Truth Magazine

Did you follow the controversy that befell a Cleveland area high school? It seems as though two Lakewood high school physics teachers have dared to offer an alternative explanation for the existence of the world. Instead of towing the traditional academic line, these two teachers have suggested that this world we live in may have been created, as opposed to simply evolving. It’s worth noting that these educators didn’t just start teaching creationism (the belief that God created the heavens and the earth) this school year, but have been teaching it for the past five years, without incident, according to reports. As a result, this recent firestorm can be traced to just one source, a May 4 article appearing on the front page of The Plain Dealer, a Cleveland based newspaper. This single article has spawned numerous editorials and follow-up articles, all of which have polarized the Lakewood community and devastated the educational process at Lakewood High School.

At the center of this controversy is Cleveland area columnist Joe Dirck. Mr. Dirck has made several pointed at- tacks upon those of us who believe in God and his creation. He ridicules creationists for their lack of “hard evidence” that would support a belief in the biblical account of creation. Yet, Mr. Dirck fails to offer any “hard evidence” that would support his contention that this earth, and yes, you and I, somehow evolved over millions of years. As I told him when I talked to him directly, in the absence of “hard evidence” the only thing left is faith. In short, the only real issue where the creationist vs. evolutionist is concerned is where will you put your faith, in God or Darwin.

However, at the heart of this debate rests something much more significant to those of us who want nothing more than for our children to follow in our footsteps and faithfully serve God. Our desire is being hindered by the ever increasing influence we allow the public school systems to have on our young people. The public school system provides some troubling challenges to parents who want their children to receive the necessary tools to live in this society and at the same time develop strong ties to God and his institution the church. In addition to the theory of evolution, parents must worry about the effects of human- ism which manifests itself in the form of “self actualization” and subjective morality, the most modern term for situation ethics. Humanism, according to Webster, is any system or mode of thought or action in which human interests, values and dignity predominate; an ethical theory that often rejects the importance of a belief in God.

One can readily see, therefore, that the battle lines have clearly been drawn. Even before our children start bringing this humanist garbage home we must instill within them values that rest upon the foundation of God and his Word. Evolution should never be an issue for our children, they must be taught that it was God who created the “heavens and the earth.” We need to teach our children that, “The heavens declare the glory of God; And the firmament shows His handiwork” (Ps.19:1). The evidence is too compelling to ignore. Paul tells us; “His invisible attributes are clearly seen, being understood by the things that are made, . . .” (Rom. 1:20). Don’t ever let the evolutionist put you in the position where he asks you to offer any more proof than what we can perceive with our senses or what the Bible provides. If the evolutionist asks that of you they’re asking you for more than they themselves are willing to provide. You see, the two science teachers from Lakewood recognized what many of us have seen for years, that the theory of evolution has become too problematic in the areas of systematic testing and proof. So, in the absence of evidence one is left with the dilemma of where will he place his faith.

I suspect it wouldn’t be hard for us to guess where the evolutionist would put his faith. Remember, humanism is a system of thought that rejects the importance of God. Sadly, however, evolution is not the only humanistic doctrine pervasive within our public school systems. We, as parents, must also grow to understand terms like “self-actualization,” which propagates the notion that we can realize our fullest potential by independence and self-reliance. The idea is that man does not need God. Everything that a man can be and would be is under his control. This ignorance of God’s role in our lives astounds many of us, yet it has become a powerful tool of Satan. We have to instruct our children that it was God who created man on the sixth day and we, as his creation, owe everything to him. As a result, the only way we can realize our true potential, and “be all that we can be,” and become “self-actualized” is through the Lord. The prophet, Jeremiah, proclaims, “O Lord, I know the way of man is not in himself; It is not in man who walks to direct his own steps” (Jer. 10:23). Complete independence can only be perceived, but never wholly realized.

Along with this viewpoint of “self-actualization,” our children are being told that morality is dependent upon the circumstances. They are being taught that morality is dynamic and always in a state of flux and a person’s values may change as the situation would dictate. Well, I’m sure this will please many a seventeen-year-old boy who needs to convince his date that what their doing re- ally doesn’t violate any objective code of morality, just one that changes according to the circumstances. Again we must tutor our children and let them know that God is consistent throughout time and nothing is ever subjective to him when it comes to morality. The author of Hebrews tells us that “Jesus Christ is the same yesterday, today, and forever” (Heb.13:8). His character never changes. His expectations for our moral purity have never changed. We must not allow ourselves to “be carried about with various and strange doctrines”(Heb. 13:9). This world’s standards may change, and what is acceptable conduct may change, yet we as Christians must be on guard to never let our chaste behavior change with the world’s standards.

Yes, friends, we need to understand how the public school system is impacting our children. What our local school systems are teaching undermines the principles of God and his divine word. We need to remember that everyday our children are being taught some form of humanism, from the theory of evolution, and how to become “self actualized,” and what subjective morality is, to topics like, “safe sex,” “a tolerance for alternative lifestyles,” and “values clarification.” Parents, if we expect our children to carry on the cause of Jesus Christ into the twenty-first century, we had better start teaching our children the ways of God. Because if we don’t teach these young impression- able minds the way of the Lord, you can rest assured that some public school teacher is just waiting to teach them the ways of the world.

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.