Tagged: free download

December 28, 2011

1 Timothy – download the free study

Between his first and second imprisonments in Rome, Paul writes a letter of encouragement and instruction to Timothy, whom Paul has left as overseer of the church at Ephesus. Timothy faces some tough challenges: false teaching, leadership and organizational problems, and an absence of sound doctrine. Sound like the local church today? This 11-part study explores how Paul urges Timothy to face these challenges head-on, with the goal of “love from a pure heart, a good conscience, and a sincere faith.”

Download the complete study (pdf)

March 30, 2009

Isaiah 22: What’s the Matter with You?

Listen to an audio file (3.29.09)

Download a worksheet for further study

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

This oracle against Jerusalem is offered during the reign of Hezekiah and speaks both to the imminent invasion by the Assyrians and the future destruction by the Babylonians more than 100 years in the future.

Key verses:

Isa. 22:12-13 – On that day the Lord God of Hosts called for weeping, for wailing, for shaven heads, and for the wearing of sackcloth. But look: joy and gladness, butchering of cattle, slaughtering of sheep, eating of meat, and drinking of wine — “Let us eat and drink, for tomorrow we die!”

Quick summary:

Warren W. Wiersbe writes, “The people of Judah were behaving like their pagan neighbors, so it was only right that Isaiah should include them in the list of nations God would judge. Yes, in His mercy, the Lord would deliver Jerusalem from the Assyrian army; but He would not deliver them from Babylon. Isaiah pointed out two particular sins that would cause Judah to decline and ultimately go into Captivity in Babylon … [t]he unbelief of the people … [and] the unfaithfulness of the leaders” (Be Comforted, An Old Testament Study, S. Is 22:1).

Take note:

The “Valley of Vision” is a reference to Jerusalem, which even though located on Mt. Moriah is situated in a valley surrounded by higher hills (Ps. 125:2; Isa. 2:3; Jer. 21:13). The Valley of Kidron runs between two hills east of Jerusalem, the seat of divine revelation. Jerome calls it “the nursery of prophets.” From this city God reveals Himself to, and through, the prophet Isaiah. “The point seems to be that Jerusalem has received message after message (i.e., ‘vision’) from God and yet failed to really hear” (Lawrence O. Richards, The Bible Readers Companion, electronic ed., S. 422).

The Valley of Vision (Isa. 22:1-14)

While some portions of this passage refer to the Assyrian invasion in Hezekiah’s day (see Isa. 36-37; 2 Kings 18-19; 2 Chron. 32), the primary emphasis is on the Babylonian conquest of Jerusalem in 586 B.C. Isaiah provides a stark contrast between Jerusalem’s gaiety and its grim future (vv. 2a, 13). Possibly, the prophet refers to the celebration that will take place when Assyria’s Sennacherib retreats (see Isa. 37:37); to Judah’s overconfidence in Jerusalem’s defenses; or to the escapism that reveals the moral bankruptcy of Jerusalem’s citizens as they face inevitable destruction. In any case, their philosophy is, “Let us eat and drink, for tomorrow we die” (v. 13b; cf. 1 Cor. 15:32).

Rather than partake in the revelry on the rooftops, Isaiah descends into the valley, where he sees people dying, not from battle wounds, but from starvation and disease (v. 2). He sees the nation’s leaders running for their lives as the invading hoards descend on the capital city (vv. 3-7; 2 Kings 25:1-10). The people do what they can to brace themselves for a long siege, collecting armor, fortifying the walls, and securing a supply of water, but their efforts will come to naught as the Lord “remove[s] the defenses of Judah” (vv. 8-11). Longer term, many will find themselves mired in an entitlement mentality, thinking, “Just as God delivered us from the Assyrians, He must also save us from the Babylonians. After all, we’re His chosen people.” Quite the contrary, the Lord will use the pagan Babylonians as His rod of judgment against the eat-drink-and-be-merry citizens of Judah.

“The people did everything but trust the Lord,” writes Warren Wiersbe. “Instead of feasting, they should have been fasting, weeping, putting on sackcloth, and pulling out their hair in grief (v. 12; Ezra 9:3; James 4:8-10). God had sent the nation many prophets to warn them, but the people would not listen. Now it was too late; their sins could not be forgiven because their hearts were hard. Judah would go into captivity, and God’s word to Isaiah would be fulfilled (Isa. 6:9-13)” (Be Comforted, S. Is 22:1).

A Warning to Shebna (Isa. 22:15-25)

There might be hope for Judah if the leaders would call the people to repentance, but too many leaders like Shebna have only themselves in mind. Shebna is identified as a steward in charge of the king’s palace. He may be Hezekiah’s chief administrator or prime minister who carries out the will of the king; if so, he is second in command and deeply involved in mounting defenses against Sennacherib’s military forces.

Isaiah is sent to Shebna, who is more concerned with building a monumental tomb for himself and acquiring chariots than he is with honoring the king and serving his country. Likely, he sides with the pro-Egypt party in Judah. Isaiah’s question cuts to chase: “What are you doing here?” (the construction site of his tomb). The young steward’s actions belie his wicked heart, and Isaiah informs him that the Lord is about to shake him violently (v. 17). “God judged Shebna by demoting him (he became ‘secretary’ according to 36:3, NIV), disgracing him, and deporting him. Eventually he was thrown ‘like a ball’ (22:18) into a far country (Assyria?), where he died. He could not have an expensive funeral and be buried in his elaborate tomb” (Be Comforted, S. Is 22:1).

Isaiah predicts that Eliakim will replace Shebna, and apparently Isa. 36:3 shows the fulfillment of this prophecy. Eliakim will be like a father to the people, “a throne of honor for his father’s house” (v. 23). The “key” in verse 22 is a symbol of authority that a steward has over the house. Jesus makes reference to this when he tells Peter He will give him “the keys of the kingdom of heaven” (Matt. 16:19). The New Manners and Customs of the Bible provides some interesting insight into the references to keys by Isaiah and Jesus:

The idea contained in both these passages is expressed in Isaiah 9:6, where it is said of the Messiah: “the government will be on his shoulders.” The word keys is used figuratively again when Jesus says to Peter: “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (Matthew 16:19)…. Matthew 16:18 has caused considerable controversy, but verse 19 has been even more fiercely debated. Nothing in either verse, however, suggests the possibility that Peter or any of the apostles were given authority to forgive sins. The words bind and loose are rabbinic terms meaning to forbid and to permit. Keys were the symbol of knowledge or the fruit of the scribal or teaching office…. The use of those keys-knowledge of the gospel-would build the church. Peter did precisely this at Pentecost (Acts 2:14), at Samaria (Acts 8:14), and for Cornelius the Gentile (Acts 10). Phillip did it at Samaria (Acts 8:5), and Paul did it throughout all of Asia (Acts 19:10). To say that only Peter had the keys to heaven would give the power of salvation to Peter and not to the gospel: “the gospel … is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile” (Romans 1:16) (S. 355).

Another illustration is given to us in the “peg” in verse 23. This is not, as some might think, a reference to a wooden tent peg that is driven into the ground. Rather, Isaiah compares Eliakim to a peg that is driven into the wall to hold up kitchen utensils or other items. However, if the people trust wholly in Eliakim, rather than in God, they will be disappointed, for the weight of their burdens will shear off the peg and all that hangs upon it will fall. Some commentators believe Eliakim’s advancement results in corruption of his family, eventually leading to a fall, while others see Eliakim as a type of Christ, the latter of which would take all mankind’s burdens upon Himself (see Isa. 53:4-6). In any case, Isaiah’s message is consistently clear: Trust God.

Closing Thought

Gary V. Smith comments: “Leaders who fail to lead people to depend on God will not last; instead, God will raise up true servants (22:20) who care for others, like a father cares for his children (22:21). God will firmly establish them and give them great opportunities for service and influence (22:22). Nevertheless, people are not the basis for a secure future in any organization; God is the only truly dependable resource for hope” (The New American Commentary: Isaiah 1-39, p. 394).

December 22, 2008

Isaiah 10: The Remnant will Return

Listen to an audio file

Download a worksheet for further study

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 10 takes place during the reign of Ahaz, Judah’s wicked king.

Key verse:

Isa. 10:21: The remnant will return, the remnant of Jacob, to the Mighty God.

Quick summary:

The Lord will use Assyria as the rod of His anger against unrepentant Israel. Then He will punish the king of Assyria for his arrogance and welcome a remnant of Jacob. “In just a little while My wrath will be spent,” the Lord tells His people, “and My anger will turn to their (Assyria’s) destruction” (v. 25).

Take note:

The sovereign hand of God is clearly revealed throughout this chapter. In verses 1-4 He laments the injustice of His people and promises to punish it; in verses 5-11 He refers to Assyria as the rod of His wrath; in verses 12-19 He promises to rebuke Assyria for its prideful acts of aggression; in verses 20-26 He declares that a remnant will return to the Mighty God; and in verses 27-34 He reassures His people that the yoke of Assyrian oppression will fall from Israel’s neck.

Crooked statutes (Isa. 10:1-4)

Israel’s leaders are guilty of several evil acts: 1) enacting crooked statutes; 2) writing oppressive laws; 3) preventing the poor from getting fair trials; 4) depriving the afflicted of justice; 5) hurting widows; and 6) plundering the fatherless. By preying on the vulnerable, the leaders are violating God’s law (see Ex. 22:22; 23:6; Deut. 15:7-8; 24:17-18). As a result, the whole nation will go into captivity. The leaders will have no one to help them, just as they refused to help their fellow countrymen in need. “Those who had defrauded the poor and made unjust laws for their own profit would lose all their wealth and cringe among the captives, or fall among the slain” (Larry Richards, Lawrence O. Richards, The Teacher’s Commentary, S 374).

Assyria: tool of God’s wrath (Isa. 10:5-19)

Verses 5-11 show how God is using Assyria as “the rod of My anger” (v. 5), while 12-19 warn the arrogant Assyrian king that even he is subject to Almighty God. The destruction of the northern kingdom by Shalmaneser was foretold in chapter 9 and accomplished in the sixth year of Hezekiah’s reign (see 2 Kings 18:10). Now, God foretells the judgment of the southern kingdom (Judah) at the hands of Sennacherib, the Assyrian king, and this is accomplished in the 14th year of Hezekiah.

“The knowledge that the aggressor is wielded by God puts the question of wicked men’s success in its proper context, by showing that it serves the ends of justice when it seems to defy them (6-7), and it is neither impressive in itself (15) nor ultimately unpunished (12),” writes D.A. Carson in The New Bible Commentary (S. Is 10:5).

While God will use Assyria to punish a “godless nation” – strong words for Israel in verse 6 – the Assyrian king sees Israel as one of many nations he intends to destroy. His sights also are set on Egypt and Ethiopia (Isa. 20:1-6). Matthew Henry comments: “When God makes use of men as instruments in his hand to do his work it is very common for him to mean one thing and them to mean another, nay, for them to mean quite the contrary to what he intends. What Joseph’s brethren designed for hurt God overruled for good, Gen. 50:20. See Mic. 4:11, 12. Men have their ends and God has his, but we are sure the counsel of the Lord shall stand” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 10:5).

Assyria already has conquered the Aramean cities of Calno, Carchemish, Hamath, Arpad, Damascus, and Israel’s capital of Samaria. Because the Assyrians believed these cities had greater gods than Jerusalem, the taking of the capital of Judah would be relatively easy. Assyria’s motives clearly are political and expansionist. However, God ultimately will strike down Assyria because of the king’s “arrogant acts and the proud look in his eyes” (v. 12). Five times in verses 13-14 the king uses the word “I” and twice he uses the word “me” to describe his achievements, attributing them entirely to his own military might rather than to God.

So how will the Lord bring haughty Assyria low? First, He compares Assyria to a tool in His hand – an ax, saw, staff, or rod – and then He vows to afflict the people with “an emaciating disease” and a “burning fire” (v. 16). God will destroy the Assyrian army like trees consumed in a forest fire. So few soldiers will be left standing that a child may count them. This is fulfilled years later when, in 701 B.C., 185,000 Assyrian soldiers surrounding Jerusalem are killed (Isa. 37:36-37). Then, in 609 B.C., the Assyrians fall to the Babylonians.

The remnant will return (Isa. 10:20-26)

Isaiah now contrasts the defeated remnant of Assyria (v. 19) with the repentant remnant of Israel, which will learn to depend on God rather than on alliances with idolatrous nations such as Assyria and Egypt. This is partly fulfilled in the days of Hezekiah, but it appears this will be more completely fulfilled in the days after the defeat of Antichrist and the return of Israel to the Lord (see Rom. 9:27-28).

Isaiah assures his readers that they need not fear the Assyrians. After God uses them to punish His own people, He will turn His wrath on the Assyrians, dealing with them as He did with the Midianites and the two Midianite leaders (Judges 7:1-25). The Lord of Hosts also will destroy the Assyrians – referred to figuratively as “the sea” – as He did the Egyptians in the days of Moses.

Target of God’s wrath (Isa. 10:27-34)

The route the Assyrian invaders would take in their assault on Judah begins at the northern boundary of Judah at Aiath (another name for Ai) about eight miles from Jerusalem and continues to Nob, two miles north of the city. The sites of eight of the 12 cities mentioned in this passage are known today, according to The Bible Knowledge Commentary. But Assyria will not succeed in its plan to take Jerusalem. The Lord God of Hosts will intervene and cut down the invading troops as if they were trees, chopping off their branches “with terrifying power” (v. 33). “In the end history will turn to destiny, and the plans and promises of our Sovereign Lord will be perfectly fulfilled” (The Teacher’s Commentary, S. 375).

Closing thought

Gary V. Smith comments: “Sometimes righteous people do not know why they suffer, but at other times God clearly reveals that people are being punished for their sins (as in Isaiah 10). In such cases, it is always wise for the sinners to return to God and rely on him. Trusting in other men or nations will only lead to disappointment. The only true source of hope is to lean on Almighty God and fear only him” (The New American Commentary: Isaiah 1-39, p. 267).

October 13, 2008

Isaiah 2: A Day of Reckoning

Listen to the audio file

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Some commentators believe this chapter was written during the reign of Jotham or Ahaz because of the description of Judah in verses 6-8. But it may be better to consider King Uzziah’s reign, which was noted for its prosperity, power and pride. More specifically, Isaiah’s sermons in chapters 2-12 likely happened some time after the Syro-Ephraimite War in 734-32 B.C. In any case, this prophecy was given during the early years of Isaiah’s ministry.

Key verse:

Isa. 2:12: For the LORD of hosts will have a day of reckoning against everyone who is proud and lofty and against everyone who is lifted up, that he may be abased. (NASB)

Quick summary:

The Lord will establish His kingdom on earth in “the last days,” and will executive judgment in a “day of reckoning.”

Take note:

It’s clear that chapter 2 addresses the future, particularly the last days. Note how Isaiah identifies this time:

“the last days” (v. 2)
“on that day” (v. 11)
“a day belonging to the Lord of Hosts is [coming]” (HCSB) / “the Lord of Hosts will have a day of reckoning” (NASB) (v. 12)
“the Lord alone will be exalted on that day” (v. 17)
“On that day” (v. 20)
“when He rises to terrify the earth” (v. 21)

The city of peace (Isa. 2:1-4)

The first four verses of this chapter describe a future day in which a final and lasting peace comes to the inhabitants of Judah and Jerusalem. At least two things are clear: God is the One who establishes and maintains this lasting peace, and He does it in “the last days,” or, from a New Testament perspective, in the days encompassing the first and second comings of Christ.

The term “last days” is used at least 13 times in the Bible (HCSB) and describes the final period of the world as we know it. In the Old Testament, the last days are anticipated as the age of Messianic fulfillment (Isa. 2:2; Micah 4:1), while the New Testament writers consider themselves living in the last days – the era of the gospel (Acts 2:17; Heb. 1:2). “The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers” (Tyndale Bible Dictionary, p. 800).

Gary V. Smith adds a cautionary note: “The phrase ‘in the last days’ cannot be associated with the millennium or with the church age in Isaiah’s thinking, because such concepts were not known to the prophet. He is simply talking about the last events in human history, when the kingdom of God would begin. New Testament readers must be careful not to read later NT information back into earlier texts and make them say things that God did not reveal to the prophets” (The New American Commentary: Isaiah 1-39, p. 129).

The plural use of “days” implies a sustained length of time. While those living in Old Testament times may have viewed the coming Messianic age as singular and continuous, New Testament revelation shows us that the Old Testament prophecies of the Messiah are to be fulfilled in two stages. First, Messiah will come as the Suffering Servant (Isa. 53), or Lamb of God (John 1:29). Then He will return one day as the Lion of Judah to defeat the wicked and establish His earthly kingdom (Rev. 19:11 – 20:6).

Isaiah’s reference to the “mountain of the Lord” (v. 2) points to His kingdom, authority or rule. One day the kingdoms of men will become the kingdom of God (1 Cor. 15:24). Isaiah also draws an analogy between the kingdom of God and the Temple on Mount Moriah, which towers above the countryside in Isaiah’s day. The kingdom of God will rise above, overshadow, and nullify the arrogant, warring and fleeting kingdoms of men. The prophet Daniel makes reference to these days when interpreting Nebuchadnezzar’s vision of the statue, which symbolized earthly kingdoms: “Then the iron, the fired clay, the bronze, the silver, and the gold were shattered and became like chaff from the summer threshing floors. The wind carried them away, and not a trace of them could be found. But the stone that struck the statue became a great mountain and filled the whole earth” (Dan. 2:35; emphasis mine).

The Lord Himself will settle disputes between nations. Ruling in majesty, power, justice and wisdom, He will so change the nature of worldly authority that people will “turn their swords into plows and their spears into pruning knives” … “and they will never again train for war” (v. 4). These opening verses of chapter 2 are almost identical to Micah 4:1-5.

The Day of the Lord (Isa. 2:5-22)

Verse 12 warns that a day of reckoning is coming. Various translations describe it as:

“a day belonging to the Lord of Hosts” (HCSB)
“the day of the Lord” (KJV)
“a day of reckoning” (NASB)
“a day against all that is proud and lofty” (ESV)
“a day in store” (NIV)

“The day of the Lord” is different from the previous reference to “the last days.” Specifically, it refers to God’s supernatural intervention in human history, usually with reference to events that will take place at the end of time. “Most often,” according to Wilmington’s Bible Handbook, “it relates to the Tribulation preceding the return of Christ” (Isa. 2:12).

Isaiah catalogues the reasons God has abandoned His people:

They have adopted religious superstitions from their neighbors (v. 6).
They have formed national alliances for strength rather than relying on God (v.6).
They have accumulated wealth and built up huge armaments rather than trusting God for their provision (v. 7).
And they have embraced idolatry, worshiping the creature rather than Creator (v. 8; see also Rom. 1:25).

Since Israel has made itself look and act like the heathen nations around it, God will judge Israel in a manner appropriate for the heathen. It’s likely that Isaiah does not see the lengthy time frame of repeated judgment, stretching out more than two millennia into the future, yet he is clear that Judah has been sufficiently rebellious to attract God’s wrath now. “The Lord alone,” he proclaims, “will be exalted on that day” (v. 11). He will break down the arrogance of all people, specifically:

“cedars” and “oaks” – a reference to haughty nobles and princes (v. 13; see also Amos 2:9; Zech. 11:2).
“high mountains” and “lofty hills” – an image of government and society (v. 14).
“every high tower” and “every fortified wall” – a picture of military might (v. 15).
“every ship of Tarshish” and “every splendid sea vessel” – a reference to commerce (v. 16).
“human pride” and “the loftiness of men” (v. 17).
“idols” (v. 18).

While these appear to be figurative references, it’s probable that the people of Judah in Uzziah’s day literally took pride in their fortified cities, tall towers, large ships and beautiful trees.

There is a parallel in Rev. 6:15-17 to how the wicked are seen responding to God’s wrath in Isa. 2:19-21: “Then the kings of the earth, the nobles, the military commanders, the rich, the powerful, and every slave and free person hid in the caves and among the rocks of the mountains. And they said to the mountains and to the rocks, ‘Fall on us and hide us from the face of the One seated on the throne and from the wrath of the Lamb, because the great day of Their wrath has come! And who is able to stand?'” Just as God will bring judgment on His people for their rebellion in Isaiah’s day – through the Assyrian and Babylonian empires – the Lord Himself will execute judgment directly on the whole earth on “the last day.”

Closing thought

There is hope for Judah in Isaiah’s day, as there is for us today. “Come and let us walk in the Lord’s light,” the prophet urges in verse 5, adding in verse 22, “Put no more trust in man, who has only the breath in his nostrils. What is he really worth?”

Gary V. Smith summarizes: “This sermon provides two unmistakable theological choices to any reader/listener. One can follow the path of proud leaders like Uzziah, or a person can ‘stop trusting in man’ now and exalt God alone. The theological choice is clear and presented as two opposite alternatives with two opposite consequences: life with God in his glorious kingdom (2:1-5), or frightful humiliation and destruction (2:6-22). There is no middle ground for people to hide” (Smith, p. 142).

September 25, 2008

Jesus in the Feasts of Israel — Download Free Bible Study

Download this free Bible study in PDF format.

The feasts of Israel are religious celebrations remembering God’s great acts of salvation in the history of His people. The term “feasts” in Hebrew literally means “appointed times” and in Scripture the feasts often are called “holy convocations.” They are times God has appointed for holy purposes – times in which the Lord meets with men and women.

While there are many religious celebrations in Jewish history and custom, seven are most significant: Passover, Unleavened Bread, Firstfruits, Pentecost, Trumpets, Day of Atonement, and Tabernacles. God established the timing and sequence of these feasts to reveal to us a special story – most significantly, the work of the Messiah in the redemption of mankind and the establishment of His Kingdom on earth.

Why seven feasts? The number seven is significant in Scripture. It is tied to completeness or fullness. For example, God rested on the seventh day after creation, not because He was tired but because His work was complete and He was fully satisfied in it. The cycle of the seven-day week provided the basis for much of Israel’s worship. In addition, the seventh month features four of the seven feasts; the seventh year and the 50^th year (the year of Jubilee, following seven cycles of seven years) also are significant.

There are several key truths to keep in mind as we study the feasts:

► The Lord established the feasts and gave them to Israel.

► The feasts were based on the Jewish lunar calendar (12 months of 29 or 30 days per month).

► The feasts relate to Israel’s spring and fall agricultural seasons; Israel was and still is, to a great extent, an agricultural nation.

► They picture the timing, sequence and significance of the Messiah’s redemptive work.

► Though the feasts were given to Israel, every person is invited to meet with God and receive His gracious blessings through a personal relationship with Jesus Christ.

► There is a binding relationship between Israel and the church even though they are distinct entities with distinct promises. God’s unconditional covenant with Abraham promised, “In thy (Abraham’s) seed shall all nations be blessed” (Gen. 22:18). “Every blessing which the true Church now enjoys and every hope she anticipates come out of the Abrahamic, Davidic, and New Covenants which God made with Israel” (The Feasts of the Lord by Kevin Howard and Marvin Rosenthal, p. 14).

► The number of feasts – seven – relates to the Biblical number for completion. The full work and revelation of Messiah/Christ is pictured in the seven feasts.

► All seven feasts are found in Leviticus 23; additional passages in the Old and New Testaments also address the feasts.

“To summarize, these seven feasts of the Lord are God’s appointed times during which He will meet with men for holy purposes. When completed, these seven special holidays will triumphantly bring an end to this age and usher in a glorious ‘Golden Age'” (www.christcenteredmall.com).

Why study the feasts? There are several good reasons to study the feasts: 1) to remember God’s goodness; 2) to understand more fully His divine revelation through “types;” 3) to increase our knowledge of God’s plan through the work of His eternal Son; 4) to more fully appreciate the work of Jesus Christ on our behalf; and 5) to joyfully anticipate the days in which Jesus will return and establish His Kingdom on earth.

Why do so many Jewish people observe the feasts but fail to see Jesus in them? The destruction of the Temple in Jerusalem in 70 A.D. led to significant changes in the location, emphasis and practice of the feasts. It must be remembered that the destruction of the Temple itself, and the scattering of the Jewish people, was God’s judgment upon the nation for its rejection of Jesus as Messiah. The hardening of the Jewish heart, however, has provided opportunity for Gentile believers to be grafted into the true church, made up of those “from every nation, tribe, people, and language” who worship Jesus as Lord (Rev. 7:9; see also Rom. 11:11-12). All Christians should love the Jewish people. God does, and He is not finished with them yet. The fall feasts in particular point to the coming days when a remnant of believing Jews will “look on Me whom they have pierced” (Zech. 12:10), mourn over their unbelief, and turn to Jesus as King of Kings and Lord of Lords.