The Revelation of Jesus in
the Seven Holy Feasts of Israel
(Material from “Rosh HaShanah and the
Messianic Kingdom to Come” by Joseph Good,Port Arthur, Texas, Hatikva
Ministries, 1989 and “The Seven Festivals of the Messia by Edward Chumney,
Destiny Image Publishers, Inc. Shippensbury, PA.)
The Feasts of the Lord as given to
Moses were prophecies or “mo’ed” (Lev 23:4) meaning a set time or an
appointed time, or “mikrah” (Lev 23:2) translated
"convocation" in most Bibles meaning "rehearsal" or
"recital". The implication is
that the festivals are times that Israel rehearses various aspects of the plan
of God. The feasts are shadows of things
to come that teach about the Messiah (Col. 2:16-17; Heb. 10:1). They are prophetic types and examples
foreshadowing events in God's plan of redemption (1 Cor. 10:1-6, 11). They are not only appointed times, but also
were to be observed at God’s appointed place, Jerusalem (Deut. 16:2,6,9-11,
13-16; 2 Kings 21:4). By understanding
the feasts that were literally fulfilled by Jesus in His First Advent and how
He fulfilled them, we can gain an understanding about how He will fulfill the
yet unfulfilled feasts.
Going back to the first century,
the believers, both Jewish and "sebomenoi" or God fearers (Gentiles),
understood the place of the Jewish festivals because of the Torah, which taught
the doctrine. They understood that the spring
festivals taught on the Messiah's first coming and that the festivals of
the fall taught on His return. They
knew the teaching of the Rabbis that the Messianic Kingdom would begin on earth
with the advent of Rosh haShanah. They
understood the wedding of the Messiah, the coronation, the resurrection of the
dead, as well as the beginning of the Time of trouble.
The eschatological theology of the
early Church was developed and expressed by numerous apocalyptic writings as
well as the Targumim (Aramaic paraphrases of the scriptures) and orally
transmitted rabbinic teachings. The exposition
of the scripture known as the Midrash would tie together both obvious and
obscure passages to present tangible doctrines of the Coming One. From these
studies came a first century rabbinical teaching of two Messiahs (Matt.
11:2-3). One was known as Messiah ben
Joseph, the suffering servant whose life ends in death. His counter-part, the Messiah ben David
(Conquering King) was immortal. It was
taught by early rabbis that the slaying of the Messiah of the house of Joseph
was the reason for the mourning mentioned in Zech. 12:12-14. And further, that this was the herald of the
Messianic Age that would precede the Messiah of the house of David. This anticipation of two Messiahs is the
background for the question posed by John the Baptist to Jesus as to whether He
was the Messiah (indicating one), or if they were to expect another (Matt.
11:2-6). Jesus' answer clearly indicated
by paraphrasing various passages identified as referring to both Messiah's that
He would fulfill all of the Messianic prophecies in two separate appearances or
comings.
The westernizing and gentilizing of
the scriptures as it became less and less Jewish caused the substitution of
Biblical festivals by pagan belief (i.e. Passover, Pesach, with Easter, Sukkot
by Christmas, etc.). Gradually our
spiritual adversary robbed us of the blueprints of our faith and with that much
understanding of the scriptures.
Believers in the first century kept the festivals (1 Cor. 5:6) to learn
about the Messiah and to teach about the Messiah.
The seven Festivals are celebrated in two
different seasons corresponding to the two agricultural seasons. The four spring festivals are celebrated from
the time of the early or former rain to the ingathering of the barley
harvest. The fall festivals begin at the
time of the fall or latter rain and are concluded at the time that the wheat
harvest is completed. Scripture relates
them to the coming of Messiah:
"--and He (Messiah) shall come unto us as the rain, as the latter
and former rain unto the earth" (Hosea 6:3; Joel 2:23; James 5:7-8).
Known as the historical festivals,
because they commemorate Israel’s past, namely the slaying of the lamb,
the Exodus from Egypt, the crossing of the Red sea, and the receiving of the Torah. The work of the Messiah Jesus during His first
coming is seen in these festivals
The first feast is on the 14th of
the first month (Aviv or Nisan - April), the first new moon of spring. The
Passover refers not to the fourteenth (the actual day of the Passover) but
rather to the entire eight days of Passover and Hag haMatzah. It is a feast of
salvation of the Jew from Egypt and slavery and death (Ex 3:1; 4:17). It occurs
on the night of the tenth plague.
It celebrates the slaying of the lamb without spot or
blemish.
The lamb enters the house on AVIV
10, four days before it is slain. It is
slain on Aviv 14, at 3:00PM (the twain of the evening, Ex 12:6). "--In the evening." in Hebrew would
be said, "between the evenings", or between the minor evening
oblation and the major evening oblation, or 3:00pm (Ex 12:3-6). At sundown the
Jewish day changed from Aviv 14 to Aviv 15.
At this Time the Jews eat the lamb with bitter herbs and Matzah
(unleavened bread) (Ex 12:8). With the
blood of the Lamb applied to the doorposts, God himself would hover over those
houses to protect them from the angel of death (Ex 12:23).
That night, Pharaoh gave Moses permission to
take the children of Israel into the wilderness for three days only (Ex
12:31). They were not free to continue
to the Promised Land until the death of their owner, Pharaoh. First the
children of Israel went to Sukkot to secure the body of Joseph, who was also
known as Joseph of Ramah or Egypt (Ex 13:19-20). They continued on to Etham where they camped
for the night on Aviv 16. On the 17th,
Pharaoh and his army enter the sea during the morning watch (Ex 14:23-24),
where God slays them. The children of
Israel emerge alive and free from the sea before sunrise on the morning of the
17th (a Sunday according to calculations of the Rabbanan).
These historical events of the first Passover were also prophecies of
events that were literally fulfilled when Jesus of Nazaruth walked into
Jerusalem one day almost 2000 years ago.
On the 10th day of Aviv about 33 AD, Jesus
wept over Jerusalem; entered the city; and was questioned for four days by the
Rabbis. On Aviv 14, Jesus the Lamb of
God, was fixed to the tree at 9:00am on the day of Passover (John 1:29). Jesus
died at the ninth hour (i.e. 3:00pm) with these words, "It is
finished" or literally translated, "paid in full" (1 Cor.
5:7). At exactly the same moment that
the lamb was slain in the Temple, Jesus on the tree gave up His spirit with the
same words that the priest was uttering in the Temple, "It is
finished." The slaying of the Passover lamb was a rehearsal of the
sacrifice of the Messiah.
Jesus was buried in the tomb of
Joseph of Ramah (means seat of idolatry) on the 15th.
Jesus' tomb found empty on Sunday, Aviv 17. Jesus' death, burial,
and resurrection paralleled the dates and the days of the week of the events in
Egypt which were prophecies of Jesus' work which He fulfilled literally and
precisely as spelled out in the Passover Feast. These are only a few of the very specific
prophecies of the Jewish Passover and Sedar (Passover meal) that were literally
fulfilled by Jesus in His death, burial, and resurrection.
Historical events occurring on the
days of Passover include events occurring on the first day of Aviv or Nisan, which
is the first day of the year on the religious calendar. It is the day for
cleansing and new beginnings. On this
day the preparations for Passover are begun.
Historically this day was the day of the
dedication of the Tabernacle in the wilderness (Ex 40:2,17, 33-34). It was also the day of the cleansing of the
Temple by King Hezekiah (2 Chron. 29:2-17).
On this day in history Ezra began his journey to Jerusalem to help
rebuild the second commonwealth (Ezra 7:9,25) and the decree was given to
rebuild the walls of Jerusalem on this day (Neh. 2:1-8).
The tenth day of
Aviv or Nisan was the day of sanctification. This was the day of the
sanctification of the Passover Lamb during the Exodus (Ex 12:3-6; 1 Cor.
5:7). Tradition says that on this day
Israel crossed the Jordan River and entered the Promised Land (Josh 3:5,16;
4:19). This was also the day when God
gave Ezekiel the vision of the Millennial Temple (Ezek. 40:1-2). And finally on this day, Christ our Passover
Lamb was "cut off" (on Palm Sunday) (Dan. 9:26).
The fourteenth day
of Aviv or Nisan is the day of the Passover Supper (Lev 23:4-5). On this day in
history God made the Covenant with Abraham (Gen 15:13-18; Ex 12:41) concerning
the Promised Land. This was the day of the Exodus Passover Supper (Ex 12:41)
and the first Passover in Canaan (Gen 17:10-23; Josh 5:3-5:3-12). On this day in history the Book of Law was
discovered (2 Chron. 34:2,3,14,31), the second Temple was dedicated (2 Chron.
36:19; Ezra 6:16-19 and it was the day of the Lord’s Last Supper (Luke
22:19-20; 1 Cor. 11:26).
The second spring festival
commemorates the events of the night of the fifteenth of Aviv, the meal of the
lamb with unleavened bread and bitter herbs, and the actual departure from
Egypt. It is called Hag haMatzah
(Festival of Unleavened Bread) because during this weeklong feast the children
of Israel were commanded to eat Matzah (unleavened bread).
The feast is celebrated from Aviv 15th to the 22nd. It begins with the Passover meal where the
Matzah is broken and hidden. The meal (the Sedar) begins at sundown. During the meal a piece of Matzah is broken,
wrapped in linen, and hidden or "buried". It is taken from a special bag that contains
three portions of Matzah and is know is the "unity bag". It is the middle piece (called the yachatz)
that is broken with one part being put back into the bag, the other
hidden. The Sedar cannot continue until
the father retrieves this Matzah from the children who are the ones to find the
broken piece and hold it for ransom from their father. The unleavened bread is
to be eaten for one week following the Sedar. The feast celebrated the Exodus
from Egypt, the securing of the body of Joseph, and the 3-day journey into the
wilderness.
Jesus kept the
mo’ed, the appointment, of Unleavened Bread as He died on the cross for all
mankind. Jesus
died at three o'clock in the evening, in the ‘twain of the evenings’ at the
exact Time that the high priest was slaying the Passover lamb on the altar of
sacrifice in the Temple. They placed Him
in the grave by sunset (John 19:31-42), at which Time the festival of
unleavened bread begins (Lev 23:6; Ex 13:3- 10). Like the Matzah, Jesus' body was broken,
wrapped in linen cloths, and placed in the grave, thereby keeping the set
appointment (John 6:51; 19:36-42; 1 Cor. 5:7-8).
Notable anniversary
events on the Feast of Unleavened Bread, the Fifteenth day of Nisan, include
the Exodus from Egypt (Ex 12:41), the Crucifixion of Christ, our Passover Lamb
(John 6:35; 12:23-24, 27-28) and the final fall of the Jewish resistance at
Massada (Josephus).
This festival occurs during the
week of Hag haMatzah on the day after the weekly Sabbath (Sat.) or on the first
Sunday after the fifteenth of Aviv.
Historically, this was the day that Israel went down into the Red Sea,
but emerged alive on the other side as God parted the waters for them (Ex
14:21-22, 29). Pharaoh also entered the
water but was killed when the waters returned to their normal state (Ex
14:23-28; 15:19; Ps 136:15). This
occurred on Aviv 17. With the death of
Pharaoh, Egypt no longer had claim on Israel; they were free to go on to the
Promised Land. This day is called
"The Day You Bring in the Sheaf of the Wave Offering" and God
commanded them, once they got to the Promised Land, to bring the first fruits
of their barley harvest as a wave offering before Him on this day. This wave offering was to be one loaf of
barley bread, baked with unleavened bread (Lev 23:11-22).
Jesus, the first fruits of those
who will rise from the dead (1 Cor. 15:20-23), literally fulfilled the prophecy
of the feast of first fruits when after lying in the grave for three days
(Matt. 12:40), rose from that grave on the 17th of Aviv, never to
die again. That year the 17th of Aviv fell on the first day of the week;
therefore it was the feast of First fruits.
The single loaf of unleavened bread was a prophecy literally fulfilled
in Jesus. Additionally, other graves were opened that day (Matt. 27:53). On the day of His resurrection, Jesus told
His disciples what He would fulfill at His next appointment (mo'ed) (Luke
24:44-49), Shavuot or Pentecost.
Historically important anniversary
events occurring on the Feast of First fruits, the 17th day of
Nisan, include: Noah's ark resting on
Mount Ararat (Gen 6:5; 8:4), Israel Crossing over the Red Sea (Ex 14:11-12;
14:13-14), Israel eating the first fruits of the Promised Land (Joshua 5:10-12)
and the Resurrection of Jesus Christ (John 12:24; 1 Cor. 15:20; Matt 27:52- 53;
1 Cor. 15:4-6,20,54).
This is the festival that
celebrates the giving of the Law or Torah and is a prophecy of the coming of
the Holy Spirit. God instructed Moses to tell the people to purify themselves
for three days (Ex 19:19-15). On the
fiftieth day after coming up alive out of the sea, they were to approach the
mountain. That day is known as the
"Revelation of God at Mt.
Sinai", where God appeared on the mountain. A shofar sounded louder and louder and Fire
was seen on the mountain. The wind
roared, and the ground shook. And God brought
forth the Torah (Law) (Ex 20:1-17).
Jewish tradition says that God spoke not only in Hebrew, but also in every
known tongue at that time as well.
Tradition also says that they actually saw the sound waves as they
emerged from God's mouth and they visualized them as a fiery substance that
traveled around the camp going to each Jew individually (Exodus Rabbah 5:9; The
Midrash). Israel was to count seven weeks from First Fruits, and then observe
the following day as Shavuot. These 49
days are called, "The Counting of the Omer" (Lev 23:9-16). They connect the festival of First Fruits (of
the barley harvest) to Shavuot (the beginning of the wheat harvest). Shavuot falls on the day after the Sabbath,
or Sunday. It is the second harvest of
the year and begins the wheat harvest. A
wave offering of two loaves of wheat bread, baked with leaven was offered
before the Lord. The two loaves speak of
Israel and the congregation of believers in the Messiah and Pentecost speaks of
the birth of Israel as a nation as well as the birth of the church. It is the concluding feast of Pesach.
Jesus, at His ascension forty days after the
resurrection, again told of the power that His believers would receive to be
His witnesses (Acts 1:4-8). God now keeps His divine appointment to reveal
Himself, through a group of people that He empowered to be witnesses. What was perceived anciently on the mountain
(the fire, wind, tongues) would now be observed in the Believers (Acts
2:1-4). Three thousand souls were saved
that day; the same number as died on Mt. Sinai (Ex 32:28). Jew and Gentile,
sinful man, symbolized by to two loaves of leavened bread from the first of the
wheat harvest, were forgiven of their sins and given the gift of eternal life
because they believed the Gospel, the good news of the sacrificial death and
the resurrection of Jesus. This was the
second harvest, the first being Jesus (the unleavened loaf).
Shavuot
or Pentecost is also considered as the time of betrothal between Israel and
God. The marriage contract was the
Torah, “The Book of the Covenant”. It
spelled out mutual obligations of God and Israel (Jer. 2:2; Exodus 19:3-7;
19:8; 20:1-21). Although the bride and
groom did not physically live together during the betrothal period, they were
considered legally married. God later
gave Israel a decree of divorce when she proved unfaithful to Him (Jer.
3:8). Spiritually Pentecost is the
picture of the betrothal between Jesus and the church. The contract of marriage is the New
Covenant. The dowry was Jesus’ life. On that first day of Pentecost when those
first believers heard the gospel, the good news, and received it, they were
accepting Jesus’ proposal of marriage.
As in the traditional Jewish proposal, the contract was sealed when the
bride drank the cup of wine offered her by the groom. After this day of proposal, the groom would
go away to his father’s house to prepare a place for his bride. So Jesus has gone to His Father’s house to
prepare a place for His bride. While the
groom was away, a friend of the groom, one of the two official groomsmen, was
to prepare the bride (the virgin bride) for the wedding day and her role as
wife. So from that first day of
Pentecost to this day, Jesus has been proposing to all mankind through the Holy
Spirit. If we accept, we say yes by
believing in Him, confessing this belief with our mouth, being baptized,
drinking the wine of the communion cup and then going into a season of
preparation while we wait for our divine lover, our Bridegroom, to come for us
and take us away to His Father’s house for the wedding of the Lamb! (From “The Seven Festivals of the Messiah” by
Edward Chumney)
Historical events occurring on The Feast of
Pentecost, the sixth day of Sivan, include the giving of the law to Moses on
Mount Sinai (Ex 19:11) and the giving of the Holy Spirit (Acts 1:8;
2:1-4). Jewish tradition claims that
King David was born and also died on the Feast of Pentecost. Also according to
Israel's oral tradition, Enoch was taken into heaven on the day of Pentecost
(Gen 5:24).
This concludes the four festivals
that occur in spring, the time of the former rain, paralleling Jesus' first coming. Just as Passover was the appointment
for the death of Jesus, Unleavened Bread for His burial, First
fruits for His resurrection, and Pentecost for the revelation
of God through believers (i.e. the giving of the Holy Spirit), so also will
The Feast of Trumpets, The Day of Atonement, and The Feast of Tabernacles be
important appointments for Jesus in the plan of God. As the spring festivals were fulfilled
literally to the day, as each taught important principles in the plan of God,
and as they fell in a natural chronological progression compatible with the
scriptural plan of God, so we can expect the fall festivals to do also.
The Seventeenth day of Tammuz (about July)
begins a three-week period of nation mourning for Israel leading up to the fast
of Tisha Be-av, the ninth day of Av.
Three spiritually significant events have happened on the seventeenth
day of Tammuz involving the breaking of a spiritual symbol of God's favor (Zech.
8:19).
·
Moses breaks the tablets of the Law (Ex
19:18).
·
The Babylonians broke through the walls of
Jerusalem and caused the daily sacrifice to cease (the Korban Tamid).
·
The Roman army forces the cessation of the
daily sacrifice (Josephus).
The fast of Tisha Be-Av begins on
the 9th day of Av. It is a
fast of mourning (Zech. 7:5). Israel has
witnessed eight great disasters on this day.
·
The twelve spies return with their report
- Israel loses faith and is condemned to die in the wilderness (Numbers 14:1-10,
39).
·
The destruction of Solomon's Temple by the
Babylonians on the 9th of Av, 587 B.C. (The Jerusalem Talmud) (Jer. 52:5-14;
Lam 2:7; Zech. 8:9).
·
The destruction of the Second Temple by
the Romans in 70 A.D. (Josephus) (Dan. 9:26; Luke 19:40-44).
·
General Titus who destroyed Jerusalem in
70 A.D. became Prince Titus when his father, General Vespasian, become emperor
in A.D. 69 (Dan. 9:26).
·
The Romans plowed Jerusalem and the Temple
in 71 A.D., one year after the destruction of the city (Micah 3:12).
·
The destruction of Simon Bar Kochba's army
who warred against the Romans from 134 to 135 A.D. This final shattering of the people of Israel
in 135 A.D. occurred on the sixty-fifth anniversary of the burning of the Temple,
the ninth of Av.
·
England expelled all Jews in A.D. 1290 on
the 18th of July (the 9th of Av).
·
Spain expelled all Jews in A.D. 1492 on
the 2nd of August (the 9th of Av).
·
On the ninth of Av, August 1, l914, as the
Jews fasted and mourned, World War 1 was declared (Matt 24:7)
These days have historically been days of trouble, sorrow and turmoil for Israel and are likely days for future similar events that are a part of God’s prophetic program for Israel. It might be expected that Ezekiel’s wars and the events of Revelation 6 would begin during this season. The Jews also believe that these days are days of special activity of a demon or demons that they associate with the Serpent, or the Cockatrice or Basilisk meaning ‘little king of Serpents’. According to the Rabbis, the demon that prevails during this time is also called "Ketev" meaning destruction/bitterness. The Jewish Rabbis regarded "Ketev" not solely as a plague, but a demon with authority to cause death and destruction through plagues. This again would lead us expect the devil to move against Israel in special ways during these days.
The
season of the fall festivals begins with a 30-day period of repentance. It is called Teshuvah. Teshuvah literally means to return or repent.
The last 10 days are the “High Holy Days” (Rosh haShanah – The Feast of
Trumpets to Yom Kippur – The Day of Atonement). It is the universal desire of
God that all repent and not face the penalty of sin (2 Pet 3:9; Ezek. 18:21-23;
30-32). The Torah requires two sacrifices, the "asham" or guilt
offering to restore relationships between men, and the "hataat" or
sin offering to restore relationship with God (Matt. 5:23-24). The first 30
days of Teshuvah, the month of Elul, are a national call for Israel to repent
before Rosh haShanah, the Day of Judgment (Zeph 2:1-3; Ps 27). Each day of Elul
the shofar is blown to warn the people that Rosh haShanah is approaching and
that this is the season for repentance.
Psalm 27 is read aloud, and in many Jewish communities Ezek. 33:1-7 is
also read. Yom Kippur is the mo'ed for the Messiah to return to earth and is
the conclusion of Teshuvah. The days between Rosh haShanah and Yom Kippur teach
on the testing or tribulation (Time of Jacob's Trouble) and are called “Yamim
Nora-im” or “The Awesome Days” (Joel 2:11).
According to Jewish tradition and
religious practice Teshuvah, the 30 days of Elul preceding Rosh haShanah is a
call to repent of one's sins before Rosh haShanah so that your name may be
inscribed in the book of the Righteous and escape the time of the "Awesome
Days". This is accomplished by
accepting the righteousness of the Righteous One, the Messiah, remembering that
man's righteousness is not acceptable to God (Isa. 64:6; Jer. 33:15- 16). The
Day of Rosh haShanah represents the beginning of the Messianic Kingdom.
Judgment has been passed and those that have repented and accepted the Messiah
have been written into the Book of Life.
They are sealed and protected from the cleansing and purging to
come during the Days of Awe or Jacob's Trouble.
For the majorities who have not made a decision for or against God, Rosh
haShanah is a final warning to them. They have ten days to return to God. The
days between Rosh haShanah and Yom Kippur are the "Yamim Nora-im" or
the Awesome Days. During this period it
is still possible to repent and be redeemed by God on the day of redemption or
atonement. The Jewish greeting used
during this period is "May you be sealed until the day of redemption". The day of Yom Kippur is the Day of Atonement
or the Day of Redemption. It
teaches the second coming of the Messiah. At this time He saves and redeems
Israel (Rom. 11:25-27; Zech. 12; 13:1-9; 14; Isa. 59:20), reestablishes His
throne in Jerusalem, and reigns from there for 1000 years
This feast occurs on the first day
of Tishrei, a new noon, the 7th month of the religious calendar but the first
month of the civil calendar (Sept.). It
is the start of a new year for SABBATICAL years, for JUBILEE years, and for
planting and for vegetables (vs. the religious new which starts on the first of
Nisan). In Jewish tradition this
festival deals with (teaches about) the coronation and wedding of Messiah,
rewards of the court, gathering of the nobles, the Day of Judgment, beginning
of the Messianic Kingdom, Jacob's Trouble, resurrection of the dead, and the
beginning of a new age. When the shofar
or trumpet was sounded to announce the start of Rosh HaShanah, it was a signal
for the field workers (wheat harvesters) to stop working and come into the
Temple for worship. The Feast of
Trumpets or Rosh HaShanah is also known as Yom Teruah or the Day of the Awakening
Blast. It is also called or known as:
·
The Day of the Blowing of the LAST
TRUMP (Pentecost is called the festival of the First Trump).
·
Yom HaDin - The Day of JUDGEMENT
(The day of the resurrection of the dead - Isa. 18:3).
·
It is the first day of the Yamim Nora-im, THE
DAYS OF AWE, the last 10 days of repentance.
·
Yom HaZikkaron - The Day of REMEMBRANCE
(Mal 3:16-17).
·
Yom HaKeseh - The Day of CONCEALMENT
(Psm. 27).
·
Ha Melech – THE KING (the day of
the coronation or wedding; Dan. 7; 9-14; Rev. 4:1; 5:14; Ps. 47).
·
Also known as “THE DAY THAT NO ONE
KNOWS” and "One Long Day".
In
Judaism, the gates of heaven are opened during the Mussaf or first
service of Rosh haShanah. Likewise, they
are closed at the conclusion of the Neilah or last service of Yom Kippur (Isa.
26:1-3; Psm. 24). Jewish tradition
teaches that on Rosh haShanah each man is judged. Three books are opened; The Book of the
Righteous (or The Book of Life) contains the names of those that have
repented and returned to God before Rosh haShanah. The Book of the Rashim, the wholly
wicked, contains the names of those forever rejected, of their own accord, due
to their rejection of the salvation of God provided through His Messiah. The third book is the book of the
intermediates or the book of the common man, and is the largest book. It contains the names of those who have not
been judged righteous or wholly wicked.
These are to be given 10 more days to repent. If they repent by Yom Kippur, they are
written in the Book of the Righteous, if not, in the book of the wicked. Their fate is sealed on Yom Kippur (Hosea
14:1-9; Tosefta Rosh haShanah 1:13; Rosh haShanah 16b-17a).
In the
Jewish teachings (Midrash), the trumpet blowing in Ezek. 33 is speaking of Yom
Teruah (Rosh haShanah) the Day of the Blowing of the Trumpet before the great
and terrible Day of the Lord. THE DAY
OF THE LORD is interpreted as the start of the Messianic Kingdom
(Zeph 1). Because Rosh haShanah is the
set time or mo'ed that the Day of the Lord will begin, the message of Elul is
to repent of one's sins and return to God before the trumpet of Yom Teruah
blows. The Day of the Lord is also known
as; the Time of Jacob’s trouble (Jer. 30:7); birth pangs; wrath
of God; tribulation; and many other names. It describes a 7-year Time period of judgment
and cleansing on the earth (Dan. 9:27).
The Talmud also teaches of a 7-year period of cleansing preceding the
coming of the Messiah. Rosh haShanah
teaches the beginning of Jacob's Trouble ON EARTH (Joel 2:1; Isa. 18:39). It also teaches the beginning of the
Messianic Kingdom IN HEAVEN (Isa.26:1- 26:1-3, 57:1-2; 1 Thes. 4:13-18). Jewish
teachings indicate that at the end of the 7 years of Jacob's Trouble, the
Messiah returns to earth and rules from Jerusalem (Dan. 9:27; Zech. 14; Isa.
2-4; Micah 4:1-5). The Trumpet blowing is also a call to war (Joel 2:1-2; Jer.
4:5-6)
.
HOW WILL JESUS FULFILL THE DIVINE MO’ED OR APPOINTMENT?
What
about the Church, those accepting the righteousness of Christ Jesus, both Jew
and Gentile (1 Thes. 4:16-17; 1 Cor. 15:51-52)?
Are not these the ones whose names have been written into The Book of
Life? And what is this gathering of the
Nobles? Is this not the gathering of the
saints to meet the Lord in the air, what we call the rapture? It seems that the names and rituals of this
festival certainly speak of the calling home (to the real Temple) of the
church. It is at the ‘blast of the last
trump’ that the church is caught up with the dead in Christ to be with Him
forever. It is the church that is called
to the wedding of The King and to His coronation. It is the church whose names are written in
the ‘Lamb’s Book of Life’ that are taken to heaven and protected during the
coming days of the judgment of God on those on earth, the days of awe. It is this festival that tells us that the
catching up of the church is one of the events that initiates Daniel’s last 7
years, the time of God’s wrath. On earth
this festival begins the time of judgment.
In heaven, it initiates the wedding of the church and the Lord and the
coronation of King Jesus.
The coronation
of a Jewish king involved five key events or ceremonies (Dan. 7; Rev. 4&5;
2 Kings 11).
·
The giving of the insignia: a crown,
bracelets (like a kings ring); symbols of authority. This would relate to the handing of the
seven-sealed scroll to Jesus.
·
The anointing.
·
The acclamation: shouting, clapping and singing.
·
The enthronement.
·
Homage:
worship.
We see these elements present in the scenes of the book of the Revelation
especially chapter 5.
In summary then the Feast of
Trumpets can be seen as the rehearsal of the beginning of The Day of The
Lord. In it we see the call for all
to repent and return to the Lord. We see
the resurrection of the dead and the calling home of all who have come to a
condition of righteousness through faith in God and in His Messiah. It is the time of the coronation of the
Messiah, the King of Kings, and the time of His wedding. It is also the time when all others, those
who's names are not written in the Book of Life, enter into the Yamin Nora'im,
the Days of Awe on earth. At the same
time, in heaven, it is the time of the Chupah, the concealment of the
Bride. A time of giving of gifts and a
time of preparation for the revealing of the King and His Bride at the sound of
the Great Shofar which gathers all believers to the great wedding banquet.
The Feast of Trumpets begins on the
first day of Tishri. For the Jew this
is the first day of the civil year, an ancient New Years Day. It is a day of New Beginnings. On this day in
history Joshua brought the first offering to the new altar (Ezra 3:1-6). After the return of the Jewish exiles to
Jerusalem from the Babylonian captivity, the first thing the leaders did was to
rebuild the altar of God. Even before
the foundation of the Temple was built, the High Priest, Joshua presented the
first offering on the first day of Tishri.
It was on this day in history that Ezra read the Law to the returned
exiles (Neh. 8:2-3).
It is possible that the Antichrist
will stage his false resurrection on Passover to try and "fulfill"
the prophecies and thus deceives Israel about his messiahship (Rev.
13:2-8,14). It is remarkable that it is
exactly 1260 days from the Day of Atonement to Passover, three and a half years
later. This then is consistent with the
prophecies of Daniel who said that the Antichrist would break his treaty with
Israel in the midst or middle of the 7 year period.
The ancient oral tradition of
Israel also suggests that on the first day of Tishri (Rosh haShanah): Adam and
Eve were created; were expelled from the Garden of Eden; Noah removed the
covering from the ark (Gen 8:13); Sarah, Rachel and Hannah all prayed and had
their prayers answered; and Joseph was released from the Egyptian prison (Rosh
haShanah 10b).
The Day of Atonement occurs on the
10th day of Tishrei (Oct.). It is the
holiest day in the Jewish year (Lev 23:28- 30).
It was the only day of the year that the inner portion of the Temple could
be entered and only by the high priest.
On this day God grants or denies atonement for the coming year. It is known as Yom HaPeduth, The Day of Redemption;
a fearsome day where the Jew lived or died according to God's
will. It is a day of confession.
And individuals were to ‘afflict their
souls’. It was on this day that the
High Priest would sprinkle the assembled people for their cleansing. This was a prophetic act portraying the day
that Messiah would cleans them from their sins.
And so He will when Messiah Jesus comes (Isa. 52:13-15). This yearly REDEMPTION is to be made
permanent and complete on the Day Messiah comes (Isa. 59:20-21; Zech. 14:1-15;
Rev. 19:11-16).
Known as
Yom haDin, the Day of Judgment, this solemn day is a prophecy of the day of
Messiah or Christ’s return. As the gates
of heaven were opened on the Feast of Trumpets, now at the conclusion of the
Days of Awe or the Great Tribulation, the gates of heaven are closed. The last service of the feast is the ceremony
of the closing of the gates of heaven.
In Judaism, the gates of heaven are opened during the Mussaf
service of Rosh haShanah. Likewise, they
are closed at the conclusion of the Neilah service of Yom Kippur (Isa.
26:1-3; Ps 24). On Yom Kippur, the
Shofar haGadol (THE GREAT SHOFOR) is blown to gather in the surviving believers
from the Awesome Days (Ezek. 39:28; Isa. 27:13). This is consistent with the prophecies that
tell us that Israel will first be gathered to Israel in unbelief and then they
will be gathered after Messiah comes in belief (Isa. 11:11-12; 27:12-13; 43:5-7; Jer. 3:18;
12:14-15; 16:14-15; 23:7-8; 24:5-6; 29:14; 30:3-10; 32:36-37; 46:27-28; Ezek.
11:15-19; 37:21; Zech. 8:7; 10-6-10).
Yom Kippur is a day associated with
Jubilee years and Sabbatical years. It
is the start of Jubilee Years and sabbatical years. Israel was to let the land rest every seventh
year and let the people rest every seventh day.
The seventh year was a sabbatical year and the seventh day the Sabbath
(Exodus 23:11-12; 25:4; Lev 25:2-25:2-5).
Every 50 years Israel was to proclaim liberty throughout the land. It was initiated with the Day of Atonement of
that year. This was the year of
Jubilee.
The Jubilee cycle was to be
initiated starting the year when the Israelites entered into the Promised Land
(Lev 25:2-13; Josh 4:19). The date that
the Israelites crossed over the Jordan and entered the Promised Land is
uncertain but has been established as somewhere between 1500 and 1400 BC. The year Jesus proclaimed "the
acceptable year of the Lord" and began His ministry (Luke 4:18-21) was
about 28 to 30 AD. Thirty Jubilee cycles
prior to this would have been 145l BC, a possible date for the crossing of the
Jordan. Forty Jubilee cycles into the
future from 28 AD would lead us to 1999 to about 2000 AD in the fall of the year
about Tishrei and Yom Kippur. This would
be the 70th Jubilee year since entering the Promised Land and is a
candidate for the time when Jesus completes His quotation from Isa. 61,
"and the Day of Vengeance of our God".
HOW WILL JESUS FULFILL THE “DAY OF ATONEMENT”? The Church owes no atonement for Jesus is
our atonement. The atonement for our
sins is applied to our lives when we accept Jesus as Lord of our lives. It will be on the final Day of Atonement when
atonement is applied to national Israel to fulfill His unconditional promise or
covenant with them, the David Covenant.
It will be fulfilled for the Jewish Nation when Jesus (Messiah) returns
(Zech. 12:10; 13:1-6; Isa. 52:13-15; Rom. 11:26). It is a day of judgment. Two thirds of Israel will perish. Only one third will be brought through the
fire (Zech. 13:8-9).
The Great Shofar will be blown on
this day to gather in the surviving nation (Isa. 27:13; Joel 2:1-15; Lev 25:9;
Num 10:1-10; Matt. 24:31). This Day of
Days, with the blowing of the Great Shofar, is the mo'ed of Christ's triumphal
return to earth. In this day as the
house of David and the inhabitants of Jerusalem look upon Him whom they
pierced, Israel recognizes as their once crucified Messiah, Him Who has come to
reign. And He, Messiah Jesus, sprinkles
His people to cleanse them from sin and uncleanness (Zech. 12:10-11;
13:1). God fulfills His promises
(covenants) to Israel, defeats the forces of the Beast, and of the kings of the
North, South, and East who have surrounded Jerusalem, and initiates His Kingdom
rule on earth, the Millennial Kingdom.
Historical events of
the tenth day of Tishri, the Day of Atonement include:
Aaron, the High Priest, made Atonement for Israel for the first
Time in the wilderness (Lev 16:1-28).
Israel was saved from annihilation in the 1973 Yom Kippur War. Prophetically it is the day when Israel will
mourn as they see their Messiah whom they have pierced (Zech. 12:10-11) and
when the fountain is opened to the house of David and Jerusalem for sin and for
uncleanness (Zech. 13:1); the day when they are given and new heart and a new
spirit (Ezek. 36:26,33; Rom. 9:26).
The Feast of Tabernacles occurs on
the 15th day of the 7th month, Tishrei (7th full moon of the year), five days
after Yom Kippur. The Feast celebrates
the fact that God provided shelter and food for the Israelites in the
wilderness (Lev 23:42-43) and that during this time, God lived with His
people. It is a weeklong festival. Israel is to live in temporary shelters
(booths) around the Temple during these 7 days.
Major prophetic themes of Sukkot are:
the Messianic Kingdom, dedication of the Temple, pouring
out of the Living Water, and the future protection of Israel in
the wilderness and the
wedding feast of the Lamb.
Sukkot is celebrated with great
suppers or feasts eaten in the shelters around the Temple. It is a feast of dedication. Solomon concluded the dedication of the first
Temple on this day. It is also called
the "Feast of Lights". Four
great lights were placed in the midst of the Temple during this festival. It was on the last day of this festival that
Jesus declared in the midst of the four great lights that He was the Light
of the World (Isa. 60:19-20; John
9:5; Rev. 21:23-24; 22:5). As the priest
carried out rituals concerning the “living water and wine” symbolizing
God's provisions for Israel, Jesus taught that about rivers of living water
(Isa. 12:3; John 7:37-38). The Jews call
this festival the “SEASON OF OUR JOY”.
HOW WILL JESUS FULFILL SUKKOT?
Does it portray the time that God will rule over the world? (Zech. 14:9).
Does it represent the Lord's shelter and provision for the world in the
millennial age (the Messianic Kingdom, Zech. 14:1-21)? Could it be related to Ezek. 37:26-27, the
Lord's Tabernacle in Jerusalem? Could
the great suppers of Sukkot be rehearsals of the marriage supper of the Lamb
(Rev. 19:7-17), and of the great feast of the birds of the air as they feast on
the armies of Gog and Antichrist (Rev. 19:18; Ezek. 39:17)? Indeed, in the Feast of Tabernacles we see
the rehearsal or prophecy of the time in history when God, in the person of the
resurrected Jesus, comes once again to live with, reign over as King of Kings,
and totally provide for the people of the earth. In it we see that the transgression
(of the Jews) has been finished; that sin and iniquity has been atoned
for; that everlasting righteousness has been brought in; and that the vision and prophecies have
been sealed up or fulfilled with respect to the Jewish people and
Jerusalem (Dan. 9:24-27). But for us,
the church, this festival is the rehearsal of our wedding supper. Consistent with the traditional Hebrew
wedding, the wedding supper is held after the 7 days (years) of the “honeymoon”
as we will see in the next chapter. It
is indeed the "season of our joy'.
The time when God governs, provides for, and dwells with His people,
truly becoming in the physical our light, our water and wine, our food, our
King-Priest over the earth where He will rule for 1000 years until the time
when He will make all things new (Rev. 20; 21:1-5).
A significant historical event that
occurred on the Feast of Tabernacles on the fifteenth day of Tishri was the
dedication of Solomon's Temple (1005 B.C., 2 Chron. 5:2-3; 5:12-14; 1 Kings
8:1- 2). In Jewish tradition it is also
the beginning of the Kingdom Age, the Millennium (Zech. 14:9,16-21). Zech. 14:1-21 is read in Jewish synagogues on
the Feast of Tabernacles.
The day following Sukkot is known
as "Shemini Atzeret"
(The Eight Day). While Tabernacles give
us a picture of life during the millennial reign of Christ, Shemini Atzeret,
also called “the day beyond time” gives us picture or glimpse of the “age to
come”. This day initiates what is called
“the season of our joy” and “rejoicing in the Torah”.
On the 24th day of Chisleu
(Nov-Dec), the Jews celebrate the Feast of Hanukkah, not one of the
"appointed feasts," but one that commemorates the cleansing and
rededication of the Second Temple in l65 B.C.
It is a Time of cleansing and re-dedication. We see this festival as a prophesy of the
final “cleansing of the sanctuary”, the anointing of the most Holy
Place (the Holy of Holies) spoken of by the prophet Daniel in Dan.
9:24. It occurs 75 days after the Feast
of Atonement (the 1335th day from Dan. 12:11-12- “And from the time that the daily sacrifice is taken away, and the abomination of
desolation is set up, there shall be one thousand two hundred and ninety days.
Blessed is he who waits, and
comes to the one thousand three hundred and thirty-five days”).
The final "cleansing and
rededication of the Temple" or "Anointing of he most "Holy
Place" occurs on some future Hanukkah. We might speculate that this
"cleansing and rededication" has to do with the actual Temple that the
Antichrist defiled, or even with the earth itself as it has been subjected to
great destruction during the past seven years of the tribulation and dearly
needs cleansing.
On the day before Hanukkah the 24th
day of Chisleu, Israel has witnessed four major historical events:
1.
The foundation of the second Temple was laid in 520 B.C. (Haggai
2:18-19). This day ended the seventy
prophesied years of "desolations" to the exact day, 70x360=25200
days, after the Babylonians began the desolations of the land with the
besieging of Jerusalem on the 10th day of Tebeth, 589 B.C. (2 Kings 25:1).
2.
The abolition of the Temple sacrifice by Antiochus IV in 168 B.C. The last true daily sacrifice took place on
the 24 of Chisleu. The pagan sacrifices
began the next day on the 25th day of the ninth month, Chisleu (1
Maccabees 4:54).
3.
The recapture of the Temple and the cleansing of the sanctuary on the
24th of Chisleu l65 B.C. by Judas Maccabaeus, exactly three years to the day
after Antiochus IV forced the ending of the Daily Sacrifice. The Talmud says that a one-days supply of the
sacred oil used to light the lamp lasted for the full eight days of the
celebration, until new oil could be made.
Today, the Feast of Dedication is commemorated by the Hanukkah
celebration of the "Feast of Lights" for eight days, commencing on
the 25th day of Chisleu.
Jesus celebrated this feast (John 10:22-23).
4. A Christian, General Allenby,
freed Jerusalem from Turkish rule on the 24th day of Chisleu, Dec. 9, l917.
Jewish Wedding Customs – A Wedding on Earth and a Wedding in Heaven – Material from “Christ the Bridegroom and Jewish Wedding
Customs” by Polly Perkins, Jewish Christian Ministries, l989.
Within the ancient and traditional
Hebrew religious and civil ceremonies are prophecies revealing God to the world
(Eph 5:32). Because the Day of the Lord
involves the wedding of The King, the traditional Hebrew wedding ceremony is
important to us and reveals much about Jesus’ wedding.
A male Jew becomes a man at the age
of 13 (Bar Mitzvah) and is often married between 13 and 20 years of age. Marriages were arranged by the father
(Jud 14:1-10), an agent (Gen 24), or the man himself (Gen 29:15-30). Often marriages were arranged when the
participants were infants. The marriage
between Jesus and the church was arranged "before the earth began"
(Rom. 8:29).
The "arranger" goes to
the home of the bride-to-be with a dowry (Mohar), a contract; and
a skin of wine. Jesus came to
earth with a dowry, His Life and a contract.
The contract was the New Covenant.
The ‘skin of wine’ that Jesus brought was His blood. The contract or proposal is discussed
with the girl's father and older brothers.
The transfiguration incident (Matt. 17:2-3; Mark 9:2) could be seen as
this activity. A glass of wine is
poured. If the father approves, the girl
is called in. If she accepts the
proposal, she would drink the wine. In
Jewish tradition SHAVUOT is associated with the betrothal between Israel and
the Lord. The FIRST TRUMP announced the
betrothal.
God the Father arranged the marriage of Jesus and His Bride, the
Church before the foundation of the earth were even laid. The Holy Spirit woos the Church and Jesus
himself came and paid the "price".
We are bought with a
price (1 Cor. 6:20; 7:23), Jesus’ life.
We accept Jesus' proposal of marriage (Luke 22:17-18; Mark 14:23-25;
Matt. 26:27-29) when we become Christians.
We renew the acceptance of His proposal and our commitment to our
Bridegroom every time we drink the cup of wine during communion. Just as the
Jewish bride commits herself with the drinking of the wine we commit ourselves
to the Lord. The couple is called
husband and wife and are legally betrothed, but not fully married, from this
point on. The union can only be
dissolved by a Rabbi with a decree of divorce from this point on. We the Church are legally betrothed to the
Lord now, yet all creation waits for the perfection and revealing of The Bride
(Rom. 8:19-23). During this period the
girl is called a ‘virgin bride’ because although she is legally married, the
marriage has not been consummated.
Likewise we the church are legally married in this church age, we have
the ‘down payment’ of our inheritance, the Holy Spirit, but the consummation of
our marriage, our fully becoming one with Him awaits His second coming and the
wedding in heaven.
After the girl drinks the wine, the
man would say; "I go to my father's
house and prepare a place for you (The Chadar)". Jesus tells us that He has gone to His Father's
house to prepare a place for us (John 14:2-3; 1 Cor. 6:29; Luke 22:17-18; Mark
14:23-25; Matt. 26:27-29).
After this the girl spent all of her time preparing herself to
live as a wife and mother and learning how to please her husband. The Church is being prepared to live as the
Lord's Bride and learning how to please our Lord, to be like Him, in
preparation for His coming Himself for us at the LAST TRUMP (Rom. 8:29; 1 Cor.
15:52). It is the Holy Spirit’s job to
prepare the bride. This is what is
church age is all about. It is the time
of the gathering and preparation of the church, the bride of Christ.
At this time, the bridegroom
returned to his father's home to prepare the Chadar (The Bridal Chamber). It is the place where they will retire for
one week following the wedding ceremony to consummate the marriage. It is AFTER this period 7-day period that the
wedding feast occurs. Jesus is now in
Heaven at the Father's right hand preparing our "Chadar" and
interceding for us (praying for us).
While on earth, the Holy Spirit is empowering us, teaching us, and
changing us into the likeness of Jesus.
If the man was asked during this period, when the day of his wedding
will be, he was to reply; “No man knows except my father”. It was the responsibility of the father to
give him permission to go and get his bride after all the preparations had been
made to his satisfaction. Remember how
Jesus responded when He was asked this question? He replied, "No man knows except my
father" (Mark 13:32).
In the traditional Jewish wedding at a time
not known to the townspeople, but prearranged with the bride, the bridegroom
and his friends go at night in a torchlight procession to the gates of the girl's
village. With a shout and with a blast
of a shofar, he calls her to come out and go with him. She is ready, all packed, with her friends
(attendants) and she goes out at his shout. As she goes out to meet him, he
enters into the village meeting her in the village. She then returns with him to his father's
house for the marriage ceremony. We
don't know the exact hour of the Lord's coming for us (if evening, midnight, or
morning, Mark 13:33-35). But, as to the
times or season, we are not in the dark (1 Thes. 5:1-10). He will come for us with a shout (1 Thes.
4:16), at the blast of the LAST TRUMP (Rosh haShanah, the Feast of the LAST
TRUMP) and we will be taken to the Father’s house for the wedding and a 7-year
‘honeymoon’.
Two close friends are assigned to
assist the groom through out this process.
They are known as “the friends of the groom”. They function as the two witnesses
required for a Jewish wedding. One assists the bride and assists in leading her
to the ceremony. The other assists the
groom.
It is not hard to see that this
‘groomsman’ who prepares the Bride for the wedding is non other than the Holy
Spirit (Ex 19: 17; Jer. 2:2-3). The
groom's "friend" or attendant has the duty to stand at the door of
the Chadar until the bridegroom announces the consummation of the marriage to
him. The friend then announces this to
the wedding guests and great rejoicing brakes forth in a WEEK LONG
celebration. John the Baptizer claimed
to be the "groomsman" who stands by and listens, and rejoices greatly
on account of the Bridegroom's voice (John 3:29). The marriage between Christ and His Church is
consummated (completed), and then the friends of Christ begin a 7-day (or on
earth, 7 years) celebration. The Bride
is hidden in the bridal chamber or Chadar for 7 days (years by earth’s time).
The wedding ceremony itself was very
elaborate. No expense was spared. It often required great sacrifice on the part
of the families. Tradition says, that
the bride and groom stood pure, without spot or blemish, their sins forgiven as
they were united. The Church now only
has the down payment (the Holy Spirit) of our redemption (Rom. 8:23). At the wedding we will stand pure and
completely redeemed. He will present to
Himself His Bride without spot or wrinkle (blemish) (Eph 5:26-27). Our salvation will be complete when He calls
us out with the Last Trump (1 Cor. 15:50-54).
When He calls us out with the shout of the archangel, the blast of the
trumpet, at His coming for us where we will be caught up to meet Him in the air
(1 Thes. 4:13-18) we will put off this body of death and put on the new, the
imperishable. .
Following the wedding ceremony, the
bride and groom enter the Chadar where the groom gives gifts to the bride. Jesus rewards His followers at the Judgment
seat of Christ where their works are tried.
This is the time of giving of gifts; really a great awards ceremony (Gen
34:12; 24:53; 2 Cor. 5:10; 1 Cor. 3:12-15; Mal 3:16-17). The bride and groom stay in the Chadar for 7
days (the week of the celebration). At
the end of the week they emerge from the Chadar (or chupah - honeymoon bed or
chamber) TO BEGIN the actual WEDDING FEAST.
This is a mo’ed or rehearsal of the Church being hidden for one week (7
years) during the great tribulation on earth.
At the end of the week, Jesus the Bridegroom, brings His Bride out of
the chamber, presents her to His friends, and begins the wedding feast (Joel
2:15-16; Luke 12:35-37). This pictures
the 7 years between Messiah's coronation and the wedding, and His second coming
to earth WITH His Bride the Church.
Jesus and the Church come out of
the Chupah in heaven at the blowing of the GREAT SHOFAR, the Shofar haGadol
(Joel 2:15-16). This Shofar is blown
during the last ceremony of Yom Kippur known as "Neilah," the
“CLOSING OF THE GATE.” Believers on
earth are crying out to God to come to their aid (Joel 2:17-2:17-18). Jesus comes as the early and as the later
rain (Joel 2:23), the early rain or Pentecost, the feast of the first trump on
the 1st month of the religious calendar to bring the Spirit; and the later rain
or Yom Kippur, the feast of the Great Shofar on the 1st month of the civil
calendar to usher in His reign or Kingdom on earth. At this time the elect (the believing remnant
of Israel) of God are gathered from one end of the universe to the other to
participate in the fulfillment of the last Holy Feast, Sukkot, where the
WEDDING FEAST is a central theme (Joel 2:15-17, 23; Isa. 27:13; Zech. 14:16;
Rev. 11:15). ANGELS gather the scattered
believers to Jerusalem to participate in the Feast of Tabernacles. A central theme is the WEDDING FEAST that
begins the time when God once again lives among and provides for His people on
earth. "The marriage of the Lamb is
come (has happened) " (Rev. 19:6-9; 11; 16-18). "Blessed are they which are called unto
the marriage supper of the Lamb" (believers coming out of the tribulation
period). "Blessed are those
servants waiting when the Lord returns from the wedding" (Luke 12:35-37),
those saved during the tribulation (Matt. 22:1-14).
It does not take much imagination
to see the prophetic significance of the Hebrew wedding ceremony. This beautiful ceremony is nothing less than
another rehearsal or mo'ed of the Great Wedding of the King, King Jesus. Eph. chapter 5 tells us clearly who the Bride
is; it is His Church, His body on earth.
Like the Hebrew wedding, our wedding has been arranged for us; our
Groom, Jesus, has brought a dowry, and a contract; we who are Christians have
accepted His proposal with the drinking of the Wine; and now we are legally
betrothed. Our Lord has gone to prepare
a place for us; and we are now preparing ourselves to be His wife with the help
of the Holy Spirit who Jesus has sent to be our helper. Now we are waiting expectantly for His shout,
the blast of the last trump, with which He will call us out to join Him in the
air that we might go with Him to the Father's House to the place He has
prepared for us. There we will exchange
gifts with Him and in the Holiest sense, consummate the marriage. We will be hidden away with Him for 7 heaven
days, and then will come forth to be revealed to the world as The Bride of
Christ. Then, with the blast of the
Great Shofar, Christ and His Bride return to the earth for the final defeat of
the enemies of the Lord, and for the wedding feast which initiates God's
physical rule on earth through Jesus the King, where for 1000 years, Christ
will rule and dwell with His people on earth; reestablishing the relationship
between God and man as was in the garden of Eden.
October 30, 2007
July 12, 2012
