BlessedinHim
June 28th, 2007, 07:32 PM
JEWISH FEASTS
There are certain advantages for a Hebrew Christian in keeping some or all of the Feasts. First, they are good opportunities to share the faith with unbelieving Jewish people [rank accommodation], showing them how the particular Feast points to the Messiahship of Christ (p. 107).
Dr. Chafer pointed in the scriptural direction: "To the Jew and Gentile alike the Gospel is to be shared and, without reference to any former estate or promises, they are to be confronted with the glory of heavenly realities. All Jewish advantage and Gentile disadvantage is set aside to the end that the heavenly purpose may be accomplished" (IV: 320).
Secondly, the Feast presents a good way of identifying ourselves with Jewish people. This matter of identification is very important as a testimony to the Jewishness of our faith (p. 176).
Here is the consummate compromise of all mission work to the Jews: “Stooping” to conquer the poor lost Jew—who needs the living witness to Christianity to win him to the glorified Son of God. If the Hebrew Christian knew of his identification with the Lord Jesus Christ in His death, burial, resurrection, and ascension, he would not be so eager to identify with earthly Judaism.
Thirdly, the Feasts provide a basis for teaching Jewish culture and history. This is especially important for instilling Jewishness in the children of Hebrew Christians.
The more Jewishness for the children, the greater the barrier and prejudice for them regarding Christianity.
Fourthly, the Feasts serve as an opportunity to worship God and to thank him for what he has done in the course of Jewish history; and for what he has done for us in the Messiah’s fulfillment of the Jewish Holy Days (p. 107).
Although all Scripture is profitable, all Scripture is not directed to, nor incumbent upon, members of the Body of Christ. The glorified Bridegroom speaks to His beloved Bride primarily through the Pauline Church Epistles.
Dr. Chafer wrote long ago, “All Scripture is not of primary application to a particular person or class of persons which the Bible designates as such. All Scripture is not about angels, nor is it all about the Gentiles. In like manner, all Scripture is not addressed to the Jew, nor is it all addressed to the Christian.” (Dispensationalism, p. 417).
Mr. Paul Wilson states, “A Christian cannot pick up his Bible and read just anywhere and find direction for his feet. If he does not read discerningly, he may think it his duty to help rebuild a temple in Jerusalem today, or do any of thousands of things that would be totally inconsistent with his position as a Christian, whose life, commonwealth, and hopes are in heaven.”
Remove Paul, neglect him, or fail to build a Pauline and hence a Christ-centered life or church on dispensational truth, and there is little left apart from the laws of Moses and of the Millennial Kingdom. There is nothing in the entire Scriptures concerning Christian growth that Paul did not set forth—and that on the heavenly plane.
Dr. Newell pointed out that “Paul received all his teaching from heaven, from the Lord Jesus Christ in glory, rather than from Jesus on earth in His pre-Cross Jewish connections. Paul’s Gospel of Glory has nothing Jewish about it—whether for birth, or for growth.”
When Hebrew Christians refer to Paul, they endeavor to keep him as Jewish as possible. But Paul repudiated all that was of the flesh. “If any other man thinketh that he hath reasons for which he might trust in the flesh, I more; circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal [without knowledge], persecuting the Church; touching the [self] righteousness which is in the law, blameless.
“But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus, my Lord; for whom I have suffered the loss of all things, and do count them as refuse, that I may win Christ” (Phil. 3:4–8).
“That I may know Him” (Phil. 3:10). Here Paul was referring to the glorified Lord Jesus Christ. He, and our heavenly position in Him, will never be found in anything Judaistic.
Dr. Chafer wrote: “Much divine blessing is determined for Israel, all of which is anticipated in her covenants and prophecies; but no covenant or prophecy brings that nation into heavenly citizenship, or makes it the Bride of Christ” (IV: 142).
Dr. Newell concurs: “Paul’s Gospel is the Gospel of the ascended Lord Jesus Christ, and of God as the One who raised Him from among the dead and is now working on resurrection ground only. Christ appeared to Paul as the ascended One, outside Jerusalem, independent of the Twelve, and apart from Judaism absolutely. The Church has no connection with Israel whatsoever!” (Galatians, p. 24).
This distinction is the hallmark of Pauline Dispensationalism!
Donald Grey Barnhouse stated, “While freeing believers from the bondage of Rome, the Reformation brought them back, in large measure, under the bondage of Sinai. The Church came out of the Middle Ages like Lazarus from the tomb—alive but bound in graveclothes. The Reformers took away one set of bindings, but bound believers in another, the Law—and this has atrophied the spiritual life of multitudes.”
There are certain advantages for a Hebrew Christian in keeping some or all of the Feasts. First, they are good opportunities to share the faith with unbelieving Jewish people [rank accommodation], showing them how the particular Feast points to the Messiahship of Christ (p. 107).
Dr. Chafer pointed in the scriptural direction: "To the Jew and Gentile alike the Gospel is to be shared and, without reference to any former estate or promises, they are to be confronted with the glory of heavenly realities. All Jewish advantage and Gentile disadvantage is set aside to the end that the heavenly purpose may be accomplished" (IV: 320).
Secondly, the Feast presents a good way of identifying ourselves with Jewish people. This matter of identification is very important as a testimony to the Jewishness of our faith (p. 176).
Here is the consummate compromise of all mission work to the Jews: “Stooping” to conquer the poor lost Jew—who needs the living witness to Christianity to win him to the glorified Son of God. If the Hebrew Christian knew of his identification with the Lord Jesus Christ in His death, burial, resurrection, and ascension, he would not be so eager to identify with earthly Judaism.
Thirdly, the Feasts provide a basis for teaching Jewish culture and history. This is especially important for instilling Jewishness in the children of Hebrew Christians.
The more Jewishness for the children, the greater the barrier and prejudice for them regarding Christianity.
Fourthly, the Feasts serve as an opportunity to worship God and to thank him for what he has done in the course of Jewish history; and for what he has done for us in the Messiah’s fulfillment of the Jewish Holy Days (p. 107).
Although all Scripture is profitable, all Scripture is not directed to, nor incumbent upon, members of the Body of Christ. The glorified Bridegroom speaks to His beloved Bride primarily through the Pauline Church Epistles.
Dr. Chafer wrote long ago, “All Scripture is not of primary application to a particular person or class of persons which the Bible designates as such. All Scripture is not about angels, nor is it all about the Gentiles. In like manner, all Scripture is not addressed to the Jew, nor is it all addressed to the Christian.” (Dispensationalism, p. 417).
Mr. Paul Wilson states, “A Christian cannot pick up his Bible and read just anywhere and find direction for his feet. If he does not read discerningly, he may think it his duty to help rebuild a temple in Jerusalem today, or do any of thousands of things that would be totally inconsistent with his position as a Christian, whose life, commonwealth, and hopes are in heaven.”
Remove Paul, neglect him, or fail to build a Pauline and hence a Christ-centered life or church on dispensational truth, and there is little left apart from the laws of Moses and of the Millennial Kingdom. There is nothing in the entire Scriptures concerning Christian growth that Paul did not set forth—and that on the heavenly plane.
Dr. Newell pointed out that “Paul received all his teaching from heaven, from the Lord Jesus Christ in glory, rather than from Jesus on earth in His pre-Cross Jewish connections. Paul’s Gospel of Glory has nothing Jewish about it—whether for birth, or for growth.”
When Hebrew Christians refer to Paul, they endeavor to keep him as Jewish as possible. But Paul repudiated all that was of the flesh. “If any other man thinketh that he hath reasons for which he might trust in the flesh, I more; circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal [without knowledge], persecuting the Church; touching the [self] righteousness which is in the law, blameless.
“But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus, my Lord; for whom I have suffered the loss of all things, and do count them as refuse, that I may win Christ” (Phil. 3:4–8).
“That I may know Him” (Phil. 3:10). Here Paul was referring to the glorified Lord Jesus Christ. He, and our heavenly position in Him, will never be found in anything Judaistic.
Dr. Chafer wrote: “Much divine blessing is determined for Israel, all of which is anticipated in her covenants and prophecies; but no covenant or prophecy brings that nation into heavenly citizenship, or makes it the Bride of Christ” (IV: 142).
Dr. Newell concurs: “Paul’s Gospel is the Gospel of the ascended Lord Jesus Christ, and of God as the One who raised Him from among the dead and is now working on resurrection ground only. Christ appeared to Paul as the ascended One, outside Jerusalem, independent of the Twelve, and apart from Judaism absolutely. The Church has no connection with Israel whatsoever!” (Galatians, p. 24).
This distinction is the hallmark of Pauline Dispensationalism!
Donald Grey Barnhouse stated, “While freeing believers from the bondage of Rome, the Reformation brought them back, in large measure, under the bondage of Sinai. The Church came out of the Middle Ages like Lazarus from the tomb—alive but bound in graveclothes. The Reformers took away one set of bindings, but bound believers in another, the Law—and this has atrophied the spiritual life of multitudes.”