Today is a very important date in History. 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.
Most people, Christians or not, are familiar with the resurrection of Christ. People around the world today celebrate what they call Easter. And they understand in some small way that this is about Christ's resurrection from the dead. But what most Christians do not understand is that the exact date of Christ's death and His resurrection were foretold by God 1600 years before they happened. They were prophesied in the Feast of Yahweh.
This morning I want us to look at the biblical significance of the Jewish Feast days. Whey you study the Feasts of Yahweh, you will see that there are seven of them listed in chronological order in Leviticus 23. These feasts are a study in typology. The feasts of Yahweh actually convey two forty-year exodus periods which provide the type and the antitype. The first exodus period concerns Israel's removed from bondage to Egypt at Passover, physical journey through the wilderness to a physical promised land. More significantly, however, is the anti-type—the spiritual exodus. This exodus runs from the Cross to AD 70. In this exodus, Israel, after the Spirit, left its bondage to the Law of the sin and the death (Ro. 8:2) and began a forty-year spiritual journey to a spiritual inheritance—the Kingdom of God or the New Heavens and New Earth.
Let's look at these feasts in Leviticus 23.
"These are the appointed feasts of the LORD, the holy convocations, which you shall proclaim at the time appointed for them. Leviticus 23:4 ESV
The words "holy convocations" is the Hebrew miqra which means "rehearsal." The Feasts of Yahweh were appointed times of worship for Israel that would serve as "dress rehearsals" of prophetic events that were to happen in the future. Through these Feasts, Yahweh was showing Israel what He was going to do. They were pictures of their coming Messiah and His work. These Feasts were both literal Feasts celebrated in Israel every year and TYPES of God's prophetic calendar of events for the Church.
The First Feast is PASSOVER
In the first month, on the fourteenth day of the month at twilight, is the LORD's Passover. Leviticus 23:5 ESV
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.
Passover occurs in the spring of the year, on the 14th day of the Hebrew month Abib/Nisan (March/April). Originally it was Abib but was later called Nisan in the post-exilic period. Saturday, March 27, 2021, beginning at sundown to Sunday March 28 at sundown was Passover. Passover is a type or a picture of something much greater. It pictured the redemption of God's elect through the sacrifice of the sinless Son of God, the Lord Yeshua. In the evening of the fourteenth of Nisan, at exactly 3:00 p.m., the Passover lamb was to be killed. And 1600 years after Passover was instituted, Yeshua, our Lamb, was killed on the very same day, at the very same time as the Passover lamb; the 14th of Nisan at 3:00p.m. Like the lamb, Yeshua was without spot or blemish (1 Peter 1:19) and none of His bones were broken (John 19:33ff). The lamb was the type, and Yeshua is the Lamb of God.
The Second Feast is the FEAST OF UNLEAVENED BREAD
And on the fifteenth day of the same month is the Feast of Unleavened Bread to the LORD; for seven days you shall eat unleavened bread. Leviticus 23:6 ESV
The Feast of Unleavened Bread takes place on the 15th of Nisan and lasts for seven days. Most people try to make this picture the burial of Yeshua so that Passover pictures His death, Unleavened Bread pictures His burial, and First Fruits pictures His resurrection. However, the Feast of Unleavened Bread cannot picture His burial because He was not buried on the 15th of Nisan. Speaking of the dead body of Yeshua, Luke wrote:
Then he took it down and wrapped it in a linen shroud and laid him in a tomb cut in stone, where no one had ever yet been laid. It was the day of Preparation, and the Sabbath was beginning. Luke 23:53-54 ESV
What day was the "preparation day"? It was Passover, the 14th of Nisan. Yeshua was buried on the same day He was killed, on Passover. He was put in the earth before the sun set on the 14th of Nisan. Unleavened Bread starts on the 15th of Nisan and pictures deliverance. The children of Israel left Egypt on the first day of Unleavened Bread and had crossed the Red Sea by the end of the seven-day feast. Unleavened Bread is a seven-day feast picturing a perfect redemption.
The Third Feast is FIRST FRUITS
And the LORD spoke to Moses, saying, "Speak to the people of Israel and say to them, 'When you come into the land that I give you and reap its harvest, you shall bring the sheaf of the firstfruits of your harvest to the priest, and he shall wave the sheaf before the LORD, so that you may be accepted. On the day after the Sabbath the priest shall wave it.'" Leviticus 23:9-11 ESV
The word "First Fruits" is from the Hebrew re'shiyth, the same word that is used in Genesis 1:1 and translated as "beginning." It can be used for the beginning of an event, but its literal meaning is "summit" or "the choicest of the choice" or the "best."
On what date is this Feast to take place? 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. If that were true, why not just say it was on the 16th? I believe that the Sabbath referred to here is the weekly Sabbath, the seventh day of the week.
There is no date given in Scripture for the Feast of First Fruits because it is "on the day after the Sabbath"! It is always on a Sunday! The date would change from year to year, but it would always be on a Sunday—the first day of the week.
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. It represents Christ's resurrection.
But in fact, Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. 1 Corinthians 15:20-23 ESV
On one particular morning, on the first day of the week, the Feast of First Fruits were being waved before the altar in the Temple, and that particular morning some women were heading to an empty tomb. Sixteen hundred years before Christ's resurrection, Yahweh predicted in type and shadow that Yeshua 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. 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.
Let's talk about the resurrection. The traditional view that is held by most of the Church is this: When a believer dies, his body goes into the grave and his spirit goes to heaven to be with the Lord. He is in a disembodied state awaiting the resurrection at the end of time. Then at the end of time the Lord returns, resurrects all the decayed bodies of the dead saints, puts them back together, then changes the physically resurrected bodies into spiritual immortal bodies like Christ's. Does that sound like what you have been taught? That is basically what the Church teaches about the resurrection, but is it what the Bible teaches?
In order to understand resurrection, we must understand the "when" of the resurrection. Notice what Paul says during his trial before Felix. In Paul's defense he makes this statement:
But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust. Acts 24:14-15 ESV
The words "will be" in the ESV are the Greek word mello. Whenever mello in the present active indicative is combined with an infinitive, it is consistently translated "about to." Paul told his first-century audience that "there is about to be a resurrection."
If we are going to understand what Paul is saying about the resurrection, we must understand "audience relevance." To whom is Paul talking? He is speaking to Felix, Ananias, Tertullus and the elders. Paul told them, not us, that there was about to be a resurrection. If the timing of the resurrection was "soon," what does this tell us about the nature of the resurrection? It must be spiritual! Time defines nature.
In order to understand "resurrection," we must understand death. Resurrection is "resurrection from the dead." And the death that man needs to be resurrected from is spiritual. When Adam sinned, he died spiritually, not physically. Man's problem is spiritual death (i.e. separation from God).
Because of Adam's sin, we are all born dead, separated from God. But through Yeshua came the resurrection from the dead. Yeshua came to restore what Adam had lost—fellowship with God. Yeshua came to redeem man from death, to resurrect man back into the presence of God. The Bible is God's Book about His plan to restore the spiritual union of His creation. Resurrection is not about bringing physical bodies out of the graves; it is about restoring man into the presence of God.
Prior to the completion of Yeshua's messianic work, people who died went to Sheol, a holding place of the dead and waited for the atoning work of Christ and the resurrection from the dead. To be taken out of Sheol and brought into the presence of the Lord is what the Bible calls resurrection. Resurrection has nothing to do with physical bodies coming out of graves.
According to the Bible, when was the resurrection to take place? The Scriptures testify that the time of the resurrection was to be at the end of the Old Covenant age:
But go your way till the end. And you shall rest and shall stand in your allotted place at the end of the days." Daniel 12:13 ESV
We know this to have happened in A.D. 70 with the destruction of the Jewish Temple. The disciples knew that the fall of the Temple and the destruction of the city meant the end of the Old Covenant age and the inauguration of a New Age.
Since we know that the resurrection is past, we know that it was spiritual and not physical. The resurrection of the dead that took place at the end of the Old Covenant in A.D. 70 was not a biological resurrection of dead decayed bodies but was a release from Sheol of all who had been waiting through the centuries to be reunited with God in the heavenly kingdom.
What about us? What about believers who have lived since A.D. 70? When are we resurrected? Let's go to Yeshua's words to Martha.
Yeshua said to her, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this?" John 11:25-26 ESV
Yeshua proclaimed that "He who believes in me [OC believer] shall live [spiritually], even if he dies [physically], and everyone who lives [physically], and believes in Me, [NC believer] shall never die [spiritually]."
Two categories of believers are discussed: those who would die before the resurrection, and those who would not. We are living post resurrection. We are the ones, "who lives [physically], and believes in Me, [NC believer] shall never die [spiritually]." We receive a resurrection from the dead when we trust in Christ.
Yeshua gives us spiritual life, which is a resurrection from our state of spiritual death. We have eternal life and can never die spiritually. Therefore, we don't need another resurrection. At death our physical body goes to dust, and we receive a spiritual body and move into the heavenly realm.
Passover pictures the substitutionary DEATH of Yeshua as the Passover Lamb. The Feast of Unleavened Bread pictures the REDEMPTION that that death purchased. First Fruits pictures the RESURRECTION of the Messiah.
The Fourth Feast is the FEAST OF WEEKS
This is 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. Then the day after this fourth feast was to be observed.
"You shall count seven full weeks from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. You shall count fifty days to the day after the seventh Sabbath. Then you shall present a grain offering of new grain to the LORD. Leviticus 23:15-16 ESV
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 (Yeshua's 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 (which means "fiftieth") because 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 cannot prove it, I believe that A.D. 70 was a Jubilee year. In the works of Josephus there is recorded that 69-70 was a Sabbatical year, suggesting that A.D. 70 could have been a Jubilee year.
A very notable historical event happened on the first Shavuot—the giving of the Ten Commandments. Rabbis have gone through the careful arithmetic in the Torah and have come to the conclusion that thousands of years ago The Law was given at Sinai on Shavuot (fifty days after the Feast of First Fruits). 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. 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. Yeshua was Resurrected on the Feast of First Fruits. Fifty days after the Resurrection of Yeshua, the promised New Covenant arrived.
When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance. Acts 2:1-4 ESV
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, that is, members of a new Church, God's Church, the Church of Yeshua 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, written on tablets of stone, was given to the Nation of Israel at Mount Sinai. Fifty days after the final First Fruits (the Resurrection of Christ), The Law, written upon their hearts by the Spirit of God (2 Cor. 3:3) was given to the Church, the "Israel of God."
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 where God revealed Himself to the people in a deeper and greater way than He had ever done previously.
Between Pentecost and the next feasts (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 so that 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 (Yeshua the 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, written upon tablets of stone, was given to the Nation of Israel at Mount Sinai. Three thousand people died. Fifty-five days after the final Passover was sacrificed, The Law, written upon their hearts by the Spirit of God (2 Cor. 3:3; Heb. 8:10), was given to the "Israel of God." 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 does not 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 (e.g. the daily manna, the 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 they 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, the first of the Fall Feasts, is the FEAST OF TRUMPETS
And the LORD spoke to Moses, saying, "Speak to the people of Israel, saying, In the seventh month, on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets, a holy convocation. You shall not do any ordinary work, and you shall present a food offering to the LORD." Leviticus 23:23-25 ESV
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 and the nights were 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 upon which no work was 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 did not 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 Second Coming.
Therefore, stay awake, for you do not know on what day your Lord is coming. Matthew 24:42 ESV
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 to be announced by the sounding of the shofar.
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.
The Feast of Trumpets is 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 their 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 judgment.
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.
The Sixth Feast, the DAY OF ATONEMENT
Now on the tenth day of this seventh month is the Day of Atonement. It shall be for you a time of holy convocation, and you shall afflict yourselves and present a food offering to the LORD. Leviticus 23:27 ESV
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.
Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near. Luke 21:28 ESV
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, is the FEAST OF TABERNACLES
Speak to the people of Israel, saying, On the fifteenth day of this seventh month and for seven days is the Feast of Booths to the LORD. Leviticus 23:34 ESV
This is the seventh feast on the seventh month. 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 of Israel's feasts. It is also the most important and prominent feast and is mentioned more often in Scripture than any of the other feasts. This feast also served as the historical backup for the important teachings of Yeshua in John, chapters 7-9.
The Feast of Tabernacles was to celebrate and commemorate: (1) The end of the wanderings in the desert of the children of Israel. The wilderness is the place of chaos and death and hostility. It is unholy ground. The Feast of Tabernacles commemorates God's deliverance and victory over all other gods. (2) Agriculturally, Sukkot is a harvest festival. It was a celebration of Yahweh's provision. Yahweh meets our needs. We have a harvest.
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, 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 dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. Revelation 21:3 ESV
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. This 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 types that are 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.
These 7 feasts are a very strong support for the doctrine of preterism. To understand the 40-year second Exodus and the fall feasts is to understand that the eschatology of preterism is true.