Truth Magazine

By Kyle Campbell

In order to fully understand the Jewish religion and people, and to gain a greater perspective of a number of events in the New Testament, one needs to study the Jewish feasts and festivals. The Jewish feasts and festivals were scheduled at specific times in the annual calendar and they were both civil and religious in nature. Some marked the beginning or the end of the agricultural year, while others commemorated historic events in the Jewish nation. All of the feasts were marked by thanksgiving and joyous feasting.

The feasts and festivals of Israel were community observances. The poor, the widow, the orphan, the Levite and the sojourner or foreigner were invited to most of the feasts. The accounts of these feasts suggest a potluck type of meal, with some parts of the meal reserved for the priests and the rest given to those who gathered at the temple or the altar for worship. One of the feasts, Passover, originated in the home and later was transferred to the temple. The rest were apparently observed at specific times during the year and in designated places.

The Jews also had three great “pilgrimage” festivals: Passover, Pentecost and the Feast of Tabernacles. They were very important in the Jewish faith, and every male was expected to observe them (Deut. 16:16). The religious pilgrimage from the various towns and cities to the temple became annual events. In all the feasts and festivals, the nation of Israel remembered its past and renewed its faith in the Lord who created and sustained his people. We will be examining these feasts and festivals in this article and the next. But before considering the feasts, it will be helpful to take a brief look at the Jewish calendar and how the Jews reckoned these events in their year. Following the discussion of the calendar, we will investigate a complete list of all the feasts and festivals observed by the Jewish people.

The Jewish Calendar

The Jewish calendar was based upon the lunar month; that is, the beginning of the month was marked by the new moon. The moon was carefully observed by the people of Bible times. When it appeared as a thin crescent at sunset, it marked the beginning of a new month. The lunar month was about 29 days long. Therefore, the first crescent of the new moon would appear 29 or 30 days after the previous new moon. The marking of time in Old Testament days revolved primarily around the months, seasonal religious festivals, and the year.

 The first month of the Hebrew calendar was in the spring, around March/April or the beginning of the spring equinox. In their early history the Israelites adopted Canaanite names for the months which were connected with agriculture and climate. Only four of these names are mentioned in the Old Testament. The month Abib (Exod. 13:4; 23:15) was the first month (March/ April), which was at the time of barley harvest. The word Abib means “ripening of grain” (Lev. 2:14). The month Ziv (1 Kings 6:1, 37) was the second month (April/May).

This word means “splendor,” and it refers to the beauty of flowers blooming at that time. Ethanim (1 Kings 8:2) was the seventh month (September/October), which occurred during the rainy season. Bul (2 Kings 6:38) was the eighth month (October/November). Its name may have reference to “rain,” since this month was between the early and latter rains. These four names for the months were associated with the most important agricultural times of the year.

In its later history the nation of Israel adopted all twelve months of the Babylonian calender as their civil calendar, but not all of the twelve months are listed in the Bible. The seven that occur are Nisan, the first month (Neh. 2:1); Sivan, the third month (Esth. 8:9), Elul, the sixth month (Neh. 6:15); Chislev, the ninth month (Zech. 7:1); Tebeth, the tenth month (Esth. 2:16); Shebat, the eleventh month (Zech. 1:7); and Adar, the twelfth month (Ezra 6:15). The beginning of this calender also coincided with the spring equinox.

Since the months were based on the lunar system and since each month averaged 29½ days, the year would be 354 days, or 11 days short of the solar year. In just three years the calender would be off more than a month. To reconcile the lunar month with the solar year, Babylon had a sophisticated system where seven months would be added to the calendar over a 19-year cycle, resulting in an error of only two hours and four minutes by the end of the cycle. Israel adjusted her calendar in a similar fashion by adding a thirteenth month, known as Adar Sheni, whenever necessary. The year in which such an intercalation should be made was for a while determined by an authoritative decision of the Sanhedrin, and ultimately fixed in a permanent manner by astronomical calculation. In a cycle of nineteen years the third, sixth, eighth, eleventh, fourteenth, seventeenth and nineteenth are made leap-years with an average length of 384 days. It is plain, therefore, that the Jewish year has long been, and still is, a lunisolar year. The Jewish year thus far described is one constituted in harmony with ritual requirements, and hence it is called the sacred Jewish year.

Sabbath/Shabbat

The Sabbath is discussed in Exodus 16:22-30; 20:8-11; 23:12; 31:12-16; 34:21; 35:21-3; Leviticus 23:3; 26:2; Numbers 15:32-36; 28:9-10; and Deuteronomy 5:12-15. The Hebrew word for Sabbath means “to cease or abstain.” Exodus 20:8-11 reminded the nation of Israel to remember that God rested on the seventh day (Gen. 2:2). This grounds the observance of the Sabbath in the creation of the world. Deuteronomy 5:12-15 reminded Israel to remember its bondage years when there was no rest. This passage fixed the origin of the Sabbath in the bondage of the Hebrews in Egypt.

The Israelites were instructed to include the family, the hired servants, the stranger and even their domestic animals in observance of this holy day. All were commanded to cease from normal labor. This included the command not to gather firewood (Num. 15:32-36) or to kindle a fire (Exod. 35:2-3). Later in Jewish history, the Jews were forbidden to travel more than 2,000 cubits or 7/8 of a mile on the Sabbath, based on Exodus 16:29. Those who violated the Sabbath would be cut off from among the people or could be put to death by stoning (Exod. 31:12-26).

Although the Sabbath was not intended as a day of worship, it did become a day of convocation to the Lord. A specific burnt sacrifice on the Sabbath was required in Numbers 28:9-10. In later periods of Jewish history, prayer and other rituals became the procedure for observing the Sabbath and just prior to the New Testament times, the Sabbath became a day of assembly when the principle synagogue service was conducted.

The Sabbath observance, which occurred every week, had two purposes. First, it symbolized that the nation of Israel had been set apart by the Lord as his special people. Second, it was also a celebration of the fact that the land belonged to God. This is seen in God’s provision of a Sabbatical year, which was one year out of every seven when the land would rest from cultivation in order to renew and replenish itself (Lev. 25:1-7). The law included the fields of grain and the vineyards. Even that which grew from the planting and pruning of the sixth year was not to be consumed by the owner. Eventually, the cancellation of debts was added to the land rest as a part of the Sabbatical year. Debts to fellow Jews were to be forgiven during this year, although debts of non-Jews might be collected. But the spirit of generosity was encouraged even toward non-Jews. Indentured servants were to be granted their freedom. Not only were they to be freed; they were also to be provided with grain, meat and drink in generous portions.

After every seven Sabbatical years, or 49 years, the 50th year was set aside as the year of Jubilee. Once the Israelites entered and possessed the land of Canaan, it became their obligation to observe this year (Lev. 23:15-16; 25:8-55; 27:14-24; Jer. 34:8, 14-17; Isa. 61:1-2). The Jubilee year began with the blowing of the ram’s horn. The year of Jubilee was a special year in family renewal. A man who was bound to another as a slave or indentured servant was set free and returned to his own family. If any members of his family were also bound, the entire family was set free. Houses and lands could also be redeemed in the year of Jubilee. If they were not redeemed within a year, however, they became the permanent possession of the previous owner. The land owned by Levites was exempted from this law; they could redeem their land at any time.

The Sabbath observances were rounded out by the observance of special Sabbaths where no servile work could be done. The Jews had 52 regular Sabbaths and seven special Sabbaths. These included the first and last days of Passover (Lev. 23:7-8), Pentecost (Lev. 23:21), New Year’s Day (Lev. 23:24-25), the day of Atonement (Lev. 23:28) and the first and last days of the feast of Tabernacles (Lev. 23:35-36).

New Moon

The new moon was reckoned by actual personal observation, not by astronomical calculation. The Sanhedrin required two or three independent witnesses as to the appearance of the New Moon. This was so important that the Sanhedrin permitted the witnesses to travel on the Sabbath and make use of a horse or a mule.

The references in the Bible to the New Moon celebration include Numbers 10:10; 28:11-15 and Psalm 81:3. The law specified that two bullocks, one ram, seven lambs and one kid were to be offered in connection with this celebration. Meal mixed with oil accompanied the offerings; a trumpet blast introduced this feast. The sins committed and not expiated during the previous month were covered by the offerings of the New Moon. Thus, sinners received atonement and were reconciled with the Lord.

Conclusion

Having laid a significant foundation concerning the Jewish calender, and the regular Sabbath and New Moon celebrations, the next article will examine all of the yearly Jewish feasts and festivals and their significance in Jew- ish life.

The phrase cited above is only found on two occasions within the whole of the New Testament (Acts 2:37 and 7:54). In both instances the hearers were said to have been “cut to the heart” after the truth of God was preached with confident force and direct application. This piercing of their heart, however, was not the result of a mean spirit or a lack of love on the part of the preachers, but was the natural result of preaching the gospel. For, the word of God is “living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb. 4:12).

Same “Cut,” Different Response

Just as people respond differently to a physical wound (i.e., some calmly seek aid while others go into uncontrolled panic and even shock), man’s response to the “cutting” message of the gospel is also varied. In Acts 2, where Peter and the rest of the apostles were preaching on the day of Pentecost, the “cut” produced very favorable results. Luke records that upon hearing the message, “. . . They were cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?’ . . . Then those who gladly received his word were baptized; and that day about three thousand souls were added to them” (Acts 2:37, 41).

On the other hand, the “cut” produced by the preaching of Stephen, a man “full of faith and the Holy Spirit” (Acts 6:5) resulted in quite a different response. Luke states that “when they heard these things they were cut to the heart, and they gnashed at him with their teeth” (Acts 7:54). And, they eventually went on to stone Stephen (Acts 7:55ff.).

So, Why The Difference?

The different responses of those who heard these sermons cannot be blamed on the messages nor their presentation. On both occasions the listeners were Jews who shared the guilt of rejecting the Messiah and putting him to death. On both occasions the preachers spoke very pointedly concerning the hearers’ sin and guilt before God. In Peter’s sermon he convicted his audience of sin by telling them to “. . . hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know — Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death” (Acts 2:22-23). Yes, they were guilty of crucifying the Son of God and he let them know it in no uncertain terms.

Stephen was no less pointed. In a godly fashion worthy of emulation (which would obviously be rejected as unloving and overly harsh by the self-serving and worldly wise of today), Stephen specifically addressed the guilt of his hearers by stating: “Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One, of whom you now have become the betrayers and murderers” (Acts 5:52). Yes, they were rightfully accused of betrayal and murder.

So, why the different responses? The answer lies not in what was said, but in the hearts of the individuals who heard it. Jesus said that the preaching of the gospel is like a sower who sows seed on various kinds of soil. Three of the four types Christ mentions will not allow the word to grow unto maturity (Luke 8:11-14). The devil either has such control of the hearer’s life that the seed cannot enter the heart, or the word is given no “root” in their hearts so they fall away when faced with temptation, or the word is choked out by the “cares, riches, and pleasures of life.” There is only one type of soil that produces fruit. Jesus explains that “. . .the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit with patience” (Luke 8:15). The whole issue is our condition of heart.

So, How Is Your Heart?

Yes, how is your heart? The import of that question cannot be trivialized. Just as the physical heart must be kept healthy in order to continue a normal physical life, so must the spiritual heart of man be kept pure and focused on God to maintain a healthy spiritual life. Solomon tells us to “Keep your heart with all diligence, for out of it spring the issues of life” (Prov. 4:23). Thus, YOU determine your condition of heart.

So, again I ask, “How is your heart?” If you go to the doctor, he can hook up various electrodes, etc., to test your heart for irregularities, etc. No such machine exists for the spiritual heart. The tests for it are much simpler and can be performed by you in your own home. All you need to do is examine your response to the truth. Do you fit more with those on Pentecost who “gladly received his word and were baptized” (Acts 2:41), or with those who “when they heard these things . . . they gnashed at him with their teeth” (Acts 5:54)? A very simple test, but its results are a matter of eternal life or death.

By Connie W. Adams

We live in a convoluted world. Recently a young woman received a three-year sentence for killing her own newborn baby in a motel room. Near that time a man was given a fifteen-year sentence for killing some cats. In our nation we have had nearly forty million legal abortions in the last twenty-five years, but you had better not kill a kangaroo, rat, or any creature on the endangered species list. Partial birth abortions are now permitted. Twice Congress has voted to outlaw them and twice our President has vetoed the legislation. Animal rights groups are loud and often effective, sometimes to the point of placing the interest of animals over those of people.

How did we get to such a place? Acceptance of the general theory of evolution has led inevitably to the conclusion that man is simply a graduated animal, no more, no less. As such, it is reasoned, he is not entitled to more consideration than any other animal. In some cases, not as much. Say all you will about high-blown scientific theories. The fact remains that when you teach long enough that man is an animal, it is inevitable that he will begin to behave as animals governed by instinct and without conscience. If the survival of the fittest is the guiding force of evolution, then on what grounds can ethnic purges or the Nazi Holocaust be condemned? Such a notion contributes directly to dehumanization and to anarchy in the moral realm.

Jesus was questioned one time about whether or not it was lawful to heal on the Sabbath. A man with a withered hand was present. Their concern was for their point of argument, not the welfare of the man with the withered hand. Jesus said to them, “What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? Of how much more value then is a man than a sheep? Therefore it is lawful to do good on the Sabbath” (Matt. 12:11- 12). He proceeded to heal the man. What Jesus stated here was based on a generally accepted premise: A man is worth more than a sheep.

God’s Natural Order

In the creation, God made man of a higher order than the animal king- dom. “And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowls of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth” (Gen. 1:26). Man was created to have dominion over the rest of God’s creation. That is where the issue is joined with the humanist. He does not believe that there is a God to create anything and explains it all with the general theory of evolution. If there is no God, then animal rights people have a point. But that is a mighty big IF.

Given that premise, then abortion, suicide, euthanasia and the extreme views of some environmentalists make sense. But if man is here as the result of divine creation and is made in the image of his creator, then that makes him unique in the universe. There must be something special about man. Dogs do not write books nor do monkeys build hospitals. What animal possesses a conscience? Man alone in the universe is endowed with the rational ability to receive divine revelation and act upon it. All the pontificating of men of science every time they find some old bones as to how old they might be and where they fit into the scheme of evolution cannot change the fact that man is of a higher order than the brute.

The Psalmist’ Question

David pondered the vastness of the universe and wondered why man had been so wondrously blessed. He said “When I consider Your Heavens, the work of Your fingers, the moon and the stars, which you have ordained, What is man that You are mindful of him, and the son of man that You visit him? For you made him a little lower than the angels, and crowned him with glory and honor. You made him to have dominion over the works of Your hands; You have put all things under his feet, all sheep and oxen — even the beasts of the field, the birds of the air, and the fish of the sea that pass through the paths of the seas. O Lord, our Lord, How excellent is Your name in all the earth?” (Ps. 8:3-8).

Here we are, tiny specks on one small planet. We are 240,000 miles from our moon and 93 million miles from our sun. As scientists develop more sophisticated equipment to look deeper into space, we are amazed at the number of solar systems far beyond our own. Yet, here is man on this earth stamped with the image of his Creator, blessed with the ability to receive revelation, ponder it and act upon it to his own betterment. No other creatures in the known universe are so advantaged.

The conviction that man was created by Almighty God can only tend to make us better. How do you account for man’s desire to worship? If he does not worship the true and living God, he will worship something of his own making. But he will worship something! Birds build nests, but do they build altars? Otters build dams, but do they build houses of praise? The belief that the God who made me and addressed special revelation to me so that I may thereby please him makes me sensitive to my responsibility to him and to others made in his image as was I. Take that away from us and life becomes a journey from nowhere to nowhere with no rules, no compass, no map. All that is left is a selfish struggle for survival. If I have to injure or maim a fellow human on the way, then there is no standard to determine the rightness or wrongness of the action. If there is no God then there can be no basis for ethical or moral behavior.

In a question period after a debate between Phil Roberts and the president of the American Association for the Advancement of Atheism, I asked the atheist what ethical standard would make it wrong for me to hang him. He thought a moment and said, “Well, it would be unpleasant for me.” I asked “Yes, but what if it would be pleasant for me?” Whose pleasure prevails? Would it not be the stronger of the two? Isn’t that what the survival of the fittest is all about?

Our Modern Dilemma

As long as origins are taught without reference to God; or human behavior (sex education, abortion, suicide, euthanasia, homosexuality, communal living), or death education, or a hundred other issues with no reference to a divine standard by which all such matters are to be finally determined, then just that long we will have lying, cheating, divorce, murder, and mayhem in our streets, homes and schools. Judges and juries will pervert justice. Presidential and Congressional scandals will continue. Homes will disintegrate. Anarchy will reign.

There is much talk of getting back to basics in education. The most basic question of all is “In the beginning

            ? “I am going to put GOD in that blank. What about you? When I do, that will solve a multitude of issues including the subject of this article.