Your text on Yom Kippur says the Ark of the Covenant was never recovered after the captivity. Is there any record that it was taken into captivity or destroyed?
According to the Jewish Virtual Library (www.jewishvirtuallibrary.org), what happened to the ark after the captivity is unknown and has been debated for centuries. It is unlikely the Babylonians took it because the detailed lists of what they took make no mention of the Ark. “According to some sources, Josiah, one of the final kings to reign in the First Temple period, learned of the impending invasion of the Babylonians and hid the Ark. Where he hid it is also questionable – according to one midrash, he dug a hole under the wood storehouse on the Temple Mount and buried it there (Yoma 53b). Another account says that Solomon foresaw the eventual destruction of the Temple, and set aside a cave near the Dead Sea, in which Josiah eventually hid the Ark (Maimonides, Laws of the Temple, 4:1).”
Some Ethiopian Christians claim they have the Ark today. In Axum, Ethiopia, it is widely believed that the Ark is being held in the Church of Saint Mary of Zion, guarded by a monk known as the “Keeper of the Ark.” According to the Axum Christian community, they acquired the Ark during the reign of Solomon, when his son Menelik, whose mother was the Queen of Sheba, stole the Ark after a visit to Jerusalem. The claim has been impossible to verify, for no one but the monk is allowed into his tent.
A more plausible claim is that of archaeologist Leen Ritmeyer, who has conducted research on the Temple Mount and inside the Dome of the Rock. He claims to have found the spot on the Mount where the Holy of Holies was located during the First Temple period. In the center of that spot is a section of bedrock cut out in dimensions that may match those of the Ark as reported in Exodus. Based on his findings, Ritmeyer has postulated that the Ark may be buried deep inside the Temple Mount. However, it is unlikely that excavation will be allowed on the Mount any time soon by the Muslim or Israeli authorities.
All the feasts are mandated in the Pentateuch, supposedly written by Moses. What is your view concerning the historicity of Moses and the Fathers (Abraham, Isaac, Jacob), and more generally the first part of the Old Testament?
While there are some who believe the Bible should be read as literature rather than Scripture, and some scholars who deny the historical truth of Gen. 1-11, it may be best for us to look at how Jesus felt about the Fathers and the Old Testament. For example:
- Jesus referred to Moses as the author of the Pentateuch (Luke 24:27, 44; John 5:46; 7:19 and others). Also, Moses appeared on the Mount of Transfiguration with Elijah and Jesus (Matt. 17:3).
- Throughout the Gospels, Jesus quoted richly from the Old Testament, especially in regard to the Messianic prophecies.
- He spoke of Adam and Eve as real persons (Matt. 19:3-6)
- He talked about the worldwide flood in the days of Noah as a historical fact (Matt. 24:37-38).
- He compared His physical resurrection to the reality of Jonah’s three-day experience in the belly of the great fish (Matt. 12:38-40).
- He made numerous references to Abraham as a real person (Matt. 8:11; 22:32; Luke 3:8; 13:28; 16:19-31; John 8:58).
- His disciples staked His claim of being Messiah, in part, to His lineage, which included Abraham, Isaac and Jacob (Matt. 1:1-17; Luke 3:23-38).
What life application should we take into our lives from the feasts? Understanding that they point to the return of Christ, and that some churches even celebrate these with the Jewish people, how can or do the feasts or the knowledge of them fit into our worship practices today?
It seems to me that the Western church has largely lost the “Jewishness” of the Scriptures. A systematic teaching of the feasts would strengthen the faith of believers as they see God’s hand in human history, and they may serve to convince unbelievers of the amazing prophetic truths of Scripture.
In addition, worship services and sermons devoted to the feasts in the spring and fall may help all of us reconnect with the fact that God’s Anointed One came to us through God’s chosen people, the Jews. One great opportunity that exists now is the Lord’s Supper, which was instituted during the Passover. What a great opportunity to teach Jesus as the Lamb of God who takes away the sin of the world. Also, baptism gives us the opportunity to talk about Passover, Unleavened Bread, and First Fruits.
On a personal level, I know I have become much more aware of the imminent return of Christ in the fall, and I watch with anticipation for Trumpets, when the dead in Christ shall rise first, and then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air (1 Thess. 4:13-18).
There are other Jewish feasts besides the seven we have studied. What can you tell us about Purim and Hanukkah, for example?
Purim commemorates a time when the Jewish people living in Persia were saved from extermination, thanks to the heroic acts of Esther, a Jewish woman chosen as Persia’s queen. Her story is told in the book of Esther. Purim is celebrated on the 14th day of Adar, which usually falls in March. The word “Purim” means “lots” and refers to the lottery that the evil Persian leader Haman used to choose a date for the massacre of all Jews. Haman’s sinister plot against the Jews was thwarted when Queen Esther, at the urging of her cousin Mordecai, risked death by revealing the plot to King Ahasuerus. The Jewish people were saved, and Haman was put to death. Purim is a joyous celebration preceded by a fast, which commemorates Esther’s three days of fasting in preparation for her meeting with the king. Observant Jews read the book of Esther, enjoy food and drink, and make gifts to charity.
Hanukkah (also spelled Hanukka, Chanuka and Chanukah) is one of the most joyous times of the Jewish year. The people remember the miraculous military victory of the small, ill-equipped Jewish army over the ruling Greek Syrians, who had banned the Jewish religion and desecrated the Temple. In addition, they celebrate the miracle of the small cruse of consecrated oil that burned for eight days in the Temple’s menorah. As a result, Hanukkah is an eight-day festival beginning on the 25th day of Kislev, which normally falls in December. It also is known as the festival of lights. Hanukkah is celebrated by lighting a menorah for eight nights; eating foods fried in oil, especially potato pancakes and jelly doughnuts; and playing with a dreidel, a four-sided top. Many non-Jews – and even some Jews – equate this holiday with Christmas, adopting many of the Christmas customs such as gift-giving and adorning the house in festive decorations.
Neither Purim nor Hanukkah are “appointed times” or “holy convocations” in Scripture. Nevertheless, they play important roles in Jewish history and modern custom.
In Systematic Theology (Vol. I), Dr. Norman Geisler presents many lines of evidence supporting claims for the Bible as the Word of God. In unique fashion, he labels each line of evidence with a word beginning with the letter “S,” making his arguments relatively easy to follow and remember. This article borrows his headings and then incorporates some of Geisler’s research with numerous other sources, which are cited.
Reason 7: The testimony of the Savior
- Jesus claimed to be the Messiah / Christ, the divine Son of God and the divine Son of Man (Matt. 16:16-18; 26:63-64; John 8:58). He was confirmed by acts of God (John 3:2; Acts 2:22), and declared that He had been given all authority in heaven and earth to rule and to judge (Matt. 28:18; John 5:22). Therefore, His views on the Bible are extremely important. What did He have to say?
- Geisler writes, “Jesus declared that the Old Testament was divinely authoritative (Matt. 4:4, 7, 10); imperishable (Matt. 5:17-18); infallible (John 10:35); inerrant (Matt. 22:29; John 17:17); historically reliable (Matt. 12:40; 24:37-38); scientifically accurate (Matt. 19:4-5; John 3:12); and ultimately supreme (Matt. 15:3, 6)” (Systematic Theology, Vol. 1, p. 559).
- Jesus also personally affirmed many things that Bible critics deny, for example: 1) God created a literal Adam and Eve (Matt. 19:4); Jonah was actually swallowed by a great fish (Matt. 12:40); the whole world was destroyed by a flood in Noah’s day (Matt. 24:39); and there was one prophet Isaiah (not two or three) who wrote all of Isaiah (Mark 7:6-7; Luke 4:17-20).
- Jesus called the Old Testament “the word of God” (Matt. 15:6; Mark 7:13; John 10:35). He introduced Biblical quotes with “It is written,” the standard Jewish introduction to Scripture. In Matt. 22:43, he referred to David’s words in Psalm 110:1 as spoken by the Holy Spirit. He also promised that the Spirit would bring more truth, referring to the New Testament (John 14:25-26; 16:13).
- Jesus promised that the New Testament would be God’s Word. He told the apostles that the Holy Spirit would teach them “all things” and lead them into “all truth” (John 14:26; 16:13). The apostles later claimed this divine authority for their words (John 20:31; 1 John 1:1; 4:1, 5-6). Peter acknowledged Paul’s writing as “Scripture” (2 Peter 3:15-16).
Next – Reason 8: The testimony of the Spirit
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:
- 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).
- 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.”
- 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).
- 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).
Objection 6: The Bible can’t be true because it depicts a different God in the Old and New Testaments.
Critics argue that the God of the Old Testament is distant, vengeful, and harsh, engaging in genocide and punishing the innocent. Meanwhile, they say, the God of the New Testament is a God of love. Further, His Son Jesus is a gentle, meek, selfless and all-too-human being who speaks in adoring terms of His Father in Heaven. Complicating things further, the God of the Old Testament is described as one (Deut. 6:4) while the New Testament hints at a triune Godhead consisting of three persons: Father, Son and Holy Spirit. How can the Gods of the Old and New Testaments be reconciled as one?
First, it’s important to note that this objection reveals a basic misunderstanding of what the Old and New Testaments reveal about the nature of God. The writers of www.gotquestions.org put it very well: “The fact that the Bible is God’s progressive revelation of Himself to us through historical events and through His relationship with people throughout history might contribute to people’s misconceptions about what God is like in the Old Testament as compared to the New Testament. However, when one reads both the Old and the New Testaments it quickly becomes evident that God is not different from one Testament to another and that God’s wrath and His love are revealed in both Testaments.”
For example, the Old Testament in many places describes God as “a compassionate and gracious God, slow to anger and rich in faithful love and truth” (Ex.34:6; see also Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:5, 15; 108:4; 145:8; Joel 2:13). In the New Testament, God’s love for mankind is manifested more fully in the sending of His Son, Jesus Christ, who died for us (John 3:16; Rom. 5:8). Or, consider that in the Old Testament, God deals with the Israelites much as a loving father deals with His children, punishing them for their idolatry but delivering them when they repented of their sin. In much the same way, the New Testament tells us God chastens Christians for their own good. Hebrews 12:6 says, “[f]or the Lord disciplines the one He loves, and punished every son whom He receives.”
But what about God’s wrath – and jealousy? Both the Old and New Testaments tell us that God delivers judgment on the unrepentant. He orders the Jews to completely destroy a number of people groups living in Canaan, but only after allowing them hundreds of years to repent (see, for example, Gen. 15:17). In addition, God’s order to destroy the Hittites, Amorites, Canaanites and others has a divine purpose: “so that they won’t teach you to do all the detestable things they do for their gods, and you sin against the Lord your God” (Deut. 20:18). When the Old Testament describes God as “jealous” (see Deut. 4:24, for example), the word translated “jealous” (qanna) also means “zealous.” God’s jealousy “is an expression of His intense love and care for His people and His demand that they honor His unique and incomparable nature” (Apologetics Study Bible, p. 273). In the New Testament, Paul tells us that “God’s wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth” (Rom. 1:18). Jesus Himself often had harsh words for hypocrites (see Matt. 23) and even acted violently against them (John 2:15). He spoke more about hell than heaven, and He is depicted as an angry and wrathful judge in verses foretelling His return (Rev. 19:11-16). Put simply, a God who loves what is good must necessarily hate what is evil.
Throughout the Bible we see a God who patiently and lovingly calls people into a relationship with Him. The entire human race is wrecked by sin, resulting in spiritual and physical death and separation from our Creator (Rom. 3:10, 23; 6:23; Eph. 2:1). Paul wrote that the whole world groans beneath the weight of sin (Rom. 8:22). But from the moment Adam and Eve rebelled against God, He provided a way for that broken fellowship to be restored. He began with a promise of a Redeemer (Gen. 3:15); instituted a sacrificial system in which an innocent and spotless animal would shed its blood to atone for – or temporarily cover – man’s sin; and then sent His Son, the Lamb of God, to take away the sin of the world (John 1:29; 3:16). When one reads the entire Bible, it becomes abundantly clear that the God of the Old and New Testaments does not change (Mal. 3:6; Heb. 13:8).
Finally, what about the one God of the Old Testament and the triune God of the New Testament? There is no contradiction here. While the Bible emphatically declares that there is one true and living God (Deut. 6:4; James 2:19), the Old Testament hints at the triune Godhead, and the New Testament more fully reveals one God in three persons (see Gen. 1:1-2, 26; 3:22; 11:17; Isa. 6:8; Matt. 3:16-17; John 1:1, 14; 10:30; Acts 5:3-4; Col. 1:16; 2:9; Heb. 1:8; 1 Peter 1:2). An ancient saying sums up the difficulty of comprehending the Trinity, but the necessity of believing in the Godhead: “He who would try to understand the Trinity would lose his mind, and he who would deny the Trinity would lose his soul.”
Next — Objection 7: There are so many translations of the Bible today, it’s impossible to know which translation is the right one.
Copyright 2008 by Rob Phillips
When John the Baptist declared, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29 KJV), every Jew knew John was referring to the Passover lamb. Jesus is called “a lamb” or “the lamb” 31 times in the New Testament, and Isaiah 53:7 refers to the Messiah as a lamb.
Every Christian can see Jesus in the Passover by observing the uniquely Messianic characteristics of the Passover lamb:
1. The selection of the lamb (Ex. 12:1-6; John 1:29; 2 Cor. 5:21; Heb. 4:15; Rev. 13:8).
2. The slaughter of the lamb (Ex. 12:7-10; Isa. 53:6; Heb. 1:3; 9:12-14; 1 Peter 1:2; Rev. 1:5).
3. The salvation of the lamb (Ex. 12:11-13, 23; John 1:29; 1 Cor. 15:26; Eph. 1:7; 2:1; 1 Peter 2:24-5).