I hope your week has been wonderful. This week holds special significance as we delve into the theological meaning of Holy Week, which is central to the Christian faith. Jesus endured suffering, died, and triumphed over death!

I want to share some insights from my devotions this week. Each day, I reflected on the Passion of Christ and composed 25 meditations on Holy Week. My prayer is that they resonate with you.

With the peace of Christ,

Dr. Antipas

Image: Kelly Sikkema

Meditations on Holy Week

1. As we enter the sacred time of Holy Week, let us take a moment to reflect deeply on the profound journey of Jesus. The gravity of the Resurrection is illuminated through the trials and tribulations outlined during this significant week.
2. Today marks Palm Sunday, the ceremonial beginning of Holy Week. This is an opportunity to learn from Jesus, who exemplified the art of repositioning Himself for what lay ahead. He made a remarkable entrance into Jerusalem, riding on a humble colt, an emblem of simplicity and vulnerability. How might you prepare yourself, adjusting your stance for the divine plans God has in store for your next chapter?
3. Riding a young donkey, though seemingly mundane, speaks volumes of Jesus’ readiness to embrace the challenges ahead. This choice symbolizes the discomfort and struggle that would unfold throughout the week, as He traversed a path marked by pain, ultimately leading to a victorious destiny. Repositioning ourselves often demands radical and even uncomfortable changes.
4. The journey of Holy Week is steeped in profound humility, a call to lay aside our egos and acknowledge something greater than ourselves. Lord, forgive us for the moments when we fail to embody humility, and guide us to walk faithfully in the footsteps of Christ’s example!
5. Holy Week serves as a powerful testament of faith played out in the public arena. Jesus showcased unwavering love even amidst brutal and violent opposition. Though love may sometimes be overshadowed or trampled, His steadfast commitment to love remained resolute. Indeed, love is far mightier than hate.
6. Jesus’ triumphant entry into Jerusalem was laden with prophetic significance. The crowd recognized His divine essence as they cheered, witnessing the spectacle of His arrival on a colt. Their adoration hinted at the ultimate victory to come, despite the turbulent path ahead, fraught with pain, betrayal, and denial. While we may know the conclusion of the story, it was a profound and challenging faith journey for Him.
7. The journey of faith is not one of flawless perfection but rather one of exploration and growth. As we navigate through life, we encounter moments of learning and reflection. It echoes the sentiment of Bishop Anselm of Canterbury, who spoke of “Fides quaerens intellectum”—faith seeking understanding. May this week serve as a transformative journey filled with fresh insights, nurturing our lived witness to the world.
8. After sharing His last meal with His disciples, Jesus spoke these comforting words: “I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth… You know him, because he abides with you, and he will be in you.” (John 14:16-17) Come, Holy Spirit!
9. During Holy Week, a poignant and transformative moment unfolded as Jesus knelt before His disciples to wash their feet, symbolically commissioning them for a life of unwavering service. Dr. Martin Luther King Jr. profoundly stated, “You don’t have to make your subject and verb agree to serve. You only need a heart full of grace, a soul generated by love.” Jesus exemplified this truth, His actions a masterclass in humility! What about us?
10. Faithfully pursuing the depth of Christ’s love demands a spirit of humility and a commitment to serve. The Master Teacher and Lord, in a gesture of unparalleled love, lowered Himself to the dusty ground, knowing that among those He served, two would soon betray and deny Him. Christ’s love is boundless and knows no restrictions, reaching even the most unreachable hearts.
11. As we meditate on the Passion Story, our focus is drawn to the profound hope we find in Christ’s enduring promise. This sacred week serves as a reminder that mental stress and emotional turmoil are transient; they do not linger. Sunday’s resurrection is coming, heralding a new dawn!
12. Holy Week unveils a deep and transformative connection between love and hope. God’s love extends to every individual, even to those who seem difficult to embrace. Lord, in Your infinite mercy, guide us to love as You do. Hope, after all, is a relentless force. Our struggles do not dictate our destiny; rather, through them, we find resilience and emerge even stronger!
13. We must not underestimate the profound devastation of feeling crushed; it brings pain, a burden that resonates with many hearts. Jesus intimately understood the depths of this agony. Yet, it’s essential to recognize that these crushing experiences do not define us—our true beauty does.
14. In the midst of suffering, a glimmer of hope emerges as beauty slowly reveals itself. Just as wine is born from the pressing of grapes and oil flows from the pressing of olives, our life’s true purpose often springs forth from the trials we endure. Jesus faced His own moments of crushing anguish in Gethsemane, a testament to the human experience. Soon, we will gather to celebrate the immeasurable lesson uncovered in such trials: while crushing moments are temporary, the victories they yield are everlasting!
15. J.P. Lederach reminds us that theo-moral imagination invites us to envision ourselves within a vast network of relationships—one that even includes our enemies. It encourages us to embrace the complexities of life without reverting to simplistic dualistic thinking, to pursue creativity boldly, and to bravely accept the inherent risks of venturing into the unknown.
16. Let us not rush to the resurrection; there’s a compelling story that unfolds before the glory! Let’s take time to reflect on that narrative. Jesus endured profound suffering, reminding us that if we seek His resurrection power, we must also partake in His suffering (Phil 3:10). Beyond the shadows of despair lies magnificent glory!
17. The term “Maundy” derives from the Latin word for “commandment,” a poignant reference to Jesus’ profound humility on Maundy Thursday when He washed His disciples’ feet and called them to embody that same spirit of service and love. Lord, in Your boundless mercy, guide us toward a deeper understanding of how to love and serve others with true humility.
18. Have you ever felt the sting of loneliness or the weight of abandonment? Consider that even Jesus experienced such heart-wrenching emotions on the cross, crying out, “My God, My God, why have you forsaken me?” Remember, even in the heaviest of moments, this is not the end for you—in this life and beyond. A brighter dawn is ahead; just wait and see!
19. “Then Jesus, crying with a loud voice, said, ‘Father, into your hands I commend my spirit.’ Having said this, he breathed his last.” Luke 23:46. Like Jesus, entrust everything into God’s capable hands. Let it go. Trust that God can carry your burdens with grace and strength.
20. “On a hill far away stood an old rugged cross; The emblem of suffering and shame, And I love that old cross where the dearest and best; For a world of lost sinners was slain….” (Hymn)
21. Through the boundless love of Jesus, vividly revealed on the cross, we encounter a profound and transformative truth: True love, at its core, endures suffering. The ultimate victory of love emerges only through the crucible of pain and sacrifice. In essence, love bears the weight of suffering; yet it also triumphs in unfathomable ways!
22. Good Friday is a sacred moment of reflection, a time to honor a Savior who willingly gave His life for the sins of the world. St. Augustine reminds us, “The death of the Lord our God should not be a cause of shame for us; rather, it should be our greatest hope, our greatest glory.” In the face of the cross, we witness the profound generosity of our loving Jesus. Yet, paradoxically, this true love exposes its vulnerability, open to the wounds inflicted by those who abandon, betray, deceive, strive to sow discord, and walk away. The depth of this love makes the hurt all the more poignant and real.
23. Good Friday beckons us into a deep theological reflection on the suffering Christ—a Jesus who embraces pain with open arms. Theologian Jurgen Moltmann articulates beautifully that the God who suffers is the God who loves deeply. Our God is not distant; rather, He is profoundly moved by our own struggles and heartaches. In our moments of vulnerability and distress, God draws nearer, embodying the essence of true and abiding love.
24. In the words of scripture, “Then he took a cup, and after giving thanks he gave it to them, saying, ‘Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.’” (Matt 26:27-28) Our sins are forgiven, and we can respond with fervent joy: Hallelujah!
25. Revelation 5:9 resounds with triumphant praise, declaring, “They sing a new song: ‘You are worthy to take the scroll and to open its seals, for you were slaughtered, and by your blood, you ransomed for God saints from every tribe and language and people and nation.’” In these words, we find the powerful truth that the blood of Jesus Christ has redeemed us, wrapping us in grace and love beyond measure.

PR

Zhejiang: The Jerusalem of China is the third book in Paul Hattaway’s ambitious project known as the China Chronicles. Each volume in the series presents the Christian history of one the provinces in China. The author’s desire is to preserve a record of God’s work in China for subsequent generations of believers (page xii). In this book, as in previous volumes in the series, the author provides the reader with a lot of detailed information.

Zhejiang is a small province, however it has a sizeable population, the 2010 census lists its population at 54.4 million people, that figure was expected to grow beyond 62 million by the year 2020 (page 1). Its area is slightly over 39,000 square miles (page 1), and it has been referred to as a land of both great beauty and great variety (page 1). For a time it was an area that had many different languages (page 2). Wu is currently the most common language used in Zhejiang, though Mandarin is closing in on it for prominence (page 3). The majority of people in the province, 98.8 percent, are Han Chinese (page 8).

Zhejiang Province within China.
Image: Wikimedia Commons

In AD 635, a Nestorian Christian named, Alopen, brought the gospel to China (page 9). This fact shows us that Christianity has had a presence in China for a very long time. The report of a massacre that took place in Ganpu in AD 878 indicates that there were Christians in Zhejiang at that time, they were specifically mentioned in the report (page 10). When Marco Polo visited Zhejiang in the 1280s he noted that the Nestorian Church was the only church there (page 11), the Catholic Church established their work in the province in the 1600s (page 12). The first Evangelical missionary entered the province in 1843, his name was D. J. MacGowan, from the American Baptist Missionary Union. (page 12). The next year, Divie McCartee, a Presbyterian missionary arrived, as did Ann Aldersey, who was “the first female Evangelical missionary to live in China” (pages 12-13). In those early days there were a number of languages spoken in Zhejiang, because of this, missionaries had to learn the languages of the towns they lived in (page 14).

In addition to these groundbreakers many others labored in the province, both foreign missionaries and native Chinese. Foreign missionaries included: William Russell from Ireland (pages 15-17), Walter Lowrie, an American, who became the first Evangelical to be killed in China (pages 17-19), William Aitchison (page 20-22), Griffith and Margaret John (pages 25-26), and George and Grace Stott (pages 38-42). James Meadows served in Zhejiang for over fifty years (page 93). The well-known missionary, Hudson Taylor and his wife, Maria, and later his second wife, Jennie also ministered in Zhejiang (pages 26-34). In addition to these there were also a number of single women who served in Zhejiang, these included: Josephine Desmond (pages 77-78), Edith Sherwood (pages 79-80), and Etta Manchester (pages 78-80). All of these women were martyred on the mission field (pages 78 and 80). Other foreign missionaries are also mentioned in the book. In addition to the foreign missionaries a number of Chinese also participated in gospel ministry in the province these included: Y. T. Zia (pages 44-47), Mrs. Liu (pages 54-56), Wang Laijun (pages 86-88), Ren Chengyuan (pages 96-98), Dora Yu Cidu (pages 98-101) and Miao Zizhong (164-173). Another well-known preacher who ministered in Zhejiang was John Sung (pages 107-110).

Today the province of Zhejiang has the largest percentage of Christians in China (page 22, 227). Interestingly enough, the majority of these believers are men (page 227). This notable achievement has not come easily. Persecution has come along with the growth. Some of the believers in Zhejiang have paid the ultimate price, but even those who were not killed, at times, endured long and cruel torture. Another notable dynamic of Christianity in this province has been the evidence of the supernatural, which has occurred at different points in its history. An evangelist in the 1800s named Xiang prayed for the sick and saw them healed (page 48). Manifestations of the supernatural, such as deliverance, took place though local Christians (page 108). Healings also took place through the ministry of John Sung (page 110) in the 1900s. In the 1960s and 1970s the Christians in Zhejiang were used of the Lord in supernatural ways, this contributed to the spreading of the gospel (pages 139-140). Healings also took place in the 1980s and 1990s (pages 158-161, 179). Suffering and signs of supernatural power are two things that marked the followers of Jesus in the New Testament and they have characterized the experience of the believers in Zhejiang too.

One factor that has contributed to the strength of the Zhejiang church has been the emphasis that was placed on self-support. Missionaries told the believers in this province that they needed to support their own ministry work and not depend on foreign assistance (pages 36, 116).

Zhejiang: The Jerusalem of China is yet another volume that demonstrates what can happen when the faithfulness of God and the faithfulness of men and women meet. The Lord has brought about a significant work in this province, even in the midst of opposition and adversity. May those of us who live outside of China be both challenged and inspired by our brothers and sisters in Christ who have lived, and do live, with a firm commitment to follow the Lord.

Reviewed by John Lathrop

Preview: https://books.google.com/books/about/Zhejiang.html?id=slivDwAAQBAJ

Asia Harvest page: https://asiaharvest.org/zhejiang-the-jerusalem-of-china/

Further Reading

For more on Alopen and the spread of the story of Jesus into China, see historian Woodrow Walton’s article, “The Resurgence of the Gospel, Part One: The Medieval Prologue and the Remapping of the World”

Brian C. Stiller has had a very rich and diverse ministry experience. He has served as the president of Tyndale University College & Seminary, written books, founded and edited Faith Today magazine, and currently is global ambassador for the Evangelical World Alliance ministry. What may be of particular interest to some of our readers is that he is also a Pentecostal. This brief list of his ministry involvements tells us that he has engaged the Christian faith both intellectually and practically. In this volume he shares both his knowledge and experience of the church around the world.

The book is divided into three parts. Part 1, which is very short (only one chapter), points out that the Christianity is experiencing tremendous growth in the global south: Africa, Asia, and Latin America. Part 2 is devoted to a consideration of what the author calls five “drivers.” These drivers have substantially contributed to the growth and shaping of Christianity in the world. This is the longest section of the book. In part 3 Stiller looks at factors that are intertwined with the drivers that have also helped to fuel the growth of Christianity.

As I indicated in the previous paragraph the majority of this book focuses on the five drivers. The drivers that Stiller identifies are: the Holy Spirit, Bible translations, indigenous leadership, re-engaging the public square, and the power of the whole gospel. He devotes a chapter to each of these subjects.

A second driver that has helped Christianity to spread is Bible translation. In chapter 3, which is called “The Power of Bible Translation” Stiller points out a number of benefits people have when they have the Bible in their own language. He says one thing that is implicit in Bible translation is the idea that God is at the center of all cultures (page 56). The author also points out that the Bible empowers its readers against errant ideas. He mentions specifically false ideas from the West and the Enlightenment (page 57). One of the things that the Bible defends against is the anti-supernaturalistic views that frequently come from the West (page 57). Another benefit of Bible translation may be an unintended consequence. In some cases, when translators work on the Bible they create an alphabet and a written language in a culture that does not yet have one, this development can help the culture as a whole (page 55-56).

PneumaReview.com speaks with Eugene Bach, a spokesman and leader of the Chinese mission movement, Back to Jerusalem, about their vision and the amazing things they have seen God do as they carry the good news to the world’s most restrictive places.

Please tell our readers where and when the Back to Jerusalem Movement began.

The Back to Jerusalem vision is a call to the church in China to take the Good News to the unreached nations between China and Jerusalem. It was independently birthed over 90 years ago in two separate locations in China – Shandong Province with the Jesus Family and then later on with the Northwest Spiritual Movement and the Back to Jerusalem Evangelistic Band from central Henan Province.

What is the vision of the Back to Jerusalem Movement?

Quite simply, The Back to Jerusalem vision is nothing more than the Great Commission given by Jesus in Acts 1:8 and Matthew 28:18-19. The Back to Jerusalem vision is the commission given to the church in China to join the efforts of the global Body of Christ to evangelize the lands between the walls – the restricted nations between the Great Wall of China and the Western Wall of Jerusalem.

The vision is bigger than a ministry. There is a ministry called Back to Jerusalem, but it does not own the vision.

The vision is bigger than any denomination. There are many denominations involved in the Back to Jerusalem vision – from conservative Amish to charismatic Apostolics – but the vision does not belong to any denomination.

The vision is bigger than any personality. There are several well-known believers involved in the Back to Jerusalem vision, but not one of them owns it. It is not a personality driven vision.

Eugene Bach with Pastor Zhang Rongliang

The majority of the Chinese involved in the Back to Jerusalem vision today come from very simple uneducated agrarian backgrounds. They reject titles and only refer to themselves as brothers and sisters. Even the most senior pastors in the traditional underground house churches with millions of believers, who have embraced the BTJ vision, only wear the simple title of brother or sister.

What types of ministries does Back to Jerusalem support? In addition to Bibles, what other resources do you supply?

With more than 2,000 active Chinese Back to Jerusalem missionaries working in the land between the walls, it can only be said that we actively support a smorgasbord of activities that cause trouble in nations that are currently closed to the Gospel. Those activities range from missionary training, mission exposure, missionary support, ministry equipping, and platform creation through business, disaster relief, humanitarian aid, or education.

Other resources include emergency aid during disaster relief efforts, business training and investment, alternative energy units, and a variety of electronic communication tools.

View of David’s Citadel from Hinnom Valley, Jerusalem.
Image: Gilabrand / Wikimedia Commons.

It was stated that this was probably the largest gathering of Spirit baptized Christians gathered in Jerusalem to honor the Holy Spirit since the Day of Pentecost recorded in Acts 2. Like that important day that we are all linked to, this conference had people from most nations in the world, the majority being what we term “Third-World Nations”. Probably over 1,000 were from Asian nations, with huge delegations from China and Indonesia.

The speakers included most of the present well-known leaders in the Pentecostal movement speaking in the main sessions, as well as both famous and not so famous speakers in dozen of workshops covering virtually every subject dealing with the church and ministry to the Lord and the world. Most Christian gatherings in Jerusalem focus mostly on praise, worship, prayer and reconciliation between different peoples groups. This had all that, but was also packed with solid Biblical teaching. If we have learned anything in the past 109 years of this movement, it is that Holy Spirit led and anointed ministry will only produce lasting fruit when it is based on solid Biblical teaching. The total audio library of both general sessions and workshop teachings (over 175 talks), can be ordered on-line at http://jerusalem2015audio.com

The Hall of Names at Yad Vashem. “Yad Vashem” comes from Isaiah 56:5, giving “a place and a name” to the millions of Jews who were murdered during the Holocaust.
Image: David Shankbone / Wikimedia Commons.

Most of those who participated in the conference also visited many historical Biblical sites in Israel before or after the meetings. The fact of the return of the Jews to their land after being in dispersion for close to 2,000 years, and the restoration of the State of Israel itself is a proof of the Bible, and a miracle you can see with your own eyes. Those who visited Yad Vashem (The Holocaust History Museum) were deeply moved, many to tears. Throughout history the powers of darkness have used every conceivable method to destroy and exterminate God’s chosen people, the Jews, culminating in the Nazi holocaust with the murder of six million Jews living in Europe. We learned behind this was a devilish doctrine of ‘replacement theology’ that is sadly still believed by some misguided Christians.

The restoration of God’s chosen people to their ancient land, as miraculous and important as it is, reminded us of the Biblical promises of the restoration of the church and the world-wide preaching of the Kingdom of God (Acts 3:19-21, Matthew 24:14, Eph. 5:26-27, etc.) In Empowered 21 we were reminded how the Pentecostal Gospel has been preached with signs, wonders, miraculous healing and gifts of the Holy Spirit to the whole world during the past 100 years resulting in the salvation of hundreds of millions and the transformation of lives and whole societies.

However, we were also reminded that many are backsliding from the Pentecostal message that focuses on the Cross of Christ, the Word of God and the working of the Holy Spirit to a compromising man-pleasing Gospel (Jude 3). I for one heard a clear call from many of the speakers to return to this Pentecostal faith that impacted the whole world. I heard many warn of the dangerous trend in Charismatic circles to accept and preach the hyper-grace message which has admittedly been the reason for the success of many mega churches claiming to be part of this Pentecostal movement. There was a strong call to repentance, fasting and prayer, the baptism in the Holy Spirit and fire resulting in holiness in the lives of believers and the preaching of the Full Gospel to the whole world.

The worship leading was done mainly by young people, many from Oral Roberts University and Australia. On the last day, the leaders of this generation of youth shared the Word and ministered to everyone. The Pentecostal vision truly has been maintained and spread throughout the whole world during the past century, and now the baton has been given to this generation of young people. They very possibly will be alive to usher in the return of Christ.

Dennis Balcombe
Hong Kong

Introduction

This research is to evaluate the following hypothesis:  “That the Holy Spirit has an active role in the end times.”

The argument commences that God is eternal. He is, He always was and He always will be. When commissioning Moses to bring the Israelites out of Egypt, He tells Moses, “I am who I am” (Ex 3:14). To God there are no ‘end times’.  In His goodness, He created the cosmos, and all living things, including humanity. Out of His being He has created, a time bound earth.  Earth has a beginning (the creation), a set time duration (known only to God) and an end[1].  For the purpose of this essay “end times”  means the period of time leading up to the second coming of Jesus, and the time when He instigates His eternal “new heavens and new earth” (Rev 21:1-5, 22).

The Trinity has also actively guided creation through to humanity’s redemption by Jesus’ life, death, and resurrection. At the launching of Jesus ministry, recorded by Luke at His baptism, the presence of the three persons of the Trinity are again described (Luke 3:21). Here the Spirit was portrayed as a dove. Subsequently Luke presents the active roles of the three persons in the Trinity in the development of the church. (Acts 1:7-11, 2:1-4). Here, the Spirit was both a violent wind and tongues of fire.

The Father and the Son have explicit roles in the end times. In his description of the beginning of eternity, John received a revelation from the Holy Spirit in which he saw the end of the old world and the dawn of a new order where God makes everything new (Rev 1:10). He describes,” Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband.  And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God.  He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away. He who was seated on the throne said, “I am making everything new!”… I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple” (Rev 21:1-5, 22).

Israel continues to be a land of archeological discovery as yearly excavations unearth more and more of her past. The Historical Atlas of Jerusalem, written by one of Israel’s preeminent archeologists, takes you on an epoch-by-epoch exploration of the city where God chose to establish His Name. Through written text as well as rare photography, maps, and diagrams, each of the 13 chapters covering 400 pages help you understand this city’s legacy of agriculture, architecture, and administration, within a context of the religious movements sweeping the landscape.

Interested in knowing what was there before God called Abraham? Then read chapter one. Looking for information on the destruction of the First Temple and the subsequent rule under Nebuchadnezzar? Then read chapter three. Perhaps your interests lie on Jerusalem during Roman rule or later Muslim occupation, or perhaps much later under the Ottomans or the British. It is all there, right up the city’s 5,000 anniversary in 2000. The Historical Atlas of Jerusalem is an inviting introduction for everyone to one of the oldest cities in the world.

Reviewed by Kevin M. Williams

Messianic teacher Kevin Williams takes us back to the time of Second Temple and shows the significance of the ninth hour of the day. Was the Messiah using temple language when he declared, “It is Finished”?

We read in Acts 3:1 “Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.” Read in passing, we can gather that Kefa and Yochanon (their Hebrew names) were headed up Mount Zion at about 3:00 in the afternoon. This was a time-honored tradition the rabbis tell us goes all the way back to Isaac. “And Isaac went out to meditate in the field at the eventide.”¹

During the period of the second temple, the ninth hour had become wrapped in ritual and significance. As with many Hebrew observances, one only has to look a little while before encountering word pictures and metaphors that point to the person and purpose of Messiah. Join me as we go on an excursion, away from this temporal existence back to the period when Jesus walked the earth.

Imagine if you will, that you are a Levite. You’re wearing your white linen robe, and you place the priestly turban upon your head. With practiced familiarity, you walk from the Southwest Chamber out into the Court of Priests in Herod the Great’s Temple. The majesty of the temple complex still stuns you, as the golden Holy Place—where the ark of the Lord resides—gleams in the late afternoon sun. All around you are other priests busy about their work—for it is nearly the ninth hour.

Directly before you, the ramp, leading up to the altar, beyond that, a little to your right, is the Holy Place where the Most High dwells.

The shofars, the ram’s horns, blare as the doors to your far right thrust open and the High Priest steps out into the late-day sun. It is time to fulfill God’s holy Torah, “The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even.”² His vestments of gold and jewels shimmer a dazzling array of colors and glory. The golden crown he wears reads, “Holy unto the LORD” and gleams like fire on his head.

A stream of other priests pour in through gates to the south, the north, and the east. Beyond these great bronze doors, you can see throngs of Israelites, milling about expectantly. Across the court, a chorus begins, singing from Psalm 66:15-20:

I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah. Come and hear, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, and he was extolled with my tongue. If I regard iniquity in my heart, the Lord will not hear me: But verily God hath heard me; he hath attended to the voice of my prayer. Blessed be God, which hath not turned away my prayer, nor his mercy from me.

The Cohen Gadol, the High Priest, approaches the great altar. A female lamb is brought forth, innocent and without blemish. It is the last sacrifice of the day—the asham offering—the sin offering that atones for all the sins the Hebrew people were ignorant of committing. Such a God we serve! To cover even our ignorance!