Feast Days And Sabbath Days. Are They Still Binding?

I saw that the heavenly host were filled with indignation at this bold work of Satan. I inquired why all these delusions should be suffered to take effect upon the minds of men when the angels of God were powerful, and if commissioned, could easily break the enemy's power. Then I saw that God knew that Satan would try every art to destroy man; therefore He had caused His word to be written out, and had made His purposes in regard to the human race so plain that the weakest need not err. After having given His word to man, He had carefully preserved it from destruction by Satan or his angels, or by any of his agents or representatives. While other books might be destroyed, this was to be immortal. And near the close of time, when the delusions of Satan should increase, it was to be so multiplied that all who desired might have a copy, and, if they would, might arm themselves against the deceptions and lying wonders of Satan. {EW 220.1}
I saw that God had especially guarded the Bible; yet when copies of it were few, learned men had in some instances changed the words, thinking that they were making it more plain, when in reality they were mystifying that which was plain, by causing it to lean
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to their established views, which were governed by tradition. But I saw that the Word of God, as a whole, is a perfect chain, one portion linking into and explaining another. True seekers for truth need not err; for not only is the Word of God plain and simple in declaring the way of life, but the Holy Spirit is given as a guide in understanding the way to life therein revealed. {EW 220.2}

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I cannot understand why some here claim that they believe EGW but they actually don't. They become angry because I just replace the Sacred Names which in no way change the sentences or the thought. She clearly saw that learned men had changed words. So what words have they changed? Why they changed the Hebrew word called the Holy Appointed Set Times to the word in English feast and seasons. Both of these words are deceptive and throws out what is actually declare by ELOHIM. Seasons is found in Gen 1:14 and in Lev 23:4 and the word feast(s) is first used in Ex 12:14, 23:14-16, 34:18, 22; Lev 23:2, 4. The reasons why these words are so deceptive is both their meaning and how they are word used for pagan activities or services. First let's look at the English words, first seasons its meaning and its origin.

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3. Sabbath of rest. Literally “a sabbath of sabbath observance.” Our translation fails to convey the full force of the original Hebrew, which is variously translated a “sabbath of deep rest,” “a sabbath of complete rest,” “a perfect sabbath,” “a sabbath of solemn rest” (RSV).

The Sabbath is different from all the other feasts and holy convocations (see vs. 37, 38) in that it originated at creation (Gen. 2:1–3), whereas the annual feasts and “sabbaths” had their origin with the Jewish nation. The seventh-day Sabbath “was made for man” (Mark 2:27), and hence is of obligation for all men forever; the annual feasts were made for the Jews and ceased to be of obligation when type met Antitype at the death of Christ (Col. 2:16, 17). The seventh-day Sabbath is incorporated in the law of God, the Ten Commandments, His constitution for this world. Because it was made before sin entered, it will remain after sin is no more (Isa. 66:22, 23). On the other hand, the annual Jewish feasts were of only temporal, local, ceremonial application, fitted to conditions in Palestine, and could not be made of worldwide application.​

Thus the Feast of First Fruits (of winter crops), celebrated in late spring, in May, could not be observed in the southern hemisphere till six months later. Similarly, it would not be possible for people in all lands to observe the Feast of Tabernacles in the autumn. The Jews have found that it is not even possible for them to observe the Day of Atonement as ordered by God, except in connection with the Temple. The Passover could appropriately be observed in anticipation of a coming Redeemer, but not after His coming. All these feasts served their purpose, adapted as they were to the needs of the Jews while they lived in Palestine, prior to the coming of Messiah. They have ceased, but the seventh-day Sabbath remains.​

To make sure that the Sabbath should not be considered a Jewish institution, and hence cease with the Jewish nation, Christ emphatically declared, “The sabbath was made for man” (Mark 2:27). He added, “Therefore the Son of man is Lord also of the sabbath” (v. 28). It belongs to Him; He is “Lord” of it. Let none tamper with it, for they have no right to do so. It is “my holy day,” says God (Isa. 58:13).

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The sabbath of the Lord. This is the equivalent of, “it is the Lord’s sabbath,” and indicates proprietorship. If God should have spoken of the first day of the week as “my holy day,” or “the sabbath of the Lord,” none today would be uncertain as to what He meant. Instead, He uses these very expressions in regard to the seventh day. It is His day.​

5. The Lord’s passover. The Passover was not instituted until the deliverance of Israel from Egypt (Ex. 12:14, 27). It commemorated the saving power of God exercised in their behalf on that historic occasion, and was therefore for them “the Lord’s passover.” In striking contrast, “the sabbath of the Lord” became such when, at the close of creation week, God Himself rested upon that day and set it apart for the use and benefit of all mankind (Gen. 2:1–3; Ex. 20:8–11; Mark 2:27, 28). All men owe their very existence to the creative power of God and are therefore under obligation to Him to keep ever holy His appointed day of rest.​

As stated, the Passover was instituted in memory of Israel’s deliverance from Egyptian bondage. On the 10th day of the first month a lamb was selected for each household “according to the number of the souls,” or if the household was small, two or more households could unite for one sacrifice. The lamb was kept until the 14th day, when it was killed in the late afternoon, and its blood sprinkled on the doorposts (see on Ex. 12:1–10). The same night the flesh was eaten, not boiled as usual, but roasted. Only unleavened bread could be used, with bitter herbs (v. 8). In later years there were modifications in this ritual, but it remained essentially the same.​

The Passover sacrifice is distinguished by being called “my sacrifice” (Ex. 23:18; 34:25). The Passover commemorated Israel’s departure from Egypt. But it also looked forward to “Christ our Passover,” who was to be “sacrificed for us” (1 Cor. 5:7).In various respects the Passover fitly foreshadowed the crucifixion. At the crucifixion not a bone of Christ’s body was broken (John 19:36); not a bone of the Passover lamb might be broken (Ex. 12:46; Num. 9:12).

The Passover lamb was slain the 14th day of Abib and eaten the same night (Ex. 12:6–10); Christ died at Passover time (John 19:14). The sprinkling of the blood meant a “passing over” in mercy, a deliverance from death (Ex. 12:13); so through Christ’s blood there has been a passing over of sins committed and confessed (Rom. 3:25). The Passover sacrifice was a lamb (Ex. 12:3); so Christ was “the Lamb of God” (John 1:29). The lamb was to be without blemish (Ex. 12:5); Christ was without blemish (1 Peter 1:19). Its flesh was to be eaten (Ex. 12:7); likewise we must partake of His flesh (John 6:51).​

The Passover and the Feast of Unleavened Bread are replete with gospel truth. In the slain lamb provision was made for saving the first-born. But the death of the lamb was not enough to assure salvation; the blood must be struck on the doorpost.​

The Passover is symbolic of Christ’s death. He is our Passover (1 Cor. 5:7). On the cross He made provision for everyone to be saved. But the cross in and of itself saves no one. It only made salvation available (see John 1:12). The death of the lamb provided the means of salvation; the application of the blood made efficacious the means provided. Both were necessary. Thus for the Christian the atonement on the cross, though essential and sufficient for all, does not save any individual until there has been an individual application of the blood.

The sprinkling of the blood was fully as important as the death of the lamb. Yet even this was not enough; the flesh must be eaten, and it must be eaten under the specified conditions (Ex. 12:11). And this was not enough; all leaven must be purged away. Carelessness in the least particular would be fraught with tragic results (Ex. 12:13, 19, 23).​

It is one thing to be saved from death. It is another to have the means of sustaining life. This was provided positively by eating the lamb; negatively, by abstaining from leaven. Christ is “the living bread which came down from heaven,” of which a man must eat if he would “live for ever” (John 6:51). The lamb was to be roasted entire (Ex. 12:9). For each lamb there was to be a sufficient number of people so that all the flesh would be eaten (Ex. 12:4). Nothing was to be carried out of the house, and nothing left until morning. Whatever remained of those parts that could not be eaten was to be burned (Ex. 12:10, 46).

Similarly, the Christian must assimilate completely the life of the One represented by the lamb. This means the entire identification of the believer with Christ. It means accepting fully the life and character of Jesus.​

The NT counterpart of the Passover is found in the Lord’s Supper, the communion service. After Christ had come, there could be no more virtue in slaying the Passover lamb, which prefigured His coming. But there would be virtue in commemorating the sacrifice of Calvary and its sustaining power. For this reason our Lord instituted the symbolic meal of communion, the purpose of which is to remind us of the provision made for our salvation upon the cross. Like its prototype, it points both backward and forward—we are to remember Calvary “till he come” (1 Cor. 11:26).​

6. The feast of unleavened bread. Closely connected with the Passover, yet distinct from it, was the Feast of Unleavened Bread, which followed. For practical purposes the two feasts were considered as one, and the names are often used interchangeably. But in purpose they were somewhat different. The Passover stood for deliverance (Ex. 12:13); the unleavened bread was reminiscent of the haste in which Israel left Egypt (Ex. 12:33, 39; Deut. 16:3). God was explicit as to the manner in which the Feast of Unleavened Bread should be celebrated (Ex. 12:15). Of it Paul later said, “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” (1 Cor. 5:8).​

Leaven was to be entirely excluded. It represents malice and wickedness (1 Cor. 5:8), and false doctrine, as exemplified in the teachings of the Pharisees, the Sadducees, and the Herodians (Matt. 16:6, 12; Mark 8:15). The leaven of the Pharisees isgreed and injustice (Matt. 23:14), a dog-in-the-manger spirit (v. 13), false zeal (v. 15), wrong estimates of spiritual values (vs. 16–22), omission of justice, mercy, and faith (v. 23), vain punctiliousness (v. 24), hypocrisy (vs. 25–28), intolerance (vs. 29–33), and cruelty (vs. 34–36). The leaven of the Sadducees is skepticism (Matt. 22:23) and a lack of knowledge of the Scriptures and of the power of God (v. 29). The leaven of the Herodians is flattery, worldly-mindedness, and hypocrisy (vs. 16–21), and plotting evil against God’s representatives (Mark 3:6).​

7. No servile work. The first and last days of the feast were days of holy convocation on which no “laborious work” (RSV) might be done. Each day two bullocks were offered, one ram, and seven lambs for a burnt offering, with their accompanying cereal offerings, and one goat for a sin offering (Num. 28:19–24).​

10. A sheaf of the firstfruits. The presentation of the first fruits was a part of the celebration of the days of unleavened bread. The presentation took place on the “morrow after the sabbath,” the 16th of Abib (ch. 23:11). This day was neither a “holy convocation” nor a “sabbath.” But an important work was nevertheless done on that day. On the 14th day of Abib a certain portion of a field of barley was marked off to be cut down in preparation for the presentation on the 16th. Three select men cut the barley in the presence of witnesses, having already tied the sheaves together before cutting them. After being cut the sheaves were all tied together into one large sheaf and presented before the Lord as a “sheaf of the firstfruits.”

In addition, a perfect male lamb, a cereal offering mingled with oil, and a drink offering were presented to God (vs. 12, 13). Not until this was done could Israel make use of the fruits of the field for themselves. This ceremony pointed to “Christ the firstfruits; afterward they that are Christ’s at his coming” (1 Cor. 15:23).​

14. A statute for ever. A summary of the Passover ritual lends emphasis to the great central truths of Christianity. The Passover is symbolic of the death of Christ. As the Passover lamb died, so Christ died. The blood of the lamb delivered Israel of old from the destroying angel. The blood of Christ now reconciles all who come to Him in faith.​

The Passover is also symbolic of the resurrection, as typified in the wave sheaf. The lamb died on the evening of the 14th day of Abib. On the 16th, the “morrow after the sabbath,” the first fruits, previously cut, were presented before the Lord. Christ died Friday afternoon and rested in the grave over the Sabbath (Luke 23:53–56). On the morrow after the Sabbath (Luke 24:1) Christ “the firstfruits” (1 Cor. 15:20) was raised from the grave, and presented Himself before His heavenly Father (John 20:17).​

The “morrow after the sabbath” (Lev. 23:11) was neither “an holy convocation” nor a “sabbath,” in type or antitype, yet an important work was done on that day. When Christ arose on the first day of the week He ascended to the Father to hear the words of God’s acceptance of His sacrifice.The Passover promoted fellowship. The eating of the Passover lamb brought families and neighbors together. It was a communal meal typifying deliverance, and deliverance called for consecration. All sin must be put aside. No leaven was to remain in the house. Every corner must be examined for traces of it.

Nothing less than complete “holiness to the Lord” would be accepted (see Ps. 29:2; 96:9). The Passover was a most solemn occasion.All this, and more, the Passover meant to Israel of old. The Lord’s Supper should mean no less to us today. There is grave danger that we forget, or fail to appreciate, the wonderful blessings God has in store for those who worthily partake of the ordinances of the Lord’s house. We would do well to study the Passover as given to Israel, that we may appreciate the more Him who is our real Passover Lamb, and whose death is commemorated in the communion service.

15. Seven sabbaths. That is, seven weeks (see v. 16).

16. Fifty days. This feast came on the 50th day after the presentation of the wave sheaf on the 16th of Abib, that is, on the 6th day of the third month—late in May or early in June. It was known as the “feastof weeks,” or “firstfruits” (Ex. 34:22). In NT times it was known as “Pentecost,” from a Greek word meaning “fifty.”As the wave sheaf was presented at the beginning of the harvest, before any of the new yield might be used, so Pentecost marked the end of the harvest season, though some grain might remain to be harvested in the higher mountains. It was the joyous acknowledgment of Israel’s dependence upon God as the giver of all good gifts. At this time it was not a sheaf that was presented, but two wave loaves of fine flour, baked with leaven, together with seven lambs, a bullock, and two rams (Lev. 23:17, 18). These were accompanied by a goat for a sin offering and two lambs for a peace offering (v. 19).

In the Passover celebration no leaven was to be eaten or to be found in the homes of the people. At Pentecost two loaves were to be presented, “baken with leaven” (v. 17). The wave sheaf is Christ “the firstfruits” (see on v. 14). He was without sin.Pentecost symbolizes the outpouring of the Holy Spirit. As the wave loaves were offered 50 days, inclusive, after the wave sheaf, so there were 50 days, inclusive, between the resurrection of Christ and the outpouring of the Spirit on Pentecost (Acts 2:1–4). Forty of these days Christ spent on earth instructing and helping His disciples (Acts 1:3). Then He ascended, and for 10 days the 11 disciples continued in prayer and supplication, until “the day of Pentecost was fully come.” With Pentecost came the fullness of the Spirit (Acts 1:8; 2:4).

At Pentecost the labors of the disciples were added to those of Christ, and the result was glorious for the kingdom of heaven.These ten days were important ones for the church on earth. They were also important in heaven. When Christ “ascended up on high, he led captivity captive, and gave gifts unto men” (Eph. 4:8). Those who had been raised at Christ’s death and had come “out of the graves after his resurrection” ascended with Him to heaven, and were then presented before the Father a kind of first fruits of the resurrection (Matt. 27:52, 53).
Nichol, F. D. (1978; 2002). The Seventh-day Adventist Bible Commentary, Volume 1 (802). Review and Herald Publishing Association.

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This version lets me know that ELOHIM had Special meetings or Holy Appointed Set Times at Creation. More and more people are starting to understand this. There are so many Sabbath keeping religions today and so are keeping the Holy Appointed Set Times!

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Gen 1:14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:

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