Common belief teaches that Christ Jesus completed His work for salvation at the cross. Perhaps mainly due to His last word, “It is finished” (John 19:30), before breathing His last. However, such understanding would be challenged by another clear statement in Scripture: “So also Christ, having been offered once to bear the sins of many, will appear a second time, not to bear sin, but to bring salvation to those who are waiting for Him.” (Hebrews 9:28) Appearing a second time, isn’t that Christ’s Second Coming? Consequently, salvation was not completed at the cross, contrary to common belief, but at the Return of Jesus Christ.
The purpose of Bible study is to make clear the true teachings of Jesus Christ. Modern Christianity has a lot of teachings and practices that are not consistent with the Bible.
We may not realize its implications. But a lot of critical thinking people have been turned off by popular and traditional beliefs because they fail to see consistency in common Christian beliefs and the Bible.
Let us be reminded by Christ’s words: “But whoever causes one of these little ones who believe in Me to fall away — it would be better for him if a heavy millstone were hung around his neck and he were drowned in the depths of the sea.” (Matthew 18:6)
When Jesus declared, “It is finished,” He was referring to His mission as the suffering servant outlined in Isaiah 53 and various other Scriptures, such as Psalm 22:14-18. Paul explicitly explained what was fulfilled at the cross in 1 Corinthians 5:6-7, stating, “Cleanse out the old leaven that you may be a new lump, as you truly are unleavened. For Christ, our Passover lamb, has been sacrificed. Therefore, let us celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.” Paul was referring to the Feast of Passover and Unleavened Bread (see Leviticus 23:4-8). These Jewish festivals were rehearsals, and Christ Jesus was the fulfillment of each one. Clearly, from Leviticus 23, there were more festivals after the Passover and Unleavened Bread.
For those who argue that Hebrews 9:28 is the sole passage that teaches salvation was completed only upon Jesus’ return, consider this alternative passage:
Jesus declared, “I am the way, and the truth, and the life. No one comes to the Father except through Me.” (John 14:6) Since God the Father is in heaven, Jesus implies that no one can go to heaven without His intervention.
However, before emphasizing this point, Jesus first reassures His disciples, saying, “Let not your hearts be troubled. Believe in God; believe also in Me. In My Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will return and take you to Myself, that where I am you may be also. And you know the way to where I am going.” (John 14:1-4)
Once again, God the Father is in heaven. Jesus talks about His ascension. He then assures His disciples that upon His return they would be with Him.
In other words, like Hebrews 9:28, heaven would only be accessible to the disciples after the return of Jesus Christ.
Don’t you think it’s time to reexamine Scripture? Evaluate carefully, and see whether prevailing teachings and beliefs are aligned with the Bible’s teachings.
Christians cannot be declaring lies. Hence, Paul teaches, “Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” (1 Timothy 4:16)
Thus far, I’ve cited Hebrews 9:28 and John 14:3 to illustrate that salvation is yet to be fully realized without Jesus Christ’s return. This raises a crucial point.
The Bible teaches a doctrine of “already but not yet.” This applies to the period between Christ’s first and second coming. “Already but not yet” means that the moment a person confesses and maintains their faith in Christ Jesus, God’s promise of salvation becomes a certainty. However, the full realization or completion of Christ’s redemptive work was not yet achieved at the time of the New Testament writings. One aspect that many overlook is that Christ Jesus would fulfill all things within the generation of His immediate disciples.
Checkout Christ’s declaration to His immediate disciples: “These are My words that I spoke to you while I was still with you, that everything written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” (Luke 24:44)
Modern Christianity missed out on the timeframe of God’s word. Certainly, God’s promised salvation had already been completed. God’s wrath on Old Covenant Israel has been fulfilled, the Jewish temple no longer stands, and the Old Covenant regulations have all ceased. Without the temple, modern Israel, even if they desire to continue the OT regulations of the Bible, can no longer do so.
In essence, modern Christianity misinterpreted Christ’s Second Coming. Consider Hebrews 6:1-2, which states, “Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment.” If the doctrine of Christ’s Second Coming, which heralds His final judgment, was considered elementary doctrine even millennia ago, why do Christians continue to teach about Christ’s return today? It’s quite puzzling, isn’t it? Actually, “elementary” in Greek means “beginning or preliminary,” so Hebrews was suggesting that we leave the preparatory doctrine because Christ’s return signifies the completion of God’s unshakable and eternal kingdom (See Hebrews 12:22-28).
I’ll delve deeper into this topic and explore related concepts in subsequent blogs.
Note: Click on underlines and highlights for definitions or Bible references.
Peter , in the words of Acts 3:6, declared, “I possess neither silver nor gold, but in the name of Jesus Christ, I offer you what I have.” Share freely, for you freely receive. Stay updated by heading to our about page and subscribe directly to receive notifications in your inbox. Blessing!
Here are the details of Jesus Christ’s journey in the days leading up to Passover—the day He was crucified. This is from man’s perspective however, because God intended Him to be the acceptable sacrifice for redemption (2 Corinthians 5:21).
John 12:12 notes that the events took place the next day, six days before the Passover (as indicated in John 12:2). Both Matthew and Mark (Matthew 21:17 and Mark 11:11) mention that after that day’s events, Jesus returned to Bethany for the night. The following day, as He was on His way back to Jerusalem, Jesus cursed the fig tree (Mark 11:12-15). When He arrived at the temple, He overturned the tables of the money-changers and drove out those conducting business there. In the evening, they left the city and returned to Bethany (Mark 11:19). The next morning, they saw the fig tree that Jesus had cursed, and it had withered (Mark 11:19-21).
In John 12:1, it states that six days before the Passover (the 14th of Nisan), Jesus arrived in Bethany on His way to Jerusalem, which would mean it was the 9th of Nisan. The triumphal entry of Jesus occurred the next day, which, according to Jewish timekeeping (as expressed in Genesis 1:5), begins in the evening and continues until dusk, before the next evening. Therefore, the triumphal entry took place on the morning of the 10th of Nisan. That same day, Jesus overturned the tables and drove out the money-changers.
Mark later tells us, “It was now two days before the Passover and the Feast of Unleavened Bread” (Mark 14:1). From the 10th of Nisan to the 14th is four days, which aligns perfectly with the period required by the Mosaic Law for observing the sacrificial lamb, making sure it is without blemish (Exodus 12:3-6). The night Jesus was betrayed by Judas marked the end of this four-day observation. After Jesus was arrested Judas confessed he betrayed an innocent blood ( Matthew 27:3-4). Thus, Jesus was indeed sinless—the perfect and true sacrifice acceptable for redemption.
During these four days of observation, the religious leaders also found no fault in Him. Instead, they resorted to trickery, schemes, and fabricated charges to condemn Him. This situation resembles that of Joseph, who was sold by his own brothers. In the end, Joseph said, “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Genesis 50:20). In Genesis, Joseph served as a shadow or type of the saving grace of Jesus Christ, while Jesus is the fulfillment or anti-type.
Jesus Christ clearly was doing God’s redemptive work by fulfilling the Leviticus 23 Jewish Festivals, a rehearsal preparing for the tabernable of God with His people.
Scripture declared: “These things took place in Bethany across the Jordan, where John was baptizing. The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:28-29)
Jesus Christ declared, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.” (Mat 5:17-18)
Both the Old Testament and the New Testament align perfectly, telling the story of God’s redemptive history. This is evidence of the inerrancy of the Bible, encompassing both Testaments.
Peter, in the words of Acts 3:6, declared, “I possess neither silver nor gold, but in the name of Jesus Christ, I offer you what I have.” Share freely, for you freely receive. Stay updated by heading to our about page and subscribe directly to receive notifications in your inbox. Blessing!
As noted in my earlier post, the Sabbath serves as the central theme in John 5. The Gospel mentions the Sabbath ten times, with four occurrences in this chapter alone. This focus makes sense because the events in John 5 take place during the Jewish Fall Harvest Festival—the Feast of Booths—since the core of that celebration is Sabbath rest.
This theme of rest is particularly meaningful when contrasted with the unrest of exile. As a young man, the prophet Daniel was taken into exile (Daniel 1:3–6). This Exile, also known as the Seventy Years of Babylonian Captivity, fulfilled God’s declared judgment on Judah, the southern kingdom and final remnant of David and Solomon’s monarchy. For context, see Jeremiah 25:3–14.
For twenty-three years, from the thirteenth year of Josiah the son of Amon, king of Judah, to this day, the word of the LORD has come to me, and I have spoken persistently to you, but you have not listened. You have neither listened nor inclined your ears to hear, although the LORD persistently sent to you all His servants the prophets, saying, “Turn now, every one of you, from his evil ways and evil deeds, and dwell upon the land that the LORD has given to you and your fathers from of old and forever. Do not go after other gods to serve and worship them, or provoke Me to anger with the work of your hands. Then I will do you no harm.” Yet you have not listened to Me, declares the LORD, that you might provoke Me to anger with the work of your hands to your own harm.
Therefore thus says the LORD of hosts: Because you have not obeyed My words, behold, I will send for all the tribes of the north, declares the LORD, and for Nebuchadnezzar the king of Babylon, My servant, and I will bring them against this land and its inhabitants, and against all these surrounding nations, I will devote them to destruction, and make them a horror, a hissing, and an everlasting desolation. Moreover, I will banish from them the voice of the mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the grinding of the milestones and the light of the lamp. The whole land shall become a ruin and a waste, and these nations shall serve the king of Babylon seventy years. Then after the seventy years are completed, I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity, declares the LORD, making the land an everlasting waste. I will bring upon the land all the words that I have uttered against it, everything written in this book, which Jeremiah prophesied against all the nations. For many nations and great kings shall make slaves even of them, and I will recompense them according to their deeds and the work of their hands.
By Daniel’s later years, he may have reached his eighties, since seventy years had passed after his exile to Babylon. See Daniel 9:1–2.
In the first year of Darius the son of Ahasuerus, by descent a Mede, who was made king over the realm of Chaldeans – in the first year of his reign, I Daniel, perceived in the books the number of years that, according to the word of the LORD to Jeremiah the prophet, must pass before the end of the desolations of Jerusalem, namely, seventy years.
After the seventy-year Babylonian captivity ended—the judgment God announced through Jeremiah—Daniel asked the LORD for mercy and restoration. The answer to Daniel’s prayer and request appears in Daniel 9:24–27. We can examine Daniel 9:24, which captures the full scope of God’s declaration:
Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place.
Perhaps to Daniel’s surprise, God is not finished with Israel; he was informed of the final judgment, described as “to finish transgression, to put an end to sin.” The atonement was “to atone for iniquity, to bring in everlasting righteousness,” and finally, God’s dwelling presence—the tabernacle (booths)—was “to anoint a most holy place.” By the way, the themes in Daniel 9:24 align with elements in John 5.
John 5:30, spoke of Judgment, which is the culmination of the Feast of Trumpets.
I can do nothing of My own. As I hear, I judge, and My judgment is just, because I seek not My own will but the will of Him [God the Father] who sent Me.
Next, John 5:21, spoke of Resurrection, the fulfillment of the Feast of Atonement.
For as the Father raises the dead and gives them life, so also the Son gives life to whom He will.
Finally, John 5:24, spoke of Eternal Life, the consummation of the Feast of Booths.
Truly, truly, I say to you, whoever hears My word and believes Him who sent Me has eternal life. He does not come into judgment, but has passed from death to life.
Daniel’s life spanned the era of the first Gentile kingdom, Babylon, and into the second, the Medo-Persian Empire. He understood this transition when he was called to interpret the dream of King Nebuchadnezzar (Daniel 2). In this dream, God revealed that four Gentile kingdoms would rule over Israel before the coming of the Son of Man—the Anointed One, the Deliverer of Israel (Daniel 2:44-45). This prophetic confirmation is further elaborated in Daniel 7.
The fulfillment of God’s Messianic Kingdom, as foretold, would take place during the reign of the fourth Gentile kingdom (Daniel 2:40–45). Scripture names the first three kingdoms: Babylon (Daniel 2:37–38), Medo-Persia, and Greece (Daniel 8:20–21). The fourth kingdom remains unnamed, but Daniel 7:7 provides a vital clue about its identity.
After this I saw in the night visions, and behold, a fourth beast, terrifying and dreadful and exceedingly strong. It had great iron teeth; it devoured and broke into pieces and stamped what was left with its feet. It was different from all the beasts that were before it, and it had ten horns.
About 600 years later, the identity of the fourth kingdom was finally revealed by the apostle John. See Revelation 13:1 and 17:7-11.
And I saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads. (Revelation 13:1)
But the angel said to me [John], “Why do you marvel? I will tell you the mystery of the woman, and of the beast with seven heads and ten horns that carries her. The beast that you saw was, and is not, and is about to rise from the bottomless pit and go to destruction. And the dwellers on earth whose names have not been written in the books of life from the foundation of the world will marvel to see the beast, because it was and is not and it to come. This calls for a mind of wisdom: the seven heads are the seven mountains on which the woman is seated; they are also the seven kings, five of whom have fallen, one is, the other has not yet come, and when he does come he must remain only a little while. As for the beast that was and is not, it is an eight but it belongs to the seven, and it goes to destruction.” (Revelation 17:7-11)
It should be noted that in the Greek, the seven mountains could also be translated as “seven hills,” and there is only one city at the time of the apostle, perhaps even now, that was known to sit on seven hills— that is, Rome. The seven kings, five of whom have fallen, refers to the Roman emperors, beginning with (1) Julius Caesar, (2) Augustus Caesar, (3) Tiberius Caesar, (4) Caligula Caesar, (5) Claudius Caesar; “one is,” refers to Nero Caesar— the emperor reigning at the time of Peter, John, and Paul.
I, John, your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the Word of God and the testimony of Jesus. I was in the Spirit on the Lord’s Day, and I heard behind me a loud voice like a trumpet saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.”
According to the King James Concordance, “trumpet” is mentioned eleven times in the New Testament, with six of those instances appearing in the Book of Revelation, including Revelation 1:10. This frequent use of the trumpet imagery calls to mind the Fall Harvest Festivals of Leviticus 23, which begin with the Feast of Trumpets, followed by the Feast of Atonement, and finally the Feast of Booths.
Incidentally, the “Lord’s Day” of Revelation 1:10, which the Strong’s Hebrew and Greek Dictionaries said was “from G2962; belonging to the Lord,” could not be referring to a Sunday, as traditionally suggested, but the Sabbath. See Genesis 2:2–3.
And on the seventh day God finished His work that He had done, and He rested on the seventh day from all His work that He had done. So God blessed the seventh day and made it holy, because on it God rested from all His work that He had done in creation.
Brown-Driver-Briggs’ Hebrew Definition defined “holy” as to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate. Therefore, the seventh day, which is the Sabbath, was sanctified, consecrated, and set apart for the LORD God; hence, the Lord’s Day or a “day belonging to the Lord.”
Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the LORD your God … For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy.
The Lord’s Day cannot be a Sunday, which traditionally was derived from the phrase “first day of the week” found in every gospel narrative concerning the resurrection of Jesus Christ.
So because of the Jewish Day of Preparation, since the tomb was close at hand, they laid Jesus there. Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb.
Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jew asked Pilate that their legs might be broken and that they might be taken away.
Every Passover and Unleavened Bread Festival, there would be two Sabbaths in the week: a regular Sabbath [the seventh day of the week; Saturday to us] and the High or Special Sabbath, which could be any day of the week as long as it is the fifteenth of Nisan. Leviticus 23:7 states, “On the first day you shall have a holy convocation; you shall not do any ordinary work [Sabbath rest].” The first day of the Feast of Unleavened Bread was the beginning of the Passover-week festival, the fifteenth of Nisan.
The Passover event in Exodus occurred “between the two evenings” (Exodus 12:6–8, translated “twilight”), beginning on the fourteenth of Nisan, which was the Preparation for the Passover. The Jewish day begins at sunset and ends before sunset (6pm to before 6pm); unlike ours, which is 12 midnight to before 12 midnight. Hence, Exodus 12:29 states:
At midnight [Hebrew “middle of two night” H2677 & H3915] the LORD struck down all the firstborn in the land of Egypt …
Jesus, then, was crucified on the day of Preparation (John 19:14). He was buried before sundown, the beginning of the High Sabbath, 15th of Nisan (John 19:30, 42). Now, in John 20:1, “first day of the week” in the Greek actually means on “one Sabbath or first Sabbath“— meaning, first Sabbath after the High Sabbath. Yes, “Sabbath” (G4521, from Hebrew H7676) but was somehow translated “week” by the English translation of the Bible.
So because the Jewish Day of Preparation, since the tomb was close at hand, they laid Jesus there. Now on the [One]first [Sabbath]day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb.
Interlinear Bible for John 20:1,
<1161> The first <3391> day of the week <4521> cometh <2064> (5736) Mary <3137> Magdalene <3094> early <4404>, when it was <5607> (5752) yet <2089> dark <4653>, unto <1519> the sepulchre <3419>, and <2532> seeth <991> (5719) the stone <3037> taken away <142> (5772) from <1537> the sepulchre <3419>.
A check on an interlinear Bible said “The first” G3391, irregular feminine of G1520, which Thayer’s Greek Definitiondefined to mean “one.” Next, “day of the week” G4521, defined by Strong’s Hebrew and Greek Dictionaries as “Of Hebrew origin” [H7676]— the Sabbath.
And when evening had come, since it was the day of Preparation [14th of Nisan], that is, the day before the Sabbath [15th of Nisan] … Mary Magdalene and Mary the mother of Jesus saw where He was laid. When the Sabbath [High] was past, Mary Magdalene, Mary the mother of James, and Salome brought spices, so that they might go and anoint Him. And very early on thefirst[One, G1520]day of the week[Sabbath, G4521], when the sun had risen, they went to the tomb.
Then they returned and prepared the spices and perfumes. And on the Sabbath [High] they rested according to the commandment. But on the first [One, G1520] day ofthe week[Sabbath, G4521], at early dawn, they came to the tomb bringing the spices which they had prepared.”
Lastly, Matthew 28:1
Now after the Sabbath [High], toward the dawn of the first [One, G1520] dayof the week[Sabbath, G4521], Mary Magdalene and the other Mary went to see the tomb.
Now Paul, in 1 Corinthians 5:7 declared Jesus Christ as the Passover Lamb that has been sacrificed. Then, in 1 Corinthians 15:23, Christ was the firstfruits, speaking of His resurrection. Therefore, another proof that Jesus could not have resurrected on a Sunday, as traditionally taught and believed, but rather on a Sabbath, fulfilling the Feast of Firstfruits of Leviticus 23, which occurred on a Sabbath (G4521), following the High Sabbath (John 19:31).
See Leviticus 23:10-11,15-16 from the NASB translation, a literal word-for-word translation.
“Speak to the sons of Israel and say to them, ‘When you enter the land which I am going to give to you and reap its harvest, then you shall bring in the sheaf of the first fruits of your harvest to the priest. He shall wave the sheaf before the LORD for you to be accepted; on the day after the Sabbath the priest shall wave it.”
“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 Sabbaths. You shall count fifty days to the day after the seventh Sabbath …“
To count seven complete sabbaths, then the beginning of the count must also be on a Sabbath; thereby, the day after the High Sabbath refers to the regular weekly Sabbath. Clearly then, Jesus resurrected back to life on a Sabbath, not Sunday; fulfilling therefore the Feast of Firstfruits.
To review: Paul, in 1 Corinthians 5:7 declared Jesus Christ is the Passover Lamb that has been sacrificed. Then, in 1 Corinthians 15:23, Christ was the firstfruits, speaking of His resurrection. Therefore, once more, another proof that Jesus could not have resurrected on a Sunday, as traditionally taught and believed, but rather on a Sabbath, fulfilling the Feast of Firstfruits of Leviticus 23:10–11, which always occurs on a Sabbath following the High Sabbath.
Although Rome leveled Jerusalem in AD 70 during summer instead of winter, it is striking that Jesus observed, “Pray that your flight may not be in winter or on a Sabbath.” (Matthew 24:20)
From our earlier study, it follows that the timing must align with a Sabbath, since Revelation describes John hearing a loud voice like a trumpet “on the Lord’s Day.” The events throughout the Book of Revelation point to the Last Day and the Second Coming of Jesus Christ, completing the Fall Harvest Festivals in Leviticus 23.
Then I saw another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people. And he said with a loud voice, “Fear God and give Him glory, because the hour of His judgment has come, and worship Him who made heaven and earth, the sea and the springs of water … And I heard a voice from heaven saying, “Write this: Blessed are the dead who die in the Lord from now on. ‘Blessed indeed,” says the Spirit, “that they may rest from their labors, for their deeds follow them!’”
By the way, “a loud voice” in Revelation 1:10 was said to be “like a trumpet,” so similarly “a loud voice” in Revelation 14:7 must also be “like a trumpet,” which declared the arrival of the time of God’s judgment. Following the sound of the trumpet, a voice from heaven then declared, “Blessed are the dead who die in the Lord from now on. Blessed indeed, that they may rest from their labors, for their deeds follow them!”
So there remains a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His.
Perhaps that was why Jesus would heal even on a Sabbath, indicating therefore that He was working— first to make Himself known and believed by people (John 6:29) and second, to fulfill the true Sabbath Rest (Revelation 14:13; Hebrews 4:9–10), which would be a reality only after God rested from His work (Hebrews 4:9–10). So the apostle’s narrative on John 5:16–17 makes real sense now.
And this was why the Jews were persecuting Jesus, because He was doing these things on the Sabbath. But Jesus answered them, “My Father is working until now, and I am working.”
It should be worth mentioning then that on top of the Seven Jewish Feasts of Leviticus 23 was the command to observe the Sabbath (Leviticus 23:3), since that was the essence of all the festivities of Israel, the fulfillment or the renewal of Genesis 2:2–3.
See Leviticus 23:3.
Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work. It is a Sabbath to the LORD in all your dwelling places.
Next, Genesis 2:2-3.
And on the seventh day God finished His work that He had done, and He rested on the seventh day from all His work that He had done. God blessed the seventh day and made it holy, because on it God rested from all His work that He had done in creation.
A small detail indeed reveals a lot. We must seek to know the true teachings of the Scripture. Traditions have blinded us from understanding the true essence of the Sabbath, which speaks of the salvation plan of God. Not until God had rested from His work would His creation ever experience and understand the true Sabbath Rest of God. See Revelation 21:3–4.
And I heard a loud voice from the throne, saying, “Behold, the dwelling place [tabernacle] of God is with man, and He will dwell with them, and they will be His people, and God Himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.
The doctrine of the Second Coming of Jesus and his fulfillment of the Final Harvest Feast, the Fall Festivals, need not be divided into specific events, since Paul noted this.
Behold, I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raise imperishable, and we will be changed … But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, “Death is swallowed up in victory.” (1 Corinthians 15:51-52,56)
Truly, a little deflection from the truth can indeed lead to a devastating false assumption. The Roman Empire, the fourth Gentile kingdom reigning over Israel, ceased to exist for more than a millennium now. So what does that tell us? Be reminded that God showed Daniel that the Messianic reign of Jesus Christ would occur within the time of the fourth Gentile kingdom, Rome. The Bible never spoke of a revived Roman Empire. Don’t you think we ought to take seriously our study of the Bible?
P.S. I have always wanted to understand the doctrine of the last things, eschatology. It was quite important and personal to me, for I wanted to be assured of what happened after death. That was the question that bothered me while I was at the wake of my only son. It’s been twenty years now. Glory be to God that finally I now comprehend Scripture, and the Lord Jesus Christ has graciously provided me understanding concerning the said doctrine.
The Lord Jesus Christ impressed His words in Isaiah 30:20–21 upon me while I wrestled with whether to begin seminary training so late in life. Scripture says, “And though the Lord give you the bread of adversity and the water of affliction, yet your Teacher will not hide himself anymore, but your eyes shall see your Teacher. And your ears shall hear a word behind you, saying, ‘This is the way, walk in it,’ when you turn to the right or when you turn to the left.” (Isaiah 30:20–21)
Looking back, I recognize that the Lord, my Teacher, Jesus Christ, graciously led me and my family to know Him and grasp His Word. This journey started at my son’s wake, who posthumously showed me God’s goodness through a penholder he had given me months before joining the Lord. Here is a link to the blog “Regarding Wilmer,” which recounts my path to Christianity.
Peter, in the words of Acts 3:6, declared, “I possess neither silver nor gold, but in the name of Jesus Christ, I offer you what I have.” Share this article freely, for you freely receive. Take note, underlines and highlights are clickable links for definitions or Bible references. Stay updated by heading to our about page and subscribe directly to receive notifications in your inbox. Blessings!
Introduction to John 5 (Continuation of “Small Details May Say A Lot”)
A quick reading of John 5 might lead many to assume, “Oh well, it’s another miracle story of Jesus Christ, this time about a man invalid for 38 years.” I remember, years ago, that whenever I prepared for my upcoming Bible study, I often asked myself, “What specific difference does this miracle story offer compared to earlier accounts by the gospel writers?” Because we may appear to be reading one miracle after another, perhaps believing all these tales simply confirm Jesus’ divinity. Jesus is God; that is true and should never be questioned. Yet the matter is not so simple. We must recall that the Gospels were written for a particular audience—the Jews—under a particular circumstance. They were waiting for the appearance of the Christ, the Anointed One of God, as promised for their deliverance.
Through God’s call and promise to Abraham, the Jews became God’s children. Genesis recounts the narrative of Abraham, Isaac, and Jacob—until Jacob received the name Israel. The history of Israel had already been declared to Abraham, including the prediction that Israel would endure slavery in a foreign land before God would guide them out during the Exodus (Genesis 15:13–14). As expected, the LORD God established a bilateral covenant with Israel after completing the promised rescue from Egypt. The Torah—the first five books of the Old Testament, from Genesis to Deuteronomy—was composed by Moses and shaped the relationship between God and Israel.
And God said “Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, and for days and years. (Genesis 1:14)
And God said, “This is the sign of the covenant that I make between Me and you and every living creature that is with you, for all future generations: I have set My bow in the cloud, and it shall be a sign of the covenant between Me and the earth. (Genesis 9:12-13)
You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you [Abraham]. (Genesis 17:11)
He [God] said, “But I will be with you [Moses], and this shall be the sign for you, that I have sent you; when you have brought the people out of Egypt, you shall serve God on this mountain.” (Exodus 3:12)
All these curses shall come upon you and pursue you and overtake you till you are destroyed, because you did not obey the voice of the LORD your God, to keep His commandments and His statutes that He commanded you. They shall be a sign and wonder against you and your offspring forever.(Deuteronomy 31:45-46)
The Torah presents signs as a key feature in God’s relationship with Israel. It is natural that Paul, a Jew, observed, “For Jews demand signs and Greeks seek wisdom” (1 Corinthians 1:22). Signs carried substantial weight among Jews, especially for recognizing the promised Messiah. Speaking through Isaiah about the coming Christ, the LORD God said,
Behold My Servant, whom I uphold, My chosen, in whom My soul delights; I put My Spirit upon Him; He will bring forth justice to the nations … I am the LORD; I have called You in righteousness; I will take You by the hand and keep You; I will give You as a covenant for the people, a light for the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness. (Isaiah 42:1,6-7)
It is unsurprising that, alongside Jesus’ ministry, He was healing and performing signs. Across the Gospels, including John, the focus extends beyond miracles to “signs.” The Greek term “sign” appears seventeen times in John’s Gospel. Examples of passages mentioning “sign” follow:
“Now when He [Jesus] was in Jerusalem at the Passover Feast, many believed in His name when they saw the signs that He was doing”(John 2:23)
“This man [Nicodemus] came to Jesus by night and said to Him [Jesus], “Rabbi, we know that You are a teacher come from God, for no one can do these signs that You do unless God is with Him.” (John 3:2)
And a large crowd was following Him [Jesus], because they saw the signs that He was doing on the sick … When the people saw the sign that He had done, they said, “This is indeed the Prophet who is to come into the world!” (John 6:2,14)
Yet many of the people believed in Him [Jesus]. They said, “When the Christ appears, will He do more signs than this man has done?”(John 7:31)
And many came to Him [Jesus]. And they said, “John [the baptist] did no sign, but everything that John said about this man was true. (John 10:41)
The reason why the crowd went to meet Him [Jesus] was that they heard He had done this sign … Though He [Jesus] had done so many signs before them, they still did not believe in Him. (John 12:18,37)
Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name. (John 20:30-31)
The Gospel of John recounts numerous events, proofs, and signs identifying Jesus as the Christ; yet John 12:37 notes, “though Jesus had done so many signs before them, they still did not believe in Him.” Was this merely a result of Jewish stubbornness?
Let us pause and consider John 9:13–17. The passage notes that Scripture stated,
They brought to the Pharisees the man who had formerly been blind. Now it was a Sabbath day when Jesus made the mud and opened his eyes. So the Pharisees again asked him how he had received his sight. And he said to them, “He [Jesus] put mud on my eyes, and I washed, and I see.” Some of the Pharisees said, “This man is not from God, for He does not keep theSabbath.” But others said, “How can a man who is a sinner do such signs?” And there was a division among them. So they said again to the blind man, “What do you say about Him, since He has opened your eyes?” He said “He is a prophet.”
Jesus said to him [the invalid man], “Get up, take up your bed, and walk.” And at once the man was healed, and he took up his bed and walked. Now that day was the Sabbath … And this was why the Jews were persecuting Jesus, because He was doing these things on the Sabbath.
Despite the overwhelming signs of Jesus, His healing on a Sabbath became a hindrance to the Pharisees from believing in Him. Several times in the Gospels, that was the issue raised against Jesus— He performed miracles on a Sabbath. What was the Sabbath to a Jew? See Exodus 20:8–11.
Remember the Sabbath day, to keep it holy.Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the LORD made heaven and earth, the sea, all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.
The Sabbath ban on work originated in the Ten Commandments delivered by God through Moses at Mount Sinai during the wilderness period following the Exodus. This restriction was reaffirmed during the Covenant Renewal after Israel’s Golden Calf sin (Exodus 32). Consequently, the Sabbath holds major importance for Jews because God repeated it in the bilateral covenant renewal with Israel (Exodus 34:10–28).
And He [LORD] said, “Behold, I am making a covenant. Before all your people I will do marvels, such as have not been created in all the earth or in any nation. And all the people among whom you are shall see the work of the LORD, for it’s an awesome thing that I will do with you. Observe what I command you this day … (Exodus 34:10-11a).
Take care, lest you make a covenant with the inhabitants of the land to which you go, lest it becomes a snare in your midst … (Exodus 34:12).
You shall keep the Feast of Unleavened Bread [Passover]. Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the month of Abib, for in the month Abib you came out of Egypt … (Exodus 34:18).
Six days you shall work, but on the seventh day you shall rest [Sabbath Rest]. You shall observe the Feast of Weeks, the firstfruits of wheat harvest [Pentecost], and the Feast of Ingathering [Booths] at the year’s end. Three times in the year shall all your males appear before the LORD God, the God of Israel. For I will cast out nations before you and enlarge your borders; no one shall covet your land, when you go up to appear before the LORD your God three times in the year” … (Exodus 34:21-24).
And the LORD said to Moses, ” Write these words, for in accordance with these words I have made a covenant with you and with Israel.” So he [Moses] was there with the LORD forty days and forty nights. He neither ate bread nor drink water. And he wrote on the tablets the words of the covenant, the Ten Commandments. (Exodus 34:27-28).
During the era of Jesus, Israel lived under Roman rule. Three times each year, the people gathered before the LORD for spring harvest celebrations: (1) the Feast of Passover and Unleavened Bread, along with the Feast of Firstfruits; (2) the Feast of Weeks, or Pentecost; and (3) the fall harvest festivals—the Feast of Trumpets, the Feast of Atonement, and the Feast of Booths. Together, these form the seven annual Jewish Feasts described in Leviticus 23. Each time they observed a feast, they may have watched for the arrival or signs of the Christ.
On the other hand, the Sabbath Rest carried great weight as a command from the LORD God to Israel. It formed part of the binding terms within God’s bilateral covenant with Israel; consequently, the Jews and Pharisees had some ground for claiming Jesus violated the Sabbath. Yet Jesus appears to have selected the Sabbath repeatedly for His signs (Mark 3:2–5; Mark 6:2; Luke 6:6–10; Luke 13:10–14; John 5:9–16; John 9:14). In John 5, He healed a man on a Sabbath as well. The word “Sabbath” appears ten times in John’s Gospel, with four instances in John 5. The Sabbath is therefore a major theme here, and small details do say a lot.
P.S. A continuation of this blog is coming next.
Peter, in the words of Acts 3:6, declared, “I possess neither silver nor gold, but in the name of Jesus Christ, I offer you what I have.” Share this article freely, for you freely receive. Take note, underlines and highlights are clickable links for definitions or Bible references. Stay updated by heading to our about page and subscribe directly to receive notifications in your inbox. Blessings!
Even after posting three blogs on John 9, there is still room for a few insights, particularly on the two interesting remarks of Jesus Christ. First, in John 9:4, “We must work the works of Him who sent Me as long as it is day; night is coming when no one can work.” What does Jesus mean by saying “as long as it is day, night is coming”? And the second, John 9:39, “For judgment I came into this world, so that those who do not see may see, and that those who see may become blind.” Lord willing, both will be explained as we go along in our study of the Gospel of John.
Continuing my study of the Gospel of John, I came across John 5:1. “After this there was a feast of the Jews, and Jesus went up to Jerusalem.” The Bible does not mention which particular Jewish Feast John was referring to, so this will be my focus in this blog and following blog postings.
As I noted in my earlier post on Spiritual Blindness, the LORD God established seven Jewish annual feasts in Leviticus 23. These seven feasts can also be grouped into three harvest festivals. Three times each year, Jews traveled from many places to Jerusalem for these gatherings—the Passover Feast, the Feast of Pentecost, and the Feast of Tabernacles. The three harvest festivals followed the agricultural cycles in Palestine: barley, then wheat, and finally fruits or grapes. God’s sovereignty is evident here, don’t you think?
The first harvest festival begins with the Feast of Passover (Leviticus 23:4-8), culminating with the thanksgiving harvest of barley— the Feast of Firstfruits (Leviticus 23:9–11). The second harvest festival was the Feast of Wheat or Pentecost, celebrating the thanksgiving harvest of wheat (Leviticus 23:15–16). Lastly, the third harvest festival begins with the Feast of Trumpets, then the Feast of Atonement, and finally the Feast of Tabernacles or Booths or Ingathering— it’s the harvest of fruits or grapes (Leviticus 23:33–36).
Here is the overview of the Jewish Annual Festivals or Feasts. The first four Spring Festivals—from Passover to Pentecost—span the initial three months of the Jewish calendar year. After a four-month summer interval, the final three Fall Festivals follow: the Feast of Trumpets, the Feast of Atonement, and the concluding Feast of Ingathering (Tabernacle or Booths).
Now, on our study of John 5:1, specifically John’s mention of the “feast of the Jews,” Albert Barnes said: Probably, the Passover, though it is not certain. There were two other feasts – the Pentecost and the Feast of Tabernacles.
On the other hand, Nelson’s New Illustrated Bible Commentary said: The feast of the Jews is probably not the Passover, which John usually refers to by name (John 2:13; John 6:4; John 11:55). It may have been Purim, which is not a divine institution but a Jewish-instigated feast to celebrate the deliverance of the Jews and Queen Esther. It is literally a feast of the Jews.
Lastly, Robertson’s Word Pictures said: As a matter of fact there is no way of telling what feast it was which Jesus here attended. Even if it was not the passover, there may well be another passover not mentioned besides the three named by John. (John 2:13, John 2:23; John 6:4; John 12:1)
I reviewed only three Bible commentaries, and their views on John 5:1 do not align, which suggests such sources are not entirely reliable. Grasping the Leviticus 23 Jewish Feasts could help separate fact from fiction. For instance, it might confirm whether Jesus Christ completed three or three and a half years of earthly ministry with His disciples.
The NNIBC (Nelson’s New Illustrated Bible Commentary) correctly identifies three Gospel passages—John 2:13, John 6:4, and John 11:55—that link Jesus Christ to three annual Jewish festivals, including “the Passover.”
Let us review every verse in John’s Gospel that mentions “Passover.” John 2:13 and John 2:23 point to the first annual Jewish festival involving Jesus Christ. John 11:55; 12:1; 13:1; 18:28; 18:39; and 19:14 address the third and final festival, since the narrative follows Jesus’ final week with His disciples leading to His crucifixion. John 6:4 therefore relates to the second festival during Jesus’ earthly ministry. This internal evidence suggests his ministry spans three successive years of the annual Passover.
Across all four Gospels, Jesus’ earthly ministry began after His baptism by John the Baptist (John 1:29–39; Matthew 3:13–17, 4:12–18; Mark 1:9–15; Luke 3:21–23), with John 2:13 noting the first Passover festival involving him. Yet before this Passover appearance in John 2:13—which followed His baptism in John 1:29–33—the apostle John described Jesus serving at a wedding in Cana. It follows that Jesus carried out at least three or three and a half years of ministry, starting at age 30, as Luke 3:23 indicates.
Returning to the “feast of the Jews” described by the apostle in John 5:1, we already recognize that John records three Passover Festivals involving Jesus. We should also see that a complete cycle of the annual Jewish feasts starts with Passover and concludes with the Feast of Booths (Tabernacle or Ingathering). Notably, John explicitly names only one Feast of Booths in his Gospel, at John 7:2. Following the narrative flow, John 6:4, “Now the Passover, the feast of the Jews was at hand,” connects naturally to John 7:2, “Now the Jews’ Feast of Booths was at hand,” presenting a full cycle of the second annual festival involving Jesus.
As noted earlier, John 11:55—“Now the Passover of the Jews was at hand …”—addresses the third and final Passover tied to Jesus. Because the following account describes Jesus’ arrest, crucifixion, and resurrection, we face one clear choice. I disagree with Nelson’s New Illustrated Bible Commentary that John might mean “Purim,” a non-divinely established festival from Esther’s time (Esther 9:23–32), since the content of John 5, especially Jesus Christ’s teaching there, aligns with the core of the Feast of Booths. I will explore that in my next blog post. For now, we can consider the nature of the Passover Feast in relation to Jesus Christ’s ministry.
John concluded his Gospel with the Passover narrative involving Jesus Christ. From a human viewpoint, this marked the crucifixion of Jesus Christ. From God’s perspective, He became the true offering acceptable to God—the fulfillment of the Leviticus 23 “Passover Feast.” It is worth noting that Jesus Christ came to satisfy all requirements of the first, or Old, Covenant (Exodus 12:2-6). As Matthew 5:17–18 records, Jesus declared:
Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, nor a dot, will pass from the Law until all is accomplished.
For in doing so, He would be qualified to inaugurate the second or New Covenant of God. See Hebrews 10:5-10:
Consequently, when Christ came into the world, He said, “Sacrifices and offerings You have not desired, but a body have You prepared for Me; in burnt offerings and sin offerings You have taken no pleasure. Then I said, ‘Behold, I have come to do Your will, O God. as it is written of Me in the scroll of the book.’” When He said above, “You have neither desired not taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the Law), then He added, “Behold I have come to do Your will.” He does away with the first in order to established the second. And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.
Cleanse out the old leaven that you may be a new lump, as you really were unleavened. For Christ, our Passover Lamb, has been sacrificed.
Looking then at both Hebrews 10:5–10 and 1 Corinthians 5:7, without a doubt, Jesus Christ indeed fulfilled both the Feast of Passover and Unleavened Bread at the Cross.
The apostle Paul described believers as “unleavened,” not through their own actions but through the redemptive work of Jesus Christ at the Cross. In Colossians 2:13–14, Paul also noted:
And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with Him, having forgiven us all our trespasses, by cancelling the record of debt that stood against us with its legal demands. This He set aside, nailing it to the Cross.
The Feast of Passover and Unleavened Bread having been fulfilled, the cancelling of the record of debt that stood against the believers was then consummated at the cross. So Jesus uttered, “It is finished” (John 19:30), then gave up His spirit. But it should be noted that though atoning sacrifice of Jesus Christ had been completed, yet the Mosaic Law remains and is still in effect at the point of Christ’s death, resurrection, and even after His ascension. Therefore, salvation is assured but has yet to take its full effect, see Hebrews 9:28.
A side note: Many have long held that because Christ Jesus died on the cross and rose again, everything is complete and salvation is secured forever. We frequently hear the phrase “Once saved, always saved,” which is a common interpretation that can lead believers to assume that regardless of how they live, their claim of faith in Christ guarantees salvation to the end. This is one subtle yet implied traditional idea often presented.
Let us again look at 1 Corinthians 5:7, but this time we will include the context:
Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover Lamb, has been sacrificed. Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth. I wrote to you in my letter not to associate with sexually immoral people – not at all meaning the sexually immoral of the world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler – not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. “Purge the evil person from among you.” (1 Corinthians 5:7-13)
“Purge the evil person from among you” appears in the Old Testament within the Law of Moses, see Deuteronomy 13:5; 17:7, 12; 21:21; and 22:21, 24. This phrase was also applied against Israel, particularly the Tribe of Benjamin, in Judges 20:13. It served as a call for believers to separate themselves or be sanctified. As Hebrews 10:10 notes, “And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.”
The Nelson’s New Illustrated Bible Dictionary defined “sanctification” as the process of God’s grace by which the believer is separated from sin and becomes dedicated to God’s righteousness. Accomplished by the Word of God (John 17:7) and the Holy Spirit (Romans 8:3–4), sanctification results in holiness, or purification from guilt and the power of sin.
I notice two issues in the NNIBD explanation. The first may be a typo: the reference for “accomplished by the Word” in John’s Gospel should be John 17:17 rather than John 17:7. The second involves a common traditional reading of Paul’s use of “Spirit” in Romans 8:4. The dictionary describes it “as the Holy Spirit,” so a quick glance at Romans 8:3–4 might suggest Paul contrasts “flesh” with “Holy Spirit.” However, a careful review of Paul’s broader argument in Romans, such as Romans 7:4–6, could clarify his actual meaning.
Likewise, my brothers, you also have died to the Law through the Body of Christ, so that you may belong to another, to Him who has been raised from the dead. In order that we may bear fruit for God. For while we were living in the flesh, our sinful passions, aroused by the Law, were at work in our members to bear fruit to death. But now we are released from the Law, having died to which held us captive, so that we serve in the NEW WAY OF THE SPIRIT and not in the old way of the writtencode.
In other words, Paul’s usage of “flesh” was actually a reference to the “Law,” contrasting it with the Gospel of Christ. The Gospel is the new way of the Spirit, which is not in the old way of written code— the Law of Moses.
Such is the confidence that we have through Christ toward God. Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, who has made us sufficient to ministers of the NEW COVENANT, not of letter but of the Spirit. For the letter kills, but the Spirit gives life. Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end, will not the ministry of the Spirit have even more glory?
By “letter,” as against the “Spirit,” Paul was contrasting the Old Covenant with the New Covenant. Therefore, the “letter” refers to the “written code” mentioned also by Paul in Romans, while the “Spirit” refers to the Gospel of Jesus Christ, the New Covenant of God.
Sanctification, then, is the process of God’s grace displayed on the cross, setting apart believers for God, declaring them therefore “righteous, holy, and pure” from guilt and the power of sin. However, sanctification also is a process by which every believer, now having been declared righteous, free from guilt and the power of sin, should live by. In other words, Christians should walk the talk.
But thanks be to God that you who were once slaves of sin have become obedient from the heart to the standard of teaching [the Gospel] to which you were committed, having been set free from sin, have become slaves of righteousness. I am speaking on human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, SO NOW PRESENT YOUR MEMBERS AS SLAVES TO RIGHTEOUSNESS LEADING TO SANCTIFICATION.
To make this clearer, I will restate the passage above, this time with a paraphrased English version that is easier to grasp. The New Living Translation of Romans 6:17–19 notes,
Thank God! Once you were slaved to sin, but now you wholeheartedly obey this teaching [the Gospel] we have given you. Now you are free from your slavery to sin, and you have become slaves to righteous living. Because of the weakness of your human nature, I am using the illustration of slavery to help you understand all this. Previously, you let yourselves be slaves to impurity and lawlessness, which led ever deeper to sin. NOW YOU MUST GIVE YOURSELVES SLAVES TO RIGHTEOUS LIVING SO THAT YOU WILL BECOME HOLY.
Note: “Holy” and “sanctification” share the same Greek term. Understanding this nuance helps us recognize that Bible dictionaries, like the commentaries noted earlier, are not entirely reliable. We should learn to study the Bible with care, applying proper exegesis to Scripture rather than letting tradition shape our grasp of God’s Word. Only then can we be confident that our beliefs reflect the true revelation of Scripture.
Returning to 1 Corinthians 5:7–13, celebrating the festival—meaning Passover and Unleavened Bread—implies believers should align their practice with a confession of faith expressed through sincerity and truth. This is essentially walking the talk. If we claim sanctification through Christ, we should live accordingly. Likewise, Jesus’s statement “It is finished” (John 19:30) signaled His completion of the first two Jewish feasts in Leviticus 23.
It is misleading to interpret Jesus’ statement in John 19:30 as proof that salvation is finished at the cross; instead, it marks an initial, significant stage in God’s plan. Claiming “once saved, always saved” from that verse is both illogical and unbiblical, particularly because Paul warned of a future judgment in his letter to the same believers in Corinth. See 2 Corinthians 5:10–11.
For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. Therefore, knowing the fear of the Lord, we persuade others. But what we are is known to God, and I hope it is known also to your conscience.
It is also important to recognize that Paul’s statement of judgment in 2 Corinthians 5:10 points to the Second Coming Judgment of Jesus Christ. This aligns with Revelation 20:11–15.
Then I saw a great white throne and Him who seated on it. From His presence earth and sky fled away, and no place was found for them. And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the Book of Life. And the dead were judged by what was written in the books, according to what they had done. And the sea gave up the dead who were in it. Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. Then Death and Hades were thrown into the Lake of Fire. This is the Second Death, the Lake of Fire. And if anyone’s name was not found written in the Book of Life, he was thrown into the Lake of Fire.
In conclusion, believers cannot reasonably assert “once saved, always saved” solely on the basis of Jesus’ one-time sacrifice and death at the cross. If salvation were revoked at God’s judgment because people fall short, Christ’s redemptive work would appear inadequate. Instead, we must recognize that God’s plan requires Jesus Christ to have fulfilled all Seven Jewish Feasts, not merely observed them; only then does salvation become real. This is why Jesus Christ stated in Matthew 5:17–18:
Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.
I realize this blog may prompt many questions, as it once did for me before I grasped Scripture more clearly. The more traditions we have absorbed, the harder it becomes to understand the Bible’s true teachings. Untangling these ideas takes time, but as the saying goes, “Patience is a virtue.” Proceed one step at a time. I personally must increase my effort to let the Word of God speak, rather than letting traditional ideas shape my interpretation.
In closing, returning to John 9:39, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” By judgment, Jesus Christ also pointed to the same judgment described by the apostle Paul in 2 Corinthians 5:10 and Revelation 20:11–15, which I discussed earlier. On the other hand, John 9:4–5 makes it clear that “day” refers to, though is not restricted to, the time He was in the world (John 9:5). It covers the brief period after His ascension, when His immediate disciples were sent—this time by Jesus Christ—to carry out the work of God the Father (John 20:21), to believe in Jesus Christ, whom the Father has sent (John 6:29). Meanwhile, “night” aligns with the judgment spoken by Jesus Christ in John 9:39.
Returning to our conversation on John 5:1, what was biblically anticipated from Jesus Christ’s fulfillment of the Feast of Booths? We will examine John 5 next.
Peter, in the words of Acts 3:6, declared, “I possess neither silver nor gold, but in the name of Jesus Christ, I offer you what I have.” Share this article freely, for you freely receive. Take note, underlines and highlights are clickable links for definitions or Bible references. Stay updated by heading to our about page and subscribe directly to receive notifications in your inbox. Blessings!
