SpiritLight

      The title of this week's Sabbath reading portion is Mikketz, which means, "at the end of." The title comes from the first verse of the reading in Genesis 41: "Then it came to pass, at the end of (qes/qasas - end, after, end of time or space, an extremity, utmost border/cut off, cut in pieces, cut asunder, chop off, amputate, cut away) two (sana - second time, again, repeat, do again, alter, change, to transmute, to be other, those who change, change oneself) full years, that Pharaoh had a dream..." (v. 1). Since this verse says that it is the end of two years, it must be at the door of the third year.

     If we look at the Hebrew meanings above, something important is about to happen. A great change has occurred, not only a change in circumstance but also a change in the people involved, including Joseph. After two years in Pharaoh's dungeon, Joseph's reputation for interpreting dreams will cause his release. He will be brought before Pharaoh to interpret Pharaoh's dreams. After two years in the dungeon (bor/bur/ba'ar - pit, cistern, dungeon, prison, sepulcher, fountain, well/examine, make clear, prove, bore into, declare, search out/make plain, make clear, distinct, letters on a tablet, engrave, declare), Joseph was filthy and had to be cleaned, shaved, and given appropriate clothes to wear for an audience before Pharaoh, the king of Egypt. (v. 14-15). Pharaoh was so troubled by his dreams that he was willing to bring a Hebrew slave up from his dungeon and into his presence to ask for his help.

     From the Hebrew meaning for "dungeon," above, we can see that the place of the pit or the grave became a place of change for Joseph. Joseph was spiritually examined and proven in that place. The tomb of the dungeon then became a spiritual well or fountain for Joseph. Out of the pit or grave where he had been forgotten, Joseph would become a tablet written with letters (see bor/bur/ba'ar above) that will declare and exalt the LORD.

     As Joseph was asked to interpret Pharaoh's dreams, he answered: "It is not me; God will give Pharaoh an answer of peace." (v. 16). After hearing Pharaoh's dreams and giving Pharaoh the interpretation that God had shown him, Joseph was viewed by Pharaoh and his court as "a man in whom is the Spirit of God....there is no one as discerning and wise as you. You shall be over my (Pharaoh's) house, and all my people shall be ruled according to your word..." (v. 37-40).

     A change in circumstances, and a change in apparel occurs again as Pharaoh appointed Joseph into leadership over the nation of Egypt: "Then Pharaoh took his (*aleph-tav/Alpha and Omega) signet ring (taba'at/taba' - a seal, a seal-ring, signet ring/to sink, to press in, to impress a seal, to seal, to dip into, to immerse, plunged) off his hand; and he clothed him in garments of fine linen (ses/sayis - fine linen, bleached white, alabaster/to bleach, to whiten, alabaster, marble) and put a gold chain (collar) around his neck." (v. 42).

      The LORD not only used Joseph to prophesy through dream interpretations, but the pattern that I see here says to me that God also used Joseph to prophesy death and resurrection, not only the resurrection of His Son, Jesus from the pit of death, but also the resurrection of all of those who see and believe in Jesus: "And this is the will of Him who sent Me (Jesus), that everyone who sees (theoreo - look at and intensively acknowledge, behold, consider, perceive with the eyes, discern, ascertain) the Son and believes in Him may have everlasting life; and I will raise him up at the last day." (Jn. 6:40). How can we "see" Jesus as mentioned in this verse? We "see" Him through the hearing of the Gospel, the revelation of Him through the Word of God, and our encounter with Him through the Holy Spirit. He is just as visible to us in this manner as if we could reach out and touch Him. We see Him with the eyes of our souls and our spirits.

     Joseph was changed or altered spiritually and in appearance (see sana above) after he was brought up from the pit early in the third year, and Jesus was altered physically and spiritually (see Phil. 2:5-11) after He rose from death early on the morning of the third day. He then appeared to His disciples in His changed body. We also will be changed or altered. (see Jn. 20:19-22, 1 Cor. 15:42-44 and 52-55).

     Pharaoh acknowledged the Spirit of God upon Joseph's life, and we also have the "sealing" by the signet ring, which includes the meaning (see taba'at/taba' above) of being immersed or dipped into, reminding us of baptism. When Jesus was baptized in the Jordan River by John the Baptist, a dove, which John identified as the Holy Spirit, descended from heaven and remained upon Jesus. John said, "This is He who baptizes with the Holy Spirit. And I have seen (horao - see with the eyes, perceive, to know by experience, to look, pay heed to, discern clearly) ..." (see Jn. 1:32-34).

      As with Joseph, it is the Holy Spirit that not only raised Jesus from the dead, but raises us also. (see Rom. 8:11). It is the Holy Spirit that "seals" (see taba'at/taba' above) us in our resurrection inheritance: "In Him (Jesus) you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory." (Rom. 1:13-14).

     Joseph was clothed by Pharaoh in fine linen, as Pharaoh perceived the Spirit of God in Joseph and elevated him in authority. Egyptian linen was and is still known as the finest, most luxurious linen in the world. The dressing of Joseph in fine linen is a prophetic shadow of how our King, the Lord, robes us His saints. The beautiful pure white linen with which He robes us represents the salvation covering of His righteousness upon us. These white linen garments are also associated with the marriage between the Bride and Bridegroom, which also reflects our relationship with Christ as His Bride. (see Isa. 61:10, Rev. 19:6-9).

     We see again the power and purpose of the Holy Spirit in another reading from this Sabbath's Mikketz, "at the end of" portion. The following is included in this Sabbath's reading because this Sabbath takes place while Hanukkah, the eight-day Festival of Lights (Dedication) is taking place. This feast remembers the miracle of God that extended the oil supply necessary to keep the Menorah Lamp in the temple burning for eight days instead of one day. The "eighth day" appears often in scripture and always carries the establishment of an important and powerful principle or event with God.

     This Sabbath reading portion is from Zech. 4:1-7. Zechariah received the vision from the LORD of a solid gold, seven-branched lampstand or menorah, with a continuous supply of olive oil flowing directly from two olive trees standing on each side of it. Zechariah is told that this vision, and the meaning of the vision is to be delivered to Zerubbabel, who was the governor and leader of the rebuilding of the temple in Jerusalem after the Israelites were miraculously returned from captivity in Babylon, as was previously prophesied. The progress in rebuilding the temple in Jerusalem had been torturously slow, with little progress made and opposition all around. This was the prophetic message to Zerubbabel: "Not by might nor by power, but by My Spirit,' says the LORD of hosts. 'Who are you, O great mountain? Before Zerubbabel you shall become a plain! And he shall bring forth the capstone with shouts of 'Grace (hen - well-favored, grace, acceptance, good-will), grace to it!" 

     The Holy Spirit, represented by the gold lamp of the vision, would accomplish by His unlimited power what man had not been able to accomplish. The seven branches of the Lamp are the eyes of the LORD scanning the whole earth. (v. 10). The Holy Spirit is the voice of "grace" in the message to Zerubbabel. The Holy Spirit in the mouth of Zerubbabel would take the mountain of opposition and raise up the *Messiah/Christ capstone from it (see *note below). Transformation, change, alteration, transmutation (see sana above) - what once was, will be changed by the Holy Spirit into what is to be, according to the will of God. There is also the force of "grace" in this message to Zerubbabel.

     Have we limited our concept of "grace"? Our understanding of grace should also include the power to change what is an obstacle to God's will, the mountain, into what is approved and acceptable to God, in this case, the beloved Capstone that is His Son, Jesus. (see Ps. 118:22-24, Mt. 21:42, Acts 4:10-12, Eph. 2:19-22, 1 Pet. 2:4-10). Grace changed us from being unacceptable to accepted by God: "...that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He made us accepted in the Beloved.. In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace..." (see Eph. 1:3-8). Grace contains the glory and riches of God, as this verse reveals. If we truly believe that grace has the power to change the unacceptable into the accepted before God, then we should be believing, speaking and praying "Grace, grace" to all of creation, especially to that which stands in opposition to the will of God. Jesus came full of grace and truth. (Jn. 1:14). Speaking "Grace" is like speaking the name and essence of Jesus. 

     Do we only view the Holy Spirit as the Giver of spiritual gifts? Jesus said that the Holy Spirit glorifies Him, Jesus, and takes what is His and declares it to us. (see Jn. 16:13-14). We can believe for the Holy Spirit to glorify Jesus Christ in the whole earth, and to declare the things of Christ to us, and to those being saved. Paul wrote that the Holy Spirit bears witness with our inner spirit that we are children of God, heirs of God, and joint heirs with Christ. (see Rom. 8:16).  Paul again wrote that the Holy Spirit testifies to our inner spirit and hearts from which He cries out, "Abba, Father!" on our behalf, making us sons and heirs of God through Christ. (see Gal. 4:6). The Holy Spirit is part of the Three in heaven, Father, Son and Spirit, that bear witness of truth in heaven, and the Holy Spirit and the water and blood of Christ as one bear witness of the truth of Christ here on earth. (see 1 Jn. 5:6-12). All of the gifts, witnessing and testifying of the Holy Spirit in and through the believer in Jesus Christ (the Baptizer in the Holy Spirit of fire), serve the purpose, glory, and truth of Jesus Christ to all the earth. In the form of the Golden Lampstand of God as seen in the vision above, the Holy Spirit identified in the message to Zerubbabel, is the flame of the Light of the world, the unending oil that supplies the flame of the Light of the world, and the Lampstand which lifts up, elevates and exalts the Light of the world, which is Christ and Christ in us. That Light of the world is the Light that overcomes the darkness of a long, cold winter night. It is the Light of creation and life. It is the Light of hope that all things are possible with God, to be held up high for all to be able to see. (Ps. 18:27-28, Isa. 42:6-7, Mt. 4:16, Mt. 5:14-16, Rev. 21:23-24).

Joseph's gift, as a man with the Spirit of God, testified to Pharaoh and all Egypt that the LORD is the only God, and that he, Joseph, knew God, and the spiritual gift in Joseph, the filthy Hebrew slave brought up out of the pit by the grace/favor and Spirit of God, was used to testify of God, and not of any man. (Gen. 41:16). How much more can a called-out assembly of millions of believers in Jesus, both Jews and Gentiles, full of the Holy Spirit and as witnesses to the grace of God through Christ, be used by God for His purpose? The mind boggles! As we think of the miracles, especially the birth of our Savior, Jesus, of this time of year, let us bring new wonder and worship to the Lord for all that He has done.

     If you would like to learn more about the Spirit and grace of God, and the Light that shines through every darkness, you can join my prayer: "Heavenly Father and glorious King, especially in this season, help me to understand, speak, pray, and walk in a deeper understanding of Your Holy Spirit and Your grace, given to us through the sacrifice of Your own Son, Jesus. Help me to understand by Your Word and Spirit as a light to my eyes, how the Spirit's testimony that I am a child of God and a joint-heir with Christ is not meant to be consumed on myself, but is to be used to glorify You, Your Son, and Your Spirit. You assigned Hanukkah and Christmas to occur during a season of darkened days for a reason. Help me to walk in the gift of Your grace in a manner that shines Your Light into the darkness. I ask these things in the name of Jesus. AMEN."

*NOTE: aleph-tav written in Hebrew as אֶת, are the first and last letters of the Hebrew alphabet. The meaning of the two pictographic Hebrew letters can also be interpreted "Adonai (Lord) of the Cross/Covenant". In the New Testament, these letters are translated as Alpha and Omega written as ΑΩ , the first and last letters of the Greek alphabet. These letters are those by which Jesus Christ identifies Himself in the Book of Revelation: see Rev. 1:8, Rev. 21:6, Rev. 22:13. 

Changed

     This Sabbath's reading portion is titled Yitro, referring to Jethro, Moses' father-in-law. Jethro/Yitro/yeter in Hebrew means "his abundance, his excellence, tent cords that tie tent curtains to the tent pegs in the ground, exceed the measure, remnant, remainder/remnant". If we visualize the meaning of Jethro's name as "a tent cord", it is the connection between the tent peg, or nail (Christ attached to the cross) attached to the earth, and the tent curtain, or (heavenly) tabernacle. Maybe we can think of this as "the Jethro effect" for the purposes of this study, as we will see. This "Jethro effect" should also be working in all of us who are believers in Messiah/Christ Jesus. 

     This Sabbath portion from the Torah includes Exodus Chapters 18 through 20. As we begin the reading, Jethro, the priest of Midian, Moses' father-in-law, "has heard of all that God had done for Moses and for (aleph-tav/ "Alpha and Omega" in Greek, referring to Jesus: see Rev. 1:8, Rev. 21:6, Rev. 22:13) Israel His people - that the LORD had brought Israel out of Egypt." (Ex. 18:1). Having heard this news, Jethro took his daughter, Moses' wife, (aleph-tav) Zipporah with her two sons to Moses in the wilderness, then encamped at the mountain of God. (v. 2-5).  

     When Jethro met with Moses upon his arrival, Moses bowed down and kissed him: "And Moses told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel's sake, all the hardship that had come upon them on the way, and how the LORD had delivered them." (v. 8). 

     At this point, Jethro's life is changed. Jethro rejoiced for all the good that the LORD had done for Israel. Jethro blessed the LORD and said: "Now I know that the LORD is greater than all the gods; for in the very thing in which they behaved proudly, He was above them." (v. 11). Then Jethro took a burnt offering and other sacrifices to offer to God." All of the elders of Israel and Arron, Moses' brother, came to eat bread with Jethro before God (v. 12). Jethro had not been there when the LORD had done these miraculous works for the Israelites, but he was changed just by hearing about them. As evidence of the change in Jethro's life, he advised Moses with a word of wisdom that would change how Moses taught, governed and judged the children of Israel in the wilderness (v. 13-27). Jethro had told Moses: "Listen now to my voice; I will give you counsel, and God will be with you..." (v. 19). Jethro's changed life had great impact on Moses and the people of God. As we read last week, a future generation of Jethro would also aid in the deliverance of the Israelites from the enemy general, Sisera. This is the far-reaching purpose of "the Jethro effect".

     In another reading portion from this Sabbath, the prophet Isaiah experiences the Lord in a miraculous way: "In the year that King Uzziah died, I saw the (aleph-tav/Alpha and Omega) Lord sitting on a throne, high and lifted up, and the train of His robe filled the (aleph-tav/Alpha and Omega) temple...And one (seraph [fiery] angel) cried to another and said: 'Holy, holy, holy is the LORD of hosts; The whole earth is full of His glory!" (Isa. 6:1-3).

     Isaiah's life was changed as a result of what he saw. He cried: "Woe is me, for I am undone (dama - cause to cease, perish, destroy, be cut off at the sight of the theophany [a visible manifestation of God to humankind])! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; For my eyes have seen the (aleph-tav/Alpha and Omega) King, the LORD of hosts." (v. 5). At this cry of Isaiah, one of the seraphim angels brought a live coal (rispa,resep - hot, glowing stone or coal, spark, flame, fire bolt, hot thunderbolt) from the heavenly altar in the temple, and touched it to Isaiah's lips, saying: "Behold, this has touched your lips; Your iniquity is taken away, and your sin is purged." (v. 6-7).

     A question was then asked in heaven: "Whom shall I send, and who will go for Us?" To this, Isaiah answered: "Here am I! Send me." (v. 8). Isaiah was then given a prophetic word to be brought to the people of God: "Keep on hearing, but do not understand; Keep on seeing, but do not perceive.' Make the heart of this people dull, and their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, and understand with their heart, and return/convert (sub - turn back (to God), turn back (from evil), repent, be restored) and be healed." (v. 9-10, see also 2 Chron. 7:14). This spiritual blindness and deafness would continue until a time of waste and desolation in the land with the exception of a remnant, or tree stump, having the holy seed (v. 11-12, see also Rom. 11:16-18). Some may think that this prophetic word was fulfilled by the period of Babylonian Captivity, but Jesus, and later His apostles, were still preaching this prophecy given to Isaiah centuries after the return from the Captivity (see Mt. 13:13-16, Mt. 18:1-5, Acts 28:24-27). We may be able to say that this "Jethro effect" on Isaiah's life would institute a powerful prophecy that would set the stage for the Gospel being not only for the Jewish people, but because of the presence of this temporary spiritual blindness, to the Gentiles also (see Rom. 1:16-17, Rom. 11:7-8 Rom. 11:25-27,). It is, in part, because of this prophecy of Isaiah that salvation was allowed to come to every nation, tribe, kindred and tongue.

     In another reading portion from this Yitro Sabbath, we read about "the Jethro effect" occurring on a special occasion in Israel in Nehemiah 7:73 and Ch. 8: "When the seventh month came, the children of Israel were in their cities." (Neh. 7:73). The "seventh month" is the month of Passover, the Feast of Unleavened Bread, the Day of Atonement, and the Feast of Tabernacles. A portion of Israel, 42,360 (Neh. 7:66), had returned from their captivity in Babylon, and had been very focused on re-building the wall and their ruined cities. However, on the first day of the seventh month, all of the people had been gathered together "as one man" in Jerusalem in front of the Water Gate, which was used to bring living water into the temple, especially on the Feast of Tabernacles (see Jn. 7:37-40). Once assembled, Ezra the scribe brought the (aleph-tav/Alpha and Omega) Book of the Law (the Torah) before the assembly: "Then he read from it in the open square (rehob/rahab - open place, plaza/to be or grow wide or large, be enlarged, make room, broad pasture, the borders or extent of a kingdom) that was in front of the Water Gate from morning until midday, before the men and women and those who could understand; and the ears of all the people were attentive to the Book of the (aleph-tav/Alpha and Omega) Law." (Neh. 8:1-3). We can understand that this was a holy root or stump spoken of in Isaiah's prophecy, a small remnant (yitro/Jethro) of Israel, meeting in a place that symbolized, by the meaning of the Hebrew word, an enlargement or widening pasture for many more people to come. These congregated people were not the blind, deaf, and unperceiving people of the Isaiah prophecy. Ezra made sure to have teachers stationed among the congregation who would explain the Law to the people as it was read so that they would understand (v. 7-8). When the (aleph-tav/Alpha and Omega) words of the law were heard, the (aleph-tav/Alpha and Omega) people wept (v. 9). A people who had been busy in each of their respective cities experienced "the Jethro effect" from the hearing of the words of the Law. Because it was the first day of the seventh month, a day of celebration, Ezra and Nehemiah encouraged the people not to weep, for "This day is holy to the LORD your God." (v. 9). However, later in the month, on the twenty-fourth day, those of Israelite lineage separated themselves from the foreigners in their midst, fasted and confessed their sins, and worshipped the LORD their God (Neh. 9:1-2). "The Jethro effect" set up a prophetic picture of all who would later come into the Kingdom of God, all who would become sheep in that enlarged pasture of the Lord.

     We can't leave this topic before looking at one more event. In Ex. chapters 19 through 20 from this week's Yitro/Jethro reading portion, the LORD put on a display of His power and presence never before seen in scripture. The LORD came down to the top of Mt. Sinai (meaning "thorny", one of the three principal summits in the Sinai range) to give His law to His people. This event came exactly three months to the day (Ex. 19:1-2) after His people witnessed the terrible night of the death of the first born in Egypt, and the miracle deliverance from this death by the blood of the Passover Lamb. After that event, they then experienced the miracle crossing through the Dead Sea as the waters of the Sea were heaped up into huge walls so they could pass through, that then closed up again to drown Pharaoh's pursuing army. Now, three months later, they were encamped at the foot of Mt. Sinai, the mountain of the LORD. The people began to witness a powerful display.  The LORD wanted Moses to deliver the Word of the LORD to His people: "You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought (bo - to come in, enter, go in, to be brought in, to attain, enter into [one's body], of a bride: to enter into the house of a husband, of a man: to enter unto a woman) you to Myself. Now therefore, if you will indeed obey My voice and keep My (aleph-tav/Alpha and Omega) covenant, then you shall be a special treasure to Me above all people; for all the earth is mine. And you shall be to Me a kingdom of priests and a holy nation." (Ex. 19:4-6, see also 1 Pet. 2:9-10). Many view this as a formal marriage covenant between God and His people, and the meaning of the Hebrew word, bo, used above, supports this view. Moses delivered this message to the people, and the people answered together in agreement (v. 7-8). "Then it came to pass on the third day, in the morning, that there were thunderings and lightnings, and a thick cloud on the mountain; and a sound of a trumpet was very loud, so that all the camp trembled. And Moses brought the people who were in the camp to meet with God, and they stood at the foot of the mountain. Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly. And when the blast of the trumpet sounded long, and became louder and louder, Moses spoke, and God answered him by voice. (v. 16-19).

     Although this moment at the foot of the mountain of God was frightening in its intensity, if I had witnessed it, it would have brought this question to my mind: "Is anything impossible for this God? NO!"  This should have brought forth "the Jethro effect" in the people of God, but sadly, this was not the case. At witnessing this amazing sight, God's people said to Moses: "You speak with us, and we will hear; but let not God speak with us, lest we die." (Ex. 20:18-19). Moses assured them not to be afraid, but the people from that day forward, challenged Moses and Aaron, and tested and rebelled against God on many occasions. They even worshipped a calf made from their gold jewelry that they had demanded be created. They demanded to go back to Egypt. They doubted God and His prophet Moses at every challenge that was set before them. The opportunity for "the Jethro effect" was missed by the people.

     The LORD reveals Himself to us on so many occasions throughout our lives, almost daily in what He calls "our daily bread", looking for "the Jethro effect" to take place in us, to change us. When God's people are willing to be changed by "the Jethro effect", it is an earth-shaking, and earth-changing event, as we have seen in this Sabbath reading. It is a terrible shame upon us when we disregard the blessed daily visitations of God to each of us and therefore refuse to be changed by them. We become like those who are blind, deaf, and unperceiving, of which Isaiah prophesied. Life should not go on as it normally does after these miraculous encounters with our Father, His Son, and the Holy Spirit. The Lord is looking for "the Jethro effect" in our lives. Second Cor. 3:18 says: "But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed (metamorphoo - to change into another form, to transform, transfigure) into the same image from glory to glory, just as by the Spirit of the Lord."

     If you would like to know more about how God looks for change in each of us, you can pray with me: "Heavenly Father, in Your mercy, grace, and love, You visit me daily in some way. I ask You to give me eyes to see, ears to hear, and a heart to understand how these visitations are to change me. Your Word says that I am changed from glory to glory by the Spirit of the Lord. I pray that I would never miss any opportunity to display "the Jethro effect" in my life. I ask this in the name of Jesus. AMEN."

     

TheSublime

This Sabbath's reading portion is called CHOL HA MO'ED SUKKOT. In English this title would translate as "the interim days of the Feast of Tabernacles (Sukkot)". The Sabbath reading portion comes during the middle of the feast, which lasts seven days, plus an eighth day called Simchat Torah, which is a celebration of the Torah, the Word of God. Briefly described, the Feast of Tabernacles is observed by the Jewish people by building a small shelter, called a sukkah, traditionally made from tree branches, in which they take their meals. It is a joyful feast celebrating the abundance provided by God, especially when His people dwelt in tents in the wilderness after their exit from Egypt. The word "tabernacles", refers to a dwelling, shelter or tent. This feast also celebrates the fall harvest of dates, pomegranates and grapes for wine. The Feast of Tabernacles, though, has great spiritual importance apart from this. Zechariah wrote: "And it shall come to pass that everyone who is left by the LORD (meaning the survivors of the LORD's plague brought against those who fought Jerusalem (see Zech 14:12-13) of all the nations which came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the Feast of Tabernacles." (Zech. 14:16). Another interesting thing happens in this prophecy of Zechariah's. A transformation has taken place in which even the most commonplace things will have become "HOLINESS TO THE LORD" (see v. 20-21). There is a change that takes place. In the Book of Revelation, as God's heavenly tabernacle, the New Jerusalem, descends from heaven to the earth, "prepared as a bride adorned for her husband", all things have been made new, including the heavens and earth, because the former things have passed away. (Rev. 21:1-5). As we saw in the prophet Zechariah, a complete transformation has been accomplished. Here the change is again connected to "the King": "...the Alpha and the Omega (the Aleph-Tav in Hebrew) the Beginning and the End". This King is the Son of David, the Messiah, Jesus Christ, as He identified Himself in Revelation (see Rev. 1:8, 21:6, 22:13). This kind of miraculous transformation mentioned in these verses from Revelation and Zechariah and connected to "Tabernacles" is what we will be looking at in this Sabbath reading. From the first portion of this Sabbath's reading, we discover that the Feast of Tabernacles is first called "the Feast of Ingathering (asip/asap - harvest [of fruit]/together, assemble, gather, collect, take [away, into, up], remove, fetch) at the end of the year (sana - year, change of season, whole age, second time, alter, to be changed, transmute, to be other, transfer to another place, return, repeat), when you have gathered in the fruit of your (aleph-tav/Alpha and Omega in Greek: title of Jesus Christ in Rev. 1:8, 21:6, 22:13)) labors from the field (sage - country, soil, meadow, land, spread out, empire of a king)." (Ex. 23:16). This is one of the three feasts at which all of the men of Israel must gather together before the LORD every year (v. 14, 17). Looking at the Hebrew words used in the verse above regarding the Feast of Ingathering (Tabernacles), we can see a direct relationship with the end of the age harvest of souls, or fruit, from our aleph-tav labor for the kingdom of the King, the return or second time of Christ, and the "change", or transmutation, and "taking away" that will accompany it. The apostle Paul wrote about this change, in connection to what has been called the Rapture, from the Latin word rapturo/rapio, which means "snatch, seize, caught up, being carried away" to describe the removal of God's people in Christ from earth to heaven: "For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord." (1 Thess. 4:16-17). These verses mention a trumpet (of God). Trumpets, or shofars, were used during the Feast of Ingathering/Tabernacles and other feasts to call the people of Israel to assemble together. For the Feast of Ingathering/Tabernacles, the priest would blow the shofar with all his might from a mountain top for the seven-eight days of the feast. Paul was not finished writing about this "catching away" event, also called harpazo in Greek, that he spoke of in Thessalonians. He also wrote: "...flesh and blood cannot inherit the kingdom of God...Behold, I tell you a mystery: we shall not all sleep (die), but we shall all be changed - in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality...then shall be brought to pass the saying that is written: "Death is swallowed up in victory." (1 Cor. 15:50-54). Not only are we "caught up" to the Lord, but we must be changed in order for this to happen. the commonplace must become "HOLINESS TO THE LORD", as Zechariah wrote in connection to the Feast of Ingathering/Tabernacles. I call this change as going from the commonplace to the sublime. This is one of the definitions of sublime: "to elevate to a high degree of spiritual purity or excellence; of such excellence, grandeur or beauty as to inspire awe". What institutes this miraculous change in our physical form and spiritual substance? We will see an answer as we contnue in our Sabbath portion for this week. In the next reading, as Moses and the people were told by the LORD to leave Mt. Sinai and continue onward through the wilderness, Moses requested a change to the sublime through grace from the LORD. Moses said to the LORD: "Now, therefore, I pray, if I have found grace in Your sight, show me now Your way, that I may know You and that I might find grace in your sight. And consider that this nation is Your people.' And He (the LORD) said, 'My presence (panim - face, faces, presence, in the face of) will go with you, and I will give you rest." (Ex. 33:12-14, see also Ex. 34:8-9). Moses continued: "...So we shall be separate (pala - sever, separated, set apart, be distinguished, wonderfully, marvellously), Your people and I, from all the people who are upon the face of the earth.' So the LORD said to Moses, 'I will also do this thing that you have spoken; for you have found grace in My sight, and I know you by name." (v. 15-17). From his position of having found grace with the LORD, Moses had persuaded God to be present among His people, who had just sinned grievously by worshipping the golden calf idol, and to cause Moses and the people to be separated and distinguished from all of the other people on earth. They would become "different". However, Moses wasn't done seeking the sublime from God through His grace. Moses said to the LORD: "Please, show me Your glory." (v. 18). The LORD granted the request of Moses, but it would only be possible to accomplish as God pronounced His grace and mercy to and upon (aleph-tav) whom He chose (v. 19), and as Moses (aleph-tav) stood on a rock and sheltered in a cleft in a rock, with God's (aleph-tav) hand (v. 23) covering him. Then Moses would be able to see the glory of God's (aleph-tav) back (v. 20-23). This shelter in the rock's cleft became a kind of tabernacle or tent in a way. As we will see, the tabernacle becomes a touching place between heaven and earth, between God and man. It is a place where the commonplace becomes the sublime. In another reading selection for this week's Sabbath, King Solomon, in the Book of Ecclesiastes, used all of His wisdom and knowledge to contemplate what under heaven may exist that rose above the commonplace, or vanity, into the sublime. In Hebrew, this book is called Qoheleth from the root word qahal, which means "assembly, congregation, gathering". The Greek title of the book, Ecclesiastes, comes from the root word ekklesia, meaning "called out assembly, congregation, church". So Solomon's words are for a gathered people, which is appropriate for the Feast of Ingathering/Tabernacles. This is how Solomon described his search through his gift of wisdom: "I, the Preacher, was king over Israel in Jerusalem. And I set (aleph-tav) my heart to seek and search out by wisdom concerning all that is done under heaven; this burdensome task God has given to the sons of man, by which they may be exercised (ana - humble, afflict, troubled, become low, bow down, be humbled, chasten oneself). I have seen all the works that are done under the sun; and indeed all is vanity, and grasping for wind." (Eccl. 1:12-14). Solomon wrote that men knew that there was a difference between the commonplace and the seemingly unattainable sublime: "All things are full of labor; man cannot express it. The eye is not satisfied, nor the ear filled with hearing." (Eccl. 1:8). Men knew that there was something more that was needed. Solomon acknowledged how he had been gifted in wisdom, knowledge, and understanding, more than all others in Jerusalem. He acknowledged that he had accomplished great works, great riches and great pleasure - all that he had set his hands to do, yet, all of these things had not lifted him from the commonplace into the sublime. All of these things would disappear or just pass to someone else when he died. It was all therefore vanity (v. 16-17, 2:4-11). Solomon in his gift of wisdom considered the dark days that were to come, a description that matches the prophesied tribulation of the end times (Eccl. 12:1-8). All he could say was "Remember now (aleph-tav) your Creator...before the difficult days come" (v. 1). He said, "The Preacher sought to find acceptable words; and what was written was upright - words of truth. The words of the wise are like goads, and the words of scholars (meaning masters of assemblies) are like well-driven nails, given by one Shepherd...Let us hear the conclusion of the whole matter: "Fear (aleph-tav) God and keep His commandments, for this is man's all. For God will bring every work into judgment, including every secret thing, whether good or evil." (v. 10-14). The wisest man on earth could not find a way in his own strength to change the commonplace into the sublime, except to "Fear (aleph-tav) God". There is no method, including philosophies, or various religious practices of the world, by which man can attain the sublime under heaven. However, it is possible and already accomplished though our (aleph-tav) Lord, who joined heaven and earth in Himself. (see Col. 1:19-20, 2 Cor. 5:16-19). In another Sabbath reading portion for this week, a younger King Solomon called a gathering or assembly of all of the (aleph-tav) elders and people of Israel for the Feast of Ingathering/Tabernacles (see 1 Kings 8:65-66), where the (aleph-tav) Ark (aron/ara - chest/pluck [grapes from the vine], to collect, gather, a manger, a lamb) of the LORD would be brought up (ala - ascend, to meet, to be made to go up, be brought up, be taken away, draw up, train, be carried away, be taken up into, to lift oneself, exalt, excel, go from a lower region to a higher, to be made to depart, go up to the sanctuary) from the city of David, Zion, and placed in the newly constructed temple in Jerusalem. (1 Kings 8:1-6). As the priests set the Ark, the glory cloud of God filled the Temple, so that the anointed, set-apart priests could not continue ministering (v. 10-13). According to the prayer of Solomon, the Temple became a house of prayer where all people could come, seek the LORD, and God would hear and answer. As a result of prayer in this Temple/Tabernacle, repentance would be received, sins could be forgiven, plagues and judgments could be stopped, and lands could be healed. The sublime became accessible, and change manifested in the earth and people. We are not talking about a religious building, however, when we speak of Tabernacles. We are talking about a spiritual place where the commonplace becomes the sublime, where heaven touches earth, and God shares His presence with men. Some examples of this kind of tabernacle: the sojourner in a strange land, Abraham, sat before his tent, where God visited him, and prophesied the miraculous birth of a son of promise to elderly Abraham and his wife, childless Sarah; the fugitive on the run for his life, Jacob, laid on the ground with his head on a rock, and saw a ladder that reached between heaven and earth. He saw angels ascending and descending the ladder. Jacob called the place, Bethel, the House of God, because the commonplace faded away into the sublime; the miracle son of promise, Isaac, brought his new bride, who was a sign and an answer to prayer, into his tent, and their descendants became the nation of Israel; in a common stable near Bethlehem, a Savior was born, and the heavens opened and the angels declared the glory and good will of God to all the people of the earth. The commonplace became the sublime. There is another tabernacle of God's dwelling where heaven and earth touch and the commonplace becomes the sublime. It is in the hearts and bodies of believers in Christ (1 Cor. 3:16-17, 1 Cor. 6:19-20). There is one more definition of sublime that would be interesting to look at, and that definition comes from science! True science, unlike false science, never contradicts the Word of God, but confirms and bears witness to it. What can science tell us about the sublime? Here is the scientific definition from chemistry and physics: "of a solid changing directly into a vapor, skipping the liquid state". The example of solid carbon dioxide, or dry ice, is given, as the solid that seems to "disappear" as it turns to carbon dioxide gas. However, sublimation is considered a rare phenomenon. It only takes place in solids that have a very different kind of molecular structure. The change from solid to vapor is not achieved by heat, but by the solid's vapor pressure being equal to applied atmospheric pressure. These sublime solids have a much higher vapor pressure than most other solids. Their internal molecular structure is different from other solids. We will see how the creation mirrors the truths of its Creator in this case. When Paul wrote about our change into the sublime, as it is with these rare solids, it involves a change in the atmosphere. In his verses regarding the raising of the dead in Christ, and the catching away of the living saints, this occurs when Jesus descends into the atmosphere, into the clouds. We are then instantly changed in form and nature. This is very similar to the atmospheric pressure's effect upon the internal vapor pressure of the sublime solids. Sublimation among solids is rare. Jesus told us that salvation is also rare: "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate, and difficult is the way which leads to life, there are few who find it." (Mt. 7:13-14). Although God desires all to repent and be saved (2 Pet. 3:9), not all do. Sublime solids are also created differently from the start. Their rare and different molecular structure allows them to skip liquid form, and transition directly to gas. Scripture indicates that believers in Christ are also created differently: "But as many as received Him (Jesus as Savior), to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (Jn. 1:12-13). Jesus also said regarding a believer's different creative substance: "Most assuredly, I say to you, unless one is born (gennao/genos/ginome - begat, born, fathered, bring forth/kindred, offspring, individuals of the same nature/come into existence, arise, appear, of miracles, wrought, be fulfilled, be married to) again (anothen/ano - from above, from a higher place, of things which come from heaven or God,from the beginning, again/up, above, on high, of heaven), he cannot see (herao - see, perceive, know by experience) the kingdom of God...Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, 'You must be born again.' The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit." (Jn. 3:3, 5-8). Notice that the meaning of the phrase "born again" is very deep, and perhaps differs from our usual understanding. These verses of Christ speak to our very origin and structure. The scientific definition of sublime solids, which we saw earlier, creates an interesting picture for us as we consider these words of Jesus. Jesus also added that He knew these things because, as One who both ascended to heaven, and came down from heaven, He is a witness to this Himself (v. 11-13). The Feast of Ingathering/Tabernacles has a great deal of meaning to us, as do all the feasts of the LORD. It is the covering, the dwelling, and the Presence/Face of the LORD, and the transformation from old to new, and from the commonplace into the sublime. It is the joining of heaven and earth, and God and man. There is also more information on the Feast of Tabernacles, if you are interested, in the Featured Post column on the right side of this page, in a post titled "Culmination". If you would like to learn more about this very special time for God's people, you can join me in my prayer: "Heavenly Father, You sent Your own Son, Jesus, to earth so that I can become one of Your children, and through Him, to reconcile all things to Yourself. Through Your Son and Holy Spirit, You have made me Your tabernacle where heaven and earth touch, and all things, including myself, are transformed. Teach me more about what it means to be born from the Water of Your Word, Jesus, and Your Spirit, so that I may walk in that knowledge of You, especially as we grow nearer to the harvest of souls and that great ingathering into Your heavenly kingdom from the four corners of the earth. Write Your Words in my heart and upon my mind. I ask these things in the name of Jesus. AMEN."

SecondDay

One title applied to this Sabbath is Zachor, because it is a Sabbath of Remembrance. It is the Sabbath before Purim, and it is set aside to remember the story of Esther. Purim is a feast that was created by the leaders of the Jewish people of Persia (now Iran/Iraq) to memorialize the day when God's people were delivered out of the hands of an evil, Satan-like character named Hamen by the favor of the king. The king of Persia (which means "pure, splendid") was named Ahasuerus or Xerxes (meaning "lion king, great warrior"), and he "... reigned over one hundred and twenty-seven provinces from India to Ethiopia." (Est. 1:1). As we can see, this king was the ruler of a great empire. His kingdom is described as "glorious", with the "splendor of his excellent majesty" (v. 4). The Book of Esther has an important meaning to the Church, both Jew and Gentile, because Esther was the bride of this (Lion) King, who ruled with excellent majesty, a glorious, pure kingdom of splendor. This puts us in mind of Christ, His Bride the Church, and His kingdom. I think, however, there is also an important message here to the individual believer in Christ as well. Although Esther was married to the king, and had the title of queen, she did not have a close relationship with the king (Est. 3:11). The king had not summoned her for the past thirty days. She told her uncle that anyone who comes into the king's presence unbidden can be pur to death. Her uncle, Mordecai, told her that unless she sees and speaks to the king, she and her people will perish as a result of Haman's plot against them. He suggested to Esther that this is even her life's purpose: "...who knows whether you have come to the kingdom for such a time as this?" (Est. 4:14). The Jews, Mordecai said, would fast and pray on Esther's behalf, and Esther decided to go before the king: "...and if I perish, I perish!" (Est. 4:16). So Esther changed her garments, put on her royal robes, and stood at the door of the king's court (Est. 5:1-2). Esther was willing to risk her life to fulfill her kingdom purpose. The king saw her, and extended his mercy and permission for her to enter. He must have wondered what motivated Esther to risk her life to come before him unbidden. He must have then been very surprised to hear that she took such a risk merely to invite him, and Haman also, to a banquet! On the second day of the banquet of wine that Esther had prepared, the king said to her: "What is your petition, Queen Esther? It shall be granted you. And what is your request, up to half the kingdom? It shall be done!" (Est. 7:2). Jesus said the same to us: "And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask anything in My name, I will do it." (Jn. 14:13-14). We do not just chant Jesus' name as if it were a magic word, but we ask in what His name represents, His identity as the Son of His Father. We can also understand what happened for Esther in the phrase "second day" that we see above, which has a special meaning. The Hebrew root word sana means to change, alter, transmute/change into another state or form, to fold, to transfer to another place, to change oneself as in changing garments. As we can see from the root meaning of the phrase used above, it indicates a complete change, even into another state or form. Esther then revealed Haman's plot on that second day of the banquet, and how it would affect her and her people. The king said to Haman, who had fallen across Esther's couch appealing to her for mercy: "Will he also assault the queen while I am in the house?' As the word left the king's mouth, they covered (hapa - "overlaid, veiled, encased") Haman's face." (Est. 7:8). So on the second day of Esther's banquet of wine, Haman was condemned by the king. In the Song of Songs, the bride says of her Beloved: "He brought me to the banqueting house (house of wine), and his banner over me was love." (Song of Songs 2:4). In the Book of Esther, we see Esther in several forms: First as Hadassah, the Jewish orphan. Then we see Esther, hiding behind a Gentile identity. We see her then given the title of "queen" by marriage to the king, but it was an empty title without a relationship with that king. She was a queen without access to the king, and relegated to the women's chamber. It wasn't until Esther became queen in royal purpose, which came after her reunion and dependence upon the king, that he offered to give her anything she asked even up to half of his kingdom. In this relationship with the king, she was given permission to ask for whatever she wished. What does this mean to us? We saw a change or transmutation in Esther and her position, in the king's feelings towards Esther, and in the circumstances that were within the power of the king. The same type of transmutation is necessary for us according to scripture. It is one that we resist, however, as we cling in our minds to the natural view we have of ourselves. Do we think of ourselves as no longer belonging to ourselves, but to Christ, our King and Husband? (1 Cor. 6:19-20). The transmutation necessary to change from royalty in title only to royalty in purpose and fact as Esther did requires a new way of thinking. This is the necessary change that Paul spoke of: "Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer. Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new." (2 Cor. 5:16-17), and also, "For in Christ neither circumcision nor uncircumcision avails anything, but a new creation. And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God." (Gal. 6:15-16). The transmutation comes from being IN Christ. My identity ends, and Christ's supernatural identity is what exists instead. Esther's identity went from being the Jew, to the Gentile, to the wife/queen who waited in the women's chamber, into being a reigning queen in her husband's presence, who was offered up to half the king's kingdom upon request. After this "change", the king even let Esther compose the decrees that went throughout the kingdom, sealed with the king's own signet ring (Esther 8:7-8). Paul also wrote of enthroned authority already accomplished in Christ: "...and raised us up together and made us sit together in the heavenly places in Christ Jesus that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus." (Eph. 2:6-7). Paul said this: "For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's seed, and heirs according to the promise." (Gal. 3:27-29). Have we changed our natural garments, and put on Christ instead, in agreement with the meaning of "the second day"? Or are we still clinging to our natural identities - identities that we cannot imagine being without? We are heading for the "third day" spoken of in regard to Christ's return, but we have not yet made the change necessary of the "second day". We did not exist in eternity with God in our natural identities according to scripture: "Blessed be the God and Father of our Lord, Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love..." (Eph. 1:3-4). We are not to think of ourselves, or others, by our natural identities: "For you died, and your life is hidden with Christ in God." (Col. 3:3). There are Haman types in the world today doing much damage to the people of God. It is not our own natural identity, but the identity of the King, Jesus Christ in whom we exist, that enables our kingdom purpose to be accomplished. We have to allow that change to take place. If you would like to learn more about being in Christ, you can pray with me: "Lord Jesus, You came as the firstfruit of many brethren. Our existence began in You before the foundation of the world, and You died and rose from the dead to reconcile us back to the Father in Your Being. Fill me, Lord, with the Holy Spirit to help me to be conformed to Your image. the image of the dear Son (Rom. 8:29). I ask this in Your name, Jesus, AMEN."

Mercy (Pt 3 of 3)

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.