The Way of Old

What is the true Biblical "way of old?"

2011-10-11T15:10:00.000-07:00

One of the key motivations I have had in putting this information together on this site is because I have been challenged in my Christian faith and my own preconceived ideas, and I want to be able to share what I am learning with others who may be encountering similar thoughts.

As a Christian for almost 30 years (as of 2011) I have had a sense that many of our accepted Christian doctrines have not been completely lined up with scripture. So I have searched and compared scriptural practice to contemporary practice, and through this journey I have been a thorn in the side to some, and a blessing to others.

My basic outlook has been that I believe some biblical principles have been minimized or degraded over the past few centuries. Now, don't get me wrong: I believe the Bible truly is the word of God to this generation, just as it has always been. However, I have had a growing sense that all of our man-made traditions surrounding the truth of God's word have, well, been complicating things, and possibly even obscuring some basic elements of grace and obedience contained within the word.

To counter this, I have attempted to search the scriptures for practices of the early church, and pattern my life as closely as possible to what I saw written there. My logic has been simple: I have always believed the closer we can assess how the early church operated, and the more diligently we can pattern ourselves after their faithful obedience to the truth of God, the more effectively we could be living out our faith and reaching out to others with the gospel of Jesus the Messiah, just like the early church was. All of this, of course, being accomplished by the empowering Holy Spirit of God revealing the truth of his word and reigning in and through us.

Initially in 2009-2010, I felt I had a good focus in studying and revising the Geneva Bible, as it was the first influential bible in English that had a widespread impact on the common believers in the sixteenth century who spoke the English language. It appears to me to have captured the essence of the Reformation, and the passion and zeal of the reformers. Understanding this version in English and the commentary seemed to provide a lot of those precious insights that have been lacking in some of the contemporary versions and study bibles. However, I quickly and humbly discovered I was highly unqualified to revise any version of God's word, but I still feel the personal exercise drew me closer to the Lord as I dived into the original languages.

Now, however, I find I have been having to work through some challenges myself. In recent months and weeks, I have been searching the deep recesses of my faith, and I am coming to conclusions that are uncomfortable in some ways, and liberating in others. One of the ways this occurred sprang from a rallying cry of the Reformation itself: Sola Scriptura, using the Bible alone as a guide and rule of faith and practice. I'm finding more and more that if we truly practice Sola Scriptura, our faith becomes a little less recognizeable as to what we have become used to.

For example, using scriptural passages alone, I find that it is difficult to see why modern Christians fail to observe a seventh-day Sabbath. So I have begun to observe a true seventh-day sabbath with my family. I also struggle to find scriptural evidence as to why Christians don't understand more about the biblical feast days as outlined by God in the Old Testament. They are rich in symbolism and practical wisdom! So, in order to learn more about them, we have begun to observe the biblical feasts, as well.

Now, once again, don't misunderstand; I do recognize from an historical context why these things have changed, and many of the political and cultural dynamics that have caused these differences. But these changes have not come about by just reading what the scriptures say, and that is what concerns me. These types of things have caused me to think: what else in the faith "once delivered to the saints" has been compromised by the traditions of men along its two-thousand year journey to this present day and age?

So, since I am providing a resource in this blog, I thought it might benefit others who have asked some of the same questions, and to chronicle my understanding as it grows with this new perspective. Maybe we can reclaim some of these truths together.

These two verses below have been the prime motivation for this reexamination in my own life:

"But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets...And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men." Acts 24:14, 16

"Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls." Jeremiah 6:16

The premise of the information on this site is rooted there, in what Jeremiah calls "the good way" among "the old paths."

A quick Bible search on this term "the way" also brings up some further interesting insights:

"Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee." Psalm 143:8

"For this is he [John the Baptizer] that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight." Matthew 3:3

"Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. " Matthew 7:14

"And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth..." Mark 12:14

"And thou, child [Jesus], shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his people by the remission of their sins, Through the tender mercy of our God; whereby the dayspring from on high hath visited us, To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace." Luke 1:76-79

"Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." John 14:6

"And he [Apollos] began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly." Acts 18:26

"So mightily grew the word of God and prevailed...And the same time there arose no small stir about that way." Acts 19:20, 23

"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;" Hebrews 10:19-20

"But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of." 2 Peter 2:1-2

Known alternatively as "the way of God," "the way of the Lord," "the way of peace," "the new and living way," or simply "the way," it appears that this way has been before us in the word all the time. It is the very truth of God in his word that we are challenged as believers to walk within and abide in each and every day. It is the dynamic presence of Jesus himself living in and through us to sanctify us unto himself, and to empower us to live out the everlasting gospel in our generation.

Explore the articles on this site, compare scripture with scripture, learn to find out why you believe what you believe. For everyone who visits this site, and for myself and my family, it is my hope and prayer that the Lord will continually open up his word unto us, and cause us to remain faithful, walking with him in that narrow way.

Unleavened Bread and the First and Seventh Days

2011-10-05T00:00:00.016-07:00

Exo 12:18 In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.
Exo 34:18 The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.

This festival was to last seven days during the first month: from the evening of the fourteenth day until the evening of the twenty-first. No leaven was to be anywhere around.

Exo 12:15 Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses:
Exo 12:19 Seven days shall there be no leaven found in your houses:
Exo 13:7 Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.

Why unleavened bread only?
In most biblical commentaries, leaven has been equated with sin. Certainly, there are many passages which refer to this negative characteristic of leaven. However, leaven is used scripturally in positive ways also. In its basic sense, it is employed as a metaphor for a small, seemingly unnoticeable characteristic that grows uncontrollably until the whole is consumed with it.

1 Co 5:6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?
Gal 5:9 A little leaven leaveneth the whole lump.

This is why it is a perfect analogy for sin. A little bit of sin can easily lead to lowered defenses in other areas, causing more sin, which ultimately leads to a total reversal of action from holy living to sinful living, thereby "leavening the whole lump" of dough that is considered our spiritual selves, and our fellowship assemblies. In a demonstration of the set-apart nature of holiness and purity, the Israelites were cautioned not to use leaven in any burnt offerings, those offerings which demonstrate a complete dedication to the Lord:

Lev 2:11 No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire.

In the apostolic writings, negative leaven is equated with:

The doctrine of the Pharisees and Sadducees, Matt. 16:12
Hypocrisy, Luke 12:1
Persuasion to abandon the truth, Gal. 5:7-9
Prideful tolerance of fornication, 1 Cor. 5:1-2, 6
Malice and wickedness, 1 Cor. 5:8

However, leaven in and of itself is not "evil," as demonstrated by some of the required offerings of the Lord. Leaven was to be offered with a sacrifice of thanksgiving (Amos 4:5), and also baked into the loaves of firstfruits of the wheat harvest (Lev. 23:17). Also on the positive side, leaven is equated with the kingdom of heaven/God:

Mat 13:33 Another parable spake he [Jesus] unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

Luk 13:20 And again he [Jesus] said, Whereunto shall I liken the kingdom of God?
Luk 13:21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

We see Jesus using leaven in a positive light demonstrating how all-consuming the kingdom of God is in its fullness.

The holy convocations of unleavened bread

The first and the seventh days of unleavened bread are considered holy convocations, set-apart assemblies of those called out, when no work was to be done.

Lev 23:6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.
Lev 23:7 In the first day ye shall have an holy convocation: ye shall do no servile work therein.
Lev 23:8 But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation: ye shall do no servile work therein.

Num 28:17 And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten.
Num 28:18 In the first day shall be an holy convocation; ye shall do no manner of servile work therein:
Num 28:25 And on the seventh day ye shall have an holy convocation; ye shall do no servile work.
Deu 16:8 Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly to the LORD thy God: thou shalt do no work therein.

These are times that God is to be honored and respected in the collective community of believers. However, the intervening days of the festival have been noted to be times of joy and gladness. This was exemplified in the return of the Israelites to Jerusalem after their season of captivity:

2Ch 30:21 And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness: and the Levites and the priests praised the LORD day by day, singing with loud instruments unto the LORD.

Ezr 6:21 And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat,
Ezr 6:22 And kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.

Other activities that took place during the post-exilic feast of unleavened bread include:

2Ch 30:22 And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the LORD: and they did eat throughout the feast seven days, offering peace offerings, and making confession to the LORD God of their fathers.

Sacrifices and offerings

Num 28:19 But ye shall offer a sacrifice made by fire for a burnt offering unto the LORD; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish:
Num 28:20 And their meat offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram;
Num 28:21 A several tenth deal shalt thou offer for every lamb, throughout the seven lambs:
Num 28:22 And one goat for a sin offering, to make an atonement for you.
Num 28:23 Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering.
Num 28:24 After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savour unto the LORD: it shall be offered beside the continual burnt offering, and his drink offering.

These sacrifices and offerings were made according the commands of God; specific offerings and sacrifices for specific reasons. While these have value in teaching us about sin and atonement, I will reserve comment for a separate discussion on sacrificial meanings at a later time. Suffice it now to say that the volume of sacrifices which occurred during these seven days, in general terms, depicts how seriously God deals with sin. God's acceptance of these oblations also demonstrates the depth of his mercy in providing a means of ongoing fellowship with believers.

Remembering the day

The primary reason, though, for eating the unleavened bread during this time is because it represents a memorial of the haste with which the Hebrew people had to leave Egypt after the first passover.

Exo 12:34 And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.
Exo 12:39 And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.
Exo 13:3 And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten.

Deu 16:3 Thou shalt eat no leavened bread with it [the passover sacrifice]; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.

Unleavened bread is a sign and a memorial

Exo 13:8 And thou shalt shew thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt.
Exo 13:9 And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD'S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.
Exo 13:10 Thou shalt therefore keep this ordinance in his season from year to year.

Unleavened bread is meant to be a sign and a memorial, something to be remembered year after year. We saw what the word "sign" meant as we looked at the weekly sabbath, since the same word is used to describe the sabbath, as well. The sign (oth) is like a "signal, flag, beacon, or memorial."

The word "memorial," however, is from an underlying Hebrew word, zikrôn (pronounced: zik-rone') which means: "a memento (or memorable thing, day or writing): - memorial, record."

Interesting to me is the idea that unleavened bread is meant to be "a sign upon thine hand, and a memorial between thine eyes." Similar phrasing is used in other scripture passages:

Exo 13:16 And it [the setting apart of the firstborn animals] shall be for a token [oth] upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.

Deu 6:5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.
Deu 6:6 And these words, which I command thee this day, shall be in thine heart:
Deu 6:7 And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.
Deu 6:8 And thou shalt bind them for a sign [oth] upon thine hand, and they shall be as frontlets [tophaphah] between thine eyes. Deu 6:9 And thou shalt write them upon the posts of thy house, and on thy gates.

"Frontlets" here in these passages is the word ṭôphâphâh (pronounced: to-faw-faw'), "From an unused root meaning to go around or bind; a fillet for the forehead: - frontlet."

Wearing of tefilin
From these passages, the practice of binding Torah passages to their heads and arms has become a Jewish tradition, called the wearing of the tefilin. There are many rabbinic interpretations as to why this is necessary. This description of tefilin is from betemunah.org:

What are tefilin? Tefilin are passages from the Torah that are written on parchment and are placed within square leather batim (casements), with long leather straps attached to the batim. These straps are used to bind the batim with the parchment Torah passages within them, on one's arm and hand and on one's head.

However, Jesus confronted this Pharisaic tradition of men when he said:

Mat 23:5 But all their works [the Pharisees] they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
Mat 23:6 And love the uppermost rooms at feasts, and the chief seats in the synagogues,
Mat 23:7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.

These phylacteries were the "guard cases" for wearing of tefilin scripture, and the Pharisees would attempt to appear more spiritual by making the cases ever larger and larger. While I can respect the many lofty-sounding arguments and scripturally worded reasonings of these rabbis over the years for maintaining this custom, I can't help thinking that what God intended is yet again lost in a tradition of men that replaces a simple scriptural principle. That, I believe, is what Jesus was trying to show them.

In like fashion, the apostle Paul urged new covenant believers to focus on the spiritual realities and not the traditions or inventions of men just because they appear to be spiritual:

Rom 8:5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
Rom 8:6 For to be carnally minded is death; but to be spiritually minded is life and peace.
Rom 8:7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
Rom 8:8 So then they that are in the flesh cannot please God.
Rom 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.

In my understanding, the principle God is conveying to us through the "sign upon thine hand, and a memorial between thine eyes" is this: the "sign upon thine hand" is a phrase that conveys to us that the physical doing of these things (celebrating the mo'edim, keeping the words of God "in thine heart," not physically on the head) is the sign that demonstrates that we belong to God. Similarly, "frontlets" or "a memorial before thine eyes" to me represents how, in the doing of these things, we are constantly reminded of what they represent because we are faithful in keeping them before our view at all times (i.e., God's word and God's mo'edim). Ultimately, we learn that physically carrying out God's word witnesses to others, while at the same time reinforces the truths of his word to ourselves. God is glorified in all.

Paul also urges believers to keep the feast of unleavened bread with the right heart attitude:

1Co 5:7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
1Co 5:8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

Messiah also taught the disciples what the true food (meat) is that sustains us:

Joh 4:31 In the mean while his disciples prayed him, saying, Master, eat.
Joh 4:32 But he said unto them, I have meat to eat that ye know not of.
Joh 4:33 Therefore said the disciples one to another, Hath any man brought him ought to eat?
Joh 4:34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.

May our walk through his mo'edim be marked with the sincerity and truth of God's unleavened holy word and the bread of faithfully carrying out his commands.

When did Sunday become "the Lord's day"?

2011-10-05T00:00:00.015-07:00

No scriptural authoritative change
It must be said at the outset of this addendum to the sabbath study that there is absolutely no scriptural command or authorization for the sanctified seventh-day sabbath to shift to first-day Sunday. There is none.

And what is yet more surprising is that this lack of authoritative command is widely known and admitted to throughout the bulk of historical data that has come down to us in this generation. The inquisitive seeker can consult any encyclopedia and this information is readily available and agreed to by historical authorities. So why is Sunday worship so pervasive to this day?

The church fathers
Most references to Sunday worship are found not in scripture, but in the writings of the "church fathers" (Justin Martyr, Origen, Eusebius, Athanasius, Augustine, and others) and Roman history. They do mention, even as early as the second century (c. 110 A.D.), of logical reasonings of men for worshiping on Sundays as opposed to sabbath. I will not be quoting them at length here, and let the interested reader pursue their quotes, which are readily available online, to gain a further understanding of their man-made conclusions and positions.

Ignatius of Antioch: "Let every friend of Christ keep the Lord's Day as a festival, the resurrection-day, the queen and chief of all the days of the week." (Epistle to the Magnesians, chp 9. Ante-Nicene Fathers , vol. 1, pg. 62-63.)
Justin Martyr: "But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead" (First Apology 67 [A.D. 155]).
Origen: "Hence it is not possible that the [day of] rest after the Sabbath should have come into existence from the seventh [day] of our God. On the contrary, it is our Savior who, after the pattern of his own rest, caused us to be made in the likeness of his death, and hence also of his resurrection" (Commentary on John 2:28 [A.D. 229]).
Eusebius of Caesarea: "[they] were accustomed to observe the Sabbath and other Jewish customs but on the Lord's days to celebrate the same practices as we in remembrance of the resurrection of the Savior." (Church History Ill.xxvii.5)

It cannot be stressed enough that the writings of the church fathers are merely the writings and opinions of men. While they hold value for understanding historical context, they should not be used as dictates of practice over scripture, otherwise we have by default elevated their writings to the level of scripture.

A slow and steady march away from sabbath observance had begun under the "leadership" of men like these in a religious movement growing in corruption with influence and power.

The Emperor has no shame
In 321 CE, while he was a pagan sun-worshiper, the Emperor Constantine made the official declaration that Sunday was to be a day of rest throughout the Roman Empire. The edict reads:

"On the venerable day of the Sun let the magistrates and people residing in cities rest, and let all workshops be closed. In the country however persons engaged in agriculture may freely and lawfully continue their pursuits because it often happens that another day is not suitable for gain-sowing or vine planting; lest by neglecting the proper moment for such operations the bounty of heaven should be lost."

Look up any historical reference to Constantine, and you will find this is the definitive point when the shift occurred. Therefore, three hundred years after Messiah, a pagan worldly emperor makes a declaration based on a political attempt at uniting a sprawling empire which was weakening with religious diversification, and the solemnity of the day was shifted. With the emperor's political statement, and the "blessing" of one of the first popes (Gregory I), an already-corrupted Christian faith and false religious hierarchy was overlayed onto a passionately-held pagan sun worship cult of Mithraism, and the result was the syncretistic blending of multiple abominations culminating in what is now known as the Roman Catholic organization.

Another thousand years passed, and passionate disciples of the word (Wycliffe, Tyndale, etc.) began to recognize how pervasive this abominable syncretism was and protested against the idolatrous practices of the "holy Roman church," ultimately, to their deaths. A Reformation was born.

However, as powerful and influential as the Reformers were in their attempts to break with Rome, they were unable to sever all ties to these pervasive syncretistic traditions, and shadows of Rome and paganism still pervade the evangelical halls to this day: Sunday worship, Christmas, Easter, clergy, obscenely luxurious church buildings, and many other pagan influences are standard fare.

To our shame in this day and age, the Christian church of today bears little resemblance to the God-ordained, called-out assembly we see throughout all the pages of scripture. Rome has triumphed down to our present day.

"The first day of the week"
To assuage our subconscious guilt at abandoning the clear command of God to perpetually honor the seventh-day sabbath and keep it holy, Christians over the centuries have invented some clever but fruitless attempts at somehow demonstrating that there is indeed scriptural evidence for a shift to Sunday.

One of the most common attempts is tied to references to "the first day of the week" throughout the gospels and apostolic writings. This attempt is typically phrased something like this: "Jesus rose on the first day of the week, so the disciples met on the first day of the week in honor of his resurrection, a tradition we carry on today." What does a scriptural study actually reveal?

In the KJV, there are eight verses, all in the New Testament, which contain the phrase "first day of the week."

Mat 28:1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
Mar 16:2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.
Mar 16:9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
Luk 24:1 Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.
Joh 20:1 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
Joh 20:19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.
Act 20:7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.
1Co 16:2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

Six of the references are from each of the four gospels. Five of those references refer to events surrounding the women's arrival at the tomb, all after the resurrection had already occurred. Only one reference says that Jesus actually rose on the first day of the week (Mark 16:9). (I am not attempting here to fix the timing of Jesus' actual resurrection, just stating a fact from an analysis of the verses above).

Only two of the eight verses actually refer to a gathering of disciples, so let's look at those a little more closely to see if they represent a shift from sabbath to Sunday worship.

Immediately following the resurrection
John 20:19 can hardly be used to demonstrate the disciples were gathered as a celebration of the Messiah's resurrection. In fact, it clearly says "the disciples were assembled for fear of the Jews," not to worship. They had no idea what was going on at this point, and apparently believed the Jewish authorities would rout them out now that their leader was believed to be dead. It tells us they were also gathered "at evening" which is closer to the beginning of the second day of the week at sundown.

This verse does not imply or command a switch in the sabbath observance to Sunday.

Troas
The other "gathered disciple" passage (Acts 20:7) is a specific reference to one of Paul's sermons to a group of believers at Troas where he had spent the week. Again, there is no reference that the timing of this gathering was a worship service on the first day of the week. All it tells us is that Paul began speaking to them "when the disciples came together to break bread" which most likely means they were simply sharing a meal. A similar reference is found in Acts 2:46:

"And they [the believers], continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart."

If anything, this implies the disciples met daily and shared meals commonly due to their new-found faith.

Ironically, this verse actually reinforces sabbath obeservance. Contextually, it is most likely a gathering on what we would call Saturday night after sundown (when the first day of the biblical week begins), and the believers were sharing their evening meal after the completion of sabbath. It also implies Paul was honoring the sabbath, as he planned to leave "on the morrow," as no travel is allowed on the sabbath.

This passage also does not imply or command a switch in the sabbath observance to Sunday.

Offerings on the first day of the week
The last reference (1 Cor. 16:2) does not have a connection to a gathering of the believers, just a command that believers were encouraged to "lay by...in store" those things in which God had prospered them so Paul could easily gather them up to share with the needy saints in other areas.

Again, if anything, this verse reinforces sabbath observance, as this laying aside of the "firstfruits" of what God had given them could not be accomplished on the sabbath, as that would involve work of some type. It must be understood this is not necessarily a straight monetary collection, but presumably a collection of preserved foodstuffs and other practicalities as well (clothing, etc.), much like a mission or food bank might exemplify today. Paul would then ensure these gifts would be distributed to the saints (in this case, in Jerusalem where there was a great need, v. 3). Since believers have always been commanded to rest on the sabbath, this laying by in store was encouraged on the first day of the week as the firstfruits of their weekly sustenance, and on a day when it was "legal" to do so.

This passage does not imply a command or switch in the sabbath observance to Sunday.

Teaching in the synagogues
Beyond the "first day of the week" references, there is some more implicit evidence that actually reinforces the continuance of sabbath observance throughout the apostolic writings. One of these passages occurs in Acts 13:

Act 13:42, 44 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath...44 And the next sabbath day came almost the whole city together to hear the word of God.

The question that occurs to me when looking at this passage is, if believers were meeting on Sundays at this point (10-15 years after the resurrection of Jesus), why would the inquisitve Gentiles not have just gone to "church" the next day (Sunday) rather than waiting a whole week until the next holy convocation on the following sabbath to learn more?

The simple answer is that sabbath observance was still the common practice, and Paul and the early disciples were teaching about Messiah primarily from the scripture readings in the synagogues.

The Lord's day
There is only one New Testament reference to "the Lord's day" which occurs in the book of Revelation.

Rev 1:9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
Rev 1:10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,

This reference does not imply a command or switch in the sabbath observance to Sunday. If any day of the week would be considered "the Lord's day," it would be the sabbath, not Sunday:

Gen 2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
Mat 12:8 For the Son of man is Lord even of the sabbath day.
Mar 2:28 Therefore the Son of man is Lord also of the sabbath.
Luk 6:5 And he said unto them, That the Son of man is Lord also of the sabbath.

Clearly, if the Lord is associated with any given day of the week, it is the sabbath, not Sunday. I believe it has only been in disregard for the clear command of scripture regarding the sabbath, and through the traditions and conclusions of men (as noted above) that Christians have come to call Sunday "the Lord's day." There had to be another term used for it, as Sunday cannot be called the sabbath, because scripture is emphatic that "God blessed the seventh day and sanctified it," not the first day.

In fairness, I also believe most protestant Christians today call Sunday "the Lord's day" in ignorance of the facts presented here, however, that does not negate the truth of what scripture teaches. The apostle Peter encourages us to:

1 Pe 3:15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

James urges:

Jas 1:5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

We are commanded to know not only what we believe but why we believe it, so we can share with others.

It is my sincere desire and prayer that we all may be continually challenged in heart and pricked in conscience by the holy Spirit to recognize the truth of God's word over the traditions of men.

The Passover

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The term passover is typically used to describe the weeklong feast that occurs in the springtime. Even in scripture, the passover event and the weeklong feast are sometimes used interchangeably.

Mar 14:1 After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.
Luk 22:1 Now the feast of unleavened bread drew nigh, which is called the Passover.

However, a study on the word shows our general understanding is reversed: passover is not the weeklong festival, unleavened bread is. Unleavened bread is the season [mo'ed] in which the passover sacrifice occurs, not unleavened bread occurring in the season of passover.

In our present age, passover is looked at as a day that Jewish families get together and have a very long traditional dinner (kind of like an extra-religious Thanksgiving that occurs in the springtime). However, what the Bible calls the passover is not this "springtime Thanksgiving." Scripture instead calls this event the passover, or the passover of the Lord, or still, the sacrifice of the passover.

When it is listed alongside the English word feast, the underlying Hebrew word is chag, which, if you remember from our feast definitions, chag can mean the sacrifice or the victim itself, (which is why I mentioned this bit of information would come in handy later on). In strict definition, the passover then refers to the sacrifice itself, not the weeklong feast.

While not exhaustive, here is a representative sampling where the passover is shown to be the sacrifice, the lamb that is slaughtered and eaten:

Exo 12:21 ...kill the passover.
Exo 12:27 ...It is the sacrifice of the LORD'S passover,
Deu 16:2 Thou shalt therefore sacrifice the passover...
Deu 16:5 Thou mayest not sacrifice the passover within any of thy gates...
Deu 16:6 ...there thou shalt sacrifice the passover at even...
2Ch 30:15 Then they killed the passover...
2Ch 30:18 ...yet did they eat the passover otherwise than it was written.
2Ch 35:6 So kill the passover...
2Ch 35:13 And they roasted the passover with fire according to the ordinance...

These passages make it abundantly clear that the passover is describing the sacrificial lamb that is roasted over fire and eaten completely before morning.

The passover is not a holy convocation day
While passover is certainly considered one of the mo'edim or appointed times of the Lord, it is not a day of holy convocation, or of the called-out assembly, like a sabbath. It is, however, a time for family to join together for a memorial meal in remembrance of the final act that caused the ancient Pharoah to release the Hebrews from Egypt and begin their exodus to the Promised Land of Canaan.

Exo 12:26 And it shall come to pass, when your children shall say unto you, What mean ye by this service?
Exo 12:27 That ye shall say, It is the sacrifice of the LORD'S passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped.

How was it practiced?

Exodus 12 gives a clear picture of how it was to be observed, summarized as follows:

On the tenth day, a spotless lamb is set apart for each family (sometimes including neighbors families that are too small for their own lamb)
On the fourteenth, that lamb would be slain and prepared to be eaten. The blood would be applied to the side posts and head jambs of the doors of their home.
The animal would be roasted whole over fire, and eaten with unleavened bread and bitter herbs. It was not to be carried out of the house, and none of its bones were to be broken.
Nothing was to remain until morning; leftovers were burnt up in the fire.
It was eaten in the following manner: "with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste," Ex. 12:11.
"Foreigners" could only partake of it if they were circumcised.
It was designated "a memorial" to be kept "throughout your generations...forever."

From this scriptural account, we can see that the modern Jewish equivalent of a long, drawn-out, mulit-course meal (while rich with Messianic symbolism) is nevertheless a tradition of men, and not a true biblical re-enactment of these simple Mosaic instructions.

New covenant significance

The most telling passage regarding the significance of this event is found written by the apostle Paul in 1 Corinthians 5:

1 Co 5:7-8 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

Here we see that Paul is not only encouraging us to keep this memorial meal, but to recognize that Christ is the fulfillment of the the passover sacrifice, the true Lamb of God, as John the baptizer had predicted, and also seen in prophetic vision:

Joh 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
Rev 5:6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

This Jesus is the Lamb of God who took away the sin of the world, sacrificed without his bones broken, at the precise moment in the season of the biblical feast of the Lord.

Interestingly, the blood placed on the doorposts and the head jamb have also been noted to foreshadow the two outstretched arms of the Messiah on the cross, and the crown of thorns placed on his head. Those who apply his sacrificial blood to their lives by believing he died for their sins will have the wrath of God "passed over" them in like fashion.

When Is Passover? Beginning or End of the Fourteenth?

2011-10-05T00:00:00.013-07:00

This article was written by Ellen Kavanaugh at Light of Mashiach, a Messianic blog. This is one of the most concise accounts I have seen in regards to this issue which has been controversial for hundreds of years, and yet the evidence presented here appears to me to be the most consistent and accurate.
Steve

Defining Erev (Evening/Twilight)
Scripture tells us that Passover lamb is kept until the fourteenth of Aviv and is then killed in the evening of the fourteenth of Aviv. The purpose of this article is to determine when in the evening begins. 'In' and 'At' are both translated from the Hebrew word, beyn which means 'between' or 'divided' (Strong's 996) while evening and twilight are both translated from the Hebrew word, erev (Strong's 6153). So the phrase here is really beyn ha erev, that is, 'between the evenings.'

The Biblical Command
‘You shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at (beyn) twilight (erev)" Exodus 12:6 "In the first month, on the fourteenth day of the month at twilight (erev) is the LORD’S Passover." Leviticus 23:5

"On the fourteenth day of this month at twilight (erev) , you shall observe it at its appointed time; you shall observe it according to all its statutes and according to all its ordinances." Numbers 9:3

"They observed the Passover in the first month, on the fourteenth day of the month, at twilight (erev) in the wilderness of Sinai; according to all that the LORD had commanded Moses, so the sons of Israel did." Numbers 9:5

Scripture clearly places the Passover in the evening at twilight. Combining Exodus 12:6 with Leviticus 23:5, the passover is literally 'between the evenings, at twilight.' But does this 'between the evenings-twilight' occur at the beginning of the fourteenth day or the end of the fourteenth day?

Doesn't Erev Begin Each Day?
"God called the light day, and the darkness He called night. And there was evening erev and there was morning, one day." Genesis 1:5 Genesis places the evening as beginning the new day -- biblical days begin and end at sunset, a practice still observed today by those who are torah observant/sabbath observant. But does the timing of Passover follow this same biblical day reckoning?

Daily Sacrifices
"And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the LORD; two lambs of the first year without spot day by day, for a continual burnt offering. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even;" Numbers 28:3,4 Day by day here is from the Hebrew word yowm (Strong's 3117) which means 'day' or 'daytime' -- from sunrise to sunset. Note that here the order of the biblical day here is reckoned differently -- the morning sacrifice and the evening sacrifice constitute one day's sacrifices -- both sacrifices occur within the same day. So this passage places evening erev as nearing the end of a day, 'not' as beginning the following day.

Defining Erev According To Sunset/Sundown
"but at the place where the LORD your God chooses to establish His name, you shall sacrifice the Passover in the evening/erev at sunset, at the time that you came out of Egypt." Deuteronomy 16:6 Here the timing of Passover's evening is linked with the timing of the sunset. Sunset is translated from the Hebrew words shemesh (Strong's 08121) meaning 'brilliant' or 'sun' & bo (Strong's 0935) meaning 'going' or 'coming.' Is evening/erev the same as sunset/shemesh bo? Here we need another Scripture to clearly place evening/erev at a particular time of the day in regard to its sunset:

"The battle raged that day, and the king of Israel propped himself up in his chariot in front of the Arameans until the evening; and at sunset he died." 2 Chronicles 18:34 The king was alive in his chariot until evening, and didn't die until sunset. Here evening is shown as preceding sunset, indicating evening is near the end of a day, just prior to sunset.

"And the king of Ai he hanged on a tree until eventide: and as soon as the sun was down, Joshua commanded that they should take his carcase down from the tree, and cast it at the entering of the gate of the city, and raise thereon a great heap of stones, that remaineth unto this day." Joshua 8:29 Similarly in Joshua, we see the eventide/erev (lit: evening time) preceding the setting of the sun. This places evening at the end of the day and not the beginning.

Seven Days Total Of Unleavened Bread
"In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty-first day of the month at evening." Exodus 12:18 "Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty" Exodus 23:15

"The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt." Exodus 34:18

Note that unleavened bread is eaten for a total of seven days, beginning on the fourteenth and lasting through the twenty-first. Hmm. If the fourteenth is counted inclusively, that would be eight days and not seven. But when Passover is observed near the end of the fourteenth day then it's not counted inclusively, and we arrive at exactly seven days from the end of the fourteenth until the end of the twenty-first.

Defining Erev According To Yom Kippur
"Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD." Leviticus 23:27 "It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath." Leviticus 23:32

These verses are about Yom Kippur and not Passover, but they also help define evening/erev for us. Note that the tenth of the month is defined as the period of time occuring on the evening/erev of the ninth until the next evening/erev -- that is 'from evening to evening.' This is pretty conclusive that the evening occurs at the end of the day and not the beginning. If we let evening here mean the beginning of the day, Yom Kippur would fall completely on the ninth and not the tenth as indicated in Lev 23:27.

If we use evening/erev uniformly through Scripture, then the evening of the fourteenth of Aviv is near the end of the fourteenth. We see clearly that the Paschal lamb was kept until the fourteenth day and was then sacrificed near the end of that day. At midnight of the fifteenth (same night, but new day had begun) G-d passed over Israel, and in the wee early hours Pharaoh demanded Israel leave Egypt. What day did Israel leave Egypt? "They journeyed from Rameses in the first month, on the fifteenth day of the first month; on the next day after the Passover the sons of Israel started out boldly in the sight of all the Egyptians." Numbers 33:3 Now this makes sense. When we try to place the Passover at the beginning of the fourteenth, we end up with Israel girded and sandal-footed having no time for the bread to rise, ready to hurry out of Egypt in ... twenty-four hours. Doesn't make a lot of sense, huh? But by correctly placing Passover near end of fourteenth, we see the purpose of being ready to leave asap that night -- the day had already changed from the fourteenth to the fifteenth.

The Weekly Sabbath

2011-10-05T00:00:00.012-07:00

What is the sabbath?

H7676 - shabbâth
pronounced: shab-bawth'
Intensive from H7673; intermission, that is, (specifically) the Sabbath: - (+ every) sabbath.

H7673 - shâbath
pronounced: shaw-bath'
A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically): - (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.

From these definitions, we can see that the sabbath is primarily an intermission of repose, in which we are to rest and desist from exertion. Beyond this function of rest, however, we will see in this study that the sabbath also serves many other spiritual functions and designations.

A universal pattern is established
While most people think the weekly sabbath was instituted on Mt. Sinai when Moses received the ten commandments, scripture actually reveals that it has been established since Creation:

Gen 2:1-3 Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

We can learn several key things about the weekly sabbath from this short passage:

First of all, the word sabbath is not used here, but it is designated simply as the seventh day. We don't find the actual word sabbath occuring until later in Exodus 16, between the Hebrew slaves leaving Egypt and arriving at Mt. Sinai. More on this in a bit.
We also learn that this unique day is the seventh day of any given week, and not just any day of our choosing. It is a universal pattern that is being established for all of mankind, not just for the Israelites or the Hebrew people, and it is a pattern which will be reenacted for millenia.
We learn further that God rested from his work setting this pattern for us to follow.
We also learn that God blessed the seventh day and sanctified it.

Understanding that it is the seventh day of the week, and resting on this day are both easy enough to understand, but what about this concept of blessing and sanctification?

The Hebrew term underlying the word blessed means "to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit)." This day is a day for us to honor and adore God and, in a reciprocal fashion, man is to derive a benefit from God by resting and worshiping him.

Similarly, the Hebrew term underlying the word sanctified in this verse is the root word that we get our English word "holy" from. It means "to pronounce or observe as ceremonially clean, to consecrate, dedicate or sanctify (set apart for a specific use)." The blessing that God has pronounced on this seventh day, then, is to make this day unique from all of the other days of the week, as a day that is set apart uniquely to adore him, and for us to receive a benefit from worshiping him and resting from our work. It can be quickly seen that the significance God has placed on this day is not to be taken lightly, or as a matter of mere personal preference.

God's gift of holy rest
The next time in the biblical narrative that we specifically see a reference to the seventh-day sabbath is during the early days of the Exodus, after the people have left Egypt but have not yet reached Sinai (Exo 16). It is here in the context of regulations regarding the gathering of the manna in the wilderness that this day is specifically referred to by Moses as the sabbath, or intermission.

Exo 16:23-30 And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. 24 And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.
25 And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field. 26 Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none. 27 And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none.
28 And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws? 29 See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. 30 So the people rested on the seventh day.

While many more details can be drawn from this passage, three primary lessons are evident:

Moses is giving them instructions about this sabbath at a time prior to Mt. Sinai and the ten commandments
It is designated as "a rest unto the Lord" (v. 23), not just a rest for doing nothing
Moses says the sabbath is something given to them by God (v. 29).

This idea of the sabbath being a gift from God is echoed by Jesus many years later when some of the Pharisees were arguing with him about the nature of this special day:

Mar 2:27-28 And he said unto them, The sabbath was made for man, and not man for the sabbath: 28 Therefore the Son of man is Lord also of the sabbath.

Certainly Jesus, as the Creator of all things (John 1:3) was uniquely qualified to clarify the original intent of the sabbath day. Notice the universal application of this day, as Jesus does not say the sabbath was made for Jews (or Israelites, or Hebrews, for that matter), but for man. He hearkens back to the Genesis blessing that all men could receive by keeping the day set as apart to God, resting from their regular work, and not complicating it with the traditions and rules of men.

A universal blessing
Another passage in Isaiah also alludes to this universal nature of the sabbath blessing for those who choose to observe it:

Isa 56:1-8 Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. 2 Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. 3 Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.
4 For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; 5 Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.
6 Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; 7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. 8 The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.

I find it interesting that keeping the sabbath in this passage is intimately connected with "keeping [one's] hand from evil (v. 2), "choosing the things that please [the Lord]" and "taking hold of [God's] covenant" (v.4), "lov[ing] the name of the Lord, be[ing] his servants...taking hold of [his] covenant" (v.6). This language conveys to me that sabbath observance (along with other righteous actions) is what "servants" who take hold of "his covenant" do. These blessings are added to "those who join themselves to the Lord" (v. 3, 6), whether they be "strangers" (v. 3,6), "all people" (v. 7), or "others" (v. 8). All people, therefore, who take hold of his covenant and join themselves to the Lord have the blessing of sabbath observance awaiting them.

At Sinai
The Sabbath is further refined for us in the context of the ten commandments that Moses received from God.

Exo 20:8-11 Remember the sabbath day, to keep it holy. 9 Six days shalt thou labour, and do all thy work: 10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: 11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

Three immediate points come to our attention:

We see that this is not the first instance the sabbath is conveyed to the Hebrews, as verse 11 says to remember the sabbath, as a command that had already been in place (as we saw in Exo 16 above).
Additionally, we learn of the universal application of this 'intermission" command that extends to children, servants, strangers (non-Hebrews), and even the farming animals. God apparently intends this intermission for all, as mentioned earlier.
We also see that one of the significant meanings God has intended is that the weekly sabbath would serve as a memorial of the six days of the creation of all things, in honor of the Creator.

A sign and an enduring covenant

Exo 31:12 And the LORD spake unto Moses, saying, 13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you...16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. 17 It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.

Interestingly, there is an English word used here: sign. The underlying Hebrew is H226, oth: "a signal (literally or figuratively), as a flag, beacon, monument, omen, prodigy, evidence, mark, miracle, (en-) sign, token." Obviously, the sabbath is meant as an identifying evidence of some kind, that would serve several purposes:

"that ye may know that I am the Lord that doth sanctify you [to be, make, pronounce or observe as clean (ceremonially or morally)]." This would serve as a demonstration of the uniqueness of his people from all others.
"for in six days the LORD made heaven and earth." This shows that sabbath is a memorial of creation (and the Creator).
"and on the seventh day he rested, and was refreshed." This designates the sabbath as a memorial of God's seventh-day rest, a pattern for us to follow, as well.

The sabbath, then, appears to be a representative mark or designation of God's people. Through the sabbath, those who keep or observe it are demonstrating their obedience to, and love for, him.

Secondly, the sabbath is described in enduring terms: "throughout your generations," "a perpetual covenant," "forever." There is no scriptural evidence that I am aware of that at some point in the future the seventh-day sabbath would be done away with, or superceded by another day of the week. In fact, many, including myself, believe that the seventh-day sabbath (along with the mo'edim of the Lord) will be still be celebrated in the age of the new earth:

Isa 66:22-23 For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain. 23 And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.

Sabbath observance was the custom of Jesus
We see in the apostolic writings the evidence that our Lord and Savior, being a Jew himself, faithfully observed and kept the sabbath holy.

Mark 1:21-22 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. 22 And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.
Luk 4:16 And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.

Many other passages could be brought to bear on this truth; however, most readers tend to focus on the disagreements Jesus had with the Jewish religious leaders over what was acceptable conduct on the sabbath. Nevertheless, the apostolic writings are clear that Jesus was obedient to the Torah, and as the Living Word himself, could not be disobedient to it.

Paul and the early believers honored the sabbath

Act 17:2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,
Act 18:4 And he [Paul] reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.

Again, there are many references to Paul attending the synagogues throughout his ministry. This makes sense, as what we call the early church, even up to this point (a decade or so after the resurrection of Messiah) was made up almost exclusively of Jewish believers.

In fact, it was so closely aligned with the scriptural practices of the Hebrew people that it was considered "a sect of the Jews" by others. Tertullus, attempting to bring charges against Paul, said, "For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes," Acts 24:5. Later, when Paul was taken to Rome, and discussing the Messiah with the local Jewish leaders, they said, "But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against," Acts 28:22.

Being considered a sect within Judaism could only come about if sabbath observance was still in place with the believers.

Okay, so what CAN we do and what CAN'T we do on the sabbath?
I prefer rather to say what we get to do, and what we should avoid doing on the sabbath. I think this is more in the spirit of enjoying our service to the Lord, and to others. Since God's people are commanded to observe (do) the sabbath forever (Ex. 31), what then should we be doing on each weekly sabbath? In the void of our normal daily activities, God has graciously instructed us how to spend this sacred time each week, which is outlined below with scriptural refrences:

Things we get to do on the sabbath:
Keep [guard, put a hedge around] it, Ex. 31, Deut. 5
Remember it [mark it so as to keep it recognized, mention it], Ex. 20
Hallow [make clean, consecrate] the sabbath Jer. 17:21-22
Keep it holy, sanctify it [purified, set apart] Ex. 20, Deut. 5
Abide “in your place”, Ex. 16:29
Remember past slavery [mark it so as to keep it recognized, mention it] and that the Lord God brought you out, Deut. 5
Rest and be refreshed, Lev. 23, Ex. 31
Participate in a holy convocation (with like-minded believers) Lev. 23
Sing, play (stringed) instruments, Ps. 92
Delight [be soft, pliable] yourself in the Lord, Isa. 58 Worship [prostrate, bow down, do reverence] - (future reference, Isa. 66:23)
Read scripture (Luke 4:16), read Moses (Acts 15:21), read prophets (Acts 13:27), read Moses, prophets, words of gospel [new covenant] (Acts 13:42)

Sabbath conduct exemplified for us in our relations with others:
Demonstrate mercy, not sacrifice, Matt 12
Teach, Mar 6:2
Heal, ["work" by helping, demonstrating mercy] Matt 12:13, John 5:9, 5:17, 9:15
Witness [even out of the way] Acts 16:13, reasoning, persuade others Acts 18:4

Things to be avoided on the sabbath:
do not go out of your “locality” Ex. 16:29
do no work [employment, labor] Ex. 20, Lev 23, Deut 5, Jer 17
do not pollute, defile [break, dissolve, wound] the sabbath Ex. 31, Isa. 56
do not kindle a fire, Ex. 35:3
do not buy [take, accept, receive] food [grain, corn] or merchandise [wares], do not tread wine presses, bring in, load beasts of burden [to sell] Neh. 10:31, 13:15-21, Jer. 17
do not do [any part of] evil [moral badness, affliction] Isa. 56:2
do not do your own way [course of life, mode of action], nor find your own pleasure [desires, purpose, matters], nor speak your own [idle (Darby's version)] words Isa. 58

Summary
A review of what we have learned about the sabbath is listed below:

The seventh day is unique from all of the other days of the week, established at Creation
It is a day that is set apart uniquely to adore God
Man also receives a unique benefit (blessing) from worshiping God and resting from his/her work on this day.
The sabbath, while unnamed early in the biblical narrative, nevertheless was in place prior to Mt. Sinai
The sabbath is a weekly intermission of our regular activities
The sabbath is a gift from God to all of mankind
The sabbath serves as an enduring memorial of the work of the Creator.
The sabbath is a sign designating the set-apart people of God and their love for him
The sabbath is a perpetual covenant, even unto the age of the new earth
It was the custom of Jesus to keep the seventh day of the week
Paul and the early believers maintained sabbath observance

May the Lord provide his gracious blessing upon you as you reflect on these passages and consider the truth of his holy word.

The Final Clue and Summary

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There is one more corroborating clue which is able to pin down the appointed times. The term describing the feasts is repeated several times in this passage. This term is equated with the feasts themselves, and when the specific term is searched within the Bible, we find it occurs only eighteen times, and every single time it occurs it is used specifically in conjunction with one of the appointed times [mo'edim] of the Lord. The plural form is repeated three times in Leviticus 23, as if the Lord wanted to ensure we would not miss it. Here are those three referenced verses:

Lev 23:2 Speak unto the children of Israel, and say unto them, Concerning the feasts [mo'edim] of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts [mo'edim].
Lev 23:4 These are the feasts [mo'edim] of the LORD, even holy convocations, which ye shall proclaim in their seasons [mo'edim].
Lev 23:37-38 These are the feasts [mo'edim] of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day: Beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the LORD.

Here we have the revealing of the final corroborating indicator. As you can see from these three verses in Leviticus 23, the mo'edim are interchangeable with the holy convocation days themselves! The holy convocations ARE the mo'edim! When you find one of the holy convocations in scripture, you will have found one of the mo'edim of the Lord. So then, since holy convocation appears to be a key term of great importance, what does it mean?

Holy convocation

Holy
H6944 - qôdesh
pronounced: ko'-desh
From H6942; a sacred place or thing; rarely abstractly sanctity: - consecrated (thing), dedicated (thing), hallowed (thing), holiness, (X most) holy (X day, portion, thing), saint, sanctuary.

Convocation
H4744 - miqrâ'
pronounced: mik-raw'
From H7121; something called out, that is, a public meeting (the act, the persons, or the palce); also a rehearsal: - assembly, calling, convocation, reading.

A holy convocation appears to be a sacred, God-ordained or God-called, set-apart meeting with a group of others. Interestingly, it also includes the definition of rehearsal, as if these specific convocation days are the ongoing demonstration or preparation for that which it represents. As we study the individual mo'edim, we find this is precisely what they are!

After all of our searching, then, we find that this term holy convocation is the key to determining what the appointed times of the Lord are, and also how many there are. Again, I remind you that holy convocation as a specific phrase occurs only eighteen times in the entire Bible, and is connected specifically and only to the following days in God's calendar. Search this term for yourself and see what wonderful confirmation the Lord has provided!

Unleavened Bread first day (Ex 12.16; Lev. 23.7; Num. 28.18)
Unleavened Bread seventh day (Ex 12:16; Lev. 23.8; Num. 28.25)
Firstfruits/Weeks (Lev. 23.21; Num. 28.26)
Trumpets (Lev. 23.24; Num. 29.1)
Atonement (Lev. 23.27; Num. 29.7)
Tabernacles first day (Lev. 23.35; Num. 29.12)
Tabernacles Eighth day (Lev. 23.36)

You can easily see how neatly this corroborates with the three seasons of the mo'edim as we discovered earlier:

Season 1: Unleavened Bread
Unleavened Bread first day
Unleavened Bread seventh day

Season 2: Firstfruits/Weeks
Firstfruits/Weeks

Season 3: Ingathering/Tabernacles
Trumpets
Atonement
Tabernacles first day
Tabernacles Eighth day

It's beautiful! The seven annual holy convocations of the Lord, and all in their seasons [mo'edim]!

"Now wait a minute," you may be saying, "I thought you said there were nine specific days listed in Leviticus, not seven. What happened to the other two days in the annual schedule from Leviticus 23?" If you are thinking along these lines, you are a very astute reader.

What is listed above are the seven annual holy convocations of the Lord. The other two days that were listed in Leviticus 23 and are not included here are the passover (23:5) and the offering of the barley firstfruits.(23:10). Although these are still memorials and ordinances that are required to be performed on their days and in their seasons (as the Leviticus passage states), neither of these days is equated with the term holy convocation, and therefore they are not included in the list above.

Where this can become confusing is that while all of these days have significance, many of these terms are interchangeable with each other. For example, it would be appropriate to say that passover and barley firstfruits are among the mo'edim (as they are celebrated in their seasons), however, there are no holy convocations required on those days, so they are not included on the holy convocation list of seven.

Now, at the risk of muddying the waters just a little bit further, we are about to see that the Lord still has one more surprise in store for us. There is yet one more day that is designated a holy convocation in Scripture; one that is so familiar to all of us but I have yet to see anyone include it in a list of the holy convocations of the Lord. It is there in Leviticus also, right before the listing of the annual mo'edim above. In fact, it is placed first, before all the rest, as if God is setting it as the crown upon the head of the year.

Lev 23:3 Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings.

That's right; the weekly sabbath is a holy convocation unto the Lord, one of the eight holy convocations of the Lord. Seven are annual, one is every seventh day.

The sabbath, of course, occurs in regular cycles of sevens. I find it fascinating that there are sevens that can be seen in the annual mo'edim, as well:

seven annual holy convocations
seven days of unleavened bread
seven weeks from unleavened bread to firstfruits
seven days of tabernacles

Cycles within cycles; sabbaths and sevens. Only the Lord brings this kind of continuity to his word for us to discover.

What about the biblical calendar?

Are you ready to see one more cool thing revealed about the continuity of Scripture? Think back to what we learned about in our lessons on the biblical calendar, and then look at these passages below:

Gen 1:14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons [mo'edim], and for days, and years:

Psa 104:19 He appointed the moon for seasons [mo'edim]: the sun knoweth his going down

The biblical calendar sets the seasons and cycles specifically for the mo'edim! It's as if all of creation was designed to revolve around this very purpose! This should also encourage us to not only understand the mo'edim better, but to put into practice these very special days in the Lord's calendar.

Here are some charts that hopefully help to clarify what has been discussed in this series:

Summary
So from all of the above, and the foregoing articles in this series, we can begin to see that these appointed times, by that very term, are God-ordained timetables, set aside specifically for God's set-apart people to honor him, and they are meant to be practiced at regularly reoccurring times each year, by using his biblical calendar! Some of them involve rejoicing and celebrating, and others involve solemn reflection and introspection, some of them both. All are also designed as signs and rehearsals, and have a specific design and purpose within the eternal plan of the Almighty, which we shall see later on.

Some Clues from the Leviticus 23 "Big List"

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As mentioned at the beginning of this series, Leviticus 23 is the definitive passage describing these feasts of the Lord. It is The Big List, so to speak, so it is natural for us to look now and see if we can find any finer details here than we have located so far.

I have selected the key verses in this chapter and highlighted them for you, but it is a very good idea if you take the time to read the entire chapter on your own to see if you can locate them yourself. This helps to solidify them in your understanding, and in being able to describe them to others.

Lev 23:4 These are the feasts [mo'edim] of the LORD, even holy convocations, which ye shall proclaim in their seasons.

God tells us right up front that these are the feasts [mo'edim] that we should concern ourselves with. I will now list all of the relevant verses that speak of specific days in the calendar that should be observed. They are as follows:

Lev 23:5 In the fourteenth day of the first month at even is the LORD'S passover.
Lev 23:6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.
Lev 23:10 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: ... 11 And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it.
Lev 23:15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: ... 23:16 Even unto the morrow after the seventh sabbath shall ye number fifty days; ... 23:17 Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD. ... 23:21 And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations.
Lev 23:24 Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.
Lev 23:27 Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.
Lev 23:34 Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the LORD.
Lev 23:35 On the first day shall be an holy convocation: ye shall do no servile work therein.
Lev 23:36 Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein.
Lev 23:37 These are the feasts of the LORD...

After verse 37, there then follows a longer, more detailed description of the feast of tabernacles to the end of the chapter, but I have not included it here because those days have already been described above.

Summarized, then, the days described in this passage read as follows:

Now we can see that things are shaping up nicely. Overall, these specific days do line up pretty well with the three seasons of the mo'edim discussed earlier. Overall, this makes nine specific days occurring in the three seasons.

So, is this the final count of the feasts of the Lord? Is anything else yet to be added or removed? How can we find out?

Well, we still have that one final clue that God has provided us in this passage that has the ability to tie all of the foregoing information together. Let's see what he has in store for us.

Some Clues from the Hebrew

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So just what is a biblical feast, anyway? Actually, we can begin to understand a little more when we explore some of the original Hebrew words used to describe them. The word we see in our English Bible as feast is the English translation of several different Hebrew words. I have listed the common ones below:

1. Chagag

H2287 - châgag
pronounced: khaw-gag'
A primitive root (compare H2283, H2328); properly to move in a circle, that is, (specifically) to march in a sacred procession, to observe a festival; by implication to be giddy: - celebrate, dance, (keep, hold) a (solemn) feast (holiday), reel to and fro.

This chagag implies a very specific type of event unto the Lord. The first time we see it introduced in the Bible is in Exodus; in fact, Moses introduces it as the reason for the Exodus of the Hebrews out of Egypt:

Exo 5:1 And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast [chagag] unto me in the wilderness.

These definitions of chagag above tend to imply a spirit of sacred rejoicing and religious celebration as a community, or with a group of people.

2. Chag

H2282 - chag châg
pronounced: khag, khawg
A festival, or a victim therefore: - (solemn) feast (day), sacrifice, solemnity.

Again we see that a chag is a type of event also unto the Lord; however, it appears to focus more on solemnity and respect and includes sacrifice. An example given here is used when Moses is continuing his attempt to convince Pharaoh to let them go:

Exo 10:8-9 And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go? And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast [chag] unto the LORD.

Since this is obviously the same "feast" that Moses mentioned in chapter 5, we learn how chag and chagag can be equated. We can learn therefore that this type of event involves deep spiritual importance and rejoicing. Depending on context, as you can see by its definitions, chag can also be describing the victim of the sacrifice or the sacrifice itself. This will be handy to remember later on.

3. Mo'ed

H4150 - mô‛êd mô‛êd mô‛âdâh
pronounced: mo-ade', mo-ade', mo-aw-daw'
From H3259; properly an appointment, that is, a fixed time or season; specifically a festival; conventionally a year; by implication, an assembly (as convened for a definite purpose); technically the congregation; by extension, the place of meeting; also a signal (as appointed beforehand): - appointed (sign, time), (place of, solemn) assembly, congregation, (set, solemn) feast, (appointed, due) season, solemn (-ity), synagogue, (set) time (appointed).

Mo'ed (or in the plural mo'edim) is the most common term used to describe these annual Appointments. In the KJV, it is identified many times with a qualifier as a "set feast" implying an event that does not move within the annual cycle of events. Notice the definitions above include signal (as appointed beforehand) and sign. We will see these aspects revealed as we study the deeper prophetic meanings of the individual Appointments.

So far we can see that these definitions help us to narrow down the descriptions of what the feasts are a little further. But we still need to learn how many there are if we are to be obedient to commandment of the Lord to proclaim the feasts in their seasons, or the three seasons of the mo'edim as I like to call them.

Fortunately, God has not left us without a way to determine what those feasts are. In fact, he has left us two separate ways that actually stand as dual witnesses to the permanence of these feasts. One of these ways is with a complete list in all of the feasts in one specific passage; and secondly, he has provided a corroborating, unique term that is used only in the description of these feasts. Let's look at the list first.

Some Clues from Repetitive Phrases

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When we compare some of these passages, we begin to see a repetition of the language used to describe the seasons of the events listed, and this helps us establish an outline of God's expectations for when throughout the year they are to be observed.

To help illustrate this, I have highlighted some key phrases of the passages below and added some comments after each section:

Exo 23:14-17 Three times thou shalt keep a feast unto me in the year. Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:) And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field. Three times in the year all thy males shall appear before the Lord GOD.

From this passage, we can see that there are three separate times throughout the year when these events take place. In this passage these times are referenced as: 1) the feast of unleavened bread; 2) the feast of harvest/firstfuits; 3) the feast of ingathering in the end of the year.

Exo 34:18, 22-24 The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt. ... And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end. Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel. For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.

Here again we see the repetition of three times or "thrice" in the year. The feasts here listed are: 1) unleavened bread; 2) feast of weeks of the firstfruits of wheat harvest; 3) the feast of ingathering. The distinguishing difference here is that the particular harvest talked about as the firstfruits is the wheat harvest, not the barley harvest in Abib as some think. This means this wheat harvest is the late spring early summer harvest. It is also identified as the feast of weeks, the seven weeks or fifty days between unleavened bread and the feast called Shavuot, or more commonly known by its Greek name: Pentecost.

Deu 16:16-17 Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty: Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee.

In this passage, we again see the three times a year, and the listing of those three times described as: 1) the feast of unleavened bread; 2) the feast of weeks (which we know is the wheat harvest from above; 3) the feast of tabernacles. The difference here is the third feast being called tabernacles instead of ingathering. Actually, these are not two separate feasts, but two descriptions of the same time of year, or season. The feast of tabernacles occurs in the fall, at the time of the ingathering of the final harvest of the year.

Here is a chart comparing these passages:

From this brief overview, then, a basic outline begins to emerge in which the three seasons of when these events are to be taking place comes into view:

Unleavened Bread (occuring in the spring, in the month of Abib)
Weeks/Firstfruits (occuring fifty days after unleavened bread in late spring/early summer)
Ingathering/Tabernacles (occuring 'in the end of the [agricultural] year" or the early fall)

Does this mean that there are only three feasts to be observed throughout the year? We will need to dig a little deeper to see if we can find any other specific times that God has appointed for his people.

Discovering the Feasts of the Lord

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In Leviticus 23, we have presented for us the backbone passage of Scripture in which God has revealed an amazing pattern of very specific annual events. They are commonly known as the Feasts of the Lord. However, as we shall discover, there is much more to these annual events than relegating them in our minds to the dustbin of history as ancient Jewish festivals. In fact, we will see that they are not Jewish at all, but biblical, and as such, they are just as relevant for believers today as any age of believers that have gone before us.

Why observe the feasts of the Lord?
In reviewing these appointed times, it becomes readily apparent that the Lord has been very intentional and specific with providing us this cycle of annual events. This level of significance is intended to draw our attention to them with the expectation of putting them into practice.

While these points below are by no means an exhaustive list of reasons, these are some of the conclusions I and others have reached, and perhaps you could add some more of your own as you continue to explore these events. This list should at least be a starting point to help put us in the right mindset to consider what God would have us do in regards to his appointed times:

They are in the Bible, and, as the whole Bible is the word of God, we should be familiar with them.
God understands we learn best by experience, and not just head knowledge. Participating in these events helps the truths of the Bible to come alive.
They teach us in both practical and symbolic form about God's faithfulness. Therefore, observing these times helps to remind us of God's faithfulness, to teach our children of God's faithfulness, and to witness to others about God's faithfulness.
These appointed times also point to prophetic realities that have yet to come to pass, and help to keep us expectant of God's seasons yet to come.
Most importantly, we are privileged to be able to participate in them, as Jew and Gentile are now one in Christ.

Aren't the feasts just for Israel?

The new covenant of Jeremiah 31 outlines the salvation that is available to all who will believe in Messiah.

Jer 31:33-34 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

I believe this is the covenant that Messiah came to bring us, and it is the covenant that is being worked out among all believers today. Since this is clearly a covenant that is made "with the house of Israel," this leads me to believe that Gentiles, as heirs of this new covenant, are co-participators with, not replacers of, natural Israel in the redemptive plan of God for the ages. This is the "good news" of the gospel message preached throughout the ages! The apostle Paul says that Gentiles who are believers in Messiah are now "made nigh" unto "the commonwealth of Israel," (Eph. 2:12-13). He builds on this thought by saying:

Eph 2:19 Now therefore ye [Gentiles] are no more strangers and foreigners, but fellowcitizens with the saints [Israel], and of the household of God;

Using similar terminology with the church in Galatia, he writes:

Gal 3:28-29 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

This type of terminology that includes fellow-citizenship, rights as heirs, and inclusion in the commonwealth of Israel are throughout the apostolic writings.

Rom 11:16-18 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. And if some of the branches be broken off, and thou [Gentiles], being a wild olive tree, wert graffed in among them [Israel], and with them partakest of the root and fatness of the olive tree; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

If it is the root of Israel that bears us, then I say let us dig deeply into the roots of our now-common faith to discern all that the Lord has provided for us there. We are privileged now in Messiah to do so.

How many feasts are there? And what are they?
Our investigation will set out to determine the number and type of God-ordained annual events, using scripture to demonstrate the validity of each. We will have to look at clues we find in God's word to point us in the right direction, and then base our conclusions on where God's word leads us, and that may not necessarily be where man's traditions may have ended up. This may result in some differences from what you may have read or heard elsewhere, but above all, we must strive to remain true to God's word.

First of all, it will be of benefit to us to review the passages where these events are listed, and see what similarities or patterns become apparent. While these annual observances are mentioned or alluded to throughout the entire Bible, what we are looking for here is a starting point to discern all of the relevant facts about specific direction from Moses or commands that tell us when and how these feasts are to be conducted. These instructional passages include:

Exodus 12, 13, 23, 34
Leviticus 23
Numbers 28-29
Deuteronomy 16

Using these passages as a starting point, we should be able to fix some very specific details about how and when to observe these important times. Now, for practical purposes, I will not be including the entire text of all of these passages, so I encourage you to do your due diligence and have a reference Bible or Bible program handy to ensure that conclusions I am coming to are valid. So, with these referential starting points, let's begin.

The Biblical Year

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Like many of God's provisions for us, the biblical year is structured in such a way that we can learn more about him. In Leviticus 23 (the whole chapter; go read it), he has outlined seven "appointed times" that illustrate his Great Plan for the Ages in a simplified fashion through the practices outlined there. We will be looking at each of those events in more detail later on; suffice it to say for now that the biblical calendar year is the structure which holds and keeps these special, appointed times. So let's see if we can learn a little more about how this structure is put together.

Now it is common knowledge that even the Roman 365-day solar-based calendar is not perfect, since each circuit around the sun takes 365.25 days to accomplish. Therefore, we "lose" roughly a 1/4 of a day every year based on a 24-hour day. To counter this, a leap day is added at the end of February in every fourth year to keep us “in sync” with the annular circuit of the sun.

In like fashion, the biblical year needs to be adjusted occasionally, since, if you've done your math (and I'm sure you have), you will quickly realize that because a biblical month can contain only 29 or 30 days, a biblical year is only about 354 days long. This means a biblical year could lose 11 days in one year, not just 1/4 of one day. Year by year, the appointed times would slip 11 days backwards through the calendar months. In three years, appoximately one month would been "lost." In eighteen years, the appointed times would be six months off of the natural seasons, with the spring festivals in the autumn, and the autumns festivals in the spring! This cannot be, because according to the Lord's command:

These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons. Leviticus 23:4

So, in order to keep the months in their seasons, the biblical calendar adds a leap month into its cycle of months, and about every 3 years the biblical calendar contains thirteen months. This is just like the 29th of February leap day inserted every four years in the current Roman calendar, except with the biblical calendar, it's a whole month. This assures that the spring festivals always occur in the spring, and the fall festivals always occur in the fall. This leap month is known as Veadar, or Adar II, and will always follow the month of Adar.

Determining the beginning of the year
So, with all of the potential for mishap with a lunar calendar that can quickly get out of sync with the actual annual orbit of the earth around the sun, how can it be determined when it is the appropriate time to add the special leap month in any given year? It's actually quite simple and ingenious (although, as usual, men have found ways to make it very complicated).

The instructions for determining the beginning of the year, as given to Moses, were that the month Abib, (which means “green in the ears”) would always be the first month of the year.

Exo.12:1-2 And the LORD spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you.

Exo.13:4 This day came ye out in the month Abib.

Exo. 34:18 The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.

Because this is such a critical month determination that sets the timing of Unleavened Bread and all of the other festivals of the Lord for the rest of the year, and to ensure that the festivals remain “in their seasons,” an added reference is used besides just the sighting of the crescent moon.

What could that possibly be? It would have to be something natural that occurs at a regular cycle in the earth's annual trip around the sun. Fortunately, there is a clue that God has given us in the name of the month itself: green in the ears. The month IS the name of what the secondary reference point is: the ripeness of the barley around Jerusalem. How did this work?

When the first barley in Israel (which is the first-ripening grain) was “green in the ears” (in Hebrew, abib or aviv) and would be ripe for harvesting within fifteen days of the upcoming new moon, that new moon would be considered the start of the month of Abib.

So, for example, when coming to the end of the 12th month (Adar) and getting ready for the sighting of the new moon to (possibly) declare the beginning of the year, the ripeness of the barley is checked as a “second witness” to the new year. If the condition of the barley is such that it can be harvested approximately 2 weeks later (at the offering of the first of the firstfruits, Ex. 23:19, 34:26), then that new moon is determined to be Abib, and hence, the start of the new year. If, however, the barley will still not be ripe within the next few weeks, it is not yet the season of abib (green in the ears) barley, and the extra month of Adar II is proclaimed at that new moon to allow the barley to fully ripen. The month Abib will then be declared at the following new moon, and the spring appointments of Passover, Unleavened Bread, etc. will commence at that time, in their season.

The key thing to understand here is the timing of the barley harvest is critical, because no barley is allowed to be harvested in Israel until the firstfruits have been brought before the Lord during the week of Unleavened Bread in month of Abib:

Leviticus 23:10-11 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest [i.e., the barley] unto the priest: And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath [during the week of unleavened bread] the priest shall wave it.

Lev 23:14 And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings.

If the month of Abib was declared late, the harvest would be lost. If the month of Abib was declared too early, there would be no grain to offer in the Temple. Thus, abib (green in the ears) grain was crucial to declaring the new year, because it was also crucial to the offering of the firstfruits during the week of Unleavened Bread.

So the Israelites would, in the last weeks of the 12th month, check whether the barley had come to abib (green in the ears) stage. If it had, the new year was declared. If it had not, the year was intercalated with an extra month to allow the grain to finish ripening, and the new year started after the 13th month. The new year was in this fashion very simply and practically established in harmony with the sun, moon, and physical seasons, all of which God gave us to mark time (Gen. 1:14).

Living under a calendar of this type accomplishes spiritual disciplines for us, as well. We are reliant upon God's creation and a system he has established for governing our daily, weekly, monthly, and annual activities. It also teaches us to be watchful for his glory in the heavenly universal markers he has given to the entire world, and to remember that our times and seasons are in his gracious hands.

To summarize what we've learned so far in this series of articles, we may conclude the following about the biblical calendar:

A day begins and ends at sunset, at the going down of the sun. It can be further divided into two parts of evening and morning, and further still into four night watches, and four daytime hours.
A week follows the pattern of creation, and provides a template of a spiritual cycle of sevens, or a sabbatical cycle, through which God unlocks many other prophetic mysteries.
A month begins and ends when the new moon is sighted by an observer at Jerusalem. Months are either 29 or 30 days in length. The moon phases also provide a reference for how much of the month has elapsed.
A year begins in Israel's spring with the new moon nearest the firstfruits of ripe barley. Ordinary years have 12 months and leap years have 13 months.

With this understanding firmly in hand, we may now proceed to learn more of God's revealed nature and purpose contained within the types, shadows, and foreshadowings of the Feasts of the Lord.

The Biblical Month

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A month in the biblical calendar is measured by the cycles of the earth's moon. A month is the period of time between one new moon and the next. Since the moon orbits the earth in about 29.5 days, biblical months are either 29 or 30 days in length: they cannot be 28 or 31 days in length.

Determining the New Moon
Since the Bible record is not explicit about the process of determining the timing of the actual new moon, the practice adopted by ancient Israel (and still practiced by Karaite Jews today) is to declare Rosh Chodesh (the new moon) when the crescent-sliver of the new moon is first sighted with the naked eye from Jerusalem by two credible witnesses. This is practical and makes good sense, as the calculated astronomical new moon (conjunction) is invisible.

This “window of opportunity” to sight the new moon with the naked eye around the timing of the invisible astronomical conjunction is approximately 48 hours. Interestingly, in 1 Samuel 20, we find an example of a new moon celebration which apparently lasted, as would be expected, two days:

1 Sam. 20:5 And David said unto Jonathan, Behold, tomorrow is the new moon [i.e., when it was expected], and I should not fail to sit with the king at meat [the Rosh Chodesh celebration]: but let me go, that I may hide myself in the field unto the third day at even.

20:24 So David hid himself in the field: and when the new moon was come [i.e., the first day of the month], the king sat him down to eat meat [the first day's Rosh Chodesh celebration].

20:27 And it came to pass on the morrow, which was the second day of the month, that David's place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor today [to the second day's celebration]?

David said he would hide himself until the third day (after 48 hours had elapsed), and Saul had been waiting for him to show up to the Rosh Chodesh feast “yesterday” and “today” (for 48 hours). Even some contemporary Jewish traditions* speak of two day celebrations during the new moon appearance. (*http://www.jewishvirtuallibrary.org)

The Faithful Heavenly Clock of the Month
Another benefit of the lunar month is derived from the phases of the moon itself. If each month starts with the new moon, then a simple glance at the current phase of the moon throughout the month will always give an indication to any observer how far along the month has progressed. A first-quarter moon always will always be on the 7th-8th of the month; a full moon is always on the 15th; a third-quarter moon will be on the 22-23rd; the final phases indicate the next Rosh Chodesh is quickly approaching. It is simple, practical, and reliable.

Psa 89:37 It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.

Names of the Months
Similar to days of the week, months in the biblical calendar are usually referred to in Scripture by their numbers, not by their names: i.e. 1st month, 2nd month, 3rd month, 7th month etc. Unlike most weekdays, however, months in the biblical calendar do have some proper names found in the Bible, although most have roots from the Babylonian calendar adopted during Israel's captivity there. The names of months are given below:

Mo. #	Babylonian Calendar	Meaning of Babylonian Months	Theme of Month (Babylonian & Biblical)	Biblical Calendar	Meaning of Biblical Months(Harvesting Schedule)	Biblical Feasts
1	Nisan	Their flight	Redemption, Miracles	Abib	Ripening of grain[Barley, Wheat]	Passover, Unleavened Bread, Firstfruits
2	Iyyar	(natural) healing	Introspection, Self improvement	Ziv	Splendor or Radiance[Flowers] (Barley harvest)
3	Sivan	Bright - their covering	Giving of Torah	3rd	(Wheat harvest)	Feast of Weeks (Pentecost)
4	Tammuz	Hidden - giver of the vine (A Phoenician deity)	Sin of the Golden Calf, guarding of the eyes	4th
5	Av	Father	Av the Comforter	5th
6	Elul	A vain thing - nothingness	Repentance	6th	(Fruit harvest)
7	Tishri	Beginning (from reishit)	Month of the Strong or Month of the Ancients	Ethanim	Ever-flowing streams	Rosh HaShanah, Yom Kippur, Succot
8	Kheshvan	Eighth	The Flood (of Noach)	Bul	Produce (in the sense of rain)
9	Kislev	Security, trust	(Restful) Sleep	9th
10	Tevet	Good (from "Tov")	Divine Grace	10th
11	Shevat	meaning unknown	Tree of Life	11th
12	Adar	Strength	Good Fortune	12th
13	* Adar II

* Adar II is an additional "intercalated" month added during Leap Years, about every 3rd year. There are 7 leap years in a 19 year cycle. This is discussed in detail in the article, The Biblical Year. (graph by www.yashanet.com)

Possible complications

Once the new moon has been duly verified, the month begins. However, if weather obscures the possible sighting of the new moon on the 29th day of any month, that month then defaults to a 30-day month, and regardless of the weather, Rosh Chodesh is observed the evening of the 30th day (remember, the biblical day starts at sunset). Therefore, if the weather is clear and the sliver of the moon is seen around sunset on the 29th, then the new month begins. If it cannot be seen due to weather or it is yet too dim to be detected with the naked eye, then the month defaults to 30 days.

As you can see, using this visible sighting method demonstrates that the months of the biblical calendar are not always able to be forecasted with precise accuracy, as weather and atmospheric conditions also play a part in determining the actual start of each new month. In our day and age of instant information and precise meteorological and astronomical calculations, this system may appear to be a bit backward and unreliable, but in point of fact it has been extremely reliable and simple enough to determine for anyone with eyes to see.

Through this simple process is also worked a reliance on the hand of the Almighty in determining the times and the seasons that affect us all. Believers today are reminded of a similar dependence on the Lord in the book of James when he writes:

Jas 4:13-15 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that.

This type of biblical thinking removes all presumption from our feeble plans, and places us in the care and custody of the Almighty God. Should not then the calendar we look to reflect that same level of dependence on God?

To read some of my further specific thoughts regarding the scientific and technological advances since the days of old, please see my article on Modern Astronomy and Practicality.

The Biblical Week

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The Pattern of Creation

Gen 2:1-3 Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

The week is another important cycle operating within the biblical calendar. Peoples of all religions have a seven day week; a fact which is strong proof that all nations came from a common ancestor who received the seven-day week from the Creator. It was designed by the Most High to regulate the physical, mental and spiritual welfare of the human race.

Exo 23:12 Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.

In the biblical calendar the days of the week are not named but numbered: first day, second day, third day etc. The main exception being the seventh day of the week, which I'm sure you are familiar with, that is called the Sabbath.

By contrast, in the Roman civil calendar, the one currently used by virtually all the world, the days of the week are named after various pagan or planetary gods:

1st day Sunday: named after the Sun god.
2nd day Monday: named after the Moon god.
3rd day Tuesday: named after Tiu, an ancient Teutonic deity.
4th day Wednesday: named after Woden, a god in Norse mythology, associated with the Roman god (and planet) Mercury.
5th day Thursday: named after Thor, the supreme god in Norse mythology, associated with the Roman god (and planet) Jupiter.
6th day Friday: named after Friga, wife of the god Odin, or Woden another god in Norse mythology.
7th day Saturday: named after the planet Saturn.

When conversing with the peoples of this world, it is necessary to use these popular names (Sunday, Monday, Tuesday etc.), otherwise few would know what we were talking about if only the Biblical numbering system were used. But it should be remembered that these popular weekday names have pagan roots and are not found in the Bible.

Sabbatical Cycles
When the first week of creation was complete, it formed a pattern for all seven-day weeks to follow, and the blueprint of prophetic foreshadowing. As we shall see, the weekly cycle of seven forms the basis of an important spiritual cycle of sevens, which we refer to as the sabbatical cycle. The sabbatical cycle figures extensively in Bible prophecy, which we will discuss later on.

The Biblical Day

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The duration of a day in the Bible is from sunset to sunset. According to the Scriptures, days begin and end at sunset and are divided into two parts, evening and morning. Thus in Genesis chapter 1 we read how "the evening and the morning were the first day," "the evening and the morning were the second day," "the evening and the morning were the third day" and so on.

The 24 hour biblical day is also broken into eight equal parts, each part containing three "clock hours":

Night Watches
“Watches” are the description of the divisions of the night-time hours:

First watch . . . Sunset to 9 P.M.
Second watch . . . 9 P.M. to midnight.
Third watch . . . Midnight to 3 A.M.
Fourth watch . . . 3 A.M. to sunrise.

Matt 14:25 And in the fourth watch of the night Jesus went unto them, walking on the sea.

Mark 6:48 And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.

Luke 12:38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

Day Hours
“Hours” are the description of the divisions of the daytime hours. "Hours" in the Bible typically refer to a three-hour chunk of "clock-time" during the day, but can also be describing a very specific individual clock-hour (such as "the eleventh hour," i.e., the specific clock-hour prior to sunset).

First hour . . . Sunrise to 9 A.M.
Third hour . . . 9 A.M. to noon.
Sixth hour . . . Noon to 3 P.M.
Ninth hour . . . 3 P.M. to sunset.

Matt 20:3 And he went out about the third hour, and saw others standing idle in the marketplace,

Luke 23:44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.

Matt 27:46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Matt 20:9 And when they came that were hired about the eleventh hour, they received every man a penny.

While these divisions are apparent in Scripture, we must remember that many of the designations of time are approximate, as timepieces would not have been generally carried around by those involved in the events of the Bible. Hence, most scriptural references to hours will say "about the fourth watch," or "about the third hour," etc.

Additionally, the time between when last rays of the sun disappear and complete darkness sets in is called the twilight, a time of day when the breeze prevails (as when the sun sets), which is what the word means.

Prov. 7:8-9, “Passing through the street near her corner; and he went the way to her house, In the twilight, in the evening, in the black and dark night.”

With all of these divisions, however, we must remember the simplest aspect of God's calendar is determining the divisions of the days by the setting of the sun. What easier way to know exactly when one day ends and the next begins? It is not in the middle of the night when no one can discern it without a timepiece (as per our current timekeeping method), nor is it the rising sun (as many people might still be asleep and miss it). No, the Lord in his wisdom has designated the setting sun as the beginning of the new day, when almost all people are finishing their labors of the day and preparing to rest.

The Biblical Calendar and Timekeeping

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Most people are unaware that God has provided a calendar/timekeeping system within the pages of the Bible. It is efficient, trustworthy, and so simple that a child shepherding sheep on the hills of Judea can understand it.

Why is this biblical calendar important? Because through this system of marking the passage of time, God has provided us:

clues to historical biblical events
a structure for weekly, monthly, and annual worship activities based in his word
a method of determining future seasons to prepare us for what lies ahead in his Great Plan of the Ages.

Biblical timekeeping is a lost art
In simple terms, Satan has tried to ensure that God's method of keeping time becomes relegated to history. Why? His reason is simple, if God's children do not know how to tell Biblical time, then they will miss the "appointed times" to meet with our Creator. Worse yet, believers would not understand the current season or time, and possibly be unprepared for what God is planning to do in the future.

Regarding this watchfulness connected to this prophetic aspect of biblical timekeeping, Jesus remarked the following:

And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:54-56

Shortly thereafter, as Jesus was about to enter Jerusalem for the last time, he wept over the city and the lack of understanding of the people:

Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. Luke 19:42-44

Part of the heaviness of judgment on Israel of that day was due to the fact that they could not discern the times or the planned timing of God's visitation to them. We must understand that God has chosen to teach spiritual principles through the use of his timekeeping system, and also to give us insight into what he will be doing in the future; that is, if we are watching:

For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch. Mark 13:34-37

Why would he command us to watch, if not for him also providing us the ability to know what we are supposed to be watching for, and when? Based on this perspective alone, it behooves us to learn as much as we can about how God's timekeeping system operates.

However, before we look at the biblical method of timekeeping, let's briefly review our current civil calendar history.

The Julian Calendar
Most modern calendars are based on a form of the Julian calendar, after the Roman Emperor Julius Caesar who had attempted to universalize a calendar system in the year 46 BC. One of Caesar's amendments was to pattern the civil calendar on the calendar of ancient Egypt, which was at that time the only calendar in which the lengths of the months and years were fixed by definite rules.

The Gregorian Calendar
This is the calendar that hangs on almost every wall today in the civilized world. The Gregorian calendar takes its name from Pope Gregory XIII, who reformed the Roman calendar in the year 1582. For all intents and purposes, this civil calendar which hangs upon your wall is similar in structure to the calendar that was used in ancient Egypt. Like its Egyptian ancestor, the civil calendar is governed alone by the sun. Its months (January to December) are in no way influenced by the moon. In the civil calendar:

a new moon can occur on any day in the month
days begin in the middle of the night (0.00 hour)
and years (in the northern hemisphere) begin in the middle of winter on the 1st January.

The Biblical Calendar
By comparison the biblical calendar is strikingly different. The biblical calendar, while primarily using the moon, and not the sun, for timekeeping, is not a strict lunar calendar. Days are still reckoned using the setting of the sun, and the seasons (driven by the sun) are used as markers, as well. It is not a lunar calendar, or a solar calendar, but a lunisolar calendar.

However, regardless of technical descriptions, biblical timekeeping is still as simple as 1, 2, 3:

1) the setting sun begins a new day
2) the first visible sighting of the crescent new moon begins a new month
3) and the new year begins in the spring.

That's it! Not surprisingly, therefore, many creatures from tiny birds keeping to their 14, 21 or 28 day cycles, right through to the complex human body, are designed to keep in step with the simplicity of the weekly and monthly periods of the biblical calendar.

In the beginning...
God has been very precise with events recorded for us that are linked to the biblical calendar, which has been in existence since the creation of the world. The biblical calendar is in fact the oldest calendar known to man, and it has great benefits in store for those who will choose to learn its secrets. Our understanding of biblical timekeeping, therefore, naturally begins in Genesis:

Then God said,“Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs and seasons, and for days and years.” Gen. 1:14

Does this mean that God is condoning a form of astrology for reckoning time? Not so, as no one using the biblical calendar is attempting to determine individual fate by interpretation of the positions of these astral bodies. These heavenly tools have been given to us instead as universal evidences for keeping mankind humble in the expanse of God's universe, helping us determine the passage of time, and for displaying his glory to the entire world.

When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him? Psalm 8:3-4

The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard. Psalm 19:1-3

The heavens declare his righteousness, and all the people see his glory. Psalm 97:6

We are not here discussing a Jewish calendar, for the biblical calendar has been in existence hundreds of years before the first Jew (Judah) was even born! (We will look at differences between the Jewish calendar and the biblical calendar later).

For example, we read of the biblical calendar's use in the account of Noah's flood, which was over 800 years before Israel came out of Egypt:

In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. Gen.7:11

And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. Gen.8:4

And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. Gen.8:13

So we see that God's calendar has been in place since he created the world and the heavenly timepieces. The more we learn of the Creator's way of tracking time, the more we will begin to understand his perfect timing in all of history.

Law and Grace

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I almost titled this page "Law vs. Grace" but as you will see by reviewing the information here, that would not be accurate. The Almighty God is a God of grace through and through, and even the Law itself is a gracious gift from his heavenly hand. While this may sound odd and contradictory to some, I beg indulgence in presenting the information that follows in the interest of arousing the spirit within you to rise up to the call of biblical obedience.

The New Covenant in Jesus' blood which had been prophesied in Jeremiah 31, which every believer today is a part of, clearly states that the Law would not only not be done away with, it would now be written on our hearts, that believers would (and should) now have the ability to begin to follow it instinctively:

Jeremiah 31:33 ...After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.

The apostle Paul expands this idea in writing to the Roman congregation, how even us Gentiles would benefit from this truth:

Romans 2:14-15 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

We are not now (nor ever) "above" the law, but when we are demonstrating that the law is written in our hearts according to the New Covenant, we then become effectively "a law unto ourselves." How can this be? By this: our actions will prove that the law is written in our hearts because our actions will be consistent with the eternal law of God; hence we will be following the law from the heart, and not from the letter only. While the law of God still exists and is in force, believers should be naturally following the law without even (most of the time) thinking about it, because we have a new nature given to us by God when we are born again:

2 Corinthians 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new,.

Galatians 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

Galatians 6:15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

We are new creatures because we are now a kind of "hybrid" in a spiritual sense, because Christ also lives in us through his Spirit, enabling us to now overcome our sin nature. Therefore, the crucifixion of our fleshly selves releases us from the penalty of the Law, not obedience to it.

To expand these thoughts and look at this principle even from a logical point of reference, I share with you the musings of an internet disciple known only as "John" as he boldly writes:

Grace is the forgiveness of all disobedience; dare we teach that a willful obedience is a falling away from Christ? That's ludicrous, for Grace was granted to us that we might repent from past disobedience to the Law, and turn toward obeying it. Law, Obedience, Love and Good Works are essentially one and the same. And what else is there to obey under the New Testament if not the Mosaic Law, for the Law of Jesus is not fundamentally different than the Law of Moses. Indeed, the New-Testament writings are an exposition on how to obey the Law of Moses, with a New-Covenant forgiveness in the Blood added in to replace old Temple activities.

It is disobedience to the Law that gives death, not, as some say, our attempts to obey it. How can one obey unless he tries? If one tries, dare we call it "works of the flesh"? Obedience is not always easy and joyful; it often takes struggle and pain, for which reason Jesus urges us to "overcome" (in the seven letters of Revelation 2 and 3). Many of us are overcoming the world, resisting it's corruptions, but adding good works to my faith only helps to assure that I'm not wasting my time in the faith, and good works develop a good pattern or habit that replace the evil habits.

Therefore, the Law is wonderful and gives life, not death, to those who strive to obey it...our shortcomings (i.e. sins) will be covered by the Blood. Anyone who does not obey the Law satisfactorily will not be covered by the Blood. God decides what is satisfactory for every individual receiving Christ; the lukewarm believer will be spat out of His mouth, horribly enough. Who measures the temperature? Not me. I'm in danger of being too lukewarm myself, so don't go by what I do, go by what the Bible says. My job here is to report what the Bible says. You do not know whether or not I will make it; I do not know.

Why does the Bible have us serve God in fear and trembling if we are a shoe-in to make it in on our faith alone? But we need serve in fear and trembling only due to our sins, for on account of our good works we have peace and confidence, and it's good works that drives out fear. Loving one another will drive out fear of condemnation; you will need no fine sermon to ease your conscience when you practice love and kindness to those in need. Is there not one soul in your church who needs you, or something that you own?

The argument of those who err in this matter goes like this: since we can never achieve salvation by good works, because we end up coming short of the Law's requirements, the mere attempt to fulfill the whole Law is death. One may as well toss out the entire Bible, which, from start to finish, places the responsibility upon us. Salvation has always based on whether or not we obey satisfactorily. It hasn't changed in the New Testament; in fact, we are now on a higher field, and expected to do more good than did Old-Testament saints. God did not have Jesus die to lower our level of obedience.

God is not going to say to me, "There goes John again, trying to obey My Laws, away to Hell with that hypocrite!" Rather, he might say, "There is John ignoring My Laws again and again and again, therefore I don't know him." That's what sin is: not trying; ignoring the Law.

I hope that "Law" doesn't conjure up in your mind Temple activities or things like circumcision; what I mean by "Law" is what Jesus meant: compassion for others and resisting sinful activities. In short: righteousness.

It is incorrect to say that the Law can't produce some righteousness. It can, and it does, every time we obey it. Through the Holy Spirit, we can overcome time and time again. If it is impossible to overcome, we would not have been called to overcome. Some teach that when Isaiah likens righteousness to filthy rags, that we are always incapable of achieving righteousness. But just because we can't achieve perfect righteousness does not mean that there cannot exist a righteous man. The Bible clearly reveals righteous people...those who strive for perfect righteousness even while they fail from time to time. They just get up and try again after falling to sin. They do not continue to sin as though married to it.

Allow me to insert here that we are now freed to act in true righteousness according to the Law because the Spirit of God within us compels us to comply with his Law, not from an outward, fleshly desire to appear rightous, but because we really can act righteously (by the grace of God)!

Romans 8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

If you want to know how a righteous person acts, then just read the book of Proverbs. Or grab a concordance and look up the words "righteous" and "just" as they appear in Proverbs, and you will have dozens of descriptions of how a righteous and just person lives as a matter of course. This is the desire of God: that we live in this way. However, he does not desire we do it solely because of the written words, but from the heart, "after the Spirit" as Paul writes in Romans 8 above.

Our internet contributor John continues:

The true meaning of "legalism" is the strict carrying out of the Law, to the letter. Is that wrong? Would God say, "Hey you, Mary, what is this I hear that you are keeping my Law to the very letter; come give an account of yourself, thou wicked woman." Didn't Jesus say that not one iota, not one comma, will be eradicated from the Law until all things are fulfilled? How legalistic of Jesus. Yet the Faith-only crowd speaks against Jesus time and again when they argue that legalism is sinful. What the Pharisaic Jews were guilty of was not legalism, but, aside from rejecting Jesus, twisting the Law for their man-made traditions. The [real] problem was, they were not being legalistic.

But granted, there is a legalism in a negative sense, the obedience to the Law as a façade to keep political power and other selfish gain. Jesus was legalistic in the positive sense: He strictly obeyed the Law in purity of heart. How I wish I could.

Grace-Only teaching is the wide door to destruction, in my opinion. For it is not the mere see-ers, speakers, teachers and watchers of the Word (i.e. Law), but it's the doers of the Law who find the narrow gate. All the rest are goats.

Only fleshy believers ask what they "hafta do," but the Spirit makes us "wanna do." Our natures are changed by the indwelling Spirit so that we want to see a good world with good people doing good to one another.

Romans 7 reads: "you were put to death to the law through the body of Christ" (v 4). So you see, the Law was not put to death, but we were put to death...our flesh, that is. And when we die to the Law, does that really mean that it's the Law that has been done away with? Isn't that a twisting of Paul's words? And what do we die to if not the penalty of the Law? That is Grace. The Law always kills because the Law has a penalty attached for disobedience. But Christ "kills" us (i.e. our "old man") in order to divorce the penalty from us. And then He raises the new man to a new marriage with God. Because God marries us, His Laws are written on our hearts, as a deposit sealing the engagement. Our job is to remain engaged with Him, and not to walk away to a new lover: the lusts and teachings of the ungodly world around us.

Thus, we no longer obey the Mosaic Law as on tablets, but with the Mosaic Law written in our hearts, as per Jer 31:33, where we recognize that the Holy Spirit in our hearts is that "writing." Because we have the Holy Spirit in our hearts to help us, the New-Testament Law was made more stringent, as per the Lord's sermon on the mount in Matthew 5-7. Yet the goats tell us that the Law was done away with. In effect, Jesus said, "You have heard the Law of Moses, that it said such and such, well now I'm telling you to make it even more stringent upon yourselves; if you so much as hate a brother you're killing him...etc."

Paul said, "the law is (S)piritual" (v 14). It is also holy (v 12). And if it's holy, we must keep it. We must not trash it, or view it as passé. Only the wrath of God that was inherent in the Law is to be done away with. Jesus' death did away with that Wrath for us that we might not be appointed to it. But obviously, the Wrath in the Law still applies to those who don't have Christ. If you haven't been killed by Christ, the Wrath still remains on you.

Grace was granted specifically for the purpose of leading to our good works, as Ephesians 2:10 reveals. What great measure of insult do we do to Grace if we neglect the good works? Indeed, because Grace is merely the springboard, vehicle, or door to our performance of good works, it's the good works that are the Desired end-purpose of our faith...i.e. good works hold priority over Faith and Grace.

What does the term "disciple" imply if not a "disciplined" obedience, and a "struggling" to obey? Is a man Spiritual only if he cruises through the Christian life? If he strives to obey, is he less than Spiritual? Yes, anyone who attempts to obey the Law will run straight into the flesh and thereby find frustration, but isn't that the very fight of faith that we are called to engage, especially now that we are given the Spirit for that very task? Put to death the flesh, not the Law. Obey the law, not the flesh. But to say that attempting to obey the Law is a fleshy operation is exactly what the devil would teach.

Jesus said it, in pure black and white, that the Law was to remain at least until Heaven and Earth disappear, and not to be abolished...When the Temple curtain was ripped at the Crucifixion, it was therefore not a sign from God that the Law was being abolished, but rather that the Old Covenant was abolished. The Law was retained, and fused into a New Covenant with the Blood of the Lamb. The Old Covenant was a deal, Obey My Law, or else. The New Covenant is a second chance: Obey My Law with Jesus in your heart and mind, or else.

When Jesus said in Matthew 22:40 that all the Law hangs on two commandments, wasn't he referring to, and advocating obedience to, the Mosaic Law? Jesus obeyed the Law of Moses always, but we can obey the Law sometimes. If He obeyed the Law of Moses, don't you think that we should (try) too? If He didn't obey the Law of Moses, what Law did he obey? Faith in Jesus Christ itself is our struggle to obey God's Law; the one who has the effort will be given more Holy-Spirit power so that a fuller obedience (and greater rewards) can be attained. But the one that doesn't have the effort, everything he thinks he has in Christ will be taken away. Isn't that what Jesus said?

Go out from your comfort and seek the opportunities to do good, as Jesus did.

Need more Scripture to support and witness to these ideas? David Loughran of the Stewarton Bible School in Scotland has this perspective to share:

Faith in the Almighty and His Son the Lord Jesus Christ (Yeshua the Messiah) is the very first step in the process of salvation. Stewarton Bible School has taught this basic fact for many years. We also teach the necessity of obedience to God's law. We teach the importance of obedience because millions of believers assume that Jehovah's (Yahweh's) law became obsolete at the Saviour's death at Calvary and that there is no longer any need to keep it. This is a dangerous error, a deadly delusion. The scriptural quotations in this article are given to show how important are the commandments of the Most High. The list is by no means complete: but from the texts given the honest seeker of truth will soon see that disobedience is a very dangerous pastime. Several New Testament verses are included to show that even at the very close of this dispensation, the true church will be 'keeping the commandments of God.'

Millions of Christians idly boast that they are 'not under the law' but 'under grace.' This state, they incorrectly assume, allows them to break certain commandments of God. An increasing number even go so far as to justify homosexuality, fornication, adultery, idolatry and the eating of swine's flesh; actions all forbidden in the Bible. They believe that 'grace' has placed them 'above the law!' Is this what the Bible teaches? Have these believers understood the Bible correctly? Are believers now allowed to break God's commandments? Are homosexuals, adulterers, fornicators, idolaters and Sabbath-breakers sinning? Or do the divine commandments forbidding these things still stand? Let us find out.

To begin with let me list a few verses from the Holy Bible which specifically deal with the law of Yahweh, the God of Abraham, Isaac and Israel. I could list many, many more texts, but the sheer number would exhaust the reader. Therefore carefully consider the few listed below.

Yahweh's law is holy, just and good. To break it is sin.

Romans 7: 12: Wherefore the law is holy, and the commandment holy, and just, and good.

1 John 3: 4: Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

Blessings are the result of obedience.

Deuteronomy 4: 40: Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, for ever.

Deuteronomy 13: 4: Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him.

1 Chronicles 22: 12: Only the LORD give thee wisdom and understanding, and give thee charge concerning Israel, that thou mayest keep the law of the LORD thy God.

Psalm 1: 1: Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
2: But his delight is in the law of the LORD; and in his law doth he meditate day and night.

Psalm 119: 1: Blessed are the undefiled in the way, who walk in the law of the LORD.

Divine Punishment is the result of disobedience.

Leviticus 26: 15: And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant:
16: I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it.
17: And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you.
18: And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins.

Isaiah 5: 24: Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.

Ezekiel 18: 4: Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.

Amos 2: 4: Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away the punishment thereof; because they have despised the law of the LORD, and have not kept his commandments.

Ignorance of the law is no excuse

Leviticus 5: 17: And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he wist it not, yet is he guilty, and shall bear his iniquity.

Yahweh's law is the main tool He uses to bring about a conversion

Psalm 19: 7: The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.
8: The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.

Yahweh's law is eternal

Psa 111: 7: The works of his hands are verity and judgment; all his commandments are sure.
8: They stand fast for ever and ever, and are done in truth and uprightness.

Matthew 5: 17: Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
18: For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
19: Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
20: For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Solomon taught obedience

Ecclesiastes 12: 13: Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.

Jesus taught obedience

Matthew 19: 17: And he (JESUS) said unto him ... if thou wilt enter into life, keep the commandments.

The Apostles taught obedience

1 Corinthians 7: 19: Circumcision is nothing, and uncircumcision is nothing,
but the keeping of the commandments of God.

The Last Day church will be obedient

Revelation 12: 17: And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

Revelation 14: 12: Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

In view of these sobering texts, and we could bombard the reader with scores more, let all Christians beware of dismissing the law of the Most High as though it were of little account. On the great Day of Judgment there is going to be much weeping and wailing and gnashing of teeth: and the main reason will be because millions had treated with impunity the law of the Almighty God! So do not let some well-meaning but completely mistaken church leader delude you into thinking that your are 'above the law' of the Almighty God!

Yahweh's law is holy, just and good. To break it is sin.
Romans 7:	12: Wherefore the law is holy, and the commandment holy, and just, and good.
1 John 3:	4: Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
Blessings are the result of obedience.
Deuteronomy 4:	40: Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, for ever.
Deuteronomy 13:	4: Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him.
1 Chronicles 22:	12: Only the LORD give thee wisdom and understanding, and give thee charge concerning Israel, that thou mayest keep the law of the LORD thy God.
Psalm 1:	1: Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 2: But his delight is in the law of the LORD; and in his law doth he meditate day and night.
Psalm 119:	1: Blessed are the undefiled in the way, who walk in the law of the LORD.
Divine Punishment is the result of disobedience.
Leviticus 26:	15: And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: 16: I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it. 17: And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you. 18: And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins.
Isaiah 5:	24: Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.
Ezekiel 18:	4: Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
Amos 2:	4: Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away the punishment thereof; because they have despised the law of the LORD, and have not kept his commandments.
Ignorance of the law is no excuse
Leviticus 5:	17: And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he wist it not, yet is he guilty, and shall bear his iniquity.
Yahweh's law is the main tool He uses to bring about a conversion
Psalm 19:	7: The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. 8: The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.
Yahweh's law is eternal
Psa 111:	7: The works of his hands are verity and judgment; all his commandments are sure. 8: They stand fast for ever and ever, and are done in truth and uprightness.
Matthew 5:	17: Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18: For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19: Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20: For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
Solomon taught obedience
Ecclesiastes 12:	13: Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.
Jesus taught obedience
Matthew 19:	17: And he (JESUS) said unto him ... if thou wilt enter into life, keep the commandments.
The Apostles taught obedience
1 Corinthians 7:	19: Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
The Last Day church will be obedient
Revelation 12:	17: And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.
Revelation 14:	12: Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

ALL God's commandments are sure,they stand fast for ever and ever.(Psalm 111:7)

In other words, the moral kernel of every divine commandment is eternal, everlasting!

What did the Apostle Paul mean when he wrote that a believer is 'Not under the law, but under grace?' Did he mean that a believer was at liberty to sin and break God's law? Obviously not; because elsewhere in his letters Paul advises believers to obey the law. What, then, did Paul mean? The answer is: he meant 'that a sinner who repents is no longer under the curse and death penalty of the law; but is under the grace and mercy of of God.' In other words, Being 'under grace' means to be a recipient of the Almighty's mercy. When a repentant sinner seeks mercy and pardon from the Holy One of Israel, the death penalty for sin is lifted from that person and he/she is placed 'under mercy,''under grace.' That person is 'no longer under the death penalty of the law' but is now 'under the grace of God.' That's what Paul meant.In addition to this happy state, the Holy Spirit is imparted to the believer in order that he/she might live a life of obedience and holiness. In other words, sin (disobedience) is no longer allowed to have dominion over that believer, provided, of course, he/she wants to be obedient. Paul explains this in the following verses.

Romans 6: 14: For sin shall not have dominion over you: for ye are not under the law, but under grace.
15: What then? shall we sin, because we are not under the law, but under grace? God forbid.

I repeat: Sin is disobedience. It is breaking Yahweh's law. (1 John 3:4) What Paul is asking here is: 'Shall we sin (disobey God) because we are under His grace? His answer is 'God forbid!' A stronger term could hardly be used. In other words a believer under grace is not above the law!Any solicitor will confirm this fact that: No one is above the law. If anything, a believer - being under grace - is under greater obligation to obey the law of God than the person who knows nothing about sin and salvation.

Yahweh's law is holy, just and good.

Sin is disobedience of God's law. Sin carries the death penalty and since all of us have sinned, we are all are under the death penalty of the law. Once we have accepted forgiveness and mercy, then we are no longer under the 'death penalty of the law;' but are now 'under grace.'But being 'under grace' doesn't mean we are free to sin. "God forbid!" says Paul.

Blessing is the result of obedience.

Punishment and cursing is result of disobedience.

Ignorance of the law is no excuse.

Jesus, Solomon and all the Apostles taught obedience.

Yahweh's law is perfect and an important tool in the conversion of souls.

The Last Day church will be obedient.

Yahweh's commandments are multilevel: and though some low level requirements, such as animal sacrifices, no longer apply, at their high level every commandment of the Most High is eternal.

Being 'under grace' means to be a recipient of the Almighty's mercy. Being under grace is no excuse for continuing in sin. No one is above the law!

Those who ignore these facts do so at their peril.

Are these foregoing thoughts the full scope of the discussion regarding this critical understanding on law and grace? Not by any means, but it is my prayer that these have stirred within the deep recesses of your soul the longing for a greater understanding and demonstration of the work of the Spirit in your life. Many other scriptural proofs will be provided elsewhere on this site to demonstrate the truth of this principle; however, it is up to each reader to decide for themselves how best to apply these truths in their own life.

My Journey along the Way

2011-10-05T00:00:00.000-07:00

I'm not under any illusions, and you should not be, either. I'm finding that following the Lord Jesus is a process of discovery, an on-going experience, an ever-deepening relationship and sojourn. It is only in this context that I can present this information here, as I have come to learn that I am continually learning and growing in my walk with him in that narrow way.

My journey to learn the way of old began when I was about eight years old in Christ. At that time, I was in my late twenties, and by that time I had become an intern pastor with a non-denominational congregation. I began to notice inconsistencies in church practice and doctrine, and what I was reading as plain New Testament teaching. Wow. That was almost twenty years ago (from 2011). I had become convinced that deacon and elder selection practices within that congregation were not scriptural, that fundraising and membership practices were not scriptural, and that outreach and teaching was not entirely scriptural. Man, I really knew it all. Or so I thought.

Then my wife and I moved across the country, and the process started over in our new church home. Over several years, I became involved in the music ministry, taught some Sunday school classes, did some supply preaching for when the pastor was out of town, hosted a weekly Bible study and served as an elder. Once again, I came head-to-head with traditional thinking in the eldership and congregation as I had previously.

Also around this time, I began to ask "why" a lot, and wonder further about things like:

Why is it that we as Christians are always trying to be as scriptural as possible, yet we celebrate Christmas on December 25, clearly knowing that the scriptures never really tell us when Jesus was actually born?
Why is everyone at church so adamant about voting and government, when the church is supposedly made up of citizens of another kingdom?
Why do we meet in government-sanctioned corporate bodies when the New Testament example appears to focus on small groups and in homes?

However, by now I was raising children in that congregation, and had to make some more difficult choices about the future of the spiritual well-being of my family.

So, about four years ago (from 2011), I made a decision to leave that congregation, and our weekly Bible study has become the main focus of our fellowship and spiritual growth. Since that time, based on more intensified study on scriptural practices, we (as a family) have stopped observing Christmas, Easter, and even recently Halloween (you would think that would have been the first, huh)? You can read about those experiences on their respective pages.

All of my Christian life, I have been taught that Jesus fulfilled all of the law by living a completely obedient and sinless life, qualifying himself as the spotless Lamb of God in his sacrificial death at Calvary. Therefore, the law was "done away with" and we were now living "under grace" where we no longer were under the "law of sin and death."

However, some things just didn't seem to add up to me. I became convinced that the holiday of Christmas was not a legitimate biblical holiday, since in the holy record we find no examples of the church observing the birth of Christ and no authorization to do so. In fact, the Bible does not even disclose the date of his birth, so what could cause us to select December 25? You can visit my site The Loose Thread to view some of the historical inconsistencies surrounding this holiday in detail.

In my research of Christmas origins, I was discovering that much of the justification for celebrating the holiday was based on determination of men, and not on the commandments of God. So the thought then occurred to me: as Christians, what is commanded of God for us in his word? How should we conduct ourselves to honor him? Has he allowed Christians any commandments for his Appointed Times throughout the year, or are all Biblical holy days done away with in the new covenant? Perhaps we can just do whatever we want, as long as we are sincere in honoring him?

Interestingly, I noted that sites, articles and books that I knew to be in scriptural agreement with the inconsistencies of the Christmas holiday were also espousing an observance of the seventh-day Sabbath as a Christian practice. This intrigued me, for up until this point, I had always viewed Sabbath-keeping groups as cultic. But the more I looked at their reasoning, using scriptural passages to justify their observance, I discovered over a period of several months that I had not had a correct understanding of God's word in regard to the seventh-day Sabbath. I came to the realization that just as there was no scriptural basis for the Christmas holiday, there was no scriptural basis or authorization for a "change" of the Sabbath from Saturday to Sunday. It is actually so clear, I feel foolish for having missed it all these years.

From observing the weekly Sabbath, it was not difficult to see that in fact all of the annual biblical holidays (notice I did not say "Jewish" holidays) have never been abrogated, either. Each of the festivals of the Lord, the moedim or Appointed Times, are rich with past history, present application, and future realization within the eternal plan of God.

This year (2011) has seen our family's first-ever attempts at observing the true Biblical Appointed Times of Passover/Unleavened Bread, Firstfruits/Shavuot (Pentecost), Yom Teruah (also known as Rosh Hashanah)/Trumpets, Day of Atonement, and Tabernacles. Some of these may sound familiar to you, others may sound a bit mysterious, not knowing when they occur during the calendar year. But that's okay; I'm sharing these things to reveal some of the spiritual challenges I have encountered recently, and maybe through this you will be challenged, as well.

The details of how our family navigated these can be found on those respective pages in the articles index, but suffice it to say that it has been challenging, invigorating, and inspiring. As a family we are discussing biblical challenges and topics, and how these commitments become real when we follow God's plan for the Appointed Times. My personal faith has grown by leaps and bounds, and I am essentially seeing passages all through the Bible that I have read for years with new eyes. As I heard on another site recently, "It's kind of like being born again, again."

Some of you may be thinking, "Now he's gone over the line; everyone knows those old laws and feasts are applicable only to the flesh-and-blood race of the Jewish people, whom God has "set aside" in this current age of grace while Christ builds his Church. Gentiles are not included in those requirements."

But is this really true? Do you personally know this for a fact, or is this just what you have been taught within your denomination or church group? And if the commandments of the old testament have been done away with, why do you believe this is so? Can you demonstrate this scripturally and in context?

So, to get to the heart of it, what is the emphasis that has brought all this about in my spiritual thinking? What is "new" in what I am understanding about the Bible? It is simply this: I believe that God's Law has never been "done away with," because in the Law we find the very description of the righteous person that God wants us to be. Gentiles have been grafted among the branches of the Olive Tree of Israel, not created as a separate entity from the heritage of faith brought down to us through the ages.

Romans 11:16-17 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.
And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

Now the two have become one new man in Christ.

Ephesians 2:11-14 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

I hasten to add that salvation is only found in Christ, not the Law. However, to the believer in Christ, Jew and Gentile, the Law becomes the pattern that the saved individual uses as a yardstick to measure their walk in righteousness; NOT to earn salvation, but to please God, demonstrate our love for him, and continue to grow in holiness.

1 John 5:2-3 By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments: and his commandments are not grievous.

And all of this is accomplished by the Holy Spirit living within us to cause us to obey the commandments of God, all of those found in both the old and new covenants.

Romans 8:4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

If you are a Christian, and this is the first time you've encountered someone who believes this way, I'm sure this all sounds very strange, like I am advocating some kind of salvation by works. But I can assure you, I am not. Salvation is in Christ alone. Following the commandments of God is what saved people do in the process of sanctification. God's grace and the sacrifice of Christ take up the slack where we fall short of God's perfect standard.

Please do me the honor of at least allowing me to explain why I believe what I believe, and why I feel so strongly that this is truly God's design for believers everywhere. Explore the site, reply to posts, discuss your opinions with me. I would love to hear your perspective; perhaps you can continue to expand my understanding, as well, and we can learn more together.

Blessings,
Steve