Wednesday, April 29, 2026

THE FEASTS OF YHWH

>>> The Sabbath : ETERNITY }

Old 7 Feasts öf YHWH New

Sprinkling the Blood ← ¹PASSOVER (1 day) → The Lord's Death ;1st month

Eating the Passover ← ²UNLEAVENED BREAD (7 days) → The Communion of Saints;1st month

The Sheaf of Firstfruits ← ³FIRST FRUITS (1 day) → The Lord's Resurrection ;1st month

The Two Wave Loaves ← ⁴PENTECOST (1 day) → The Descent of Holy Spirit ; 3rd month

Israel Scattered : The Present Interval 119 Days (7 x17) : The Lord in Heaven Seated at the Right Hand of God

The Fullness of Gentiles

Blowing the Trumpets ← ⁵TRUMPETS (1 day) → The Jews Return

Christ The Morning Star

The Blood of Atonement ← ⁶ATONEMENT (1 day) → The Jews Repent

Christ The Sun ofRighteousness

Dwelling in Booths ← ⁷TABERNACLES (7 days) → The Age of Regeneration

The 7 Feasts and God's Prophetic Calendar 🗓️ 📆

Leviticus 23:4 - These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons.

Colossians 2:17 - Which are a shadow of things to come; but the body is of Christ.

This chart reveals the seven feasts of the LORD and their prophetic fulfillment in the calendar of God's redemptive work through the Jewish Messiah. The feasts were never referred to as feasts of Israel but were actually "divinely appointed times" (Hebrew, Moaid) with the LORD, and they were not only historical in Israel's history but they are prophetic and speak of the redemptive work through Jesus Christ. Although there were other holidays that were observed by the Israelites(for example: Purim and Hanukkah), only seven were prescribed by the LORD. According to Leviticus 23 they were: Passover, Unleavened Bread, First Fruits, Pentecost, Trumpets, Atonement, and Tabernacles. Notice that in Leviticus 23:4 it says that the feasts would happen "in their seasons." There were only two seasons in ancient Israel (warmer months and rainy months).

The first four feasts took place at the beginning of the warmer months (April), and the last three feasts took place at the beginning of the rainy months (October). The prophetic message that is taught in the New Testament is that the first 4 feasts speak of the death ¹(Feast of Passover),

burial ²(Feast of Unleavened Bread),

and resurrection ³(Feast of First Fruits) of Jesus Christ,

and the birth of the Church 50 days later ⁴(Feast of Pentecost).

Then there was a long interval which is the Church Age. After that the last 3 feasts took place which speak i the end of the church age and the regathering of Israel ⁵(Feast of Trumpets), and then the Time of Jacob's Trouble, also referred to as the Great Tribulation ⁶(Feast of Atonement). The last feast speaks of the Kingdom of the Messiah ⁷(Feast of Tabernacles) which will never pass away.

Leviticus 23 reveals the seven feasts of the LORD and not only do they teach that God is in control of the times and seasons, but according to the New Testament they also present a prophetic picture of the calendar of events from the cross of Jesus Christ to His millennial kingdom which will never pass away.

1 Corinthians 10:11 - Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

Below is a list of the 7 Feasts in the Old Testament with Prophecy Calendar and Scriptures.

List of the Seven Feasts of the LORD and God's Calendar

Feasts and Festivals

God's Prophetic Calendar

New Testament Scriptures

¹ Feast of Passover (Hebrew Pesakh)

Exodus 12:13 -"when l see the blood, I will pass over you."

God passed over the Hebrews when he saw the blood of the lamb. God also passes over our sins when he sees the the blood of Christ.

God's Prophetic Calendar:

The Death of Jesus

Jesus was the sinless Lamb of God who came and gave his life so that we could have eternal life

New Testament Scriptures

1 Corinthians 5:7- "Christ our passover is sacrificed for us"

John 1:29 - "Behold the Lamb of God which taketh away the sin of the world."

² Feast of Unleavened Bread (Hebrew Matsoth)

Exodus 13:7- Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in alI thy quarters.

Just as the Hebrews ate bread with no leaven, and also removed all leaven from their dwellings, so is all sin removed from the believer in Jesus... past, present, and future.

God's Prophetic Calendar:

The Burial of Jesus and our Sin

As the ceremony of Baptism implies, we were buried with Jesus and our sins were buried with him. When he rose, we also rose with him.

New Testament Scriptures

Romans 6:4 - Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

1 Corinthians 5:8 - Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

What are the main Trinitarian heresies?

I. Overview of the Trinity in Scripture

The teaching that there is one God who exists eternally in three Persons-Father, Son, and Holy Spirit-emerges from a variety of Scriptures. For instance:

• “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1) (Study the Word)

• “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matthew 28:19)

• “May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.” (2 Corinthians 13:14)

From the earliest centuries, believers grappled with deviations from this foundational tri-personal confession. These deviations, or “heresies,” often arose from attempts to make the Triune nature of God more understandable by limiting or denying aspects of the biblical revelation.

II. Arianism

Arianism is among the most pivotal historical challenges to the Trinity. Named after the fourth-century teacher Arius, this view taught that the Son was created, having a beginning in time, and thus was not co-eternal with the Father.

1. Key Argument of Arianism: Arius reasoned that since the Son is “begotten,” He cannot be as eternal or as divine as the Father.

2. Biblical Refutation:

• “In the beginning was the Word … the Word was God.” (John 1:1) underscores that the Son (the Word) has the same divine nature as the Father. ( Full study here )

• “I and the Father are one.” (John 10:30) reveals the Son’s equality in essence with the Father.

3. Council of Nicaea (AD 325): Early Christian leaders cited numerous Scriptures and the widespread manuscript traditions to affirm the full deity of Jesus Christ. They drafted the Nicene Creed, proclaiming the Son as “begotten, not made, being of one substance with the Father.”

III. Modalism (Sabellianism)

Modalism asserts that the Father, Son, and Spirit are merely different modes or manifestations of one divine Person rather than three distinct Persons in one Godhead. Historically called Sabellianism (after Sabellius, a 3rd-century theologian), this teaching claims that God at times appears as the Father, at other times as the Son, and at yet other times as the Spirit.

1. Key Argument of Modalism: The one God changes masks or roles. Proponents point to verses where Jesus speaks of unity with the Father to argue for a single Person adopting multiple forms.

2. Biblical Refutation:

• In the baptism of Jesus, the Father speaks from heaven, the Spirit descends like a dove, and Jesus is in the water (Matthew 3:16-17). Three are manifest simultaneously, not as shifting modes.

• “I will ask the Father, and He will give you another Advocate to be with you forever-the Spirit of truth.” (John 14:16-17). All three Persons interact relationally, which cannot be the case in mere “modes.”

IV. Tritheism

Tritheism is the belief that the Father, Son, and Holy Spirit are three independent gods rather than one eternal Being. This view fragments the single essence of God into three separate deities.

1. Key Argument of Tritheism: Advocates point to the distinct personhood of Father, Son, and Holy Spirit to claim three separate beings.

2. Biblical Refutation:

• “The LORD our God, the LORD is One.” (Deuteronomy 6:4) declares the oneness of God’s essence.

• John 1:1-3 shows the Son is divine yet distinct from the Father, but never hints at separate gods.

3. Historical Note: While not as organized a movement as Arianism or Modalism, tritheistic tendencies have appeared periodically, prompting a clarion reassertion of one essence shared by three Persons.

V. Subordinationism

Subordinationism teaches that the Son and the Spirit are inferior in being or nature to the Father, though they may still be divine to a lesser degree. This is a nuanced error that can overlap with Arianism but sometimes appears in subtler forms that preserve the deity of the Son yet make Him less than the Father.

1. Key Argument of Subordinationism: Passages describing the Son’s obedience to the Father (e.g., Philippians 2:5-8) are used to claim an eternal inequality of essence.

2. Biblical Refutation:

• Obedience does not imply inferiority of nature. Scripture presents the Son’s willing submission as part of His incarnation and redemptive mission (Hebrews 10:7-9).

• “In Him all the fullness of Deity dwells bodily.” (Colossians 2:9) demonstrates that the Son shares the fullness of the divine nature, not a lesser portion.

VI. Macedonianism (Pneumatomachianism)

Macedonianism-or Pneumatomachianism-rejects the full deity of the Holy Spirit. Macedonius, a 4th-century figure, claimed the Holy Spirit was merely a power or influence rather than a co-equal, co-eternal Person alongside the Father and the Son.

1. Key Argument of Macedonianism: The Holy Spirit is seen as a force emanating from God rather than a personal entity who can be grieved (Ephesians 4:30).

2. Biblical Refutation:

• “Why has Satan filled your heart to lie to the Holy Spirit?” (Acts 5:3) implies the Spirit is personal, given that one cannot lie to a mere force. The next verse calls the Spirit “God” (Acts 5:4).

• “The Counselor, the Holy Spirit … will teach you all things.” (John 14:26). Teaching is a personal action, underscoring personality and deity.

VII. Partialism

Partialism is the idea that the Father, Son, and Holy Spirit are “parts” or “fractions” that come together to form one God, as though each Person is a piece of the divine. This reduces the full deity of each Person and undermines the truth that each is wholly God.

1. Key Argument of Partialism: Misunderstands the Divine Being as a conglomerate rather than a single essence.

2. Biblical Refutation:

• “He is the radiance of His glory and the exact representation of His nature.” (Hebrews 1:3). The Son is fully divine, not merely a fraction of God.

• Each Person is fully God rather than a portion of divine essence (John 20:28, where Thomas calls Jesus “My Lord and my God!”).

VIII. Nestorianism (Christological Concern but Affects Trinitarian Doctrine)

Nestorianism technically deals with how Christ’s divine and human natures relate, yet it touches Trinitarian discussions by suggesting Christ’s human nature and divine nature are almost two persons. If taken to extremes, it can disrupt the unity of the Son’s Person.

1. Key Argument of Nestorianism: Christ’s two natures are so separate that He is effectively two persons-one human and one divine.

2. Biblical Refutation:

• “And the Word became flesh and dwelled among us…” (John 1:14) indicates one Person, fully divine, fully human, not two persons.

3. Council of Ephesus (AD 431): This council affirmed that Jesus is one Person with two natures, upholding the unified Person of the Son in the Godhead.

IX. Apollinarianism (Another Christological Concern)

Apollinarianism taught that Christ’s divine nature replaced or overshadowed part of His human nature, resulting in a partial human. While this is primarily a Christological heresy, any teaching that distorts the full humanity or divinity of the Son disrupts the Triune understanding by compartmentalizing the Son’s being.

1. Key Argument of Apollinaris: The divine Logos occupied the place of a human mind in Christ, so Jesus lacked a fully human nature.

2. Biblical Refutation:

• Jesus experiences hunger, fatigue, and a range of emotions (e.g., John 19:28). These require a complete human nature.

• “For in Him all the fullness of the Deity dwells bodily.” (Colossians 2:9). “All the fullness” implies truly God, yet incarnate in full humanity.

X. Historical Councils and Archaeological Support

Early Christians confronted these heresies at gatherings like the Council of Nicaea (AD 325), the Council of Constantinople (AD 381), and the Council of Chalcedon (AD 451). These councils relied on a broad network of manuscript evidence-some fragments of which (e.g., Chester Beatty Papyri, Bodmer Papyri) attest to the early acceptance of the deity of Christ and consistent references to the Father, Son, and Holy Spirit.

Moreover, early church writings (e.g., Tertullian’s use of “Trinitas” in the early 3rd century) and newly discovered archaeological manuscripts show that faithful believers upheld the unity of God’s essence while affirming the co-equality and co-eternality of the three Persons.

XI. Conclusion

The main Trinitarian heresies-Arianism, Modalism, Tritheism, Subordinationism, Macedonianism, Partialism, and certain Christological missteps (Nestorianism, Apollinarianism)-arise from attempts to rationalize a glorious mystery by diminishing one side of the biblical data.

Scripture reveals God as eternally one Being, existing in three Persons who share the same divine essence. As written: “I am the LORD, and there is no other; there is no God but Me.” (Isaiah 45:5). Yet in that one God, the Father, Son, and Holy Spirit fulfill distinct roles in creation, salvation, and ongoing relationship with humanity (Ephesians 1:3-14).

By rejecting these heresies and embracing the full breadth of biblical testimony, believers worship the true God who has revealed Himself in perfect unity of essence and distinction of Persons. This truth safeguards the heart of Scripture’s teaching on redemption: a holy Father sending a perfect Son by the power of the Holy Spirit so that salvation is fulfilled and the Triune God is glorified.

Tuesday, April 28, 2026

The Lord is King forever and ever. Psalm 10:16

“The Lord is King forever and ever.”

Psalm 10:16

Jesus Christ is no despotic claimant of divine right, but he is really and truly the Lord’s anointed! “It hath pleased the Father that in him should all fulness dwell.” God hath given to him all power and all authority.

As the Son of man, he is now head over all things to his church, and he reigns over heaven, and earth, and hell, with the keys of life and death at his girdle.

Certain princes have delighted to call themselves kings by the popular will, and certainly our Lord Jesus Christ is such in his church.

If it could be put to the vote whether he should be King in the church, every believing heart would crown him.

O that we could crown him more gloriously than we do!

We would count no expense to be wasted that could glorify Christ.

Suffering would be pleasure, and loss would be gain, if thereby we could surround his brow with brighter crowns, and make him more glorious in the eyes of men and angels. Yes, he shall reign.

Long live the King! All hail to thee, King Jesus!

Go forth, ye virgin souls who love your Lord, bow at his feet, strew his way with the lilies of your love, and the roses of your gratitude: “Bring forth the royal diadem, and crown him Lord of all.”

Moreover, our Lord Jesus is King in Zion by right of conquest: he has taken and carried by storm the hearts of his people, and has slain their enemies who held them in cruel bondage.

In the Red Sea of his own blood, our Redeemer has drowned the Pharaoh of our sins: shall he not be King in Jeshurun?

He has delivered us from the iron yoke and heavy curse of the law: shall not the Liberator be crowned?

We are his portion, whom he has taken out of the hand of the Amorite with his sword and with his bow: who shall snatch his conquest from his hand?

All hail, King Jesus! we gladly own thy gentle sway! Rule in our hearts forever, thou lovely Prince of Peace.

“God, even our own God.” Psalm 67:6

Make use of him in prayer.

“God, even our own God.”

Psalm 67:6

It is strange how little use we make of the spiritual blessings which God gives us, but it is stranger still how little use we make of God himself. Though he is “our own God,” we apply ourselves but little to him, and ask but little of him. How seldom do we ask counsel at the hands of the Lord! How often do we go about our business, without seeking his guidance! In our troubles how constantly do we strive to bear our burdens ourselves, instead of casting them upon the Lord, that he may sustain us! This is not because we may not, for the Lord seems to say, “I am thine, soul, come and make use of me as thou wilt; thou mayst freely come to my store, and the oftener the more welcome.” It is our own fault if we make not free with the riches of our God. Then, since thou hast such a friend, and he invites thee, draw from him daily. Never want whilst thou hast a God to go to; never fear or faint whilst thou hast God to help thee; go to thy treasure and take whatever thou needest—there is all that thou canst want. Learn the divine skill of making God all things to thee. He can supply thee with all, or, better still, he can be to thee instead of all. Let me urge thee, then, to make use of thy God. Make use of him in prayer. Go to him often, because he is thy God. O, wilt thou fail to use so great a privilege? Fly to him, tell him all thy wants. Use him constantly by faith at all times. If some dark providence has beclouded thee, use thy God as a “sun;” if some strong enemy has beset thee, find in Jehovah a “shield,” for he is a sun and shield to his people. If thou hast lost thy way in the mazes of life, use him as a “guide,” for he will direct thee. Whatever thou art, and wherever thou art, remember God is just what thou wantest, and just where thou wantest, and that he can do all thou wantest.

the plummet in the hand of Zerubbabel.

“They shall rejoice, and shall see the plummet in the hand of Zerubbabel.”

Zechariah 4:10

Small things marked the beginning of the work in the hand of Zerubbabel, but none might despise it, for the Lord had raised up one who would persevere until the headstone should be brought forth with shoutings. The plummet was in good hands. Here is the comfort of every believer in the Lord Jesus; let the work of grace be ever so small in its beginnings, the plummet is in good hands, a master builder greater than Solomon has undertaken the raising of the heavenly temple, and he will not fail nor be discouraged till the topmost pinnacle shall be raised. If the plummet were in the hand of any merely human being, we might fear for the building, but the pleasure of the Lord shall prosper in Jesus’ hand. The works did not proceed irregularly, and without care, for the master’s hand carried a good instrument. Had the walls been hurriedly run up without due superintendence, they might have been out of the perpendicular; but the plummet was used by the chosen overseer. Jesus is evermore watching the erection of his spiritual temple, that it may be built securely and well. We are for haste, but Jesus is for judgment. He will use the plummet, and that which is out of line must come down, every stone of it. Hence the failure of many a flattering work, the overthrow of many a glittering profession. It is not for us to judge the Lord’s church, since Jesus has a steady hand, and a true eye, and can use the plummet well. Do we not rejoice to see judgment left to him?

The plummet was in active use—it was in the builder’s hand; a sure indication that he meant to push on the work to completion. O Lord Jesus, how would we indeed be glad if we could see thee at thy great work. O Zion, the beautiful, thy walls are still in ruins! Rise, thou glorious Builder, and make her desolations to rejoice at thy coming.