The Feasts and Possible Future Fulfillment’s

Rosh Hashanah — First of Tishri – Ancient New Year’s Day (Civil) Also called The Feast of Trumpets

Leviticus 23:23-25, 27-32

This day marks Israel’s ancient New Year’s Day, and the beginning of the holy season of the Seventh Month (which includes the next two feasts). It began with the blowing of the shofar, or trumpet. It was to be a day of rest and sacrifice. This day might point to the future rapture of the Church, since it is the next major feast in the Jewish calendar, and because of the prominence of the blowing of the shofar. Again, we do not believe that this theory gives grounds for any actual setting of dates for the Lord’s return. See Chapter 6 – The Rapture.

Yom Kippur — Tenth of Tishri — The Day of Atonement

Leviticus 16; Leviticus 23:26-32

This is considered the most holy day of the Jewish year. It is a day of public fasting and humiliation as the people of Israel seek atonement for their sins. When animal sacrifices were still being offered the high priest first sanctified himself by taking a ceremonial bath and putting on white garments. He then sacrificed a bullock to atone for himself and his fellow priests. Then two goats were chosen, one for sacrifice in behalf of the sins of the people, and one to be released into the wilderness. This “scapegoat” was symbolic of the pardon for sin brought through the sacrifice. Since this is a day of mourning for sin, it is possibly symbolic of that future date when Christ returns to Earth in glory. At that time Israel will mourn when they see their Messiah whom they have pierced (Zechariah 12:9-10). This future day of mourning is developed more fully in the third section of the book.

The Feast of Tabernacles (Sukkot) –Fifteenth of Tishri Also called the Feast of Booths and the Feast of Ingathering Leviticus 23:33-42

On the 15th day of the seventh month Israel was to commemorate their wandering in the wilderness. They constructed temporary booths in which to live during the festival to remember the 40 years of wandering when they lived in temporary shelters. This could very well have been the time of year when Jesus was born. The theme of the feast is appropriate since John 1:14 tells us that, “The Word became flesh and made his dwelling among us.” The Greek word is skenoo, “to tent or encamp”, as God did in the Tabernacle of old. Incidentally, if Jesus was born during this festival, his actual conception would have taken place nine months earlier, about the time of Hanukkah, the Feast of Lights, in December of the previous year. This would lend some credibility to our modern observance of Christmas in December. As far as future symbolism is concerned, this feast is ideal for the concept of Christ ushering in the Kingdom Age. It is a picture of God dwelling, or encamping with mankind once again, this time as King of Kings and Lord of Lords!

Revelation of the Mystery of the Church through Paul

The “mystery” of the Church was revealed to the Apostle Paul, and described by him in numerous passages of Scripture. In Romans 11:25 he used the word to describe the temporary “hardening” of Israel: “I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in.” The word “mystery” (Greek musterion) meant a “secret,” or something formerly hidden, but now revealed. In Romans 16:25, Paul calls the Gospel, the proclamation of Jesus Christ, a mystery. In Corinthians 15:51-58, he uses “mystery” to describe the resurrection and the glorified body that believers will receive. Paul taught that it was a mystery (formerly hidden, but now revealed) that all things will eventually be brought together under the headship of Christ (Ephesians 1:9-10). In Ephesians 3 the Apostle explained in greater detail that the mystery of the Church was part of God’s purpose all along to make Gentiles heirs together with Israel. Surely you have heard about the administration of God’s grace that was given to me for you, 3 that is, the mystery made known to me by revelation, as I have already written briefly. 4 In reading this, then, you will be able to understand my insight into the mystery of Christ, 5 which was not made known to men in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets. 6 This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus. 7 I became a servant of this gospel by the gift of God’s grace given me through the working of his power. 8 Although I am less than the least of all God’s people, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ, 9 and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. 10 His intent was that now, through the Church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, 11 according to his eternal purpose which he accomplished in Christ Jesus our Lord. – Ephesians 3:2-11 Again in Ephesians, Paul calls the revelation that the Church is The Bride of Christ a mystery (Ephesians 5:32). And he refers to his commission to preach the Gospel to the Gentiles as a mystery (Ephesians 6:19). This theme is also addressed in Colossians: I have become its servant by the commission God gave me to present to you the word of God in its fullness— 26the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints. 27To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. – Colossians 1:25-27

The Gospel to All Nations – “To the Jew First”

The essence, then, of the mystery of the Church is that, through this new assembly, God would include all people who would believe: both Jews and Gentiles. They would, in a sense, become one: You are all sons of God through faith in Christ Jesus, 27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. – Galatians 3:26-28 (See also Ephesians 2:14.) This spiritual oneness does not blur the distinctions between them. Peter and Paul (and all the Disciples) became one in Christ with Gentiles like Cornelius, and Luke. Yet no one was confused about which of them was which. Likewise, oneness exists between Christian men and women, but God does not change their gender. Neither did he obliterate the difference between slaves and free men, as seen in the touching story of Philemon and Onesimus. The spiritual oneness superseded the physical differences, but did not eliminate them. It should also be obvious that the Church did not replace Israel, because, as mentioned before, Paul was careful to always take the Gospel to Jewish believers in every new city before sharing it with the Gentiles. He said, “I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile” (Romans 1:16).