Today around the world hundreds of thousands in Churcheanity are celebrating "Easter." Let me say a little bit about Easter. The name "Easter" has its roots in ancient polytheistic religions. On this, all scholars agree. But there is much disagreement as to the exact origin. One origin of Easter dates back to ancient times, not long after the global Flood. Nimrod, a grandson of Noah, had turned from following his grandfather's God and had become a tyrannical ruler. Some trace Easter back to the springtime ritual instituted by Semiramis, Nimrod's wife, following the death of Tammuz, their son. Contemporary traditions such as the Easter Bunny and the Easter Egg can also be traced back to the practices established by Semiramis.
Though the name Easter is clearly pagan Christians have come to call the day of Christ's Resurrection Easter. And they celebrate it in the same way the pagans did with bunnies, eggs, and candy. Notice the commandment that God gives to the Nation Israel:
"Now concerning everything which I have said to you, be on your guard; and do not mention the name of other gods, nor let them be heard from your mouth. Exodus 23:13 NASB
God told Israel not to even mention the name of pagan gods, but the Church has a celebration that is named after a pagan god. Does that make sense to you?
What is Christian about Easter? Nothing! Easter is a pagan holiday. There is nothing about Easter in the Bible. Easter is never mentioned by the Lord, or the apostles, nor was it was ever observed by the early church!
Today is a very important date in History, but it's not Easter. It is the first Sunday after the Passover, which biblically was called the "Feast of First Fruits." This day is not about bunnies, colored eggs, or dressing up; this day is about the Resurrection from the dead.
This morning I want us to look at the biblical significance of the Jewish Feast days. The study of the feasts is a study in typology. Typology is the interpretation of First Testament events, persons, and ceremonies as signs which prefigured Christ's fulfillment in the New Covenant with 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 number "seven" is the biblical number of completion.
'These are the appointed times of the LORD, holy convocations which you shall proclaim at the times appointed for them. 'In the first month, on the fourteenth day of the month at twilight is the LORD'S Passover. Leviticus 23:4-5 NASB
The first feast is Passover. The typical significance of the Passover is very clear in the New Testament writings. Probably no Mosaic institution is a more perfect type than this. The first Passover was celebrated on the 14th of Nisan. And almost two thousand years later Jesus Christ was crucified on the 14th of Nisan. While Israel was celebrating their Passover, Jesus, the true Lamb of God, was being crucified. He was the Lamb of God which the ancient Passover lamb typified. He died to save us from God's judgment just as that lamb died instead of the first-born.
The second feast is called the "Feast of Unleavened bread":
'Then on the fifteenth day of the same month there is the Feast of Unleavened Bread to the LORD; for seven days you shall eat unleavened bread. Leviticus 23:6 NASB
God appointed the Feast of Unleavened Bread to begin the very next day after Passover, on the 15th of the Hebrew month, Nisan. It was to last for seven days. The first and last days of this Feast were recognized and observed as high Sabbaths:
'On the first day you shall have a holy convocation; you shall not do any laborious work. 8 'But for seven days you shall present an offering by fire to the LORD. On the seventh day is a holy convocation; you shall not do any laborious work.'" Leviticus 23:7-8 NASB
On the first night, and again on the seventh, there was to be a holy convocation--these were high Sabbaths.
The Feast of Unleavened Bread pictures the BURIAL of the Messiah and His sinless life. On this feast they would put grain in the ground and then pray to God to bring the harvest for the coming year. The Hebrews would pray, "Give us life out of the earth." as they put the grain in the ground. What was happening to Jesus on this feast as every Israelite was praying, "Give us life out of the earth"? They were burying Him. Think about that!
As with the other feasts of the Lord in Leviticus 23, the prophetic meaning of the Feast of Unleavened Bread is found in the work of the Messiah. Passover pictures the substitutionary DEATH of the Messiah as the Passover Lamb. The Feast of Unleavened Bread pictures the BURIAL of the Messiah.
The third feast is called "First fruits":
"Speak to the sons of Israel, and say to them, 'When you enter the land which I am going to give to you and reap its harvest, then you shall bring in the sheaf of the first fruits of your harvest to the priest. 11 'And he shall wave the sheaf before the LORD for you to be accepted; on the day after the sabbath the priest shall wave it. Leviticus 23:10-11 NASB
What date is this feast to take place on? Passover was to take place on the 14th of Nisan. The Feast of Unleavened bread was to take place on the 15th of Nisan. What date is First Fruits? There is no date given. The inspired text says that this third feast occurs "...on the day after the Sabbath..."! Most scholars say the Feast of First Fruits took place on the 16th of Nisan. They take the Sabbath here to be the Sabbath of the first day of Unleavened Bread. But I believe that the Sabbath referred to here is the weekly Sabbath, the seventh day of the week. That is why no date is given for this feast, the date changes because it is always on a Sunday. Only two feasts don't have dates, First Fruits and Pentecost. Why didn't Pentecost have a date given? Because it was tied to First Fruits, it was to be fifty days after First Fruits.
I used to believe that Jesus died on Wednesday, but now I'm leaning toward Thursday. Let me try to explain why I think Jesus died on Thursday. If Jesus died on Thursday the 14thof Nisan then that would make Sunday the 17th of Nisan in the year that Jesus was crucified. And I think there is biblical evidence that the resurrection took place on the 17thof Nisan. Look with me at Genesis 8:
But God remembered Noah and all the beasts and all the cattle that were with him in the ark; and God caused a wind to pass over the earth, and the water subsided. Also the fountains of the deep and the floodgates of the sky were closed, and the rain from the sky was restrained; and the water receded steadily from the earth, and at the end of one hundred and fifty days the water decreased. In the seventh month, on the seventeenth day of the month, the ark rested upon the mountains of Ararat. Genesis 8:1-4 NASB
God's judgment was seen in the flood, as it was at Calvary. And as God's promise of life is found in the Resurrection so here we see new life, a new beginning as the ark rested on Ararat. And notice what day it landed on Ararat, the seventeenth day of the seventh month. This was the month of Nisan, which was the seventh month until God changed the calendar and made it the first month. Why does God give us the exact day the ark touched land? I think it's because this date is significant, it is the same date as Jesus' Resurrection. We know that the ark pictured deliverance from judgment, the same thing the Resurrection pictures.
This date may also be the very same day that the children of Israel crossed the Red Sea according to Exodus 3:18. Which again pictures deliverance, new life. It also appears that Israel ate the First Fruits in the Promised Land on the 17th.
All these are pictures, types pointing to the anti-type of the Lord Jesus Christ. So, Passover occurs on the 14th, Unleavened Bread occurs on the 15th (and lasts till the 22nd); and "First fruits" occurs on the day after the weekly Sabbath or Sunday, the first day of the week. So First Fruits is ALWAYS on a SUNDAY. As to the significance of the Feast of First Fruits, as with the other feasts, there is no room for doubt or speculation that it represents Christ's Resurrection:
But now Christ has been raised from the dead, the first fruits of those who are asleep. 21 For since by a man came death, by a man also came the resurrection of the dead. 22 For as in Adam all die, so also in Christ all shall be made alive. 23 But each in his own order: Christ the first fruits, after that those who are Christ's at His coming, 1 Corinthians 15:20-23 NASB
So Passover pictures the substitutionary DEATH of the Messiah as the Passover Lamb. The Feast of Unleavened Bread pictures the BURIAL of the Messiah, and the feast that follows, which is FIRST FRUITS, pictures the RESURRECTION of the Messiah. Do you see the Gospel in the feasts?
FIRST FRUITS took place after the weekly Sabbath, or Sunday, the first day of the week. Jesus rose from the dead on the first day of the week. Are these just coincidence, or was God teaching us the history of redemption?
So, hundreds of years before Christ was ever born, God was teaching His people that their Messiah would come and He would die for them on Passover, the 14th of Nisan. Jesus was the Lamb of God, who takes away the sin of the world. God was teaching His people that for three days Jesus would be in the tomb, and that He would arise from the dead on the first day of the week--the very day that Israel celebrated the Feast of First Fruits. Jesus became the first to rise from the dead.
Prophecy proves the truthfulness of the Bible. God said certain things would happen, and they happened. No other book in the world contains the kind of specific prophecies found all throughout the pages of the Bible.
Fifteen hundred years before Christ's resurrection, God predicted in type and shadow that Jesus would be crucified on the 14th of Nisan and would rise from the dead three days later on the first day of the week, and it happened exactly as God said it would.
Jesus not only defeated death for Himself, He promises resurrection and life to all who put their trust in Him:
Jesus said to her, "I am the resurrection and the life; he who believes in Me shall live even if he dies, 26 and everyone who lives and believes in Me shall never die. Do you believe this?" 27 She said to Him, "Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world." John 11:25-27 NASB
In verse 26, Jesus asks, "Do you believe this?" What is this? It is the statement about Jesus Himself that He gives in verse 25. He tells Mary that He is the resurrection and life. But that's not all; He asks her to believe. Jesus is saying, "I guarantee eternal life to everyone who believes in Me." To believe that Jesus is the Christ is in essence to believe that He is the guarantor of eternal life to everyone who trusts in Him.
Because of the Resurrection, these words carry weight they never would have carried otherwise. If He had remained in the grave, the question of whether or not He is the only way to heaven would be a matter of debate. However, the Resurrection answers the question and ends the argument once and for all. Jesus has power over death, so I guess that means He is everything He claimed to be.
The fourth feast is the Feast of Weeks, known in Hebrew as Shavuot. It is called the Feast of Weeks, because God specifically told the sons of Jacob that they were to count seven weeks from First Fruits, and then the day after, this fourth feast was to be observed:
'You shall also count for yourselves from the day after the sabbath, from the day when you brought in the sheaf of the wave offering; there shall be seven complete sabbaths. 16 'You shall count fifty days to the day after the seventh sabbath; then you shall present a new grain offering to the LORD. Leviticus 23:15-16 NASB
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 First Fruits (Jesus' Resurrection).
Shavuot marked the BEGINNING of the SUMMER WHEAT HARVEST even as Israel's earlier Feast of First Fruits marked the beginning of the SPRING BARLEY HARVEST.
In the Greek language, Shavuot was known as Pentecost, meaning: "fiftieth," since it was celebrated on the 50th day from the Feast of First Fruits. Fifty days has the fragrance of Jubilee. Jubilee is a fifty year concept that has to do with releasing the captives. And although I can't prove it, I believe that A.D. 70 was a Jubilee year. From the works of Josephus, there is recorded that 69-70 was a Sabbatical year, which could suggest that A.D. 70 could have been a Jubilee year.
A very notable historical event happened on the first Shavuot, and that was the giving of the Ten Commandments. The Rabbis have gone through the careful arithmetic in the Torah and have come to the conclusion, thousands of years ago, that The Law was given at Sinai on Shavuot; which was fifty days after the Feast of First Fruits. So, they associate the Feast of Weeks as the feast that gave them the Torah. This is seen as the birthday of God's covenant relationship with Israel. So, Judaism tells us they were born on Shavuot .
So far we have seen that very significant Christian events happened on these Hebrew holidays. What significant Christian event happened on Shavuot? The Israelites associate the Feast of Weeks as the feast that gave them the Torah. What did Christians receive on Shavuot? We also received the Torah--the new Torah written on our hearts. The Church was also born on Shavuot, or as we call it, "Pentecost."
When you hear the word "Pentecost," what do you think of? 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:
And when the day of Pentecost had come, they were all together in one place. 2 And suddenly there came from heaven a noise like a violent, rushing wind, and it filled the whole house where they were sitting. 3 And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. 4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance. Acts 2:1-4 NASB
The Jews had come to Jerusalem to celebrate Shavuot, but our Lord had something else, something far more spectacular, for these people. This day the believing Jews were to become the first fruits; members of a new Church, God's Church, the Church of Jesus the Messiah. Christian scholars mark that historic Pentecost in Jerusalem as the "spiritual birthday of the Church."
Fifty days after the first First Fruits Feast in Egypt, The Law was given to the Nation of Israel at Mount Sinai, written upon tablets of stone. Fifty days after the final First Fruits, the Resurrection of Christ, The Law was given to the Church, the "Israel of God", written upon their hearts by the Spirit of God (2 Cor. 3:3).
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 temple were events that occurred on the very same day of the lunar calendar, the Day of Pentecost.
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.
As we have seen, these four spring festivals were fulfilled by Jesus, who was our Passover Lamb; died on the day of Passover. He was, without doubt, buried on the Feast of Unleavened Bread. 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, we will find that the fall festivals give us tremendous insight and understanding concerning the events of Jesus' Second Coming.
Between Pentecost and Trumpets there was an interval of time of about 4 months. These months in between were historically the driest months of the year for Israel. There were no holy convocations when the nation gathered before the Lord and His sanctuary.
This gap can be seen as being prophetic in a negative way, just as the rest of the feasts are positively prophetic. The newly redeemed Nation of Israel experienced Passover through Pentecost--from leaving Egypt, their place of bondage, up to receiving the Covenant from God at Sinai. However, through unbelief and stubbornness (except for Joshua and Caleb), they wandered in the wilderness for forty years, and it was a different generation that entered the Promised Land. Thus, this four month gap can be seen to be a reminder of this forty years.
The exodus out of Egypt and into the Promised Land by the children of Israel under Moses is a direct shadow of the exodus of the New Testament generation from the Cross to the entrance into the eternal land of rest forty years later.
Let's look at some comparisons between the two forty year exodus periods. The first was preceded by physical slavery--the bondage of the Hebrews in Egypt. The second was preceded by spiritual slavery--man's bondage to sin and death. One introduced the first Passover with the blood of lambs. The other fulfilled the type with the sacrifice of the final Passover Lamb ( Jesus Christ). One brought God's people physical deliverance by crossing through the Red Sea. The other brought God's people spiritual deliverance by the working of the Cross of Christ. The first established a temporary covenant of God with the people He chose--the Old Covenant. The second established a permanent covenant--the New Covenant.
Fifty five days after the first Passover in Egypt, The Law was given to the Nation of Israel at Mount Sinai, written upon tables of stone, and three thousand people died. Fifty five 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 (2 Cor. 3:3; Heb. 8:10) and three thousand people received life.
Very few would disagree that the above points are fulfilment of the shadows given at the time of the exodus. But the correlation doesn't stop with the initial workings of the exodus, but continues with the entrance into the land of temporal rest, forty years later. Just as the children of faith were allowed to enter into the temporal land of rest the first time, the children of faith in the generation directly following the Cross of Christ were given entrance into the eternal land of rest. With each covenant, a 40 year transition period followed the initial act of deliverance into the entrance of the land of promise.
During both periods, the people saw God's works for forty years (Heb 3:9; Acts 2:17-21). God manifested Himself to His people by signs and wonders: In the desert under Moses' leadership, daily manna, miraculous supplies of water or meat, and the appearance of the cloud and the fiery pillar revealed God's presence. In the transition period to the New Covenant, the apostles had special gifts of healing, prophecy, and tongues-speaking, and testified to the coming of the Kingdom of God and the destruction of the wicked (1 Cor. 14:22).
During both periods, the wicked were severed from among the just and not allowed to enter into the land of promise (Heb 3:11,17; Matt. 12:30, 13:49).
At the end of the first 40 year period, the Israelites of faith entered the temporal land of promise in which God enabled them to defeat their physical foes. At the end of the second 40 year period, salvation was complete, and God's people entered their eternal Promised Land in which God enabled them to defeat their spiritual enemies (1 Cor. 15:26,54-57).
These feasts, as we have taught, are both literal feasts celebrated in Israel every year and TYPES of God's prophetic calendar of events for the Church. At the end of the dry season came the Fall Feasts. All three of these feasts took place in Tishri, or September.
The fifth feast, which is the first of the Fall Feasts is the Feast of Trumpets:
Again the LORD spoke to Moses, saying, 24 "Speak to the sons of Israel, saying, 'In the seventh month on the first of the month, you shall have a rest, a reminder by blowing of trumpets, a holy convocation. 25 'You shall not do any laborious work, but you shall present an offering by fire to the LORD.'" Leviticus 23:23-25 NASB
This feast is known in Judaism as Rosh Hashanah, but it is never known by that name in Scripture.
There are several things about this feast that should pique our interest. First, this feast was to be celebrated on the first day of the month. Second, this feast was to be celebrated on the first day of the seventh month. Third, the feast was marked by a blowing of trumpets. The Hebrew word here is teruw`ah, which means: "an alarm, a signal, a sound of tempest, a shout, a shout or blast of war or alarm or joy." Why is this significant that this feast was on the first day of the month? The Feast of Trumpets is the only one of the seven feasts that began on the first day of the month.
The Hebrew months each began on the new moon. The other feasts occurred toward the middle of the respective months, when the moon was at, or near, full. The nights would be filled with moonlight. At the new moon, the moon is DARK and only a thin crescent.
The beginning of each month was originally dependent upon the sighting of the new moon when the moon was but a crescent; the nights would be dark, with little moonlight. The precise timing of the new moon was not always easily determined due to weather conditions and a lack of witnesses.
Two concurring witnesses sighting the first sliver of the new moon determined each new month. The two witnesses see the new moon and attest to it before the Sanhedrin in the Temple. This could happen during either of two days, depending on when the witnesses come. Since no one knew when the witnesses would come, no one knew when the Feast of Trumpets would start. After the appearance of the new moon was confirmed, then the Feast of Trumpets could begin, and the rest of the Fall Feasts could be accurately calculated from that date. The Feast of Trumpets is also considered a High Sabbath, and no work is to be done. Therefore, all preparations for the Feast of Trumpets had to be made in advance. Since no one knew the exact hour of the new moon's appearance, it kept people in a continual state of alertness.
Watchfulness was a critical ingredient of this feast. The rabbis later added a second day to this feast to make sure they didn't miss it. This need for watchfulness and preparedness in connection with the Feast of Trumpets is echoed and re-echoed throughout the New Testament in connection with the Lord's Coming:
"Therefore be on the alert, for you do not know which day your Lord is coming. Matthew 24:42 NASB
The Feast of Trumpets is Israel's dark day. It occurred at the new moon when the primary night light of the heavens is darkened. Israel's prophets repeatedly warned of a coming day of judgment for the nation. It was called "the Day of the Lord." It was to occur at the end of the Jewish age. The day of the Lord was a time when the Lord poured out His wrath upon Israel.
The prophet Amos spoke of this dark day of judgment (Amos 5:18-20). According to Joel 2:1 the Trumpet was used to usher in the Day of the Lord.
We see the spiritual anti-type of the Feasts of Trumpets in the fall of Jerusalem and the Parousia of our Lord in A.D. 70. Thus, at the blowing of the trumpet, in Matthew 24, the scene was set, and Christ fulfilled the feast. Guess what month it was when Jerusalem fell? "The city was taken on September 8, A.D. 70, after the last siege had lasted about five months" (Josephus, vol. 1, p. 467).
In the New Testament, the trumpet, was to be blown at the Resurrection. Paul equates the resurrection of the dead with the sound of God's shofar. What are the similarities between the resurrection of the dead and the Feast of Trumpets? First, they both were to occur on an unknown and undetermined day and hour. Second, they both were be announced by the sounding of theshofar.
The blast of the shofar is a type of that blast, which called the faithful home to be with the Lord, but it is also a type of the shofar that was blasted to call judgment on the Nation Israel who refused to come to Christ.
In short, we see the Feast of Trumpets fulfilled at the resurrection of the dead, which immediately precedes the Day of the Lord. Both are heralded by the blast of the shofar.
We see the type of this feast, in Joshua chapter 6, with the destruction of Jericho at the end of the forty year exodus. SEVEN priests, with the Ark of God in the midst, marched with seven trumpets around the wall of Jericho for 6 days. ON the SEVENTH DAY they marched around SEVEN TIMES. At the close of the march, the trumpets were blown, the people shouted, and God caused the walls of Jericho to collapse. The victory was COMPLETE.
The events of Jericho offered a graphic image and actual prophecy of events at the close of the Jewish age, forty years after Pentecost, when there were seven angels with seven trumpets of doom and judgement.
Here is an interesting side note: Ancient Jewish tradition held that the resurrection of the dead would occur on Rosh Hashanah. Reflecting this tradition, Jewish gravestones were often engraved with a SHOFAR. God's last trump and the resurrection of the righteous are intricately connected in the New Testament.
Let's look at the sixth feast, which is the Day of Atonement:
"On exactly the tenth day of this seventh month is the day of atonement; it shall be a holy convocation for you, and you shall humble your souls and present an offering by fire to the LORD. Leviticus 23:27 NASB
The Day of Atonement was Israel's sixth instituted holy day and occurs in the autumn of the year. On the Hebrew calendar, it falls on the tenth day of Tishri, the seventh Hebrew month, which roughly corresponds to September or October.
Yom Kippur was the most solemn day of the year for the people of Israel. It was often simply referred to as "The Day." It was a day that atonement was made for the priest and his family, the community, the Most Holy Place, the tent of meeting, and the altar. It was a solemn day.
If you examine the Scriptures concerning the Second Coming of Christ, you will find that it uses Yom Kippur terminology. The Day of Atonement speaks of the return of Christ, and the consummation of redemption.
"But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near." Luke 21:28 NASB
The "these things" is the destruction of Jerusalem. The destruction of Jerusalem, the Second Coming of Christ, and the fullness of redemption were synonymous events (compare Luke 21:24 and 28).
The Seventh, and final feast, was the Feast of Tabernacles:
"Speak to the sons of Israel, saying, 'On the fifteenth of this seventh month is the Feast of Booths for seven days to the LORD. Leviticus 23:34 NASB
This is the seventh feast on the seventh month, and it was to last for seven days. The number "seven" is the biblical number of completion. This is the grand finale in God's plan of redemption.
The Feast of Tabernacles is the most joyful and festive of all Israel's feasts. It is also the most important and prominent feast; mentioned more often in Scripture than any of the other feasts.This feast also served as the historical backup for the important teachings of Jesus in John, chapters 7-9.
I believe that Jesus Christ, the Living water, was born into this world during the Feast of Tabernacles.
The Feast of Tabernacles was to celebrate and commemorate: (1) The end of the wanderings in the desert of the children of Israel. (2) It also was a celebration of their inheritance of, and entry into, Canaan--the Promised Land.
The anti-typical fulfillment came at the end of the 40 year transition period (A.D. 30-70) when the Old Covenant came to an end, and the New Covenant was fully consummated, and the inheritance of the New Heavens and the New Earth arrived, where we "tabernacle there with God." Tabernacles speaks of the final rest, as well as the final harvest.
The Lord not only gathered His people, but He began to TABERNACLE in their midst:
And I heard a loud voice from the throne, saying, "Behold, the tabernacle of God is among men, and He shall dwell among them, and they shall be His people, and God Himself shall be among them, Revelation 21:3 NASB
This age in which we now live is the New Covenant age where God dwells with His people.
Listen, believers, all theologians will agree that these seven feasts relate to these redemptive events, but they fail to see the typology of the forty year exodus. Therefore, they are still looking for the Fall Feasts to occur in the future. They have separated the Fall Feasts from the Spring Feasts by thousands of years, which destroys many different types given in the Scriptures; the main one being the Exodus. The book of Hebrews makes it clear that the Exodus and forty years are a type that is fulfilled in the New Covenant.
The Feasts of Trumpets, the Day of Atonement, and Tabernacles take place in the SEVENTH month. Number seven is the number of perfection and fullness. In these feasts, the believer is brought to the fullness of the Godhead.