Pentecost

Pentecost

Of the Jewish feasts, there are three that were considered especially important to the Jews,the Three Pilgrimage Festivals,which requiredall male Jews to travel to the Temple in Jerusalem: Passover, Shavuot, and Sukkot (https://www.jewishvirtuallibrary.org/shavu-ot). Shavuot is the Hebrew name, called Pentecost in the Greek language, meaning “50,”referencing the fact it took place seven weeks and one day, or 50 days, after Passover. The full name is “Hag Shavuot”, and it means “Festival of the Weeks,”though it is also sometimes called the Feast of Harves tor the Feast of Firstfruits (Num. 28:26), due to its occurrence being at the grain harvest. Its first mention is in Exo. 23:16: “And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field”(KJV).

The purpose of Pentecost was to commemorate the giving of the Law of Moses, and to celebrate the wheat harvest(Exo. 34:22).This holiday began somewhere around 1440 B.C., after the Exodus from Egypt (Horner). Some have stated that Passover freed the Jews from their physical bondage (from Egypt) while Pentecost freed them from spiritual bondage to idolatry and immorality (https://www.jewishvirtuallibrary.org/shavu-ot). Pentecost did not occur on a particular date or day of the week, it was simply 50 days after Passover. However, it was a holiday in which work was not permitted (Ibid.).

The observance of Pentecost was the first day on which the Israelites could bring their firstfruits, called the“Bikkurim,”of which were seven things the land of Israel was praised for in Deu. 8:8: “A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey;”(KJV)(https://ohr.edu/7864).The firstfruits were identified by the farmers tying a reed around the first ripening fruits from each of the species of plant in their fields (https://templeinstitute.org/shavuot). These fruits would be cut and put in baskets of gold and silver, loaded onto carts driven by oxen whose horns were gilded and laced with garlands of flowers, led in a grand procession to Jerusalem, while being accompanied by music and parades (Ibid.).

Upon reaching the Temple at Jerusalem, each farmer presented his firstfruits to a priest, in such a way that followed the instruction in Deu. 26:1-11, which is a retelling of the history of the Jewish people as they were in Egypt, but then redeemed by God: “1And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and possessest it, and dwellest therein;2 That thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land that the LORD thy God giveth thee, and shalt put it in a basket, and shalt go unto the place which the LORD thy God shall choose to place his name there.3 And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the LORD thy God, that I am come unto the country which the LORD sware unto our fathers for to give us.4 And the priest shall take the basket out of thine hand, and set it down before the altar of the LORD thy God.5 And thou shalt speak and say before the LORD thy God, A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous:6 And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage:7 And when we cried unto the LORD God of our fathers, the LORD heard our voice, and looked on our affliction, and our labour, and our oppression:8 And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders:9 And he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey.10 And now, behold, I have brought the firstfruits of the land, which thou, O LORD, hast given me. And thou shalt set it before the LORD thy God, and worship before the LORD thy God:11 And thou shalt rejoice in every good thing which the LORD thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is among you”(KJV).

Citations:Holy Bible: King James Version. Thunder Bay Press, 2000. Horner, Chuck M. “WVBS COURSE NOTES: Exodus.” World Video Bible School. “Jewish Holidays.” Shavuot, https://www.jewishvirtuallibrary.org/shavu-ot.

Klein, Reuven Chaim. “Stop! It’s Shavuot! by Rabbi Reuven Chaim Klein.” Ohr Somayach, 19 May 2018, https://ohr.edu/7864. “Shavuot.” Temple Institute, 3 May 2020, https://templeinstitute.org/shavuot.

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Acts 2 You’ve Got the Holy Spirit?

Acts 2 You’ve Got the Holy Spirit?

Acts 2 is an amazing account of the outpouring of the Holy Spirit.  It starts with the sound of a great rushing wind and visible tongues of fire above the heads of the apostles.  This was the day of Pentecost.  Pentecost (fiftieth day), comes 50 days after the end of the passover.  It originally marked a celebration of harvest for the Israelites.  But this first Pentecost following the death of Jesus and it would forever change the memory of Pentecost.

As Acts 2 plays out, the apostles begin speaking in tongues (different languages understood by others).  The outpouring of the Spirit accompanied by the sounds of the rushing wind and the apostles speaking inspired languages drew many to their location to see what was happening.  The people were amazed, because what they were seeing did not match the uneducated men making proclamation before them.

Peter’s words are recorded by Acts 2 as he describes the significance of what the people were seeing and hearing.  Significantly, he declares this was prophecy from the prophet Joel.  Joel explains that this pouring out of the Holy Spirit would be characterized by prophecy, visions, dreams, wonders, and signs.  Peter in sharing the words of Joel utters the fact that this promise would be available to all levels of human creation – male, female, or servant.

As Peter shares the connection of these things to the life of Jesus, those present, being devout Jews, realized their part in the death of Jesus.  Their hearts are condemned over their sin.  In earnestness they ask the apostles, “What shall we do?”.  Of course, Peter tells those present what is needed for their salvation.  They have heard the message.  They believe and understand Jesus is their Lord.  Peter calls for their action and upon obedience they are added to the Church by God.

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Men of Virtue, Not Headlines

Men of Virtue, Not Headlines

Hey Christian men, how many times have you read the headlines about people getting caught in prostitution stings? Or how many times do you read about another couple getting a divorce? And let’s not leave out porn addiction or adults who are messing with children.

Shocking Headlines

Headlines of destruction are rampant!

Then there’s those who are verbally or physically abusive. Or what about all the individuals who are caught in lies or doing unethical things? We see them all the time don’t we?! It seems like every single day another person gets caught in something—and lets us down.

We see this everyday, and so do the young people in the church.

And let’s not kid ourselves into thinking those sins only happen with Hollywood celebrities or politicians. We all recognize it’s happening in the church as well. And men who were once well-loved and respected preachers, elders, youth ministers, or deacons suddenly cause young people to question everything.

What the church desperately needs today are spiritually mature men who are not giving into temptation—men who can serve as role models and mentor young Christians.

We need men who love their wives and children more than hobbies.

We need men who lead and don’t deceive.

We need men who younger boys can look up to and not have their world come crashing down because of a scandal.

We need men who will boldly lead the next generation to Jesus.

Aren’t you tired of all the discouraging news headlines? Why not determine within yourself to make a difference. Why not be someone who stands out and is not conformed to the world? Why not reflect a sacrificial life of taking up your cross and following Him? Why not use your life as a positive example, so that God may be glorified!

Make no doubt about it, Satan will come hard after you. But God will give you a means of escape. Let’s show the next generation what it means to flee temptation. Let’s be the role models they desperately need today!

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The Covenant After 70 AD?

The Covenant After 70 AD?

Proponents of the 70 AD doctrine claim that everything in association with the final coming of Christ happened in AD70 with the destruction of the temple in Jerusalem.   The destruction of the temple marks a change in the gospel covenant.  Let me illustrate this with the following verse of scripture:

1 Corinthians 11:23-26

For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.”  25 In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.”  26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes. (NASU)

covenant change

Did the covenant change in 70AD?

Paul instructed the Corinthian church to observe the Lord’s supper until He comes.  If Jesus came in 70 AD the proponents of the 70 AD doctrine claim, the Corinthians, and all other Christians by extension, were to cease observing the Lord’s supper upon His coming.  We have by consequence of this doctrine entered an age where God’s covenant has changed from what it was.  A change of worship to God constitutes a change of covenant if you will.   If Jesus came in 70 AD, we have another covenant period following the period of time that existed between the cross and the destruction of Jerusalem.  The problem with this is, as a consequence of the 70 AD doctrine, all of the New Testament writings pertain to a covenant that would end in 70 AD with no instructions for how to serve God afterwards.  The time between the cross and the destruction of the temple would therefore have a following covenant under which Christianity would exist with worship that was altered from the original.

In every instance in history, when the worship to God changed, so did the covenant.   The first age would be the Patriarchal dispensation / age / period of time, where God dealt directly with individuals with a covenant specific to that age.  Then we have the Mosaic covenant under which Levitical worship continued unchanged until the cross.   Jesus’ death on the cross would then mark the time when there was a change of the law, (Hebrews 7:12 ; 9:15).  And so the 70 AD advocates would, as a consequence of their doctrine, have a period of time between the death of Jesus and the destruction of the temple with a worship system unique to that time period.  Moreover, another consequence of their doctrine is that all the instructions for living the Christian life available are specific to that period of time between the cross and the destruction of the temple.  70 D advocates are inserting a different covenant into the equation with their doctrine.

This poses an immediate problem with scriptures that explicitly state that the age under which they were living would be the last one.  Each age or period of time had its own covenant.

1 John 2:18, “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.”  The NASB translates this as the last hour.  However, the KJV translation of it as the “last time” is perfectly consistent with Hebrews 1:1-3 which states, “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. “ and again in 1 Peter 1:20-21which states, “For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you 21 who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God. “ (NASU)

It is a necessary consequence of the 70 AD doctrine that places a unique time period between the cross and the destruction of the temple in direct conflict with inspired writings that plainly teach us that there is not.   If there exists a covenant age beyond the destruction of the temple, then all the inspired scriptures declaring them to be in the last age, or last time as it is written, cannot be true.

If there was a change of covenant, then how did it happen?  How are we to worship under this different covenant?  Clearly commemorating the Lord’s death is not a part of it.  Other than that, we have no instructions whatsoever for how we are to meet the terms of this different covenant.  God would not change the  Christian covenant without providing the terms under which He has obligated Himself to meet its conditions.

Because of the implications of these statements regarding the ‘last time’ within the inspired text, the very fact that Christians exist and are worshipping God beyond 70 AD biblically proves the age after 70 AD is the same as the age before.  There was therefore no actual covenant change that occurred in 70 AD and the doctrine cannot stand.

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UN LLAMADO A LA RACIONALIDAD

UN LLAMADO A LA RACIONALIDAD

La racionalidad puede ser definida como las conclusiones que pueden ser sostenidas por las evidencias. Muchos han tildado al Dios de la Biblia y el cristianismo como irracionales ya que según ellos no existe evidencia fuerte para concluir que un ser supremo exista y por otro lado vivir bajo el estándar del mismo. Si pudiéramos presentar la evidencia para ambos (esto es el cristianismo y la existencia de Dios) entonces la categoría de “irracionales” no estaría sobre nosotros sino sobre aquellos que se rehúsan a aceptar la evidencia.

rationalidad

UN LLAMADO A LA RACIONALIDAD

Recientemente me vi envuelto con una persona que afirmaba que las iglesias que no tengan apóstoles (modernos) no están siguiendo el plan de Dios al establecer 5 ministerios. Le mostré con calma el contexto en el que Ef.5 toma lugar y en adición a eso lo llevé para que observará los requisitos para el apostolado establecidos por Pedro en Hechos 1 en el momento de la elección del sucesor de Judas y como se vuelve imposible que un ser humano cumpla con estos requisitos hoy. Esta persona en  cuestión decidió abandonar la racionalidad y arremetió contra Pedro, aludiendo a que Pedro no era nadie para hablar y firmar una base ya que había negado al Señor. Yo estaba manejando y por poco salgo del camino al escuchar semejante desacierto en intento pobre de defensa contra la evidencia firme con la cual había colisionado de frente.

Ser racional tiene que ver con razonar correctamente. Es probable que en una gran mayoría las personas tengan pereza de analizar y razonar correctamente. En lógica los silogismos siempre son herramientas útiles para llegar a la verdad. Existen silogismos simples y también compuestos. Considero que un silogismo sano (aquel que está bien construido y cuyas premisas son verdaderas) una vez establecido como tal es un poderoso escudo, con la capacidad de ser impenetrable. A manera de ejemplo simple considere:

1.     Los martes llueve por la tarde.

2.     Hoy es martes.

3.     Por lo tanto, hoy lloverá.

Observe cómo alguien es racional al concluir correctamente partiendo de las premisas o evidencias que se encuentran disponibles. La racionalidad es fundamental en todos los círculos de la vida y con mucha más razón debería de serlo en aspectos de la fe.

Uno de los problemas principales es ignorar la enseñanza implícita y tratar de validar únicamente aquello que está explícito. Dios realmente desea que nosotros reunamos evidencias y razones a partir de esas evidencias (1Tes.5:21; Hech.17:11; Is.1:17). Aquellos que se hacen llamar evangélicos, aluden a la presencia del Espíritu Santo en la obra de milagros, sensacionalismo e intervención directa en sus vidas. Por lo que en el círculo filosófico a esto se le conoce como “Fideísmo” donde se alude a tomar un salto de fe y creer algunas cosas de las cuales no existe evidencia. Existen pasajes explícitos que hablan de tener al Espíritu y que él mismo obraba milagros en el siglo primero. Implícitamente se enseña que esa obra directa del Espíritu tenía un periodo explícito y un propósito específico (Jn.16:13). Ignorar la evidencia implícita sería irracional. De hecho es el Filósofo Cristiano Thomas B. Warren quien define de forma clara lo que es ser irracional. Él escribe en su libro “Logic and the Bible” lo siguiente:

“Todo hombre que arrogantemente rechace el uso de lógica (válida) en conexión con el estudio de la Biblia, parece no reconocer que están obrando de forma irracional. Y ¿Qué es ser irracional? Es (1) rechazar el adecuado rol de la evidencia, razón y conclusión y (2) sostener que la voluntad de Dios para el hombre hoy solamente se puede leer mediante declaraciones explícitas de la Biblia sin tener que razonar correctamente a través de esos declaraciones explícitas hasta correctamente inferir aquello que está implícito”.

El estudio de la Biblia debe de ser realizado con extremo cuidado, en oración y de forma sistemática. No todo en la escritura que está de forma implícita se aplica a nosotros hoy en día.

Siendo racionales con la cuestión del Espíritu Santo y la supuesta manifestación en nuestros días debemos llegar a conclusiones que únicamente son extraídas de la evidencia presente. Considere con migo:

1.     El Espíritu Santo obró de formas sobrenaturales durante la infancia de la Iglesia

2.     No vivimos en el periodo de la infancia de la Iglesia.

3.     Por tanto el Espíritu, en nuestros días no obra de igual forma.

Recuerde que si las dos premisas son verdaderas y la conclusión lógica es extraída de la misma, entonces no hay forma de ser irracional. El ser racional se vuelve vital ya que conocer toda la verdad (explícitamente como implícitamente) es lo que libera al hombre del pecado y del error (Jn. 8:32). Todo lo que Dios enseña implícitamente es igual de autoritario como aquello explícito. Se requiere que realmente el hombre sea sincero consigo mismo y con Dios en la búsqueda de la verdad.

Deseo retar a cualquier hombre que sostiene que la Biblia contiene pasajes  explícitos puestos ahí para mi, para usted o para cualquier ser humano que viva en este momento. Para determinar lo que el hombre de hoy debe de hacer para agradar a Dios de las cosas enseñadas en la Biblia, uno debe de inferir de la Biblia aquellas cosas que han sido expuestas explícitamente. El verdadero cristianismo no depende de un fideísmo ciego o un “salto al vacío”. La fe verdadera es la obediencia a las cosas de las cuales podemos razonar de forma implícita como explícita, a los mandamientos de Dios. Recuerde en todo momento que si algo es irracional no pertenece a Dios. Tal como lo afirma Hebreos 5:14 en la segunda parte, deberíamos de tener los sentidos ejercitados y que mejor manera haciendo uso de la racionalidad. Que Dios nos ayude a todos a ambas cosas: tanto a reconocer la ley de la racionalidad así como a honrarla.

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