Today is Yom Kippur, otherwise known as the Day of Atonement, and it is a “fast” not a “feast” like the other six Jewish holidays. Kind of long, and it is in my unpublished book, God’s Calendar.

Six. The Day of Atonement

The authors’ thesis is that Jesus will complete or fulfill the fast known as the Day of Atonement at the time of His return, which will include the saving of all of Israel. Is this warranted on the basis of the biblical material itself?

The second of the fall holidays is the Day of Atonement. The literal transliteration from the Hebrew is yom hakippurim—day of the atonements, in the plural.

Leviticus 23:26-32

And the LORD spoke to Moses, saying, “Now on the tenth day of this

seventh month is the Day of Atonement. It shall be for you a time of holy

convocation, and you shall afflict yourselves and present a food offering to

the LORD. And you shall not do any work on that very day, for it is a Day

of Atonement, to make atonement for you before the LORD your God. For

whoever is not afflicted on that very day shall be cut off from his people.

And whoever does any work on that very day, that person I will destroy

from among his people. You shall not do any work. It is a statute forever

throughout your generations in all your dwelling places. It shall be to you

a Sabbath of solemn rest, and you shall afflict yourselves. On the ninth

day of the month beginning at evening, from evening to evening shall you

keep your Sabbath.”

Notes on the passage:

One. A dominant theme of the fast is affliction, which would include fasting from food and drink, confession of sin, and repentance.

Two. Another theme is refraining from work; again the emphasis is on rest.

Three. If one failed to afflict oneself and avoid work, an individual would be cut off from among the chosen people of God—a most serious and solemn warning. Four. To “cut off” and “destroy” are probably synonymous terms.

Five. The nation of Israel can only receive atonement; it cannot achieve it or earn it. It must be made on their behalf.

Purpose of the fast

The Day of Atonement–a day of humiliation and removal of the sins of the nation so that Israel could be restored to God through the ministry of the high priest. The Day of Atonement was observed by fasting from food and drink, avoiding daily labor, and by a holy convocation or gathering of the people for worship at the Temple. On that day and that day only, the high priest entered into the Holy of Holies wherein God dwelt.[1] So Israel was vicariously[2] brought into God’s presence. Having been excluded from the Genesis Garden of Eden, God’s chosen people are given the hope of one day being fully included in God’s rest or Sabbath.

Leviticus 16

The entirety of Leviticus 16 is devoted to a detailed explanation of the sacrifices and

rituals to be performed, mainly by Israel’s high priest, on the Day of Atonement. There

are three distinct rites required to atone for the high priest and the other priests, the sanctuary itself, and the people.

            One. The high priest sacrificed a young bull to atone for his personal sin and for the sins of all the priests. The high priest bathed first and wore simple white linen clothing rather than the usual ceremonial attire. The first time the high priest entered the Holy of Holies he brought in a censer, which was a device to hold live, hot coals taken from the main altar. The smoke would fill the chamber, especially the area around the mercy seat that rested on top of the ark containing the Ten Commandments. Then, the high priest brought in the blood from the bull that had been sacrificed and sprinkled it on the mercy seat and on the floor of the Holy of holies.

            Two. The second sacrificial rite performed by the high priest was to ceremonially cleanse the sanctuary from the sins of the priests and worshipers. Then the people would have free access to the sanctuary.

Days earlier, specially designated people, representing the nation, selected two goats, which were presented to the high priest. He cast lots to determine which goat would be designated “For the LORD” and which would be designated “Azazel.” (The meaning of “Azazel” is uncertain but it may contain the idea of being sent away, out of the camp and away from Israel.) The Azazel would be the “scapegoat.”

            The goat designated “For the LORD” was sacrificed by the high priest who then  took some of the blood and entered the Holy of Holies a third time and sprinkled blood on the mercy seat and on the floor as he had done earlier.

Three. The high priest then placed his hands upon the head of the

goat designated Azazel and confessed over it the sins of the people thus ceremonially transferring all national sin to the goat. The goat became the sin and guilt bearer—not his own sin and guilt, of course, but that of God’s chosen people. A man previously selected would lead the goat out into the wilderness and let it go free. The sin of the people was removed.

            Later generations enlarged on the sending away of the Azazel or scapegoat. Among the additions included the goat being taken out some ten or more miles to a cliff and then pushed over to its death.            

The high priest of Israel

The high priest acted alone throughout the Day of Atonement. He was not without sin and thus the first sacrificial act was intended to atone for his own sins. The high priest alone worked—no one else did. This is an essential point embedded into the ceremonies on the Day of Atonement. All the nation received cleansing of sin through the work of one man—but for one year only.

            Jesus’ atoning work on the cross, this high priestly and completed work, cleanses God’s chosen people forever. The writer of Hebrews, a Jew writing for Jewish people, put it this way:

The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. He has no need, like those high priests, to offer sacrifices daily, first for his own sins then for those of the people, since he did this once for all when he offered up himself.

Hebrews 7:23-27     

The Day of Atonement after A.D. 70

The ceremonies of the Fast centered upon the high priest and the Holy place in the Temple in Jerusalem. In A.D. 70 that grand Temple was destroyed by a Roman army under the Roman general Titus, who would soon be emperor of Rome, The Day of Atonement is kept to this day by observant Jews in ways not found in Leviticus 16 or 23, although confession of sin, repentance, and contrition are still practiced. 

            The ceremonial Law could not procure forgiveness and salvation. The sacrifices had a limited effectiveness. The Temple with its altar would be lost along with the priesthood and all else that belonged to the sacrificial ministry. However, these were all meant to be temporary and designed to point to a greater reality.

The Azazel or Scapegoat

Jesus was crucified “outside the camp” on Golgotha Hill outside the walls of Jerusalem, with all the sins of God’s chosen people placed upon Him. He was sent away like the scapegoat; He died and was buried, exactly fulfilling the heart of Passover and Unleavened Bread. Then on Firstfruits He was raised from the dead. On Pentecost, the Holy Spirit whom Jesus sent to us to glorify this Son of God, reaped a harvest and fulfilled that fourth spring feast.

            The work of the high priest, Jesus the Messiah, has made possible the fulfilling of the Day of Atonement, which is partially fulfilled already—but there is more to come. The work of redemption has already been accomplished, as the writer of Hebrews pointed out nearly two thousand years ago:

But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

Hebrews 9:11-12

            Jesus, as high priest, did not sacrifice an animal and use that blood to cleanse the sanctuary as a way for God’s people to enter into His presence. No, the cleansing blood was His own, and upon His resurrection He ascended into heaven and is seated at the right hand of the Father. God dwells in heaven, no longer in the Holy of Holies, and we can enter into His presence right now because of the high priestly work of Jesus. God’s people have access to His presence by prayer, and upon their death are raised to God’s presence to enjoy Him forever. Paradise, walking and talking with God, will be regained through the work of the Anointed One alone. 

Zechariah foretells a great day of redemption for Israel

Zechariah the prophet declared that the LORD would give salvation to Israel. The words of prophecy are found in chapter 12 verse 10:

And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.

God will pour out upon Jewish people a spirit of grace, and their pleas for mercy will yield forgiveness. Indeed, Israel will once again, as a people, afflict themselves; they will mourn and weep bitterly as for the firstborn and only child.

            This dramatic and miraculous change of heart will come upon them after they “look on me.” This is the crux of it.

Who is the “me?” The only help in identification is “on him whom they have pierced.” But notice the “me” and the “him” are one and the same. The “me” is the LORD. And He will be “pierced,” a word usually meaning thrust through, with death as the result.   

How is it that the LORD could be pierced? This LORD is the LORD who, in Jesus, became flesh. This is Jesus the Messiah who was crucified, nailed to a tree, and having become a curse for His people, was punctured by a Roman spear. The eye witness to the crucifixion, John the Apostle, said: “But one of the soldiers pierced his side with a spear, and at once there came out blood and water” (John 19:34). Between the nails in the hands and feet and the spear in the side, Jesus was indeed “pierced.”

How the Day of Atonement will be fulfilled

How will they look upon the one pierced? It is not evident in the text.

Jesus the Messiah is at the right hand of the Father in heaven and has been for the long interval between the spring and the fall holidays. But the Messiah will return, and those who are Israel will see Him, mourn for Him, and turn to Him as Messiah and Savior. These authors think that the Day of Atonement will be fulfilled when Paul’s end of the age prophecy comes to pass:

Lest you be wise in your own conceits, I want you to understand this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion, he will banish ungodliness from Jacob”; “and this will be my covenant with them when I take away their sins.”

Romans 11:25-27

            A “partial hardening” did come upon Israel, not a complete hardening, since we do know that many Jewish people have trusted in Jesus as Messiah and Savior down through the centuries. Indeed, two of the authors of this book are Jewish.

            The partial hardening will end and yield to the salvation of all who are Israel, after those Gentiles chosen by God have also been saved. And so, the Day of Atonement will be fulfilled.

            Paul quotes two passages from Isaiah, first Isaiah 59:20-21 and then Isaiah 27:9, in support of his claim that all Israel will be saved. The Deliverer will come—this is none other than the return of Jesus, the conquering Messiah, the great King, coming to establish His kingdom. Jesus, having already borne our sin, like the sin of the Israelite was placed upon the Azazel, will save all those who look upon the One they pierced and mourn. These will recognize the pierced One as one of their own, even their firstborn as in Zechariah’s prophecy. This will be a saving lookand not a work on the part of the one who looks. It will be a resting in the completed work of the Messiah, His death, burial, and resurrection.

            Thinking again about Zechariah’s prophecy, chapter 12 verse 10, we find that Israel will “look on me,” and it is possible that the prophet had Numbers 21:4-9 in mind. The story is that a bronze snake was lifted up and those who were dying as a result of the poisonous bites of snakes were safe when they looked. “So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live” (Numbers 21:9).

            At the return of Messiah Israel will look and be saved.

The Day of Atonement, Feast of Trumpets, and the Jubilee

Leviticus 25:8-12

You shall count seven weeks of years, seven times seven years, so that the time of the seven weeks of years shall give you forty-nine years. Then you shall sound the loud trumpet on the tenth day of the seventh month. On the Day of Atonement you shall sound the trumpet throughout all your land. And you shall consecrate the fiftieth year, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you, when each of you shall return to his property and each of you shall return to his clan. That fiftieth year shall be a jubilee for you; in it you shall neither sow nor reap what grows of itself nor gather the grapes from the undressed vines. For it is a jubilee. It shall be holy to you. You may eat the produce of the field.

On a Day of Atonement, the tenth day of the seventh month, every fifty years, there was to be a Jubilee, transliterated yobhel from the Hebrew and meaning “ram,” or “ram’s horn.” The word Shofar appears in our passage as well, verse 9, and also was a ram’s horn. After seven sabbaths of years there would be the grand sabbatical year.

On the Day of Atonement every fifty years the Shofar was to be sounded and the year of Jubilee commenced. It meant that slaves went free, land returned to the original owners, and the fields were to lay fallow. It was a reminder that land, people, and produce of the fields belonged to God.

The Jubilee is of interest, because Jesus quoted from Isaiah 61:1-2 and this passage is filled with words and phrases very reminiscent of the Levitical Jubilee passage. At the outset of His ministry, at a synagogue in His home town of Nazareth, Jesus was given the scroll of Isaiah and read, as a part of the worship service:

“The Spirit of the Lord is upon me, because he has anointed me

to proclaim good news to the poor. He has sent me to proclaim liberty to

the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the lord’s favor.”           

            Luke 4:18-19

This is likely Jubilee language from the prophet Isaiah, and Isaiah may have been referring to Leviticus 25:8-17. But that is not all. Jesus, after finishing the passage from Isaiah said, “Today this Scripture has been fulfilled in your hearing” (Luke 4:21).

            Jesus identified with the Isaiah passage as being the One whom the Spirit of the Lord had anointed to proclaim the good news of freedom to the slaves. And the New Testament has running through it the message of the good news that Messiah Jesus sets people free from their bondage to sin. He does so by bearing sin, then taking it away in His death and being buried. Then in His resurrection and ascension glorified once again, being directly in the presence of the Father.  

            Jesus has fulfilled not only the Day of Atonement but also the grand Sabbath of them all, the Jubilee. Jesus is the One who brings the Sabbath rest of God. The associations and meaning are obvious and utterly captivating.

Warrant for an eschatological interpretation of the Day of Atonement

Although there are no explicit messianic interpretations of the Day of Atonement in the Hebrew Bible, there is evidence that the Day of Atonement attached itself to the eschatological expectations of the Old Testament saints. Daniel’s vision of the seventy weeks of years (Dan. 9:24-27) envisions a time at which sins would be finally and fully atoned for and when the Holy of Holies would be anointed. In context, this period of “seventy sevens” is not only Gabriel’s interpretation of Jeremiah’s prophecy of seventy years (9:2), but the language used here is reminiscent of the description of the Year of Jubilee (Lev. 25:8-12). The Jubilee year was to occur every seven times seven years (forty-nine years). At that time, the ram’s horn was to be sounded in the seventh month on the Day of Atonement. At such a time (as previously stated) all debts were pardoned and every person would return to his ancestral possession in the Promised Land. Thus, this heavenly explanation of Jeremiah’s prophecy likely incorporates a messianic interpretation of the Year of Jubilee with its associated Day of Atonement. In the fullness of time for the people of Israel (seventy times seven years), God would bring about the ultimate pardon from all spiritual debts, a cleansing of the heavenly Holy of Holies (clearly an allusion to Leviticus 16), and the sealing up of all vision and prophecy through the coming of the Messiah.

Is there a biblical warrant?

Is it possible to state that Jesus completed, satisfied, and fulfilled, in His death, burial, resurrection, ascension, and sending of the Holy Spirit on Pentecost something for which  God had laid the foundation in the Jewish holidays and which mark the roadmap of world history?

            In the case of the Day of Atonement we know that Jesus, through His sacrifice on the cross, atoned for all the sin of God’s chosen people for all time. That had already happened on that Passover, Unleavened Bread, and Firstfruits. The question is: Will He fulfill, at His return, the Day of Atonement for Israel according to the promise of Romans 11:25-26? And again, as with the Feast of Trumpets, there is a large clue in Colossians 2:16-17:

Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.

---

[1] Some Jewish people think that by fasting they are making atonement for their sins. In fact, only the high priest could make that atonement: the Jewish people could only receive the finished work of the high priest.

[2] Vicarious means through the agency of another. The people of Israel entered into God’s presence by the agency of the high priest. The Israelites were considered present in the person of the high priest.

The lead essay, “Who is Muhammed’s Gabriel?” may be a difficult read for Muslim people, and it is to Muslim people across the globe that this book is written.

The essays in this book were written over a twenty-year period, and the reader will notice differences in my orientation or feelings toward Islam in some compared to others. Many years ago, I developed a love for Muslim people, and this especially after the tragedy of September 11, 2001, and after coming to personally know several Muslims from a nearby community. The more I learned about Islam and especially the more I engaged with Muslim people directly, my views softened, in that I realized Muslims were caught in the vice grip of an exceedingly unhealthy religious system.

For two years, 2018 to 2020, Imam Abu Qadir Al-Amin of the Muslim Community Center in San Francisco and I talked with each other—not debated, rather communicated together about what and why each believed—in a television program series. We remain friends and speak with each other on occasion. You can view these television programs by going to milleravenuechurch.org/watch-our-tv-shows.

One of the dividing lines in Islam is fervor, in that the Islam of the extremists is purer, more traditional, and more radical than that practiced and understood by moderates. Only a small percentage of Muslims know much about their religion; the zealous Muslim knows more about Islam, makes it his business to study and be guided by ardent elders, and understands that to have a chance of going to paradise rather than hellfire, it is necessary to be a very fervent follower of Islam.

Most Muslims want to live and let live. But their entire identity, their worldview, is Muslim. They cannot imagine being anything but Muslim. Outreach to Muslims is then dependent on the miracle working of God; the new birth is from above. It cannot be argued into them or coerced.

To be clear, I see Islam as wrongly oriented and founded. I no more accept Islam as a revelation from God than I do Hinduism, Buddhism, Shamanism, and the belief systems of many neo-pagan groups.

All organized religions are flawed, including Christianity. I am a Baptist pastor who understands that Baptists are flawed as well. Any and every institution with humans involved will be corrupt to some measure, some more than others. I believe that God was in Christ reconciling the world to Himself and that God sent His only Son to take our sin upon Himself—to die, be buried, and be resurrected. He will come again to judge the living and the dead. There is salvation in none but Jesus Christ of Nazareth.

To repeat: the lead piece to this small book of essays may be upsetting to Muslims. I know this, as I have visited our local Sunni Mosque for many years now. It is possible that some there will read this and not be pleased with me or feel that I am against them, even despise them, none of which is the case. My overarching view is that people who embrace Islam are people whom the God and Father of our Lord Jesus Christ loves, and they are people for whom Jesus shed His blood on the Cross.

This grouping of short essays may also be of value to those who wish to understand the main tenants of Islam. It reflects what I learned during my years of researching this world religion. Feel free to contact me at kentphilpott@comcast.net with questions or comments.

The lead essay, “Who is Muhammed’s Gabriel?” may be a difficult read for Muslim people, and it is to Muslim people across the globe that this book is written.

The essays in this book were written over a twenty-year period, and the reader will notice differences in my orientation or feelings toward Islam in some compared to others. Many years ago, I developed a love for Muslim people, and this especially after the tragedy of September 11, 2001, and after coming to personally know several Muslims from a nearby community. The more I learned about Islam and especially the more I engaged with Muslim people directly, my views softened, in that I realized Muslims were caught in the vice grip of an exceedingly unhealthy religious system.

For two years, 2018 to 2020, Imam Abu Qadir Al-Amin of the Muslim Community Center in San Francisco and I talked with each other—not debated, rather communicated together about what and why each believed—in a television program series. We remain friends and speak with each other on occasion. You can view these television programs by going to milleravenuechurch.org/watch-our-tv-shows.

One of the dividing lines in Islam is fervor, in that the Islam of the extremists is purer, more traditional, and more radical than that practiced and understood by moderates. Only a small percentage of Muslims know much about their religion; the zealous Muslim knows more about Islam, makes it his business to study and be guided by ardent elders, and understands that to have a chance of going to paradise rather than hellfire, it is necessary to be a very fervent follower of Islam.

Most Muslims want to live and let live. But their entire identity, their worldview, is Muslim. They cannot imagine being anything but Muslim. Outreach to Muslims is then dependent on the miracle working of God; the new birth is from above. It cannot be argued into them or coerced.

To be clear, I see Islam as wrongly oriented and founded. I no more accept Islam as a revelation from God than I do Hinduism, Buddhism, Shamanism, and the belief systems of many neo-pagan groups.

All organized religions are flawed, including Christianity. I am a Baptist pastor who understands that Baptists are flawed as well. Any and every institution with humans involved will be corrupt to some measure, some more than others. I believe that God was in Christ reconciling the world to Himself and that God sent His only Son to take our sin upon Himself—to die, be buried, and be resurrected. He will come again to judge the living and the dead. There is salvation in none but Jesus Christ of Nazareth.

To repeat: the lead piece to this small book of essays may be upsetting to Muslims. I know this, as I have visited our local Sunni Mosque for many years now. It is possible that some there will read this and not be pleased with me or feel that I am against them, even despise them, none of which is the case. My overarching view is that people who embrace Islam are people whom the God and Father of our Lord Jesus Christ loves, and they are people for whom Jesus shed His blood on the Cross.

This grouping of short essays may also be of value to those who wish to understand the main tenants of Islam. It reflects what I learned during my years of researching this world religion. Feel free to contact me at kentphilpott@comcast.net with questions or comments.

Galatians 2:1-10

Paul Accepted by the Apostles

Find a quiet place, alone and apart from distractions. Be comfortably alert, still, and at peace. Recite the Lord’s Prayer. Pray for family, friends, neighbors, and yourself. Slowly and carefully read the passage of Scripture.

1. The date of Paul’s trip to Jerusalem has long been contested, it was either 14 years after Paul’s conversion or after his return from Arabia after three years, so 17 years following his conversion.
2. Titus, a Greek, thus uncircumcised, was accepted by the believers in Jerusalem being led by Peter, which said to Paul that the content of his preaching was accepted.
3. However, mixed in with the believers in Jerusalem were troublemakers who insisted that it was yet necessary to follow the laws of the Old Testament. These persons were “secretly brought in” ––and the how of this remains a mystery. If these were successful, Paul says it would bring in “slavery” to the Law.
4. The believers in salvation by grace there in Jerusalem saw that Paul had been commissioned by God to bring the Gospel message to Gentiles (Greeks) and at the same time, Peter had been commissioned to bring the Gospel to the “circumcised” or Jews.
5. When this reality was clearly observed, the leaders of the church in Jerusalem gave to Paul and Barnabas “the right hand of fellowship,” and it was clear then that they were to go to the Gentiles and Peter and company would go to the “circumcised.”
6. One thing was asked of Paul and Barnabas however, that they were to “remember” the poor, which they readily assented to.

Preface

The filming of the discussion of the holidays or feasts* with Seth Postell along with Katie and Kent Philpott took place on May 21, 2009 and shortly before Seth and family moved to New York so that Seth could begin teaching Old Testament at the Fineberg Center in Manhattan. Our studio crew consisted of Stan Damas, Grace Harris, Jim Parker, and Vernon Philpott. The resulting DVD was prepared for publication by Jim, Katie transcribed the DVD into a Word document, and Seth, Katie, and Kent combined to write the text for the book. Each took a hand at editing.

* The words “holidays” and “feasts” will be used interchangeably. “Holiday” coming from the concept of a holy day, is not a biblical term. The Tanakh, in both Leviticus and Numbers, usesמועד,, which is transliterated moed and means an appointed time. A feast was an appointed time, a time directed by God to be observed forever by His people.

One. Sabbath

God rested on the seventh day. For six days God created then He ceased working and rested.* This is a central part of the opening revelation of God to Moses in Genesis.

            Sabbath, in the Hebrew transliterated** shabbath, means rest or cease from labor. It is not as though God became tired after creating the universe, rather His resting points to something above and beyond the normal idea of resting. The Sabbath is perhaps the most important key in understanding the Jewish holidays; in fact, as we shall see, it occupies the center of each of the holidays.

            In Leviticus chapter 23, situated before the listing and descriptions of the holidays or feasts, is the following vital introduction.

Leviticus 23:1-2

The LORD spoke to Moses, saying, “Speak to the people of            Israel and say to them, These are the appointed feasts of the LORD that you shall proclaim as holy convocations; theyare my appointed feasts.”  

Notes on the passage:

One. The word LORD, all capital letters, indicates that the covenant name for God is in the Hebrew text, that name which God gave to Moses as to His actual name. (see Exodus 3:1-15) It may be transliterated Yahweh and its pronunciation cannot be know for certain. Attempts at arriving the meaning of this covenant name of God include but are not limited to: I am that I am, or I am the only one, I am being, and I am the unnamable one.

Two. Moses is the author of the material, originally.

Three. The feasts are directly appointed, determined, authorized, established, by God; they are not of human origin.

Four. The feasts are holy—special and not ordinary.

Five. The feasts are occasions for the gathering of the people of Israel. A synonym for convocation would be assembly. 

 Leviticus 23:3

            Six days shall work be done, but on the seventh day is a                  Sabbath of solemn rest, a holy convocation. You shall do                        no work. It is a Sabbath to the LORD in all your dwelling                places.

Notes on the passage:

One. Work is normative, six days of work followed by a day of rest. The Sabbath is special then, solemn and holy, set aside, and on it there was to be a gathering of the people of God.

Two.  No matter where or when, the people of God were to observe the Sabbath.

 The Biblical Sabbath

The Sabbath began Friday at sunset. It lasted until sunset of the next day, Saturday. The Sabbath was the last day of the week. Six days of work were followed or concluded by one day of rest, exactly the formula for the creation in Genesis chapter one.

On the Sabbath no work was to be done, and to ensure that no work would be done on the Sabbath, traditions were developed by Jewish rabbinical scholars, over the centuries, and these became so detailed they became burdensome, indeed almost impossible for the ordinary person to carry out. Much of the conflict Jesus had with the religious authorities of His day had to do with Sabbath observance.

            It should be noted that some Christians still observe the actual biblical Sabbath as their special day of worship, but mainstream Christianity began to worship on Sunday, the first day of the Jewish work week, because the resurrection occurred on a Sunday and also because Jewish believers in Jesus began to be excluded from attending synagogues. Sunday, the first day of the week became known, very early on, as the Lord’s Day. (see John 20:19; Acts 20:7; 1 Corinthians 16:2; Revelation 1:10)

Rest as a view into the nature of salvation

God revealed to Moses that Adam was to take care of the home created for him—the Garden of Eden. All that was necessary for life was in that garden. After The Fall, that willful disobedience to a clear command of God, Adam and Eve were evicted from their home, cut off from fellowship with their God, and were forced to toil, labor painfully, for their survival. Everything had changed.

            Rest was where God was. God was present in the garden and walked and talked with the first humans created in His image, which probably means that the Creator God could actually enter into intelligent communion with His creation.

 Rest is always where God is. God was present in the Tabernacle, and later the temple in Jerusalem, that place of worship God directed Moses to build, and it was in the inner most holy place, the Holy of Holies, where God dwelt. Away from God there was no rest, there was work and labor instead.

The Sabbath—an historical, dramatic, prophecy

Embedded then in the story of rest and work is the story of salvation. God created the Sabbath for His people, He was present with them and when that paradise was lost, God worked, with the emphasis on worked, so His chosen people would be able to enjoy His rest and cease from their work.

            Long before God’s plan could be fully understood by anyone He put into place the very heart of the nature of salvation—resting in the work of God. The falling into death must be overcome by the working of the Messiah, the Anointed One of God. The people of God were promised in the creation of the Sabbath itself that there would be a resting. The writer of Hebrews, chapter 4 verses 9 and 10, describes this:

            So, then, there remains a Sabbath rest for the people of God,                       for whoever has entered God’s rest has also rested from his                        works as God did from his.

Summation

David Baron in Types, Psalms and Prophecies said, “The weekly Sabbath was appointed by God as a prophecy and pledge.” (page 6)

            In the description of the feasts, holidays, appointed for the people of Israel by God, the Sabbath holds center stage. There was an actual Sabbath day to be observed, but it pointed to something more, a restoration of the rest Adam and Eve had enjoyed in the presence of God. There would always be a Sabbath for God’s chosen people and the weekly observance continually pointed to it.

* Varying views of the nature of God’s creative act are held. Whatever view one might have will not substantially alter, change, or negate the fundamental underlying concept that God rested or ceased from working (creating) and the Sabbath as a concept entered into the human experience and understanding.

**  A transliteration is the rendering or spelling of a word with the letters of one language in place of another. In this case, the corresponding English letters are used in place of Hebrew letters, all in order to assist in pronouncing the Hebrew words.

The Hippie Scene Degenerates The hippie thing was done by the summer of 1968, and by 1969the Haight-Ashbury had utterly changed. Long gone was the1967 Summer of Love, but despite the radical change, theunabated influx of kids from all over the country continued, likely

because the hippie thing had moved eastward over the previous year.

They were easy to spot with their sleeping bags and suitcases and

were the kids I approached and shared the message of Jesus with.

They were often runaways, and what they found in the “liberating

mecca of love” disillusioned and discouraged them. Now they were

scared, broke, and desperate. The girls had often been molested in

one way or another, and the guys often turned to drug dealing and

prostitution.

The Switchboard was a hippie organization set up to assist America’s

youth looking for a new way of living and provided “trip masters”

for those wishing to expand their minds by taking LSD. Owsley

was the favorite brand then, and several trip masters turned out to be

little more than rapists. One day, angered by tales I had been hearing

from both young men and women,1 I walked into the old Victorian on

Fell Street, where the Switchboard was housed, and standing in the

large front office I began calling them out, challenging them all to a

fight, right then and there. I cut loose with, “You raping, robbing jerks,

you need to go to prison, and I’m going to see to it, if you continue,

you %$#*&+$s.” Not too Christian, perhaps, which is debatable, but

1 On Haight Street I was known as someone to turn to, and it was not unusual

for emergency cases to find their way to me. I found that the local police and medical

people were extremely helpful and competent in those days.

Chapter 14

Early Leaders in

Marin County

46 Chapter 14

considering my size and physical condition in those days, few would

have wanted to accept the challenge.

The predators had descended into the district by the middle of

1968. Even the motorcycle gangs were there in large numbers. People’s

minds had indeed been expanded by marijuana, LSD, peyote,

magic mushrooms, and mescaline, so that heroin and meth were

becoming the new drugs of choice. No one wore flowers in their hair

anymore. Drug dealers were everywhere, as were the pimps and the

porn makers. Good-looking young flesh, mostly white, was up for

grabs. This is not racist in any sense, just true.

The kids kept coming, and once in a while we were able to rescue

some. We sent many young people home on buses, trains, and planes.

Sometimes parents traveled long distances by car to claim their children.

I must relate a story, since I have included her biography in this

book. We called her Mary K., and she had sunk to real lows by the

summer of 1968. She had been a high class business professional but

heroin did her in. There she was, standing on Haight Street, flagging

down cars. I called out to her, she stopped and listened, and as I presented

the forgiveness we have in Jesus, she was immediately converted

right in front of me. I took her to Zion’s Inn, and she lived with

us for about a year, until she married a young man who attended the

Tuesday night Bible Study. Mary K. was one of the original members

of Joyful Noise, and through her testimony at our concerts in high

schools and churches around the state, I would estimate that several

hundred kids’ lives where changed. She is someone special, and so is

her husband Chuck Mancebo.

Sometime in 1970, I turned my attention exclusively to Marin

County where I was living, since the work there was in full bloom.

Leaders Emerge

In 1969, I had met Mike Riley and Roger Hoffman, both students

at Golden Gate Seminary. Like Paul Bryant and Oliver Heath, they

were attracted to a different kind of Christian ministry and were also

interested in the charismatic part of the Jesus Movement. They soon

saw that we were in desperate need for some theologically trained

people, so Mike and Roger led the opening of a new Christian house

Early Leaders in Marin County 47

in Mill Valley on Ethel Avenue. At one point they asked me to come

to the school they attended, my old alma mater, to meet a friend of

theirs who had expressed interest in working with us. His name was

Bob Hymers.

Bob, whose full name is Robert Leslie Hymers, Jr., would play a

very large role in the ministry we were developing in Marin. He was

one of the best preachers I had ever heard; yet he was quite different

in many ways. A Southern Baptist, not the slightest charismatic, but a

real fighting fundamentalist, he loved evangelism and was tireless in

this area. A brilliant man of the highest IQ I had ever met (during his

high school years in Los Angeles he would be the lead in several plays

at once and could memorize all the lines without confusing them), he

and I became close friends.

Bob, Moishe Rosen, and I

became fairly well suited to different

kinds of ministry: demonstrations,

protests, infiltrating

anti-war demonstrations, book

burning events, picketing the Russian

Consulate in San Francisco,

and other forms of street evangelism,

including street preaching

and the use of tracts, known as

broadsides. It was Moishe who,

being older than Bob and I and

with experience and inventiveness

we could not match, spurred

us onto these new approaches.

Led by Moishe, we quickly organized

many demonstrations. We

regularly managed to get leaflet

materials composed and prepared

for printing, placards made by the dozen, and the call put out to be at

a certain place at a certain time. Hundreds of Jesus freaks would show

up, marching and handing out flyers. It was a wild and exciting time.

Moishe taught me how to get media coverage from radio, newspapers,

and television stations at whatever event we were up to; it

48 Chapter 14

worked wonderfully well. The attention we received served to inspire

other Jesus freaks all over the country to try the same things; thus it

served as a kind of cross-pollinization process, and the same sort of

strategies began to spread across the nation.

Bob was an exciting preacher, and we brought together many of

our Bible study groups and material to new Sunday evening gatherings.

We met in San Rafael at both the Lucas Valley Community

Church, pastored by Dale Nystrom, and The Christian Church, pastored

by Chuck Boman. We also rented out the Episcopal Church in

San Rafael’s suburb of Lucas Valley.

I was attracted to the Presbyterian form of government as

opposed to either the congregational style I had learned as a Baptist,

or an episcopal, hierarchical style, like the Catholic or Episcopal

churches. As a result, we developed an eldership structure within our

Christian House Ministries. By the time Mike, Roger, and Bob came

along, our eldership consisted of Mark, Kenny, and me. Some other

key leaders, who later became elders, were Bob Gaulden, Bob Burns,

and Cliff Silliman. Paul Bryant and Oliver Heath had already moved on

to other things, so Mike, Roger, and Bob joined Mark, Kenny, and me

to form a group of elders; I served as the senior elder, but this was all

informal and not recorded in any way. This came about in 1971, but I

am getting ahead of my story.

A Special Appeal to Muslim Readers

Some of what you will find in this book may well upset you. If I were Muslim, yes, I would be offended at some points in this book, and especially with the first essay, “Who is Muhammad’s Gabriel?”

My appeal to you is to have the courage to read the difficult passages. Finding truth and reality is far more important than protecting ourselves from sharp challenges.

Faith must be anchored in ultimate truth and not in traditions. Christians face this on a constant bases and indeed it makes us stronger. So then dear Muslim reader, my hope and prayer is that you will have the strength and courage to look at material that will in fact contradict what you believe.

Essays on Islam

Original Introduction to Islamic Studies: Equipping the Christian Witness to Muslims

Any, all, or parts of the following essays may be used by anyone for whatever purpose, freely, without any consideration or money changing hands. If desired, references may be made without mentioning the articles or author.

The reader will notice differences in my orientation or feelings toward Islam in the essays. The tenth essay was written in late 2016, while the seventh is from 2002. I did not include the earliest essay, because when I wrote it I was quite angry toward Muslims and Islam in general. The more I learned about Islam and especially the more I engaged with Muslim people directly, my views softened, in that I realized Muslims were caught in the vice grip of an exceedingly unhealthy religious system.

The Islam of the extremists is purer, more traditional, and more radical than that practiced and understood by moderates. Only a small percentage of Muslims know much about their religion; the zealous Muslim knows much more about Islam and understands that if he or she has a chance of going to paradise rather than hellfire, it is necessary to be a very fervent follower of Islam.

Most Muslims want to live and let live. But their entire identity, their worldview, is Muslim. They cannot imagine being anything but Muslim. Outreach to Muslims is then dependent on the miracle working of God; the new birth is from above.

To be clear, I see Islam as wrongly oriented and founded. I no more accept Islam as a revelation from God than I do Hinduism, Buddhism, Shamanism, and the belief systems of many neo-pagan groups.

All organized religions are flawed, including Christianity. I am a Baptist pastor who understands that Baptists are flawed as well. Any and every institution with humans involved will be corrupt to some measure, some more than others. I definitely believe that God was in Christ reconciling the world to Himself and that God sent His only Son to take our sin upon Himself—to die, be buried, and be resurrected. He will come again to judge the living and the dead. There is salvation in no one but Jesus Christ of Nazareth.

A challenge to the reader: Which essay would be appropriate to give to a Muslim and which would not? All the essays are written for Christians who have an interest in understanding Islam. Some are “softer” than others and may be used as a Gospel tract, so to speak, and given to Muslim people. Some are “harder” and would likely repel a Muslim reader. As Christians, we do not “pull punches.” At the same time, we hope to be as wise as serpents and harmless as doves. Our goal is to present the message of Jesus Christ to all people of the world including Muslims.

A note to readers who are feeling a bit overwhelmed at this point. There is so much to learn about Islam and all that goes with it. There is indeed a steep learning curve, and the journey up the initial curve is painful and frustrating. I not only have been there, but in many ways, I am yet struggling up the incline. It is little by little for sure. And I must confess that when I speak with Muslims, I find I really don’t have to know all that much about Islam; this is necessary only when dealing with the imams and scholars. A good grasp of the essentials of Biblical Christianity is what counts the most. We simply present the message of the person and work of Jesus Christ. That is it, the basic evangel. And you will be surprised how many Muslims are eager to hear it.

Preface

Introduction

One. The Sabbath

Two. Passover and The Feast of Unleavened Bread

Three. The Feast of Firstfruits

Four. Pentecost or The Feast of Weeks

Five. The Feast of Trumpets

Six. The Day of Atonement

Seven. The Feast of Booths or Tabernacles

Eight.  The Sabbath Rest of the People of God

Nine. Concluding questions: coincidence, evangelism, conspiracy, or something

else?

Bibliography

Subject Index

Scripture Index

Preface

Introduction

One. The Sabbath

Two. Passover and The Feast of Unleavened Bread

Three. The Feast of Firstfruits

Four. Pentecost or The Feast of Weeks

Five. The Feast of Trumpets

Six. The Day of Atonement

Seven. The Feast of Booths or Tabernacles

Eight.  The Sabbath Rest of the People of God

Nine. Concluding questions: coincidence, evangelism, conspiracy, or something

else?

Bibliography

Subject Index

Scripture Index

Preface

Introduction

One. The Sabbath

Two. Passover and The Feast of Unleavened Bread

Three. The Feast of Firstfruits

Four. Pentecost or The Feast of Weeks

Five. The Feast of Trumpets

Six. The Day of Atonement

Seven. The Feast of Booths or Tabernacles

Eight.  The Sabbath Rest of the People of God

Nine. Concluding questions: coincidence, evangelism, conspiracy, or something

else?

Bibliography

Subject Index

Scripture Index

Two of the seminary students of the newspaper classified ad,

“Seminary Student and Crew” were Paul Bryant and Oliver

Heath, in their first year at Golden Gate Seminary. Both had

established ties with Southern Baptists and were, in fact, raised in

SBC churches. Perhaps because of that, they wanted something new

and different, and they found it with our Christian House Ministries.

Paul and Ollie joined with us in 1968. The requirement was singular:

a desire and willingness to follow Jesus. Ollie went on to start

a Christian house in Mill Valley, and Paul established Berachah House

in San Anselmo, a town in Marin next door to San Rafael.

Berachah means “blessed” in Hebrew, therefore a house of blessing,

and it definitely was. Gloria Ladd owned both houses, the Greenfield

house called Zion’s Inn and the house on Knoll Road in San

Anselmo we called Berachah House.1

Every bedroom in the house was claimed days before we took

possession of it, with two occupants in each of four small bedrooms.

No one paid rent, no one turned over their money to Paul, and there

were no demands, but now eight young men needed to go to work.

Thus was born a house painting business. At one point we had three

crews going, and I spent my time giving estimates based on $5 per

hour per painter and making sure the crews were properly equipped.

We could paint most houses in one week, and we did good work. With

three painters per job, a customer got a house painted for around

$600 plus materials, which was a good deal then.

1 Gloria, sadly, ended up with a wild Pentecostal cult, and due to strange

prophesies, murdered both of her teenage sons and wound up spending the rest of

her life in a psychiatric prison. It was a horrible event that shook the tiny Christian

community, and it still impacts it to some degree.

Chapter 13

Berachah House

Berachah House 43

A young man who came to the Tuesday night Bible study on Greenfield

in 1968 was Mark Buckley, who later married a young woman in

the ministry and also started a construction crew. Mark contributed

greatly to our Christian House Ministry and became a house leader

and a pastor—really an amazing man. I still have the hammer Mark

gave to me back then (some forty-five years ago now), when I worked

with his crew putting shingles on the sides of a house he was working

on in San Anselmo.

Mark married Kris Kenner, and together they operated Solid

Rock, our Christian House in Novato. Mark later became the founding

pastor of the Church of the Open Door in Novato and oversaw

the Christian bookstore there, one of several we opened. Mark and

I, along with Kenny Sanders, whom I will discuss soon, became very

close and essentially guided the JPM in Marin. Mark later moved to

Phoenix, Arizona, and founded what soon became a large church.

A tall, thin, longhaired hippie named Greg Beumer lived in Berachah

House, as did Malcolm

Dawes; they both played guitar

and became key members

in our band, Joyful Noise.

Most of the practices for the

band in its early days were at

Berachah House. Greg wrote

his first song with a Christian

theme entitled, “You’ll Never

Get to Heaven on LSD,” and it

became the most popular of

all the songs Joyful Noise ever

performed. Everyone liked to

think up new verses with substances

or behaviors well-suited to the hippie life but ill-suited to a

Christian one.

At the house, Paul taught a Bible study for kids who attended

Drake High. I recall an incident that occurred at the house, which

reflects some of the trials and tribulations of running such a place.

It must have been Easter, 1970, and one of the occupants of the

house had arranged for the people who showed up at the regular

Tuesday night Bible study to gather Easter Sunday morning wearing

44 Chapter 13

nothing other than sheets. He made it clear: even under garments

were not acceptable. No, everyone was going to greet resurrection

Sunday with nothing on besides a sheet.

The mother of one of the girls who attended the study at Berachah

House called me. Her daughter had told her mother what was

afoot. Not too pleased, I rushed over to the house, learned that Paul

was away in San Diego with his family, gathered the occupants, and

let them have it. The instigator would not back down but tried to justify

himself with weird, icky-gooey, spiritual talk. Seeing that he was

about to prevail, I was forced to utter a phrase that served me well

during those years: “You have two choices—101 South or 101 North.”

Highway 101 cuts through the county north and south and was the

main way in and out. His choice was south, meaning San Francisco, so

I dropped him off at a freeway onramp.

Berachah House survived for a couple of years but folded when

Paul married. It was one of the first of its kind, and perhaps thirty or

more young men lived there. One of these was Kenny Sanders. When

I first met him, I could not see his face for the longish, tangled hair

that obscured it. Kenny, whose father had been one of Martin Luther

King’s attorneys, was one of the first black hippies to show up, and he

became a major part of our ministry in Marin County and later on in

Petaluma in Sonoma County.

Kenny later led a painting crew, was a fabulous painter, a part of

Joyful Noise, the founding pastor of Church of the Open Door in Petaluma,

and along with Mark Buckley and me, a director of the entire

ministry. He married Mary Jensen, who was a student at San Rafael

High School and led the small Christian group there; Mary was a tireless

evangelist whose witness led to the conversion of Bob Burns,

who became one of the pastors in the Church of the Open Door family.

Kenny and Mary later had three children, and Kenny became a medical

doctor with Kaiser Permanente. Now retired, Kenny is attending

seminary2 and doing mission work along with Mary.3

2 Most of the leaders in our Bay Area ministry never attended seminary or

Bible college. They were self-taught people who took advantage of the continuing

stream of discipleship programs we involved ourselves in.

3 Mary Sanders became an artist, and her consistent testimony and witness

saw many come to Christ as a result.