Tagged: body of Christ

The breath of life from God entered them — Revelation 11:11-12

Previously: The beast will conquer and kill them — Rev. 11:7-10

The scripture

Rev. 11:11 — But after the three and a half days, the breath of life from God entered them, and they stood on their feet. So great fear fell on those who saw them. 12Then they heard a loud voice from heaven saying to them, “Come up here.” They went up to heaven in a cloud while their enemies watched them. (HCSB)

The breath of life from God entered them

John records that “after the three and a half days, the breath of life from God entered them, and they stood on their feet. So great fear fell on those who saw them” (v. 11). Various interpretations are offered. For some, this resurrection is the restoration of political and religious order following the anarchy of the Jewish War, or perhaps the ultimate political and spiritual revival of Israel (see Eze. 37:10-11). For others, it is the resurrection of Christ and the Spirit-infused testimony of the church constituting the two witnesses. Still others argue that after three and a half years of uncontested papal rule following the declaration of the Fifth Lateran Council in 1514, Martin Luther nails his 95 Theses to the door of the Wittenberg church, igniting the Reformation. Spiritualists contend that the events in Revelation 11 symbolize the many times in church history that the Body of Christ has been beaten down by the world, only to rise stronger and rightly vindicated.

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Jesus in the Feast of Pentecost (part 3)

Pentecost

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Completing our study of the fourth spring feast, we find that every person can see Jesus in the Feast of Pentecost by observing His promises about the coming Holy Spirit:

 

  1. His promise to depart and return to the Father (John 16:7). The coming of the Holy Spirit was contingent upon Jesus completing His work of redemption and returning to His Father.  See also John 7:39; Acts 2:32-3.  A.J. Gordon writes, “The Spirit of God is the successor of the Son of God in His official ministry on earth. Until Christ’s earthly work for His church had been finished, the Spirit’s work in this world could not properly begin. The office of the Holy Spirit is to communicate Christ to us – Christ in His entireness” (The Ministry of the Spirit, p. 28).
  2. His promise to send the Holy Spirit. The Spirit is said to be a gift from the Father (John 14:16, 26) sent by the Son (John 15:26: 16:7). Roy B. Zuck, in A Biblical Theology of the New Testament, comments: “Whatever else is meant by the difficult statement that the Spirit ‘goes out from the Father’ (John 15:26), it implies that the Spirit shares the same essential nature as the Father. In fact, John was indicating here the parallelism between the mission of the Son, sent from God (3:17, 34; 5:36-38; 6:29, 57; 7:29; 8:42; 10:36; 11:42; 17:3, 8, 18, 21, 23, 25; 20:21), and the mission of the Son’s replacement, the Holy Spirit, who would be ‘another Paraclete’ to the disciples and who would enable them to carry on Jesus’ mission after He returned to the Father.”
  3. His promise of the Spirit’s ministry to unbelievers (John 16:8-11). Without the Spirit’s work to convince unbelievers of the sin of unbelief, the righteousness of Christ, and the judgment that will fall upon them if they persist in their rejection of Jesus, no one could be saved. In fact, the Spirit already was at work on the morning of Pentecost, pricking the hearts of the Jewish unbelievers listening to Peter (Acts 2:37).
  4. His promise of the Spirit’s ministry to believers, specifically:
    • To regenerate us, or make us spiritually alive (John 3:3-8; Titus 3:5).
    • To indwell us, or take up permanent residence in our human spirit (John 14:17; 1 Cor. 3:16).
    • To baptize us, initiating our relationship to Him and establishing our connection with Christ and other believers (Acts 1:5; 1 Cor. 12:13).
    • To seal us, a guarantee that God will take us fully into His presence one day (Eph. 1:13-14).
    • To teach us, or give us divine assistance (John 14:26; 1 Cor. 2:12-13; 1 John 2:27).
    • To empower (fill) us for witnessing (Acts 1:8).
    • To empower (fill) us for service (Act. 6:5; Eph. 5:18). As Paul S. Karleen writes in The Handbook to Bible Study: With a Guide to the Scofield Study System, “Filling is the result of a consistent walk with God, and depends on a genuine and mature relationship with the Holy Spirit, Simply asking to be filled will not bring it.”
    • To equip us with spiritual gifts (Rom. 12:6-8; 1 Cor. 12:7-11; Eph. 4:11; 1 Peter 4:11).

5.   His promise to identify His Body (the church) by the Spirit (John 14:16-18; Rom. 8:9-11).

 

Read more about Jesus in the feasts of Israel

The birthday of the church: Jesus in the Feast of Pentecost (part 2)

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On the Day of Pentecost, Jews from all over the world gathered in Jerusalem. They read, among other Scriptures, Ezek. 1:1-28 and 3:12; and Hab. 2:20 – 3:19. These passages speak of the brightness of God’s glory. Ezekiel heard wind and voices, and saw fire; later, he witnessed the departure of the Shekinah glory. There was expectation on this special day that the Shekinah glory would return and take its rightful place in the Temple’s Holy of Holies. But instead, as Luke records in Acts 2, there was wind, fire, and voices (the 120 speaking in tongues). Rather than returning to reside in the Temple, the Holy Spirit took up residence in the “temple of God” (1 Cor. 3:16), the bodies of believers in Messiah, Jesus of Nazareth.

Everyone can see Jesus in the Feast of Weeks (Shavuot / Pentecost) by observing His promises about the coming Holy Spirit:

  1. His promise to depart and return to the Father (John 16:7). The coming of the Holy Spirit was contingent upon Jesus completing His work of redemption and returning to His Father. See also John 7:39; Acts 2:32-3.
  2. His promise to send the Holy Spirit. The Spirit is said to be a gift from the Father (John 14:16, 26) sent by the Son (John 14:26; 15:26: 16:7). Roy B. Zuck, in A Biblical Theology of the New Testament, comments: “Whatever else is meant by the difficult statement that the Spirit ‘goes out from the Father’ (John 15:26), it implies that the Spirit shares the same essential nature as the Father. In fact, John was indicating here the parallelism between the mission of the Son, sent from God (3:17, 34; 5:36-38; 6:29, 57; 7:29; 8:42; 10:36; 11:42; 17:3, 8, 18, 21, 23, 25; 20:21), and the mission of the Son’s replacement, the Holy Spirit, who would be ‘another Paraclete’ to the disciples and who would enable them to carry on Jesus’ mission after He returned to the Father.”
  3. His promise of the Spirit’s ministry to unbelievers (John 16:8-11). Without the Spirit’s work to convince unbelievers of the sin of unbelief, the righteousness of Christ, and the judgment that will fall upon them if they persist in their rejection of Jesus, no one could be saved.
  4. His promise of the Spirit’s ministry to believers, specifically:
    • To regenerate us, or make us spiritually alive (John 3:3-8; Titus 3:5).
    • To indwell us, or take up permanent residence in our human spirits (John 14:17).
    • To baptize us, initiating our relationship to Him and establishing our connection with Christ and other believers (Acts 1:5; 1 Cor. 12:13).
    • To seal us, a guarantee that God will take us fully into His presence on day (Eph. 1:13-14).
    • To teach us, or give us divine assistance (John 14:26; 1 Cor. 2:12; 1 John 2:27).
    • To empower (fill) us for witnessing (Acts 1:8).
    • To empower (fill) us for service (Act. 6:5; Eph. 5:18). As Paul S. Karleen writes in The Handbook to Bible Study: With a Guide to the Scofield Study System, “Filling is the result of a consistent walk with God, and depends on a genuine and mature relationship with the Holy Spirit, Simply asking to be filled will not bring it.”
    • To equip us with spiritual gifts (Rom. 12:6-8; 1 Cor. 12:7-11; Eph. 4:11; 1 Peter 4:11).

5.   His promise to identify His Body (the church) by the Spirit (John 14:16-18; Rom. 8:9-11).

Read more about Jesus in the Feasts of Israel

The birthday of the church: Jesus in the Feast of Pentecost (Part 1)

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Three Scripture passages outline the biblical observance of Pentecost, or Shavuot. Lev. 23:15-22 and Num. 28:26-31 describe the Temple offerings, and Deut. 16:9-12 outlines the requirements for individual worshipers.

Like the feasts of Unleavened Bread and Tabernacles, Shavuot was one of three “solemn feasts” decreed by the Lord (Ex. 23:14-17; Deut. 16:16; 2 Chron. 8:13). All Israelite men were obligated to present themselves at the Temple. The Temple services for Shavuot closely resembled those of the Feast of Firstfruits, since both holy days were observed with firstfruit offerings. However, the offering for Shavuot was different. It consisted of two long loaves of wheat bread with leaven in them, as the Lord commanded: “Bring two loaves of bread from your settlements as a presentation offering, each of them made from four quarts of fine flour, baked with yeast, as firstfruits to the Lord” (Lev. 23:17).

The loaves of bread were not burned because God had forbidden leaven on the altar (Lev. 2:11). Instead, these loaves with yeast in them, along with two lambs, formed the wave offering for Shavuot. The priest waved them in front of the altar forwards and backwards, and then up and down. After that, they were set aside “for the priest” (Lev. 23:20) and became the festive meal the priests ate later that day in the Temple.

Acts 2 records the fulfillment of Shavuot as the promised Holy Spirit descends, indwells believers and ushers in the church age.

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Jesus in the Feasts of Israel: Pentecost (Shavuot)

This is the fourth in a series of articles on Jesus in the feasts of Israel.

Name Scriptures Time / Date Purpose Fulfillment
Pentecost Lev. 23:15-22; Num. 28:26-31; Deut. 16:9-12 50 days after Firstfruits (May/June) To dedicate the firstfruits of the wheat harvest The outpouring of the Holy Spirit (Acts 2)

Background

Scripture uses three names to identify the feast many Christians today know as Pentecost (Shavuot in Hebrew):

  • Hag Hashavuot, meaning “the Feast of Weeks” (Ex. 34:22; Deut. 16:10; 2 Chron. 8:13). It’s called the Feast of Weeks because seven weeks were counted from the Feast of Firstfruits until this feast.
  • Yom Habikkurim, or “the Day of Firstfruits” (Num. 28:26). This is the day in which the firstfruit offerings of the summer wheat crop were brought to the Temple. This day marked the beginning of the summer wheat harvest, while the Feast of Firstfruits marked the beginning of the spring barley harvest.
  • Hag Hakatzir, or “the Feast of Harvest” (Ex. 23:16). This feast marked the beginning of the summer harvest season.

In the Greek language, Shavuot was known as Pentecost, meaning “fiftieth,” since it was celebrated 50 days after the Feast of Firstfruits.

The Biblical Observance

Three Scripture passages outline the biblical observance of Shavuot. Lev. 23:15-22 and Num. 28:26-31 describe the Temple offerings, and Deut. 16:9-12 outlines the requirements for individual worshipers.

Like the feasts of Unleavened Bread and Tabernacles, Shavuot was one of three “solemn feasts” decreed by the Lord (Ex. 23:14-17; Deut. 16:16; 2 Chron. 8:13). All Israelite men were obligated to present themselves at the Temple. The Temple services for Shavuot closely resembled those of the Feast of Firstfruits, since both holy days were observed with firstfruit offerings. However, the offering for Shavuot was different. It consisted of two long loaves of wheat bread with leaven in them, as the Lord commanded: “Bring two loaves of bread from your settlements as a presentation offering, each of them made from four quarts of fine flour, baked with yeast, as firstfruits to the Lord” (Lev. 23:17).

The loaves of bread were not burned because God had forbidden leaven on the altar (Lev. 2:11). Instead, these loaves with yeast in them, along with two lambs, formed the wave offering for Shavuot. The priest waved them in front of the altar forwards and backwards, and then up and down. After that, they were set aside “for the priest” (Lev. 23:20) and became the festive meal the priests ate later that day in the Temple.

The Modern Observance

After Roman troops destroyed the Jewish Temple in 70 A.D., many of the feasts changed, since the Temple had been the focal point of the spring and fall festivals. In 140 A.D., the Sanhedrin decided to change the emphasis of Shavuot away from agriculture and onto the giving of the law to Moses on Mt. Sinai. Although the Bible does not associate Shavuot with Sinai, the giving of the law occurred in the third month (Ex. 19:1), so there was some justification for the decision. Shavuot became known as Zeman Mattan Toreatenu, “the Time of the Giving of Our Law.”

Today, it is customary to decorate synagogues with flowers and greenery for Shavuot. This reminds Jews that Firstfruits is a harvest festival and, according to tradition, Mt. Sinai once was covered with grass and trees. Key Scriptures are from Ezekiel 1:1-28 and 3:12; and Habakkuk 2:20-3:19. These passages describe the brightness of God’s glory. After Shavuot was refocused on the giving of the law, Exodus 19-20 and the Book of Ruth were added to the festival’s readings. In addition, many synagogues hold Shavuot confirmation services for teenagers to celebrate completion of their childhood studies and their commitment to observe the Mosaic Law.

Dairy foods are traditional Shavuot fare. This is because, the rabbis say, the law is like milk and honey to the soul. Among the dishes are cheesecakes, cheese blintzes, and cheese kreplach. The blintzes are cheese rolled into pancakes the fried in a skillet. The kreplach are dough pockets stuffed with cheese. It is also customary to bake two loaves of hallah bread. They represent the two loaves of bread offered in the Temple and the two tablets received on Mt. Sinai.

It’s also customary for observant Jews to stay up all night studying and discussing the Torah. They study the opening and closing verses of each Sabbath reading, the opening and closing verses of each book of the Bible, and the entire book of Ruth, with breaks throughout the night for coffee and cheesecake.

The Fulfillment

Acts 2 records the fulfillment of Shavuot as the promised Holy Spirit descends, indwells believers and ushers in the church age. Key points to remember are:

  • Jesus promised the Holy Spirit would come and live in believers’ hearts (John 14:16, 26; 15:26; 16:7), and He said it would happen soon after His ascension (Acts 1:4-5).
  • The Spirit came on the Day of Pentecost as Jews from all over the world gathered in Israel (Acts 2:5). They heard the sound of a rushing, mighty wind and came together to investigate it (Acts 2:6). In this way, God began to use believers, indwelled by the Holy Spirit, to be His witnesses, beginning in Jerusalem (Acts 1:8). The 3,000 saved on the Day of Pentecost were Jews.
  • While unleavened bread symbolizes Jesus’ sinless humanity (Luke 22:19), the two loaves used at Shavuot / Pentecost contain yeast and symbolize that the Body of Christ (the church) would be made up of sinners.
  • The two loaves used at Shavuot also symbolize Jews and Gentiles, demonstrating the fulfillment of God’s covenant with Abraham to bless all the nations through him (Gen. 12:3; see Gal. 3:26-28).
  • Just as faithful Jews brought the firstfruits of their wheat harvest to the Temple on Shavuot, so the 3,000 Jewish believers on the Day of Pentecost were the firstfruits of the church.
  • One of Jesus’ parables about the kingdom of heaven refers to wheat and tares – a message that the true church, like wheat, would exist along with false professors of the faith, like tares, until Christ returns and separates them (Matt. 13:24-30; 34-43).

Next: The Feast of Trumpets

Copyright 2008 by Rob Phillips