This is Pt. 3 in a series covering these three fall feasts of the LORD commanded in scripture: the Feast of Trumpets (see the previous post, "NewMoon"), the Days of Awe/Repentance (see the previous post, "AWE"), and today's post, "Mercy" which is about Yom Kippur, the Day of Atonement. These posts cannot cover all that can be said about these feasts, and their importance not only to the Jewish people, but also to all who know Jesus as Messiah and Lord. I wanted to look into them to discover how these feasts that have been ordained by God to all generations must also contain a great impact on my spiritual walk. God has a purpose for us in these feasts, as well as the revelation of Jesus within them.
Let's do a brief review of the previous two posts, and then begin our look into Yom Kippur, the Day of Atonement.
We found that as well as the significance of the shofar or trumpet, the Feast of Trumpets, Rosh Hashanah, is directly tied to the new moon (root word "chadash") of the month of Tishrei (meaning "beginning"). This feast marks the beginning of a process. The chadash meaning of the Feast of Trumpets involves renewal, restoration, rebuilding, as well as the polishing and cutting of a sword. The rapture of the church is the most dramatic "renewal" of all, and it is associated with the sounding of the trumpets on this feast day.
We begin that personal renewal, and the even wider process of renewal of creation, during the self-examination and repentance associated with the Days of Awe, the days between the Feast of Trumpets and Yom Kippur. Repentance is the means, but the end result the Lord is looking for in us is change. Jesus addressed His churches and sought this serious change in them in the Book of Revelation. Failure of the church to address and change our serious shortcomings would result in great loss, according to these scriptures (see chapters 2 and 3). Heeding the Holy Spirit, and seeking the changes that the Lord required of His churches would result in rewards.
According to the rabbis, on the Feast of Trumpets, our names are written or inscribed into books based upon the Lord's examination and determination regarding us. On Yom Kippur, the names in those books are sealed, or finalized. We have the days in between to search ourselves and determine to change those things that would have us inscribed and sealed into judgment books, "to avert the severe decree", as it is taught by the rabbis. As we saw in the previous post, "AWE", for those not found inscribed in the (Lamb's) Book of Life, the ramifications can be very serious. even deadly. This judgment of Yom Kippur is not the judgment of the dead, but the judgment of the living.
While on Yom Kippur, the Day of Atonement, our names are sealed in those books, Lev. 16 also shows us the pattern for the provision of the atonement and mercy of God, which are also imbedded in this feast day. As we saw in the previous entry, scripture says that mercy and judgment always dwell together in God. The Day of Atonement is a solemn feast day (Lev. 23:26-32). The LORD commands that we fast, pray, and afflict ourselves. We are not to be busy with "life as usual" on this day. The pattern of heavenly intercession for the sins of the people is revealed in this feast day as given to Moses from God (see Lev. 16). The High Priest entered the Holy of Holies with the blood of sacrifice, and sprinkled the blood on the Mercy Seat. This atoning blood was for himself and his family, the tabernacle, and all of the people.
In the prophetic fulfillment of this most holy purpose of the Day of Atonement, God has not relied upon man, but has appointed His only Son to be not only the blood of sacrifice (Heb. 9:13-14), but also the High Priest who applies the sacrificial blood (Heb. 6:20, Heb. 7:24-26), and the Mercy Seat (meaning of "propitiation" used in Rom. 3:25, 1 Jn. 2:2) itself upon which that holy blood is sprinkled. That Mercy Seat is the throne of the presence of the glory of the LORD. Jesus is the Person, the Place, and the Means, the All in All, of the mercy provision of God. Leviticus 16:17 tells us that while the High Priest is fulfilling his duty on this day, no man may be present in any part of the earthly tabernacle. Now, instead of men, who have weaknesses, to intercede as High Priest, using the blood of animals, God has appointed His Son, who has been perfected forever, to be our High Priest as on the Day of Atonement (Heb. 7:28). The purpose of the approach to the Mercy Seat is to seek mercy in the face of the judgment of the living sealed in the books, and to bring reconciliation of man with God.
The Book of Hebrews tells us that we too can now approach that Mercy Seat, having been cleansed ourselves through Christ (Heb. 10:19-23). We are not to forsake the assembling of ourselves together for this purpose, especially as we see this Day approaching, as some forsake it (Heb. 10:24-25). Here again, scripture tells us that the significance of these feast days are for the church, as well as for the Jewish people. Although it is the current custom of the church to ignore the true observance of these feast days, and the repentance and change that is required within them, we are warned in scripture not to overlook the significance in our walk:
"For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Anyone who has rejected Moses' law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?..."The LORD will judge His people"...It is a fearful thing to fall into the hands of the living God." Heb. 10:26-31 (see also Deut. 32:35-36)
The verses above were all written in the context of the fulfillment of the Day of Atonement by our High Priest, Jesus Christ. The whole Book of Hebrews teaches the church about this feast, and how it applies to the believers in Christ. The provision of this mercy, and its sanctification is forever. However, that doesn't mean we can take it for granted that the judgment of the living does not also apply to us as believers in Christ. Our Good Shepherd, Jesus, Who examines us, expects us to understand and observe the provision of mercy (and completed renewal) that pushes back the judgment deserved, and has been so lovingly and powerfully provided for us in this feast day. Are we diligent at the Mercy Seat of God on behalf of ourselves and all people? The mercy of Yom Kippur, the Day of Atonement, is precious to our walk with Christ. That mercy cost our Father, and His dear Son everything.
Our Father has sent His mercy, His Son, to provide the atonement for us.
This entry is Part 2 of the discussion begun in the previous post, "NewMoon". You will find it helpful if you read that post first. There will be a Part 3 dealing with Yom Kippur , the Day of Atonement, following this entry.
In part 1, "Newmoon", we discussed how important this time of year and its ordained feasts are, not only to the Jewish people and Israel, but to all believers in Christ as well. It is a time, over the course of these next ten days called the Days of Awe, or the Days of Repentance (Teshuvah), following the Feast of Trumpets, to take the opportunity that the Lord has given to examine ourselves, repent, and change before the judgment of Yom Kippur is finalized or "sealed". The Feast of Trumpets is directly associated with the new moon that begins the month of Tishrei ("beginning"). That new moon means renewal, restoration, repair, rebuilding, even the cutting/polishing (of a sword) according to the meaning of its Hebrew root word, chadash. Our repentance and determination to change what we need to change within us individually, also institutes the same renewal, restoration and repair on a far wider scale (see scriptures from "NewMoon").
For the Feast of Trumpets, there is a poem ("piyyut") or writing that is included in the liturgy of the synagogue/temple. It has been called "one of the most stirring compositions in the entire liturgy of the Days of Awe." This poem is called "Unetanah Tokef". Although I will be referring to excerpts from it, it is too lengthy to include it in its entirety on this post, so I am providing a link to it (here). When I read it, it seems to me to parallel the Book of Revelation in an awesome way.
The Days of Awe for reflection and repentance, concluded by Yom Kippur when the inscriptions of judgment (in the Book of Life, or the Book of Death) are sealed, is not about the judgment of the dead, with which we are familiar. It is the weighing and judging of the living by God.
In Chapter 2 and Chapter 3 of the Book of Revelation, Christ addresses the seven churches, and calls them to repent and change the troubling issues He has found in them, and also commends them for what He has found pleasing in them. Judgment means "justice", receiving what we deserve, good or bad. According to these chapters in Revelation, Jesus told the churches that if they did not repent and change in the problem areas He had seen in them, He would remove something vital from them. They will suffer a loss. If they do repent and change, they will gain something precious from Him.
The Book of Revelation tells us, therefore, that the believers are also called to difficult days of repentance and change, in the face of Christ's examination and pending judgment. This is not something we can ignore, incorrectly thinking that the requirements of these fall feast days do not pertain to us. Jesus also describes Himself as having "the sharp, two-edged sword" (Rev. 2:12), which brings us back to remembering the meaning of the New Moon root, chadash.
The Piyyut of the Feast of Trumpets/Rosh Hashanah referred to above, says in part regarding this examination and judgment:
And all creatures shall parade before You as a troop.
As a shepherd herds his flock,
Causing his sheep to pass beneath his staff,
So do You cause to pass, count, and record,
Visiting the souls of all living,
Decreeing the length of their days,
Inscribing their judgment.
On Rosh Hashanah it is inscribed,
And on Yom Kippur it is sealed.
Our Good Shepherd inspects us, and all living, not the dead at this time, and inscribes the judgment. He is also described as follows in the Piyyut:
In truth...
The exhorter, the all-knowing, the witness,
He who inscribes and seals...
You open the book of remembrance...
And the seal of each person is there.
We are inscribed on the Feast of Trumpets, and the judgment is sealed on Yom Kippur.
Christ opens the seals of the scroll that no one else can open (Rev. 5:1-3). Rev. 7:3, and 9:4 describe a seal that has been placed upon people. He also identifies Himself as the faithful and true witness (Rev. 3:14).
The Piyyut also says that it is at this time that it is decided who shall live and who shall die. The various manners of death, and suffering for the living are described in the Piyyut as being by water and thirst (Rev. 8:10-11), fire (Rev. 9:17-18), sword (Rev. 6:8), wild beast (also Rev. 6:8), famine (Rev. 6:5-6, 8), earthquake (Rev. 6:12), plague (Rev. 16:1-2, 21).
Some, as a result of judgment, will not attain peace and rest but will be pursued (Rev. 6:3-4), and tormented (Rev. 9:5-6).
As the Piyyut comes to a close, it brings forth a truth that is completely revealed only in the Book of Revelation:
Your name is fitting unto You...and our name has been called by Your name.
Revelation 3:12, 14:1, and 22:3-4 all refer to those who have had the name of the Lord written upon them, or given to them.
The Piyyut also points out the mercy of God that gives us all the opportunity to repent, and change ourselves and the judgments written against us saying of God:
You are difficult to anger and easy to appease. For You do not desire the death of the condemned, but that he turn from his path and live.
The Apostle Peter gave us this same insight when he wrote:
"The Lord...is longsuffering toward us, not willing that any should perish but that all should come to repentance." 2 Pet. 3:9
Peter then goes on to write that at the time of judgment, the heavens and earth melt, and pass away. Because of this, we look then for the new heavens and the new earth to come. The Book of Revelation also concludes with this renewal of the heavens and earth (Rev. 21:1). This is also in accord with the renewal found in chadash, the New Moon of Tishrei ("Beginning"), the Feast of Trumpets, or Rosh Hashanah. This feast marks the beginning of creation to the Jews, and as such, it must include Jesus, who called Himself "the Beginning of the creation of God" (Rev. 3:14).
I think we can see that throughout the Book of Revelation, Jesus continually uses words and phrases which would immediately bring to the remembrance of His Jewish-based Church the following: the call to the Days of Awe, beginning with the Feast of Trumpets with its New Moon, and the chadash renewal attached to it, the sealing of judgment on Yom Kippur, but also the sprinkling of the blood of atonement upon the mercy seat (the propitiation) of God by our eternal High Priest for all of those who will heed the call of the feasts, and receive that mercy.
As priests before God, we also, through our own obedience and faith, take part in the approach to the mercy seat, which the Jews call the throne of God, and the application of that blood of mercy of the sacrificed Lamb of God represented by Yom Kippur. Yom Kippur reflects the truth that mercy and judgment reside side by side in God:
"In mercy the throne will be established; And One will sit on it in truth, in the tabernacle of David, judging and seeking justice and hastening righteousness." Isa. 16:5 (see also Ps. 89:14, Ps. 101:1, Hos. 12:6)
The Apostle James tells us that mercy rejoices against judgment (Jam. 2:13).
Please see the next installment in this series entitled "Mercy", which studies Yom Kippur, the Day of Atonement, the next feast of the LORD.
Our Father has revealed His call to repentance, His seal of judgment, and His provision of mercy in the Days of Awe, and Yom Kippur.
