Leviticus 23:4 (NKJV) ‘These are the feasts of the LORD, holy convocations which you shall proclaim at their appointed times.
The word "feasts" means: "appointed times." The word "holy convocation" means: "rehearsal." In other words, the feasts of the Lords were appointed times of worship for Israel that would serve as "dress rehearsals" in God’s prophetic calendar. Things that happen to Israel in the natural usually parallel things that happen spiritually in the church.
Fundamentally, these seven feasts represent and typify the sequence, timing, and significance of the major events of the Lord’s redemptive career. They commence at Calvary, where Jesus voluntarily gave Himself for the sins of the world (Passover); and climax at the consummation of the messianic Kingdom at the Lord’s second coming. These seven feasts depict the entire redemptive career of the Messiah.
The study of the feasts is a study in typology. Typology is the interpretation of Old Testament events, persons, and ceremonies as signs which prefigured Christ’s fulfillment in the New Covenant with the church. Typology involves identification both of a type or figura; a figure; concept; ceremony, or event as an Old Testament precursor; and an anti-type, a New Testament historical figure or event that follows and fulfills the promise of the type.
Hebrews 10:1 (NKJV) For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect.
The law was a shadow. The coming of Christ cast its shadow in the Old Testament. The purpose of the law of Moses is to give us a foreshadowing, a pre-figurement of the person and work of Christ. The old sacrifices were a shadow, never substance. Shadows aren’t enough. You can’t live in the shadow of a house; you need a house.
Notice what he says, the law is a "shadow of the good things to come" – the word "come" is from the Greek word mello, which means: (in the infinitive) "to be about to", and "be on the point of". The "good things", which refers to the full consummation of the New Covenant, were "about to" come. They were "about to come" at A.D. 70, but at the point of this writing, they had not yet come.
"….and not the very image of the things…" The word "image" is the Greek word eikon, which means: "an exact replica". The law was only a shadow, not an exact replica.
According to Emory Eliott’s "New England Puritan Literature," "Typological hermeneutics involved explicating signs in the Old Testament as foreshadowing events and people in the New. This produced interesting consequences; for example, Jonah’s three days in the whale typologically parallels Christ’s three days in the tomb."
Thomas Hartwell Horne explains in An Introduction to the Critical Study and Knowledge of the Holy Scriptures, the text that was standard reading for British divinity students: "A type, in its primary and literal meaning, simply denotes a rough draught, or less accurate model, from which a more perfect image is made; but in the sacred or theological sense of the term, a type may be defined to be a symbol of something future and distant, or an example prepared and evidently designed by God to prefigure that future thing. What is thus prefigured is called the antitype."
Paul declared the fundamental principle of this means of study, by saying:
1 Corinthians 15:46 (NKJV) However, the spiritual is not first, but the natural, and afterward the spiritual.
God revealed the mysteries of the eternal plan of redemption through the usage of temporal shadows. We are told that "Abraham had two sons," and thereby are given a glimpse into the significance of Scriptural allegory and typology:
Galatians 4:22 (NKJV) For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman.
Who were those two sons? Ishmael and Isaac. Ishmael was born of Hagar in the ordinary way. Isaac was born of Sarah in a miraculous way:
Galatians 4:23-26 (NKJV) But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, 24 which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar; 25 for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children; 26 but the Jerusalem above is free, which is the mother of us all.
Galatians 4:28-29 (NKJV) Now we, brethren, as Isaac was, are children of promise. 29 But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now.
It is through this relationship between the two sons of Abraham that we are shown the eternal purposes of God, in regards to the two covenants, revealed from its previously shrouded mystery.
The feasts of the Lord actually convey two forty year exodus periods. The first exodus period is one familiar to all of us. Israel, after the flesh, was removed from bondage to Egypt at Passover, and they were put in the wilderness on a physical journey to a physical promised land. Now, the more important, the anti-type, is the spiritual exodus. This exodus runs from the Cross to A.D. 70. In this exodus, Israel, after the Spirit, left its bondage to the law of sin and death (Ro. 8:2) and begins a forty year spiritual journey to a spiritual inheritance; the Kingdom of God or the New Heavens and New Earth.
In our last study, we looked at the first three feasts, which were: Passover, Unleavened Bread, and Firstfruits. We saw that Passover pictures the substitutionary DEATH of Jesus as the Passover Lamb. The Feast of Unleavened Bread pictures the BURIAL of Jesus. FIRSTFRUITS, pictures the RESURRECTION of the Messiah. This feast took place on the second day of firstfruits or the third day after Passover. Jesus rose the third day.
Feast of Weeks
The fourth feast is known in Hebrew as Shavuot (pronounced sha-voo-ote). It is called the Feast of Weeks, because God specifically told the sons of Jacob that they were to count seven weeks from Firstfruits, and then the day after this fourth feast was to be observed:
Leviticus 23:15-16 (NKJV) ‘And you shall count for yourselves from the day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. 16 ‘Count fifty days to the day after the seventh Sabbath; then you shall offer a new grain offering to the LORD.
Seven weeks are 49 days. Add one day ("the day after"), and it brings the total to fifty days. This fourth feast was to occur precisely fifty days after Firstfruits (Jesus’ resurrection).
Names are very important in the ancient Jewish world. They usually reflected the significant character, history, or meaning of that to which they were attached. Three separate names were used by the Hebrew Scriptures for the feast of Shavuot, which in the Hebrew means: "Weeks". Each name emphasized a different facet of its observance. The most common Hebrew designation was Hag Hashavuot
, meaning: "The Feast of Weeks." Shavuot was called the Feast of Weeks, because seven weeks were counted from the Feast of Firstfruits until the observing of this feast.
The primary meaning of the feast was reflected in the Hebrew name, Yom Habikkurim, or the "Day of Firstfruits," since Shavuot was the day on which the firstfruit offerings of the summer wheat crop were brought to the Temple:
Exodus 34:22 (NKJV) "And you shall observe the Feast of Weeks, of the firstfruits of wheat harvest, and the Feast of Ingathering at the year’s end.
Thus, Shavuot marked the BEGINNING of the SUMMER WHEAT HARVEST even as Israel’s earlier Feast of Firstfruits marked the beginning of the SPRING BARLEY HARVEST.
The third designation, Hag Hakatzir, or "The Feast of Harvests," reflected the fact that this festival was the official beginning of the summer harvest season. In addition to the biblical designations, the Talmud and Josephus referred to this festival as Atzeret, meaning: "CONCLUSION." They viewed Shavuot as the conclusion of the Passover season and of the seven-week spring harvest, since there are no other major Jewish holy days until the autumn. In the Greek language, Shavuot was known as Pentecost, meaning: "fiftieth" since it was celebrated on the 50th day from the Feast of Firstfruits. Fifty days has the fragrance of Jubilee. Jubilee is a fifty year concept that has to do with releasing the captives. A.D. 70 is a jubilee year, and on a jubilee year, you blow one trumpet on the day of atonement.
Thus the Feast of Pentecost had four main names: The Feast Of Weeks, The Feast of Harvest, Pentecost, The Day of Firstfruits.
Leviticus 23:15 (NKJV) ‘And you shall count for yourselves from the day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed.
The measure of barley, which was brought to the Temple as a firstfruit offering on the Feast of Firstfruits, was known as the omer (Heb. "measure, sheaf"). Since this counting of days was to begin with the offering of the omer, this 50 day period is also known as THE OMER.
History of the Feast of Weeks
In the third month after the Jews left Egypt, they arrived in the Sinai desert and camped opposite Mount Sinai. Moses was then told by God to gather the Israelites together to receive the Law:
Exodus 19:1-8 (NKJV) In the third month after the children of Israel had gone out of the land of Egypt, on the same day, they came to the Wilderness of Sinai. 2 For they had departed from Rephidim, had come to the Wilderness of Sinai, and camped in the wilderness. So Israel camped there before the mountain. 3 And Moses went up to God, and the LORD called to him from the mountain, saying, "Thus you shall say to the house of Jacob, and tell the children of Israel: 4 ‘You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself. 5 ‘Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. 6 ‘And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel." 7 So Moses came and called for the elders of the people, and laid before them all these words which the LORD commanded him. 8 Then all the people answered together and said, "All that the LORD has spoken we will do." So Moses brought back the words of the people to the LORD.
The Israelites answered, "All that the Lord has spoken we will do!" In Hebrew, it is Na’aseh V’Nishmah, which means: "We agree to do even before we have listened."
Moses then gave the Jews two days to cleanse themselves, wash their clothes, and prepare to receive the Law on the third day. At the same time, Moses told them not to come too near Mount Sinai. From early morning, dense clouds covered the peak of the mountain. Thunder and lightning were frequently seen and heard. The sound of the shofar (ram’s horn) came very strong, and the top of the mountain was enveloped in fire and smoke. The Israelites at the foot of Mount Sinai stood in great awe:
Exodus 19:18-19 (NKJV) Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly. 19 And when the blast of the trumpet sounded long and became louder and louder, Moses spoke, and God answered him by voice.
Moses then went up alone on the mountain, and as he neared the top, a mighty voice announced the Ten Commandments (Exodus 19:20-25; 20:1-21). No date is actually associated with it in the Bible. Yet, ask any observant Jewish person concerning Shavuot, and he will answer that it is always celebrated fifty days after the Feast of Firstfruits.
So, a very notable historical event happened on the first Shavuot, and that was the giving of the Ten Commandments.
Israel came to Mount Sinai on the third day of the third month (Exodus 19:1). The Lord visited the people three days later (Exodus 19:10-17). Therefore, the Law was given by God on the sixth day of the third month of the biblical religious calendar, which is the month of Sivan. This day is exactly 50 days from the crossing of the Red Sea.
Shavuot is called the season of the giving of the Torah in Hebrew, because this is the literal day that God revealed Himself to the people of Israel as they stood at the base of Mount Sinai.
The New Covenant anti-type – Pentecost
When you hear the word "Pentecost", what do you think of? Acts 2? Tongues? Charasmatics? What should come to your mind is, the birth of the Church; the beginning of the New Covenant .
Jesus was resurrected on the Feast of First Fruits. Fifty days after the resurrection of Jesus, the promised New Covenant arrived:
Acts 2:1-4 (NKJV) When the Day of Pentecost had fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. 3 Then there appeared to them divided tongues, as of fire, and one sat upon each of them. 4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.
Tacitus, the Roman historian, recorded, "The Holy City, with a population then of about six hundred thousand, exploded into between two and three millions because of the pilgrims." The pilgrims slept on the flat roofs of the houses, camped outside the walls of Jerusalem, were given hospitality by relatives and friends, all within a "Sabbath day’s journey" to reach the House of God.
Their presence in the Holy City on the three major festivals was in obedience to the Torah as God commanded Moses:
Deuteronomy 16:16 (NKJV) "Three times a year all your males shall appear before the LORD your God in the place which He chooses: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Tabernacles; and they shall not appear before the LORD empty-handed.
Shavuot was a particularly important Jewish feast in Bible days. Of the seven divinely appointed feasts that were given to Israel, THREE were decreed by the Lord as "SOLEMN FEASTS". Shavuot was the SECOND in this exclusive triad.
The people had gathered for the festival, and it was all for maximum effect that the Lord chose this time to fulfil prophecy, and this was indeed God’s
prophecy. We read: "There was dwelling at Jerusalem Jews, devout men out of every nation under Heaven." They may well have come for the festival, but our Lord had something else, something far more spectacular, for these people. This day they were to become the first fruits; members of a new Church, God’s Church, the Church of Jesus the Messiah. There was a new message for a new people, it would be heard in every language and by every people. They were to speak it as the Holy Spirit gave them utterance; the wonderful life saving, life changing words of Jesus, His promises eternal given to all men, spoken to all men in language they could understand. Christian scholars mark that historic Pentecost in Jerusalem as the "spiritual birthday of the church."
Type and anti-type – Old Covenant, New Covenant.
Fifty days after the first Passover in Egypt, the Law was given to the nation of Israel at Mount Sinai, written upon tables of stone. Fifty days after the final Passover was sacrificed, the Law was given to the "Israel of God", written upon their hearts by the Spirit of God (II Cor. 3:3):
Hebrews 8:10 (NKJV) "For this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people.
On the first Pentecost, the Law was given; 3,000 people died for worshiping the golden calf, signifying the covenant of the law that brought death (Ex. 32:28; cf. II Cor. 3:16-18). On the first New Covenant Pentecost day, the Spirit was given; 3,000 people received life and were added to the Church of Jesus Christ (Acts. 2:41), signifying the covenant of the Spirit brought life.
On the first occasion, and 50 days after the Feast of Firstfruits, God came down to Moses on Mt. Sinai to bring the Law. In the giving of the Law, God established the nation of Israel. As His covenant people, they were destined to become a people manifesting the righteousness of God. They would become a "royal priesthood and a holy nation". Both the giving of the Law on Mt. Sinai and the giving of the New Covenant through the Holy Spirit to the 120 in the upper room were events that occurred on the very same day of the lunar calendar, the Day of Pentecost.
Probably one of the most beautiful images of Pentecost is that of the marriage between God (the groom) and Israel (the bride). In the biblical wedding service that God gave (Romans 9:4; Hebrews 9:1; 1 Chronicles 28:11-12), marriage consisted of two stages. The first stage is betrothal, called erusin in Hebrew. You enter this first stage of marriage as soon as a betrothal contract (a shitre erusin) is made between the two parties. The written contract is called a ketubah. During betrothal, you are legally married, but do not physically dwell with your mate. Betrothal is so legally binding that you cannot get out of it without a divorce, called a "get" in Hebrew.
The second stage of marriage is the fullness, or consummation, of the marriage. This stage of marriage is called nesu’in.
The Bible tells us in Jeremiah that at Mount Sinai, God betrothed Himself to Israel, as it is written:
Jeremiah 2:2-3 (NKJV) "Go and cry in the hearing of Jerusalem, saying, ‘Thus says the LORD: "I remember you, The kindness of your youth, The love of your betrothal, When you went after Me in the wilderness, In a land not sown. 3 Israel was holiness to the LORD, The firstfruits of His increase. All that devour him will offend; Disaster will come upon them," says the LORD.’"
What does the wedding mean in terms of Christ and the New Covenant? Jesus is the groom, and the first century believers in Christ were betrothed to Him. When Jesus came to the earth almost 2,000 years ago, He came so that whosoever would put their trust and confidence in Him would be wedded to Him forever. This would include both Jews and non-Jews (John 3:16). In the Ascension, Christ went to Heaven to be with God the Father. But before He left, He promised his first century disciples that He would return to receive them to Himself:
John 14:3 (NKJV) "And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.
Who was Jesus talking to here? The eleven, Judas had left (Jn. 13:30-31). He was leaving them, referring to His death, resurrection, and Ascension. But He promises to come again to receive them to Himself; this is referring to His second coming. During the transition period (Pentecost – Holocaust), Christ did not dwell with His disciples. It was the betrothal period. But He promised to come again for His bride.
Therefore, the first century believers in Christ were spiritually betrothed to Him. They were to enter the full marriage, and dwell with Him when He returned for His bride.
The giving of the Torah at Mount Sinai involved the Aaronic priesthood, the sacrificial system, the tabernacle, the Sabbath days, the festivals, the civil and ceremonial laws, and the Ten Commandments (Exodus 19:17,20; 20:1,21-22; 21:1-2,12; 22:1,16; 23:10-11,14; 24:1-8,12,18; 25:1,8-9,40; 28:1; 31:12-18; 32:1; 34:27-28; Hebrews 8:1-6; 9:1-12,15,18-24; 10:1,10; 13:20). These things were given by God as a shadow of things to come (Hebrews 10:1) to teach us (Galatians 3:24) about Jesus and the redemptive work of God (Colossians 2:16-17). Shavuot was the birth of the congregation in the wilderness (Acts 7:38). The things given at Mount Sinai were divine and from God, but shown in a physical way (Hebrews 9:1) to enable us to understand the spiritual truths that God wanted to communicate to us (1 Peter 2:5-9). So God gave Israel the covenant; the Torah; the services; the oracles of God; and the promises (Romans 9:4-5; 3:2), which were divine (Hebrews 9:1), at Mount Sinai to teach us about Jesus:
Psalms 40:7 (NKJV) Then I said, "Behold, I come; In the scroll of the book it is written of me.
Pentecost and Leaven
At Passover, leaven was absolutely forbidden (Exodus 12:15,19-20), and in the regular meal offering, no leaven was permitted (Leviticus 2:1,4-5, 11). We saw in our last study that leaven represents sin (1 Corinthians 5:6-8; Galatians 5:9). Passover and Unleavened Bread spoke of the death and burial of Jesus, who was without sin. Yet on Pentecost, God commanded just the opposite:
Leviticus 23:17 (NKJV) ‘You shall bring from your dwellings two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven. They are the firstfruits to the LORD.
The Temple services for Pentecost followed much the same pattern as that of the Feast of Firstfruits, since both holy days were celebrated with first-fruit offerings. However, the offering for Pentecost was unique. It consisted of two long, flat, LEAVENED loaves of wheat bread as commanded by the Lord.
The loaves were not burned, because the Lord had forbidden leaven on the altar: "You shall burn no leaven nor any honey in any offering to the Lord made by fire."Instead, these loaves and two lambs, as a peace offering, formed the WAVE OFFERING for Pentecost. The priest waved them before the altar forwards and backwards, then up and down. Afterward, they were set aside for "the priest" (Lev. 23:20), and formed the festive meal eaten by priests later that day in the Temple. Thus, the term FEAST of Pentecost.
So on Pentecost, they were to wave two loaves of leavened bread. These two loaves may represent Jew and Gentile alike and thus the church. Why are the loaves leavened?
Hebrews 8:10-13 (NKJV) "For thi
s is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. 11 "None of them shall teach his neighbor, and none his brother, saying, ‘Know the LORD,’ for all shall know Me, from the least of them to the greatest of them. 12 "For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more." 13 In that He says, "A new covenant," He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.
One of the features of this New Covenant is found in verse 12: "I will remember their sins no more." Now let’s go back to:
Daniel 9:24 (NKJV) "Seventy weeks are determined For your people and for your holy city, To finish the transgression, To make an end of sins, To make reconciliation for iniquity, To bring in everlasting righteousness, To seal up vision and prophecy, And to anoint the Most Holy."
Daniel was told that 70 weeks had been determined on his people Israel and city Jerusalem. By the end of this prophetic time period, God promised that six things would be accomplished. One of the things that Daniel was told would happen by the end of that period was that God would "make an end of sins".
Ezekiel prophesies of the time when an end would be made of Israel’s sins. A time when Israel would be "clean":
Ezekiel 36:24-28 (NKJV) "For I will take you from among the nations, gather you out of all countries, and bring you into your own land. 25 "Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. 26 "I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. 27 "I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them. 28 "Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God.
This prophecy is synchronous with the seventieth week of Daniel. This is the promised New Covenant. So why is the Church pictured as having leaven or sin in it? I believe it is because the New Covenant was not totally consummated at Pentecost. The Church is born at Pentecost, but the Old Covenant is not done away with until A.D. 70. Hebrews was written approximately A.D. 62-64, and in Hebrews 8:13, he talks about the Old Covenant as still "decaying and waxing old ready to vanish away". Between Pentecost and the Day of Atonement (A.D. 70), sin has not yet been put away, because Jesus has not yet returned.
I think that it is safe to say that most believers think redemption was completed at the cross. But this is not what the Bible teaches, redemption is tied to the second coming:
Luke 21:27-28 (NKJV) "Then they will see the Son of Man coming in a cloud with power and great glory. 28 "Now when these things begin to happen, look up and lift up your heads, because your redemption draws near."
When Christ returned, he brought redemption. As long as the Old Covenant existed, the believers were not perfect and did not have access to God:
Hebrews 9:8-10 (NKJV) the Holy Spirit indicating this, that THE WAY INTO THE HOLIEST OF ALL WAS NOT YET MADE MANIFEST WHILE THE FIRST TABERNACLE WAS STILL STANDING. 9 It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service PERFECT in regard to the conscience; 10 concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation.
Under the Old Covenant, they were never made perfect. And because they were not perfect, they could not enter God’s presence. Once the Old Covenant is destroyed, the believers are perfected and enter into the presence of God.
What the saints had in the transition period was the down payment of the perfection that was to come:
Ephesians 1:13-14 (NKJV) In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, 14 WHO IS THE GUARANTEE OF OUR INHERITANCE UNTIL THE REDEMPTION OF THE PURCHASED POSSESSION, to the praise of His glory.
The word "guarantee" is the Greek word arrhabon, which means: "a pledge, i.e. part of the purchase-money or property given in advance as security for the rest:- earnest." We see this same idea in:
2 Corinthians 1:22 (NKJV) who also has sealed us and given us the Spirit in our hearts as a guarantee.
2 Corinthians 5:5 (NKJV) Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee.
The transition saints had in pledge what we now have. They had a guarantee of what was to come. We have it all.
Pentecost speaks of the birth of Israel as a nation, as well as the birth of the Church of Jesus Christ. The two loaves speak of Jew and Gentile as one in the Church of Jesus Christ. Even though both Israel and the Church are chosen by God and are holy to Him, sin is still found in Israel and sin still exists in the Church in the transition period. Passover and Unleavened Bread speak primarily of Jesus, who is without sin; but Pentecost speaks of Israel and the New Testament Church where sin still existed.
To natural Israel, Passover was their freedom from the bondage of Egypt (Exodus 12). Unleavened Bread was the separation from the land of Egypt into the immersion (baptism) in the Red Sea and the Cloud in the wilderness (1 Corinthians 10:1-2). Finally, God led the people to Mount Sinai (Exodus 19:1), where they experienced Pentecost, and God revealed Himself to the people in a deeper and greater way than He ever did previously.
The spring festivals were fulfilled by Jesus, who was our Passover Lamb; died on the day of Passover. He was without sin and is the Bread of Life. Jesus was in the sepulcher on the day of Unleavened Bread, and He was the kernel of wheat that was buried in the earth. Jesus arose as First Fruits of the barley harvest, He Himself being the first of those to rise from the dead. Finally, the promised New Covenant arrived during the feast of Pentecost to gather all believers in Christ to be God’s spring harvest in the earth. As these four feasts describe in detail the significant events during the first coming of Messiah, when He came to redeem man back to God following the fall of man in the Garden of Eden, we will find that the fall festivals give us tremendous insight and understanding concerning the events of Jesus’ second coining.
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