled seven times toward the tabernacle (or temple when it was erected in Jerusalem). The entire tabernacle/temple was a representation of Christ and his work of atonement. The number seven is a number representing perfection. Christ was the perfect fulfillment of all the symbolism of the tabernacle and its furniture.

The animal was burned with cedar wood, hyssop, and scarlet wool. In total, these items represent humility: the removal of pride (cedar), the need for cleansing (hyssop), and the removal of sin (scarlet wool). Christ was the only human devoid of sin. Only he was without sin and only he could save all of humanity.

Christ blood was the atonement for our sin and the drink offering for us. Priests became unclean when they performed the ceremony of sacrifice – the priests are representations of Christ who became unclean as he took on the sins of mankind. Christ was made clean (righteous and glorified) before he entered the city again.

We are continuously made clean by our confession of our sins and cleansed by the Holy Spirit. John tells us, “If we confess our sins God is faithful and just to forgive us our sins and cleanse us from all unrighteousness” (1Jn 1:9).

The ashes of the heifer when mixed with water would make one clean from having touched death–Adam plunged all mankind into death separating all who came after from God. Christ brings us back from spiritual death into his light where we can dwell with Him forever.

This sacrifice therefore represents our need for continual cleansing.

As you can see, Jesus Christ fulfilled all eight of the required sacrifices and, in essence, fulfilled the whole of the Law of Moses. The Old Covenant wasn’t cancelled; it was fulfilled. Christ created a New Covenant with his blood because the Old Covenant did not need to be followed any longer because he completed it.

Where exactly was Jesus Crucified? Join me next time for that discussion.

____________

Visit Books & Words to Inspire by Randy C. Dockens

On the Day of Atonement (Yom Kippur, Lv 16:1-34), the high priest, after making atonement for himself and his family, would take two goats to make atonement for the people. Lots were cast over the goats; one goat would be for making atonement and one for confession of sins and release.

The goat for atonement would be sacrificed to atone for the sins of the people. The high priest would place his hands on the head of the other goat (called the scapegoat) and confess all the sins of the people over it. Another priest would then take the scapegoat into the wilderness and release it and ensure it did not return to camp (or later, to the city). For a long time, the animal was just released into the wilderness and they let nature dictate the method of the goat’s demise. However, later, the priest ensured the scapegoat met a fatal fate. Since this was a symbolism of sin being taken away, they wanted to ensure the animal did not return to civilization because that would indicate their sin had returned.

When Christ atoned for all the sins of all humans on the cross, our sin is forever removed and will never return to us. Scripture says this in Psalm 103:12: “As far as the east is from the west, so far has he removed our transgressions from us.” One can travel north and will eventually start to travel south once the North Pole is reached. Yet, when one travels east or west, one can travel in that direction forever without going in the opposite direction. This is what the psalmist is conveying here. The distance between east and west is infinite, and, therefore, so is the distance of our sins from God. God even says that he will remember our sin no more: “For I will forgive their wickedness and will remember their sins no more” (Hb 8:12).

This sacrifice therefore represented one’s sin being forever removed.

But what about our human nature? We still have it even after we accept Christ as our Savior and future hope. Was there a plan for accounting for our sinful human nature? Of course! Join me next time and we’ll discuss how clever God really was—and is!

____________

Visit Books & Words to Inspire by Randy C. Dockens

A required drink offering was required for several of the sacrifices that were made. This offering was made of strong wine (Nu 28:7). It was not to be diluted, which speaks of the purity and perfection of the offering, as well as of its preciousness (costlier than what was normally drank). All of it was poured out onto the sacrifice. Wine is a symbol of joy for both man and God (Jd 9:13; Ps 104:15). It was to be instituted only after they dwelt in the Promised Land (Nu 15:1) – because only then would they have vineyards to obtain the grapes to make wine. It was only offered with the “sweet savor” offerings (Nu 15:1-16): i.e., burnt offering, meal offering, and peace offering. It was not used with a sin offering or guilt offering because God has no joy in our sin.

The drink offering was instituted as a symbol of completion and pointed to a future completion. This was done by God who takes joy in doing this for us. Matthew said this about Jesus: “And he took a cup, and when he had given thanks, he gave it to them, saying, ‘Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Mt 26:27).

Christ’s blood was a drink offering, meaning it was a completion of something which had been started earlier. His death was the completion of what the sacrifices in Leviticus pointed toward—i.e., the payment for mankind’s sin. Even in the New Testament it is a symbol of joy and completion and the initiation of new beginnings: “Fixing our eyes on Jesus, the pioneer and perfector of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Hb 12:2). The cross wasn’t the joy but what he endured to get to the joy, i.e., being with us forever. This offering therefore represents the joy of our restoration.

So, you see, God was intimately involved with us coming to him. After all, it was all his idea to restore us to himself. Us coming back to him gives him great joy. When we’re forgiven of our sin, what happens to that sin? Join me next time for that discussion.

____________

Visit Books & Words to Inspire by Randy C. Dockens

The guilt offering was very similar to the sin offering: “The guilt offering is just like the sin offering; there is one law for them” (Lv 7:7). Although the offering was the same, the purpose was quite different. As the sin offering restored one’s standing with God, the guilt offering restored one’s standing with the one who was sinned against. Like the sin offering, it was for a specific sin (Lv 5:15-19).

If any of God’s commandments were broken, once a person realized it, he had to offer a guilt offering. It came with renumeration as well. To the offering he had to add 20% of its worth and give that to the priest. Then he had to make restitution to the one offended by repaying the value of whatever was involved with the sin committed and then add an additional 20% of its value and give that to the one sinned against. The purpose of the guilt offering was to absolve the offender of all legal and moral debt, and it restored one’s favor to one’s fellow man by absolving the guilt of the sin committed.

Whereas the sin offering had a vertical application, the guilt offering had a horizontal application. Paul stated that because we have forgiveness through Christ, we should do the following in our relationship to others: Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice (Ep 4:31). And Jesus stated that if that was not the case then we have mending to do: “So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift” (Mt 5:23-24).

While Christ’s death cancels our moral and legal debt, it does even more! Paul tells us this: “He [Christ] was delivered over to death for our sins and was raised to life for our justification.” (Ro 4:25). We often state that Christ took care of our sin problem. Yet, we need to remember that he also took care of our guilt problem as well. This sacrifice therefore represents restoration of one being able to communicate with others without residual guilt.

So far, we have seen that our standing with God has been corrected, our relationship with him has been restored so we can communicate unhindered and even have a restored relationship with our neighbors. Does God have a significant part in all this other than Jesus’ death? Join me next time for the answer.

____________

Visit Books & Words to Inspire by Randy C. Dockens

The sin offering (Lv 4:1-35) was offered for the sin as the name implies. Yet what is sin? God defined it this way: doing any of the things the LORD commanded not to be done (Lv 4:1).

Yet, Scripture tells us this type of offering was performed for a sin of ignorance. It could be offered for the entire congregation, or for the ruler, or for the common people. If offering for an individual, it had to be a male or female lamb or goat, and it had to be accompanied by a burnt offering. Again, this shows the reason we desire God to act, because we are devoted to him.

What does “a sin of ignorance” mean? This means this sacrifice was for an unknown sin, that is, committing something at the time and not realizing it was a sin. This sacrifice could not be made for a willful sin. There was no sacrifice for a willful sin.

Forgiveness of willful sin did occur, and we have examples of that in Scripture, but there was a requirement that the individual be truly repentant. For example, King David was forgiven for his sin with Bathsheba (2Sa 12:13). It would seem only a truly repentant heart was needed and likely, the offering on the Day of Atonement (Yom Kippur) covered willful sin of those truly repentant.

This offering required the fat, liver, & kidneys of the animal to be sacrificed. Again, this is showing one is offering their very essence to God. The remainder of the animal was taken outside the camp (or city) and burned to ashes if it was for a priest or the congregation as a whole. If performed for an individual sin, the flesh of the animal was given to the priests for their consumption. There were several sins mentioned that would be forgiven (Lv 5:2-4): realizing one unknowingly touched something unclean, or someone thoughtlessly took an oath. They had to confess their specific sin (Lv 5:5). This meant this sacrifice could not be done “just in case.” One had to know the sin they committed, even though at the time it was committed, they were unaware of the severeness of their actions. Yet, as soon as they knew their actions were sinful or they violated the Mosaic Law in some way, they were to make this offering for this specific sin.

There was also something unusual about this type of offering that was not true for any of the other offerings. Whatever touched the flesh of the sacrifice became holy or dedicated to the service of God. Therefore, special precautions had to be made for this sacrifice to ensure it did not accidentally touch something it should not touch.

Ignorance is not bliss! And was not allowed to be used as an excuse for sin. We are still held accountable for our sin even if we don’t know we are sinning. Once we become aware, we are to seek forgiveness immediately—just like the Israelites were expected to do.

Sin results in defilement. God stated there were sins which Israel committed which were said to defile the people, the land, and even the dwelling place of God. These were such things as sexual immorality (Lv 18:24-30), bloodshed (Nu 35:29-34), occult practices (Lv 19:31; 20:6), infant sacrifice (Lv 20:1-5), divorce (Jr 3:1), and false worship (Jr 16:18).

The sin offering was necessary to restore one’s broken relationship with God. Just as touching the sin offering made whatever it touched holy, Christ as our sin offering declares us righteous, even though we did nothing to deserve it. Paul said it this way, “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ (Ro 5:1). This sacrifice therefore represented a restoration of being able to communicate with God.

The way Jesus healed was significant. Was he going against the Mosaic Law when he touched someone to heal them? No, because only he was the only one who could touch the unclean without becoming unclean. Jesus did not become unclean when he touched those unclean. Instead, those who were unclean became clean. Why? Because he was our sin offering. Anything that touched the sin offering became holy, or clean. Their uncleanness, i.e., their sickness, was immediately healed just from Jesus’ touch. See this post: Touch of Jesus. His miracles were just another way of demonstrating how he was fulfilling the Mosaic Law.

We see how the sin offering restored the vertical relationship we have with God, but what about the relationship with those around us. Sometimes our sin, even when done in ignorance, hurts those around us and causes conflict. Was their a sacrifice for that as well? Join me next time and find out.

____________

Visit Books & Words to Inspire by Randy C. Dockens

The peace or fellowship offering (Lv 3:1-17) was a way for an Israelite to express thanks to God, give God a gift, or make a special promise to God. It was offered on the bronze altar, either a male or female herd animal plus bread made with and without yeast. The blood and fat of the animal could not be eaten. These represented one’s life and their very best to be devoted to God. The fat, liver, and kidneys of the animal were sacrificed. These represented one’s devotion to God. In ancient times, the liver represented the essence of one’s life, the kidneys represented one’s inner emotions and seat of one’s inner thoughts, and the fat represented the very best of one’s life. This represented one was giving their very essence to God. Isn’t that what one does when they get to know someone they care deeply about? To really know someone, you share deep thoughts and ideas that you would not share with just anyone.

The offering could only be offered at the tabernacle (or later, the temple) as this represented where God dwelt. The one making the offering was intimately involved with the slaughter of the sacrifice, and the meat of the offering was eaten at the tabernacle or temple in the presence of God to represent one’s fellowship with God.

Christ became our peace offering. As the meal was eaten in God’s presence to represent having fellowship with him, likewise because of Christ’s death, burial, and resurrection, we can have fellowship with him as well. The apostle Paul tells us, “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in the flesh the dividing wall of hostility” (Ep 2:13-14). This is saying that both Jew and Gentile are one and have fellowship with each other and with Christ in the same way. This sacrifice therefore represents our Fellowship with God.

We have seen how the first three sacrifices reveal our now right standing with God, our devotion to him, and how we share out deepest thoughts with him. Is there more? Join me next time and find out.

____________

Visit Books & Words to Inspire by Randy C. Dockens

The grain offering was the second offering mentioned in Leviticus (Lv 2:1-26). It was made and presented in one of three ways: (1) fine flour with olive oil and frankincense presented uncooked (Lv 2:1). This was symbolic of the Holy Spirit and prayer. It had to be fine flour because it represented the very best—the most work required to produce this quality of flour; (2) baked in the oven (Lv 2:4); or (3) baked on a griddle (Lv 2:5).

The one making the offering would take a handful (called the memorial portion) and the priest would burn it on the altar (Lv 2:2). The remainder (called the most holy part) was then given to the priests to use for their own consumption (Lv 2:3). Yeast and honey were prohibited (typically representing sin and pride) as this type of sacrifice was to be offered with humility. Salt was a requirement (substance that helped to give it flavor) to represent one’s usefulness when yielded to God.

Israel was dependent upon God for their food supply: they received manna for food when in the wilderness and rain for growth of crops when in Promised Land. Christ’s body represented the true bread from heaven. Christ said about himself: “Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world” (Jn 6:51). His words demonstrate to us that Christ was the “memorial part” because he offered himself to die on the cross for us. He was also the “most holy part” because we partake of him symbolically as we follow him and his words. Paul said, “. . . Speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ” (Ep 4:15). We mature into even thinking like Christ (1Co 2:16) and having his perspective of the world and those around us.

So, by identifying with Christ and becoming more like him, we mature in the faith and operate in the power of the Holy Spirit. Paul put it this way in Colossians 2:14-15: “Having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross, and having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.” With our maturity comes power that the Holy Spirit gives us to overcome our spiritual enemy, Satan.

The grain offering therefore represents our growth in Christ, or our sanctification.

What other heart transformations are needed? Join me next time as we discuss this train of thought.

____________

Visit Books & Words to Inspire by Randy C. Dockens

The burnt offering was the first sacrifice mentioned in Leviticus (Lv 1:1-17). It could be offered in two ways: (1) a personalized offering by an individual with only males allowed to make this offering—likely on behalf of their whole family (e.g., Jb 1:5); or (2) as an offering for the community performed on its behalf by the priest. One of the unique characteristics of this offering was that it was totally consumed on the altar. Only the hide could be kept by the priest (Lv 7:8). Often, burnt offerings were required in conjunction with other types of sacrifices.

This type of offering was likely the offering God had Adam and Eve offer because he used the skin of the animal to make their clothing. It was the offering mentioned in Scripture by Noah (Gen. 8:20) when exiting the ark. It was frequently offered by the patriarchs long before the Mosaic Law was established. The Lord instructed Abraham to offer Isaac as a burnt offering (Gen. 22:2) and would have been the offering Moses performed in the desert after leaving Egypt (Ex. 5:3). Both Jethro (Ex. 18:12), Moses’ father-in-law, and Job (Job 1:5) offered this type of sacrifice long before the giving of the Law at Sinai.

It was continually offered as a perpetual sacrifice: night and day; on major feast days; and on new moons in Israel. This was a constant reminder that they were God’s people and were devoted to him.

So, what was the reason for this type of offering? It was made for man’s depravity (his sinful state). It was needed for one to be able to approach God. Christ became our burnt offering to restore our right standing with God by allowing us to be transferred from Satan’s Kingdom (which Adam yielded to him through his rebellion in the garden) into Christ’s Kingdom. Read my post, Are We Going Backwards? for more details on this topic. It was something Old Testament saints looked toward because they went to Sheol upon death. Because of Christ being our burnt offering, we go to be with him immediately (2Co 5:8) because our trust in Christ transfers us into his Kingdom. The apostle Paul tells us in Colossians 1:13, “For he has rescued us from the dominion of darkness and brought us into the Kingdom of the Son he loves.”

The burnt offering was a principle of particularity. God, not man, dictates how we will and can approach Him. Jesus Christ said, “I am the way and the truth and the life. No one comes to the Father except through me” (Jn 14:6).

It was a principle of acceptance of God. Self-help books tell how a person should accept themselves so they can feel better about themselves and overcome their depressive state or their lack of confidence, while the burnt offering was all about making a person right with God and seeing things from his perspective. We are more likely to feel good about ourselves and feel relevant because we are working within God’s design for us. Romans 3 :10 tells us, “There is no one righteous, not even one.” We are incapable of approaching God on our own merit.

It was a principle of atonement and transfer of state through the shedding of blood. Hebrews 9:22 tells us, that without the shedding of blood there is no remission, or forgiveness, of sin. Blood represented life. One was giving life for life as one’s sins were symbolically transferred to the animal. Our sins (past, present, and future sins) were transferred onto Christ as he hung on the cross (1Pt 2:24).

It was a principle of identification. The one making the offering had to identify with the animal and symbolically transfer his sin to the animal which is then worthy of death. We, today, identify with Christ who bore our sin and died for our sin. Paul tells us in Philippians 2:6-7: “Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.” Christ identified with us in order to die for us in our place because our sins were transferred to him as he hung on the cross.

It was a principle of sacrifice. Neither the one making the offering, nor the priest benefited from this type of sacrifice. What was gained was a statement of devotion to God. We, too, are to offer ourselves as a living sacrifice to him. Romans 12:1 says, “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship.”

The burnt offering is, therefore, a symbol of our transfer into God’s kingdom. And this was the reason it was required in conjunction with other sacrifices to show one’s rightful standing with God for God to act. This sacrifice made the other sacrifices possible.

So, once we are in his kingdom, what comes next? Join me next time and find out.

____________

Visit Books & Words to Inspire by Randy C. Dockens

Many people make a commitment to read through their Bible cover to cover. They do great until they reach the book of Leviticus. Then their eyes roll, and they feel they have entered the Biblical wasteland. Words couldn’t be drier and the relatability to what is being read seems nonexistent. What is the purpose of such a book and how is it even relevant to us today? Believe it or not, it is highly relevant and reveals how blessed we are to be living post Christ’s crucifixion than before. Let’s take a closer look and see if I can make Leviticus become relevant for you. You may just never see this book the same way again. Wouldn’t that be nice!

The Mosaic Law was comprised of 613 commandments dealing with moral and ethical issues. Most of these were tied, whether directly or indirectly, to some type of sacrifice. There were eight different types of sacrifices or offerings that were required for different things. Sometimes, more than one sacrifice had to be made simultaneously. Likely you realized from your reading of Leviticus that sacrifices were a big part of this book and were crucial to the everyday life of a Jewish citizen. It all seems so confusing. It was likely more comprehensible for a Jew of that day as they grew up with these requirements. But why? What was the purpose of such sacrifices and so much detail as to how they were to be done?

Well, fast forward to the New Testament. Because of Christ’s teachings, many started to think he was advocating for the Jews to abandon the Mosaic Law. Yet, he told them that was not the case. Actually, far from abandoning the Law, he had come to fulfill the Law: Jesus stated, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (Mt 5:17-18).

You may be thinking that if that was true, and he was such an advocate of the Mosaic Law, then why did Jesus argue with the Pharisees so much? The Pharisees were obsessed with keeping the Law, so shouldn’t that have been a common bond, a common thread, between them? Well, we need to look more closely as to what Jesus argued with them about. Their arguments were not about the Law but about Oral Traditions which the Pharisees elevated to be as binding as the Law itself. By doing so, they lost the true intent of the Torah, the Law. The Pharisees (and the Sadducees) had turned obeying the Mosaic Law into a list of dos and don’ts rather than about the condition of one’s heart. They taught that the doing was what made one righteous rather than an actual change of heart. Jesus was teaching the original intent of Torah, the Mosaic Law, was to expose the condition of one’s heart. Following the Law was to be a response of realizing one’s heart condition. The Pharisees were putting the cart before the horse, so to speak.

If we go back to Leviticus, we find there were eight different types of offerings required under the Mosaic Law. Why so many? What was their purpose? Did Jesus really fulfill all of them? How did he do that, and for what purpose was he to fulfill them?

To answer these questions, we need to look at each of these different types of sacrifices, their requirements, and what they represented. I think you’ll see that each addresses a matter of the heart. Each sacrifice was to be a response to a change in heart.

Let’s look at each of these sacrifices individually. I have covered them previously in another series of blog posts (Leviticus), but our emphasis in this discussion will be slightly different. I hope you join me as we discuss how Jesus Christ fulfilled each of these types of offerings and how each relates to our accepting him today.

____________

Visit Books & Words to Inspire by Randy C. Dockens

There are many who feel the Old Testament is quite passé and irrelevant for us today. Yet such a belief couldn’t be farther from the truth. Let’s go over some of these thoughts and see if we can decipher the legitimacy of the rationale behind them.

It is sometimes stated that the Old Testament is about something that happened so long ago that the stories and information have no relevance for us today. The apostle Paul had a different opinion about this: “Now these things [Old Testament teachings] occurred as examples to keep us from setting our hearts on evil things as they did (1Co 10:6). So, since God does not change (Ml 3:6), then how God acted in the examples provided in the Old Testament can be used to help guide our actions today as well.

Some say that God in the Old Testament was a vengeful God and quite different from the God of love portrayed to us in the New Testament. Yet is that really true? Have you actually read why God made certain decisions he did in the Old Testament? Also, consider that the Old Testament covers things that happened over a 4000-year time span whereas the New Testament covers only a period of less than 100 years. Therefore, you would have far more examples to draw from in the Old Testament as to how God acts than you do in the New Testament. I have talked about this in more detail in a previous post (Is God a God of Wrath?). I think the bottom line is that there are eventual consequences to one’s sin and God, while longsuffering, will eventually declare a reckoning to be done. This was true of both Gentiles (e.g., he gave the Amorites 500 years before their reckoning came [Gn 15:13-16]) as well as the Israelites (e.g., both the northern kingdom of Israel [2Ki 17:6] and the southern kingdom of Judah [25:11] were taken captive by foreigners) because of their disobedience to God. This will also be true in our future as well, which some call the time of Jacob’s Trouble (Jr 30:7) or the time of the Tribulation (Mt 24:21; Rv 7:14).

Some say the Old Testament was about Israel, but the New Testament Church has replaced her within God’s plan, so the Old Testament is irrelevant for us today. But is that really the case? The apostle Paul seems to disagree with this assessment. God has not rejected Israel (Ro 11:1) and at a future date, all of Israel will be saved (Ro 11:26). God has a plan for both the nation of Israel and his Church, his bride. This is somewhat explained in a previous post (Gentiles – World View). God’s plan for us and the entire world is far greater than we can imagine and his love for all of mankind is also greater than we can imagine.

There is another point to make about the connection between the Old Testament and New Testament. There is a saying attributed to St. Augustine: The Old Testament is the New Testament concealed; the New Testament is the Old Testament revealed. This is quite literally true. There are many prophecies in the Old Testament about the Jew’s coming Messiah. The New Testament reveals all these prophecies were fulfilled in Jesus Christ (see Prophecies of the Messiah).

Others argue Jesus made the Old Testament null and void at his coming. Yet Jesus stated that he did not come to abolish the Mosaic Law but to fulfill it in exact detail (Mt 5:17-18). The apostle Paul agreed with this when he said, “Christ is the culmination of the law so that here may be righteousness for everyone who believes” (Ro 10:4). Because Jesus Christ fulfilled the law, we are reconciled to God and are now declared righteous because of his actions on the cross. Jesus was everything the Mosaic Law required and fulfilled all the requirements necessary. He became the culmination of the Mosaic Law requirements.

So, you can see that the Old Testament is really important for us today just as is the New Testament. Without understanding the former we can’t truly appreciate the latter. Jesus is on every page of both the Old Testament and the New Testament, so it’s likely we need to understand how the Old Testament pointed to him and how the New Testament reveals him. We’ll be exploring this fact over the next several posts. I hope you join me.

____________

Visit Books & Words to Inspire by Randy C. Dockens

In the last couple of posts, we have shown that our position as God made us, and our partnership with angels give us authority that makes us useful warriors in the army of the Lord. Just what kind of authority do we have? Let’s explore that topic today.

Listen to what the Apostle Paul told the church at Ephesus, “I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better. I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people, and his incomparably great power for us who believe. That power is the same as the mighty strength he exerted when he raised Christ from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every name that is invoked, not only in the present age but also in the one to come. And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way” (Ep 1: 17-23, NIV).

Did you get that? He said God has given us “great power” if we put our faith and trust in Christ Jesus. How did he do that? He disarmed the powers and authorities who had control of us and made a public spectacle of them by taking on our sins on the cross. This allowed him to forgive us and cancel the legal charges Satan had against us which condemned us to be forever separated from God (Cl 2:13-15). He now strengthens us with his power and qualifies us to share in his inheritance in the kingdom of light (Cl 1:11-12). In Ephesians, we read: “And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus” (Ep 2:6). Therefore, we have been made joint-heirs with Christ, and Paul goes on to say we have been given authority with the same power that raised Christ from the dead if we yield to the power of the Holy Spirit (Ep 1:19-20).

Christ is the head of his Church and we, as part of his Church, are part of his body. He is above all rule, authority, power, and dominion. As his body, we also can overcome these forces as well by using spiritual weapons he has given us. Paul tells us we have the power to demolish strongholds (1Co 10:4-5). These are thoughts and arguments that Satan has set up to go against the knowledge of God. Paul is telling us we have the power to destroy them. We do this in concert with angels (Why Should We Care About Angels) by putting on and utilizing the spiritual armor and tools God has given us (Ep 6:10-20). We don’t plea and beg for God to answer our prayer, but we pray in the authority and power he has given us. Jesus’ words are powerful and cut to one’s very core (Hb 4:12), and angels respond to his words (Ps 103:20). Jesus’ name is powerful and one day all will confess his name and lordship just by being in his presence (Pp 2:9-11). And there is power in his blood to cleanse (1Pt 1:18-19), forgive, and one day all will confess his name and his lordship (Cl 3:17), and his blood protects us and helps us overcome spiritual attacks (Rv 12:11).

So, if you have placed your trust and hope in the Lord Jesus Christ, you, my friend, have far more power than you may think. We are now able to have the mind of Christ (1Co 2:26) which means we can see and act in the way Christ would. And if we resist the devil and his forces by utilizing the power Christ has given us and utilize the armor he has bestowed to us, the devil will most definitely flee (Ja 4:7). This is not always easy because we can never let our guard down or give the devil a foothold in our lives (Ep 4:27) because he will most definitely take any and all advantages he can. But we definitely have authority to push back. So, let’s do so. The rewards are far greater for us if we do than if we do not. It is always darkest before the dawn, but that dawn is coming, and it is coming soon.

____________

Visit Books & Words to Inspire by Randy C. Dockens

In our previous post, we began a discussion about Christian authority and whether we were created lower than angels. Now, let’s look at the second argument we mentioned: since the archangel Michael did not go against Satan when disputing over the body of Moses (Ju 9), this is an example many use to claim we do not have the authority to go against Satan either.

There is an important point to consider: Michael likely did not fight with Satan in this instance because of the difference in their rank, not necessarily because Michael was not willing, or able, to fight Satan. After all, we see that one future day Michael will fight and defeat Satan (Rv 12:7-9). Michael was likely putting Satan in his place, by implying with his words that God was superior to Satan and had the ultimate say. Since Satan was trying to use his authority being over Adam’s kingdom (see previous post), Michael was reminding Satan that his authority was limited.

In a previous post, I also showed how Christians work with angels and we each have a role in God’s ultimate plan (God Uses Both Christians and Angels to Accomplish His Plan). Our actions can be just as powerful as those of angels. In some ways, we are examples to them (1Co 4:9; 1Pt 1:12). Also, angels respond to God’s word, so when we pray God’s word, we activate angels as well because they obey his words, and his words do not return empty (Ps 103:20; Is 55:11).

There are many types and ranks of angels and each have their specific duties which God has given them (Partnering with Angels). Yet, while we may not be able to see them, we work with them to achieve God’s overarching plan. So, while they are more powerful than us humans in a physical sense, we have just as much responsibility and spiritual power if we work in concert with them obeying the will of Christ in our lives.

Besides, we often quote 1 John 4:4, “You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world (NIV).” This implies that we do have authority through the Holy Spirit to go against Satan and the angels who follow him.

So, now that we have addressed the counterargument to the notion that we as followers of Christ have authority, what kind of authority do we actually have? We’ll explore that next time. I hope you come along with me for that discussion.

____________

Visit Books & Words to Inspire by Randy C. Dockens

There seems to be some controversy over what spiritual authority Christians actually have. Some claim that Christians must be careful because angels are more powerful than humans so we should not overstep our authority. Often, two pieces of Scripture are used to support this tenant:

1.      Psalm 8:4-5 (NIV) – what is mankind that you are mindful of them, human beings that you care for them? You have made them a little lower than the angels and crowned them with glory and honor.

2.      Jude 9 (NIV) – But even the archangel Michael, when he was disputing with the devil about the body of Moses, did not himself dare to condemn him for slander but said, “The Lord rebuke you!”

So, is this correct, or are there arguments to these supporting Scriptures?

Well, yes, there are counter arguments. Yet, we also need to understand that Scripture does not contradict itself. So, how can we have a counter argument to this but still not contradict Scripture at the same time?

To look at this, there are several aspects we need to consider.

If we look at the Hebrew word for “angel” we find that it is almost always the word malak (which means messenger), except for Psalm 8:5 where the word is elohim (which everywhere else in Scripture this word is translated God or god). For this reason, there are some translations of Psalm 8:5 that have it read, “You have made him a little lower than God and crowned him with glory and honor” (G&H).

The reason for the “discrepancy” is how certain words are interpreted. Just as in English, a word can mean different things depending upon its context. If we look at these words more literally, we get something like this: What is a mere mortal that you think of him? Or the son of a man, that you care for him? For you have made him a little god and crowned him with glory and honor. The text then goes on to show the glory and honor given: all the animal kingdoms of the earth are under man.

That creates a new way of looking at this verse, doesn’t it? I think the main point here is that human beings are subservient to God and there is no real reason for God to have any concern for us, but contrary to how things look, God does care about us, and cares about us deeply.

Why did the biblical scholars translate the word elohim, which is almost always translated as God to be translated as angels in only this Old Testament verse? I can’t say for sure, but it may partly be due to how the writer of Hebrews used this verse. Yet, this writer modified the quote slightly. Hebrews 2:6-9 (NIV) says “But there is a place where someone has testified: ‘What is mankind that you are mindful of them, a son of man that you care for him? You made them a little lower than the angels; you crowned them with glory and honor and put everything under their feet.’ In putting everything under them, God left nothing that is not subject to them. Yet at present we do not see everything subject to them. But we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.”

The New Testament is written in Greek, so the word for angel is not the same actual word as used in Psalms. The Greek word used here for “angels” is angelos and is the word used almost exclusively for a word meaning messengers and can therefore be talking about spiritual beings or humans depending upon their capacity and role as a messenger.

Is this a discrepancy between this passage in Psalms and Hebrews? Well, no. Why? When God created mankind, i.e., Adam and Eve, they were created lower than God, not necessarily lower than angels. It’s hard to compare rank when their roles are so different. Power and strength are not necessarily the same. For example, we say that a king is the most powerful person of a kingdom, but that does not mean he is so in actual strength. There are many under him who could easily defeat and overthrow him, but they are loyal to his leadership and commands. They are subservient to the king, although not necessarily weaker than the king. God was giving Adam the kingdom of the Earth. Yet, when Adam rebelled, his status changed because his actions turned his kingdom over to Satan.

This is the point the writer of Hebrews is making. Jesus Christ was not made lower than God because he is God (Jn 10:30). He was placed where Adam placed all his descendants: lower than the angels, and within Satan’s domain.

Why did Adam’s position change? What exactly did he do that resulted in such a drastic turn of events? He rebelled. Can eating a piece of fruit really be classified in the same category as a coup? To answer that, we need to understand the definition of rebellion. One of its simplest definitions is going against authority. What did Adam do? We went against God’s authority, against God’s will (see Are We Going Backwards?). In some ways, the position of Adam and Satan changed. Rather than humans being born in Adam’s kingdom, we are now all born into Satan’s kingdom. How do we know this? One way to know is understanding that when Satan tempted Christ in the wilderness, he offered Christ the kingdoms of this world (Mt 4:8-10). How did he obtain these kingdoms? From Adam (Lessons Moses and Elijah Give Us).

In addition, Jesus himself stated that he did not come into the world to condemn the world because we are already condemned (Jn 3:18). That is why we don’t need to do anything to be lost forever, because we already are! But we must make a decision to be transferred into God’s kingdom (Struggle for the World). Satan has cleverly made us believe that we must choose to be with him or be with God. Therefore, many people say, “Well I certainly don’t won’t to have anything to do with Satan, but I’m not sure I’m ready to turn my will over to God either,” like they are in their own domain and can decide to follow Satan, Christ, or themselves. Satan is the father of lies (Jn 8:44). You only have one choice. Remain in your current state which leads to destruction and forever separated from God and all those you love or yield to the prompting of the Holy Spirit and receive Jesus Christ as your Savior. That’s when you are transferred into His kingdom and will be with him forever.

Before we go further, let’s look at the second verse provided above. We’ll do that next time. I hope you join me.

____________

Visit Books & Words to Inspire by Randy C. Dockens

Over the last several posts, we have talked about what happens when individuals experience God’s glory and about a near future date when God’s glory will be poured out upon the earth in a big way. Is there a difference between God’s glory and God’s spirit?

The two are connected, but there seems to be a difference as well. We understand that the Trinity is intricately interconnected. Jesus stated that if we have seen him, we have seen the Father (Jn 14:9), and the writer of Hebrews states that Jesus is a reflection of God’s glory (Hb 1:3). Also, the Holy Spirit is called the Spirit of Glory (1Pt 4:14) and is a Spirit of power enabling Christ to be raised from the dead (Ro 1:4). So, despite all these interconnections, what is the difference when it comes to experiencing God’s glory and God’s Spirit?

If we look at our past posts, those who experienced God’s glory fell to their faces in worship as they felt unworthy to be in God’s presence. His glory humbles us and puts us into a place where we can worship God in purity of intent without any hidden agenda. Yet, we find when people experienced God’s Spirit, they became empowered to act in a way that is pleasing to God and uphold God in the highest regard.

There were also physical manifestations when humans experienced God’s Spirit. In Acts chapter 2 we see that “tongues of fire” fell upon Christ’s disciples, they spoke in other languages, became embolden to proclaim Jesus Christ to the masses and many people came to believe in Jesus Christ that day. In many other encounters in Scripture, speaking in tongues was a manifestation of their experience of receiving God’s Holy Spirit, and many signs and wonders manifested as well. That was not always the case, but it did occur quite often. Why is that not seen today as well? This was covered in a previous post (Kingdom Age), so I will not go over that again here. I refer you to that post.

I will also point out that while the two are different, they do work in concert. God’s glory humbles people and helps them to understand their hopeless position compared to who God is, and that all praise must go to God because he is the all-in-all. Once an individual understands they are nothing compared to him, then God’s Spirit can use that person and make them a powerful instrument for God, embolden them to teach about who God is, his love for mankind, and how to help others come to him.

So, it seems we are poised for a time no one has ever witnessed before. God’s glory is going to fill the earth bringing in the greatest harvest of souls ever experienced by helping humans understand their place with God which will increase their desire to know him. Then God’s Spirit will empower those who come to him to go and be his ambassadors to their fellow humans to help them experience both God’s glory and God’s Spirit as well.

This will be a remarkable time in which to live. Are you ready for it?

____________

Visit Books & Words to Inspire by Randy C. Dockens