Michael Boling – The Feasts of the Lord: The Fullfillment of the Feast of Shavuot (Pentecost)


(Jeremiah 31:31-34)
“Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah — not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the LORD. But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the LORD,’ for they all shall know Me, from the least of them to the greatest of them, says the LORD. For I will forgive their iniquity, and their sin I will remember no more.”

(Acts 2:1-21)
When the Day of Pentecost had fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.

And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language. Then they were all amazed and marveled, saying to one another, “Look, are not all these who speak Galileans? And how is it that we hear, each in our own language in which we were born? Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them speaking in our own tongues the wonderful works of God.” So they were all amazed and perplexed, saying to one another, “Whatever could this mean?”

Others mocking said, “They are full of new wine.”

But Peter, standing up with the eleven, raised his voice and said to them, “Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words. For these are not drunk, as you suppose, since it is only the third hour of the day. But this is what was spoken by the prophet Joel:

‘And it shall come to pass in the last days, says God, That I will pour out of My Spirit on all flesh; Your sons and your daughters shall prophesy, Your young men shall see visions, Your old men shall dream dreams. And on My menservants and on My maidservants I will pour out My Spirit in those days; And they shall prophesy. I will show wonders in heaven above and signs in the earth beneath: Blood and fire and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, Before the coming of the great and awesome day of the LORD. And it shall come to pass That whoever calls on the name of the LORD Shall be saved.’

In our first post on the Feast of Shavuot (Pentecost), we looked at the agricultural and marital background associated with the remembrance and celebration of this important event. In part two, we examined how the giving of the law at Mt. Sinai is also a vital aspect of the Feast of Shavuot as it symbolizes the betrothal marriage between God and Israel. In this final post on the Feast of Shavuot, we are going to look at how Shavuot was fulfilled in large part in Acts 2 and what it means for us today. Some common assumptions will also be examined for their validity based on the background we have established for what the Feast of Shavuot was all about, most importantly, a time when God and His people exchanged wedding vows.

The prophecy found in Jeremiah 31:31-34 carries great significance for the Feast of Shavuot, specifically as we get to exploring the events found in Acts 2. As we noted in the previous post, celebrating the giving of the law is a major function of the Feast of Shavuot. Additionally, the law was the marriage contract or ketubah between God and His people noting the relational expectations that constituted the manner in which God expected His bride to adhere to. Essentially, the giving of the law was the “I do’s” of the betrothal ceremony. Notice how in Jeremiah 31:32, God describes Himself as a husband further noting the way His bride (Israel), broke the terms of the ketubah. Despite their unfaithfulness, God promised something very important, that of renewing His marriage covenant with Israel and Judah so that the terms of the marriage contract would be written on their hearts in order that they might be a light to the Gentiles. But wait, there’s more!

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Ya’acov Natan Lawrence – A Study of Genesis 22 & The Three Trumpets (Shofarot)

In Jewish thought, Scripture speaks of three trumpets blasts (or shofar blasts): the first, last and the final or great
trumpet (or shofar). The first shofar sounded on Shavuot (Pentecost) at Mount Sinai (Exod 19:19), the last Shofar
blast would occur on Yom Teruah (the Day of Shofar Blasting) and the final or great shofar blast announcing
the Jubilee Year would occur on Yom Kippur (Day of Atonement, Lev 25:9).

The first and last shofar blasts relate to the two horns of the ram caught in the thicket on Mount Moriah
(Gen 22:13). The ram is a prophetic shadow-picture of Yeshua who would become the Lamb whose sacrifice would
pay to redeem sinful man. The thicket represents the human sinfulness (Matt 13:22). Humanity is entangled in
the thicket of sin and unable to get free. Yeshua the Messiah, is the Lamb (Ram) slain from the foundation of the
world (Rev 13:8), who, while hanging on the cross, wore a crown of thorns.

The “ram caught in the thicket” in Genesis 22 is a prophetic picture of Yeshua carrying the sins of humanity
while dying on the cross. Scripture says that the sins of man were to be laid upon the Messiah (Isa 53:6). Furthermore,
in Matthew 13, in Yeshua’s Parable of the Sower, we see that some of the seed was cast into the thorns,
which Yeshua explained represents the cares of this world and the deceitfulness of riches that choke out the Word
of YHVH. These references to thorns and thicket are a picture of sin. The crown of thorns Yeshua wore while on
the cross is a picture men’s sins.

Scripture says that the wages of sin is death (Rom 6:23). In Genesis 22, Isaac was about to die, but the ram
caught in the thicket that YHVH provided was substituted for Isaac. The ram that “saved” Isaac was a picture of
Yeshua whose name means “salvation.”

The horns of the ram are prophetically symbolic, as well. In Hebraic thought, the left horn, corresponding
to the right hand of YHVH, signifies mercy and grace. Furthermore, the left horn of the redemptive ram signifies
the purpose of the first coming of Messiah Yeshua as the Suffering Savior (or Messiah Son of Yoseph). At his first
coming, Yeshua brought mercy and grace—not quenching a smoking flax or breaking a bruised reed—and like a
meek and quiet lamb he was led to the slaughter (Isa 53:7; 42:3; Matt 12:20). The right horn of the ram represents
judgment. In Hebraic thought, Elohim’s right hand is the hand of power, might and judgment. Thus, this horn
represents the second coming of Messiah, who currently is seated at the right hand of the Father (Acts 2:32–33).
At his second coming, Yeshua will come to the earth in power as King of kings to judge the living and the dead,
and to rule the earth with a rod of iron for a thousand years.

That is why the first shofar blast (representing the left horn of the ram) is sounded on Shavuot (Pentecost),
for it represents YHVH’s grace and mercy upon his people from Abraham until the second coming
of the Messiah.

This period represents the time YHVH has given people to repent of their sin and return to him.
The summer months from Shavuot (Pentecost) in the spring to Yom Teruah (the Day of Shofar Blowing) in
the fall speaks prophetically of the time period between Yeshua’s first and second coming.

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