Posted on 06/05/2009 9:05:52 AM PDT by Pmary65
Why did you write any of this?
The Last Supper was not a Passover Seder. Unleavened bread was not required. [John 13:29] reveals that the meal had already concluded when Judas left.....ostensibly to buy things needed for the feast which would follow the next day. Paul, who was not at the Last Supper, but was nevertheless a very observant Jew says in [I Corinthians 11:25] After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. "Supped": 1172. deipneo (dipe-neh'-o) to dine, i.e. take the principle (or evening) meal sup (X -er) If it would have been a Seder......Paul would not have called it a supper.
The Greek term used in all the gospel verses for the bread that was consumed show it to be regular bread....not unleavened. In Greek the word for unleavened is "AZUMOS"/AZUMON/AZUMA" or some variant thereof. The Greek for regular bread is "ARTOS or ARTON". "PSOMI" is modern Greek for regular bread and EPIOUSIOS" is daily bread.
If you look at the Septuagint [Exodus 12:18] it shows unleavened bread being eaten on the 14th of the first month at the beginning of the Feast: enarcomenou th tessareskaidekath hmera tou mhnos tou prwtou af¢ esperas edesqe azuma ews hmeras mias kai eikados tou mhnos ews esperas
[Exodus 23:15] thn eorthn twn azumwn fulaxasqe poiein epta hmeras edesqe azuma kaqaper eneteilamhn soi kata ton kairon tou mhnos twn newn en gar autw exhlqes ex aiguptou ouk ofqhsh enwpion mou kenos (this is the Feast of Unleavened Bread)
[Leviticus 23:6] also refers to The Feast of Unleavened Bread: kai en th pentekaidekath hmera tou mhnos toutou eorth twn azumwn tw kuriw epta hmeras azuma edesqe
[Leviticus 23:17] refers to regular bread being prepared for Shavuot (Pentecost): apo ths katoikias umwn prosoisete artous epiqema duo artous ek duo dekatwn semidalews esontai ezumwmenoi pefqhsontai prwtogenhmatwn tw kuriw
The Hebrew texts show the words to be Matzot/Matzah for unleavened and Lekhem/Lekhemim for regular bread.
[John 18:28][John 19:14][John 19:31][John 19:42] all verify that this was only the Day of Preparation and the Feast would not begin until Our Savior would be crucified, killed and entombed. At sundown of the 14th the Feast would begin. The Last Supper took place after the sundown of the 13th.
Hi delacoert, if I can elaborate further without getting too central;
I am plainly a seeker of truth in humble submission to God’s Spiritual ways and not a formally trained recognized theological expert by any means.
This is merely about sharing out in the open of what has been impressed upon on my heart for the longest while.
This forum should not be a contest about who is right or who is wrong? Every individual who partakes in this forum in anyway should be entitled to freely form their own opinions respectively. It is most evident that we have some very knowledgeable people on board with a genuine passion to share extensively which is most appreciated.
However, there will always be differences in expressed opinions with variances of scriptural interpretation. We are all doing are best to be diligently accountable having strived for those root sources to find the overall perfect equation. So to them who can whom exercise an open mind – press on!
Best Regards – Pmary65
Again I would like to bring out some points which I feel can easily be over looked.
The supper as described in St.John 13:1,2 was a common or an anticapatory Passover meal as described ‘before the feast’ and it may have started on the late evening of Nisan 13th in the twelve hour and was carried on over to the beginning of Nisan 14th which began the night time first watch for that day.
However, Passover Seders were reserved and observed strictly at night time at ‘even’ where the ending of Nisan 14th met the beginning of Nisan 15th. This was the time where 3 stars could be visually observed in the sky as a sign to people who wore no wrist watches.The roasted lamb was then to be eaten with unleavened bread (i.e. Exodus 12:8) in comemmoration of the ancestral Israelite’s departure for freedom in Moses time.
There are some differences I would like to point out between the common meal description of St. John and the meal descriptions from the other three gospels of Matthew, Mark, and Luke which we shall refer to as the Synoptics. The vast majority of thinkers have associated the meal setting of St. John to the same moment of time for the Synoptics but here I fail to differ. I believe that St. John is describing a common meal around the end of Nisan 13th and the Synoptics are describing a true Passover Seder on the beginning of Nisan 15th. The synoptics show that there was a formal preparation being made following Jesus instructions to the disciples (i.e. Matthew 26:17, Mark 14:12, Luke 22:7) to go into the city of Jerusalem and reserve a room for the Passover Seder to be held on the ‘first day of unleavened bread’. It shows later that they did meet at ‘even’ when the (designated) hour came and did sit to eat the Passover (i.e.Matthew 26:19, 20, 21.; Mark 14:16, 17, 18.; Luke 22:13, 14, 15). There the Seder proponents were directed by our Lord such as the grace blessing, the breaking of the loaf, the supping of the cup, the singing of the hym all of which were prevalent rituals on a ceremonial high day occasion.
Little of these significant details are mentioned in St. John chapter 13. There they ate a common meal exercised cermonial un-cleanliness (foot washing) in preparation or anticipation of the Passover feast to follow.
The verse at St.John 18:28 “they themselves went not into the judgement hall, less they should be defiled; but that they might eat the Passover.” KJV would not likely be a concern to them on a Nisan 14th.
However this moment could pertain to a later time on the early morning of Nisan 15 where priestly ritual cleanliness would be a ceremonial concern to them for not risking any disqualification in keeping their on going Passover proceedures.
Again I refer to ‘the preparation of the Passover’ where the word ‘Passover’ was exercised as a loose term as mentioned by Josephus. This could imply to any preparation day prior to any weekend Sabbath or of any of the 2 High Sabbaths within the Passover feast period. Therefore in my opinion it commonly gets suited to one’s own preferred preferrence of hypothesis in regards to these matters.
Oh yea ‘Diegol618’ you never told us on what day of the week you believe the crucifixion to have occurred? As well what day did Pentecost occur in your frame of chronology?
most appreciated - Pmary65
It is my understanding from scripture that the meal began early in the evening of the 14th (Passover Preparation Day)....shortly after sundown of the 13th [Leviticus 23:5]. The Day of Preparation in itself was not part of the Feast of Unleavened Bread and this is what the disciples were going to do.....prepare for the Passover [Matthew 26:17][Mark 14:12][Luke 22:7]. The Feast of Unleavened (Passover Meal) begins on the night of the 15th [Leviticus 23:6] and the observance of Unleavened continues (for seven days) until the 21st.
The vast majority of thinkers have associated the meal setting of St. John to the same moment of time for the Synoptics but here I fail to (differ)(Do you mean "Fail to Agree?"). I believe that St. John is describing a common meal around the end of Nisan 13th and the Synoptics are describing a true Passover Seder on the beginning of Nisan 15th. The synoptics show that there was a formal preparation being made following Jesus instructions to the disciples (i.e. Matthew 26:17, Mark 14:12, Luke 22:7) to go into the city of Jerusalem and reserve a room for the Passover Seder to be held on the ‘first day of unleavened bread’.
Many folks have the understanding that the synoptics are describing a Seder. Here is how they are wrong:
KJV [Matthew 26:17] King James Version 26:17 Now the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? The bracketed words are not in the original. It was not the first day of the Feast. It was the preparation day (the 14th) which was sometimes referred to as the first day of the entire eight day observance.
The disciples could not have been asking Him these words.......close to sundown on the 14th as He was already dead by 3:00 P.M. (Between the Evenings/ post #39) and Joseph was hurriedly preparing for His burial before the sun set.
KJV [Mark 14:12] 14:12 And the first day of unleavened bread, when they killed the passover (Preparation Day, the 14th) [Leviticus 23:5], his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? Mark, now agrees with Matthew.....in the fact that it was not the first day of the Feast.....but preparation day instead.
KJV [Luke 22:7] 22:7 Then came the day of unleavened bread, when the passover must be killed. [Leviticus 23:5]....the 14th....the day of preparation. Luke Agrees with Matthew and Mark. It was the day the Passover must be killed....the 14th....preparation day.
Luke....verses [8-9] 8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. 9 And they said unto him, Where wilt thou that we prepare?
[Matthew 26:26] Stephens 1550 Textus Receptus: esqiontwn de autwn labwn o ihsouV ton arton kai euloghsas eklasen kai edidou toiV maqhtaiV kai eipen labete fagete touto estin to swma mou: From my post # 42 ARTON is not unleavened bread....it is regular bread.
[Mark 14:22] kai esqiontwn autwn labwn o ihsous arton euloghsaV eklasen kai edwken autoiV kai eipen labete fagete touto estin to swma mou Again....Mark, like Matthew...... shows the bread to be regular bread....not unleavened.
[Luke 22:19] kai labwn arton eucaristhsaV eklasen kai edwken autoiV legwn touto estin to swma mou to uper umwn didomenon touto poieite eiV thn emhn anamnhsin ........... As does Luke.
Oh yea, ‘Diegol618’ you never told us on what day of the week you believe the crucifixion to have occurred? As well what day did Pentecost occur in your frame of chronology? most appreciated - Pmary65
The crucifixion occurred on Wednesday, Nisan 14, 30 A.D. Pentecost was 50 days later on Friday, Sivan 6.
The KJV authors are misleading by using the inappropriate word ‘kill’ to describe from the Koine Greek where ‘θυεσθάι’ is best translated as ‘sacrifice’ in the proper meaning.
The use of the word ‘kill’ makes everyone think of the time on the late afternoon of Nisan 14th when the lambs were being slain before the day ended. The KJV authors expressed upon their preconceived notions which effected their loose translation of certain words as we know also from the resurrection verses.
I add here personally that it brings no pleasure to me in scrutinizing the mistranslations of those who misinterpret the infallible word of God.
Again the verses of Mark 14:12 and Luke 22:7 agree that the sacrificial references pertain specifically to ‘the first day of unleavened bread” which clearly was Nissan 15th.
The Passover being ‘sacrificed’ on Nisan 15th overall would pertain to the nightly rituals of being sacrificed to one’s self by orally consuming it as a consecrated act of spiritual preservation during the Passover Seder and further as a final burnt sacrifice to God Himself where the unbroken remains had to be fully consumed by fire before morning. This was demanded. Thus being the final act of sacrifice which was to be carefully observed. See Exodus 12:10; 34:25; Numbers 9:12; Deuteronomy 16:4
I looked up the Koine Greek word ‘άρτον’ for ‘bread’ in four different Lexicons which show the word as being universal in meaning depending on a required adjective to describe specifically what kind of bread it could be. The word ‘άρτον’ when shown alone simply means ‘bread’ which does not necessarily signify that it has leaven in it. In my opinion it could hinge either way depending on a needed adjective that would better describe more effectively what kind of bread it was.
My lexicon by J.H. Thayer shows ‘άρτον’ as; “a food composed of flour mixed with water and baked; the Israelites made it in the form of an oblong or round cake, as thick as one’s thumb, and as large as a plate or platter.”
My other real old lexicon with a missing title page says for ‘άρτον’; “usually in the form of round cakes or sheets, but of no regular size or thickness.”
To me these descriptions represent a type of flat bread with a hard texture. The fact is that the verses of Matthew 26:17, Mark 14:12, and Luke 22:7 all make a reference to ‘unleavened bread’ and that is pertinent enough for me, and to some other Commentator’s who place Jesus last supper on the Passover Seder of Nissan 15th.
I have another thing to add which most people don’t realize or find too difficult to comprehend.
Some people believe in the Wednesday Nisan 14th crucifixion with a Saturday Sabbath resurrection on Nisan 17th which they believe to be the first Sabbath of a series of Sabbaths leading up to Pentecost.
From a resurrection standpoint occurring on a Saturday Nisan 17th to another time at 40 days later we would arrive on the day of ascension. That day likely being on a Wednesday the 26th on the second month of Iyar where our resurrected Lord commissioned the Apostles as shown in Acts 1:5-8.
If you interpret the 50 day counting of Pentecost commencing from the first month after Nisan 15th being the High Sabbath as interpreted from Leviticus 23:11, 15 ; Pentecost would arrive on a Friday 6th in the third month of Sivan which was 50 days later from where the count commenced on Friday Nisan 16th. Pentecost here would arrive '9' days later after the day of ascension.
Other believers interpret the ‘Sabbath’ of Leviticus 23:11, 15 as the weekend Saturday Sabbath so their counting commences on Sunday Nisan 18th in a time frame where the 50 day count completes on a Sunday Sivan 8th which would have been '11' days later from the day of ascension being on a Wednesday Iyar of the 26th.
In the mainstream belief where Jesus dies on a Friday Nisan 14th and resurrects on a Sunday Nisan 16th of which many commence here as day 1 for the 50 day counting after interpreting the Sabbath of Leviticus 23:11, 15 being the weekend Sabbath of Saturday Nisan 15th in this time frame. Subsequently, Pentecost arrives later on a Sunday Sivan 6th precisely '10' days later from the day of ascension being on a Thursday Iyar 25th according to this time frame.
In the time frame that I propose Jesus resurrects on the Saturday Sabbath of Nisan 23rd where the day of ascension occurs 40 days later on a Wednesday Sivan 3rd and Pentecost arrives only '3' days later on a Saturday Sabbath of Sivan 6th from where the 50 count commenced from Saturday Nisan 16th.
Jesus did say in Acts 1:5 that the promised gift of the Holy Spirit would shortly follow;
“… but ye shall be baptized with the Holy Ghost not many days hence.” KJV
“… but in a few days you will be baptized with the Holy Spirit.” NIV
As you can see from each belief a different time frame becomes established where the words of Jesus on the day of ascension ‘not many’ or ‘a few’ equates to a different number of days in waiting until the Holy Spirit made itself present on the day of Pentecost. Acts 2:1-5
This has for some reason has intrigued me profoundly why the waiting up to 10 days from the day of ascension to the day of Pentecost would be required when Jesus says quite clearly ‘not many’ in Acts 1:5.
- Best Regards
The preparation day [Leviticus 23:5] "IS" the day the Passover is killed! [Exodus 12:6] KJV And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. The actual translation here is "between the evenings" (noon and sunset)(see post #39). The Feast of Unleavened Bread begins on the night of the 15th and the observance lasts until the 21st [Leviticus 23:6]. Preparation day is sometimes referred to as the first day of unleavened bread (the entire eight day observance), but is never referred to as the first day of the Feast!
[Matthew 27:62] Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate. The Passover has now been eaten earlier the previous night (but still the same day according to Hebrew reckoning) and Our Lord is spending His first full day in the tomb. It is the day after the day of preparation.
One reason so many get confused about the timing is that the previous night, according to Hebrews, was the same day.
[Mark 15:42] And now when the even was come, because it was the preparation, that is, the day before the sabbath. Our Lord has just died and Joseph is making arrangements for the burial. It is still the day of preparation.
[Luke 23:54] And that day was the preparation, and the sabbath drew on. Joseph has gone to Pilate, begging the body of Our Lord, and is about to bury Him. It is still the day of preparation.
[John 19:14] And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! Our Lord is before Pilate....about to be crucified....and it is the day of preparation.
[John 19:31] The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. Our Lord has just died and the High Sabbath of Unleavened Bread [Leviticus 23:6] will begin at sundown in a few short hours. It is still the day of preparation.
[John 19:42] There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand. Joseph and Nicodemus have just lain Our Lord in the tomb and sundown is about to begin. The Passover lambs have been slaughtered in the temple (between the evenings), the passover has been prepared in all the homes in Jerusalem for the previous 24 hours and the Passover will be eaten when the sun declines below the horizon. It is still the day of preparation.
I'm sorry....but you are simply incorrect. As I have now said about three or four times on this thread the first day of unleavened was referring to the day of preparation, the 14th [Leviticus 23:5]. It does not say the first day of the Feast which would be the 15th [Leviticus 23:6].
The entire eight day observance was referred to quite often as "The Days of Unleavened" but that does not mean that the Feast was then the first day. It would have been the second day under that terminology. The Day of Preparation was called the first day as you can see also in [Matthew 26:17] KJVKing James Version 26:17 Now the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? The bracketed words do not appear in the original manuscript. They were added by translators!
Here is the Greek [Matthew 26:17]. See if you can find the words "day" and "feast of": th de prwth twn azumwn proshlqon oi maqhtai tw ihsou legonteV autw pou qeleiV etoimaswmen soi fagein to pasca This is where the confusion lies. The KJV translators say First Day of The Feast of Unleavened Bread". The correct translation is "The First of the Unleavened Bread".
This would be along the same manner as someone in our 21st century society saying "The first of the Christmas season". That would not mean the 25th of December.
[Acts 20:6] And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. When Luke wrote these words he was including Passover Preparation (the 14th).
If the Greek were to say "On the first day of the week" it would be rendered as "PROTOS HEMERA TES EBDOMADOS".
In all the resurrection verses [Matthew 28:1][Mark 16:2][Luke 24:1][John 20:1] the Greek words are accurately translated "On the first of the Sabbaths." The translators of various modern Bibles did not translate the words thus.....because it did not fit their preconceived theology of a Sunday morning resurrection.
My comments I would like to make here is about the ‘Sabbath’ mentioned in Leviticus 23:11, 15. It is from this Sabbath that determines the correct day that Pentecost would fall on for each particular year.
There has always been much debate about which ‘Sabbath’ is being referred to in Leviticus 23:11, 15.
One interpretation is that it pertains to the Saturday (seventh day) Sabbath in the Passover period. There the Omer count would commence the next day on Sunday and Pentecost would always arrive 50 days later on a Sunday year after year regardless to whatever calendar # date it landed on. This practice was started by the Sadducees who happened to be the majority of temple priests in Jesus time.
Another common interpretation was that the Sabbath in Leviticus 23:11, 15 is the Nisan 15th high Sabbath in the Passover period which could land on different week day year after year. There the Omer count would begin the next day on Nisan 16th (sheaf offering) where the 50 day count would always arrive on the 3rd month of Sivan 6th on a different weekday year after year.
This was the known practice of the Pharisees who handed it down through the oral law in generation after generation where the majority of common people practiced this observation which has continued by the Jews to our present modern day.
The 70 authors (Pharisees) of the Septuagint Greek Old Testament (~250 B.C.) wanted to clarify matters so they took liberty by taking out the word ‘Sabbath’ in Leviticus 23:11 and replacing it with the phrase; ‘the morrow after the first day’ but they left the word ‘Sabbath’ in Leviticus 23:15. This was done to assimilate the ‘Sabbath’ in verse 15 as the 'first day’ mentioned in verse 11. The words ‘first day’ in verse 11 signifying the ‘first day’ of the Passover feast which was always identified and recognized as Nisan 15th a high Sabbath observed as 'the first day of unleavened bread’.
Let me add that Nisan 14th was regarded as a preparation day and never regarded as the ‘first day’ of Passover. If it did the authors of the Septuagint for LEV 23:11 would have been in trouble.
However,the name ‘Passover’ was loosely and commonly regarded as an 8 day observation beginning on the 14th inclusive to the end of Nisan the 21st as mentioned by Josephus.
The fact that the Apostle Paul identified himself as a Pharisee (Acts 23:6) and was a major influence in association with the disciples indicates to me that they probably recognized the ‘Sabbath’ of Leviticus 23:11 as the high day Sabbath of Nisan 15th . This likely being the practice observed by the disciples along with our Lord who was often at wits end towards the Sadducees. (Mark 12:24)
- Best Regards
The intermediate days on the Passover period in-between the High days or weekly Sabbaths were regarded as secular days, thus allowing time for regular activities such as buying, travelling, and working (e.g. preparation of spices).
It's all a matter of opinion.
- God Bless
Young's Literal Translation: [Leviticus 23:5-11] 4 These are appointed seasons of Jehovah, holy convocations, which ye proclaim in their appointed seasons: 5 in the first month, on the fourteenth of the month, between the evenings, is the passover to Jehovah; 6 and on the fifteenth day of this month is the feast of unleavened things to Jehovah; seven days unleavened things ye do eat; 7 on the first day ye have a holy convocation (the first annual Sabbath of seven to follow), ye do no servile work; 8 and ye have brought near a fire-offering to Jehovah seven days; in the seventh day is a holy convocation; ye do no servile work.' 9 And Jehovah speaketh unto Moses, saying, 10 'Speak unto the sons of Israel, and thou hast said unto them, When ye come in unto the land which I am giving to you, and have reaped its harvest, and have brought in the sheaf, the beginning of your harvest unto the priest, 11 then he hath waved the sheaf before Jehovah for your acceptance; on the morrow of the sabbath (the 16th) doth the priest wave it.
The reason we know this is a Sabbath (the 15th) is the fact that the Apostles called it one: [John 19:31] The Jews therefore, because it was the preparation (the 14th), that the bodies should not remain upon the cross on the sabbath day (the 15th), (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
Now, the weekly Sabbath was mentioned in verse three and the context beginning in verse five jumps to God's appointed seasons and holy convocations. No one can argue then.....the plain context of scripture is referring to the Sabbath of Unleavened Bread as verses 8-11 flow directly from the establishment of that high Sabbath that the Apostle John mentions as the day after preparation.
As "Pmary" has mentioned....the beginning of the Count of the Omer according to the Pharisees always began on the 16th....the day after the First Sabbath of Unleavened. Pentecost was known as the Feast of Weeks (49 days from Pesach to Shavuot/from leaving Egypt to the giving of the law at Sinai). It was not known as the "Feast of Weeks, and a couple of days here and there". Consequently, it always falls on Sivan 6 as the Sabbath in question [John 19:31] always falls on Nisan 15.
The reason we know to follow the Pharisees....and not the Sadducees is based upon what Our Lord taught the disciples in [Matthew 23:1-3] 1 Then spake Jesus to the multitude, and to his disciples, 2 Saying The scribes and the Pharisees sit in Moses' seat: 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. He called them hypocrites (they were) but He said they taught the correct observances. This is New Testament teaching directly from Our Lord, Himself!
Josephus ran a close second to the Apostle Paul as the most famous Pharisee of the first century. Here is what Josephus says about the dating of "Passover, Unleavened and First Fruits":
[Antiquities III, Chapter X, paragraph 5] In the month of Xanthicus , which is by us called Nisan, and is the beginning of our year, on the fourteenth day of the lunar month, when the sun is in Aries, (for in this month it was that we were delivered from bondage under the Egyptians,) the law ordained that we should every year slay that sacrifice which I before told you we slew when we came out of Egypt, and which was called the Passover; and so we do celebrate this passover in companies, leaving nothing of what we sacrifice till the day following. The feast of unleavened bread succeeds that of the passover, and falls on the fifteenth day of the month, and continues seven days, wherein they feed on unleavened bread; on every one of which days two bulls are killed, and one ram, and seven lambs. Now these lambs are entirely burnt, besides the kid of the goats which is added to all the rest, for sins; for it is intended as a feast for the priest on every one of those days. But on the second day of unleavened bread, which is the sixteenth day of the month, they first partake of the fruits of the earth, for before that day they do not touch them. And while they suppose it proper to honor God, from whom they obtain this plentiful provision, in the first place, they offer the first-fruits of their barley, and that in the manner following: They take a handful of the ears, and dry them, then beat them small, and purge the barley from the bran; they then bring one tenth deal to the altar, to God; and, casting one handful of it upon the fire, they leave the rest for the use of the priest. And after this it is that they may publicly or privately reap their harvest. They also at this participation of the first-fruits of the earth , sacrifice a lamb, as a burnt-offering to God.
As you can readily see.....the Pharisee method of determining Pentecost will count exactly 50 days between Passover/Pesach and Shavuot/Pentecost. This is why the holiday will not occur on the same day of the week from year to year. It will always occur on the same date (Sivan 6).....however as all of God's Annual Feast days and Sabbaths do.
Now, I personally do not know what your particular faith or confession is.....but I can tell you this: The First Century Christian Church of the Apostles continued to celebrate all of God's Holidays on the correct days. Here are disciples of the Apostle John .....late in the second century observing the Holy Sabbaths as God intended....and as the Apostle had instructed. This is late second century before the Church stepped in and altered various celebrations in an attempt to rid itself of anything that could be construed as "Too Jewish"!
Just ‘Search’ it at Google or visit the ‘ Christian Classics Ethereal Library ’ online (an official site) where you can see for yourself the (~367) canon laws such as; #16, #29, #37, #38, #49. There you will see how the early church in its sensitivity began to initiate its own identity amongst members by slowly segregating them away from any long lasting affiliation to Judeo ties.
You're correct....it's not. But, for the most part, it is valid history...and does agree with what scripture teaches [Leviticus 23:5-16][Matthew 23:1-3] about this subject.
I have never been a proponent of "Scripture Only" to understand the entire picture that Our Lord has laid before us. I believe He not only gave us superior mental capabilities (over animals) but desired that we use them from time to time.
As "Pmary" has alluded to....and I have mentioned before, the early Church was very instrumental in changing much doctrine for a number of reasons.....first and foremost was the fact that they were terrified of the Roman rule and its very anti Jewish positions. The Church decided (instead of putting their faith in God) to remove themselves (on their own) from any and all doctrines their Jewish brethren had established through their own walk with The Lord.
Contrary to what is taught today you will find early Christians were considered part of Judaism. Consider Paul and hid first trip to Rome:
[Acts 28:17-25] 17 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. 18 Who, when they had examined me, would have let me go, because there was no cause of death in me. 19 But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of. 20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain. 21 And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee. 22 But we desire to hear of thee what thou thinkest: for as concerning "this sect", we know that every where it is spoken against. 23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. 24 And some believed the things which were spoken, and some believed not. 25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers.
Here, Paul is telling the Jewish elders that he has remained faithful to his Judaism. This means that, yes.....Paul still worshiped on the Sabbath. He still observed God's Festivals and dietary restrictions.....and the Jewish elders even confirm this all by calling infant Christianity another Jewish sect! You will find that scripture agrees with Paul's statements here, and early Christianity continued to observe all of God's Festivals, Sabbaths and dietary restrictions.
You must think about this all.....realizing it is now more than 30 years after the resurrection. In 70 A.D., about ten years later, the Romans unleashed the power of their empire against Judea.....and all things Jewish. This is why the Church eventually began to disguise their doctrines and traditions from anything Jewish. Their intention was to self preserve..... instead of allowing The Lord to protect and guide them.
Hey,
You do make your points well spoken.
I’m no ‘C of G’ member and a lot of us who think in these terms are not particularly associated with them in any way whatsoever.
What you do have in common with them though is that they likely interpret the ‘Sabbath’ in Leviticus 23:11, 15 as the weekly seventh day Sabbath where they believe that Pentecost arrives on a Sunday year after year. So don’t be too critical about them burdening you until you know all the facts.
However, it is once again pretty obvious that the interpretation of scripture is taken to heart and understood in more then one way.
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