In this episode we consider Hebrews 11:8-16, Abraham, Isaac, Jacob and Sarah all died in faith, still holding onto “the assurance of things hoped for, the conviction of things not seen.” How does this speak to us today?
Hebrews Part 27
Category: Uncategorized
What Will it Cost?
How does one approach the Lord God? The answer to this question is the subject of the Book of Leviticus. At first glance, Leviticus seems to deal entirely with subject matters lost with the destruction of the Jerusalem Temple in 70 AD, if not earlier by the sacrifice of Messiah. While the types and shadows of Leviticus may no longer be literally normative for messianic living, the primary subject matter of Leviticus is, namely: holiness.
“The Lord called to Moses and spoke to him from the tent of meeting. He said, ‘Speak to the children of Israel; say to them, ‘When any of you brings an offering to the Lord, you may bring your animal offering either from the herd or from the flock’” (Lev. 1:1-2).
The word, application, and practice of holiness, and “holy” for that matter, is often confused with legalistic or self-righteous behaviors. Holy, however, simply means to be set-apart, or special, in relation to something else. The Book of Leviticus reveals many “holy” things and persons set-apart to the Lord, and many others that cause separation from the Lord.
Holy belongs to the language of relationship – as it designates something of importance to its owner that is not for common usage. In the Book of Exodus, we considered the redemption (buying back) of the children of Israel by the covenant Lord. The act of redemption created a unique relationship between the Lord God and this people-group called Israel. To move still deeper into the language of holy, something is holy by its chosen status. Israel was a unique people-group in the world, as it was chosen, and therefore holy unto the Lord.
The apostle Paul wrote to the Ephesians, “In the Messiah he chose us in love before the creation of the universe to be holy and without defect in his presence” (Eph. 1:4). Paul is writing to a largely gentile audience emphasizing their new condition as “chosen” and “holy,” a status equal to that of covenant Israel, something inconceivable apart from the revelation of Messiah. Along with the language of election in the Body of Messiah, Paul includes sacrificial language – “without defect.” This is the language of sacrifice, specifically that of drawing near to the Lord, as we read in Leviticus 1:1-8.
Sacrifice in the Torah was the way of drawing near to God, being reconciled with Him and dedicating oneself to his purpose. Sacrifice was a means of approaching the Lord by demonstrating trust in His covenant promises; as the offering had to be precious, costly, and a diminishing of the worshipper’s life. It was a means of humbling self in the presence of the Living God. Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe, reveals this from the language of Leviticus 1:2, “When any of you brings an offering to the Lord…” which he rightly translated as, “If any man brings an offering of you to the Lord.” The sacrifice was intended to be you. In Christ, His choosing of you, as part of the Body of Messiah, naturally causes one to be diminished or humbled. Consider these verses:
“Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time” (1 Pet. 5:6).
“Humble yourselves before the Lord, and he will lift you up” (James 4:10).
“Be completely humble and gentle; be patient, bearing with one another in love” (Eph. 4:2).
“For all those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Lk. 14:11).
The burnt offering, described in Leviticus 1:1-8, is understood to be the sacrifice that “draws close” and “raises up.” This sacrifice, which is completely consumed, is the source of Paul’s admonition to the Roman congregations to be “living sacrifices” unto the Lord. It is the giving of our life to him; which then allows us to be used as servants of love, mercy and compassion to the world around us, as we read, “He has shown you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Mic. 6:8); and as the author of Hebrews explains, “But do not forget to do good and to share, for with such sacrifices God is well pleased” (Heb. 13:16).
In the New Covenant life, the sacrifice, humbling, of the faithful becomes perfect when we share in the death of Christ – the once for all sacrifice for sin – share in His resurrected life and receive His imputed righteousness by faith – and therein, live a life set-apart (holy) for His purpose. This, then, is holiness – a life in communion with the covenant Lord through His Son, Yeshua/Jesus, empowered by the Holy Spirit.
As Dietrich Bonhoeffer wrote, “Salvation is free, but discipleship will cost you your life.”
Maranatha. Shalom.
HOME
Exodus opens beneath a banner of despair. A pharaoh comes to power who has no memory of Joseph. He enslaves the sons of Jacob. He issues a decree of death for the sons of the Hebrews. The children of Israel, at home in a strange land, became enslaved strangers in a strange land, exiles in the only home they knew.
The power of the exodus narrative is its relatability. While often not an exact parallel experiences to the exodus generation, the feeling of being a stranger, even a sense of homelessness, is certainly relatable.
I need not recount all of the details of the journey from the beginning of the book of Exodus to this, the final, portion called פְקוּדֵי/Pekudei, meaning to attend to, to care for, even to look after. The portion opens: אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן, “These are the accounts of the tabernacle” (Ex. 38:21). It seems a rather bland end of this magnificent book, and an even more miraculous project. Yet, in the details we find the beauty.
In Genesis 50:25, Joseph says to his family, וַיַּשְׁבַּע יוֹסֵף אֶת־בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד, “God will certainly, פָּקֹד יִפְקֹד, attend to you …” Joseph is saying, “When God surely attends to you, you will not forget me and leave me here.” “Just as the Lord will attend to, care for, and look after you,” Joseph is saying, “you look after me.” In this opening to a dry accounting, we find the same word used by Joseph about the care of the Lord, as both פְקוּדֵי/Pekudei and פָּקֹד יִפְקֹד, share the same root. Joseph wanted to go home, and he knew that the covenant Lord would bring them home.
As we know the bones of Joseph were carried out by Moses (Ex. 13:19), and probably remained in his care during the wilderness years. Even in death, Joseph would experience home, the longing of his heart. But how?
As the Book of Exodus concludes in chapter 40, the children of Israel had been invited to take part in the building of a home, an earthly מִשְׁכָּן/mishkan/tabernacle for the Lord “to dwell in their midst” (Ex. 25:8). The “accounting” that opens this portion speaks to the completion of home. The Lord attended to, cared for, and looked after each detail of the pattern (Ex. 25:9), and then, once Moses and the artisans complete their work, “the glory of the Lord filled the tabernacle” (Ex. 40:35).
His approval and seal on this communal project was His indwelling presence: the Lord filled the house, and it becomes a home.
Dear reader, in faith, do you know that the Lord has attended to, cared for, and looked after every detail of your life (Ro. 8:28); and having accounted for it all, He has knit you together (Col. 2:2) into a home for the Holy Spirit with the Body of Messiah (1 Cor. 3:16)? He has done so according to express image of Messiah (Eph. 4:13). The seal of His approval again follows His pattern in Scripture, as the Holy Spirit dwells in you, and as Paul writes, you “were sealed with the promised Holy Spirit (Eph. 1:13, cf. 14).
Here, among and with the disciples of Messiah, just as the Lord made a home for Himself and Israel in the midst of the wilderness camp, those who were “far off” and those who “were near” (Eph. 2:17) have now found home away from their heavenly home. Yes, we have not yet reached the place prepared for us; however, we are not strangers in a strange land, as we are home among “the out called of God.” I counsel so many people who have a sense of drift, not experiencing home for one reason or another, but the message of Pekukei is that He has called you to help make a home for the countless others who feel homeless, lost, set-adrift in life. Perhaps you feel that I am exaggerating? Consider the words of the apostle Paul in closing:
“So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit” (Eph. 2:19-22).
He is attending to, caring for, and looking after you in every way, and He is doing so in concert with the Body of Messiah all around you.
When you are strangers no more, you are home.
Be well. Shalom.
the mountain mensch 