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Introduction

Overview

WHY has God commanded us to keep holy certain annual Holy Days, which are listed, for example, in Leviticus 23? What possible relevance and meaning could these “ancient” Holy Days have for us today? In this booklet, you will learn the truth about the annual Holy Days and Festivals to be kept in the Fall of the year. These days carry a deep and rich meaning, actually revealing to us the great master plan of God for mankind. But just knowing about them academically is not enough! Blessed are those who understand them and actually DO them, keeping them holy as God made them holy!

As an introduction, we are setting forth a very brief summary of God’s annual Holy Days and Festivals that come in the Fall. We will then describe and analyze the meaning of each of these days and festivals in much more detail. The following summary is adapted from our free booklet, “God’s Commanded Holy Days”:

Feast of Trumpets

…only very few are chosen at this time to receive the gift of God’s Holy Spirit and to prepare for the time when God will replace Satan and restore His government over all the earth. These few who are chosen are called “firstfruits” (James 1:18; Revelation 14:4). They are being taught and trained by God so that they can later teach mankind to reject the rule of Satan and to submit to God’s authority. That time of massive re-education will begin when Jesus Christ returns—in great power and great glory—as the KING of kings and the LORD of lords. He is coming back to restore ALL THINGS on this earth. God wants us to keep the annual Holy Day of the Feast of Trumpets as a reminder of the monumental future event of Christ’s return. Those in Christ still alive when He returns will be changed to immortality, and those who have died in Christ, will be resurrected from the dead to eternal life (1 Corinthians 15:49–54; 1 Thessalonians 4:16–17; John 3:3–8).

Day of Atonement

In order to bring perfect peace and happiness to this earth, Satan—who has become the arch-enemy of God and man—will have to be removed from his power over this earth (compare Revelation 2:13). Only then can man truly become “at one” with God. God created the annual Holy Day of Atonement to foreshadow the event of Satan’s removal in the near future (Acts 27:9; compare, too, Romans 16:20).

Seven Days of Feast of Tabernacles

Following the removal of Satan, Christ and His saints will begin the awesome task of restoring all things. Those who qualify, will rule with Christ on this earth for 1,000 years (the “Millennium”) (Revelation 20:4), governing those who survived the incredible time of suffering just prior to Christ’s return, as well as those who will be born during the Millennium. Under Christ’s leadership—and along with Him—the saints will restore what had been taken away through Satan’s rebellion and what Adam and Eve failed to restore (see Daniel 7:27). We celebrate this unique and unparalleled time in the entire history of mankind every year for seven days when we observe the Feast of Tabernacles (see John 7:2–14). The first day of that seven-day Festival is to be observed as an annual Holy Day.

The Last Great Day

God’s plan, as pictured in His weekly Sabbath and His annual Holy Days, will still not have been completed by the end of the Millennium. One tremendous event will still occur. It involves the masses of people who have died without ever having been called by God (John 6:44) or known about Jesus Christ, without whom none can be saved (Acts 4:12). God established that all of those people will be resurrected to physical life after the Millennium and will then have the opportunity to accept Christ and to live a godly life. It is the same opportunity being given to those being called by God today—an opportunity that will also be given to mankind during the Millennium. Virtually no one outside the true Church of God understands this vital aspect of God’s plan for mankind, but God has revealed it to His people. God is fair in His dealings with man, and He had to make it possible that EVERYONE would be given an equal opportunity to respond to—accept or reject—God’s calling.

The final annual Holy Day of the Last Great Day, which immediately follows the Feast of Tabernacles, symbolizes a period of—most likely—100 years (Isaiah 65:20), called the “Great White Throne Judgment” (Revelation 20:11–12). This is that time during which all persons who had not been called before will be resurrected to physical life and, will then be given their first real opportunity to accept or to reject God’s calling (John 7:37).

Those who will have become immortal members in the very Family of God, will rule with God and Christ for all eternity over all things (Revelation 22:5). This will be the KINGDOM OF GOD ruling over creation, with God’s plan for mankind having been completed.

While the commanded observances in the Spring and early Summer—the Passover, the Days of Unleavened Bread and Pentecost—picture events of the past, those in the Fall picture events that are still to occur in the future. So then, all of the commanded annual Holy Days—Spring/early Summer and Fall—observed in their entirety, reveal to us God’s plan for His creation.

With this short summary of God’s Fall Holy Days and Feast of Tabernacles, we will now describe God’s awesome purpose behind each of these in much greater detail.

The Biblical Feast of Trumpets is the first of the annual Holy Days to occur in the Fall of the year. As will be explained in this booklet, the meaning of the Feast of Trumpets includes the culminating event of Christ’s return to this earth. A literal trumpet will be blown at that time. However, the Feast of Trumpets is not limited to that event. It points to, and includes the events prior to Christ’s immediate return. It also addresses God’s Church today and its commission to proclaim the fact that Christ is coming again to this earth, as well as to warn mankind of the prophesied catastrophic conditions that will dominate the world scene just prior to, and at the time of His return.

A Day of Blowing

We read in the eighth chapter of the book of Nehemiah about a sacred assembly on the Feast of Trumpets, which is to be kept on the “first day of the seventh month” (verse 2). On that day—the only annual Feast day that falls on a “new moon”—the priests and Levites would read and explain the Law of God to the people (verses 1, 3, 7–8, 12). The priest, Ezra, reminded the people that the Feast of Trumpets is “holy to the LORD” (verses 9 and 10), and that it is a day of joy (verse 10) because of what it ultimately pictures.

In Numbers 29:1, the Feast of Trumpets is described in this way: “And in the seventh month, on the first day of the month, you shall have a holy convocation. You shall do no customary work. For you it is a day of blowing the trumpets.”  In the Hebrew, the original expression for “day of blowing” is  “yom teruah,” which literally means “a day of blowing or shouting.” (The translator supplied the English word for “trumpets”.)

Leviticus 23:24 gives us further details regarding the Feast of Trumpets: “… In the seventh month, on the first day of the month, you shall have a Sabbath-rest, a memorial of blowing of trumpets, a holy convocation.”

The Hebrew for “blowing of trumpets” is “teruah.” This means that the Feast of Trumpets is a DAY (“yom”) or a MEMORIAL of blowing or shouting. Again, the translator supplied the English word for “trumpets”. “Teruah” could best be translated as signal, sound of tempest, shout, blast of war, blast of alarm, or blast of joy.  One could say that “teruah” describes an awakening blast.

In Old Testament times, God’s priests—Aaron and his descendants—blew real trumpets on that day, but not ONLY on that day. Since Christ is our High Priest and He has replaced the priesthood of Aaron, God’s Church today does not blow literal trumpets. Instead, the Church has been commissioned, by God, to blow spiritual trumpets by  preaching the gospel message of Jesus Christ to this dying world and to God’s people, thus “sounding the alarm.”

Blowing the Shofar

It is interesting to note what types of trumpets were blown on the Feast of Trumpets in Old Testament times. In general, the Bible speaks of two kinds of trumpets, namely silver trumpets and ram’s horns, or shofars.

Silver trumpets were blown on the Feast of Trumpets, as well as on all of the other Festivals and on every new moon (Numbers 10:10). Besides blowing silver trumpets, shofars or ram’s horns were also blown on the Feast of Trumpets. Shofars can only produce one sound, which can be described as a loud, piercing blast. It is often referred to in the Bible as a “noise” or a “shout.” This describes the meaning of the word “teruah.” The reference to the trumpets that were to be blown at the Feast of Trumpets mainly describes the ram’s horns, which produce an awakening blast.

The Meaning of the Ram

The symbolism of a “shofar” or “ram’s horn” being blown on the Feast of Trumpets is  significant. As mentioned in Genesis 22:7–8, 13, God provided Abraham with a ram to sacrifice instead of his own son Isaac. This is an obvious symbolic reference to Jesus Christ who subsequently became THE sacrifice for ALL of mankind, giving up His life to pay for our sins.

Christ is described in the book of Revelation as the LAMB—a male sheep or a ram—even at the time of His return in the near future (compare Revelation 14:10). Christ became the Lamb of God who carried away the sins of the world, making it possible for Him to come back to usher in the Kingdom of God here on earth. Foreshadowing the supreme sacrifice of Jesus Christ, the ancient Israelites had to sacrifice a “ram without blemish” as a trespass offering in order to obtain atonement and forgiveness for their trespasses (Leviticus 5:15). But as we read in the New Testament, these animal sacrifices did not really “take away” their sins at that time. Only the sacrifice of Jesus Christ takes that away (Hebrews 10:4).

When the priests blew a ram’s horn on the Feast of Trumpets, they announced, perhaps inadvertently and unknowingly, Christ’s first coming, at which time He ultimately died for our sins. Today when we blow “spiritual trumpets” (to be discussed in more detail later in this booklet), we are reminded of the fact that Jesus Christ already came and died for man, but it is also a reminder that He will come AGAIN to rule over man.

The fact that ram’s horns were blown on the Feast of Trumpets is also symbolic of God’s people—the true followers of Jesus Christ—who are described as rams, too. They are to have a Christ-like attitude. Ezekiel 34:17 says: “And as for you, O My flock, thus says the Lord GOD: ‘Behold, I shall judge between sheep and sheep, between rams and goats.’” God’s people are not to be self-willed goats, but submissive and obedient rams. Furthermore, a RAM is a clean animal. God’s disciples must be clean, as Christ is clean, if they want to be instruments for His Work.

The Meaning of the Horn

There is further significance in the fact that priests were to blow ram’s HORNS on the Feast of Trumpets. Horns stand for rulership, power and kingship. Psalm 89:24 says: “But My faithfulness and My mercy shall be with him, And in My name his horn shall be exalted.” The horn symbolizes the fact that Christ will come back to RULE this earth. In addition, the blowing of the ram’s horn reminds us that Christ’s disciples will share in Christ’s rulership, IF they develop a Christ-like attitude. Psalm 148:14 promises: “And He has exalted the horn of His people, the praise of all His saints.”

The horns of the rams tell us, too, that we can obtain SALVATION from God. Luke 1:68–69 says: “Blessed is the Lord God of Israel, For He has visited and redeemed His people, And has raised up a horn of salvation for us In the house of His servant David.”

In addition, horns are associated with God’s protection. In 1 Kings 1:51–53, Adonijah, who had rebelled against King Solomon, sought and found protection by taking hold of the horns of the altar. Today, we find God’s protection and help each time we appear boldly before His throne of grace (Hebrews 4:16), in front of which is the altar with its horns, symbolizing spiritual and physical protection (Revelation 8:3).

Spiritual Trumpets

As previously mentioned, in ancient Israel, literal trumpets or ram’s horns were blown. Today, God’s Church is commissioned to blow God’s trumpets spiritually by proclaiming God’s message. That message, as it relates to the Feast of Trumpets, can be summarized in this way:

Living in sin leads to calamity, so be warned! Turn from your sins! Repent and get ready for your soon-coming King and your inheritance of the Kingdom of God (Luke 24:45–47).

Why Shofars Need to Be Blown

The Scriptures tell us very clearly the reasons why shofars—ram’s horns or trumpets—were blown, and why they are to be blown spiritually today.

Amos 3:6–8, for instance, tells us: “IF a trumpet [“shofar”] is blown in a city, will not the people be afraid? If there is calamity in a city, will not the LORD have done it? Surely the Lord GOD does nothing Unless He reveals His secret to His servants the prophets. A lion has roared! Who will not fear? The Lord GOD has spoken! Who can but prophesy?”

Isaiah 58:1 succinctly presents the ongoing and timeless mission of both the Old Testament prophets and God’s New Testament Church: “Cry aloud, spare not; Lift up your voice like a trumpet [“shofar”]; Tell My people their transgression, and the house of Jacob their sins.”

Ezekiel 33:2–6 adds the following responsibility for God’s servants at all times: “Son of man, speak to the children of your people, and say to them: ‘When I bring the sword upon a land, and the people of the land take a man from their territory and make him their watchman, when he sees the sword coming upon the land, if he blows the trumpet [“shofar”] and warns the people, then whoever hears the sound of the trumpet [“shofar”] and does not take warning, if the sword comes and takes him away, his blood shall be upon his own head. He heard the sound of the trumpet [“shofar”], but did not take warning; his blood shall be upon himself. But he who takes warning will save his life.

“‘But if the watchman sees the sword coming and does not blow the trumpet [“shofar”], and the people are not warned, and the sword comes and takes any person from among them, he is taken away in his iniquity; but his blood I require at the watchman’s hand.’”

ALL People Need to Be Warned

Jeremiah 4:5 instructs the prophets of old, and more importantly, the New Testament Church today, to blow the trumpet [“shofar”] to warn Judah and the city of Jerusalem of impending disaster, calamity and war.

Hosea 8:1–2 contains a warning message of war and desolation via a trumpet [“shofar”] for the modern house of Israel (including the United States, Great Britain, Canada, Australia, and New Zealand), as well as for the New Testament Church.

Joel 2:15–16 specifically addresses and warns the New Testament Church of the “great and very terrible” day of the Lord: “Blow the trumpet [“shofar”] in Zion, Consecrate a fast, Call a sacred assembly; Gather the people, Sanctify the congregation, Assemble the elders, Gather the children and nursing babes.”

But trumpets are also to be blown spiritually by God’s Church today to warn the other nations of the world. As the gospel of the Kingdom of God will be preached in the entire world as a witness, so also the world will have to be warned. This warning message is part of the gospel, as it shows that Christ will come back, and it explains WHY He has to return.

For instance, we read in the book of Jeremiah that God will use a mighty army from the east to destroy modern Babylon—a restored ancient Roman Empire, which is actually forming in Europe right now. Jeremiah 51:27 says: “Set up a banner in the land, Blow the trumpet [“shofar”] among the nations! Prepare the nations against her, Call the kingdoms together against her… [including] the kings of the Medes [modern Russia]… For every purpose of the LORD shall be performed against Babylon.”

Modern Babylon needs to hear this warning message so that perhaps some will be motivated to repent and “leave” Babylon, spiritually, before it is too late!

In Zephaniah 1:16, the day of the Lord’s punishment of the nations is described as “A day of the trumpet [“shofar”] and alarm Against the fortified cities And against the high towers.” God continues to say that He will “bring distress upon men… Because they have sinned against the LORD” (verse 17). It is the DUTY of God’s Church today to warn of these events, which are going to happen because man is living in sin.

In the future, God will have angels blow seven trumpets to announce the terrible punishments to be brought upon a sinning, rebellious, God-defying world. We can find some of those events described in passages like Revelation 8:2, 6–13, and Revelation 9:1, 13. At that time, angels will blow literal trumpets [in Greek, “salpigx”]. Today, God’s Church must announce those events in advance, through God’s spiritual trumpets or shofars.

The Seventh Trumpet

When the seventh or last trumpet sounds, Christ will return to establish the Kingdom of God here on earth. All peoples will hear that trumpet sound, as Isaiah 18:3 reveals: “All inhabitants of the world and dwellers on the earth: when he lifts up a banner on the mountains, you see it; And when he blows a trumpet, you hear it.”

Revelation 11:15–18 adds the following: “Then the seventh angel sounded: And there were loud voices in heaven, saying, ‘The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!’… ‘You have taken Your great power and reigned. The nations were angry and Your wrath has come, And the time of the dead [better: nations], that they should be judged, And that You should reward Your servants the prophets and the saints, And those who fear Your name, small and great, And should destroy those who destroy the earth.’”

Christ’s second coming will be visible to EVERYONE (Revelation 1:7; Acts 1:10–11). He says He will come back in the same manner as the apostles saw Him ascend to heaven. He will not come secretly; nor will He come figuratively, that is, only through His Holy Spirit. He departed from the Mount of Olives visibly, when He was “taken up, and a cloud received Him out of their sight” (Acts 1:9), and He will return visibly, on a cloud, to the Mount of Olives (compare Zechariah 14:1–4).

Resurrection and Change

In 1 Thessalonians 4:16–17 we read: “For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.”

At the time of Christ’s return, those who died in Christ will be resurrected to eternal life; and those in Christ who are still alive, will likewise be changed to immortal life. All of this will happen when the seventh or last trumpet sounds, as 1 Corinthians 15:51–52 reveals: “Behold, I tell you a mystery: We shall not all sleep [die], but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed.”

Matthew 24:31 tells us that the returning Christ will send out His angels to gather together His elect from the four winds. The angels will then bring them to Christ, meeting Him in the air as He descends to this earth. Christ will apparently circle this globe a few times before He sets foot on the Mount of Olives, because we read that His return will be “as the lightning comes from the east and flashes to the west” (Matthew 24:27).

Hebrews 9:28 explains that Christ will appear to “those who eagerly wait for Him… for salvation.” He comes to bring salvation for His disciples, placing them as born-again members into the very Family of God. We read in 1 John 3:1–2 that they shall be like Him. They will have been changed to glorious, immortal God beings—just as Christ is an immortal God being today. Colossians 3:4 adds that when Christ appears in glory, His disciples will appear with Him in glory.

Christ will give them rulership over this earth, with Him, but under His authority (Revelation 2:26–27; 3:21; 20:4,6). The extent of their rule, their “reward,” will depend on how they lived their lives—how they responded to their calling and changed their unrighteous ways of living. If they did very well, they will receive higher rulership positions.

Freedom

We are told that Christ will bring FREEDOM. He will free His disciples from death (1 Corinthians 15:54–55), so that they can never die again (Luke 20:36). He will also free them from sin, which leads to death (Romans 7:22–25), so that they can never sin again (1 John 3:9).

In addition, Christ will return to bring freedom to the remaining human beings who will have survived the end-time holocaust, but who will not be resurrected to immortal spirit beings at that time. Only those who are truly “in Christ” will be resurrected or changed at the time of Christ’s return; the others will not inherit eternal life at that time. But still, Christ will set them free from Satan’s influences that motivate man to sin (Romans 16:20; 2 Timothy 2:26).

When Christ returns, this world will be in catastrophic turmoil! Due to the influence of Satan and his demons, armies will be fighting against each other to the degree that if Christ did not to come back to stop this madness, no person would survive (Matthew 24:22). So then, Christ’s return will also set mankind free from war by showing man the way to peace (Psalm 46:9; Isaiah 2:4; 9:5–7). He will displace Satan and bind him for 1,000 years, and Satan will be unable to deceive anyone (Revelation 20:1–3). During that time, man will finally begin to experience real peace on earth—God’s way of peace.

In addition, Christ will free the modern houses of Israel and Judah, who will have been taken captive and subjected to literal slavery. He will bring them into the Promised Land (Isaiah 27:13).

Man Will Listen

When Christ returns and begins to rule this world—sitting on the throne of David—the houses of Israel and Judah (Matthew 19:28), as well as the non-Israelite nations or “Gentiles,” will begin to listen (Acts 15:16–17). They will have experienced how Christ rewarded the just and punished the unjust at His return, pursuant to the righteous law of God (Malachi 3:2, 5; Jude 14–15). They will learn that we can only have peace and happiness if we live by God’s law.

We read in Isaiah 2:1–4 that all nations will come to the mountain of the Lord; that is, they will accept His rule and government, and learn His laws for right living. As a consequence, they will beat their swords into plowshares and they will no longer learn the way of war (compare Micah 4:3). Rather, “of the increase of His government and peace There will be no end, Upon the throne of David and over His kingdom” (Isaiah 9:7).

The Feast of Trumpets in Jewish Literature

In reviewing Jewish literature, we find that the ancient Rabbis believed that God created the world on the Day now known as the Feast of Trumpets. One purpose of the blowing of the trumpet on that day was a call to repentance. It was a call for the dead to arise and live again—to wake up from sin to regeneration, through repentance. Paul echoes this understanding, when he writes in Ephesians 5:14: “Therefore He says: Awake, you who sleep, Arise from the dead, And Christ shall give you light!” (compare Isaiah 26:19).

The Feast of Trumpets is known in Jewish literature under a variety of names, including:

    The Day of Repentance (teshuvah)

    The Birthday of the World (Rosh Hashanah—Head of the Years)

    The Day of the Awakening Blast (Yom Teruah)

    The Day of Judgment (Yom Hadin)

    The Day of the Coronation of the Messiah (HaMelech)

    The Time of Jacob’s Trouble or the Birth pangs of the Messiah (Chevlai shel Mashiach)

    The Wedding Ceremony (Kiddushin/Nesu’in)

    The Last Trump (shofar)

Following the Feast of Trumpets and what it symbolizes, we are introduced to another important event in God’s Master Plan, which is pictured by the Day of Atonement.

After Jesus Christ has returned, and before He begins His rule over man, an extremely important event will take place.

We find this event foreshadowed in Leviticus 16, where we are introduced to a remarkable ceremony, which occurred, in Old Testament times, on the Day of Atonement. That day is also called “the Fast” or “Yom Kippur.” On that day, two goats were chosen by lots. One lot was called “for the LORD,” or, “La Adonai,” and the other lot was called, “for Azazel,” or “La Azazel” (compare Leviticus 16:7–8). The Authorized Version and the New King James Bible translate “Azazel” as “scapegoat,” which is a terribly wrong rendition. The first goat, the La Adonai goat, was killed and offered as a sin offering (verse 9). The second goat, the La Azazel goat, was sent away alive into the wilderness (verse 10).

The La Adonai Goat

It has been long understood that the La Adonai goat pictures Jesus Christ—the Messiah—who gave His life as a sin offering and as a sacrifice for all of mankind. The Passover reminds us of those who are selectively and individually called by God in this life and who accept Christ’s sacrifice for the forgiveness of their sins. The Passover, then, has reference to the firstfruits.

Collective Redemption

The Day of Atonement, on the other hand, pictures events, which, in time sequence, occur after the return of Christ. They relate to all peoples who have survived the horrors of global war. They will then be able, and willing, to accept Christ’s sacrifice. It should be noted here that while the Passover deals with individual reconciliation, the Day of Atonement pictures collective reconciliation. The Jews have placed important significance on the fact that the Day of Atonement is kept on the 10th day of the 7th month. The number 10 is viewed as representing a group or a congregation, as distinguished from separate individuals. The Day of Atonement primarily refers to collective redemption.

After the nation of Israel sinned against God by building a golden calf, Moses ascended a second time to Mount Sinai. Following 40 days of fasting and prayer, God again wrote the Ten Commandments on two tablets of stone. According to tradition, Moses descended from the Mount the second time on the Day of Atonement. He brought the tablets as a sign of God’s forgiveness and His reconciliation with the nation.

The Jews set aside 40 days, prior to the Day of Atonement, as a period of repentance. They call this period “Teshuvah,” meaning, “to repent” or “to return.”

The Azazel Goat

It has also been long understood by some that the Azazel goat symbolizes Satan the devil. The Book of Enoch—a non-inspired Jewish mythology—represents the Jewish understanding of Azazel. In chapter 8, verse 1, it identifies Azazel as Satan, who has influenced people to invent and manufacture weapons of war and to commit those sins, as we find them described at the time of Noah.

Before the Azazel goat was sent into the wilderness, the High Priest—symbolic for Jesus Christ—laid both hands upon the head of that goat, confessing over it all of the iniquities and transgressions of the Israelites (Leviticus 16:10, 21–22). The Torah comments that “the goat shall carry on it all their iniquities to an inaccessible region.”

Confusion Regarding Azazel

Some claim that Azazel does not symbolize Satan, but rather Christ. This confusion is important, as we will see in a moment. As mentioned, both the Authorized Version and the New King James Bible translate Azazel incorrectly as “scapegoat.” The Nelson Study Bible comments that this is a reference to Christ, the scapegoat, who takes away our sins. However, this interpretation is terribly wrong.

The German Commentary, Rienecker, explains that man’s forgiveness of sin can only be obtained through the shedding of blood, and that the goat for Azazel was not killed, but was sent away alive. So, Azazel could not represent Christ. We find that later in history, the Jews did kill the Azazel goat by throwing it off a cliff, which is something that the Bible does not command. In doing so, they only added to the confusion as to what Azazel stands for. In addition, Aaron had to wash his body after touching the Azazel goat; and the man releasing the Azazel goat into the wilderness also had to wash his clothes and bathe his body (Leviticus 16:24, 26)—showing that the Azazel goat represented Satan, not Christ.

The Commentary of Jamieson, Fausset and Brown seems to confirm that Azazel represents Satan. The Broadman Bible Commentary adds that the intention was in no way to bring a gift to Azazel, but to carry away to destruction the sins of the people.

We should recall, too, that the identity of the two goats was determined by lot. God had to reveal which goat was to represent Christ and which goat was to represent Satan. There is a reason for this procedure. Man cannot determine who is the true God and who is a false god. God must REVEAL this to man. Man, left to himself, has chosen to worship and obey Satan—the Azazel goat—thinking that they are worshipping the true God!

That is why it is important to understand the confusion over the identity of the Azazel goat. As man confuses the worship of Satan with the worship of God, they think that the Azazel goat, which represents Satan, actually represents Christ. Is it just coincidence that some who once knew and taught correctly that the Azazel goat represents Satan, changed their doctrine in recent years to say that the Azazel goat represents Christ? Not likely!

Only Satan’s Sins

The Azazel goat carried those sins for which Satan is ultimately responsible, into the wilderness. Satan is not responsible for all sin, as man could and does sin without Satan’s influence, but Satan has had a tremendous impact on man’s sinful nature and conduct. Christ died for man’s sin and what man has become because of it. Upon repentance, man receives forgiveness for sins committed by him—those for which he is responsible. But Christ did not die for Satan’s evil influence on man, tempting him to sin, and Christ did not die so that Satan could obtain forgiveness. The reason for this is that Satan does not want to repent. He does not want to change. Satan has committed the unpardonable sin, and Christ’s sacrifice does not apply to those—Satan or man—who commit the unpardonable sin.

That part of sin for which Satan is responsible, was placed right back on him, as pictured by the High Priest placing his hands on the forehead of the Azazel goat. The Azazel goat, symbolizing Satan, was then sent with those sins into the wilderness, far away from the High Priest and the people. A man led the Azazel goat into the wilderness to see to it that the goat would not return to the camp of Israel.

True Reconciliation

Revelation 20:1–3 tells us that just prior to the beginning of the Millennium, an angel will take Satan away from mankind and bind him for a 1,000 years so that he cannot deceive the nations anymore. His role and influence will cease during that Millennial period of 1,000 years. At last, true at-one-ment, or reconciliation between God and all mankind, will have become possible.

In German, the expression for Yom Kippur or Day of Atonement is “Versöhnungstag.” It means, literally, establishing reconciliation between father and son. A son who has gone astray reconciles with his father and becomes again a true son in the fullest meaning of the word. This will be made possible for all mankind when the influence of Satan the devil has ceased.

Fight Azazel!

Today though, Satan is still around, and those who are called in this day and age must still overcome him. It is a continuous struggle because Satan wants us to fail. Ephesians 4:27 tells us not to give place to the devil. James describes this struggle in James 4:7–8.

Once we submit to God, and stay submissive to His rule and government in our lives, Satan must flee from us, as we prove through our conduct that we have rejected his rule over us. We are no longer children of the devil, but are reconciled to God, if, in fact, we are responding to our calling and changing our lives. This is an AWESOME opportunity offered now only to those whom God is calling, but when Christ comes back to this earth, the whole world will be offered that same opportunity to become reconciled to God—this time without interference from Satan, as he will have been sent away for 1,000 years.

The world will learn that their sins can be forgiven through the sacrifice of Christ, while Satan’s sins, and his responsibility for the sins of mankind, will be placed back on his head.

Fasting on the Day of Atonement

There is only one specified time in Scripture during which we are commanded to fast, although voluntary occasional fasting is strongly encouraged in the Bible. A prescribed 24-hour fast is to occur on the Day of Atonement, referred to as “the Fast” in the Bible (compare Acts 27:9). It is important that we understand WHY we are to FAST on the Day of Atonement.

While there is not one particular passage that specifically states that we are to fast on the Day of Atonement, the requirement to fast on this day becomes clear when we read several passages together, as explained in the next sections.

Prescribed Fast on the Day of Atonement

Leviticus 23:27–32 gives us the following command: “Also the tenth day of this seventh month shall be the Day of Atonement. It shall be a holy convocation for you; you shall afflict your souls… And you shall do no work on that same day… any person who is not afflicted in soul on that same day shall be cut off from his people… It shall be to you a sabbath of solemn rest, and you shall afflict your souls; on the ninth day of the month at evening [days start and end at evening or at sunset according to the Hebrew calendar], from evening to evening, you shall celebrate your sabbath.”

The Hebrew word for “afflict” is “anah.” It means, literally, “to lower” or “to humble.”

Deuteronomy 8:3 sheds more light on the meaning of the Hebrew word, “anah.” We read: “He humbled [“anah”] you, allowed you to hunger, and fed you with manna…” We should note here the connection between being humbled and abstaining from food. Psalm 35:13 adds: “I humbled [“anah”] myself with fasting.”

When the Bible talks about humbling ourselves or afflicting our souls, it implies that we are to do so through fasting; that is, we are to abstain from food and drink (compare Exodus 34:28; Esther 4:16; Ezra 10:6).

Additional Concepts Related With Fasting

Fasting is also associated with mourning and weeping (Esther 4:3; Psalm 69:10–11; Nehemiah 1:4; 1 Kings 21:27–29).

There IS a reward for fasting, but this reward should not be expected to be received from people. Rather, it must come from God the Father (Matthew 6:16–18). Also, fasting is done for a PURPOSE, but man should only see the FRUITS of fasting, rather than concentrating on the fasting itself (same passage).

Fasting should not be done as a matter of routine. It can be especially tempting to become routine on the Day of Atonement. Luke 18:9–14 contains an example of a Pharisee who fasted twice a week, out of routine and habit, but because of his self-righteous attitude, it did not help him spiritually in any way. True fasting and mourning must come from the heart. These cannot be rituals and cannot be done for the wrong reason. The Pharisee compared himself with others. He believed that his fast alone would make him righteous. He, in a sense, fasted for strife and debate, concluding that he was better than others because he fasted twice a week, while others did not.

Isaiah 58:3–4 tells us, however, not to fast or afflict our souls for strife and debate: “‘Why have we fasted,’ they say, ‘and You have not seen? Why have we afflicted [“anah”] our souls, and You take no notice?’ In fact, in the day of your fast you find pleasure, And exploit all your laborers. Indeed you fast for strife and debate, And to strike with the fist of wickedness. You will not fast as you do this day, To make your voice heard on high.”

The New International Version renders verse 4 as follows: “Your fasting ends in quarreling and strife, and in striking each other with wicked fists. You cannot fast as you do today and expect your voice to be heard on high.”

We should not fast or afflict our souls [again, note that fasting and afflicting our souls is the same thing] to find pleasure on the fast day. This means that while we are fasting, we should not concentrate on anything that clearly detracts from the purpose of the fast day. Otherwise, our fast day is nothing more than simply abstaining physically from food and water. This is especially important when we follow God’s instructions to afflict our souls, or fast, on the Day of Atonement, one of the annual Sabbaths. We should not focus on business concerns, and we certainly are not to try to exploit our laborers and take unfair advantage of our competitors.

Specific Reasons for Fasting

In order to please God when we fast, it is important to fast for the right reasons. Listed below are some very specific reasons for fasting, especially on the Day of Atonement:

1. To obtain help from God

We read in Ezra 8:21–31 how Ezra fasted to plead for God’s help, and God heard him and answered his plea. When we fast, we must seek God with our whole heart, realizing, acknowledging, and confessing that only He can give us help for our problems.

2. To increase in faith

Christ taught His disciples that we can receive more faith from God when we fast and pray (Matthew 17:14–21).

3. To turn to God and draw closer to Him

Joel 2:12–14 includes a striking example and admonition to draw closer to God through fasting and mourning.

In Daniel 9:3–19, Daniel fasted and prayed for the purpose of obtaining forgiveness from God for committed sins.

4. To obtain power and strength from God to overcome problems

During fasting, we learn that we need more than just physical things (Matthew 4:1–4).

5. To learn how to love other people

God looks at our hearts during and after the fast (Isaiah 58:6–11).

6. To obtain guidance from God when faced with difficult and important decisions

Acts 13:2–3 and Acts 14:23 show that the disciples prayed and fasted before they ordained someone.

7. To overcome Satan, society and ourselves

James 4:6–10 admonishes us to humble ourselves and to submit to God by mourning and weeping over our sins. The implication of that passage is, as we have seen earlier, that we need to do so through fasting.

Fasting on the Day of Atonement should help bring about our “at-one-ment” with God and fellow man. On the Day of Atonement, we are reminded of the time when we will be fully “at one” with God—when we will totally think as He thinks, totally live as He lives, and be totally perfect as He is perfect.

We read Christ’s words in John 10:30: “I and My Father are One.” Christ also said in John 17:11, 20–23, that we are to become ONE, as the Father and Christ are ONE. We are to be of ONE mind (Philippians 2:2). Galatians 3:28 even postulates that this oneness CAN already be achieved now, to an extent: “You ARE all ONE in Christ.”

Even though we have already received atonement through Christ, as Romans 5:11 tells us in the Authorized Version, Satan, self and society are still around today, influencing us to sin. We know that we have not yet achieved total “at-one-ness” with God and man. And so, the Day of Atonement pictures for us—those who are called NOW—a time when we will be completely at one with God. We will, in fact, be born-again Spirit members of the God Family, incapable of sinning.

Even though we do not teach at all that we are to endorse or adopt Jewish traditions, it is sometimes helpful to consider them, if they are supported or not contradicted by Scripture. The Jews set aside the ten days between the Feast of Trumpets and the Day of Atonement as a period they call the Days of Awe (Yamim Nora’im), or the TEN DAYS of Repentance or COLLECTIVE redemption (compare Leviticus 16:21, 32–34, providing atonement for the transgressions and sins of all the people).

At the end of the Old Testament ceremonies on the Day of Atonement, the mood of the people shifted from solemn awe to joyful celebration. Now they were looking forward to the Feast of Tabernacles. The Jews call the Feast of Tabernacles the “Season of Our Joy,” which follows the seasons of repentance and redemption.

When Christ comes back, the whole world will be offered the opportunity to reconcile with God—to become “at one with God.” Satan will be imprisoned for a thousand years. Finally, the rule of Christ over this earth can begin.

Living the Meaning of the Day of Atonement

Those of us who have been called into the truth have a duty to insure that we are living today the meaning of the Day of Atonement. We have been reconciled to God, and Satan should no longer have power over us (James 4:7). We also must be reconciled to one another in God’s Church if we want to teach the world, through our example, the meaning of the Day of Atonement—the true meaning of being at one with God and with fellow man—the true meaning of reconciliation.

Following the Day of Atonement or the Fast, God enjoins the observance of a seven-day Festival—the Feast of Tabernacles. The true Church of God conducts an opening ceremony on the evening of the first day (compare Isaiah 30:29; Psalm 134:1), and we are to stay in temporary dwellings for the entire time of the Festival.

Temporary Dwellings

In Old Testament times, the Israelites had to create temporary dwellings. Leviticus 23:41–42 instructs us regarding the seven Days of the Feast of Tabernacles: “You shall keep it as a feast to the LORD for seven days in the year… You shall dwell in booths for seven days…”

God commanded Israel to build temporary huts, booths or tabernacles out of tree branches, and to live in them during the Feast of Tabernacles.

In the Hebrew, the word for “booth” is “sukkah.”  The word is used in Genesis 33:17, referring to booths that were built for Jacob’s livestock in order to provide temporary shelter. The word is also used in Job 27:18, where it is said that the wicked builds his house like a booth. The margin of the New King James Bible refers to it as a “temporary shelter.”

We also read in Jonah 4:5 that Jonah made himself a shelter. The Authorized Version translates “a booth.” That is what a booth is—a temporary shelter.

The word “sukkah” is translated 12 times as “tabernacle” in the Authorized Version. In most cases, it refers to the Feast of Tabernacles (compare Leviticus 23:34; Deuteronomy 16:13, 16; 31:10; 2 Chronicles 8:13; Ezra 3:4; and Zechariah 14:16, 18, and 19).

In Isaiah 4:4–6, we are told that in the future, God will provide a temporary tabernacle or “booth” for physical Israel. This booth will give shade in the daytime from the heat, and it will be a place of refuge and shelter. We are also told that the Israelites will dwell in tents or tabernacles again “as in the days of the appointed feast” (Hosea 12:9; compare the rendering in the Authorized Version).

Also, 2 Samuel 11:11 uses the word “sukkah” for “tents”: “The ark and Israel and Judah are dwelling in tents.” The word “tent” describes, of course, a temporary shelter or dwelling place.

The Feast of Tabernacles, or the Feast of booths, is associated with temporary dwellings, shelter and protection. During the Feast, God shelters His people from the dangers and troubles of this world. At the same time, God promises them protection for their homes and belongings during their absence to attend the annual Feast Days. Exodus 34:22, 24 says: “And you shall observe… the Feast of Ingathering [Feast of Tabernacles] at the year’s end… neither will any man covet your land when you go up to appear before the LORD your God…”

The New Bible Commentary remarks about Leviticus 23:40–42, on page 163: “The people are to live in booths for seven days that their generations may know that the Lord made the people of Israel dwell in booths, when He brought them out of the land of Egypt… The thought which is stressed is of course the frail and temporary character of the dwellings of the people during the wilderness sojourn. Thus Jerusalem is likened by Isaiah to a cottage (booth) in a vineyard (Is. 1:8).”

Literal Booths Not Necessary Today

The Church of God has taught for decades that God’s people do not have to build literal booths of tree branches to dwell in them during the Feast. The spiritual point God wanted to convey to them at that time was that they were to live in temporary dwellings during the Feast. This principle still applies to us today.

The Good News of August 1980, published by the Worldwide Church of God, states on page 13: “It does not matter what the booths or dwellings are made out of. Back then they were made of branches. Today they may be canvas tents, aluminum trailers, brick motels, hotels or condominiums. The important point is that they be places of temporary residence.”

Another reference from the Good News, September 1983, page 7, states: “The modern counterpart of these booths would be hotels, motels and other places of temporary residence.”

Also, Lesson 30 of the Ambassador College Bible Correspondence Course, published by the Worldwide Church of God in 1986, states on page 14: “A booth or tabernacle is a temporary dwelling. God commanded the ancient Israelites to live in temporary shelters made of tree branches while observing the Feast of Tabernacles. For God’s people who attend the Feast today in many different climates, tents, campers, motel or hotel rooms are appointed as temporary dwellings.”

Why Temporary Dwellings?

What is the reason behind God’s command to stay in temporary dwellings during the Feast of Tabernacles?

A Pilgrimage

Notice in Psalm 42:4 how the sons of Korah describe one of God’s festivals, which is, in all likelihood, the Feast of Tabernacles: “I went with them to the house of God, With the voice of joy and praise, With the multitude that kept a pilgrim feast.”

They were literally keeping a pilgrim feast because they left their homes to keep the Feast in Jerusalem. They went on a pilgrimage, their destination being the city of Jerusalem. But this act of making a pilgrimage is also symbolic of our spiritual journey today—the pilgrimage of our lives.

Let us examine this principle a little closer.

What is a pilgrim? A pilgrim is a traveler, a sojourner. He does not settle down. As long as he is traveling—as long as he is a pilgrim—he does not have a permanent residence. He has not yet reached his final destination.

This is the way true Christians are described in the Bible.

Peter tells us in 1 Peter 1:1: “Peter, an apostle of Jesus Christ, To the pilgrims of the Dispersion…” The margin of the New King James Bible defines pilgrims as “sojourners, temporary residents.”

Continuing in verse 17: “…conduct yourselves throughout the time of your stay here in fear [or respect for God].” The margin of the New King James Bible explains that the word for “stay” really means, “sojourning, dwelling as resident aliens.” Moffat translates: “Be reverent in your conduct while you sojourn here below.”

He goes on to say in 1 Peter 2:11: “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul.”

Pilgrims and Sojourners

All of God’s people have been, and still are today, pilgrims and sojourners in this  physical life. They are living IN this world, but they are not OF this world. They do not really belong to this world (compare John 17:11, 14). They are, spiritually speaking, separate from this world (Revelation 18:4). They are waiting for a permanent dwelling place, a place that will be given to them in the Kingdom of God. They are constantly looking forward to a better city and a better country.

Hebrews 11:9–10 tells us about Abraham: “By faith he dwelt [or “sojourned,” according to the Authorized Version] in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God.”

They were strangers in the Promised Land, as they had not yet received the inheritance.

Rather than being overly occupied with the affairs of this life, we must remember that we, as God’s people, are to look to God for temporary shelter—firmly bearing in mind that we are on a pilgrimage.

Psalm 84:5 explains: “Blessed is the man whose strength is in You, Whose heart is set on pilgrimage.”

Our hearts must be set on pilgrimage, not on the things of this world. We are pilgrims and sojourners in this world, passing through this world on our way to a better world—the world tomorrow—the Kingdom of God here on earth.

We could compare our pilgrimage with that of the ancient Israelites who passed through the wilderness on their way to the Promised Land. God was with them the whole time. They longed to enter the Promised Land. They did not want to settle down in the wilderness and make that their final destination. While in the wilderness, they did not have permanent dwellings. In fact, they were always on the move, literally, never knowing how long to stay in one place. God led them by a cloud during the day and by a pillar of fire during the night. Whenever the cloud rose, they had to start walking, following the cloud (compare Numbers 9:21–22).

Like the Israelites who had to continually move through the wilderness toward the Promised Land, we also must continue to move forward through the spiritual wilderness, ever onward to the Kingdom of God. We must follow God wherever He leads us. When He wants us to move, spiritually speaking, we must move, and when He wants us to stay, we must stay. And if He wants us to forsake everything that we have in order to follow Him, then we must be prepared to do that, too.

God’s people are described in Revelation 14:4 in this way: “These are the ones who were not defiled with women [spiritually speaking—they did not engage in wrong religious practices], for they are virgins [their worship of God was pure and not mixed with pagan ideas]. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being firstfruits to God and to the Lamb.”

God led ancient Israel through the wilderness to test them, in order to do them good in the end (Deuteronomy 8:1–9, 15–16). He hoped they would pass the test.

And so it is for God’s people today. This world is their wretched wilderness, with its fiery serpents and scorpions of hatred and war—a thirsty land without the water of God’s knowledge. This world is something God’s people must pass through, rather than become comfortable with. The values, ideals, customs, styles, philosophies, religions, national governments and their goals, entertainment, glamour, and the judicial and administrative systems of this world are nothing but a wilderness of spiritual emptiness and confusion that must never dominate, shade, influence or alter the Godly perspective of Christ’s true disciples!

So then, rather than concentrating on, and beginning to love and embrace the things of this world during the time of our pilgrimage (1 John 2:15–17), we should focus on the tools God has given us so that we can successfully reach the destination of our pilgrimage. David said in Psalm 119:54: “Your statutes have been my songs In the house of my pilgrimage.”

When We Live in Temporary Shelters

When we live in temporary shelters during the Feast of Tabernacles, we are reminding ourselves, and are conveying to others, that this life is only temporary. We are reminded that we are being tested on how we live this life of pilgrimage, having our course set to reach the goal—to enter, as immortal God beings, the Kingdom of God.

As this physical life is fleeting, we need to act accordingly and place our whole trust in God (James 4:13–14; Luke 12:13–21). Sinful pleasures of this life, and even the lawful necessities of life, are passing (Hebrews 11:23–26; John 6:27). We are allotted only a limited time to prepare for the Kingdom of God, which is our final destination.

During the Feast, God’s people live for seven days in temporary dwellings, sheltered by Him from the pursuits of this world. This foreshadows a time when all of mankind will experience the same. In the Millennium, God will shelter all of mankind. Satan, the present god of this world, will be banned. All people will understand, then, that we all are pilgrims in this physical life.

As God’s people, we live in temporary dwellings, away from our jobs and our everyday surroundings. We come away from Satan’s world and his prevailing negative influence. During that time period, we ought to picture the universal freedom, happiness, joy and peace that will exist when Satan is gone and the Spirit of God is available to every human being. We ought to keep the Feast with gladness of heart. This life is only a training ground for a better life to come. We will soon experience a world of peace and happiness that this world has never experienced before.

Additionally, staying in temporary dwellings reminds us of the fact that there will come a time when we will no longer dwell in booths or tabernacles or tents of this physical flesh, as 2 Peter 1:13–14 points out: “Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me.”

We, as human beings, are made out of dust. We are destined to die. Only God’s Spirit in us can give us hope for eternal life after physical death.

A Better City

Hebrews 11:13–16 states: “These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. For those who say such things declare plainly that they seek a homeland [Authorized Version: “a country”]. And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them.”

The saints of old were waiting for the holy city of the New Jerusalem that will come down to this earth (Revelation 21:2). They were not focused on the here and now. Even though some of them were rich, they did not put their trust in riches, realizing that riches can make themselves wings and fly away (compare Proverbs 23:5; Matthew 6:19–21).

They understood that this life is very temporary. They understood that they were resident aliens in whatever earthly country they might have been living at the time, and that their real citizenship was somewhere else.

We today must have the same outlook on life. Hebrews 13:14 reminds us: “For here we have no continuing city, but we seek the one to come.” As Christians, we are strangers and foreigners in this world, but we are no longer strangers and foreigners in the eyes of God. Ephesians 2:19 explains: “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God.

Our Heavenly Citizenship

Whoever we are and wherever we live, if we are converted members of God’s Church, then we belong to the household of God and we are fellow citizens with all the other saints around the world. But this citizenship is not an earthly one. Rather, it is in heaven, as Philippians 3:20 explains: “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ.”

A Permanent Dwelling

And so, it is our hope, confidence and conviction that our temporary, physical tent will be replaced with a permanent dwelling, as Paul explained in 2 Corinthians 5:1–4: “For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven… for we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life.”

The longer we stay in temporary dwellings, the more we tend to desire to live in a permanent place. After a few days in a hotel room, we want to sleep in our own bed again. God does not want us to become too comfortable with a temporary place; He does not want us to make a permanent home out of a temporary shelter. Our permanent home—God’s Kingdom—is still awaiting us, and the longer we live in this evil world of Satan, the more we groan for God’s Kingdom to come, to be freed from this body of sin and death and from our own human nature that tempts us to sin. We cry out with Paul: “O wretched man that I am! Who will deliver me from this body of death?” (Romans 7:24).

God wants us to anticipate and earnestly desire permanency—the permanency of the everlasting Kingdom of God to be established here on earth.

It is no coincidence that the Feast of Tabernacles is kept in the seventh month—the month of “Ethanim” (compare 1 Kings 8:2). This Hebrew word means, “permanent things.” Instead of pilgrimage and sojourning, there will come a time of eternal inheritance.

The Ultimate Fulfillment

The ultimate fulfillment of the Feast of Tabernacles will be when God lives with man. We read about this awesome promise in Revelation 21:3: “And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God.”

What Will It Be Like?

True Christians who qualify in this life are destined to become immortal Spirit beings—members in the Kingdom of God—actually, members of the very Family of God.

In order to be part of God’s Kingdom, converted Christians will need to become God—changed to spirit at their resurrection. They will then have His divine nature, which is already given to them to a small extent—as a down payment or guarantee—at the time of their baptism and receipt of God’s Holy Spirit (2 Peter 1:2–4).

In Scriptures like 1 John 2:25 and Titus 1:2, God promises His disciples ETERNAL life. Once changed, they cannot, and will not die anymore. His promise of eternal life is accompanied by the promise of an eternal inheritance (Hebrews 9:15)—the inheritance of the Kingdom of God (James 2:5; Hebrews 12:27–28).

It is a marvelous truth that Christ’s disciples will BE God, just as Christ also is an immortal God being! (For more information on this vitally important subject, please read our free booklet, “God Is A Family.”)

Life-Giving Spirit Beings…

In addition to this astounding truth, we are told in 1 Corinthians 15:45 that Christ is a life-giving Spirit. That is, He can create LIFE! In fact, that is what He did before He became a human being, and that is what He will continue to do after His return. We are told in Scripture, for instance, that all living things in the oceans will have died before His return (Revelation 16:3), but we also read that there will be fish in the Millennium. This shows that God will create new LIFE, and it is strongly suggested in Scripture that God’s children—the resurrected saints—will have a part in this, by assisting God the Father and Jesus Christ in that process!

Romans 8:20–23 tells us that God’s creation waits for the revelation of the glorious liberty of the children of God. It will be freed from corruption—it will become spirit, as we will discuss below. But that won’t happen until after the new heavens and the new earth appear, as we will read in the book of Revelation.

But what happens before that? The Bible says that God’s creation waits for the manifestation of God’s children as Spirit beings. They will, already, during the time of the Millennium, be working, under God the Father and Jesus Christ, to beautify and restore this earth, actually CREATING life. As Jesus Christ has the mind of God the Father and He never did anything contrary to God’s will, so God’s children will have the mind of God and Christ, and they will therefore always act in accordance with God’s will and desires—never contrary to it. They will always be under God the Father and Jesus Christ. God will always be their God, and they will always serve Him (Revelation 21:3, 7; 22:5). They will always follow—and thereby accept the lead of—the Lamb, Jesus Christ, wherever He goes (Revelation 14:4; compare Revelation 3:4; 7:17).

Let us assume, then, that you will become an immortal God being, living with Christ in the Millennium. Notice that Christ said in John 7:37–38, that out of your heart will flow rivers of living water. That is, God’s Spirit will flow out of YOU to create LIFE! Christ is a life-giving Spirit, and you also will be, because you will be God.

Physical and Spiritual Healing

You will reign righteously and justly, bringing peace and happiness to this world. To rule justly over others means to help them—free them from pain, lift them up, bring them happiness and fulfillment in life. You will also be able to heal the sick in miraculous ways (Isaiah 33:24). When Christ healed, He did it supernaturally, and in most cases, with immediate effect. YOU will be able to do the same. When that time comes, every human being will be healed. No one will say anymore, “I am sick.”

Be Wherever You Want to Be

As a God being, you can be wherever you want to be within a split second. After Christ’s resurrection, He went to God’s throne in heaven, received kingship over the universe from God the Father, and returned to earth to talk to His disciples—all within less than a few hours. You, too, will be able to “fly” with speed much faster than you can imagine. You can be wherever you are needed, immediately. You can stand next to those who need your help, manifesting yourself to them so that they can see you. At the same time, you can prevent things from happening in other places on this globe, since you will be God. Your powers will not be limited to the place where you are at the time. The Spirit of God the Father and Jesus Christ will be dwelling in you, and through the Holy Spirit, you can be, and will be, present everywhere.

Cannot Sin

God cannot sin. That is, He cannot lie. He cannot steal. We know that it is wrong to lie or to steal. But, weak as we are, we sometimes do. Since we know it’s wrong, we hate ourselves for doing it. When you are a God being, it will be impossible for you to sin.

Imagine that! YOU will not be ABLE to sin, because you will have acquired a perfect WILL not to sin. As God, it will be against your Godly character to sin; therefore, you cannot sin anymore, because you do not WANT to sin.

No Abuse of Power

With limitless powers at our command, unless our will is such that we absolutely do not want to abuse our powers for wrong reasons, we would blow up this world and destroy everything around us. If Satan would have had his way, this world would have been exterminated a long time ago. Satan is the destroyer. It is his nature to destroy. But Satan’s rule will end. He, the destroyer, will have influenced man to be willing to totally destroy each other. Christ will come to stop this. Satan’s rule will be taken away from him, and man will not be allowed to destroy anymore on Christ’s holy mountain.

When you are God, you will not destroy. God is the sustainer. He sustains what He has created with His mighty word of power (Hebrews 1:1–3). As a God being, you will uphold and sustain the life that you will create—in accordance with the will and desire of God the Father and Jesus Christ—and you will sustain the life that God the Father and Jesus Christ will entrust to your care—as the Father created everything through Christ and entrusted it all to His care.

You Will BE Love

God IS LOVE. Love is outgoing concern for the good and welfare of others. As a God being, you WILL BE concerned for the good and welfare of others. You will experience, on an uninterrupted and a never-ending basis, why it is more blessed to give than to receive. As God, you will own everything, but it will be your greatest wish to share all that you have with others. Christ said that we will be HAPPY if we learn and practice the concept of giving and sharing.

Again, God IS love. He GIVES. He is HAPPY and filled with joy because loving and giving produces joy (Psalm 16:11; Matthew 25:21). God’s joy has a positive effect on others. God radiates joy, so to speak. When we are in God’s presence, we feel happiness and joy. So also, when you are God, others will feel that same happiness and joy emanating from you (Isaiah 35:10; 61:7; Acts 2:28).

How To Rule Under Christ

Christ’s disciples, who will by then be members of the God Family, are to “rule” with Christ here on earth during the Millennium. They will rule OVER the human beings who will have survived the horrible catastrophic events prior to Christ’s return—a time referred to as the Great Tribulation and the Day of the Lord. Those people, including those of the modern houses of Israel and Judah who will have been brought back to the Promised Land, will continue to live and produce offspring, and God will teach them His Law and show them how to live (Isaiah 2:1–4).

Again, let us assume that you will be one of those who rule with and under Christ. Let us further assume that you will be ruling an entire city in a world no longer influenced by Satan and his evil forces, as they have been banished at that time. This does not mean that all of the citizens ruled by you will automatically become good people and do what is right. Not at all! Even though Satan will be gone, the carnal human nature and old destructive habits will still be there, and they will need to be overcome. It will be you—by then an immortal Spirit being—who will help the people to do that.

Teaching God’s Way

Isaiah 30:20–21 tells us: “And though the LORD gives you The bread of adversity and the water of affliction, Yet your teachers will not be moved into a corner anymore, But your eyes shall see your teachers. Your ears shall hear a word behind you, saying, ‘This is the way, walk in it,’ Whenever you turn to the right hand Or whenever you turn to the left.”

YOU will be one of those teachers—a member of the God Family—if you qualify in your lifetime for that job. You will teach God’s standards of living to those in your care. Verse 22 continues to show the consequences and results: “You will also defile the covering of your images of silver, And the ornament of your molded images of gold. You will throw them away as an unclean thing; You will say to them, ‘Get away!’” You will be able to effectively teach people how to overcome their wrong ways because you will have learned—at least to an extent—how to overcome your wrong ways in your physical lifetime, before you were changed to Spirit.

Some people will respond quickly to Godly teaching and guidance. Micah 4:1–3 explains that they will want to learn to do what is right. They will not want to learn the way of war any more; but rather, they will be willing to replace their weapons with useful tools. God’s rule will start in Jerusalem and will spread out from there, to include countries that  had never heard, learned or understood the truth before (Isaiah 66:19, 23).

Dealing With Disobedience and Rebellion

But not everyone will readily follow your guidance nor respond to your oral teaching when they hear your voice behind them telling them to go the straight and narrow way. Some will need to be dealt with in more drastic ways, such as the temporary withholding of physical blessings (compare Zechariah 14:16–19).

People will have to learn, just as you had to learn. They will have the Bible to learn from, but they will also have to go through the same decision-making processes as converted Christians go through today, except they will not have to overcome Satan. They will also live in a better environment, but still, they won’t be forced not to sin; otherwise, there would be no free moral agency and, thus, no character development.

Total rebellion will be dealt with quickly and thoroughly. Those who refuse to obey God will be destroyed. This will also serve as a lesson to others, so that they will not feel motivated to rebel also (compare Ezekiel 38:8–12, 15–23; 39:3–10). But even though you have the power to call fire down from heaven and devour your adversaries, that does not mean you will do so anytime someone disobeys or “gets on your nerves” (compare Luke 9:53–55).

Administering Righteous Judgment

HOW will you judge? How will you determine whether someone needs oral admonition or a more drastic penalty, such as the withholding of physical blessings, or even outright destruction? How will you know what decisions to make? Will you, once you are a God being, automatically know? Not necessarily! Even in this day and age, God has decided not to know, in certain respects, how someone will act. We read that He was surprised about the wickedness of man at the time of Noah. So then, you, as a Spirit being, will also learn by experience, by dealing with people. Also, since you will be ruling under Christ, you may consult with Him for advice anytime.

Isaiah 11:3–4 tells us how Jesus Christ will judge people and circumstances: “His delight is in the fear of the LORD, And He shall not judge by the sight of His eyes, Nor decide by the hearing of His ears; But with righteousness He shall judge the poor, And decide with equity for the meek of the earth; He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked.”

Christ will judge with righteousness—not based on hearsay or circumstantial evidence (John 7:24). Assuming that you will be judging under Him, then you, too, will judge righteously (compare Proverbs 18:17; 29:14). Your judgment will be fair and without partiality. It will be carried out with mercy, compassion, patience and, when necessary, with strength. You will look at, and judge by, the motives and desires of the heart (compare Jeremiah 11:20; Proverbs 21:2).

Your judgment will be for the purpose of teaching man to live righteously and peacefully (Isaiah 26:9–10, 12). This means, you will be judging with mercy and executing deserved penalties quickly, so that righteousness can be established in the city (compare Isaiah 16:5; Ecclesiastes 8:11).

Standards for Judgment

If someone violates the law of God, how will you deal with them?

Many Old Testament laws will be applied in the Millennium, including the commandments regarding the Sabbath, the Holy Days, clean and unclean meats, and the sacrifices.

When someone steals, he will have to make restitution. He will have to pay “an eye for an eye,” that is, he will have to restore the value of the eye (compare Exodus 21:24–25, 18–19, 22).

The Soncino Commentary states the following in regard to Exodus 21:24–25: “In all these cases monetary compensation is intended. Strict justice demanded the principle of measure for measure…”

The New International Version Study Bible, 1985, points to the parallel passage of Leviticus 24:19: “This represents a statement of principle. The penalty is to fit the crime, not exceed it. An actual eye or tooth was not to be required, nor is there evidence that such a penalty was ever exacted.”

The Old Testament “an eye for an eye” principle was never meant to be applied literally by actually maiming an offender. It was meant to outlaw the personal vindictive “self-help” approach and to allow, instead, a magistrate or a judge to consider the case and render righteous judgment by ordering the offender to pay just compensation to the victim. In Matthew 5:29–30, Jesus Christ addressed a misunderstanding on the part of His listeners who thought that they could avenge themselves. He cautioned them to be forgiving and kind, and He encouraged them to avoid fights and especially violence, even, if need be, at the price of foregoing their legal rights.

The true Church of God has taught consistently that the “eye for an eye principle” was not meant to be applied literally in the sense of maiming a person.

You might not allow it to go so far as an individual actually losing an eye, so that the offender would have to restore its value, but the law, and the penalty for breaking the law, will be taught. Even if you did allow such an offense to happen, you could immediately heal the person who lost an eye. Christ allowed Peter to strike the servant and cut off his ear, but then He healed the servant right away (Matthew 26:51; John 18:10; Luke 22:50–51).

Worship Services

How will the people in your care keep the Sabbath and the Holy Days? Most of the worship services will be held locally, necessitating planning and organization. However, it appears that at least at the beginning of the Millennium, all will go to Jerusalem to celebrate the Feast of Tabernacles. How will they get there? There might very well be streets or highways (Isaiah 11:16; 19:23; 62:10), as well as transportation in the form of non-polluting cars and airplanes.

Paying Fair Wages

Assuming that you qualify in this lifetime to rule and guide people in the Millennium, how will you determine what salaries your laborers should receive? You will not pay someone if he refuses to work or to be trained (compare 2 Thessalonians 3:6–12). Employees will be paid fairly and promptly (compare Leviticus 19:13; Matthew 10:10; 1 Timothy 5:18).

Labor unions will not dictate to you how much a worker must be paid. This will be totally up to you, based on God’s standards of fairness, as Godly standards differ from the standards of man, which are so many times motivated by greed, envy or jealousy (compare Matthew 20:1–16).

Whom To Employ?

What kind of people will you employ in the various functions required in order to administer your city? Remember, you will hire human beings to do some of that, thereby training them to qualify for the Kingdom of God.

Will you hire anyone who still has war in their heart, one who is willing to hit his neighbor with an iron fist, and who still believes that human wars can bring about solutions to our problems?

Absolutely not! If you did, you would allow irritation and confusion, which is against God’s standards. The people under your care will not learn war any more. They will want to learn how to replace their weapons with useful tools. They will have to learn that man does not need to go to war, as long as he relies on God and His protection. There will be no draft and no standing army. People with war in their hearts will be re-educated to replace their feelings of war and hate with those of love and peace.

You will also train human beings to become ministers, preaching God’s Word (compare Isaiah 61:6, 9; 66:21). Humans will also be used in the administration of animal sacrifices (Ezekiel 44:10–11, 23–24). Many ideas have been advanced as to why there will be animal sacrifices in the Millennium. The short answer is, Scripture does not reveal the answer. We know for a fact that animal sacrifices WILL be given, and we are suggesting a distinct possibility for the reason on pages 36–39 of our free booklet, “And Lawlessness Will Abound…” Beyond that, we will not engage in speculation, since the Bible is silent on that issue.

Truthful Journalists

If you employ a journalist, how will you want him to report facts and circumstances? In today’s world, you might read something like this in a “conservative” local newspaper:

“As has been predicted, the moral agency concept has again produced another theft, this time of two bottles of wine in a nearby grocery store by a 14-year old teenager. When will our mayor wake up to the fact that the granting of free will is dangerous and counterproductive? Only the strong enforcement of power and authority will guarantee the end of theft and the reality of freedom and happiness.”

In tomorrow’s world of the Millennium, you might read the following report about the same facts and circumstances:

“The 14-year-old teen, who was caught stealing two bottles of wine from a nearby grocery store, was sentenced to restore the goods and to pay the grocery owner an additional amount of five times the value of the stolen bottles of wine. The teen will have to work in the owner’s shop until his salary has compensated for the amount of the sentence. The government is very determined to have the sentence carried out immediately. An appeal by the parents to the effect that their son was too young to understand the gravity of his crime was dismissed. The parents were also strongly admonished to make certain that their younger children will not follow the bad example of their older brother.”

Rebuilding Cities

A great worldwide war, as well as natural catastrophes such as earthquakes, volcanic eruptions and meteorites crashing into the earth, just prior to Christ’s return, will have left the world in ruins. Cities will be utterly destroyed and will have to be totally rebuilt. Let us assume that the city you govern in the Millenium will be in ruins. The rubble will have to be removed and reconstruction will have to begin.

How will you DESIGN your city? You will not permit those under you to build house next to house, until there is no more place to walk (Isaiah 5:8). Rather, your city will be designed and rebuilt in such a way that there is ample room for everyone to live in peace and tranquility (compare Zechariah 3:10).

Protection of the Environment

In tomorrow’s world, man will not pollute the environment anymore, causing humans to suffer from unhealthy air. Big profit-making companies will not be allowed to endanger the lives of humans, animals and plants due to greed (Hosea 4:1–3; Revelation 11:18). There will be clean, fresh air, because the many causes of pollution will be stopped.

Enough Food For Everyone

Under your rule, you will make sure that food is available for everyone, that prices are fair, and that there will be no arbitrary price manipulations. You will not allow, as is so common today, food to be stored away, or even destroyed, just to keep the prices high, in spite of rampant hunger in the world.

New Education System

What school system will you have in your city? What will the school curriculum look like? Children will no longer learn the wrong things about the wrong people. They will no longer be deceived by human fairy tales of evolution or man-made religious holidays.

In addition, parents will learn to properly teach their children God’s law and the right things children should be doing (compare Deuteronomy 6:1–9; 11:18–19).

What a wonderful world it will be! And YOU could be part of it—an active part as a born-again member of the Family of God—teaching others the good way of life and educating them by communicating to them true and lasting values. Isn’t that something worth striving for?

In the Millennium, God will deal only with those people who will still be alive when Christ returns, as well as those who will be born during the 1,000 years of Godly rule here on earth. But what about all the people who died over the past centuries prior to Christ’s return without ever having heard of, let alone accepted, the name of Jesus Christ? Are they lost forever? What about those who were told about Christ, but rejected Him? What about all of those who were not even professing Christians? Are they lost forever?

And what about those who professed Christ, but did not live in accordance with the standard of a true Christian? Are they doomed to eternal suffering in an ever-burning hell fire?

Human Ideas…

Some people, realizing that such consequences would really cast God in a pretty unfair light, but at the same time, failing to understand the true Biblical teaching, conclude that as long as a person lives the way he or she believes to be right, they will still experience heavenly splendor and glory after their death.

Think for a moment what this would mean…

Who can doubt that Hitler was convinced of the righteousness of his cause? So were Alexander the Great, Caesar, Stalin and Napoleon, just to name a few. Does this mean, then, that they went to heaven when they died?

Now, some people realize the insurmountable problems with such a concept and they  propose the idea of a place of limbo, or purgatory. According to that viewpoint, the souls of those who die have to be purged from sin for years, decades, centuries or millennia, before they can enter “heavenly bliss.” And the more their loved ones pray for their dead and request organized prayer sessions or masses for them, the sooner those departed souls will be freed from purgatory and enter the heavenly realm.

Others reject that concept, but believe instead in reincarnation. They uphold the idea that the soul of a dead person returns to or reincarnates into another body. If a person lived a bad lifestyle, he or she may come back as an insect or perhaps as a lowly mammal. A person who lived a pretty good life may come back as another person, with better qualities, and so on, until this cycle of birth and rebirth is broken, and the person, having reached perfection, enters Nirvana—another word for “absolute Nothingness.”

Interesting ideas, perhaps, but what is the truth?

What does the Bible tell us about the fate of those who were not converted to Christianity in this life?

The Biblical truth on that issue is understood by only very few.

Only ONE Way to Obtain Salvation

First of all, the Bible does clearly teach that one must accept Christ in order to be saved and become a partaker of the resurrection or change to immortal life. This fact rules out all those ideas that non-Christians could still inherit eternity, as long as they lived in accordance with their conscience—an absurd concept indeed, as a cannibal would be saved, as long as he remains and lives as a cannibal.

In Acts 4:12, Peter tells us, in no uncertain terms: “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.”

John 14:6 adds the very words of Jesus Christ Himself: “I am the way, the truth and the life. No one comes to the Father except through Me.”

But many people over the past centuries and millennia have never heard of Jesus Christ, and most people today do not even profess to be Christians at all. They are absorbed in totally different religions and philosophies other than Christianity. Still, God tells us in 1 Timothy 2:3–4 that “God our Savior… desires all men to be saved and to come to the knowledge of the truth.”

The Bible absolutely rules out the possibility that man could be saved without accepting Christ. What, then, is going to happen to those who died without hearing, or accepting, Jesus Christ as their Savior?  They cannot be “lost” just because of that, since we read that God wants ALL men to be saved, including those who did not accept Christ in their lifetime. But still, in order to be saved, they must accept Christ.

This might seem to be a dilemma…

The only possible solution is that those who died without accepting Jesus Christ will have to be given a chance to accept Christ after their death.

But how can that be?

Certainly not through a reincarnation, and absolutely not by “purification” of their souls in limbo or purgatory! They can only be given a chance to accept Christ after their death, by and through their resurrection from the dead!

They Will Live Again…

The Bible teaches that all of these people who died without hearing about or accepting Jesus Christ as their Savior will be resurrected—after the Millennium. They will then be given their first opportunity to accept Christ, an opportunity that they had not been given previously.

We read in 1 Corinthians 15:22: “For as in Adam ALL die, even so in Christ ALL shall be made alive.”

But there is an order—a time sequence—of the resurrections. And there is also a difference between the kinds of resurrections that will take place. Verses 23–24 continue: “But EACH ONE in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power.”

The first Person who was resurrected to immortal life was Jesus Christ—the firstfruits. Next in order will be those who “are Christ’s”—those who died “in Christ.” They will be resurrected to eternal life at the time of Christ’s return. But this is not all. Paul spoke of another occurrence, which he called “the end.” As we will see, this makes reference to all of those who did not know of, or accept Christ in this life. They will come back to life and then they will be given their first chance.

More Than One Resurrection

Revelation 20:4–6 reveals this marvelous truth—a truth which is neither understood nor believed by many professing Christians, let alone the rest of the world:

“And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshipped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. But the rest of the dead did not live again until the thousand years were finished. This is the FIRST RESURRECTION. Blessed and holy is he who has part in the FIRST resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.”

Verses 11 and 12 describe the SECOND resurrection—the resurrection of those who will live again AFTER the thousand years are finished—the time which Paul called “the end”:

“Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. And I saw the dead, small and great, STANDING before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.”

Most of the dead, who were not in the first resurrection, will be in the second resurrection—a resurrection to physical life. (Some, however, will be destroyed in the “third resurrection,” as will be discussed below.) They will be taught God’s way of life and they will then be judged according to their works. Jesus Christ will be their Judge (Acts 17:30–31). It does not say here that they are judged based on the works that they did in their prior life, although this might be included. It does not say here, either, how long they will live. But we do read that they WILL live again. Other Scriptures will have to fill in the details.

The Second Resurrection

Some few commentaries understand and teach that there is more than one resurrection, although they are uncertain as to what will happen during the second resurrection.

Rienecker, Lexikon zur Bibel, points out, under “Tausendjähriges Reich” (“Millennium”):

“… a time will begin during which Satan is unable to influence man, and when Christ will rule. [Those who died in Christ] will be judges, rulers and priests [with Him]. Only they, not the rest of the dead, are included in the first resurrection. The duration of this time is given as 1,000 years. After that… the time for the second, general resurrection for the last and final judgment has arrived, which will end the present world age (emphasis supplied).”

The Nelson Study Bible makes the following comments pertaining to Revelation 20:

“…believers will participate significantly with Christ during His millennial rule (1:6; 2:26, 27; 5:10)… The resurrection of the dead will not encompass all people at the same time… there will be a first resurrection of dead believers before the thousand years of Christ’s reign and a final resurrection after the millennium is finished, before the great white throne judgment (vv. 11–13)… The first resurrection is assured for all believers…(emphasis supplied).”

Halley’s Bible Handbook states:

“The Millennial Reign… will last 1000 years… the expression, ‘The rest of the dead lived not till the 1000 years should be finished,’ seems to imply that there will be Two resurrections, one before, and one after, the Millennium… Jesus, in using the phrase, ‘The resurrection of the just’ (Luke 14:14), may have intended it as a hint that the resurrection of all would not take place at the same time. Paul, speaking of the resurrection (1 Corinthians 15:23), says, ‘Each in its own order: Christ the firstfruits; then they that are Christ’s at His Coming; then comes the end’; as if the end might be some time after the [first] resurrection of His [Christ’s] people, as theirs will have been sometime after His [Christ’s] (emphasis supplied).”

Many have no idea, as they have never been taught, that the Bible teaches about more than just one resurrection. Most of those who believe in the resurrection from the dead think that everyone will be resurrected at the same time, when Christ returns. But this is not what the Bible teaches. Rather, we are told that there is more than just one resurrection.

When Christ returns, only those who are IN CHRIST will be resurrected. They will be resurrected to immortality. Not all of the dead will be resurrected at that time. Those who have not heard of and who have not accepted Jesus Christ in their lives, will NOT be resurrected at that time.

Further Proof for More Than Just One Resurrection

Paul makes this little-understood truth very clear in some of his other writings. For instance, he says in 1 Corinthians 6:14: “And God both raised up the Lord and will also raise us up by His power.”

The New King James Bible, as quoted above, does not accurately convey the meaning of the passage, as expressed in the Greek. Neither do most other English translations.

The Greek word for “raise up” is “exegeiro”—a combination of two words, “ex” and “egeiro.” The word “egeiro” means, “to waken,” “to rise,” or “to rear up,” and it is normally used in reference to the resurrection. The syllable “ex” means, “out of,” “from among,” or “out among of” (compare Strong’s Exhaustive Concordance of the Bible, #1537). So, Paul is saying in 1 Corinthians 6:14 that God will raise up His converted disciples from among the dead.

The German Elberfelder Bible points out in a footnote that the literal meaning is that God will raise His people out of the dead; that He will bring them back to life from among and out of the dead. It thereby shows that not all the dead will be resurrected at that time.

The word “exegeiro” is a very unusual word. It is only used twice in the New Testament. The other passage is in Romans 9:17, where Paul says that God raised up Pharaoh to show His power in him. Although this is not talking about a resurrection from the dead, it shows that the word does not apply to everybody, but just to selected ones. In the case of Romans 9:17, it applies to just one specific individual.

The same concept of a selected, limited resurrection of those in Christ at the time of His return (excluding at that time the rest of mankind) is conveyed in Philippians 3:11, where Paul is expressing his desire to “attain to the resurrection from the dead.”

Even in the translation of the New King James Bible, we might get a little bit of a hint here that Paul is not talking in that context about a universal resurrection of all mankind. Rather, the rendition says that Paul wanted to attain the resurrection “from the dead.” Unfortunately, the Authorized Version states here, “of the dead,” thereby totally obscuring the intended meaning. The German Menge Bible translates, “resurrection out of the dead.” The Elberfelder Bible points out that Paul is talking about a resurrection from among the dead. In German, the word used is “Heraus-Auferstehung,” that is, “a resurrection out of the dead.”

In the Greek, the word for “resurrection,” which is used in Philippians 3:11 (and only in that passage), is “exanastasis”—a combination of the words “ex” and “anastasis.” The Greek word “anastasis” means “resurrection,” “standing up,” or “rise from the dead.” The additional syllable “ex”—in combination with “anastasis”—conveys the thought of a resurrection OUT OF the dead—it does not mean a resurrection of all the dead.

The Resurrection of Judgment

The Bible confirms that there will be different types of resurrections at different times. John 5:28–29 quotes Jesus’ own words, as follows:

“Do not marvel at this; for the hour is coming in which ALL who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation” [better: judgment; compare, for example, the renditions of the Revised Standard Version, the Revised English Bible and the New Jerusalem Bible].

As we saw, these two resurrections will not take place at the same time. They will be about 1,000 years apart.

Ezekiel’s Vision

The prophet Ezekiel had a vision of the second resurrection, describing it as follows, in Ezekiel 37:1–13:

“The hand of the LORD came upon me and brought me out in the Spirit of the LORD, and set me down in the midst of the valley; and it was full of bones. Then He caused me to pass by them all around, and behold, there were very many in the open valley; and indeed they were very dry. And He said to me, ‘Son of man, can these bones live?’ So I answered, ‘O LORD God, You know.’ Again He said to me, ‘Prophesy to these bones, and say to them, “O dry bones, hear the word of the LORD! Thus says the LORD God to these bones: ‘Surely I will cause breath to enter into you, and you shall live. I will put sinews on you and bring flesh upon you, cover you with skin and put breath in you; and you shall live. Then you shall know that I am the LORD.’”’”

“So I prophesied as I was commanded; and as I prophesied, there was a noise, and suddenly a rattling; and the bones came together, bone to bone. Indeed, as I looked, the sinews and the flesh came upon them, and the skin covered them over; but there was no breath in them. Also He said to me, ‘Prophesy to the breath, prophesy, son of man, and say to the breath, ‘Thus says the LORD God: “Come from the four winds, O breath, and breathe on these slain, that they may live.”’ So I prophesied as He commanded me, and breath came into them, and they lived, and stood upon their feet, an exceedingly great army. Then He said to me, ‘Son of man, these bones are the whole house of Israel. They indeed say, ‘Our bones are dry, our hope is lost, and we ourselves are cut off.”’

“Therefore prophesy and say to them, ‘Thus says the LORD God: “Behold, O My people, I will open your graves and cause you to come up from your graves, and bring you into the land of Israel. Then you shall know that I am the LORD, when I have opened your graves, O My people, and brought you up from your graves.”’”

Resurrection of the House of Israel

Here we see described a resurrection of all of the unconverted people of the house of Israel. It is a resurrection to flesh and blood, not to immortality. They will hear the voice of Jesus Christ and come out of their graves in a resurrection to judgment (compare again John 5:28–29).

Notice that, for example, the American Bible uses the word “spirit,” instead of “breath,” in its translation of Ezekiel 37:7–10. In Hebrew, both possibilities exist, as the Hebrew word “ruach” can mean “breath” or “spirit”:

“I prophesied as I had been told; and even as I was prophesying I heard a noise; it was a rattling as the bones came together, bone joining bone. I saw the sinews and the flesh came upon them, and the skin covered them, but there was no spirit in them. Then He said to me, ‘Prophesy to the spirit, prophesy, son of man, and say to the spirit, “Thus says the Lord God, From the four winds come, o spirit, and breathe into the slain that they may come to life.”’ I prophesied as He told me, and the spirit came into them; they came alive and stood upright, a vast army.”

The reference to “breath” or “spirit” is not describing the Holy Spirit. Rather, depending on the choice of words, the reference might very well be to the “spirit in man.”

The Bible teaches that every human being has a “spirit” within him, which is called the “spirit in man” or “the spirit of man.” This human spirit returns to God when a person dies (Ecclesiastes 12:7). Only as long as the spirit of man is within a person, is the person alive; once the spirit of man has left the person, the person is dead (compare James 2:26). This spirit of man is not the same as the Holy Spirit of God (note regarding the distinction, 1 Corinthians 2:11; Romans 8:16). When God resurrects a dead person to physical life, He again gives him his human spirit. We read in Luke 8:54–55 that the spirit of a twelve-year-old girl who had died, returned to her and she “arose immediately.”

In Ezekiel’s vision, the dead are resurrected to physical life by receiving the breath of life (Genesis 2:7) and the human spirit. They became again “living beings” (same Scripture).

Israel’s Conversion

When the dead Israelites are brought back to physical life, God will deal with them as He deals with His called and chosen disciples today. Once a person comes to understand and accept God’s way of life, repents of his sins, receives forgiveness, and believes in Christ‘s sacrifice and the gospel, then God grants him forgiveness and offers him the gift of the Holy Spirit.

We see in Ezekiel 37:14 that the Holy Spirit is offered to the Israelites—obviously after they repented of their sins and became baptized: “‘I will put My Spirit in you, and you shall live, and I will place you in your own land. Then you shall know that I, the LORD, have spoken it and performed it,’ says the LORD.”

Yes, Israel will KNOW God and will begin to live a life pleasing to God. If the people overcome and endure, they will receive immortality, just as those did who were resurrected to eternal life in the first resurrection, more than 1,000 years earlier.

Israel’s conversion, including their heart-felt repentance and receipt of the gift of the Holy Spirit, is also described in Ezekiel 36:31, 26–27: “Then you will remember your evil ways and your deeds that were not good; and you will loathe [despise] yourselves in your own sight, for your iniquities and your abominations… I will give you a new heart and put a new spirit within you; I will… give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.”

Paul tells us in Romans 11:25–26 that today, “blindness in part has happened to Israel,” but that “all Israel will be saved.” He adds in verse 32: “For God has committed them ALL to disobedience, that He might have mercy on ALL.”

God will have mercy on the entire house of Israel—mainly in the future (excluding those from the houses of Israel and Judah, of course, whom God calls to salvation in this life, including Paul himself). The fulfillment of God’s promise to have mercy on ALL of Israel will happen when the houses of Israel and Judah are resurrected in the second resurrection.

Not Only Israel…

It will not be only Israel who will be resurrected at that time. Remember, God says that He wants ALL MEN to be saved; and we read that ALL who are in their graves will hear Christ’s voice and awake from their sleep of death.

The Bible describes, very specifically, a physical resurrection of Israelites and of non-Israelites to judgment.

Matthew 10:14–15 quotes Christ’s words to His apostles, when He sent them out to preach the gospel: “And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.”

Both those who died in the terrible destruction of Sodom and Gomorrah and those who lived at the time of Christ will rise again “in the day of judgment.”

Christ added the following in Matthew 11:21–24: “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day. But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you.”

Those who lived and died in Tyre, Sidon and Sodom, will be alive again, together with those Jews who lived at the time of Christ’s first coming. They will ALL be raised again, together, “in the day of judgment.”

Christ confirmed, in Matthew 12:41–42, that those who were not converted in this life, will RISE again in the “day of judgment”—the “second resurrection”:

“The men of Nineveh will RISE UP IN THE JUDGMENT WITH THIS GENERATION and condemn it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here. The queen of the South WILL RISE UP IN THE JUDGEMENT WITH THIS GENERATION and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here.”

The people from ancient Nineveh and the queen of the South will RISE UP, or be RESURRECTED, at the time of judgment, together with those who lived at the time of Jesus Christ’s first coming.

The people of Nineveh and the queen of the South will not necessarily “condemn” the unrepentant Jews who lived at the time of Christ’s first coming, but they will rebuke and challenge them, asking them why they did not repent in light of such overwhelming evidence that Christ was the Son of God. The Lamsa translation says: “find it guilty,” and Knox says, “will leave it without excuse.” The German Menge’s translation uses the German word “Verurteilung,” (“find guilty, judge down”), rather than the word “Verdammung” (“condemnation”).  The literal meaning of the Greek word is, “to judge down.” The same word is used in Matthew 20:18, where it is mentioned that Christ would be “condemned” or, better, “judged down” to death.

More Difficult For Some Than For Others

Additional Biblical passages confirm that it will be more “tolerable” for some in the “day of judgment” than for others.

We read in Mark 12:38–40: “Then He said to them in His teaching, ‘Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows’ houses, and for a pretense make long prayers. These will receive greater condemnation” [or, judgment, compare the Lamsa Bible].

Many translations render the last phrase as, “the more severe will be the sentence they receive” (compare, for example, the New Jerusalem Bible).

In His parable of the faithful and evil servants, Jesus Christ addresses those in the second resurrection, in Luke 12:47–48:  “And that servant who knew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes. But he who did not know, yet committed things deserving of stripes, shall be beaten with few…”

When those in the second resurrection appear before the “white throne” of God to give account, they will hear their sentence, that is, death. Then Christ will explain to them that,  if they repent of their sins and obtain forgiveness, they will not have to die. Undoubtedly, many will repent at that time. But for some, it will be much more difficult to admit the errors of their ways than for others. Some who knew what to do, and did not do it, will receive “many stripes,” while others—the ignorant ones—will only receive a “few stripes.”

The Bible does not say, exactly, what those stripes are, but there are certain clues. Even in today’s use of the English language, we might say, “it suddenly hit me,” when we come to realize or recognize a certain truth. Similarly, it will “hit” people in regard to the wrong that they did. They will come to the realization of their sins and will become disgusted with themselves. At the time of Peter, some of those who realized that they were responsible for Christ’s death “were cut to the heart” (Acts 2:37), willing to DO what had to be done.

In the parable of the “lost son,” he “came to himself” or he “came to his senses” (Luke 15:17; compare New International Version), and being repentant, was willing to return to his father. Deep down in his heart, he knew better, but he experimented with an “alternate” lifestyle, until he was brought to his knees—it “hit” him and he was able to see “clearly.” Those who know better and still disobey, might have to be “hit over the head” more severely before God can reach them.

It is often easier to repent of doing something wrong when a person had not really understood how wrong his conduct was. In that case, only a “few stripes” may be necessary, and it will be “more tolerable” for him in the judgment than for others. For example, the “self-righteous” Pharisees and hypocrites who refused to repent at the time of Christ, as well as those Jews who rejected the signs of the time and the fact that Christ was their Messiah, will receive a “more severe sentence” and “many stripes” before they will come to repentance.

Duration of the Judgment Period

There is a possible hint in the book of Isaiah that shows us how long the judgment period in the second resurrection will last.

Isaiah 65:17, 20 reads, in the New Jerusalem Bible: “For look, I am going to create new heavens and a new earth, and the past will not be remembered and will come no more to mind… never again will there be an infant there who lives only a few days, nor an old man who does not run his full course; for the youngest will die at a hundred, and at a hundred the sinner will be accursed.”

The implication of this passage is that those who will be resurrected in the second resurrection will live for one hundred years, to be judged by the Word of God in the same way that true Christians today are being judged (compare 1 Peter 4:17). After that, they will either be thrown, as accursed, into the lake of fire (as discussed below), or they will be changed to immortal life. The “youngest” or “the child,” as the New King James Bible renders it, is a symbolic reference to a Christian who has to receive the Kingdom of God as a child (compare Matthew 18:1–4). He “dies” when he is hundred years old—when his human existence and his physical body cease to exist—as he will then be changed to immortality.

The Third Resurrection

Sadly, though, there are those who have had their chance, but have rejected it. At one time, they knew and understood perfectly well that they had to submit to Christ, but they permanently refused to do so. They became bitter, hateful, resentful and malicious. They made the unchangeable decision NEVER to repent! If a person has reached the stage that he can no longer repent, because he has made a firm decision NOT to repent, then God will not force repentance on such a person. God grants repentance, but a person must want to receive it. A person who maliciously rejects Christ, would only continue to live in misery and pain, and that is why God will save such a person from eternal misery, by destroying him in a lake of fire.

After those described in Revelation 20:11–12 are resurrected in a second resurrection, a third category of people is addressed in verses 13–15. These will be raised in a third resurrection, to receive their sentence and be thrown into the lake of fire—to be exterminated, permanently.

We read: “The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire.”

In the book of Daniel, the third resurrection is described as well. Daniel 12:2–3, in addressing the first and the third resurrection, states: “And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, some to shame and everlasting contempt.”

Many Scriptures reveal that the wicked—those who have committed the unpardonable sin for which there is no forgiveness—will be resurrected in the third resurrection, only to be cast into the lake of fire that will burn them up, destroying them permanently. They will not be punished for all eternity in that lake, but their destruction will be swift, with eternal consequences for them.

Obadiah, verse 16, says that it will be “as though they had never been,” and Malachi 4:3 tells us that they shall be “ashes” under the feet of the righteous. We believe that Paul wrote the letters to the Hebrews. He says in Hebrews 10:26–27 that for those who sin willfully after having received the knowledge of the truth, there is only “a certain fearful expectation of judgment [or condemnation; Moffat says: “an awful outlook of doom”], and fiery indignation which will devour the adversaries.”

In spite of what many teach today, the Bible clearly reveals that some will be destroyed by, and in, the lake of fire, because they did commit the unpardonable sin.

We are certain, however, that most will not die the second death. They will come to their senses when God shows them—in the second resurrection—what they did, and when He offers them the possibility of inheriting eternal life.

…And Beyond – New Heavens and a New Earth

Let us now look at a time which goes beyond the meaning of the Last Great Day—but which is, nevertheless, important to understand in order to grasp the entire meaning of God’s Master Plan for His Creation. Revelation 21:1 tells us that God will create new heavens and a new earth. This will take place after the Millennium, after the time period called the Great White Throne Judgment, and after the third resurrection; that is, AFTER all human beings have either been changed to immortality OR burned up and destroyed in the lake of fire. By that time, DEATH will no longer exist (Revelation 20:14; 21:4–5).

Present Heavens and Earth Will Be Destroyed

We read in 2 Peter 3:7, 10 that the heavens and earth, as we know them today, are “reserved for fire until the day of judgment and perdition of ungodly men,” and that “the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up.” Peter continues to emphasize in verse 12 that “ the heavens will be dissolved, being on fire, and the elements will melt with fervent heat.” Then, according to verse 13, God will create “new heavens and a new earth in which righteousness dwells.”

We are also told in Isaiah 51:6 that the heavens will vanish away like SMOKE.

But how could this happen?

How, for instance, could our physical earth, with two-thirds of it consisting of water, be burned up in fire and dissolve? And what about the other planets, even those in our galaxy? How could they vanish away like smoke? Scientists tell us that this is very possible—in fact, inevitable. Reader’s Digest, “Why in the World?”, copyright 1994, tells us on page 10 what will happen when the great fire of the sun dies. They say that this might happen in about 500 million years (but obviously, according to Scripture, God will bring this about much sooner):

“The Sun will turn into a red giant, bloated to about 100 times its current size. First, it will engulf Mercury and then Venus, the nearest planets. The Earth’s atmosphere, which normally shields it from the intense heat of the Sun, will drift away. Then the Earth’s oceans will boil and vanish in steam. Without the cooling effects of its atmosphere and oceans, Earth itself will turn into a massive ball of fire. Mars will disintegrate next.”

Finally, the sun will first become a white dwarf, and then a black dwarf, disappearing from sight. The sun will become dark, and since the moon does not shine by itself, but only because it reflects the sun’s light, the moon will become dark, too.

Sun and Moon Will Be Darkened

It is interesting that Isaiah 13:10 prophesies: “For the stars of heaven and their constellations will not give their light. The sun will be darkened in its going forth, and the moon will not cause its light to shine.”

Heavens Shall Be Rolled Up

Isaiah 34:4 tells us that all the hosts of heaven will be DISSOLVED, and that the heavens shall be ROLLED UP like a scroll. Isaiah 40:22 also tells us that God STRETCHES OUT the heavens LIKE A CURTAIN, and that He SPREADS THEM OUT LIKE A TENT.

Scientists have theorized that the universe is expanding. They also believe that, at one given moment, the expansion of the universe will have reached its maximum, and after that, it will begin to CONTRACT—very slowly first, but than faster and faster, until the entire universe will COLLAPSE under the pressure of its own gravity—or, in Biblical terms, it will be “rolled up like a scroll.”

A New Creation

How, exactly, God will dissolve the heavens and the earth, we don’t know. But we DO know, based on Biblical evidence, that God will create new heavens and a new earth. In addition to the passages we have already quoted in this regard, further evidence is set forth in Scriptures such as Isaiah 65:17 and Isaiah 66:22. Passages like Isaiah 60:19–20 and Revelation 21:23 give us further insight into God’s creation of new heavens and a new earth—without a sun or a moon.

Romans 8:18–23 explains that the new creation will no longer exist of matter, but it will be spirit. Verse 21 says that the creation will be delivered from corruption “into” the glorious liberty of the children of God. Moffat says: “The hope being that creation as well as man would one day be freed from its thralldom [bondage] to decay and gain the glorious freedom of God’s children.”

The Revised Standard Version writes: “The creation itself will be set free from its bondage to decay and OBTAIN the glorious liberty of the children of God.”

The Luther Bible states, “The creation, too, will be freed from bondage of temporary existence INTO the glorious freedom of the children of God.”

God’s physical creation waits to be delivered from corruption to obtain the glorious liberty of the children of God. The glorious freedom, which the universe will receive, is freedom from death. In that new universe, DEATH, as well as decay and corruption, will be unknown.

While it is true that our earth will remain forever, as we read in Ecclesiastes 1:4, it does not say that it will remain forever in a physical state. We know that ultimately, everything physical will decay and cease to exist. We have seen that, even our sun will one day cease to shine. Reader’s Digest, “Why in the World?”, states on page 32: “A star’s life is fixed at birth. It depends on its weight—how much matter it holds…The greater the star’s mass, the more fiercely will it burn, and the shorter will be its life.”

Everyone, and everything, will be freed from physical limitations and shortcomings. God will create new heavens and a new earth, consisting of spirit, not matter. Truly, God “will make all things new” (Revelation 21:5).

Our Ultimate Potential

What an awesome potential we ALL have. In comparison to God, at this time, we are nothing more than insignificant, tiny, mortal, physical, temporary human beings. But still, we have the awesome potential to become immortal members of the very God Family, sharing in the spiritual world of our Father. For now, we may be bogged down by the cruel realities of physical life. But we need vision. We need to see beyond our present circumstances.

We need to free ourselves from the bondage of temporary shortcomings and sufferings, step out of the captivity of physical limitations, and climb up, as it were—in mind and thought—to the very REAL existence of God’s spirit world, something we can already visualize with the spiritual eyes God gives us.

We need to focus on those things which are above, knowing that God will share them with us very soon, because we are promised that we will rule with God for all eternity—“forever and ever” (Revelation 22:5).

Never Lose This Precious Knowledge!

God’s annual Holy Days explain, step by step, God’s Master Plan for mankind, as well as for His entire Creation. When we observe and keep these days with proper understanding, we are reminded of our incredible potential—why God created us, why we exist, what we are doing here on earth, and what lies ahead of us.

We must treasure God’s precious gift of His Feast Days. Without observing them, we cannot, and will not, really understand why we exist. We will not be any different than those who grope in darkness, looking for light, without being able to grasp it.

God has given YOU a unique understanding through His annual Holy Days. Do not take this priceless truth for granted! If you have not already done so, DO begin to keep those Days COMMANDED by God. And if, perhaps, you have drifted away and have neglected to obey God’s injunction in this regard, begin AGAIN to DO what God commands you to do: Keep the “feasts of the LORD” as “holy convocations” at “their appointed times” (Leviticus 23:4).

Annual Holy Day Assemblies—What YOU Need to Know About Them

Deuteronomy 16:16–17 reads, in the New International Version: “Three times a year all your men must appear before the Lord your God at the place He will choose: at the Feast of Unleavened Bread, the Feast of Weeks and the Feast of Tabernacles. No man should appear before the Lord empty-handed: Each of you must bring a gift in proportion to the way the Lord your God has blessed you.”

We should note the following points:

Appear Three Times

It says we are to appear three times a year, yet there are seven Holy Days to observe. The command in Deuteronomy 16 to appear refers to three Holy Day seasons, rather than the actual Holy Days. If it were otherwise, God would be telling us here that we only have to appear on three Holy Days, but we do not have to appear before Him on the remaining four Holy Days. We are clearly commanded throughout the Bible, however, to appear before Him on each separate Holy Day. When it comes to the Autumn season, note that it says we are to appear before Him at the Feast of Tabernacles. Does this mean that we do not have to appear before Him, for example, on the Day of Atonement? No, because we read in Leviticus 23:27, regarding the Day of Atonement: “It shall be a holy convocation for you.”

So then, Deuteronomy 16 addresses the Festival seasons, not the individual Holy Days. It groups the Passover and the Days of Unleavened Bread together in the early Spring. God’s third festival, Pentecost, occurs in late Spring or early Summer. The last four festivals are grouped together, as they occur in the Fall or Autumn.

Who Must Appear

Deuteronomy16 emphasizes the obligation to appear, but it only speaks directly to the men. We understand, of course, that women, and even children, are included in this command, but there are rare occasions when women might not be able to appear, because pregnancy or very small children might prevent them from traveling a great distance to be able to attend, for example, the Feast of Tabernacles. Normally, of course, the whole family is expected to attend, including the widows and the fatherless (compare Deuteronomy 16:14).

Where to Appear

Deuteronomy 16 instructs us to appear at the place God has chosen. An article in the Good News, September 1983, states, “If we had the opportunity to choose, some might remain at home or go to some other place, rather than assemble with the rest of the Church at the assigned festival site. It is the responsibility of the Church leadership, guided by God, to determine the place.”

Don’t Appear Empty-Handed

Deuteronomy 16 tells those who appear before God, not to appear empty-handed, but to give an offering—a gift—proportionate to the way God has blessed them.

Note that it says we MUST give a gift, but it is up to us to determine the size of the gift. In doing so, we are to consider how much God has blessed us.

WHY does God require us to give Him a gift on the Holy Days? After all, He owns everything. He does not need our gifts, and quite frankly, neither does the Church need our gifts. Since Christ is the Leader of the Church, He will see to it that the Church receives what it needs financially to do the Work of preaching the gospel and feeding the flock. (For a full explanation as to HOW the true Church of God uses the money contributed to it, please read our free booklet, “Tithing—Today?”). When Christ promises us individually that the Father will provide us with everything we need—if we seek the Kingdom and God’s righteousness first—would He do anything less for His body, the Church?

Why We Are To Give

So then, why does God want us to give Him a gift on those Holy Days? For the same reason we tithe to Him (pay 10 % of our income), on a regular monthly or bi-monthly basis. In doing so, we show Him that we appreciate the fact that it is HE who gives us everything we have. Especially during the Feast of Tabernacles when we spend our second tithe to feast, eat, drink and rejoice, we must be careful NOT to forget GOD—the One who has made it all possible (compare Deuteronomy 8:10–14, 17–18).

Where our treasure is, there will be our heart. God wants to see what we will do with whatever money or possessions He has chosen to give us. The amount of our tithe is determined by what we earn, but God leaves it to us to determine how much we want to give Him as an offering on the annual Holy Days, thereby acknowledging Him as the source of our money and possessions.

When Israel left Egypt, God saw to it that they received from the Egyptians gold, jewelry, precious stones and other things—a late payment, so to speak, for all the work they had done for the Egyptians while they were enslaved. But what did the Israelites do with the costly things that they had received? Did they use them in the worship to God? Not at all! When Moses was upon the mountain receiving another special gift from God to man—the priceless Ten Commandments—the Israelites took some of the gold and had Aaron build a golden calf to use for idol worship. Only later, when they brought it to Moses for the building of the tabernacle, were they willing to use what they had received from God for the right kind of worship.

Where Our Heart Is…

How are we spending our money? Are we showing God that we appreciate what He gives us? Or are we like the man who had a very good harvest, but instead of sharing it with the poor, he decided to build larger barns and storage places for himself (compare Luke 12:13–21)? His focus was neither on God nor on the needs of his fellow man. His focus was only on himself, so God said, in effect: “You will die tonight—what are you going to do with all those riches?” And then God added the timeless warning, in effect: “Make sure you are rich before God. Make sure that your treasure is in heaven, where no thieves come in and steal.”

When we live in recognition of the fact that it is God who gives us everything we have, we will welcome the opportunity to give God something in return. We will be a cheerful giver (compare 2 Corinthians 9:7), rather than one who gives grudgingly or because of feeling we have to do it.

When we give our children something, we feel joy when they show their appreciation for the gift. When we see thankfulness, it is even more of a joy to do good. It is the same with God. He wants to see how thankful we are for what He does for us. We should never forget the example of the poor widow who gave very little in comparison with the rich contributors, but for her, it was a great deal (compare Luke 21:1–4). God appreciated her sacrifice much more than the gift of those who just routinely gave some money from their abundance.

Sometimes it takes faith and confidence in God to give an offering, but God promises that we will be blessed when we do. He chided the Israelites of old, for example, in the book of Malachi, for not giving Him tithes and offerings (Note that the Bible does not mention anywhere “weekly collections.” As a consequence, the true Church of God does not engage in such a practice.) He minced no words and told them that they were actually robbing Him and that they were under a curse. But then He told them, in effect: “Prove Me if I will not open the doors of heaven for you to bless you when you become faithful in bringing all your tithes and offerings to Me” (compare Malachi 3:8–10).

Serve God and Men

We cannot serve mammon and God. If we are like the rich farmer who enlarged his barns to keep everything for himself, God will not honor that. Those who have been blessed with riches are to distribute to, and share with the poor.

By the standards of most countries, all of us who live in the Western world are rich, and all the people of this world who have not been called yet by God, are spiritually poor. They need to hear God’s Word. God has given His Church both an opportunity and a responsibility to be His workers, His laborers. But He does not need us. If we let Him down, He can raise stones to do what He wants to get done. But He would rather have us willingly respond to our calling. He WANTS us in His Kingdom.

The time will come when all of our gold, silver and money will become absolutely worthless and useless. It will be thrown into the streets, to be trampled upon (compare Ezekiel 7:19). When that time arrives, we had better be rich before God.

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Introduction

Overview

WHY has God commanded us to keep holy certain annual Holy Days, which are listed, for example, in Leviticus 23? What possible relevance and meaning could these “ancient” Holy Days have for us today? In this booklet, you will learn the truth about the annual Holy Days and Festivals to be kept in the Spring and early Summer. These days carry a deep and rich meaning, actually revealing to us the great master plan of God for mankind. But just knowing about them academically is not enough! Blessed are those who understand them and actually DO them, keeping them Holy as God made them holy!

As an introduction, we are setting forth a very brief summary of God’s annual Holy Days and Festivals that come in the Spring and early Summer. We will then describe and analyze the meaning of each of those days in much more detail. The following summary is adapted from our free booklet, “God’s Commanded Holy Days”:

Passover

The Passover is not a Holy Day per se, in that we are not required to keep the entire day of Passover holy. However, Passover is observed once a year in the evening by engaging in a footwashing service as an example of humility in accordance with Christ’s example, and partaking of the unleavened bread and wine, symbolizing physical and spiritual healing and forgiveness of sin. The entire commanded evening service symbolizes a remembrance of Christ’s death (Leviticus 23:5, Luke 22:14–20; John 13:1–5; 1 Corinthians 11:20–29).

The Days of Unleavened Bread

The Days of Unleavened Bread are observed once a year by not partaking of any food prepared with leaven for a period of seven days following the Passover. The partaking of the unleavened bread symbolizes the commitment to live a sinless life (Leviticus 23:6–8; Acts 20:6; 1 Corinthians 5:7–8). The first and the last day of this seven-day period are annual Holy Days.

Pentecost

The Feast of Pentecost is observed once a year. This Holy Day symbolizes the coming of God’s Holy Spirit for the purpose of converting those called by God at this time (Leviticus 23:15–16, 21; Acts 2:1–4; 20:16; 1 Corinthians 16:8).

With this short summary, we will now describe God’s awesome purpose behind each of these annual Holy Days and Festivals in much greater detail.

Chapter 1 – The Passover

Introduction

We live in an age that is filled with hatred, violence and fear. These ARE the last days of Satan’s rule and of the potential destruction of all mankind. The annual Passover service has very special significance relative to mankind’s liberation from Satan. Just as ancient Israel’s physical liberation came after much suffering and the ultimate ruin of Egypt (Exodus, chapters 7–12), so also at the end-time, humanity will finally be freed from Satan’s grip; but only after this world brings itself to the very brink of self-destruction (Matthew 24:21–22) and suffers the plagues and wrath of Almighty God (compare, for example, Revelation 16:17–21).

Great signs, including death, accompanied the first Passover and exodus of Israel from Egypt (compare Exodus 12). Likewise, our exodus from spiritual Egypt—this present evil world that is currently being ruled by Satan—to the wonderful world just ahead of us, under the righteous rule of Jesus Christ Himself, will be accompanied by great heavenly signs, as well as incredible loss of human life through warfare, famine and disease epidemics (Matthew 24:6–8, 29). This is the time prophesied by Christ as man’s greatest time of trouble.

The Israelites were instructed by Moses to slay a lamb and put the blood on the doorposts of their houses, so that the death angel would not harm them when he was sent by God to strike the firstborn of Egypt (compare Exodus 12:3, 6–7, 12–13, 21–23). Jesus Christ—the Lamb of God—is the fulfillment of the Old Testament Passover Lamb that was slain for our sins (compare John 1:29; Revelation 5:8–13). His blood covers our sins, which have been repented of and forgiven, and it protects us from eternal death so that we don’t have to pay the penalty of death for our sins.

At that fateful evening, prior to His arrest, Jesus Christ kept the Old Testament Passover with His twelve disciples; however, He instituted new symbols at that time, which replaced the symbols of the lamb and bitter herbs that were enacted in the Old Testament.

The first new ritual was that of footwashing (John 13:1–17), where Christ set the example of service by performing a most menial task for the benefit of His disciples. This footwashing ceremony, then, is when Church members wash the feet of their brethren, thus showing an act of love and humility and their willingness to serve and help others, as well as their willingness to accept and receive service and help from those who want to provide it.

Following the footwashing ceremony, Christ instituted the New Testament symbols of bread and wine (1 Corinthians 11:23–26).

The bread which Christ ate, and which He wanted His disciples to partake of, was unleavened bread, symbolizing Christ’s sinless life. When Christ broke the unleavened bread and handed it to the disciples to eat, it foreshadowed the pain and suffering He would have to endure, being beaten and pierced with a sword at the cross. THE BROKEN BREAD includes healing from physical pain, sickness and injury (Isaiah 53:4–5; Psalm 103:1–3; Matthew 8:16–17).

In addition, the broken bread symbolizes spiritual healing or reconciliation with God, as man’s sins separate him from the Father (1 Peter 2:21–25; Colossians 1:19–22). Man must also be spiritually reconciled or “healed” with each other. If we devour each other (Galatians 5:14–15), we can’t expect to receive physical healing from God.

We must pray fervently, in faith, for our physical healing, calling for the elders of the Church to be anointed, while at the same time asking for forgiveness of our transgressions and sins against God and against each other that might have caused or contributed to our physical sickness (James 5:14–16).

Jesus Christ also introduced the New Testament symbol of the wine. The wine which Christ drank, and which He wants His disciples to partake of, was red wine, symbolizing Christ’s blood, which He shed for our sins. The wine represents a reaffirmation of a Christian’s acceptance of the blood of Christ for the remission or forgiveness of sins (Matthew 26:27–28; Romans 3:24–25; Hebrews 9:11–14; 1 John 1:7–9; 2:2).

Unleavened Passover Bread

Why does the Church of God teach that the bread during the annual Passover ceremony must be unleavened?

As we will see more clearly in the remainder of this booklet, the Bible makes a definite distinction between the Passover and the Days of Unleavened Bread. Both are annual Feast days, to be kept once a year. The Passover is to be observed at the beginning of the 14th day of the first month (which month is called Abib or Nisan), according to the Hebrew calendar (Leviticus 23:5; Numbers 28:16). [Abib, the original name, means “sprouting” or “budding.” The name Nisan was adopted following the Babylonian captivity. The first month is comparable to the Roman calendar period of March–April, and begins, in Biblical terms, with a new moon.]

The First Day of Unleavened Bread is to be observed once a year at the beginning of the 15th day of the first month, according to the Hebrew calendar (Leviticus 23:6; Numbers 28:17). Remember that according to the Hebrew calendar, days start and end with sunset.

It was during the Passover night—the night of the 14th day of the month—that the death angel passed over the Israelites who were in their houses (hence the name “Passover”), while killing the firstborn of the Egyptian households (Exodus 12:6–13). But it was on the 15th day, “on the day AFTER the Passover” or one entire day LATER, that the Israelites went out of Egypt, and it is on THAT day (at the beginning of the 15th day of the first month) that Church members celebrate the Night To Be Much Observed—“a night of solemn observance to the LORD”—when they gather together for an evening meal. On that occasion, they reflect on the events of the exodus of ancient Israel when they came out of physical slavery in Egypt, and the spiritual exodus by Church members from their slavery of sin (Exodus 12:42; Numbers 33:3).

The Night to be Much Observed

The name, The Night to Be Much Observed, has been used by Church of God members in modern times. This title is taken from the Authorized Version as translated in Exodus 12:42: “It is a night to be much observed (“Shim-moor,” meaning night watch, watching, vigil) unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations.”

The Church of God continues to keep this beginning part of the first Day of the Feast of Unleavened Bread—after sundown, which marks the start of the time God has established for His people to keep. Exodus 13, verses 3 through 10, explicitly casts God’s instructions as an ongoing regulation for those who seek to obey Him—note, in particular, verse 10: “You shall therefore keep this ordinance in its season from year to year.”

As is the case for all the Holy Days (which includes the weekly Sabbath), the Church of God meets together to worship God, to be taught and to fellowship. Christians are warned to carefully maintain the practice of meeting together on a regular basis: “…not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching” (Hebrews 10:25).

Keeping ALL that God has commanded, and not merely picking and choosing what some might choose to observe, is the only sure path for us if we desire to be ready for the Day of Christ’s return!

Today’s Jewish community is totally confused about the distinction between the Passover night and the Night to Be Much Observed. In fact, they keep the PASSOVER at the END of the 14th and the beginning of the 15th day, TOGETHER WITH the Night to Be Much Observed, as if the two events were one and the same. But this is not according to Scripture. These are two separate events that are to be observed at two separate times. As stated, Scripture commands that the Passover is to be observed at the BEGINNING of the 14th day, while the Night to Be Much Observed is to be kept at the beginning of the 15th day—one entire day LATER! God said that at the END of the 14th day (or the beginning of the 15th day) unleavened bread is to be eaten until the END of the 21st day—that is, for seven days (Exodus 12:18). Much more about this later.

So then, as the Passover is to be kept one day before the seven Days of Unleavened Bread starts, why should the New Testament Passover symbol of the bread be unleavened? For instance, many Christian organizations allow for leavened bread during their “communion”—which they also observe more than once a year. This is another clear violation of Scripture, as will be discussed below.

Some point out that in New Testament times, the Passover was sometimes included in the Feast of Unleavened Bread, but then the entire time was counted as lasting eight days, not just seven days. One of the reasons why the day of Passover was included as an “unleavened” day was that the Jews, when leaving their homes to go to Jerusalem, had to remove all leaven from their homes, before they left (Exodus 12:19). But this would not compel us to abstain from eating leavened bread, per se, during the day of Passover. Based on Scripture alone, there is NO COMMAND to remove all leaven from our houses before the first Day of Unleavened Bread. As we will see, the Scriptures only require that all leaven be removed, at the latest, DURING the Passover DAY, so that no leaven is to be seen in our houses for seven days, BEGINNING with the evening of the first Day of Unleavened Bread.

Still, unleavened bread must be used, when partaking of the SYMBOLS of bread and wine during Passover. Why is that?

There is both a spiritual and a literal reason for this command, as we will explain.

From a spiritual standpoint, leaven, during the Passover season, is symbolic of sin (Matthew 16:6, 12; Luke 12:1). Since Christ was without sin (Hebrews 4:15), to use leavened bread as a New Testament symbol for His broken body would not convey the spiritual significance of His sinless life. The same would be true for the practice of some Christian churches, which, during their weekly “communion,” don’t partake of wine at all—maybe only the ministering priest does—or they partake of white wine. However, in order to keep the symbolic meaning of the wine as representing Christ’s blood, the wine needs to be red; it needs to be received by baptized Church members during the Passover night; and in that religious setting, it must be partaken of only ONCE a year, and NOT more often than that. After all, Christ did not change the Passover, which is an annual celebration—He only changed the SYMBOLS to partake of DURING the annual Passover celebration.

No Leavened Bread Available

In addition, the Bible specifically prohibited the Israelites in the Old Testament from eating leavened bread together with the Passover meal. This proves that there was no leavened bread available during the Passover MEAL (as distinguished from the rest of the Passover day). As Christ and His disciples partook of the regular Passover meal that night (Luke 22:14–15), Christ would not have had leavened bread available when He introduced the New Testament symbols during the Passover meal (Matthew 26:26). This can clearly be seen when analyzing the Scriptures of Exodus 12:8 and Deuteronomy 16:1–3.

In Exodus 12:8, God told the Israelites that they had to eat the Passover lamb (verses 3, 6) with “unleavened bread.” In Deuteronomy 16:3, God commands that “no leavened bread” shall be eaten “with it”—that is, with the Passover lamb (compare verse 2). The rendering of the New King James Bible is confusing here, as they break verses 2 and 3 into two paragraphs, and translate the passage of Deuteronomy 16:2–3, as follows:

“(2) Therefore you shall sacrifice the Passover to the LORD your God, from the flock and the herd, in the place where the LORD chooses to put His name.

“(3) You shall eat no leavened bread with it; seven days you shall eat unleavened bread with it, that is, the bread of affliction…”

However, to break verses 2 and 3 into two paragraphs is arbitrary, as it cannot be found in the original. Notice how the Tanakh (The Jewish Bible) translates this passage, without breaking verses 2 and 3 into two paragraphs: “(2) You shall slaughter the passover sacrifice for the LORD your God, from the flock and the herd, in the place where the LORD will choose to establish His name. (3) You shall not eat anything leavened with it; for seven days thereafter (Lit. “upon it”) you shall eat unleavened bread…”

This rendition makes it very clear that nothing leavened was to be eaten with the Passover lamb; and that nothing leavened was to be eaten during the seven Days of Unleavened Bread, following the day of Passover.

This proves that the bread, which Christ gave His disciples during the Passover meal, was UNLEAVENED, based on the INSTRUCTIONS in God’s Word. In following Christ’s example and the Godly commandment, we, too, must partake of unleavened bread during the annual Passover service.

Red Passover Wine

Why is red wine to be used at the Passover evening rather than grape juice?

That the wine should be red and not white, should be obvious. Christ used the wine to represent His shed blood, and blood is red—not white. Some claim, however, that Christ and His disciples did not drink fermented wine, but only grape juice.

However, when reviewing how the Jews kept the Passover meal at the time of Christ, we know that Christ and His disciples partook of fermented wine, and not of grape juice.

Erdman’s Handbook to the Bible points out, on pages 492–493:

“The Passover meal followed a fairly standard pattern in every Jewish household. First comes the opening prayer—the blessing of the cup (the first of four cups of wine passed round during the ceremony). Then each person takes herbs and dips them in salt water (see Matthew 26:23). The head of the family takes one of the three flat cakes of unleavened bread, breaks it and puts some aside. Then, in response to a question from the youngest member of the family, the story of the first Passover is recounted and Psalms 113, 114 sung. The second cup…is filled and passed round.

“Before the meal itself, all wash their hands (probably the point at which Jesus washed the disciples’ feet, John 13:4–12), grace is said and bread broken. Bitter herb dipped in sauce is distributed (this was when Jesus gave the sop to Judas, John 13:26). The climax of the ritual is the festive meal of roast lamb.

“It was after this that Jesus instituted the Lord’s Supper [the New Testament Passover], breaking the bread laid aside earlier and passing round the third cup of wine, the ‘cup of blessing’. The words ‘this is…’ (Matthew 26:26, 28 must mean ‘this represents…’ since he was himself there, giving the disciples the bread and the wine.) The ritual concludes with the singing of the remaining ‘Hallel’ (or Hallelujah) psalms (115–118) and the ‘Great Hallel’, Psalm 136. These psalms are probably the ‘hymn’ Matthew mentions (26:30). Then the final cup of wine is drunk.

“The setting of the Lord’s Supper at the heart of the Passover meal explains its meaning. Jesus is thinking of himself as the Passover lamb, offered up for the deliverance of his people. The wine speaks of his death, and of the new covenant it ratifies, reconciling God and man. Until he comes again, we are to remember the significance of what he has done for us.”

According to the Jewish custom at the time of Christ, the Passover was observed by drinking fermented wine, not grape juice. There is no indication in Scripture that Christ and His disciples would have deviated from that custom—especially as other passages clearly show that Christ drank wine on other occasions (compare Luke 7:33–34).

Only For Baptized Members

Should only baptized members of the Church of God who have received God’s Holy Spirit at the time of their baptism participate in the annual Passover service?

The Old Testament demands that no male who was uncircumcised was to participate at the Passover (Exodus 12:48). Even though physical circumcision is no longer a requirement for New Testament Christians, they are circumcised spiritually (Colossians 2:11–12; Romans 2:26–29). This can only occur through the indwelling Holy Spirit, which God gives us after proper baptism. Christ’s disciples had been baptized (even though, in the extraordinary case of the eleven apostles, they had not yet received the Holy Spirit—they would receive it, however, on the Day of Pentecost).

During the Passover evening, Christ told Peter and the other apostles, when He proceeded to wash their feet, that they had been “bathed” or baptized (John 13:10). The commentary of Jamieson, Fausset and Brown points out that the term, “who is bathed” [or “washed” in the Authorized Version] means, in a “thorough sense… to wash ‘as in a bath.’” In regard to Christ’s subsequent statement that the one who is bathed only needs to wash his feet, the same commentary points out that “the former word [for washing, not bathing] is [used], meaning just to wash hands or feet.

Judas Excluded

As will be seen, Christ waited until Judas Iscariot had left before He changed the Old Testament symbol of a Passover lamb to the New Testament symbols of bread and wine. The obvious reason for Judas’ exclusion from participation of the New Testament symbols of bread and wine was that Judas had not been PROPERLY baptized—his entire lifestyle and conduct showed that he did not have GODLY repentance. Judas was not qualified to participate in the new symbols—although he was present for the Passover meal and the footwashing. The symbols of bread and wine did not apply to Judas: “‘He who eats My flesh and drinks My blood abides in Me, and I in him’” (John 6:56). Note that after Jesus gave Judas the “dipped” piece of bread (which was not the same as the bread representative of Christ, but it was just a part of the Passover meal, compare Psalm 41:9), “Satan entered him” (John 13:27). Judas left following the traditional Passover meal and the footwashing, but before the institution of the symbols of the bread and wine.

Robertson’s Harmony of the Gospels, page 193 ff, agrees that Christ instituted the new symbols AFTER Judas had left. But Robertson indicates on p.195 that “Luke seems to be departing from the order of Mark (and Matthew) and mentions the institution of the [symbols] earlier in the evening. It seems best to follow the chronology of Mark, who places it after the departure of Judas.”

However, a careful analysis of the records of Matthew, Mark and Luke shows that there is no inconsistency. We read in Luke 22:21 that Christ said, at the time of the institution of the New Testament symbols of bread and wine, that “the hand of My betrayer is with Me on the table.” This gives the impression that Judas was still present at that time. Note, however, that the word “is” is not in the original. No verb is used here and must be supplied. Therefore, the phrase can also be properly translated, “The hand of My betrayer was with Me on the table,” or, “had been with Me on the table,” allowing for Judas’ departure BEFORE the New Testament symbols of bread and wine were introduced.

Chronology of Events

When comparing all four Gospel accounts, we find the following chronology of events:

(1) Christ institutes the footwashing, as described in John 13. Even though verse 2 reads, in the New King James Bible, “supper being ended,” this is not the best translation. According to the commentary of Jamieson, Fausset and Brown, this must be translated as, “supper being prepared, being served or going on, for that it was not ‘ended’ is plain from verse 26.” Most translations concur, rendering this phrase, “during supper” or “at supper.”

(2) Judas leaves after the footwashing (John 13:26–30), but before Jesus institutes the symbols of bread and wine (which are not mentioned in the Gospel of John).

(3) Jesus institutes the New Testament symbols of bread and wine, as described in Matthew 26:26–29. Verse 26 should be translated: “After they had eaten…” or, as Ronald Knox conveys the intended meaning in his rendition: “And while they were still at table…” Compare Luke 22:20, pointing out that Christ gave the wine to the disciples “AFTER supper.” John 13:18–30 discusses the events at the beginning of, or during the Passover meal. The events in Matthew 26:26–29 occur later—when the meal is drawing to its close or has already ended. At that time, Judas had already left.

No male was allowed, in Old Testament times, to partake of the Passover, unless he was circumcised. True Christians are circumcised spiritually, in the heart, by and through the Holy Spirit dwelling in them, after proper baptism. Therefore, only properly baptized members of the spiritual body of Christ—the Church—who don’t hold grudges against anyone, and who do not have hate toward others in their hearts, are to partake of the annual symbols of bread and wine. In doing so, they reflect on the suffering and death of Jesus Christ. This teaching is supported by the fact that Jesus waited until Judas had left them, before He introduced the New Testament symbols of bread and wine.

Self-Examination

Why are Christians asked to examine themselves before they take the Passover symbols of bread and wine?

Paul tells converted Christians that they must examine themselves before they partake of the Passover symbols, in order to avoid eating the Passover bread and drinking the Passover wine in an unworthy manner (1 Corinthians 11:27–31). The Greek word for “examine” is “ dokimazo.” It is also used in other passages, indicating a positive, rather than negative application. For instance, in Luke 14:19, the person who “tests” (Greek, dokimazo) the oxen, had already bought them. He was not testing the oxen to decide whether or not to buy them.

Other examples of a positive examination—expecting a positive result—can be found in Romans 12:2 (“prove”); 2 Corinthians 13:5 (“examine”); Galatians 6:4 (“examine”); Ephesians 5:8–10 (“finding out”); Philippians 1:9–10 (“approve”); 1 Thessalonians 2:4 (“approved” and “tests”) and 1 Peter 1:6–7 (“tested,” not for the purpose of failure, but with expectation of success).

Take the Passover

A Christian needs to EXAMINE himself before taking the Passover, but he is told to “eat of the bread and drink of the cup” (1 Corinthians 11:28). So, the examination should establish that he IS on the right track—that Christ DOES live in him. And if, during the examination, a Christian finds that he is lacking in some aspects, he needs to REPENT of that; he needs to ask God for forgiveness; he needs to resolve and make an effort to do better; and, at the same time, he needs to understand that with God’s help, he can, and must, and will do better.

On the other hand, a Christian CANNOT take the Passover in an unworthy manner, or unworthily. He needs to examine himself before the Passover to make sure that he DOES NOT partake of it in an unworthy manner, but rather, that he takes it in a WORTHY manner.

What did Paul mean, when he used the phrase, “unworthily,” or, “in an unworthy manner” (1 Corinthians 11:27, 29)?

The Greek word for “unworthily” is “anaxios.” Strong’s Exhaustive Concordance of the Bible [“Strong’s”] defines it also as, “irreverently.”

This Greek word is an adverb. It is a combination of two words, “an” and “axios.” “An” means “not,” and “axios” means “worthy,” or, if used as an adverb, “worthily.” Strong’s defines it also as, “appropriately,” or “after a godly sort.”

So, the word “an-axios” means “not worthily,” “not appropriately,” or “not in a godly way.”

In a Worthy Manner!

The Passover must be taken in a worthy or appropriate or godly manner.

But how can this be?

Clearly, Paul did not mean that anyone is WORTHY to take the Passover in the sense that he is entitled to forgiveness, that God owes it to him to forgive his sins because of his righteous works and perfect lifestyle. The opposite is clearly expressed in passages such as Romans 3:19–20, 23.

Paul did not mean, either, that anyone is WORTHY to partake of the Passover symbols now BECAUSE he is already perfect. If he were already without sin today, he would not need to partake of the Passover once a year. All are in need of God’s forgiveness of their sins on a continuous basis, as ALL—converted or not—still commit sin from time to time (compare 1 John 1:8–10).

We are told that all have sinned; that all still sin; and that God forgives us our sins because of His grace, His free gift, His unmerited, undeserved pardon, through the Sacrifice of Jesus Christ (Romans 6:23).

What DID Paul mean, then, when he asked Christians to examine themselves so that they do NOT partake of the Passover symbols in an unworthy manner?

Act Worthily

Let us note how the word “axios,” that is, “worthily,” is used in Scripture:

We are told in Ephesians 4:1 that we are to “walk worthy” or “worthily” of our calling. Verses 2 and 3 tell us how we do that. We live and walk worthily of our godly calling if we show lowliness, gentleness and longsuffering; when we bear with one another in love; when we have, or pursue, peace and unity among ourselves. If we don’t live that way, or at least try to live that way, we are NOT walking worthily of our calling.

We are also told in Colossians 1:10 to “walk worthy” or “worthily” of God. Paul gives additional clues as to how to do this (compare verses 9–12), and Christians who examine themselves, should ask the following questions:

Are we being filled with, and increasing in, the knowledge and spiritual understanding of God and His Will for us?

Do we fully please Him?

Are we strengthened with God’s might and His glorious power?

Do we have godly patience and longsuffering?

Can we rejoice in trials?

Do we give God thanks always because He has qualified us to become partakers of the inheritance of the saints?

And last, but not least, are we fruitful in every good work?

We are told in Philippians 1:27 that we are to conduct ourselves “worthy” or “worthily” of the gospel. We do that, as the same passage explains, when we stand fast in one Spirit and in one mind; and when we strive together for the faith of the gospel. There should not be divisions in the spiritual body of Christ. All should be of one mind (compare Psalm 133:1).

Also, we live worthily of the gospel, if we don’t become terrified by our adversaries (verse 28). Our lifestyle will reflect our faith—we KNOW that God will take care of them and us—we KNOW that attacks from our enemies are a PROOF for us that God will give salvation to us, but perdition to them.

Fruits Worthy of Repentance

Luke 3:7–8 stresses that we must bear fruits worthy of repentance. Although the Greek word for “worthy,” “axios,” is not used as an adverb, the meaning is the same: A truly repentant person will live a lifestyle that shows his repentance. He will live WORTHY of his repentance. If he continues living in sin and is not concerned about getting rid of his sin, he does not bear fruits worthy of repentance. We must be fruitful in good work—showing that we have repented AND that we are producing fruits and good works, which are worthy of repentance.

If we examine Christ’s messages to the seven churches in chapters 2 and 3 of the book of Revelation, we find that Christ did not have much good to say about the dead church of Sardis. But He did say that there were a few exceptions in Sardis, and that they were counted worthy (in Greek, axios) to receive white garments (Revelation 3:4); that is, God’s righteousness, and the assurance that their names would not be blotted out from the Book of Life, because they OVERCAME (verse 5). They were worthy in God’s eyes, because they overcame!

What did they overcome?

(a) They overcame the world (compare 1 John 5:4–5). Our faith must be in Christ who alone is able to help us become victorious (compare John 16:33; Revelation 3:21).

(b) They overcame Satan, the “wicked one,” and his demons and their wrong ideas (1 John 2:14). They overcame Satan because they had God’s Word living in them, and, as a consequence, they did not love the world and the things of this world (1 John 2:14–17). They overcame Satan by accepting Christ’s sacrifice, living by God’s Word, and by not loving “their lives to the death,” if that would mean compromising with the truth (Revelation 12:10–11).

(c) They overcame evil in general (Romans 12:21). Evil includes the evil society around us, Satan and his evil influences, as well as our own evil selfish nature and desires.

We can only overcome if Christ lives in us, and gives us the power to do so. But we must follow His lead. We must let Him help us to do the overcoming (1 John 4:4; 1 Corinthians 15:57).

Romans 16:1–2 tells us that we live in a manner worthy of the saints, if we HELP them in times of need.

Unworthy Living

We live unworthily of God and His calling when we don’t manifest in our lives those characteristics that we have discussed—if we are not willing to let God develop those characteristics in us.

We are told in Matthew 22:8 that those who were originally invited did not come to the wedding because they were UNWORTHY (Greek: ouk axios, meaning, “not worthy”).

Why did they not come? Why were they not worthy?

Verse 5 explains that they showed through their conduct—how they lived—that they did not really want to be at the wedding. They were making light of the invitation, of Christ’s sacrifice and of God’s Holy Spirit.

We also find a sobering warning in Hebrews 10:26–29, where certain people are “thought worthy” or reckoned worthy by God of severe punishment (verse 29). As the passage explains, these are those people who count the blood of Christ a common thing; who are trampling the Son of God under foot; and who are insulting the Spirit of grace, by not allowing God to develop in them—through His Spirit—godly, righteous character.

Counted Very Worthy

Matthew 10:11–13 tells us that if God thinks a household is worthy, He will give it inner peace—the same peace that the apostles had. And Matthew 10:37–39 tells us that if God thinks we are worthy of Christ, and we do so by loving God more than anything else, including our own physical lives, He will give us eternal life.

If God counts us worthy (in Greek, kataxio, “reckoned very worthy”), we will escape the Great Tribulation (Luke 21:36), which will come upon this world in the not-too-distant future (See our free booklet, “The Great Tribulation and the Day of the Lord”). We will also become immortal God beings in the Family of God (Luke 20:35–36 (in Greek, kataxio).

When we suffer for the Kingdom of God, then God will count us VERY worthy to have a place in His kingdom (2 Thessalonians 1:3–5; Acts 5:41; in Greek, kataxio). When we suffer shame for Christ and His name, then God will count us VERY worthy to allow us to do so, proving that we will be in His kingdom.

Paul tells converted Christians to examine themselves, as to how they are doing, and to take the Passover. They need to do so in a worthy manner, or worthily. They need to understand and appreciate what the sacrifice of Christ really means. They must be willing to live their lives worthy of God and of their calling.

Discern the Lords Body

What did Paul mean when he told the Church to discern the Lord’s body (1 Corinthians 11:29)?

In the passage in question, Paul was addressing the yearly Passover ceremony. Beginning in 1 Corinthians 11:23, Paul was reminding the disciples of the event when Christ instituted the New Testament symbols of bread and wine at the annual Passover service (compare verses 23–26). He then continued, in verses 27–30:

“Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. For this reason many are weak and sick among you, and many sleep.”

As we have seen, the Sacrifice of Jesus Christ includes His death for the forgiveness of our sins, as well as His suffering for our physical healing. While the symbol of the wine points to Christ’s shed blood for the forgiveness of sins, the symbol of the bread points to His physical suffering for our physical healing.

Christ’s Physical Body

When Paul talked about the need that we discern the Lord’s body, he was addressing Christ’s PHYSICAL body, which was beaten for our physical healing. Some have said that Paul was talking about Christ’s SPIRITUAL “broken” body, the Church. They claim that Paul wanted to make reference to the broken, shattered condition of the Church (having in mind many different corporate Church organizations). They teach that we don’t experience physical healing if we are responsible for any of the divisions in the different Church organizations, thereby failing to “discern” the spiritual body of Christ—the Church.

It is true that we cannot expect to be healed if we refuse to be spiritually reconciled or “healed” with God and with His people. It is also true that we cannot expect physical healing if we don’t repent of our sins and trespasses or refuse to forgive our brethren their trespasses against us (James 5:13–16). However, this does not mean that Paul was addressing our discernment of the Church, as Christ’s body, in 1 Corinthians 11. Rather, he spoke clearly of the idea that we must consider the totality of Christ’s Sacrifice—including His broken PHYSICAL body—if we want to experience physical healing.

Note the Context

Let us again notice the context: Paul quotes Christ in verse 24, saying that we are to eat bread, “which is [or, which symbolizes] My body which is broken for you.” We are obviously not to “eat” the Church, but we are to internalize Jesus Christ in our lives so that He can live in us continuously (compare Galatians 2:20). That is why we read in John 6:48–58 that converted Christians need to partake of the annual Passover symbols of bread and wine to have a continued part with Christ. We are also told in 1 Corinthians 11:26 that we proclaim the death of Christ until He returns, when we eat the bread and drink the wine on the annual occasion of the Passover service. Obviously, Paul was not addressing the Church in verse 26, but the body and blood of Jesus Christ. Paul continues with the same theme in verse 27: “Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner…”

Again, there is no hint that Paul was suddenly talking about anything else but Christ’s physical body—it was CHRIST Who was tortured and killed. Verse 28 continues that converted Christians must eat the bread and drink the cup after self-examination. Verse 29 warns us that we eat and drink judgment to ourselves if we don’t eat the bread and drink the wine in a worthy manner, “not discerning the Lord’s body.” It is still the same theme and context; and to say that Paul suddenly addressed the Church as Christ’s [spiritual] body, while still talking about eating the bread and drinking the wine, is introducing a thought which is clearly not contained in that passage. After all, if the “Lord’s body” was suddenly meant to refer to the spiritual body of Christ—the Church—are we to EAT the CHURCH (verse 29)? And what would the meaning of the “blood” be in that context (same verse)—as we are to eat AND to drink? It is obvious that the analogy of Christ’s body referring to the Church simply does not fit in 1 Corinthians 11:29.

The Bible Commentary: Revised agrees: “Every Christian is unworthy, but Paul defines his meaning as not discerning (lit. not distinguishing) this bread as signifying the body…of the Lord. Some think body here refers to the church (cf. 10:17), but a change of meaning from v. 27 seems unlikely.”

Matthew Henry’s Commentary concurs: “The Corinthians came to the Lord’s table not discerning the Lord’s body—not making a distinction between that and common food.”

Unger’s Bible Handbook explains the meaning of the passage in this way: “in an unworthy manner … means in an attitude of unconfessed sin, and thus being guilty of the body and blood of the Lord, transgressing against the very essence of the meaning of Christ’s death… Self-examination is necessary…to avoid condemnation and consequent chastening, entailing physical weakness, sickness and even death.”

Christ Suffered and Died in His Body

During the annual Passover ceremony, when Christians partake of the bread and the wine (as well as participate in the preceding footwashing ceremony), they must understand and accept, in faith, the supreme meaning of the totality of Christ’s Sacrifice. If they discern Christ’s body, with the knowledge that CHRIST was severely beaten and then killed on our behalf, they understand that they can have forgiveness of their sins, as well as physical healing, because of what Christ did for us:

“…having made peace through the BLOOD of His cross…now He has reconciled [you to the Father] in the BODY of HIS FLESH THROUGH DEATH, to present you holy, and blameless, and above reproach in His sight—if indeed you CONTINUE in the faith…” (Colossians 1:20–23).

And: “By that will [of God the Father] we have been sanctified through the offering of the BODY of Jesus Christ once and for all” (Hebrews 10:10).

And finally 1 Peter 2:24: “…who Himself bore our sins in His own BODY on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed.”

The message rings loud and clear! As Christ suffered and died for us in His own body, we are to discern His sacrifice and let Him live in us, so that we can live for Him.

Sickness and Death

Is it correct that by taking the Lord’s Sacrifice in an unworthy manner, the consequences might result in physical sickness and death?

As we may recall, Paul said in 1 Corinthians 11:29–30: “For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. For this reason many are weak and sick among you, and many sleep.”

Paul speaks about the manner in which Christians partake of the Passover—and yes, if they partake of the Passover in an unworthy manner, and if they, especially, fail to discern the body of Christ, which was beaten for our healing from our sicknesses, then prolonged sickness and even death might be the consequence.

It is important to study the context of these verses as found in 1 Corinthians 11:17 through 34. Paul very emphatically corrected those in Corinth who had been treating the Passover in an irreverent and self-centered manner. He mentions that there were divisions within the Church (verses 18–19). Beginning with the early chapters of 1 Corinthians, Paul strongly warns against the divisions that were arising—especially those that were created by some members who focused on the personalities of various ministers (Compare
1 Corinthians 1:11–13; 3:1–23).

Passover Not the Lords Supper

Here is, what Paul states in 1 Corinthians 11:20: “Therefore when you come together in one place, it is not to eat the Lord’s Supper.” We understand this verse to say that they could not, and should not try, to eat the Lord’s Supper, as the Passover is not the Lord’s Supper—that is, it is not a meal! Paul was chastising them for trying to eat a supper or a meal, rather than just partaking of the symbols of bread and wine in a worthy manner. He plainly chastises the Church for assembling in a way that nullified the intent and example of observing the New Testament Passover as instituted by Jesus Christ. Paul challenges their practice of using this time for a common meal; of getting drunk; and of adding to the division between members who were wealthy and poor because of their degenerated observance of the Passover.

In verses 23 through 26 of 1 Corinthians 11, Paul carefully reminds the Church of the correct way to observe this time—not as a riotous, self-indulgent meal, but as a meaningful reminder of the glorious sacrifice made by Jesus on behalf of mankind. In verse 26, Paul states: “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” The correct observance of these symbols, along with observing the time established by God for the Passover, is to be faithfully followed by the New Testament Church. As we see from verse 23, Jesus instituted the symbols at this same specified time as an example for the Church.

A Powerful Warning

Next, Paul gives a powerful warning that no Christian should take lightly: “Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord” (1 Corinthians 11:27). Continuing in verses 29–30: “For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. For this reason many are weak and sick among you, and many sleep [are dead].”

Although the application is much broader, we may, nonetheless, apply what is stated in Hebrews concerning those who take for granted the inestimable sacrifice of Jesus Christ: “For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” (Hebrews 10:26–29).

Paul warned the Church at Corinth that their actions were seriously and dangerously wrong! Like the message in Hebrews, the people in Corinth were treating the Passover as a “common thing”—that is, just another meal, and, even worse, as an activity of the Church in which rebellious actions were taking place. We find an Old Testament parallel in the story of the golden calf. In their idolatry, the children of Israel made a proclamation that their observance was “a feast to the LORD” (Exodus 32:5). They brought upon themselves both an immediate penalty of death for some (verse 28) and a future punishment for their sin (verses 34–35).

Disobeying God WILL lead to death. The only exception is through repentance and forgiveness, and our repentance and God’s forgiveness are only possible because of the death of Jesus Christ in our place. He paid the ultimate penalty, and His sacrifice is not a meaningless ritual. The Passover must not be taken lightly. Rather, a Christian must approach this observance carefully, through sincere personal reflection and self-examination.

In another letter to the Corinthians, Paul states: “Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are disqualified” (2 Corinthians 13:5). This is essentially what he had told them to do regarding the Passover Christ established: “But let a man examine himself, and so let him eat of the bread and drink of the cup” (1 Corinthians 11:28). Continuing in 1 Corinthians 11:31–32: “For if we would judge ourselves, we would not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.”

Being “chastened by the Lord” is exactly the purpose that was accomplished through Paul’s writing. It applied to the members in Corinth, and it applies to us, today. Christians are to examine themselves in order to properly take the Passover—to do as Jesus Christ commanded. Indeed, some, both then and even now, have failed to properly discern the Lord’s body—having been beaten for our healing—and they might, thereby, have suffered the consequence of physical sickness, and perhaps even death. They, like Israel of old, have brought upon themselves penalties for their sins. We can avoid these consequences if we seek to obey zealously what God has commanded!

Manifold Reasons for Sickness and Death

This is not to say—by any means—that God is punishing every Church member who is suffering from an illness because of a lack of discernment of Christ’s body. As we explain in our booklet, “Sickness and Healing—What the Bible Tells Us,” the reasons for sickness and disease are manifold, and they might have nothing to do at all with any ungodly conduct of the sick person. All Paul is saying in 1 Corinthians 11 is that sickness COULD be the result of partaking of the Passover in an unworthy manner, by not discerning the beaten body of Christ and the fact that we are healed “by His stripes” (Isaiah 53:5).

Even though Christians are asked to examine themselves, Paul also says that they ARE to take the Passover, if they are baptized members of the Church of God. When we examine ourselves and when we hear sermons telling us of our ongoing need to overcome, we must not become so discouraged that we don’t want to take the Passover! Rather, examining ourselves should serve as the very preparation God wants for us. Once we do, we are to focus on Jesus Christ—He is our Passover (compare 1 Corinthians 5:7)! Just as He set us an example, the Passover is to be kept in the manner that is truly pleasing to God!

Why Not Follow the Jewish Example

As the oracles are given to the Jews, why don’t we follow their example of keeping Passover on the same day that they do, rather than keeping it one day earlier?

We need to understand properly what exactly was given to the Jews—what is meant by the word “oracles.” In Romans 3:1–2, we are told that the “oracles of God” were committed to the “circumcision.” At the same time, we are told that “their unbelief” did not make “the faithfulness of God” without effect (verse 3). The Greek word for “oracles” is “logion.” It is also used in Acts 7:38; Hebrews 5:12; and
1 Peter 4:11. In all these passages, the oracles or “sayings” must originate from God. If something is being said or written which is contrary to God’s Word, it no longer constitutes the “oracles of God.”

The “Expository Dictionary of New Testament Words,” by W. E. Vine, points out: “Logion, a diminutive of logos, a word, narrative, statement, denotes a Divine response or utterance, an oracle; it is used of (a) the contents of the Mosaic Law, Acts 7:38; (b) all the written utterances of God through the O.T. writers, Rom. 3:2; (c) the substance of Christian doctrine, Heb. 5:12; (d) the utterance of God through Christian teachers, 1 Pet. 4:11.”

Oracles of God

When referring to the oracles that God committed to the Jews or the “circumcision,” the Nelson Study Bible states: “The oracles of God refer to the entire Old Testament, the laws and the covenants that had been given by God Himself to the nation of Israel. This phrase [in Romans 3:2] reaffirms the belief of the apostles of the inspiration of the Old Testament. The Bible is God’s Word for us.”

The Broadman Bible Commentary agrees and adds: “The oracles of God are the Old Testament in general, not just the promises alone as some commentaries suggest. The Septuagint uses this term for ‘the words of God’ in the law (Num. 24:4,16) or in the Psalms (107:11), and this seems to be the meaning in the New Testament… Possession of the Scriptures would be of no advantage if they were never heard, but Paul assumes they are heard every Sabbath.”

As our booklet, “God’s Commanded Holy Days,” points out on pages 2–3, “These ‘oracles of God’ included the Old Testament Scriptures, as well as the knowledge of the week and of the Sacred Calendar. The Jews preserved the knowledge of which day the seventh day of the week is…”

Not the Same as Jewish Practice

The preservation of the Old Testament by the Jews (as well as the knowledge of the Sabbath and the Hebrew Calendar) is not the same, however, as Jewish practice.

The Jewish scribes were meticulous in writing down and making copies of the Words of Truth given to them, thus passing these Words on down so that we have them today. We are told in 1 Corinthians 10:11 that “…all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.”

Romans 3:1 conveys to us that Jews have an advantage in that God gave them His Words, along with the responsibility of the preservation of His Words, which they did so meticulously.

Having the written Word of God, however, placed another grave responsibility on their shoulders. They were to observe these Words and to keep them. They were to walk in them! God would have given Judah and all of Israel the help they needed to be faithful in these things, but they would not observe the very Words they so meticulously preserved. They considered the fact that God was there for them was all that was needed; yet He continually told them they were to walk in His Ways.

The kings of Israel had a personal responsibility to write out the Sacred Words, along with the command that they, too, were to walk in them, so they would learn to fear God always (Deuteronomy 17:18–20)! Israel as a whole, including the house of Judah, or the Jews, never learned, though some few did!

We read Christ’s Words to His disciples concerning the teachers of Israel and the Jewish leaders in His Day. Notice in Matthew 23:2: “… The Scribes and the Pharisees sit in Moses’ seat.” Verse 3 continues: “Therefore, whatever they tell you to observe, that observe and do, but do not according to their works; for they say, and do not do.”

Obey God’s Words

Christ said that the people needed to do what the religious leaders told them to do, as long as it was taken from God’s Word—it had to be in harmony with God’s Word! Christ was not saying that the people had to do everything the leaders said, because He explained on other occasions that the leaders did away with God’s Word, so that they could uphold their own traditions. Later, Peter and the other apostles refused to obey the religious leadership at that time when they were told that they could not preach the gospel (Acts 5:26–29, 40–42). But even when the Pharisees, the Sadducees and the scribes spoke God’s Word, they would oftentimes not even do what they themselves taught. We are told in the Word of God, which was passed down through the Jews, what to do. Yet, if there is an inconsistency between what God’s Word says and what Jewish practice maintains, we must not do as they do.

Christianity vs. Judaism

It is important here to understand that Christianity is not the same as Judaism. The Jews today do many things that are not in conformity with Scripture. In fact, even at the time of Christ, the Jews were DIVIDED among themselves as to how to apply Scripture. While the Pharisees accepted both the written and the “oral” law—a collection of Jewish traditions—the Sadducees only accepted the written law, but even that, they did not understand correctly, as Christ had to point out to them on several occasions (compare James Hastings, “Encyclopedia of Religion and Ethics,” under “Sadducees”).

Many have taught the doctrine of men, instead of God’s doctrine. Matthew 15:9 records the statement of Jesus in this regard: “…And in vain do they worship Me, Teaching as doctrine the commandments of men.” Jesus also instructed His own disciples about the problems inherent within Judaism at that time. Note this quote in Matthew 16:12: “Then they understood that He did not tell them to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees.” Paul also warned of the possible wrong influences from Judaism in Titus 1:14: “…not giving heed to Jewish fables and commandments of men who turn from the truth.”

The key for Christians is found in what Jesus said AND did: “… My doctrine is not Mine, but His who sent Me. If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority. He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him” (John 7:16–18).

When to Keep the Passover

Based on this explanation, the answer to the question of why the Church of God does NOT keep the Passover at the same time as the Jews, is simply because the Jews do NOT keep the Passover on the day as instructed in Scripture. The Church of God follows the example of Jesus Christ. Jesus and the apostles kept the Passover on the evening when Christ was betrayed (which would be Abib or Nisan 14). As we saw already, this was one day earlier than the Jews keep it today. The Jews actually keep the first Day of Unleavened Bread (on Abib or Nisan 15), also called the “Night to Be Much Observed,” AS the Passover, confusing the two occasions, by treating them as one and the same, and failing to see the distinction between the two.

In addition, the Bible commands us to keep the Feast of Tabernacles for seven days, followed by the eighth or Last Great Day. Most Jews today only keep the entire Feast of Tabernacles for four days—namely, the first two and the last two days of the entire eight-day period.

We must take and accept our direction from God’s Holy Word, the Bible—not from human traditions. If there is a conflict between the two, we must follow God!

Passover or First Day of Unleavened Bread

Exodus 12:14 states: “…this day shall be to you a memorial; and you shall keep it as a feast to the LORD…” Some teach that this feast day or memorial, referred to in Exodus 12:14, describes the Passover. Is this correct?

It is not.

Although the Passover is at times referred to as a feast day (compare Leviticus 23:4–5), the Bible distinguishes between the day of Passover (on Nisan or Abib 14) and the seven Days of Unleavened Bread (on Nisan or Abib 15–21). As we will see, Exodus 12:14 refers to the Feast of the first Day of Unleavened Bread (compare Leviticus 23:4, 6), NOT the Passover.

We find that Christ and His disciples kept the Passover on Nisan or Abib 14. At that time, the Passover was sometimes included in the Feast of Unleavened Bread, but, as we mentioned, the entire time was then counted as lasting eight days, not only seven (compare Matthew 26:17–20; Mark 14:12–18; Luke 22:1, 7–16). However, the distinction between the Passover evening and the seven Days of Unleavened Bread was still clearly understood (compare Mark 14:1–2).

When the New Testament speaks of the FEAST during the spring season, it refers to the first Day of Unleavened Bread, not the Passover evening (compare John 13:1). During the Passover evening, Christ told His betrayer, Judas, to “do quickly” what he had planned to do (John 13:27). Judas left the house, and the disciples thought that Jesus had asked him to buy those things they needed for the FEAST (compare John 13:29)—that is, the first Day of Unleavened Bread, which would start at sunset on Nisan 15—more than 20 hours later.

The First Passover Night

With this background, let us carefully review the events at the time when the first Passover was instituted. The evidence that the Passover was, and still is, to be kept at the BEGINNING of Nisan or Abib 14, not at the end, is overwhelming. Christ and His disciples, as we saw, kept the PASSOVER at the BEGINNING of the 14th, and they should have known when to keep it. Further, the death angel went through Egypt on the night of the 14th, not the 15th, and that event is called Passover because the death angel passed over the Israelites when he saw the blood at the doors of their houses (Exodus 12:27). “Passover” [and this has to include the actual event of the death angel’s PASSING OVER the Israelites] was on the 14th—not the 15th (Leviticus 23:5; Numbers 28:16). Also, the Israelites were not to leave their houses during the Passover NIGHT until morning (Exodus 12:22), yet we read that they left Egypt by night (Deuteronomy 16:1). Since it could not have been the night of Nisan 14, it had to be the next night—Nisan 15.

The Feast and Memorial of the First Day of Unleavened Bread

According to Exodus 12:14, the day that was established as a MEMORIAL and a FEAST, to be kept FOREVER, was the 15th of Abib [or Nisan]. Exodus 13:3, 4, 6, and 9 clarify that the word “FEAST” in verse 4 refers to the FIRST Day [and the LAST Day] of Unleavened Bread. We read: “And Moses said to the people: ‘Remember THIS DAY in which you went out of Egypt, out of the house of bondage; for by strength of hand the LORD brought you out of this place. NO LEAVENED BREAD SHALL BE EATEN. ON THIS DAY you are going out, in the month Abib… Seven days you shall eat unleavened bread, and on the SEVENTH day shall be a FEAST to the LORD [that is, another holy convocation. Both on the first and on the seventh day, there are to be holy convocations, and that is why both of these days are called “FEAST” days]… It shall be a SIGN to you on your hand and as a MEMORIAL between your eyes, that the Lord’s LAW may be in your mouth; for with a strong hand the LORD has brought you OUT OF EGYPT.”

Paul reminded the Corinthians that “Christ, our PASSOVER, was sacrificed for us” (1 Corinthians 5:7). He went on to say: “Therefore let us KEEP the FEAST [of Unleavened Bread], not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth” (verse 8).

More Than Once a Year?

Would it be all right, in light of 1 Corinthians 11:26, to partake of the New Testament Passover more often than just once a year?

We read in 1 Corinthians 11:26: “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” Many have interpreted this Scripture to say, “Take it as often as you please.” But this is not what the Scripture teaches.

By reading in context, we learn that Paul was reminding the disciples of the events that happened on the “same night in which He (Christ) was betrayed” (verse 23). Paul stated that on that night, Christ took the bread and the wine, gave it to His disciples, and said, “Take, eat…do this in remembrance of Me… This do, as often as you drink it, in remembrance of Me” (verses 24, 25).

An Annual Memorial

Christ commanded His converted disciples to partake of the symbols of bread and wine “in remembrance” of “the Lord’s death.” This is clearly a memorial—as the first and last Days of Unleavened Bread are memorials—and memorials of momentous occasions are always observed annually—once a year—on the anniversary of the event they commemorate. It should be noted that God specifically denotes seven ANNUAL Sabbaths or Holy Days to be observed in their appointed times. These annual Holy Days are either memorials of events that have already taken place, or they foreshadow events that will still occur. It is during these annual observances that we are instructed to keep exactly what God has commanded.

Christ and His disciples were keeping the Passover—an annual celebration of the time when Old Testament Israel was spared from death. As we saw, the Israelites had to take some of the blood of the Passover lamb and put it on the two door posts and on the lintel of the houses where they ate the lamb (Exodus 12:7–8). God had promised to “pass over” the Israelites when He saw the blood (Exodus 12:13, 23). The entire service was called the “LORD’S Passover” or the “Passover sacrifice” (Exodus 12:11, 27).

Luke 22:15 tells us that Christ had “desired with fervent desire to eat this Passover.” We read in Matthew 26:17–20 that the disciples had prepared the Passover, and that Christ and His disciples ate it—the Passover lamb—“when evening had come” (Matthew 26:20; notice also Mark 14:12–18, 22). Christ changed the symbols that night from the flesh and the blood of a lamb, to the bread and the wine of the true “Passover Lamb”—Jesus Christ (1 Corinthians 5:7).

No Change of Time

By partaking of the bread and the wine on the Passover night, Christ’s disciples symbolically partake of the flesh and blood of Jesus Christ for the continued forgiveness of their sins, as well as for their physical and spiritual healing, eventually leading to eternal life (John 6:58). So we see that it was the night of Jesus’ last Passover supper that He introduced the new symbols. Note that the Passover symbols were changed, not WHEN, or how often, Passover itself was to be observed.

The Passover was kept once a year—“as a memorial.” On the night when Christ was betrayed, He kept the Passover. The Passover was, at that time, celebrated as a supper—that is why it is called in Scripture “the Lord’s supper.” Christians are today to continue keeping the Passover, but not as a meal—not as “the Lord’s Supper.” They are only to partake of the symbols of bread and wine on the Passover night. They do not eat a full meal during the Passover service. In fact, as we have seen, Christians are told that they must “discern the Lord’s body”—they must distinguish the symbols of bread and wine from an ordinary meal (1 Corinthians 11:29). 1 Corinthians 11:20, 34 tells us, “Therefore when you come together in one place, it is NOT to eat the Lord’s Supper… But if anyone is hungry, let him eat at home.” (As an aside, nowhere does the Bible describe the Passover service as “communion,” when we are to partake of bread and/or wine).

Breaking Bread

There is no evidence in the Bible that the New Testament Church ever partook of the symbols of bread and wine more often than once a year. Some point out that the disciples “broke bread” on other occasions as well, and that this allegedly proves that they frequently partook of the New Testament Passover symbols. However, the term, “to break bread,” simply means, “to eat a meal.”

As David Stern points out in “Jewish New Testament Commentary,” 1992, on page 227: “To say that the early Messianic Jews broke bread is to say neither more [nor] less than that they ate together.”

Acts 2:46 tells us that the disciples “broke bread daily from house to house,” eating “their food with gladness.” They were eating bread daily to satisfy their hunger. Paul says, however, that if we satisfy our hunger when we partake of the symbols of bread and wine, we do it to our condemnation (1 Corinthians 11:34, Authorized Version). “Breaking bread,” then, was just a common term to indicate eating a meal.

Paul did NOT say in 1 Corinthians 11 that Christians should partake of the “Lord’s Supper,” and that they can do so “as often as they please.” Rather, they are partaking of the New Testament Passover symbols of bread and wine once a year—during the Passover service—in memory of and as a memorial of Christ’s death and sacrifice. Every year, when they do so, they proclaim Christ’s death until He returns.

Chapter 2 – The Days of Unleavened Bread

Introduction

To reiterate, the Passover symbolizes the forgiveness of our past sins. When we repent of our sins, God is faithful to forgive us. But God’s forgiveness and mercy is not a license to continue to sin. Rather, we are to come out of sin. We are to overcome sin now. We are to live worthily of God’s calling!

The Days of Unleavened Bread, immediately following the Passover, picture this process of overcoming sin—becoming unleavened and working at staying unleavened—ceasing to sin! And even though we will slip and fall occasionally, requiring Christ’s forgiveness when we do, we are to focus on living a sinless life, rather than continuing to live in sin.

When ancient Israel was freed from slavery, they had to come out of and leave Egypt; and they did so with a high hand—with great joy and jubilation. They had just partaken of the Passover and escaped death. Symbolically, their sins were not counted against them. They did not have to die. They fled from their captivity and moved toward the Promised Land; however, Pharaoh came after them to destroy them. Figuratively, Pharaoh and his army picture Satan, the demons, and sin.

Although Israel had come away from sin, sin was still in hot pursuit. They still had to overcome it. But they could not do it all by themselves. They needed God’s help, which He gave in a mighty way!  God led them through the Red Sea, safely to the other side. Symbolically, they went through baptism, and God’s Holy Spirit helped them to conquer sin. Pharaoh and his army would bother them no more [The role of God’s Holy Spirit will be explained in much more detail in the last section of this booklet, covering the annual Holy Day of Pentecost.]

The symbolism of this event is significant for us today. Converted Christians partake annually of the Passover ceremony to renew their relationship with God and their willingness to leave sin behind. In claiming Christ’s sacrifice in this way, they obtain forgiveness of the sins that they have still committed. They have the extra help through God’s Holy Spirit that was given to them at the time of their baptism; but even then, sin still lies at the door, waiting to bring them down and make them fail. They must come out of sin continuously.

Be Separate From Sin

This can sometimes be very difficult, because Christians may not always realize that they are still living in, and with sin, since they are still living in this sinful “Babylonian” society.

That is why God tells us time and time again: “… Come out from among them And be separate…” (2 Corinthians 6:17; compare Isaiah 52:11; Jeremiah 50:8; 51:6).

Israel left Egypt literally. Lot left Sodom. Abraham left Ur in Chaldea to wander to the Promised Land. Ruth left Moab to follow her mother-in-law to Israel. Likewise, we need to leave the Babylonian society around us—the world of sin—and be separate, not literally, but symbolically. Christ said that He did not take us out of the world, but that He would see to it that we are not part of Satan’s evil world (compare John 17:15). In other words, we are not to be part of sin. We are not to be partakers of the sins of others.

That is what the Days of Unleavened Bread picture—our continued efforts to come out of sin.

Now, Christians should not sin at all (1 John 2:1). In fact, nobody should! But we are also told that, weak and human as we are, we ALL sin from time to time. And when we do, Christ is faithful and just in that He forgives us our sin upon our repentance (1 John 1:8–9). However, sin must diminish for a converted Christian who must continue to conquer sin and leave it behind. He must change.

We can only do that, if we recognize sin and treat it for what it is, because, sin is very deceptive. Sometimes, we may not even know that we are sinning, or if we do, we may think that it is not really a big deal.

Hebrews 12:1 tells us that sin easily ensnares us. David prays in Psalm 19:12: “Cleanse me from secret faults.” Secret to others, perhaps, but also sins which were hidden in and from David, and of which David was not aware.

Removing Physical Leaven

This process of coming out of spiritual sin is symbolized by our physical removal of leaven from our houses, as well as in refraining from eating leavened food during the seven Days of Unleavened Bread. When you try to remove leaven from your house, you learn how difficult it may be to find and get rid of ALL leaven. Some leaven is obvious, but you may find leaven in places you would have never thought to look. The same is true with sin. We may sin in ways we don’t realize—until we discover “hidden sins” upon our careful self-examination.

When used in connection with the Days of Unleavened bread, leaven symbolizes sin. Christ spoke of the “leaven of the Pharisees and the Sadducees” (Matthew 16:6, 11), which He described as their wrong and sinful “doctrine” (verse 12). He also equated the “leaven of the Pharisees” with the sin of “hypocrisy” (Luke 12:1). As sin may begin small and spreads, so does leaven. Paul warns us twice that “a little leaven leavens the whole lump” (1 Corinthians 5:6; Galatians 5:9). During the seven Days of Unleavened Bread, we are reminded that we are to overcome sin and leave it behind, pictured by removing and not eating leavened food. We are then to replace sin with righteousness, pictured by the consumption of unleavened products.

The ancient Israelites were commanded to eat unleavened bread and to remove all leaven from their houses during the seven Days of Unleavened Bread (Exodus 13:6–7; Deuteronomy 16:3–4). As spiritual Israel today, the Church of God follows this practice in the same way the early New Testament Church did. Paul told the Corinthians to keep the Feast of Unleavened Bread with the “unleavened bread of sincerity and truth” (1 Corinthians 5:7–8). He admonished them that, even though they were physically “unleavened” (verse 7)—keeping the Feast of Unleavened Bread and removing all leavened products from their houses—they also had to behave with a spiritually unleavened mind, by removing not just physical leaven, but also the spiritual leaven of sin from their lives.

What Constitutes Leaven?

Why does the Church’s understanding differ from the understanding of the Jews as to what constitutes leaven that must not be eaten and that which needs to be removed during the seven Days of Unleavened Bread?

We need to evaluate cautiously and carefully the Jewish definition of what constitutes “leaven” that needs to be removed from our houses during the seven Days of Unleavened Bread. As discussed before, when comparing God’s Word with Jewish practice, the Jewish definition does not have to be accepted by God’s Church, if it is, in effect, adding to, or deleting from the revealed purpose and spirit of God’s commandment. Christ came to exalt God’s Law and make it more honorable (Isaiah 42:21), and to teach His followers the spiritual applications of the Law (compare Matthew 5:21–48)—going beyond the application of the letter of the law (Romans 7:6; 2 Corinthians 3:6).

In certain respects, the spiritual concept of leaven is both broader and narrower than the Jewish understanding.

To quote from the Broadman Bible Commentary, on Exodus 13, p. 360, notice the somewhat stringent and extreme interpretation of “leaven” in “later Judaism”:

“These must be removed at Passover: Babylonian porridge, Median beer, Edomite vinegar, and Egyptian Barley-beer, also dyers’ pulp, cooks’ starch-flour, and writers’ paste. R. Eliezer says: Also women’s cosmetics. This is the general rule: whatsoever is made from any kind of grain must be removed at passover’ (Perashim 3:1)…”

What About Beverages?

There is nothing, however, in the entirety of Scripture [as distinguished from human traditions!] to indicate any restriction on the kind of beverages we consume during the Days of Unleavened Bread—no mention of these being the “Days of Unleavened Beverages.” Beverages or items not meant or fit for human consumption need not be removed! The fact is that in all cases where the Days of Unleavened Bread are mentioned, the reference is always to the example set by the children of Israel when they came out of Egypt without any leaven in their dough (see Exodus 12:39). There is no reference to the invisible yeast or result of it in either beer, wine or other beverages. If God had intended a ban on fermented beverages during the Days of Unleavened Bread, it would undoubtedly have been mentioned. In fact, such mention would have been necessary.

A response from the Letter Answering Department of the Worldwide Church of God many years ago adds the following:

“Items such as bread, cake, crackers, cookies, and prepared cereals and pies which contain leavening, of course, must be put out. Doing so is symbolic of putting both the visible and the hidden sins out of our lives. It is true, however, that leavening agents are also found in a number of products other than baked goods. Among these are beer, wine, and antacids, and some medications, bath powders, toothpastes, and dog foods. Even fire extinguishers contain forms of leavening agents. But, all these need not be discarded.”

What About Baking Soda and Baking Powder?

On the other hand, certain “leavening agents,” which the Jews don’t remove, SHOULD BE removed. These leavening agents include baking soda and baking powder, but not “brewer’s yeast,” “yeast extracts,” or “cream of tartar.”

In regard to baking soda and baking powder, it has been said that these agents are dead, unable to puff up the dough. Whether or not this is true from a biological-chemical standpoint, note how these agents are defined in encyclopedias. For instance, the Grosse Brockhaus defines “baking powder” as “baking leavening, to loose the dough, used in replacement of yeast.” The WebBible Encyclopedia defines “leaven” as an “agent used to raise bread or other flour foods. Physical leavens include water vapor, which is released as steam at high temperatures (as in popovers), and air, which is incorporated by beating. CHEMICAL LEAVEN (BAKING POWDER AND BAKING SODA) and biological leavens (yeasts and certain bacteria) raise the mixture by the formation of carbon dioxide gas, which is expanded by heat.” The Encyclopedia Britannica adds that baking powder is “a prepared mixture to replace yeast in baking.”

Based on the foregoing, baking powder and baking soda are to be treated as leavening agents that are to be removed during the Days of Unleavened Bread. Whether active agents or not, they would clearly be used, in any event, as a substitute for leavening to puff up any flour or meal product, thereby violating the spirit of God’s commands.

Personal Conscience

It is a matter of personal conscience between the individual Christian and God as to whether a particular product, which might not clearly constitute leaven, should be thrown out. If having any particular products in one’s home during the Days of Unleavened Bread defiles a person’s conscience, it would be best to get rid of them during the festival (Romans 14:23).

We must also be careful not to offend others and their conscience. If we know that a member would be offended if we were to bring products into his house, or to Church services, which the member considers “leavened,” we should refrain from doing so (compare the principle in 1 Corinthians 10:23–33).

Coming Out of Sin

As mentioned, Christians must come out of sin, which is pictured by their removal of leaven—a symbol for sin—during the seven Days of Unleavened Bread. Seven stands for completeness—showing that Christians must concentrate on eradicating sin completely. This is not easy, as the Bible clearly shows.

Sin is very deceptive. Many times, we may not recognize sin, as the environment in which we are living views sinful conduct as normal and acceptable.

Righteous Abram Not Without Sin

Abram, whom God later called Abraham, failed at times to recognize the deceitfulness of sin. Although Abram would become the father of the faithful, he was not perfect in faith at the time he was called. He—like every one of us—had to come out of sin, repeatedly. We read that Abram lied on several occasions—he said that Sarah was his sister, because he feared that people would kill him if he would say that she was his wife. In Abram’s eyes, his lie had a legitimate excuse. But not in God’s eyes. Abram had to learn that no lie is justified. Sadly, Isaac would later repeat his father’s sin by lying about his wife Rebecca.

Abraham also thought adultery was a legitimate way of bringing God’s promise to pass. God had promised Abraham and Sarah a son, but since Sarah was unable to conceive, she asked Abraham to produce offspring through her own maid, Hagar. This was sinful conduct that only led to bad results. The bad consequences have lasted over the centuries, and can still be seen today in the continued fighting between the Jews and the Arabs—the descendants of Ishmael, Abraham’s firstborn son.

Abraham did what everybody around him did. Everybody lied, and the practice of producing offspring in the way that Abraham and Sarah did was not uncommon at the time. Abraham was a child of his time, and he had to come out of the customs of his society. But the good news is that he did. God called him His friend. He learned how to obey God’s commandments.

King Saul’s Disobedience

Unfortunately, King Saul did not learn how to overcome sin. He became Israel’s first king. He was a tall man, very good-looking, but he did not have the moral backbone to uphold the commandments of God. Instead, he gave in to the pressure of the people. When Samuel did not come to offer a sacrifice to God in the face of the threat of the Philistines, Saul fell in despair, because the people were scattering. He went ahead and offered the sacrifice himself. Humanly speaking, it was understandable, but not in God’s eyes (1 Samuel 13:8–14).

Saul again disobeyed by not killing Agag, the king of the Amorites, and the cattle of the Amorites, although God had specifically ordered him to do so. He decided to spare the cattle and sacrifice them to the Lord. It seemed like a good idea from a human standpoint, but, again, God did not agree (1 Samuel 15:21–23). It seems that Saul had not understood that he had sinned by disobeying God. Notice how he welcomed Samuel, in verses 13 and 20. He had become proud—he thought he could determine for himself what was right and wrong.

David’s Adultery

King David sinned greatly, not at first realizing the deceitfulness of sin. But he learned his lessons and will be resurrected as an immortal Spirit being at the time of Christ’s return (compare Jeremiah 30:9).

We learn in 2 Samuel 11 about the ongoing sinful conduct of David regarding Bathsheba and Uriah. But it all started rather mildly—at least perhaps in David’s mind. David walked on the roof of his house and saw Bathsheba bathing. He obviously looked at her with thoughts of desire. As a married man, that was already wrong. Christ later told us, If you look at another woman with lust in your heart, you have already committed adultery in your heart (compare Matthew 5:27–28). In addition, David inquired as to who Bathsheba was, and found out that she was married to Uriah. David then took her and slept with her, and Bathsheba became pregnant. So, the adultery, which had started in David’s mind, led to the real act, and resulted in grievous consequences.

One sin leads to the next. When David heard that Bathsheba was pregnant, he called Uriah back from the battlefield and encouraged him to sleep with his wife. David reasoned that he could later say that the child was Uriah’s. But Uriah would not sleep with his wife. David tried again by making him drunk, thinking that when he was drunk, he would sleep with his wife. But Uriah still would not do so.

David Murders Uriah

David’s scheme had failed. Now he resorted to murder. He ordered Uriah to go back to the battlefield and wrote the Commander-in-Chief, Joab: “Set Uriah in the forefront of the hottest battle, and retreat from him, that he may be struck down and die” (2 Samuel 11:15). And that is what happened (verses 16–25). So then, David took Uriah’s wife, Bathsheba, to become his wife, and she bore him a son (verses 26–27).

All of this was going on for at least nine months, perhaps even longer. During all this time, David seemed to have justified his transgressions somehow, without repenting. God sent the prophet Nathan to him (2 Samuel 12), who told him the famous story about the little lamb of the poor man that the rich man took away from him.

David was so enraged with the rich man that he ordered his execution. It is sometimes very easy to see the sins of others, but it is very difficult to see the much greater sins in which we ourselves may be engaged. That is why Christ tells us to remove first the plank in our eyes, before we try to remove the speck in the eyes of our neighbor (compare Matthew 7:3–5). Nathan showed David that he was the rich man, as he had stolen Uriah’s wife (the little lamb) from Uriah (the poor man in comparison with David) and as he had murdered Uriah, one of his most faithful servants. He had thereby committed grievous sins.

David finally came to his senses when Nathan told him this story, but the penalty he had to pay was great. The son that Bathsheba had borne David, died; David himself was doomed to have wars from then on for the rest of his life; his wives and concubines would be publicly molested and abused; and he would have internal problems within his own family, including his sons rising up against him, such as Absalom.

This is a grave lesson for us. We must conquer sin before it begins to grow and bring on calamities and, in the end, eternal death. We must repent of sin and continuously work to get rid of it.

Job’s Self-Righteousness

We might also consider Job in this context. He was a righteous man, but he was so righteous that he thought he could not sin. In fact, he thought that he was more righteous than God (Job 32:1–2, Revised English Bible). Self-righteousness and the feeling that we know better than God—or that God deals unrighteously with us—is a serious sin that must be overcome. Job did finally repent, and he confessed his lack of understanding, as the 42nd chapter reveals.

The Sin of Syncretism

In Jeremiah 10, we are introduced to another deceptive sin, that of syncretism—combining different forms of belief or thought, such as, mixing paganism and Christianity. We are told not to participate in, nor even learn, the religious practices of the Gentiles. We cannot adopt pagan elements for inclusion in our worship of God! To participate in Easter or Christmas is wrong. This would include giving Easter eggs or Christmas presents to our children or grandchildren; participating in Christmas or Easter worship services; decorating a Christmas tree; hiding Easter eggs for the children or grandchildren; or reading Christmas stories to them. Regardless of whether we ourselves believe in these customs or not, we are not to participate in them, under any circumstances. (For more information, please read our free booklet, “Don’t Keep Christmas!”).

We Are Responsible for Christ’s Death

All sins which mankind has committed through the ages, caused Christ’s death. It does not matter whether the sin is greed, hate, envy, wrong zeal, lies or fear. Each and every sin caused Christ to die.

Revelation 21:8; 22:15 tells us that every sin not repented of, will bring upon us the second and final death, from which there is no resurrection. The list of sins is seemingly endless. Galatians 5:19–21 and Ephesians 5:3–7 contain many sins that must be overcome.

BUT—with God, ALL things are possible. We don’t have to be frustrated and discouraged and fall into utter despair when we find that we have sinned again. Rather, we are to throw ourselves on the mercy of God, asking Him to give us the power to overcome and conquer our sins. We must do our part, of course, and we must never give up.

Sin CAN Be Overcome!

We are promised in Philippians 1:3–6 that God would not have called us for salvation, unless He knew that we COULD overcome sin. Everyone sins, including converted Christians, but with God’s help, we CAN overcome sin. The only enemy who can stop us from overcoming sin, is our own self. Only when we refuse to repent of our sins and refuse to seek God’s help, will we not get the help that we need from God.

One of those early disciples who forsook the Way—at least temporarily—was Demas. He is mentioned in Colossians 4:14. He was with Paul and with Luke, greeting the church in Colosse. But later, in 2 Timothy 4:10, Paul tells us that Demas forsook him, “having loved this present world.” Demas will be remembered as one who went back to the world out of which he had come. That is why we are warned, “Don’t love the world and what is in it.”

However, Hebrews 10:39 encourages us: “But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.” Many of those whom we discussed herein, sinned—sometimes very severely—but they repented of their sins, and they pressed forward toward their goal of eternal life. We must do likewise, and we can, even in times of difficulties and trials (Romans 13:11–12; Romans 8:31–39). We CAN come out of sin and overcome sin! How? The next Holy Day—Pentecost—provides us with the answer.

Chapter 3 – The Annual Holy Day of Pentecost

Introduction

The Festivals of Passover and Unleavened Bread show us that we can obtain forgiveness of our sins through the Sacrifice of Jesus Christ, and that we must conquer and overcome sin. But we cannot be victorious without God’s help. To be successful, we need the power of God’s Holy Spirit within us. The awesome truth that God is willing to grant us the gift of His Holy Spirit, is revealed in the annual Festival of Pentecost.

The Feast of Pentecost is observed once a year. Pentecost means “count fifty.” The Feast of Pentecost is always celebrated on a Sunday, exactly fifty days from the Sunday that falls within the Feast of Unleavened Bread.

How to Count Pentecost

It sometimes occurs that most Sabbath-keeping Church of God organizations and Orthodox Christianity keep Pentecost on the same day. Does this mean that all are obedient in keeping the annual Holy Day of Pentecost, as instructed by God in the Bible?

No. It does not mean this at all.

The Church of God and the Orthodox Catholic and Protestant world may indeed at times observe Pentecost on the same Sunday. But this is merely coincidental. There are many years when the Church of God and the Orthodox Christian world celebrate Pentecost on different days. Why? Because the Church of God determines the correct date for Pentecost by counting 50 days from the Sunday [after the weekly Sabbath], which falls within the annual Holy Days of Unleavened Bread, as instructed in the Bible (Leviticus 23:11).

The wave sheaf was offered on the Sunday during the Days of Unleavened Bread. The wave sheaf pictures Jesus Christ, who ascended to heaven on a Sunday, even though He was resurrected on Saturday evening, just around sunset. Exactly 50 days later, He poured out the Holy Spirit from God the Father on His New Testament Church. This was the Day of Pentecost.

In other words, we are not to count 50 days from the weekly Sabbath that falls within the seven Days of Unleavened Bread, but from the SUNDAY on which the wave sheaf was offered—and it is that SUNDAY, that must fall within the seven Days of Unleavened Bread (compare Leviticus 23:14–15; Joshua 5:11).

Orthodox Christianity determines the date of “Pentecost” by using Easter as a starting point for counting 50 days. Easter, however, is not the correct starting point, as it is a pagan festival. It is not even mentioned in the Bible, and it is not a feast to be kept by true Christians.

The Pentecost of This World

There are other obvious distinctions between the Biblical Pentecost, which IS to be kept by true Christians, and the Pentecost of this world, which was designed by the Roman Catholic Church and includes numerous pagan customs.

The following article from USAREUR Public Affair, dated May 31, 2001, is very revealing. It is titled: “Customs and Traditions: Pfingsten in Germany.” The article points out:

“‘Pfingsten,’ known in English as Pentecost or Whitsunday, is one of the principal moveable feasts of the Christian church. The holiday is celebrated 50 days after Easter, thus the name Pentecost, which is derived from ‘pentekoste,’ the Greek word for ‘fifty.’ Pentecost was a popular time to baptize new members of the church. During the baptism, the members wore special white garments—thus the name ‘White Sunday’ or ‘Whitsunday.’ Depending on the Easter holiday, Pfingsten falls in late May or early June…”

The worldly celebration of “Pentecost” or “Whitsunday” is none other than a counterfeit to God’s Biblical Holy Day of Pentecost. We are to observe God’s Holy Days AND reject the worldly holidays of man that are filled with pagan customs. We are NOT to incorporate them into what we know as true worship, even though they claim to worship the true God. God has told us in His Holy Scriptures how to worship Him, and He does not accept any other form of worship! He does not accept syncretism—which, as explained before, is the combining of different forms of belief or thought, such as, mixing paganism and Christianity. Christ said that we worship Him in vain when we teach as doctrines the commandments of men, and when we follow man’s traditions in an attempt to worship God (compare Mark 7:6–9).

The Feast of First Fruits and the Two Loaves

The Feast of Pentecost, or Feast of Weeks, is also called the “Feast of Firstfruits.”

What is the meaning of the two loaves, identified as “firstfruits,” which are mentioned in Leviticus 23 in regard to the observance of Pentecost?

The specific reference in question is from Leviticus 23:17, where it says: “’You shall bring from your dwellings two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven. They are the firstfruits to the LORD.’”  The vital key found in this Scripture that will lead to understanding what (or more specifically, who) is being represented by these two loaves appears in the last sentence: “‘They are the FIRSTFRUITS to the LORD.’”

As God introduced the observance of this annual Feast Day—known to us today as the Feast of Pentecost—to the children of Israel, we note that several different names were used: “…the Feast of Harvest, the firstfruits of your labors which you have sown in the field” (Exodus 23:16); “And You shall observe the Feast of Weeks, of the firstfruits of wheat harvest…” (Exodus 34:22); “Also on the day of the firstfruits, when you bring a new grain offering to the LORD at your Feast of Weeks…” (Numbers 28:26). (Compare, also, Deuteronomy 16:9–12.)

Following His resurrection, Jesus Christ carefully instructed His disciples “…not to depart from Jerusalem, but to wait for the Promise of the Father ‘which,’ He said, ‘you have heard from Me’” (Acts 1:4). Continuing in Acts 2:1–4, we read that this waiting period culminated on the Day of Pentecost—the transliterated Greek name for the Feast of Weeks, meaning fiftieth:

(1) “When the Day of Pentecost had fully come, they were all with one accord in one place. (2) And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. (3) Then there appeared to them divided tongues, as of fire, and one sat upon each of them. (4) And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.”

At the time the Holy Spirit was poured out on the disciples, and the New Testament Church was founded on the Day of Pentecost, all Church members were Israelites.

Gentiles Included

One of the two loaves in Leviticus 23 pictured, identified or foreshadowed—as part of the firstfruits—converted Israelites (including those few righteous people in Old Testament times, who had been called and converted by God). Acts 2 contains the record of a partial fulfillment of the meaning of Pentecost; however, consider, also, what Peter was inspired to say by way of explanation. He quoted from the prophet Joel (compare Acts 2:17–21; Joel 2:28–32). Note, in particular, the broadly inclusive statement found in Acts 2:21: “And it shall come to pass That whoever calls on the name of the LORD Shall be saved.”

As we continue to read this account in Acts 2, Peter preaches about repentance, baptism and the promise of God’s Holy Spirit. Verse 39 again opens up the scope of the opportunity that God is presenting: “For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.”

Peter addressed “…all the house of Israel” (Acts 2:36) on this momentous Day of Pentecost, but God would soon send him to preach the same message of salvation to another representative group of people. The circumstances of this occurrence are found in Acts 10. Through remarkable revelations, God caused Peter to go to the house of Cornelius, a Gentile. Here is what Peter said: “Then Peter opened his mouth and said: ‘In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him’” (Acts 10:34–35). Peter continued to explain the message of salvation to those assembled, and “While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word” (Acts 10:44).

Note this reaction: “And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also” (Acts 10:45). However, those of the circumcision did not readily accept this development—that is, those of Israelite descent who were believers. We find that Peter carefully explained what had happened, and we find this statement in Acts 11:18: “When they heard these things they became silent; and they glorified God, saying, ‘Then God has also granted to the Gentiles repentance to life.’”

Only Firstfruits Called Today

However, the Bible reveals that God is not calling everyone, now! Rather, He is calling some to be firstfruits, and that includes both those who are descendants of Israel and those who come from among Gentiles. These are being offered an opportunity for salvation in the first resurrection, and they are called firstfruits:

James 1:18: “Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures”; Romans 8:23: “…we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption [better: sonship], the redemption of our body”; Revelation 14:4: “These are the ones who were not defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being firstfruits to God and to the Lamb.”

Remember in Leviticus 23:17, in speaking of the two loaves, it says that “‘They are the firstfruits to the LORD.’” Again, in verse 20, the bread is called “‘…the bread of the firstfruits.’”

The second of the two loaves in Leviticus 23, then, seems to refer to the other part of the firstfruits—converted Gentiles.

We find in Luke’s account that Jesus specifically chose men during His lifetime on earth to be apostles (compare Luke 6:13). Following His return to the Father, Jesus Christ continued to choose individuals to assist in building and administering the Church of God. Speaking to Ananias about the man called Saul (later named Paul), Jesus said, “…for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel” (Acts 9:15). Later on, Paul makes this statement in explaining his own calling: “But on the contrary, when they saw that the gospel for the uncircumcised [Gentiles] had been committed to me, as the gospel for the circumcised [Israelites] was to Peter” (Galatians 2:7).

The Gentiles as an Offering

In this context, let us consider the remarkable statement found in Romans 15:16, Authorized Version: “That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy [Spirit].” In addition, other translations support this understanding of Paul’s testimony:

“…so that the Gentiles might become an offering acceptable to God” (New International Version); “…so that gentiles might become an acceptable offering” (New Jerusalem Bible); “…to offer the Gentiles to him as an acceptable sacrifice” (Revised English Bible); “…so that the Gentiles, when offered before him, may be an acceptable sacrifice” (Century Translations in Modern English).

Speaking of the sacrifices associated with the Feast of Weeks, God says: “The priest shall wave them with the bread of the firstfruits as a wave offering before the LORD, with the two lambs. They shall be holy to the LORD for the priest” (Leviticus 23:20).

Verse 22 of Leviticus 23 is, at first glance, seemingly out of place. However, this verse unlocks the understanding of the Gentile role in the promises that God made to Abraham and his descendants. Here is the verse: “When you reap the harvest of your land, you shall not wholly reap the corners of your field when you reap, nor shall you gather any gleaning from your harvest. You shall leave them for the poor and for the stranger: I am the LORD your God.”

The story of Ruth, the Moabitess and a Gentile, is part of God’s Word. You can read the very interesting details in this short book, but the particular events surrounding Ruth’s gleaning in the field of Boaz are of particular significance (compare Ruth 1:22; 2:1–2). Ruth was the mother of Obed, who was the father of Jesse, who was the father of David, and in the lineage of Jesus Christ! Through the provision of God’s Law, this faithful Gentile woman was accepted as a part of God’s chosen people. It is interesting to note that Jews specifically read from the Book of Ruth on the Feast of Pentecost or of Weeks (Shavuot).

Now consider another very revealing account regarding this concept of gleaning. When Jesus was asked by a woman from Canaan to heal her daughter, Jesus replied: “I was not sent except to the lost sheep of the house of Israel” (Matthew 15:24). Also, He said: “…It is not good to take the children’s bread and throw it to the little dogs” (verse 26). Note this remarkable statement from the woman in response: “And she said, ‘Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table’” (verse 27). At this, Jesus said to her: “O woman, great is your faith! Let it be to you as you desire” (verse 28).

A Light to the Gentiles

Further proof that firstfruits from among the Gentiles seem to be represented by one of the two loaves may be found by examining more about Jesus Christ’s role. Shortly following His birth, this testimony about Jesus was given by Simeon: “A light to bring revelation to the Gentiles, And the glory of Your people Israel” (Luke 2:32). Jesus, knowing the unfolding plan of God, stated: “And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd” (John 10:16).

In one of the Messianic prophecies, the all-encompassing role Jesus was to fulfill for the totality of mankind is revealed: “Indeed He says, ‘It is too small a thing that You should be My Servant To raise up the tribes of Jacob, And to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, That You should be My salvation to the ends of the earth’” (Isaiah 49:6).

Two Loaves Represent Firstfruits of Israelites and Gentiles

Paul offers this compelling overview of God’s plan of salvation—starting with the firstfruits and including both those of Israel and of the Gentiles (that is, the rest of the nations): “Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands—that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ” (Ephesians 2:11–13).

Then, in Galatians 3:26–29, we find this summary—a kind of capstone for us to understand that God will accept not only the firstfruits of Israel, but also the firstfruits of other nations as well, which are both apparently represented in Leviticus 23 as the two loaves:

“For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.”

Thus, we can see that the two loaves seem to represent the firstfruits of both Israelites and Gentiles, called and chosen by God the Father to be included in the first resurrection at Christ’s coming. The waving of the two loaves on the Day of Pentecost pictured this harvesting of God’s firstfruits.

As God’s great master plan is revealed in the remainder of His Holy Days to be observed in the Fall, we find that an even greater harvest of all of the rest of humanity will follow!

Why Are Christ and His Disciples Called First Fruits?

In 1 Corinthians 15:20 it says that “…Christ is risen from the dead, and has become the FIRSTFRUITS of those who have fallen asleep.” James 1:18, however, refers to Christ’s true disciples, in this day and age, as firstfruits: “Of His own will He brought us forth by the word of truth, that we might be a kind of FIRSTFRUITS of His creatures.”

We reviewed several passages that true Christians, who are called to the truth and to salvation in this day and age, are referred to as “firstfruits.”

For instance, recall that Revelation 14:4, which we quoted before, says: “These are the ones who were not defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being FIRSTFRUITS to God and to the Lamb.”

Please note the following additional passages: In Romans 16:5, Epaeneteus is called “the firstfruits of Achaia to Christ,” and 1 Corinthians 16:15 refers to the household of Stephanus as the “firstfruits of Achaia.”

Time Sequence of Calling

These Scriptures, and many others, point out a sequence or time order. They refer mainly to the time of the resurrection, but also to the time of calling. Although some were called to the truth in Old Testament times (compare Hebrews 11), most true disciples of Christ have been called for salvation since the beginning of the New Testament Church, in A.D. 31, when the Holy Spirit was given to Christ’s apostles and disciples. In addition to the time sequence of calling, the risen Christ became the FIRST or the “firstfruits” of those being resurrected from the dead as an immortal Spirit being and a glorified member of the God Family. Christ’s true disciples in this day and age will be resurrected or changed to immortality at the time of Christ’s Second Coming. But they, too, are just the firstfruits—the first of many others who will be resurrected from the dead AFTER Christ’s return.

When God was dealing with Israel of old, He required the firstfruits of their labors—the yield of their land. This included the first yield of fruits, grain, oil, wine, the fleece from the first shorn sheep, and the first yield of honey. These were required of the people as an offering. These offerings were to be free of blemish and they were to be presented at the tabernacle to be given to the priests for their work at the altar, as prescribed by God.

But was there any other reason God required “firstfruits” at that time, other than looking for obedience in His people? Several Scriptures in the Old Testament give a hint that there was much more to what God was doing.

The Wave Sheaf Offering

In Leviticus 23:10–17, we read of the requirement of the wave-sheaf offering. In addition to its meaning in counting the 50 days to arrive at Pentecost, the significance attached to the waving of the sheaf of the firstfruits and the waving of the two baked loaves is most important in revealing God’s intent. The sheaf of the firstfruits represented Christ as the FIRST of the firstfruits. The two loaves represented those God has called down through the ages who, if faithful to their calling, will make up the firstfruits of God, whom He will use as He establishes His Kingdom on this earth! Although some have felt that the two loaves represent those called into the truth in Old and New Testament times, it is much more likely, based on Biblical evidence we covered earlier, that these two loaves represent ALL of those called, from the creation of man until the time of Christ’s return, both from the tribes of Israel and from non-Israelite nations—the “Gentiles.”

Christ, being the FIRST of the firstfruits, was the first to be resurrected from the dead as an eternal Spirit being, and has returned to the Father to carry on with His duties of being our High Priest and Mediator, or Advocate, intervening before God on our behalf, as was pictured by the waving of the sheaf of the firstfruits.

The Resurrection of the Firstfruits

When Christ returns to the earth to establish His Kingdom, those who have died in Christ, will be resurrected first to immortality and glory to meet Him in the air. Then those who are living and faithful to their calling will also be changed into spirit and will rise to meet their King in the air! This was pictured by the waving of the two loaves, making no distinction as to their national or racial origin or heritage. Christ, along with those who are with Him, will then descend to the earth, and He will stand in that day on the Mount of Olives (Zechariah 14:4).

Yes, Christ is the first of the firstfruits, and those who are His at His coming are the firstfruits of God.

1 Corinthians 15:22–23 tells us: “For as in Adam all die, even so in Christ all shall be made alive. But each in his own order: Christ the FIRSTFRUITS, afterward those who are Christ’s at His coming.” The two resurrections noted here—Christ, in His day, and those at His coming—are represented by the wave sheaf offering and the Day of Pentecost [the Feast of Firstfruits].

1 Corinthians 15:24, still speaking about the resurrection from the dead, continues: “Then comes the end…” The balance of mankind will have the opportunity to be brought into the Kingdom later. This is pictured in God’s Fall festivals, especially the Feast of Tabernacles and the Last Great Day. All of mankind will eventually have the opportunity to enter into and to have a part in God’s Kingdom. When this aspect of God’s plan is completed, Christ will deliver “the kingdom to God the Father, when He puts an end to all rule and authority and power. For He must reign till He has put all enemies under His feet. The last enemy that will be destroyed is death…the Son Himself will also be subject to Him who put all things under Him [God the Father], that God may be all in all” (verses 24–26, 28).

Once God calls an individual, in the order, and at the time God has established, he will be required to be faithful to that calling in order to have the wonderful opportunity to live for eternity in that great Kingdom!

When Was the Holy Spirit Given to Gods NT Church?

In John 20:22, we read that Christ, after His resurrection, but before His ascension to heaven and the subsequent Day of Pentecost, breathed upon the disciples and said to them, “Receive the Holy Spirit.” Some erroneously teach that on that occasion, Christ gave His disciples the Holy Spirit (compare Nelson Study Bible and the Ryrie Study Bible, comments to John 20). Others understand correctly that Christ did not give the Holy Spirit to His disciples at that time.

The New Bible Commentary: Revised explains: “The breathing upon them of the Spirit is understandable since the Greek ‘pneuma’ means both breath and spirit. This would appear to be in anticipation of Pentecost, although some specific assurance of the conveyance of the gift is clearly given here.”

The Holy Spirit Given on Pentecost

The Bible makes it very clear that Christ’s early apostles and disciples received the Holy Spirit AFTER Christ’s ascension—on the Day of Pentecost, in 31 AD, as recorded in Acts 2. We read in Acts 2:1–4 that they were in Jerusalem (Acts 1:12; 2:5), and that they were filled with the Holy Spirit on the Day of Pentecost. In Acts 2:16–18, Peter, in quoting from the writings of the prophet Joel, emphasized that the Holy Spirit was poured on them on the Day of Pentecost. He also explained in verse 33: “Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He [Jesus Christ] poured out this what you NOW see and hear.” They saw and heard a rushing wind, divided tongues as of fire, and the speaking with other clearly understood or understandable tongues or languages—not some kind of unidentifiable “gibberish.”

After Christ’s resurrection, but before His ascension, Christ told His apostles and disciples: “Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem UNTIL you are endued with power from on high” (Luke 24:49). In Acts 1:4–5, 8, the risen Christ reiterated His promise: “And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, ‘which,’ He said, ‘you have heard from Me; for John truly baptized with water, but you SHALL BE baptized with the Holy Spirit not many days from now…you SHALL receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem…’”

We read in Acts 1:9: “Now when He had spoken these things [promising them the receipt of the Holy Spirit IN THE FUTURE], while they watched, He was taken up, and a cloud received Him out of their sight.” When Christ was taken up to heaven, His apostles and disciples had not yet received the Holy Spirit; but they were commanded to wait in Jerusalem (Acts 1:4) for the receipt of the Holy Spirit “not many days from now” (Acts 1:5). And as we saw, it was in Jerusalem, on the Day of Pentecost, when they received the Holy Spirit.

While still in the flesh, Christ had promised His disciples on several occasions that the Holy Spirit would be given to them in the future (compare John 14:17, 26; 16:13). That actual event, and the fulfillment of that promise, occurred when the New Testament Church came into existence—on the Day of Pentecost—not before then.

How, then, are we to understand John 20:22? We read, beginning in verse 21: “So Jesus [when He was resurrected, but before He had ascended to heaven, and before the Day of Pentecost] said to them again, ‘Peace to you! As the Father has sent Me, I also send you.”

“Receive the Holy Spirit!”

Continuing in verse 22: “And when He had said this, He breathed on them, and said to them, ‘Receive the Holy Spirit.’” Verse 23 continues to quote Christ’s words: ‘’If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

Since the Holy Spirit was not given before the Day of Pentecost, Christ’s statement and action in John 20 was a reassurance that they would receive the Holy Spirit not long from then. Christ breathed upon them, showing them that it would be HE who would pour out, directly, the Holy Spirit on them, after He would receive it from the Father (Acts 2:33; John 14:16–17). And since the Holy Spirit is a Spirit of power and of discernment, they would receive the strength and ability to witness for Christ and preach the gospel, as well as recognize whether someone had repented and therefore had received forgiveness from God, or whether God had not forgiven the person, due to a lack of repentance. Christ told His apostles that they would be able, because of the Holy Spirit within them, to discern God’s Will in the matter of forgiveness, and to communicate and implement God’s Will accordingly.

John 20:22 does not teach that Christ gave the Holy Spirit to His disciples at the time He breathed on them. Rather, it was a reassurance to them that they would receive the Holy Spirit later—on the Day of Pentecost, as described in Acts 2.

What is Gods Holy Spirit, First and Foremost?

God’s Holy Spirit is, first and foremost, a Spirit of POWER. With God’s power, we CAN overcome sin! With God’s power, we CAN live a life pleasing to God. (Please don’t assume, however, that the Holy Spirit is a Person. It is not! For proof, please read our free booklet, “Is God a Trinity?”)

With the POWER of God’s Holy Spirit, we CAN keep the Law of the Ten Commandments, which God gave to the ancient Israelites under Moses, according to tradition, on the Day of Pentecost. And so, God gave spiritual Israel—His Church—the Holy Spirit on the Day of Pentecost to enable them to KEEP His Law.

Power to Obey

We would like to quote from pages 74 and 75 of our free booklet, “Teach Us To Pray,” in order to briefly describe God’s power that He bestows on His disciples through the gift of His Holy Spirit:

We read in Isaiah 40:29 that God “gives power to the weak, And to those who have no might He increases strength.” He gives strength and power to His people (Psalm 68:35). For converted Christians, the gift of God’s power reaches an additional important dimension: God shares His very power already today with His begotten sons and daughters through the Holy Spirit dwelling within them:

Micah exclaimed in Micah 3:8: “I am full of power BY the Spirit of the LORD.” Christ promised His disciples that they would be “endued with power from high” (Luke 24:49) and that they would “receive power when the Holy Spirit has come upon” them (Acts 1:8).

Once we have received God’s Holy Spirit, the power that we might potentially enjoy is beyond all human comprehension. Paul states in 2 Corinthians 4:7: “But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us.”

He adds in Ephesians 3:20–21: “Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to Him be glory in the church.”

Paul explains that God the Father lives in us through the Spirit of His mighty power, the same power mentioned before, which He worked in Christ when He raised Him from the dead (Ephesians 1:19–20).

With God’s power working in our lives, “nothing will be impossible” for us (Matthew 17:20). Even though it may be impossible for ordinary and unconverted men, it will not be impossible for God’s converted people, because GOD will be with them, and we KNOW that “with God all things are possible” (Matthew 19:26; compare Luke 1:37). But, we must believe it (Mark 9:23)! We must BELIEVE that all things are possible for God (Mark 14:36) and that, therefore, all things are possible for us, since God lives in us.

As God created and fashioned the universe and the earth with His mighty Spirit of power, so WE will also participate in future creative acts, since God will share His power with us, when we become born-again members in the Family of God. He already does so to an extent today, but He will share ALL of His power with us, when we enter His kingdom (For more information, please read our free booklet, “God Is A Family.”)

We must learn today to apply God’s power in our lives—to use that portion that God has given to us in order to overcome. God wants to see how we handle it today. He needs to be sure that He can entrust us with limitless power later without running the risk of misusing that power and turning against Him, as Lucifer and his angels once did, ultimately becoming Satan and demons (For more information, please read our free booklet, “Angels, Demons and the Spirit World.”)

How are we to prove to God today that we will never abuse His power in the future?

By allowing His Spirit in us to motivate and enable us to keep God’s law (Ezekiel 11:19–20; Numbers 14:24). God’s Spirit in us enables us to obey the truth, as Peter explains: “…you have purified your souls in obeying the truth through the Spirit…” (1 Peter 1:22).

We must never underestimate or forget the fact that Jesus Christ is leading, guiding and motivating His people through His Holy Spirit within them. This is true individually, as well as collectively in regard to His Church, the “Body of Christ.”

How the Holy Spirit Guided the Early NT Church

As we already mentioned, it was on the Day of Pentecost that God poured out His Holy Spirit on His called out and chosen people. How did the Holy Spirit affect the early Christians? Since God is not a respecter of persons, we should realize, then, in what way the Holy Spirit dwelling in us can affect, motivate and lead us today.

We read in Acts 1:4–5, 8, that Christ gave instructions to the apostles to stay in Jerusalem. Christ told them that they would receive the same Spirit that He had—the Spirit that had been promised by the Father.

Once they had been baptized with the Holy Spirit, they would have the POWER to be Christ’s witnesses, beginning in Jerusalem, but ultimately encompassing the entire earth (Luke 24:46–49).  Jesus clearly enlarged the territory that He had originally given to the apostles in Matthew 10:5–6, when He instructed them earlier: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of the house of Israel.”

They were to be baptized through the Holy Spirit into the body of Christ—the Church (1 Corinthians 12:13). They were to become part of an organism that was to do a job—to be witnesses of Christ, preaching the good news to all nations.

The word for “witness” is the same as the word for “martyr.” If we want to work for Christ, we must be willing and ready even to die for Him, if need be.

The Replacement of Judas

Judas, one of the twelve apostles, had betrayed Christ and then committed suicide, so he needed to be replaced. Although Judas had been an apostle, and although he had received the power from Jesus to preach the gospel, to baptize people, to heal the sick and to cast out demons, he had still fallen away. The remaining eleven apostles cast lots between two candidates who had been with them from the beginning, to determine who should replace Judas. The apostles were reminded that the betrayal through Judas, and his replacement through another, had been prophesied by God through His Holy Spirit (Acts 1:16).

This is the last time we read in Scripture that lots were cast to determine God’s Will. Here, they did so, as they did not yet have the Holy Spirit, which would be guiding them and leading them into the truth. It appears that, left to themselves, they might have chosen the wrong candidate, as Joseph is named first in Acts 1:23. God, though, chose the other candidate, Matthias. Subsequent to that, the Holy Spirit—not lots—would inspire God’s ministers to see who should be ordained. For instance, we read in Acts 13:1–3, how God, through the power of His Holy Spirit, chose Barnabas and Saul for a special responsibility in His Work.

The Gift of the Holy Spirit

In Acts 2, we are introduced to the pouring out of the Holy Spirit, on the Day of Pentecost, on the Church of God (Acts 2:1–4). This happened on June 17, 31 AD, exactly 50 days from the Sunday during the Days of Unleavened Bread when the wave sheaf was waived and when Christ ascended to heaven. The Holy Spirit is symbolized here by a mighty WIND. In John 20:22, Christ had told the disciples, when He breathed on them, that they would receive the Holy Spirit very soon—comparing the Spirit with air.

Speaking in Tongues

When the Holy Spirit was given, the disciples spoke with other tongues, or languages, as the SPIRIT inspired them to do (Acts 2: 4), and the people heard and UNDERSTOOD them each in their own language (verses 6–8). This speaking and hearing of foreign languages was a miracle.

God performed such a unique miracle on that occasion to prove to everyone there that He had indeed poured out His Holy Spirit on the Church in Jerusalem. Only two similar incidents of “speaking in tongues” are reported, which occurred subsequently, namely in Acts 10:44–46, when the Holy Spirit was poured out on GENTILES—Cornelius and his family—and in Acts 19:1–6, when the Holy Spirit was poured out on those who had only been baptized into John the Baptist, but not into the name of Jesus Christ. In these cases, God wanted to make it very obvious that the individuals received the Holy Spirit at that time.

Peter’s Sermon

In Acts 2, Peter explained that the giving of the Holy Spirit had been prophesied in the Old Testament, and that the miracle that had just occurred was the forerunner of mightier miracles which would still occur in the future (Acts 2:14–21).

This prophecy of the pouring out of the Holy Spirit in most powerful ways on many more disciples is still to be fulfilled, in its fullness, in the future. But Peter explained here that the process had started. The giving of the Holy Spirit on the day of Pentecost in 31 AD to the Church had begun to set in motion developments necessary to bring about the end-time fulfillment of that prophecy.

Peter also told his stunned audience that it was they who had crucified Christ, their future Lord and King (Acts 2:36). When they heard this, they were “cut to the heart” (Acts 2:37), and when they asked what to do, he said in Acts 2:38–39 that everyone was to repent and be baptized in order to receive forgiveness of sins and the GIFT of the Holy Spirit.

God needs to call us, individually, to salvation; however, not everyone is being called at this time. But once we are called and respond to the call, we can be saved when we REPENT and BELIEVE in Christ’s sacrifice. Our faith is manifested by outward baptism, and then, we WILL receive the gift of the Holy Spirit, just as the early disciples did in 31 AD.

We read in verse 47: “…And the Lord added to the church daily those who were being saved.” It is still God who does it all. He calls, and when people respond to the call, HE adds them to His Church.

And so, God did not cease to back up the activities of His disciples with mighty miracles. In Acts 3:1–12, we read about a powerful healing through Peter and John.

This healing was done, NOT by the power of man, BUT by the POWER of the Holy Spirit. It was CHRIST, through the power of the Holy Spirit, who healed the man, as Peter explains in verse 16 (compare Zechariah 4:6; Luke 5:17; Luke 6:19; Luke 8:43–46).

Persecution Starts

In due time, after the apostles had begun to preach God’s Word powerfully, they encountered resistance and persecution from the religious establishment (Acts 4:1–10).

Peter was filled with the Holy Spirit when he gave his defense. Christ had promised him and all of His disciples ahead of time that they would be motivated and inspired by the Holy Spirit to say the right things when dragged before the courts of this world (compare Matthew 10:19–20, 23).

After the apostles were beaten and then released from prison, they went to the Church to report to them what had happened. Rather than being discouraged, all the disciples prayed to God for more strength and wisdom to preach the word, and God responded very powerfully (Acts 4:29–31, 33)!

Unfocused “Brethren”

But not everyone attending with the brethren was really converted. Some had come for wrong or ulterior motives. They wanted to be part of the Church that had become noticeable and powerful, but their heart was not right. They thought, perhaps, that it was the great work of a man, not realizing that it was GOD who was behind it.

We find a frightening record of Ananias and Sapphira in
Acts 5:1–3. They lied to the disciples, falsely pretending to be generous donors; but they had not lied merely to men—they had lied to God the Father and Jesus Christ who were present through the Holy Spirit (Acts 5:9)! As a consequence, God let them die right then and there. Although men can deceive other men, they cannot deceive God. We can learn from this episode that God will manifest the secrets of the heart and the real motives—now, or later.

As time went on, additional persecution resulted from the Church’s activities. The apostles were arrested, but then supernaturally freed by an angel. Rather than fleeing, they went right back into the temple to preach—an act that resulted in their arrest again (Acts 5:26–32). It was the Holy Spirit of power and boldness that inspired them to preach and testify for God and to answer their accusers. But, the Holy Spirit is only granted to those who respond to God’s call and who show a willingness to obey His Word. Peter was telling his accusers, in effect, You don’t have the Holy Spirit, and you won’t receive the Holy Spirit, unless you repent and begin to obey God (compare verses 30–32).

Now, problems arose within the Church, causing the apostles to realize that they had to ordain some of the members as deacons to take care of physical matters so that the ministry could continue to pray, preach and teach the Word (Acts 6:1–7). The candidates had to be full of the Holy Spirit. Once the internal problem within the Church had been taken care of, the Word of God spread again, and the number of the disciples increased greatly.

The Deeds of Stephen

Stephen, one of the original seven deacons, did great miracles as the Holy Spirit within him empowered him (Acts 6:8). Stephen’s actions brought persecution upon him, but his accusers could not resist his wisdom as the Holy Spirit inspired him (Acts 6:10).

Nevertheless, they dragged him before the Jewish court and he gave testimony to them. He ended his defense with a challenging and bold claim against his accusers and judges, (Acts 7:51–54). And, through the revelation of God’s Spirit, he was even granted, just prior to his murder, to see—in a vision—heaven opened (Acts 7:55–58).

The Deeds of Philip

Following Stephen’s death, Saul began to persecute the Church. This caused a great scattering of the disciples, so that they went everywhere preaching the Word. Philip, another one of the original seven deacons, went to Samaria to preach there (Acts 8:5), but since he was not yet an ordained minister, he could not lay hands on baptized persons, which meant that they did not receive the Holy Spirit at that time. It was necessary for the apostles to lay hands on the baptized individuals. And so, we are told in Acts 8:14–16, that the laying on of hands by the ministry is necessary, after baptism, to bestow on a person the gift of the Holy Spirit.

Subsequently, Philip was inspired by God’s Spirit to meet the Ethiopian eunuch who had gone to Jerusalem to worship and was returning. God’s Spirit motivated Philip to teach the man so that he could be baptized (Acts 8:29). Presumably, Philip had become an ordained minister by that time.

Following that, the Spirit of God actually transported Philip to another place on this earth (Acts 8:39–40; compare for similar events, Ezekiel 3:12, 14–15; 2 Kings 2:16; 1 Kings 18:12. See also Matthew 4:5–6).

The Conversion of Saul

In the meantime, Saul continued to persecute the Church, until, on his way to Damascus, Christ appeared to him in a vision. Christ showed him where he was wrong, and blinded him. The disciple Ananias, living in Damascus, had a vision in which Christ ordered him to heal Saul (Acts 9:17–18). Saul who would now be called Paul, was baptized and was filled with God’s Spirit. Rather than persecuting the Church, he began, in due time, to preach God’s way of life.

The Church increased in numbers as the Church members were “walking in the fear of the LORD and in the comfort of the Holy Spirit” (Acts 9:31). When we are discouraged, God’s Spirit gives us comfort and encouragement. Rather than giving up, we are motivated to go on, to persevere. We read in John 14:16–17 that the Holy Spirit is our Comforter, which will abide in us forever, if we allow it. Romans 15:13 tells us that the Holy Spirit of power gives us hope, joy, peace and faith. Once we know that we have God’s power residing in us, we can have hope, joy, peace and faith.

Now the time had come when God would bring Gentiles into His Church. He gave Peter a vision to let him know that every person who is called by God should be given access to the community of believers (Acts 10:17–23, 28, 34–38).

The Conversion of Cornelius

We read in Acts 10:44–48 that, even though Cornelius and his household had already received the Holy Spirit, Peter still commanded baptism as an outward sign that they HAD accepted God’s decision to bring Gentiles into the Church. Normally, one does not receive the Holy Spirit without having been baptized first. God made a unique exception here, to make absolutely clear, not just to Peter, but also to all of the disciples, that He had called GENTILES into the body of Christ (compare Acts 11:15–18).

Later, in Acts 15:8–9, Peter recounted this experience, stating that “God who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, and made no distinction between us and them, purifying their hearts by faith.”

Returning to Acts 10:38, Peter had also pointed out that Jesus Christ was anointed with the Holy Spirit and with power. Christ had the Holy Spirit—without measure—from His conception (John 3:34; Authorized Version). But at the time of His baptism, Christ received additional power from God to do mighty miracles. He could only do that through the Spirit of power emanating from God the Father. We read in Acts 10:38 that through the “power” of God’s Spirit, God the Father “was with Him” to go “about doing good and healing all who were oppressed by the devil.”

Barnabas

In Acts 11:22, we are introduced again to Barnabas, who was already mentioned in Acts 4:36 and Acts 9:27. His name means “son of encouragement.” He was a Levite, one of those who sold his possessions to give them to the apostles (Acts 4:36–37). He was also the one who brought Paul to the apostles after Paul’s conversion, when everybody else was afraid of him (Acts 9:26–27). Barnabas was a good man (Acts 11: 24) because he was full of the Holy Spirit and of faith.

Barnabas and Saul

We read in Acts 11:29–30 that Barnabas and Saul were chosen by the elders to bring physical relief to the brethren in Jerusalem who were faced with a prophesied famine. They knew that such relief was needed because the Holy Spirit inspired certain prophets to foresee the future and proclaim what would happen soon (Acts 11:27–28).

Later, Barnabas and Saul returned from Jerusalem to Antioch, where they were ordained, apparently, as apostles (Acts 13:1–3). They were subsequently referred to as apostles—they were not called that before (Acts 14:4, 14).

Note that Acts 13:1 says that Paul, or Saul, and Barnabas were “prophets and teachers.” In 2 Timothy 1:11, Paul refers to himself as “a preacher, an apostle, and a teacher.” It was by the direction of the Holy Spirit that they were separated—set apart—for a certain work. No man did it on his own. The men were following God’s lead through the Holy Spirit when they ordained Paul and Barnabas as apostles.

Even when Paul and Barnabas were sent out for their task, this was done by the inspiration of the Holy Spirit (Acts 13:4).

During their missionary journeys, they would encounter all kinds of strange people. At one time, they met a sorcerer who withstood them and tried to persuade others not to follow them. But Paul commanded him boldly to cease from his evil conduct. Paul was filled with the Holy Spirit and he KNEW that God would back him up (Acts 13:8–11).

Due to the BOLD preaching of Paul and Barnabas, the Church membership grew (Acts 13:46–52).

Early Doctrinal Controversy

In Acts 14, we read about a spectacular miracle performed at the hands of Paul and Barnabas. It was through the power of God’s Holy Spirit that they were able to do such a mighty work. After Paul and Barnabas had healed a cripple in the city of Lystra, the Gentiles of the city regarded them as Greek gods, calling Barnabas Zeus, the king of the gods, and Paul Hermes, the godly messenger. Paul and Barnabas were appalled by this, of course, telling the Gentiles that they were just ordinary men just like them—not pagan gods.

Following this episode, another controversy arose in the Church—this time over the question of circumcision. The issue was simply this: Must Gentiles become physically circumcised before they could become baptized, receive the Holy Spirit and be allowed to enter the community of believers? This question was brought before the apostles and elders in Jerusalem, as reported in Acts 15. After MUCH disputing, Peter spoke, followed by Barnabas and Paul, and finally by James, who declared the final judgment, stating that Gentiles need not be circumcised. But, notice how the apostles arrived at this judgment—it was not the arbitrary decision of just one man, but rather it had been clearly revealed to every one present, by the Holy Spirit (Acts 15:22–29).

God Directs His Work Through His Spirit

Acts 16:6–10 informs us that Paul wanted to travel through certain areas, but God did not permit him. We see how God, through His Holy Spirit, was carefully directing where Paul was to go to preach the gospel. Why and how was Paul prevented at that time from going to some of those areas, including Ephesus and all of the recipients of the seven letters in the book of Revelation? The Bible simply does not say, but it is clear that God, through His Spirit, determined at that time, and still determines today, the timing as to when the gospel is to reach which areas.

God, through His Spirit, compels us today to preach His Word, even though the recipients of the message may NOT listen. Acts 18:1, 4–6 reports how Paul preached to the people at Corinth, although most did not heed his preaching.

Later, God did allow Paul to go to Ephesus, where he found disciples there who had been baptized by John the Baptist but had not received the Holy Spirit. Paul baptized them in, or into, the name of Jesus Christ so that they could receive the Holy Spirit, to the glory of God the Father (Acts 19:1–6; compare Philippians 2:9–11).

Paul Being Forewarned

Subsequently, the Holy Spirit forewarned Paul repeatedly that he would become a prisoner (Acts 20:22–23; 21:4, 8–14), but Paul was determined to finish his race, even if that meant imprisonment and death (Acts 20:24–28).

Later, Christ appeared to Paul, perhaps in a dream or in a vision, to let him know that He approved of his conduct (Acts 23:11). So, the Holy Spirit was not trying to influence Paul not to go—rather, it was a test for Paul, whether he was willing to go all the way in the face of persecution and imprisonment, or to give up.

It is God, through His Holy Spirit, who ordains ministers and places them in various responsibilities or offices in the Church of God. But Paul pointed out, prior to his travel to Jerusalem, that some false ministers and members would rise up to deceive (Acts 20:29–30). God had NOT ordained them nor placed them in His Church. But God allowed them to come into the Church to test the true believers. This is still true today, as it was then (Compare Jude 3–4, 12, 19; 2 Peter 2:1–3; 1 Timothy 4:1–2, 6; 2 Timothy 2:15–17, 20–21).

What Just One Man Can Do!

Acts 21:27–28; 24:5; and 28:23–31 include a powerful testimony of what just ONE MAN—the Apostle Paul—was able to do, as he followed the lead of God’s Holy Spirit. Even in prison, Paul did not cease to do what God had called him to do. But note how Paul reminds the Gentiles of how the Holy Spirit had inspired Isaiah to preach to their fathers, and that what Paul was doing then was in fulfillment of that prophecy (Acts 28:25). God’s Work and God’s Church are NOT the work of human beings! God’s Work is done through the power and inspiration of God’s Holy Spirit (compare Philippians 3:3; 1 Peter 1:12). We are God’s instruments, as long as we are yielding to God.

God Works in Us Through His Spirit

We can be filled with the Spirit, just as many others before us have been (Titus 3:4–6). We are admonished to use God’s Spirit, and not to quench or extinguish it (1 Thessalonians 5:19). We are not to grieve God’s Spirit in us, either (Ephesians 4:30). Rather, if we follow the lead of God’s Spirit, we will know the truth, and the truth will make us free. We will be able to follow others, as they follow Christ, and we will also be able to see that we must not follow others, if, and to the extent that, they don’t follow Christ. We will be able to distinguish truth from error (1 John 2:26–27; 4:6).

We must allow God’s Holy Spirit in us to lead us in living our lives, and we must GROW in the knowledge of Jesus Christ, the Son of God. We must not be afraid to USE the power of God, which dwells in us through His Holy Spirit. We must have courage and boldness and faith and peace and joy and hope and confidence and comfort and perseverance because we KNOW that God, who lives in us through His Spirit, is mightier and greater than anyone and anything else—and we also know that nothing is impossible for the GREAT GOD whom we serve! (Matthew 19:26).

When we follow the lead of God’s Spirit, having the faith that God WILL do what He has promised, then nothing will be impossible for us (Matthew 17:20)—always, of course, subject to God’s Will. But, when things that are normally impossible with men become possible for us because God is with us (Luke 18:27), then we must not neglect to give God the glory, knowing that all power and all glory belong to Him—forever.

A New Creation

One of the greatest achievements that the Holy Spirit can possibly accomplish in man is to help man to become a new creation. When Jesus Christ lives in us through the Holy Spirit, we are becoming a new creation.

In the Living Bible, 2 Corinthians 5:15, 17 reads: “He died for all so that all who live—having received eternal life from him—might live no longer for themselves, to please themselves, but to spend their lives pleasing Christ who died and rose again for them…When someone becomes a Christian he becomes a brand new person inside. He is not the same any more. A new life has begun!”

Galatians 6:15 reads, also in the Living Bible: “It doesn’t make any difference now whether we have been circumcised or not; what counts is whether we really have been changed into new and different people.” Compare 1 Corinthians 7:19.

We are to become a “new creation,” which is also called “the new man.” Why new? What is supposed to be “new” about us, after we become converted Christians?

In order to become a new creation, our old being has to die. The Authorized Version calls what has to die “the old man.”

Before discussing what we are to become, let us first notice what we must leave behind.

Our Old Man Must Die

Romans 6:1–4, 6 points out that we, that is, our old man, has been crucified with Christ—and that he died in baptism. In Galatians 2:20, Paul makes the same claim: “I have been [that is, his old man has been] crucified with Christ; it is no longer I [the old man] who live, but Christ lives in me [that is, Christ lives in him His life of a new man or new creation].”

Galatians 5:24 adds that “…those who are Christ’s have crucified the flesh with its passions and desires.”

Those passions and desires of the flesh include our eyes, our hands, our feet—that is, if they are being used for fleshly desires. Christ tells us to symbolically “cut off” our hands or feet, or to “pluck out” our eyes, if they tempt us to sin—that is, we are to stop using our fleshly members for the purpose of sinning (Mark 9:43–48).

It is sometimes difficult to “cut off” or “pluck out” our eyes, our feet, our hands; that is, not to allow them to engage in sinful conduct. It’s like going through fire—very painful. But we are called to be living sacrifices, and as Christ says, EVERY sacrifice is seasoned—enriched, made better—through fire (Mark 9:49). Romans 6:13 tells us not to “present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God.”

We need to use our physical members—our eyes, our hands and our feet—in a right way, not in a wrong way. Our old man, living the desires of the flesh, misused his members—the eye, the hand, the foot—in sinful ways. As a new creation, we have to use our members in ways that please God. And we can only do this through the power of the Holy Spirit.

This is a constant battle, because the old man that was crucified with Christ at the time of baptism, does not want to stay dead. He wants to come to life again, and again, and again,  trying to destroy the new man within us. That is why Paul wrote in 1 Corinthians 15:31: “…I die daily.” We have to put that old man to death on a daily basis.

Put off the Characteristics of the Old Man

What exactly are the characteristics of that “old man” that we must overcome, eradicate, put to death?

Paul effectively describes this old man and his deeds in Colossians 3:5–8: “Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry… But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth.”

Paul said in Galatians 6:14 that the world had been crucified to him. The world had no interest in him anymore. Why was that? Because he had put to death the wrong or worldly use of his members, and all those things that the world delights in. And when we do that, the world loses its interest and temptation for us, even though it may scoff at and ridicule us (compare 1 Peter 4:1–4).

What, exactly, do we need to put to death? 1 Peter 2:1–2 says: “Therefore, laying aside [or: putting away, or ridding yourselves of] all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babies, desire the pure milk of the word, that you may grow thereby.”

Ephesians 4:25–31 tells us: “Therefore, putting away lying… Be angry, and do not sin: do not let the sun go down on your wrath, nor give place to the devil. Let him who stole steal no longer… Let no corrupt word [or, foul language] proceed out of your mouth… And do not grieve the Holy Spirit of God, by whom [which] you were sealed for the day of redemption. Let all bitterness, wrath, anger, clamor [or, loud quarreling or shouting], and evil speaking be put away from you, with all malice.”

The Works of the Flesh

If we walk in the Spirit, having crucified the flesh with its evil lusts and desires—that old man—we are not to turn around and walk in the flesh; we are not to do the works of the flesh.

Christ tells us that our eye must be “single” (Luke 11:33–36; especially verse 34 in the Authorized Version), having one goal, one focus and one direction in our lives. James says that a double-minded man is unstable in all his ways (James 1:8).

Before listing the fruit of the Holy Spirit in Galatians 5:22–23, Paul listed, by way of contrast, the works of the flesh that we should not be doing, in verses 19–21. Let us read this list in the Living Bible:

“But when you follow your own wrong inclinations your lives will produce these evil results: impure thoughts, eagerness for lustful pleasure, idolatry, spiritism [that is, encouraging the activity of demons], hatred and fighting, jealousy and anger, constant effort to get the best for yourself, complaints and criticisms, the feeling that everyone else is wrong except those in your little group—and there will be wrong doctrine, envy, murder, drunkenness, wild parties, and all that sort of thing. Let me tell you again as I have before, that anyone living that sort of life will not inherit the kingdom of God.”

Paul says that when we continue to practice such works of darkness, then our old man is not really dead; and, perhaps, he never even died at all.

A New Life

Not only were we crucified and died in baptism, but we were also resurrected with Christ to a new life. We were resurrected to be a new creation, to live the life of the new man (compare Ephesians 2:1–7; Colossians 2:11–13). Since we have been resurrected from the baptism or burial of our old man to live a new life, we are told to concentrate on the things of God, not on the things of this world (Colossians 3:1–2).

Our new life is hidden with Christ in God, as Colossians 3:3 says. It is “hidden” in the sense that we are not yet living in glory, as Christ is. That is why the Bible also uses the phrase “inward man” for the “new man” that is being created within us (compare 2 Corinthians 4:16).

When we spiritually die in baptism, we die to the wisdom of this world (Colossians 2:8, 20). We are no longer a part of this world and its way of thinking—we are dead to this world, and this world is dead for us. Galatians 6:14 reads in the Living Bible: “…Because of that cross [of Jesus Christ] my interest in all the attractive things of the world was killed long ago, and the world’s interest in me is also long dead.”

The Bible is clear, then, that we have to view ourselves as having died to the lusts and desires of the flesh, and as having been made alive with Christ to live a holy and godly life.

The New Man

Colossians 3:10 states, in the New Revised Standard Version:
“… and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator.”

This new self—this new creation or new man—is to become like Jesus Christ, who is actually the Creator of this new creation.

The Living Bible translates Colossians 3:9–10 very powerfully, as follows: “Don’t tell lies to each other; it was your old life with all its wickedness that did that sort of thing; now it is dead and gone. You are living a brand new kind of life that is continually learning more and more of what is right, and trying constantly to be more and more like Christ who created this new life within you.”

Ephesians 4:23–24 reads, again in the Living Bible: “Now your attitudes and thoughts must all be constantly changing for the better. Yes, you must be a new and different person, holy and good. Clothe yourself with this new nature.”

Who Is the New Man?

What exactly is that “new man” that has to be put on by us? How can we recognize him? How is he described in the Bible?

We have been raised together with Christ when we rise out of our watery grave at the time of our baptism. Christ is living His life in us, through the Holy Spirit, and we have to become a new creation, according to the image of Christ. Therefore, it should come as no surprise that this “new man” we have to put on, is, in fact, Jesus Christ!

Galatians 3:27 tells us: “or as many of you as were baptized into Christ have put on Christ.”

Romans 13:14, 12 confirms that we have, in fact, “put on the Lord Jesus Christ,” and with Him, His “armor of light,” with which we can fight against all obstacles; whether these be our own human nature—the “flesh,” “the old man” that does not want to die—
or whether these be the evil influences of Satan and this world around us.

Christ’s Armor of Light

We find a detailed description of Christ’s armor of light in Ephesians 6:11, 14–17: “Put on the whole armor of God [that is, put on Jesus Christ completely and fully], that you may be able to stand against the wiles of the devil… Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation and the sword of the Spirit…”

Additional aspects of Christ’s armor of light are mentioned in 1 Thessalonians 5:8: “But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation.”

We are told in 1 Corinthians13:13, that faith, hope and love will abide, but that love is the greatest among these three.

The Fruit of the Spirit…

With this background, we need to take note of Galatians 5:22–23 where we see a description of the fruit of the Holy Spirit—the fruit of the New Man, Jesus Christ living in us. We see that some of those characteristics are associated with the elements of Christ’s armor of light, but other characteristics are also listed: “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control.”

We read earlier in Galatians 5:24 that we who are Christ’s have crucified the flesh and its passions and desires. Galatians 5:25 continues: “If we live in the Spirit, let us also walk in the Spirit.”

We are to live a new life “in the Spirit.” We must walk in the Holy Spirit, following its lead (compare Romans 8:14). In so doing, we manifest the fact that it is really Jesus Christ, the New Man, who is living His life in us.

Addressing the New Man that we must become, let us continue reading once again Galatians 5:22–25 in the Living Bible: “But when the Holy Spirit controls our lives he will produce this kind of fruit in us: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control…Those who belong to Christ have nailed their natural evil desires to his cross and crucified them there. If we are living now by the Holy Spirit’s power, let us follow the Holy Spirit’s leading in every part of our lives…”

Love—the Bond of Perfection

Note a few more characteristics of the New Man—characteristics we must develop if we want to let the New Man, Jesus Christ, live His life continuously in us through the Holy Spirit. Colossians 3:12–14 states: “Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection.”

Love is called here the bond of perfection. We are told in
1 John 4:17 that God’s love has been perfected in us, if we love one another.

Does Christ Live in Us?

Christians are instructed in 2 Corinthians 13:5 to examine themselves as to whether they are in the faith. They are to test themselves. They are to know that Jesus Christ is living in them!

All of us who were baptized and who have received God’s Holy Spirit, should ask ourselves the question: Is the New Man, Jesus Christ, really living in us? Is He guiding, directing and leading us? Do we allow Him to live our lives? Are we willing to follow His lead, regardless of where He goes (compare Revelation 14:4)? Have we sanctified Jesus Christ in our hearts (compare 1 Peter 3:15); that is, have we set aside in our hearts a dwelling place for Him? Do Christ and the Father really dwell in us? Did they make their abode or home with us (compare John 14:23)?

If we do not meet or stand the test, if Christ is not living in us, we can and should get help from God to put to death the old man, and keep him dead and buried, together with his fleshly passions and desires. God will help us, through the Holy Spirit, which He promises to those who ask for it; who really want it; and who begin to obey God (Acts 5:32), showing thereby that they are serious about it. After we have done what is required of us, God will, through the Holy Spirit, let the New Man, Jesus Christ, begin to live in us.

Paul had to encourage the brethren in Galatia to return to the truth from which they had slipped away. He said in Galatians 4:19: “My little children, for whom I labor in birth again until Christ is formed in you…”

Thus we have seen through many examples how utterly important and how very significant the Holy Spirit is in guiding us away from the ways of this world. God will give us His Holy Spirit once we repent of our past sins, become properly baptized and continue to change, while repenting of sins we might commit after baptism. God is there to guide us toward that end, and we need to pray to God the Father in faith through His Son, Jesus Christ, to help us. For more information on the need to become baptized in order to receive the Holy Spirit, please read our free booklet, “Baptism—A Requirement for Salvation?”

Your Challenge

On the Day of Pentecost, God poured out His Holy Spirit on the New Testament Church. We reflect on that momentous event, realizing that we can only become a new creation when God dwells in us through His Holy Spirit; that is, we can only become a new creation when Jesus Christ, the New Man, lives in us.

If you were baptized and have received God’s Holy Spirit, but have begun to slip and fall, entreat God in heart-rending prayer, with fasting, and ask Him to let you return to Him. And if you have not yet been baptized as an adult person and if you have been called to the understanding of God’s truth, then you must do this: You must repent of your sins, believe in the sacrifice of Jesus Christ, as well as in His gospel message, and begin to counsel for baptism! You must be baptized in order to receive God’s Holy Spirit! Only then will Christ begin to live in you.

Once you have become a Spirit-begotten child in Christ at the time of your baptism, you will begin the process of your transformation—which will ultimately enable you to enter the Kingdom of God and to inherit the salvation of an eternal life. The Feast Day of Pentecost pictures the fact that you CAN become a Spirit-begotten child in God’s Family NOW—but only IF you respond to God’s calling and allow God the Father and His Son Jesus Christ to guide and lead you by the GIFT of the Holy Spirit!