Free From Bondage through Christ- An In Depth Look At Jewish Feasts & Oblations

 

The following passage from the book of Isaiah is just ONE EXAMPLE out of SEVERAL from both the OLD AND NEW TESTAMENTS, where JEHOVAH God condemns the customs of the Jewish religion. What I find disturbing, is that so many “enlightened” Christians, are turning away from the pure and simple Gospel of Yêhôshua  ha Mâshîyach, and to the ritual ordinances, the unbearable yoke from which he has SET US FREE!!! 

This is an in-depth study on what the various customs actually signified, what God thought of them, and how we as Christians, are to observe, or not observe them. 

CHRIST never commanded anyone to keep the appointed feasts or man-made “holy days,” (In face many many Biblical authors would argue that He FULFILLED THEM or to observe the new moons, but he did tell us this:

Luk 22:18  For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.

Luk 22:19  And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my bodywhich is given for you: this do in remembrance of me.

Luk 22:20  Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

A NEW TESTAMENT! 

Now let’s look at Isaiah, and the various observances, with a breakdown of their meanings throughout the Bible, in both Hebrew & in Greek:

Isa 1:12  When ye come to appear before me, who hath required this at your hand, to tread my courts?

Isa 1:13  Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.

Isa 1:14  Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.

Isa 1:15  And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.

Isa 1:16  Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;

Isa 1:17  Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.

Isa 1:18  Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

Isa 1:19  If ye be willing and obedient, ye shall eat the good of the land:

Isa 1:20  But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.

Sabbaths:

H7676

שַׁבָּת

shabbâth

shab-bawth’

Intensive from H7673; intermission, that is, (specifically) the Sabbath: –  (+ every) sabbath.

******Total KJV occurrences: 111

H7673

שָׁבַת

shâbath

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.

****Total KJV occurrences: 71

[Sabath AS FROM NT]

G4521

σάββατον

sabbaton

sab’-bat-on

Of Hebrew origin [H7676]; the Sabbath (that is, Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension a se’nnight, that is, the interval between two Sabbaths; likewise the plural in all the above applications: – sabbath (day), week.

***Sabbath Eve ‘afore Sabbath:

G4315

προσάββατον

prosabbaton

pros-ab’-bat-on

From G4253 and G4521; a fore sabbath, that is, the sabbath eve: – day before the sabbath. Compare G3904.

G3904

παρασκευή

paraskeuē

par-ask-yoo-ay’

As if from G3903; readiness: – preparation.

G3903

παρασκευάζω

paraskeuazō

par-ask-yoo-ad’-zo

From G3844 and a derivative of G4632; to furnish aside, that is, get ready: – prepare self, be (make) ready.

G3844

παρά

para

par-ah’

A primary preposition; properly near, that is, (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subjectively), (with accusative case) to the proximity with (local [especially beyond or opposedto] or causal [on account of]). In compounds it retains the same variety of application: – above, against, among, at, before, by, contrary to, X friend, from, + give [such things as they], + that [she] had, X his, in, more than, nigh unto, (out) of, past, save, side . . . by, in the sight of, than, [there-] fore, with. In compounds it retains the same variety of application.

G4632

σκεῦος

skeuos

skyoo’-os

Of uncertain affinity; a vesselimplementequipment or apparatus(literally or figuratively [specifically a wife as contributing to the usefulness of the husband]): – goods, sail, stuff, vessel.

Feasts:

H4150

מוֹעָדָה    מֹעֵד    מוֹעֵד

mô‛êd    mô‛êd    mô‛âdâh

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).

H3259

יָעַד

yâ‛ad

yaw-ad’

A primitive root; to fix upon (by agreement or appointment); by implication to meet (at a stated time), to summon (to trial), to direct (in a certain quarter or position), to engage(for marriage): – agree, (make an) appoint (-ment, a time), assemble (selves), betroth, gather (selves, together), meet (together), set (a time).

[ FEASTS AS FROM Isaiah 5:12]

Isa 5:11  Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!

Isa 5:12  And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.

Isa 5:13  Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.

Isa 5:14  Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.

H4960

מִשְׁתֶּה

mishteh

mish-teh’

From H8354; drink; by implication drinking (the act); also (by implication), a banquet or (generally) feast: – banquet, drank, drink, feast ([-ed], -ing).

H8354

שָׁתָה

shâthâh

shaw-thaw’

A primitive root; to imbibe (literally or figuratively).    : –    X assuredly, banquet, X certainly, drink (-er, -ing), drunk (X -ard), surely. [Prop. intensive of H8248.]

H8248

שָׁקָה

shâqâh

shaw-kaw’

A primitive root; to quaff, that is, (causatively) to irrigate or furnish a potion to: – cause to (give, give to, let, make to) drink, drown, moisten, water. See H7937, H8354.

H7937

שָׁכַר

shâkar

shaw-kar’

A primitive root; to become tipsy; in a qualified sense, to satiate with a stimulating drink or (figuratively) influence. (Superlative of H8248.): – (be filled with) drink (abundantly), (be, make) drunk (-en), be merry. [Superlative of H8248.]

[FEASTS AS FROM Amos 8:10]

H2282

חָג    חַג

chag    châg

khag, khawg

festival, or a victim therefor: – (solemn) feast (day), sacrifice, solemnity.

Total KJV occurrences: 62

[FEASTS AS FROM N.T.]

G1173

δεῖπνον

deipnon

dipe’-non

From the same as G1160; dinner, that is, the chief meal (usually in the evening): – feast, supper.

G1160

δαπάνη

dapanē

dap-an’-ay

From δάπτω daptō (to devour); expense (as consuming): – cost.

G1859

ἑορτή

heortē

heh-or-tay’

Of uncertain affinity; a festival: – feast, holyday.

Total KJV occurrences: 27

G1403

δοχή

dochē

dokh-ay’

From G1209; a reception, that is, convivial entertainment: – feast.

G1209

δέχομαι

dechomai

dekh’-om-ahee

Middle voice of a primary verb; to receive (in various applications, literally or figuratively): – accept, receive, take. Compare G2983.

G2983

λαμβάνω

lambanō

lam-ban’-o

A prolonged form of a primary verb, which is used only as an alternate in certain tenses; to take (in very many applications, literally and figuratively [probably objective or active, to get hold of; whereas G1209 is rather subjective or passive, to have offeredto one; while G138 is more violent, to seize or remove]): – accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up).

G138

αἱρέομαι

aihreomai

hahee-reh’-om-ahee

Probably akin to G142; to take for oneself, that is, to prefer. Some of the forms are borrowed from a cognate (ἕλλομαι hellomai), which is otherwise obsolete: – choose. Some of the forms are borrowed from a cognate hellomai, hel-lom-ahee; which is otherwise obsolete.

G142

αἴρω

airō

ah’ee-ro

A primary verb; to lift; by implication to take up or away; figuratively to raise (the voice), keep in suspense(the mind); specifically to sail away (that is, weigh anchor); by Hebraism (compare [H5375]) to expiate sin: – away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).

H5375

נָסָה    נָשָׂא

nâśâ’    nâsâh

naw-saw’, naw-saw’

A primitive root; to lift, in a great variety of applications, literally and figuratively, absolutely and relatively: – accept, advance, arise, (able to, [armour], suffer to) bear (-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honourable (+ man), lade, lay, lift (self) up, lofty, marry, magnify, X needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, + swear, take (away, up), X utterly, wear, yield.

G4910

συνευωχέω

suneuōcheō

soon-yoo-o-kheh’-o

From G4862 and a derivative of a presumed compound of G2095 and a derivative of G2192 (meaning to be in good condition, that is, [by implication] to fare well, or feast); to entertain sumptuously in company with, that is, (middle or passive voice) to revel together: – feast with.

G4862

σύν

sun

soon

A primary preposition denoting unionwith or together (but much closer than G3326 or G3844), that is, by association, companionship, process, resemblance, possession, instrumentality, addition, etc.: – beside, with. In compounds it has similar applications, including completeness.

G2095

εὖ

eu

yoo

Neuter of a primary word εὖς eus(good); (adverbially) well: – good, well (done).

G2192

ἔχω

echō

ekh’-o

A primary verb (including an alternate form σχέω scheō skheh’-o used in certain tenses only); to hold (used in very various applications, literally or figuratively, direct or remote; such as possessionabilitycontiguityrelationor condition): – be (able, X hold, possessed with), accompany, + begin to amend, can (+ -not), X conceive, count, diseased, do, + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, return, X sick, take for, + tremble, + uncircumcised, use.

New Moons:

H2320

חֹדֶשׁ

chôdesh

kho’-desh

From H2318; the new moon; by implication a month: – month (-ly), new moon.

H2318

חָדַשׁ

châdash

khaw-dash’

A primitive root; to be new; causatively to rebuild: – renew, repair.

[NEW MOON AS SEEN IN N.T.]

Col 2:16  Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:

Col 2:17  Which are a shadow of things to come; but the body is of Christ.

Col 2:18  Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

Col 2:19  And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.

Col 2:20  Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,

Col 2:21  (Touch not; taste not; handle not;

Col 2:22  Which all are to perish with the using;) after the commandments and doctrines of men?

G3561

νουμηνία

noumēnia

noo-may-nee’-ah

Feminine of a compound of G3501and G3376 (as noun by implication of G2250); the festival of new moon: – new moon.

G3501

νέος, νεώτερος

neos    neōteros

neh’-os, neh-o’-ter-os

A primary word, including the comparative (second form); “new”, that is, (of persons) youthful, or (of things) fresh; figuratively regenerate: – new, young.

G3376

μήν

mēn

mane

A primary word; a month: – month.

G2250

ἡμέρα

hēmera

hay-mer’-ah

Feminine (with G5610 implied) of a derivative of ἧμαι hēmai (to sit; akin to the base of G1476) meaning tame, that is, gentleday, that is, (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively a period (always defined more or less clearly by the context): – age, + alway, (mid-) day (by day, [-ly]), + for ever, judgment, (day) time, while, years.

G5610

ὥρα

hōra

ho’-rah

Apparently a primary word; an “hour” (literally or figuratively): – day, hour, instant, season, X short, [even-] tide, (high) time.

G1476

ἑδραῖος

hedraios

hed-rah’-yos

From a derivative of ἕζομαιhezomai (to sit); sedentary, that is, (by implication) immovable: – settled, stedfast.

Assemblies:

H4744

מִקְרָא

miqrâ’

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.

H7121

קָרָא

qârâ’

kaw-raw’

A primitive root (rather identical with H7122 through the idea of accostinga person met); to call out to (that is, properly address by name, but used in a wide variety of applications): – bewray [self], that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim (-ation), pronounce, publish, read, renowned, say.

H7122

קָרָא

qârâ’

kaw-raw’

A primitive root; to encounter, whether accidentally or in a hostile manner: – befall, (by) chance, (cause to) come (upon), fall out, happen, meet.

H6951

קָהָל

qâhâl

kaw-hawl

From H6950; assemblage (usually concretely): – assembly, company, congregation, multitude.

H6950

קָהַל

qâhal

kaw-hal’

A primitive root; to convoke: – assemble (selves) (together), gather (selves) (together).

H4186

מֹשָׁב    מוֹשָׁב

môshâb    môshâb

mo-shawb’, mo-shawb’

From H3427; a seat; figuratively a site; abstractly a session; by extension an abode (the place or the time); by implication population: – assembly, dwell in, dwelling (-place), wherein (that) dwelt (in), inhabited place, seat, sitting, situation, sojourning.

H3427

יָשַׁב

yâshab

yaw-shab’

A primitive root; properly to sit down (specifically as judge, in ambush, in quiet); by implication to dwell, to remain; causatively to settle, to marry: –  (make to) abide (-ing), continue, (cause to, make to) dwell (-ing), ease self, endure, establish, X fail, habitation, haunt, (make to) inhabit (-ant), make to keep [house], lurking, X marry (-ing), (bring again to) place, remain, return, seat, set (-tle), (down-) sit (-down, still, -ting down, -ting [place] -uate), take, tarry.

H5475

סוֹד

sôd

sode

From H3245; a session, that is, company of persons (in close deliberation); by implication intimacyconsultation, a secret: – assembly, counsel, inward, secret (counsel).

H3245

יָסַד

yâsad

yaw-sad’

A primitive root; to set (literally or figuratively); intensively to found; reflexively to sit down together, that is, settleconsult: – appoint, take counsel, establish, (lay the, lay for a) found (-ation), instruct, lay, ordain, set, X sure.

H4150

מוֹעָדָה    מֹעֵד    מוֹעֵד

mô‛êd    mô‛êd    mô‛âdâh

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).

H3259

יָעַד

yâ‛ad

yaw-ad’

A primitive root; to fix upon (by agreement or appointment); by implication to meet (at a stated time), to summon (to trial), to direct (in a certain quarter or position), to engage(for marriage): – agree, (make an) appoint (-ment, a time), assemble (selves), betroth, gather (selves, together), meet (together), set (a time).

H6116

עֲצֶרֶת    עֲצָרָה

‛ătsârâh    ‛ătsereth

ats-aw-raw’, ats-eh’-reth

From H6113; an assembly, especially on a festival or holiday: – (solemn) assembly (meeting).

H6113

עָצַר

‛âtsar

aw-tsar’

A primitive root; to inclose; by analogy to hold back; also to maintainruleassemble: –  X be able, close up, detain, fast, keep (self close, still), prevail, recover, refrain, X reign, restrain, retain, shut (up), slack, stay, stop, withhold (self).

[ASSEMBLY AS FROM NT]

G3831

πανήγυρις

panēguris

pan-ay’-goo-ris

From G3956 and a derivative of G58; a mass meeting, that is, (figuratively) universal companionship: – general assembly.

G3956

πᾶς

pas

pas

Including all the forms of declension; apparently a primary word; allanyevery, the whole: – all (manner of, means) alway (-s), any (one), X daily, + ever, every (one, way), as many as, + no (-thing), X throughly, whatsoever, whole, whosoever.

G58

ἀγορά

agora

ag-or-ah’

From ἀγείρω “ageiro” (to gather; probably akin to G1453); properly the town square (as a place of public resort); by implication a market or thoroughfare: – market (-place), street.

G1453

ἐγείρω

egeirō

eg-i’-ro

Probably akin to the base of G58(through the idea of collecting one’s faculties); to waken (transitively or intransitively), that is, rouse (literally from sleep, from sitting or lying, from disease, from death; or figuratively from obscurity, inactivity, ruins, nonexistence): – awake, lift (up), raise (again, up), rear up, (a-) rise (again, up), stand, take up.

G4864

συναγωγή

sunagōgē

soon-ag-o-gay’

From (the reduplicated form of) G4863; an assemblage of persons; specifically a Jewish “synagogue” (the meeting or the place); by analogy a Christian church: – assembly, congregation, synagogue.

G4863

συνάγω

sunagō

soon-ag’-o

From G4862 and G71; to lead together, that is, collect or convene; specifically to entertain (hospitably): – + accompany, assemble (selves, together), bestow, come together, gather (selves together, up, together), lead into, resort, take in.

G4862

σύν

sun

soon

A primary preposition denoting unionwith or together (but much closer than G3326 or G3844), that is, by association, companionship, process, resemblance, possession, instrumentality, addition, etc.: – beside, with. In compounds it has similar applications, including completeness.

G71

ἄγω

agō

ag’-o

A primary verb; properly to lead; by implication to bringdrive, (reflexively) go, (specifically) pass (time), or (figuratively) induce: – be, bring (forth), carry, (let) go, keep, lead away, be open.

Solemn Meeting:

H6116

עֲצֶרֶת    עֲצָרָה

‛ătsârâh    ‛ătsereth

ats-aw-raw’, ats-eh’-reth

From H6113; an assembly, especially on a festival or holiday: – (solemn) assembly (meeting).

H6113

עָצַר

‛âtsar

aw-tsar’

A primitive root; to inclose; by analogy to hold back; also to maintainruleassemble: –  X be able, close up, detain, fast, keep (self close, still), prevail, recover, refrain, X reign, restrain, retain, shut (up), slack, stay, stop, withhold (self).

Oblations:

H4503

מִנְחָה

minchâh

min-khaw’

From an unused root meaning to apportion, that is, bestow; a donation; euphemistically tribute; specifically a sacrificial offering(usually bloodless and voluntary): – gift, oblation, (meat) offering, present, sacrifice.

H7133

קֻרְבָּן    קָרְבָּן

qorbân    qûrbân

kor-bawn’, koor-bawn’

From H7126; something brought nearthe altar, that is, a sacrificial present: – oblation, that is offered, offering.

H7126

קָרַב

qârab

kaw-rab’

A primitive root; to approach(causatively bring near) for whatever purpose: – (cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take.

H8641

תְּרֻמָה    תְּרוּמָה

terûmâh    terûmâh

ter-oo-maw’, ter-oo-maw’

(The second form used in Deu 12:11); from H7311; a present (as offered up), especially in sacrifice or as tribute: – gift, heave offering ([shoulder]), oblation, offered (-ing).

H7311

רוּם

rûm

room

A primitive root; to be high actively to rise or raise (in various applications, literally or figuratively): – bring up, exalt (self), extol, give, go up, haughty, heave (up), (be, lift up on, make on, set up on, too) high (-er, one), hold up, levy, lift (-er) up, (be) lofty, (X a-) loud, mount up, offer (up), + presumptuously, (be) promote (-ion), proud, set up, tall (-er), take (away, off, up), breed worms.

Colossians 2-

What does it mean, the body is of Christ? What is the body?

G4983

σῶμα

sōma

so’-mah

From G4982; the body (as a soundwhole), used in a very wide application, literally or figuratively: – bodily, body, slave.

G4982

σώζω

sōzō

sode’-zo

From a primary word σῶς sōs̄(contraction for the obsolete σάοςsaos, “safe”); to save, that is, deliveror protect (literally or figuratively): – heal, preserve, save (self), do well, be (make) whole.

This seems somewhat similar to G4910 – meaning to be in good condition, that is, [by implication] to fare well, or feast); Or to be in Union with…

We see in the definitions of “having nourishment ministered, G2023 ” a repeat of G71.

We have yet another repeat in the phrase “knit together, G4822 ”

It goes on to further say we are dead, with CHRIST from the rudiments of the world-

And no longer subject to it’s ordinances.

G1379

δογματίζω

dogmatizō

dog-mat-id’-zo

From G1378; to prescribe by statute, that is, (reflexively) to submit toceremonial rule: – be subject to ordinances.

G1378

δόγμα

dogma

dog’-mah

From the base of G1380; a law (civil, ceremonial or ecclesiastical): – decree, ordinance.

G1380

δοκέω

dokeō

dok-eh’-o

A prolonged form of a primary verb δόκω dokō (used only as an alternate in certain tenses; compare the base of G1166); of the same meaning; to think; by implication to seem (truthfully or uncertainly): – be accounted, (of own) please (-ure), be of reputation, seem (good), suppose, think, trow.

G1166

δεικνύω

deiknuō

dike-noo’-o

A prolonged form of an obsolete primary of the same meaning; to show (literally or figuratively): – shew.

For these things, according to the Word, are to PERISH!

G5351

φθείρω

phtheirō

fthi’-ro

Probably strengthened from φθίωphthiō (to pine or waste): properly to shrivel or wither, that is, to spoil (by any process) or (genitive) to ruin(especially figuratively by moral influences, to deprave): – corrupt (self), defile, destroy.

G5356

φθορά

phthora

fthor-ah’

From G5351; decay, that is, ruin(spontaneous or inflicted, literally or figuratively): – corruption, destroy, perish.

Not just perish, but PERISH WITH THE USING!

G671

ἀπόχρησις

apochrēsis

ap-okh’-ray-sis

From a compound of G575 and G5530; the act of using up, that is, consumption: – using.

G575

ἀπό

apo

apo’

A primary particle; “off”, that is, away(from something near), in various senses (of place, time, or relation; literally or figuratively): – (X here-) after, ago, at, because of, before, by (the space of), for (-th), from, in, (out) of, off, (up-) on (-ce), since, with. In composition (as a prefix) it usually denotes separationdeparturecessationcompletionreversal, etc.

G5530

χράομαι

chraomai

khrah’-om-ahee

Middle voice of a primary verb (perhaps rather from G5495, to handle); to furnish what is needed; (give an oracle, “graze” [touch slightly], light upon, etc.), that is, (by implication) to employ or (by extension) to act towards one in a given manner: – entreat, use. Compare G5531, G5534.

Oddly enough- this is another word linked to CHRIST!!!! So these things not only perish in doing, but they perished in CHRIST!

Why then are so many Christians who were set free from these ordinances, trying to observe them and making themselves slaves anew, when we are only to be slaves to CHRIST?

Here is Adam Clarke’s commentary on Colossians 2:23

Which things have indeed a show of wisdom – All these prescriptions and rites have indeed the appearance of wisdom, and are recommended by plausible reasons; but they form a worship which God has not commanded, and enjoin macerations of the body, accompanied with a humiliation of spirit, that are neither profitable to the soul, nor of any advantage to the body; so that the whole of their religion is nothing worth.

What is here termed will-worship, εθελοθρησκεια, signifies simply a mode of worship which a man chooses for himself, independently of the revelation which God has given. The whole system of Deism is an εθελοθρησκεια, a worship founded in the will or caprices of man, and not in the wisdom or will of God; and it is just as profitable to body and soul as that of which the apostle speaks. God will be served in his own way; it is right that he should prescribe to man the truths which he is to believe, and the ordinances which he is to use. To refuse to receive his teaching in order to prefer our own fancies, is to light a farthing candle as a substitute for the noonday sun. From the beginning of the world God has prescribed the worship which was best pleasing to himself, and never left a matter of such moment to man. The nations which have either not had a revelation, or refused to receive that which God has given, show, by their diversity of worship, superstition, absurdity, and in many cases cruelty, what the state of the whole would have been, had not God, in his infinite mercy, blessed it with a revelation of his will. God has given directions concerning his worship; and he has appointed the seventh day for the peculiar exercises of spiritual duties: other times he has left to man’s convenience; and they abuse the text who say that the appointment of particular times and places for religious service is will-worship. God prescribes the thing, and leaves it to man, except in the case of the Sabbath, to appoint the time and the place; nor is it possible to be too frequent in God’s worship, any more than to be too fervent.

Hallelujah!!!! Indeed, when our Lord said, “It is finished,” all things were completed in HIM, by Him, and through Him!!

Here is the much more brief commentary of John Wesley-

Colossians 2:23

Not sparing the body – Denying it many gratifications, and putting it to many inconveniences. Yet they are not of any real value before God, nor do they, upon the whole, mortify, but satisfy, the flesh. They indulge our corrupt nature, our self – will, pride, and desire of being distinguished from others.

Praise God!

Gal 4:8  Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.

Gal 4:9  But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

Gal 4:10  Ye observe days, and months, and times, and years.

Gal 4:11  I am afraid of you, lest I have bestowed upon you labour in vain.

Bondage:

G1398

δουλεύω

douleuō

dool-yoo’-o

From G1401; to be a slave to (literally or figuratively, involuntarily or voluntarily): – be in bondage, (do) serve (-ice).

G1401

δοῦλος

doulos

doo’-los

From G1210; a slave (literally or figuratively, involuntarily or voluntarily; frequently therefore in a qualified sense of subjection or subserviency): – bond (-man), servant.

G1210

δέω

deō

deh’-o

A primary verb; to bind (in various applications, literally or figuratively): – bind, be in bonds, knit, tie, wind. See also G1163, G1189.

KNIT? TIED? We are to be knit together with CHRIST!

G1163

δεῖ

dei

die, deh-on’

Third person singular active present of G1210; also δεόν deon which is neuter active participle of the same; both used impersonally; it is (was, etc.) necessary (as binding): – behoved, be meet, must (needs), (be) need (-ful), ought, should.

G1189

δέομαι

deomai

deh’-om-ahee

Middle voice of G1210; to beg (as binding oneself), that is, petition: – beseech, pray (to), make request. Compare G4441.

G4441

πυνθάνομαι

punthanomai

poon-than’-om-ahee

Middle voice prolonged from πύθωputhō, a primary word, (which occurs only as an alternate in certain tenses); to question, that is, ascertain by inquiry (as a matter of informationmerely; and thus differing from G2065, which properly means a request as a favor; and from G154, which is strictly a demand of something due; as well as from G2212, which implies a search for something hidden; and from G1189, which involves the idea of urgent need); by implication to learn (by casual intelligence): – ask, demand, enquire, understand.

No, we are not to be BOUND to ordinances, dogma, or the commandments of men!

Gal 4:3  Even so we, when we were children, were in bondage under the elements of the world:

Gal 4:4  But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

Gal 4:5  To redeem them that were under the law, that we might receive the adoption of sons.

Gal 4:6  ♥️  And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

Gal 4:7  Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

 

So How did Jesus Fulfill the Feasts with the New Covenant?

The way in which Jesus fulfilled the Jewish feasts is a fascinating study. In the Hebrew Scriptures, the Jewish prophet Amos records that God declared He would do nothing without first revealing it to His servants, the prophets (Amos 3:7). From the Old Covenant to the New, Genesis to Revelation, God provides picture after picture of His entire plan for mankind and one of the most startling prophetic pictures is outlined for us in the Jewish feasts ofLeviticus 23.

The Hebrew word for “feasts” (moadim) literally means “appointed times.” God has carefully planned and orchestrated the timing and sequence of each of these seven feasts to reveal to us a special story. The seven annual feasts of Israel were spread over seven months of the Jewish calendar, at set times appointed by God. They are still celebrated by observant Jews today. But for both Jews and non-Jews who have placed their faith in Jesus, the Jewish Messiah, these special days demonstrate the work of redemption through God’s Son.

The first four of the seven feasts occur during the springtime (Passover, Unleavened Bread, First Fruits, and Weeks), and they all have already been fulfilled by Christ in the New Testament. The final three holidays (Trumpets, the Day of Atonement, and Tabernacles) occur during the fall, all within a short fifteen-day period.

Many Bible scholars and commentators believe that these fall feasts have not yet been fulfilled by Jesus. However, the “blessed hope” (Titus 2:13) for all believers in Jesus Christ is that they most assuredly will be fulfilled. As the four spring feasts were fulfilled literally and right on the actual feast day in connection with Christ’s first coming, these three fall feasts, it is believed by many, will likewise be fulfilled literally in connection to the Lord’s second coming.

In a nutshell, here is the prophetic significance of each of the seven Levitical feasts of Israel:

1) Passover (Leviticus 23:5) – Pointed to the Messiah as our Passover lamb (1 Corinthians 5:7) whose blood would be shed for our sins. Jesus was crucified on the day of preparation for the Passover at the same hour that the lambs were being slaughtered for the Passover meal that evening (John 19:14).

2) Unleavened Bread (Leviticus 23:6) – Pointed to the Messiah’s sinless life (as leaven is a picture of sin in the Bible), making Him the perfect sacrifice for our sins. Jesus’ body was in the grave during the first days of this feast, like a kernel of wheat planted and waiting to burst forth as the bread of life.

3) First Fruits (Leviticus 23:10) – Pointed to the Messiah’s resurrection as the first fruits of the righteous. Jesus was resurrected on this very day, which is one of the reasons that Paul refers to him in1 Corinthians 15:20as the “first fruits from the dead.”

4) Weeks or Pentecost (Leviticus 23:16) – Occurred fifty days after the beginning of the Feast of Unleavened Bread and pointed to the great harvest of souls and the gift of the Holy Spirit for both Jew and Gentile, who would be brought into the kingdom of God during the Church Age (seeActs 2). The Church was actually established on this day when God poured out His Holy Spirit and 3,000 Jews responded to Peter’s great sermon and his first proclamation of the gospel.

5) Trumpets (Leviticus 23:24) – The first of the fall feasts. Many believe this day points to the Rapture of the Church when the Messiah Jesus will appear in the heavens as He comes for His bride, the Church. The Rapture is always associated in Scripture with the blowing of a loud trumpet (1 Thessalonians 4:13-18and1 Corinthians 15:52).

6) Day of Atonement (Leviticus 23:27) – Many believe this prophetically points to the day of the Second Coming of Jesus when He will return to earth. That will be the Day of Atonement for the Jewish remnant when they “look upon Him whom they have pierced,” repent of their sins, and receive Him as their Messiah (Zechariah 12:10andRomans 11:1-6,25-36).

7) Tabernacles or Booths (Leviticus 23:34) – Many scholars believe that this feast day points to the Lord’s promise that He will once again “tabernacle” with His people when He returns to reign over all the world (Micah 4:1-7).

Should Christians celebrate these Levitical feast days of Israel today? Whether or not a Christian celebrates the Jewish feast days would be a matter of conscience for the individual Christian.Colossians 2:16-17tells us, “Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ.” Christians are not bound to observe the Jewish feasts the way an Old Testament Jew was, but we should not criticize another believer who does or does not observe these special days and feasts (Romans 14:5).

While it is not required for Christians to celebrate the Jewish feast days, it is beneficial to study them. Certainly, it could be beneficial to celebrate these days if it leads one to a greater understanding and appreciation for Christ’s death and resurrection and the future promise of His coming. As Christians, if we choose to celebrate these special days, we should put Christ in the center of the celebration, as the One who came to fulfill the prophetic significance of each of them.

Recommended Resources:Faith of Israel, 2d ed.: A Theological Survey of the Old Testament by William DumbrellandLogos Bible Software.

Read more:http://www.gotquestions.org/Jewish-feasts.html#ixzz3TkNeUunW

 

 

 

Here are some OTHER verses, where the Lord, Our God expresses His Disdain for the Jewish Feasts, sacrifices, oblations, and solemn assemblies, and other oral traditions:

It is recorded in the Gospel of Matthew that JESUS said Mat 23:2 “..The scribes and the Pharisees sit in Moses’ seat:”

Mat 23:3  “…do not ye after their works: for they say, and do not.”

Mat 23:4  …they bind heavy burdens….grievous to be borne. They lay them on men’s shoulders; but they themselves will not move them with one of their fingers.”

Later, written in the book of acts, Peter said to his fellow apostles, of us Gentiles who believe in Christ,

Act 15:9-10 “put no difference between us and them, purifying their hearts by faith”….”why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?”

Luk 22:19  And he took bread, and gave thanks, and brake it, and gave unto them, saying, “This is my body which is given for you: this do in remembrance of me.”

 

Mar 14:23-25  And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, “This is my blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.”

Brothers & sisters we are partakers of the new covenant!

Isa 1:12-16  When ye come to appear before me, who hath required this at your hand, to tread my courts?

Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.

Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.

And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.

Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;

Jer 51:38  They shall roar together like lions: they shall yell as lions’ whelps.

Jer 51:39  In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD.

Amo 5:20  Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?

Amo 5:21  I hate, I despise your feast days, and I will not smell in your solemn assemblies.

Amo 5:22  Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.

Amo 8:9  And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day:

Amo 8:10  And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day.

Amo 8:11  Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD:

Amo 8:12  And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find it.

Hos 2:9  Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.

Hos 2:10  And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand.

Hos 2:11  I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.

Mal 2:2  If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart.

Mal 2:3  Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it.

Col 2:16  Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:

Col 2:17  Which are a shadow of things to come; but the body is of Christ.

Col 2:19  And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.

Col 2:20  Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,

Col 2:21  (Touch not; taste not; handle not;

Col 2:22  Which all are to perish with the using;) after the commandments and doctrines of men?

Col 2:23  Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

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.

Gal 4:8  Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.

Gal 4:9  But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

Gal 4:10  Ye observe days, and months, and times, and years.

Gal 4:11  I am afraid of you, lest I have bestowed upon you labour in vain.

Gal 4:3  Even so we, when we were children, were in bondage under the elements of the world:

Gal 4:4  But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

Gal 4:5  To redeem them that were under the law, that we might receive the adoption of sons.

Gal 4:6  ♥️  And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

Gal 4:7  Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

 

JESUS was a follower of the Word of God, NOT the Oral Traditions- 

Matt 15:1-3 “Then the scribes and Pharisees who were from Jerusalem came to Jesus, saying, “Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.” He answered and said to them, “Why do you also transgress the commandment of God because of your tradition?”
 
In fact Jesus continually reinforced his accusations against their unwillingness to maintain a consistency between their tradition and the written law:

Matt 15:14 “They are blind leaders of the blind. And if the blind leads the blind, both will fall into a ditch.”

Matt 23:13 “But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in.”

 

The Pharisees would not live up to what they taught. They were so overly concerned with the externals that they neglected the “weightier matters of the law” and the simple truths about man and God. When their own Messiah had appeared in Israel they were so blinded by their observances and the minute details that they completely missed Him.

It is amazing that Jesus used the exact words of Isaiah, their great prophet, to describe their hypocrisy. Notice the quote from Isaiah 29:13:

Mark 7:5-7 He answered and said to them, “Well did Isaiah prophesy of you hypocrites, as it is written: ‘This people honors Me with their lips, But their heart is far from Me. And in vain they worship Me, Teaching as doctrines the commandments of men.’

The Pharisees were intent upon cleansing the outside of the cup and dish whereas the inside remained dirty:

Matt 23:25-26 Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence. Blind Pharisee, first cleanse the inside of the cup and dish, that the outside of them may be clean also.

He even accused them of being whitewashed tombs, disguising their inner corruption:

Matt 23:27-29 Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness. Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness. 

Outward self righteousness is the inevitable product of Pharisaic legalism. Jesus revealed their true motives:

Matt 23:5 “But all their works they do to be seen by men.”

They were so filled with pride that they could not see that they would not practice what they had preached. In fact this was exactly what Jesus meant when He said “for they say, and do not do” Matt 23:3.

What is really amazing is that the Talmud reveals that hypocrisy was not unknown among the Pharisees. A famous passage in the Talmud denounces six types of hypocritical Pharisees (BT, Sotah, 22b), which speak of many of the same faults pointed out by Jesus.

The Talmudic literature clearly condemns pretense and hypocrisy (JT, Berakoth f. ix, 7; 13 ), and from this there can be no doubt that these vices constituted special problems for Pharisees.

This is an important point because the literature of the Pharisaic tradition in no way sanctions hypocrisy. In fact it is in agreement with Jesus, yet there can be no doubt that hypocrisy existed among the Pharisees during the time of Jesus but we must not make the mistake that the early writers of the oral tradition were all corrupt and blind.

It is also important to note that all of the Pharisees were not like those described in Matthew 23. The gospels contain references to Pharisees who were admirable men. Nicodemus is an excellent example of what a Pharisee ought to have been. He was genuinely a seeker of truth (John 3:1 ff.), spoke out for justice on behalf of Jesus (John 7:50) , and remained a follower of Jesus even after the disciples had fallen away (John 19:39) .

Joseph of Arimathea was a member of the Sanhedrin and he looked for the kingdom of God (Mark 15:43) , he was almost certainly a Pharisee, he also did not consent to the decision to do away with Jesus (Luke 23:51) . He was a disciple of Jesus “secretly, for fear of the Jews”(John 19:38) and he made final provisions for the body of Jesus.

There were no doubt many such Pharisees who believed in Jesus, yet probably secretly. Even those who were not necessarily believers could display admirable traits: Gamaliel argued for open-mindedness (Acts 5:34 ff.); others warned Jesus of an attempt on His life:

Luke 13:30-31 “On that very day some Pharisees came, saying to Him, “Get out and depart from here, for Herod wants to kill You.”
And others showed hospitality to Jesus (Luke 7: 36ff.; 11:37; 14:1) even though they were being accused by Jesus.

During the start of His ministry the body of Pharisees would have been interested to hear what Jesus had to say. They were interested to hear what any teacher in Israel had to say. The problem that they had with Jesus was His monumental claims and the authority in which He spoke. No man had ever spoken like this man, and no man had ever won the favor of the masses so quickly and so thoroughly. He even went so far as to claim that He was the very reason for Torah and the fulfillment of it. Their opposition against him grew to the point that they had plotted His death. When Jesus was to be arrested the Pharisees were among those that came to take Him away:

John 18:2-3 “Then Judas, having received a detachment of troops, and officers from the chief priests and Pharisees, came there with lanterns, torches, and weapons”

“Pharisee” is from a Greek word (pharisaios) taken from the Heb/Aramaic “Perisha” meaning “Separated one.” In the time of Jesus the Pharisees were one of the three chief Jewish sects, the others were the Sadducees and the Essenes. Of the three, the Pharisees were the most separated from the ways of the foreign influences that were invading Judaism, and from the ways of the common Jewish people in the land.

The Pharisee

“There was probably no town or village inhabited by Jews which had not its Pharisees, although they would, of course, gather in preference about Jerusalem with its Temple, and what, perhaps would have been even dearer to the heart of a genuine Pharisee–its four hundred and eighty synagogues, its Sanhedrims (great and small), and its schools of study. There could be no difficulty in recognising such an one. Walking behind him, the chances were, he would soon halt to say his prescribed prayers. If the fixed time for them had come, he would stop short in the middle of the road, perhaps say one section of them, move on, again say another part, and so on, till, whatever else might be doubted, there could be no question of the conspicuousness of his devotions in market-place or corners of streets. There he would stand, as taught by the traditional law, would draw his feet well together, compose his body and clothes, and bend so low “that every vertebra in his back would stand out separate,” or, at least, till “the skin over his heart would fall into folds” (Ber. 28 b). The workman would drop his tools, the burden-bearer his load; if a man had already one foot in the stirrup, he would withdraw it. The hour had come, and nothing could be suffered to interrupt or disturb him. The very salutation of a king, it was said, must remain unreturned; nay, the twisting of a serpent around one’s heel must remain unheeded.” – Alfred Edersheim 


Origin & History

The sect of Pharisees is thought to have originated in the 3rd century B.C., in days preceding the Maccabean wars, when under Greek domination and the Greek effort to Hellenize the Jews, there was a strong tendency among the Jews to accept Greek culture with its pagan religious customs. The rise of the Pharisees was a reaction and protest against this tendency among their fellow kinsmen. Their aim was to preserve their national integrity and strict conformity to Mosaic law. They later developed into self-righteous and hypocritical formalists. Later they were among those who had condemned Jesus to death.

How fearfully the prophecy of destruction that Jesus had foretold was fulfilled! In a few brief years the Roman legions of the Emperor Titus utterly destroyed the city and its glorious Temple. Over a million Jews perished in the siege in a few days, and a hundred thousand more were taken away in captivity.

Without its marvelous Temple, the Jewish religion was forced to take on a new character, and after the final Jewish rebellion (132 A.D.) all hope of rebuilding the Temple was lost, and the work of these rabbis took a different direction.

The Mishnah, compiled by the Patriarch Judah (200 A.D.), which is the final work of these rabbis, began a final work in the history of Jewish scholarship. It is a monument of Pharisaic scholarship and a testimony to the final triumph of Pharisaism, which now is compiled into the Talmud which has become synonymous with Judaism.

Jesus and the Pharisees


The Pharisees were the most numerous and influential of the religious sects of Jesus’ day. The were strict legalists. They stood for the rigid observance of the letter and forms of the Law, and also for the Traditions. There were some good men among them, no doubt, but for the most part they were known for their covetousness, self-righteousness and hypocrisy.

Scribes were copyists of the Scriptures and because of their minute acquaintance with the Law they became recognized authorities. They were sometimes called “lawyers.” Scribes and Pharisees were the religious leaders of the nation.

The incredible influence of the Pharisees among the masses cannot be mistaken. The were the most honored in Judaism at the time of Christ. When Christ won the favor of the people.

“But the great crowd of people went on hearing Him gladly.”

The Words spoken by Jesus in Matt 23 constitute the most bitter denunciation that ever fell from His lips. The enemies of Jesus could not answer Him a word, nor did anyone ever again dare to ask Him anything. The Pharisees were unrepentant, hypocritical, and more determined than ever to seek His destruction. In His final public discourse in the Temple, it was fitting that He should warn His disciples against the hypocrisy of these corrupt and wicked men. Even while He denounced their spiritual blindness, ritualism, and wickedness, He wept over Jerusalem, and ended His discourse with a lamentation, addressed to the beloved but doomed city which had sinned away its day of opportunity. 


hould Christians celebrate these Levitical feast days of Israel today? Whether or not a Christian celebrates the Jewish feast days would be a matter of conscience for the individual Christian. Colossians 2:16-17tells us, “Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ.” Christians are not bound to observe the Jewish feasts the way an Old Testament Jew was, but we should not criticize another believer who does or does not observe these special days and feasts (Romans 14:5).

While it is not required for Christians to celebrate the Jewish feast days, it is beneficial to study them. Certainly, it could be beneficial to celebrate these days if it leads one to a greater understanding and appreciation for Christ’s death and resurrection and the future promise of His coming. As Christians, if we choose to celebrate these special days, we should put Christ in the center of the celebration, as the One who came to fulfill the prophetic significance of each of them.

Read more: http://www.gotquestions.org/Jewish-feasts.html#ixzz3Tf3TClpd

 

 

While In my study and preparation for this Bible study, I think I may have uncovered part of a prophecy, concerning Israel, that is but one step away from being fulfilled!

 Amo 5:18  Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD isdarkness, and not light.

Amo 5:19  As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.

 

If this is symbolic to the destruction of Israel, and

-the “lion” is England

-the “bear” is Russia

-“went into the house,” is Israel reclaiming their country

-“leaned his hand on the wall” is the Wailing Wall

-and the “Serpent” is either Egypt, or any agent of the Antichrist..

 

Then according to history, Israel is one step away- for it escaped the Lion, was met by the bear, entered the house, and places it’s hand on the wall… All that is left, is for the snake to strike.

 

I discovered, that of all the people to visit the Wailing Wall, dawn the Kippah, and place a hand upon the wall; from Putin to Obama, and the Pope, to the Dali Lama, not ONE of England’s Royal family, or her many representatives, from Scotland or Wales, has done so. While Tony Blair can be seen dawning a Kippah and posing with a golden hammer, he is not pictured at the Wailing Wall. It was because of my exhaustive search, that I discovered how England, lost hold of the territory in 1947, and how Russia, originally a taciturn aid to Hitler, was also a help toe Egypt, thought hey later claimed to be a double agent; what I thought was prophecy being fulfilled by fulfillment of visits to a monument, God revealed to me, by the absence of certain power heads, the that monument.

View the Living For The Lord: Doomsday Disciples Group Bible Study for March 6, 2015 HERE:

 

 

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3 comments

  1. Amelia · April 22, 2015

    inspiring!

    Liked by 1 person

  2. Blood of Yehoshua · April 24, 2015

    Reblogged this on Living For The Lord:Doomsday Deliverance Disciples and commented:

    From a former Bible Study- good info. Hope you enjoy 🙂

    Like

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