CHAPTER 6
The
Festival of Pentecost
(Shavuot)
And
you shall celebrate the Feast of Weeks, that is, the first fruits of the
wheat harvest... (Exodus [Shemot] 34:22 NAS).
You
shall count seven weeks for yourself; you shall begin to count seven
weeks from the time you begin to put the sickle to the standing grain.
Then you shall celebrate the Feast of Weeks to the Lord your God with a
tribute of a freewill offering of your hand, which you shall give just
as the Lord your God blesses you (Deuteronomy [Devarim]
16:9-10 NAS).
The
Omer:
Countdown to Sinai
The
period called "the omer" begins the day following the sabbath
during Passover (Pesach) and continues until Shavuot
(Pentecost). The Torah commanded that seven weeks be counted from the
time of the offering of the omer, as it says:
You
shall also count for yourselves from the day after the sabbath, from the
day when you brought in the sheaf of the wave offering; there shall be
seven complete [temimot] sabbaths. You shall count fifty days to the day
after the seventh sabbath; then you shall present a new grain offering
to the Lord. You shall bring in from your dwelling places two loaves of
bread for a wave offering.... On this same day you shall make a
proclamation as well; you are to have a holy convocation. You shall do
no laborious work. It is to be a perpetual statute in all your dwelling
places throughout your generations (Leviticus [Vayikra]
23:15-17,21 NAS).
Because
of this ritual of counting, the period between Passover (Pesach)
and Pentecost (Shavuot) came to be known as the omer.
In fact, Shavuot does not have a fixed calendar date in the
Bible, but rather falls on the day after the completion of the omer
count -- that is, the fiftieth day after the omer offering is
brought.
The Ceremony of Counting the
Omer
A
sharp controversy existed between the rabbis and a variety of Jewish
sects over the interpretation of the words "the day after the sabbath"
in the verse commanding the counting of the omer. According to
the rabbis, the sabbath refers not to the weekly sabbath, but rather to
the first festival day of the Passover (Pesach). [This is Nisan
15, the first day of Unleavened Bread, which (G-d designated to be a
high sabbath (shabbaton). Because of this, the counting of the
omer traditionally begins from Nisan 15.] Various groups,
beginning with the first-century Sadducees and continuing with the
Karaites of the early Middle Ages, interpreted the word sabbath
to mean the weekly sabbath during the Passover (Pesach) season.
The implication of this interpretation is that Shavuot
(Pentecost), which falls on the day after the omer count of 49
days, would always occur on a Sunday. Before the counting of the
omer, this blessing is recited: "Praised are You, L-rd our G-d,
Ruler of the Universe who has sanctified us with His commandments,
commanding us to count the omer." This is followed by the count
for the day: "Today is the first day of the omer." Weeks are
counted as well. For example: "Today is the seventeenth day of the
omer, which equals two weeks and three days of the omer."
This counting is done at night, as the new day begins at sundown, (6:00
p.m.). Some people recite Psalm (Tehillim) 67 after the
counting, since it consists of seven verses and a total of 49 words in
Hebrew.
The Historical Understanding of Pentecost
(Shavuot)
In
the third month after the Jews left Egypt (Mitzrayim), they
arrived in the Sinai desert and camped opposite Mount Sinai. Moses (Moshe)
was then told by G-d to gather the Israelites together to receive the
Torah (Exodus [Shemot] 19:1-8 NAS). The Israelites answered, "All
that the Lord has spoken we will do!" In Hebrew, it is Na'aseh
V'Nishmah, which means, "We agree to do even before we have
listened."
Moses
(Moshe) then gave the Jews two days to cleanse themselves, wash
their clothes, and prepare to receive the Torah on the third day. At the
same time, Moses (Moshe) told them not to come too near Mount
Sinai. From early morning, dense clouds covered the peak of the
mountain. Thunder and lightning were frequently seen and heard. The
sound of the shofar (ram's horn) came very strong, and the top
of the mountain was enveloped in fire and smoke. The Israelites at the
foot of Mount Sinai stood in great awe (Exodus [Shemot]
19:9-19). Moses (Moshe) then went up alone on the mountain, and
as he neared the top, a mighty voice announced the Ten Commandments
(Exodus [Shemot] 19:20-25; 20:1-21).
Later Development of the Holiday
Pentecost
(Shavuot) traditionally has been seen in different ways. One is
to see it as the concluding piece of the Passover (Pesach)
season. The other is to see it as an independent festival. Because
Pentecost (Shavuot) celebrates the revelation of G-d at Mount
Sinai, Pentecost (Shavout) would seem to be of a clearly
independent nature. It is, after all, counted as one of the three
pilgrimage festivals (Deuteronomy [Devarim] 16:16). Yet,
beginning with the Targum (the Aramaic translation of the Scriptures
from the second century of the Christian Era or Common Era (C.E.), known
more commonly as A.D.), Pentecost (Shavuot) is referred to in
the rabbinic tradition as Atzeret. The word atzeret in
Hebrew means "conclusion." The word atzeret is used in the
Bible with the festival Shemini Atzeret (Numbers [Bamidbar]
29:35) and seems to mean "remain with Me [G-d] another day." There is a
sense, therefore, that atzeret is the final part or completion
of a festival. Therefore, Shavuot (Pentecost) is seen as the
conclusion to the Passover (Pesach) season. One strong
connection between Passover (Pesach) and Shavuot
(Pentecost) is the counting of the omer serving as a chain that
links the two festivals.
Spiritual
Application (Halacha). Because Shavuot (Pentecost)
culminates with the counting of the omer for 50 days,
Shavuot (Pentecost) is called the Atzeret or conclusion to
Passover (Pesach). Spiritually speaking (halacha), the
believers in the Messiah Yeshua are on a journey out of Egypt
(a type of the world's system and its evil ways) in the wilderness (of
life), awaiting our time to meet G-d face to face on Mount Sinai (Exodus
[Shemot] 3:12). There at Mount Sinai (spiritually), G-d will
forever reveal Himself to us in a new and greater way. For all believers
in the Messiah Yeshua, the Torah that was given at Mount Sinai
represents the Word of G-d, the entire Bible. The believer in Yeshua
spiritually experiences Shavuot (Pentecost) when the Holy
Spirit of G-d (Ruach HaKodesh) reveals the Word of G-d to him
in a deeper and more powerful way, and his understanding and desire for
the Bible increases accordingly.
Themes of
Shavuot
(Pentecost)
New Revelation
One
theme of Shavuot (Pentecost) is a new revelation of G-d's will
(Leviticus [Vayikra] 23:15-16,21). Two notable historical
events happened on this day.
- The
giving of the Ten Commandments or the Torah.
It should be noted here that the
Hebrew word Torah, commonly translated as "law" in English,
does not mean "law," but "instruction or teaching" in the Hebrew
language. By understanding the meaning of the Hebrew word Torah,
we can see that the Torah was never intended,
nor should it ever be understood by non-Jewish people, to mean a code of
do's and don'ts. Rather, it should be seen as G-d's instruction and
teaching to us so we can understand Him better.
Israel came to Mount Sinai on the
third day of the third month (Exodus [Shemot] 19:1). The L-rd
visited the people three days later (Exodus [Shemot] 19:10-17).
Therefore, the Torah was given by G-d in the third month of the
biblical religious calendar, which is the month of Sivan, on the sixth
day of this month. This day is exactly 50 days from the crossing of the
Red Sea.
Shavuot (Pentecost) is
called the season of the giving of the Torah (Z'man Matan Toraseinu)
in Hebrew because this is the literal day that G-d revealed Himself to
the people of Israel as they stood at the base of Mount Sinai.
- The
giving of the Holy Spirit (Ruach HaKodesh) by G-d.
Yeshua was resurrected on
the Feast of First Fruits (Bikkurim), as was seen in the
previous chapter. Fifty days after the resurrection of Yeshua,
the Holy Spirit (Ruach HaKodesh) came to dwell in the hearts
and lives of all the believers in Yeshua (Acts 1:8; 2:1-18;
Luke 24:49; Joel 2:28-29; Exodus [Shemot] 19:16; Isaiah [Yeshayahu]
44:3; Deuteronomy [Devarim] 16:5-6,16; 2 Kings 21:4).
At this point, let's make a comparison.
Shavuot
in the Tanach
(Ex 19)
Shavuot
in the Brit Hadashah(Jer
31:31-33)
-
The fiftieth day
- The fiftieth day
-
Commandments of G-d written
- Commandments of G-d written
on tablets of stone
(Exodus 24:12) on our
hearts (Jer 31:33;
Psalm 40:8; 37:31; Is 51:7;
Ezekiel 11:19-20; 36:22-27;
2 Cor 3:3; Hebrews 8:10)
-
Written by the finger of G-d
- Written by the Spirit of
(Exodus 31:18)
G-d (2 Corinthians 3:3;
Hebrews 8:10)
-
3,000 slain (Exodus 32:1-8,26-28)
- 3,000 live (Acts 2:3841)
-
The letter of the Torah
- The Spirit of the Torah
(Romans 2:29; 7:6;
2 Cor 3:6)
-
Mount Sinai (Exodus 19:11)
- Mount Zion (Romans 11:26;
Hebrews 12:22; 1 Peter 2:6)
Shavuot
as a Marriage: A Betrothal Contract
One
of the most beautiful images of Shavuot (Pentecost) is that of
the marriage between G-d (the groom) and Israel (the bride).
In
the biblical wedding service that G-d gave (Romans 9:4; Hebrews 9:1; 1
Chronicles 28:11-12), marriage consisted of two stages. The first stage
is betrothal, called erusin in Hebrew. You enter this first
stage of marriage as soon as a betrothal contract (a shitre erusin)
is made between the two parties. The written contract is called a
ketubah. During betrothal, you are legally married, but do not
physically dwell with your mate. Betrothal is so legally binding that
you cannot get out of it without a divorce, called a get in
Hebrew.
In
fact, by understanding the Hebrew language, we can see how betrothal is
legally binding. To G-d, Hebrew is the pure language (Zephaniah
3:9), and Hebrew will allow us to understand deeper spiritual truths in
the Bible that would be more difficult to understand otherwise. The word
for betrothal in Hebrew, erusin, comes from the Hebrew verb
aras. Aras is related to the Hebrew word asar,
which means "to bind." By this, we can see that the Hebrew language
communicates to us that betrothal is legally binding.
Messianic
Fulfillment. In the New Testament (Brit Hadashah), we
can see that Joseph (Yosef) was betrothed to Mary (Miryam)
when the angel Gabriel announced to Mary (Miryam) that she
would have a son named Yeshua (Jesus), by the Holy Spirit (Ruach
HaKodesh) of G-d, who would be the Messiah (Luke 1:26-35). When
Joseph (Yosef) discovered that his betrothed (espoused) wife
Mary (Miryam) was pregnant, he decided to get a divorce (get)
until the angel of the L-rd changed his mind by appearing to him in a
dream (Matthew [Mattityahu] 1:18-20).
Betrothal is mentioned in the Torah
in Exodus (Shemot) 21:8; Leviticus (Vayikra) 19:20;
Deuteronomy (Devarim) 20:7; 22:23. The second stage of marriage
is the fullness or consummation of the marriage. This stage of marriage
is called nesu'in.
The
Bible tells us in Jeremiah (Yermiyahu) 2:2 that at Mount Sinai,
G-d betrothed Himself to Israel, as it is written:
Go and cry in
the ears of Jerusalem, saying, Thus saith the Lord; I remember thee, the
kindness of thy youth, the love of thine espousals, when thou wentest
after Me in the wilderness, in a land that was not sown. Israel was
holiness unto the Lord, and the firstfruits of His increase...
(Jeremiah [Yermiyahu] 2:2-3)
.
In
Exodus 19, when G-d by the leading of Moses (Moshe) brought the
children of Israel to Mount Sinai, G-d betrothed Himself to Israel. On
Mount Sinai, G-d gave the Torah to Israel (Exodus [Shemot]
20:1-21). At this time, G-d was making a betrothal contract, a
ketubah, with Israel. The ketubah (or written betrothal
contract, which is understood to be the Torah) represents "The book of
the covenant" (marriage is a covenant) that Moses (Moshe) wrote
prior to the revelation at Mount Sinai (Exodus [Shemot]
24:4,7). The Book of the Covenant spelled out mutual obligations of G-d
and Israel just as the ketubah spelled out the obligations
between husband and wife. So, G-d made a marriage contract with Israel
in Exodus (Shemot) 19:3-7.
In
Exodus (Shemot) 19:8, Israel accepts G-d's marriage proposal.
Israel answered in Exodus (Shemot) 19:8, "All that the Lord
hath spoken we will do" (Na'aseh V'Nishmah -- we agree to do
even before we have listened).
In
Exodus (Shemot) 19:2, Israel camped before the L-rd. The word
camp in Hebrew is chanah and in this case is singular,
while Israel is plural. By this we can see that at that time all Israel
had become one. This is also a necessary requirement for marriage
(Genesis [Bereishit] 2:24; Ephesians 5:31).
The
biblical wedding ceremony that G-d gave requires that the marriage be
consummated under a wedding canopy known as a chupah. In Exodus
(Shemot) 19:17, Moses (Moshe) brought forth the people
out of the camp to meet G-d and they stood at the nether part
of the mount. The word nether in Hebrew actually implies that
the people stood underneath the mountain. This imagery gives the
understanding that the mountain had become a chupah and Israel
was standing underneath the mountain or under the chupah, the
place where the wedding takes place.
Every
wedding will have two witnesses. They are called the friends of the
bridegroom. One is assigned to the groom and one is assigned to the
bride. In Exodus (Shemot) 19:17, Moses (Moshe) is seen
as one of the two witnesses whose job is to escort the bride to meet the
groom under the chupah (Mount Sinai). In order for the
ketubah, the written contract between the husband and the wife, to
be legal in consummating the marriage, it must be signed by the two
witnesses, the friends of the bridegroom. Since we can see that Moses (Moshe)
was one of the two witnesses, he had to sign the Ketubah
(Torah) in order for the full marriage between G-d and Israel to be
consummated.
However,
when Moses (Moshe) returned from being with G-d on Mount Sinai,
he did not sign the Ketubah (Torah). Instead he broke the two
tablets (ketubah), which were in his right hand (Exodus [Shemot]
32:19), thus not signing the ketubah which G-d had made with
Israel. Therefore, he did not allow Israel to enter into the full
marriage. Moses (Moshe) broke the two tablets (ketubah)
when he saw that Israel was worshiping the golden calf and thus were
being unfaithful in their marriage.
Spiritual
Understanding (Halacha). What does the wedding mean in terms of
the Messiah Yeshua, and what is the personal application (halacha)
to us? Messiah Yeshua is the groom and the believers in the
Messiah are betrothed to Him. When Yeshua came to the earth
almost 2,000 years ago, He came so that whosoever would put their trust
and confidence (emunah) in Him would be wedded to Him forever.
This would include both Jews and non-Jews (John [Yochanan]
3:16). Because Yeshua came as the suffering Messiah,
Messiah ben Joseph, during His first coming, He ascended to Heaven
to be with G-d the Father until He returns during His second coming to
be the King Messiah, Messiah ben David. Today, Yeshua
does not physically dwell with those who trust in Him. Therefore, the
believers in the Messiah Yeshua are currently spiritually
betrothed to Him. We will enter the full marriage and physically dwell
with Him during the Messianic age known as the Millennium. However,
before we can physically dwell with the Messiah during the Messianic age
on earth, the wedding ceremony when the believers in the Messiah
Yeshua will be wedded to Him must take place.
In
the biblical wedding service that G-d gave, after you are married, you
have a honeymoon. The honeymoon lasts a week and is known as the seven
days of the chupah. Seven days equals a week. In Hebrew, a week
means a seven. It can mean seven days or seven years (Daniel
9:24-27;Genesis [Bereishit] 29:27). In Joel (Yoel)
2:16, we see the marriage of the bride (the believers in Yeshua)
and the bridegroom (Yeshua) where the bridegroom is going forth
from the chamber and the bride out of her closet. The word closet
is the Hebrew word chupah, and the chupah here refers
to Heaven. After the honeymoon in heaven, Yeshua will be
returning with His bride to attend the marriage supper (Revelation
19:7-14). Then we will rule and reign with Him physically during the
Messianic age known as the Millennium (Revelation 20:4).
The Pouring Out of G-d's Holy Spirit
(Ruach
HaKodesh)
In
Exodus (Shemot) 19:19, a trumpet (shofar) was sounded.
The trumpet (shofar) that was sounded grew louder and louder.
Exodus (Shemot) 19:19 says, "...and God answered him with
thunder [by a voice, KJV]." Exodus (Shemot) 20:18
says, "And all the people perceived the thunder [saw the thunderings,
KJV] ..."
In
the Midrash, which is a rabbinical commentary on the Scriptures, in
Exodus Rabbah 5:9, it says:
When G-d gave
the Torah on Sinai He displayed untold marvels to Israel with His voice.
What happened? G-d spoke and the voice reverberated throughout the whole
world... It says, And all the people witnessed the thunderings
[Exodus (Shemot) 20:18].
Note that it does not say "the
thunder" but "the thunderings"; wherefore, R. Johanan said that G-d's
voice, as it was uttered split up into seventy voices, in seventy
languages, so that all the nations should understand...
In
Deuteronomy [Devarim] 32:8 it is written, "When the Most High
divided to the nations their inheritance, when He separated the sons of
Adam, He set the bounds of the people according to the number of the
children of Israel." In Exodus (Shemot) 1:1-5, we can see that
the number of the children of Israel who came to Egypt was 70.
Therefore, the 70 voices as interpreted by R. Johanan represented all
the nations of the world, based upon Deuteronomy (Devarim) 32:8
and Exodus (Shemot) 1:1-5. So, it was seen that G-d's voice
split up into the languages of all the people on the earth to be a
witness to them.
In
the book The Midrash Says, by Rabbi Moshe Weissman, the author
wrote:
In the
occasion of Matan Torah [the giving of the Torah], the Bnai Yisrael
[children of Israel] not only heard Hashem's [the L-rd's] Voice but
actually saw the sound waves as they emerged from Hashem's [the L-rd's]
mouth. They visualized them as a fiery substance. Each commandment that
left Hashem's [the L-rd's] mouth traveled around the entire Camp and
then to each Jew individually, asking him, "Do you accept upon yourself
this Commandment with all the halochot [Jewish law] pertaining to it?"
Every Jew answered "Yes" after each commandment. Finally, the fiery
substance which they saw engraved itself on the luchot [tablets].
Messianic
Fulfillment. This same experience we just discussed that
happened at Mount Sinai also occurred 50 days after the resurrection of
Yeshua on the day of Shavuot (Pentecost) almost 2,000
years ago. This experience is also described in Acts 2:1-11 and Hebrews
12:18-19. In describing what happened in Exodus (Shemot) 20:18,
Hebrews 12:18-19 says, "And the sound of a trumpet, and the voice of
words...." The word words in Hebrews 12:19 is the Greek word
rhema, which means "an individual word." In this passage in
Hebrews, we can see the same thing that Rabbi Moshe Weissman understood
happened at Mount Sinai in the first Shavuot (Pentecost) in his
commentary is exactly what did happen as seen in Hebrews 12:19. It is
also what happened during the first Shavuot (Pentecost)
following the resurrection of Yeshua. At this Shavuot
(Pentecost), the people also were as one (Acts 2:1-2; Exodus [Shemot]
19:2). When G-d poured out His Holy Spirit (Ruach HaKodesh) at
this time, once again people began to speak in the different languages
of the world (Acts 2:1-11). Therefore, we can see that the Shavuot
(Pentecost) at Mount Sinai was a rehearsal (miqra) of the
Shavuot (Pentecost) that would occur immediately after the
resurrection of Yeshua.
The First Trump
(Shofar)
of G-d
Once
again in Exodus 19:19, a trumpet (shofar) was sounded. This
trumpet (shofar) grew louder and louder. The Jewish writings
understand this to be the first trump (shofar) of G-d. The
trumpet blown by G-d at Mount Sinai was understood to be the first of
the two ram's horns that were present on Mount Moriah during Abraham's (Avraham)
sacrifice of Isaac (Yitzchak) in Genesis 22.
The
Jewish people understood that there are three primary trumpets (shofarim)
that mark major events in the redemptive plan of G-d. These three
trumpets are known as the first trump, the last trump, and the great
trumpet. Genesis (Bereishit) 22 is one of the most important
Torah readings to the Jewish people. In some Jewish circles, it is read
every day of the week except for the sabbath. It is also the primary
Torah reading for Rosh HaShanah. The theme of the chapter
includes the binding of Isaac on the altar, known in Hebrew as the
Akeidah, in addition to the phrase "to be seen." The key verse
concerning the phrase "to be seen" is Genesis (Bereishit)
22:14, as it is written, "And Abraham called the name of that place
Jehovah-jireh [the L-rd will see or provide]: as it is said to this day,
In the mount of the Lord it shall be seen." Genesis (Bereishit)
22:4 says, "Then on the third day Abraham lifted up his eyes, and saw
the place afar off."
Messianic
Fulfillment. Yeshua referred to this event which
happened to Abraham (Avraham), in John (Yochanan)
8:56, as it is written, "Your father Abraham rejoiced to see My day: and
he saw it, and was glad." What did Abraham (Avraham) see? What
took place on Mount Moriah? Abraham (Avraham) was instructed by
G-d to take Isaac (Yitzchak) to Mount Moriah and sacrifice him
there (Genesis [Bereishit] 22:2). The first and second temples
(Beit HaMikdash) were built in Jerusalem (Yerushalayim)
on Mount Moriah (2 Chronicles 3:1). It was in Jerusalem (Yerushalayim)
on Mount Moriah where Yeshua was crucified on the tree. Calvary
(Golgotha) was located on Mount Moriah. Abraham (Avraham) in
Genesis (Bereishit) 22:4 was looking into the future and seeing
that G-d was going to offer up the Messiah to be slain on Mount Moriah
at a future time.
G-d
called Abraham (Avraham) to sacrifice Isaac (Yitzchak)
and offer him as a burnt offering, known in Hebrew as an olah.
This is mentioned in Genesis (Bereishit) 22:2-3,6,8,13. A burnt
offering (olah) is an offering that is totally consumed. It is
freely given and done freely, willingly, and joyfully by both parties
involved. The Bible tells us that G-d freely offered up Yeshua
joyfully and Yeshua was willing and obedient to His death on
the tree (Philippians 2:8). In Isaiah (Yeshayahu)
53:10, it says that it pleased G-d to offer up Yeshua.
When
Abraham (Avraham) offered up Isaac (Yitzchak), Abraham
believed that G-d would raise Isaac (Yitzchak) from the dead
(Hebrews 11:17-19). Abraham (Avraham) went willingly, joyfully,
and obediently because he believed G-d would raise Isaac (Yitzchak)
from the dead. This can be seen in Genesis (Bereishit) 22:5. In
this, we can see that Abraham (Avraham) was a type and picture
of G-d the Father, and Isaac (Yitzchak) was a type and picture
of Yeshua the Messiah. In Genesis (Bereishit) 22:8,
Abraham (Avraham) said to Isaac (Yitzchak) that G-d
would provide a lamb; Yeshua was the lamb that G-d offered to
us (John [Yochanan] 1:29).
This
story is an example of the Hebrew expression, "Here now, but not yet."
Abraham (Avraham) offered up his only son (Genesis [Bereishit]
22:16; Hebrews 11:17), and G-d offered up His only Son, Yeshua
(John [Yochanan] 3:16). Instead of Isaac (Yitzchak),
Abraham (Avraham) offered up a ram as the ram was found caught
in the thicket (Genesis [Bereishit] 22:13). In the Hebrew
writings, the ram represents the Messiah and the thicket stands for the
sins of the people. In Genesis (Bereishit) 22:13 where it says
"behind him," the Hebrew word is achar, which means afterward
or in the future. Therefore, the imagery presented here is that Abraham
(Avraham) saw this ram being sacrificed in the future. This is
what Yeshua was referring to in John (Yochanan) 8:56.
Once again, relating to the
story in Genesis 22, the left horn of the ram that was caught in the
thicket (Genesis [Bereishit] 22:13) is called the first trump (shofar)
and the right horn of the ram is called the last trump (shofar).
The Three Trumpets
(Shofarim)
of G-d
The
three great trumpets (shofarim) that mark major events in the
redemptive plan of G-d are associated with days in the biblical
calendar. The first trump is associated with and was blown by G-d on the
Feast of Shavuot (Pentecost) when G-d gave the Torah to the
Jewish people at Mount Sinai (Exodus [Shemot] 19:19).
The
last trump is associated with and is blown on Rosh HaShanah. (Rosh
HaShanah will be discussed in the next chapter.) The biblical name
for Rosh HaShanah is Yom Teruah, which in Hebrew means
"the day of the awakening blast." This trump (shofar) is
mentioned by the apostle Paul (Rav Sha'ul) in First Corinthians
15:51-53. Because the last trump is only blown on Rosh HaShanah
and because the apostle Paul (Rav Sha'ul) specifically mentions
that the rapture (natzal) of the believers in Yeshua
the Messiah will take place at the last trump, the apostle Paul (Rav
Sha'ul) was giving a clear understanding that the rapture of the
believers in Messiah will happen on a Rosh HaShanah.
The
great trump (shofar HaGadol) is associated with and is blown on
Yom Kippur. Yeshua said that He would return at His
second coming at the sound of the great trump (Matthew [Mattityahu]
24:30-31). Because the great trump (shofar HaGadol) is only
blown on Yom Kippur and because Yeshua said that He
would return with the sound of a great trump, Yeshua was
stating very clearly that He would return on a Yom Kippur.
(This will be discussed in more detail in the chapter concerning Yom
Kippur.) Thus, the first and last trump will relate to the ram's
horn in Genesis (Bereishit) 22. Again, the first trump (shofar)
will be the left horn of the ram and the last trump (shofar)
will be the right horn of the ram. In Exodus (Shemot) 19:19,
the trumpet (shofar) that was blown by G-d will be the first
trump.
The Spiritual Understanding of
Shavuot
(Pentecost)
Spiritual
Application (Halacha). The giving of the Torah at Mount Sinai
involved the Aaronic priesthood, the sacrificial system, the tabernacle,
the sabbath days, the festivals, the civil and ceremonial laws, and the
Ten Commandments (Exodus [Shemot] 19:17,20; 20:1,21-22;
21:1-2,12; 22:1,16; 23:10-11,14; 24:1-8,12,18; 25:1,8-9,40; 28:1;
31:12-18; 32:1; 34:27-28; Hebrews 8:1-6; 9:1-12,15,18-24; 10:1,10;
13:20). These things were given by G-d as a shadow of things to come
(Hebrews 10:1) to teach us (Galatians 3:24) about the Messiah Yeshua
and the redemptive work of G-d (Colossians 2:16-17). Shavuot
(Pentecost) was the birth of the congregation (kehilat) in the
wilderness (Acts 7:38). The things given at Mount Sinai were divine and
from G-d, but shown in a physical way (Hebrews 9:1) to enable us to
understand the spiritual truths that G-d wanted to communicate to us (1
Peter 2:5-9). So G-d gave Israel the covenant, the Torah, the services,
the oracles of G-d, and the promises (Romans 9:4-5; 3:2), which were
divine (Hebrews 9:1), at Mount Sinai to teach us about the Messiah
(Psalm [Tehillim] 40:7). With this in mind, let's look at the
spiritual understandings that G-d was communicating to us at Shavuot.
The Two Leavened Wave
Loaves (Leviticus [Vayikra] 23:15-17)
This
was to be a new meal offering to the L-rd (Leviticus [Vayikra]
23:16; Numbers [Bamidbar] 28:26). There were to be two wave
loaves baked with leaven (Leviticus [Vayikra] 23:17). At
Passover (Pesach), leaven was absolutely forbidden (Exodus [Shemot]
12:15,19-20) and in the regular meal offering, no leaven was permitted
(Leviticus [Vayikra] 2:1,4-5, 11). We saw earlier that leaven
represents sin (1 Corinthians 5:6-8; Galatians 5:9). Passover (Pesach)
and Unleavened Bread (Hag HaMatzah) spoke of the death and
burial of Yeshua who was without sin. Yet on Shavuot
(Pentecost), G-d commanded just the opposite. Why?
Shavuot
(Pentecost) speaks of the birth of Israel as a nation, as well as the
birth of the congregation (kehilat) of believers in Yeshua
through the Holy Spirit (Ruach HaKodesh). The two loaves speak
of Israel and the congregation of believers in the Messiah. Even though
both Israel and the congregation (kehilat) of believers in the
Messiah Yeshua are chosen by G-d and are holy to Him, sin is
still found in Israel and sin still exists in the congregation of
believers. Passover (Pesach) and Unleavened Bread (Hag
HaMatzah) speak primarily of Yeshua who is without sin,
but Shavuot (Pentecost) speaks of Israel and the congregation (kehilat)
of believers where sin still exists.
We
have just stated that the two wave loaves speak of Israel and the
congregation (kehilat) of believers in the Messiah. The number
two in the Bible is the number of witness and testimony. For example,
two witnesses in the Bible establishes a truth (Matthew [Mattityahu]
18:19-20; Deuteronomy (Devarim] 19:15; John 5:30-33,36-37; Luke
24:44; 1 John 5:8; Revelation 12:11; 11:3). The Ten Commandments were
written on two stones (Exodus [Shemot] 31:18). Also, the Ten
Commandments are fulfilled by obeying two commandments (Matthew [Mattityahu]
22:34-40). Messiah and His congregation (kehilat) of believers
testify of the love, grace, and plan of G-d for the whole world.
The
meal offering was to be an offering burned by fire upon the altar. A
work of the Holy Spirit (Ruach HaKodesh) is an immersion
(baptism) of fire (Luke 3:16). Fire is what G-d uses to burn sin out of
the lives of a believer in the Messiah (1 Corinthians 3:13-15; 1 Peter
1:7). The followers of Yeshua are supposed to live a righteous
(tzaddik) life before G-d (Ephesians 4:17-32; 5:1-13;
Colossians 3:1-13; Romans 8:1-4).
Two-tenths Ephod of Fine
Flour (Leviticus [Vayikra] 23:17)
The
grinding and crushing of wheat produces fine flour. The fine flour
speaks of the refining process that our faith goes through as we are
conformed to the image of Messiah Yeshua and enter into His
trials, testings, temptations, and sufferings (Zechariah 13:9; Romans
5:3-5; 8:29,35-39; 2 Corinthians 1:3-11; 1 Peter 1:7; 4:12-19;
Revelation 3:18).
Messianic
Fulfillment. Yeshua was the wheat that was planted
into the ground (John [Yochanan] 12:24; 1 Corinthians
15:35-38,42-44). As wheat is beaten and refined to become fine flour, so
the Messiah was beaten and bruised as He became that fine flour (Isaiah
[Yeshayahu] 28:28; 52:14; 53:1-6; Psalm [Tehillim]
81:16; 147:14).
Holy to the L-rd for the
Priest (Leviticus [Vayikra] 23:20)
Even
though the two wave loaves were leavened, the L-rd counted them holy
unto Himself for the priest. As mentioned earlier, the two wave loaves
that the priest waved represented both Israel and the congregation (kehilat)
of believers in Yeshua. Both the Jewish believers in Yeshua,
represented by Israel, and the non-Jewish believers, represented by the
congregation (kehilat), consist of individuals who are leaven.
We still sin before G-d despite being believers in the Messiah. In spite
of this sin, because we are believers in Yeshua and seek to
serve and love Him with all our hearts, we are considered holy before
G-d (Deuteronomy [Devarim] 7:6-8; 14:2; Luke 1:68,72-75;
Ephesians 1:4; 5:27; Colossians 1:22-24; 1 Thessalonians 4:7; Titus
2:12; 1 Peter 1:15-16).
A Statute Forever
(Leviticus 23:21)
The
Holy Spirit came to dwell with the believer in Yeshua forever
(John [Yochanan] 14:16-17). Therefore, the followers of
Yeshua should have a continual Shavuot (Pentecost)
experience; one on a daily basis.
The Feast of Harvest of
First Fruits
(Exodus [Shemot] 23:16; 34:22; Numbers [Bamidbar]
28:26)
Shavuot
(Pentecost) is called the Feast of Weeks, the Feast of Harvest, or the
Feast of the First Fruits. Passover (Pesach) was the barley
harvest and Shavuot (Pentecost) was the wheat harvest (Exodus [Shemot]
34:22; Ruth 1:22; 2:23; Joel 1:11).
Israel
was called a land of barley and wheat (Deuteronomy [Devarim]
8:7-8; 2 Chronicles 2:15; Jeremiah [Yermiyahu] 41:8). The
spring wheat and barley harvest preceded the major harvest in the fall,
the Feast of Ingathering (Exodus [Shemot] 23:16; 34:22). Both
the spring and the fall harvests were dependent upon the rains coming at
the right time. The fall rains are called the early rain. The spring
rains are called the latter rain. The early rain is spoken of in
Deuteronomy (Devarim) 11:10-15; 28:12; Leviticus (Vayikra)
26:4; Joel 2:23,28-29; and Zechariah 10:1. The rain is prophetic of the
outpouring of the Holy Spirit (Ruach HaKodesh) upon people's
lives individually as they accept Yeshua into their lives and
allow the Holy Spirit to teach and instruct them concerning the ways of
G-d. The early rain and the latter rain also teach us about the pouring
out of G-d's Holy Spirit in a corporate way upon all flesh. The early
rain refers to the outpouring of the Holy Spirit (Ruach HaKodesh)
during Yeshua's first coming and the latter rain refers to the
outpouring of the Holy Spirit (Ruach HaKodesh) during
Yeshua's second coming.
As
we are seeing, the harvest speaks of the salvation of people. The spring
harvest was the beginning of the harvest of people who would come to
receive Yeshua as Messiah with the greatest harvest being at
the end of this age (Matthew [Mattityahu] 13:39; 9:37-38; Mark
4:29). The fall harvest or the harvest at the end of this present age (Olam
Hazeh) is in the seventh month on the biblical religious calendar.
Shavuot (Pentecost) is in the third month. From Shavuot
(Pentecost), there are four months until the final harvest in the fall
(John [Yochanan] 4:34-35). The fall harvest is the fruit
harvest.
Messianic
Fulfillment. G-d said that the coming of Yeshua would
be like the former and latter rain on the earth (Hosea 6:1-3; Joel
2:23). James (Ya'akov) ties the coming of the L-rd to the early
and latter rain (James [Ya'akov] 5:7). Yeshua's death,
burial, and resurrection was in the spring of the year; the outpouring
of the Holy Spirit after the resurrection of Yeshua was in the
spring of the year; and all those who believed were first fruits of the
entire harvest and were a part of the spring harvest. Yeshua's
second coming will be in the fall of the year and the greatest number of
believers will believe at this time. Yeshua spoke about this
great harvest at the end of this present age (Olam Hazeh) in
Matthew (Mattityahu) 13:39; 24:13-14; and Revelation
14:6,15-16.
A Harvest of Freewill
Offerings and Rejoicing (Deuteronomy [Devarim]
16:9-11,16-17)
As
believers in Yeshua, when we come before G-d we are to give of
ourselves, including our time, talents, and money, and present them
before Him with a joyful heart (Acts 4:32-37; 1 Corinthians 16:1-2; 2
Corinthians 8-9).
The Conclusion of the Spring Festivals
This
concludes the study of the spring festivals. We have seen how the spring
festivals are applicable in three dimensions. They are historic to the
nation of Israel; they are fulfilled in the Messiah Yeshua; and
they describe how the individual believer is to walk (halacha)
and live his life before G-d. In other words, we can see that G-d has a
plan for every individual to willingly come to Him. So the spring
festivals were not only historic, but they were also our type and
example (1 Corinthians 10:1-2,6,11).
To
natural Israel, Passover (Pesach) was their freedom from the
bondage of Egypt (Mitzrayim) (Exodus [Shemot] 12).
Unleavened Bread (Hag HaMatzah) was the separation from the
land of Egypt into the immersion (baptism) into the Red Sea and the
Cloud in the wilderness (1 Corinthians 10:1-2). Finally, G-d led the
people to Mount Sinai (Exodus [Shemot] 19:1) where they
experienced Shavuot (Pentecost and G-d revealed Himself to the
people in a deeper and greater way than He ever did previously.
Messianic
Fulfillment. The spring festivals were fulfilled by Yeshua.
Messiah, who was our Passover Lamb, died on the day of Passover (Pesach).
He was without sin and is the Bread of Life. Yeshua was in the
sepulcher on the day of Unleavened Bread (Hag HaMatzah) and He
was the kernel of wheat that was buried in the earth. Yeshua
arose as First Fruits of the barley harvest, He Himself being the first
of those to rise from the dead and receive a resurrected body. Finally,
the Holy Spirit (Ruach HaKodesh) was poured out upon all flesh
during the feast of Shavuot (Pentecost) to gather all believers
in the Messiah to be G-d's spring harvest in the earth. As these four
feasts describe in detail the significant events during the first coming
of Messiah when He came as the suffering Messiah, Messiah ben Joseph,
to redeem both man and the earth back to G-d following the fall of man
in the Garden of Eden, we will find that the fall festivals give us
tremendous insight and understanding concerning the events of
Yeshua's second coining. Then He will return as the King of Kings
and Lord of Lords and come back to earth as the kingly Messiah,
Messiah ben David, to rule and reign on earth during the Messianic
age or the Millennium.
Spiritual
Application (Halacha). Every time a person receives Yeshua
the Messiah as his own Savior, he spiritually experiences Passover (Pesach).
He is to flee Egypt (the
world's evil system and ways) and trust (emunah) in the
Messiah, the Lamb of God, and allow Yeshua to be the doorpost
of his heart. As believers, we are then to seek to live holy lives
before G-d and experience Unleavened Bread (Hag HaMatzah). Just
as Yeshua arose from the dead, we are to consider our former
ways dead to us and experience the newness of life in the Messiah. Once
we do this, we can be immersed (baptized) in the Holy Spirit (Ruach
HaKodesh) and have the power of G-d (the anointing) in our lives.
At that time, G-d will begin to take us on a spiritual journey through
the wilderness of life.
In
the process of experiencing life's bitter disappointments and struggles,
if we keep our eyes upon G-d, He will take us from Passover (Pesach)
to Shavuot (Pentecost) where He will reveal His ways and His
Word, the Bible, in a deeper and progressive way. By keeping our eyes on
the Messiah through life's struggles, G-d will not only reveal His Word,
the Bible, to us in a greater way, but He also will refine our faith
like fine flour just as was done to the wheat. Meanwhile, if we put our
entire trust (emunah) in Yeshua through our spiritual journey
in the wilderness of life as G-d refines our faith and reveals Himself
to us in a greater way, our spiritual journey will not end in the
wilderness of life. Instead G-d will take us forward to spiritually
experience the fall festivals and our spiritual promised land. It is
when we spiritually experience the fall festivals, especially the Feast
of Tabernacles (Sukkot), and enter into our spiritual promised
land that G-d will anoint our lives for Him in an awesome way as we live
and serve Him. We will then experience the greatest joy in our entire
lives. Joy unspeakable! This is what the Feast of Tabernacles (Sukkot)
is all about. It is called "the season of our joy" and this joy is what
we have to look forward to as we read about the fall festivals in the
following chapters.
