Appointed Times: The Fall Feasts

The Fall Festivals of God: prophetic rehearsals with relevance for today. Part of the Messianic Foundations series.

In the epistle of Romans, our teacher Paul speaks to the non-Jewish believers reminding them that they have been grafted-in. “But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you” (Romans 11:17-18, NAS).

Much has been said about this “root,” and many theories bantered about as to Paul’s intent. It is not likely that we will achieve consensus in this article, but Paul is clear that the root supports the non-Jewish believer. Biblically, Israel is referred to as an olive tree in Jeremiah 11:15-17 and Hosea 14:6, so the Scriptural precedent indicates that Paul intends the reader to understand the tree to be the believing remnant of Israel. By personal experience and an ever-widening understanding of the Scriptures, this author agrees with Paul, that this root is our ancient Biblical heritage—an inheritance with its origins in faithful Judaism¹.

Theologians discuss “progressive revelation,” and find the pages of the Bible replete with an ongoing, ever expanding and consistent manifestation of the character of God. Such Biblical understanding is often crucial in effective evangelism and apologetics, drawing the plan of the Almighty out like a treasure map for the explorer to find.

By searching through the treasures waiting us in our own Biblical heritage, in this case the Fall Feasts of Leviticus 23, untold riches can be found. Some may have been taught that Rosh Hashanah, Yom Kippur, and Sukkot, are “Jewish” festivals and therefore “dead” in a modern faith expression. If the observance of these appointed times were strictly ethnic, such teaching would certainly be true and any application empty legalism. But in a strictly Biblical context, the only context we should concern ourselves with, and the heritage that is ours to claim, this wholesale rejection of the feast days is both unfair and unscriptural. It denies believers of every denominational creed their own God-given heritage.

The LORD spoke again to Moses, saying, “Speak to the sons of Israel and say to them, ‘The LORD’S appointed times which you shall proclaim …” (Lev 23:1, 2).

God calls them His appointed times. At no point does the Architect of our faith refer to them as the “Feast of Israel,” or the “Jewish High Holy days.” To do so takes them out of Scriptural context, improperly transfers them into an ethnic context, and in our innocence creates a sense of distance that makes us feel they have no place in our Christian faith. This steals the treasures that God intended for His faithful remnant to have; it robs them of their inheritance, and hinders our understanding of the Bible.

The term, “the LORD’S appointed times,” carries relevance. If God has appointed them, then there are many things He wishes to reveal about Himself through them. In fact, a study of the feasts of Leviticus 23 shows that God does have much to unfold about Himself, and much to offer His children in any century.

Rosh Hashanah

“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’” (Lev 23:24).

God’s name for this holiday is Yom Teruah, “the day of blowing.” Not merely a day of blowing, which certainly abounded on Rosh Hashanah, but specifically a reminder. The sound of the trumpet, or by practice, the shofar², was to act as a memorial for the people of God. A memorial of what?

Our answer lies in another book of Moses, “Also in the day of your gladness and in your appointed feasts, and on the first days of your months, you shall blow the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; and they shall be as a reminder of you before your God. I am the LORD your God” (Numbers 10:10).

In other words, the shofar or ram’s horn, was to be blown so that the people would remember their Sovereign. The Hebrew sages from long ago have taught that it is on this day—set apart, sanctified, and ordained by God—that His children remember his Kingship.

In the synagogues, it is taught from Talmud, a sixth century codification of Jewish oral tradition and history, “The Holy One, Blessed in He, said … on Rosh Hashanah recite before Me verses that speak of God’s sovereignty, remembrance of all events and shofar blasts: sovereignty so that you should make Me your King; remembrance so that your remembrance should rise up before Me for your benefit. And through what? Through the shofar.”³

God’s sovereignty might seem a simple matter, a concept a small child can grasp. Yet, for millions of people on this earth who do not yet know Yeshua as their Messiah, it is foolishness⁴ with no basis in their perception of reality. Though we of the faith can look at this event, Rosh Hashanah, the festival of blowing the shofar, and know that a day is coming when every knee shall bow, and every tongue confess the Almighty’s Kingship⁵. “In a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed” (1 Co 15:52). “And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other” (Mt 24:31).

On that day there will be little doubt that there is a God or that He is King of kings and Lord of lords. When Yeshua takes up the throne, on that great day of rejoicing and blowing of the shofars, we shall all proclaim His sovereignty. From great antiquity, Rosh Hashanah speaks prophetically.

The Shofar

Isaiah 58:1 reads, “Cry loudly, do not hold back; Raise your voice like a shofar, And declare to My people their transgression and to the house of Jacob their sins.”

Yom Teruah, Rosh Hashanah announces repentance. One of the spiritual symbols of the shofar is that of repentance. When it is blown, the people realize that they are coming into the presence of the King. They realize their own uncleanness—that they are not worthy to stand before the righteous One.

While we stand cleansed by the blood of Yeshua, we sin. All too often, we gloss-over these sins, counting on the atonement of the resurrection to cover them, and it does. But this is not license to continue sinning. Nor does it grant us permission to treat sin lightly. “What shall we say then? Are we to continue in sin so that grace may increase? May it never be! How shall we who died to sin still live in it?” (Romans 6:1-2).

The annual blowing of the shofar reminds us to repent. Live in grace, but when we sin, repent—turn and go the other way—and make straight the ways of the Lord.

The Book of Life

Rosh Hashanah is also known as the Day of Repentance. It is held that on this day the Judge of all the earth opens up the Book of Life and those who are righteous have their names inscribed inside. Of those who are not righteous it is said, “May they be blotted out of the book of life, And may they not be recorded with the righteous” (Ps 69:28), a theme revisited in Luke 10:20; Rom 4:3; Rev 13:8; 17:8; 20:15.

The Days of Awe

The ten days between Rosh Hashanah and Yom Kippur are called the “Days of Awe.” It is a deeply introspective time, seeking out the depths of your heart for misdeeds toward your fellow man and transgressions in thought or deed against God. They are days of repentance, when one attempts to right any wrongs he may have committed. It is a time to prepare for the coming day of Judgment, Yom Kippur.

Yom Kippur

Yom Kippur literally means the “Day of Atonement.” It was on this day, according to God’s decree that the Azazel, the scapegoat, was released into the wilderness carrying the sins of the nation with it. In the second temple period, it was lead to a high cliff and forced over the brink; it’s death signifying atonement for the people.

In the second temple period, the Talmud records that the Levites tied a scarlet thread around one of the horns of the Azazel. After its death, witnesses were sent to examine the thread. When the thread turned white, as it had done for centuries, they knew their sins had been forgiven them in fulfillment of Isaiah 1:18 “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.”

The Talmud also records that 40 years before the destruction of the temple the thread no longer turned white. Coinciding with the death and resurrection of Yeshua around 30 AD, The Most High rejected the Azazel sacrifice. For Israel, Yom Kippur could no longer be looked forward to as a day of atonement and reconciliation with God, but by its two other nomenclatures: The Day of Judgment, and The Great and Awesome Day of the Lord.

Entire books have been written on the rituals of the High Priest on Yom Kippur. We have neither the time nor the space here to delve into the many wonders of this holiday.

Yet many speak of “the God of the Old Testament” as a wrathful, angry God. But an examination of Yom Kippur demonstrates a merciful God, eager to forgive and full of grace. On Yom Kippur, two goats were brought before the High Priest: one for sacrifice on the altar, and one to be driven into the wilderness. The altar sacrifice was an asham offering. The asham was the substitutionary atonement for all the sins the people were ignorant of committing. This evidence is indication of God’s mercy, in His holiness wiping away even the smallest of transgressions.

It likewise speaks of Messiah Yeshua. In Isaiah 53:10, regarding the suffering Servant, we read, “But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering,” The Hebrew here for the guilt offering is none other than asham. Our Messiah became our guilt offering, carrying our sins off into the wilderness of Hell so that our scarlet sins could be white as snow, so that even sins we committed in ignorance would be wiped away before the Judge.

What can Yom Kippur mean for us today? It can be a very healing and cathartic event if we will let it. Yom Kippur is a day to review sins as God outlines them in Scripture. It is a day to say to yourself, “Yes, I have gossiped. Yes, I have had lust in my heart. Yes, I have been angry with my brother. Yes, I have been arrogant,” and on and on. It is a day to be mindful of the asham offering that was made on your behalf. To be mindful, and grateful.

We’ve covered Yom Kippur past and Yom Kippur present, what about Yom Kippur future? Once again we see God’s timetable expressed in His ordained observances. After Rosh Hashanah, after the last trump comes the fullness of the revelation—the Great and Awesome Day of the Lord. Let’s let Scripture speak for itself.

• The sun will be turned into darkness and the moon into blood before the great and awesome day of the LORD comes. (Joel 2:31)
• The LORD utters His voice before His army; Surely His camp is very great, For strong is he who carries out His word. The day of the LORD is indeed great and very awesome, and who can endure it? (Joel 2:11)
• Behold, the day of the LORD is coming, cruel, with fury and burning anger, To make the land a desolation; And He will exterminate its sinners from it. (Isaiah 13:9)
• Near is the great day of the LORD, Near and coming very quickly; Listen, the day of the LORD! In it the warrior cries out bitterly. A day of wrath is that day, A day of trouble and distress, A day of destruction and desolation, A day of darkness and gloom, A day of clouds and thick darkness, A day of trumpet and battle cry Against the fortified cities And the high corner towers. (Zephaniah 1:14-16)
• “For behold, the day is coming, burning like a furnace; and all the arrogant and every evildoer will be chaff; and the day that is coming will set them ablaze,” says the LORD of hosts, “so that it will leave them neither root nor branch.” (Malachi 4:1)

No one wants to be waiting around for the last Yom Kippur. Woe to those whose Savior is not Christ the Lord!

Sukkot, the Feast of Booths

Sometimes called “booths” or “tabernacles,” Sukkot is the last of the Fall Feasts.

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).

Sukkot commemorates the 40 years the Israelites spent wandering in the wilderness, living in makeshift tents. For four decades, the Hebrew nation relied entirely on the providence of God. Their shoes did not wear out; they did not lack for food (manna) for themselves, nor grazing land for their flocks. God provided everything.

You shall live in booths for seven days; all the native-born in Israel shall live in booths, so that your generations may know that I had the sons of Israel live in booths when I brought them out from the land of Egypt. I am the LORD your God (Leviticus 23:42-43).

Everything about they way God dealt with the Jewish nation can be a picture for us of a spiritual truth. For example, many believers at some point in their faith-walk find themselves wondering and wandering. They wonder if they are doing everything God requires or wants from them, and in this wondering, end up wandering through their own spiritual wilderness. I’ve met Christians who tell me they’re going through a spiritual wasteland where they aren’t sure God is even listening to them anymore, if He cares, or if He’s simply moved on to interact in someone else’s life, abandoning him or her.

On the one hand, it is easy to focus on the “quietness” of God and feel neglected. On the other hand, even in the wilderness of Sinai, God’s provision for His people was abundant: water, food, flocks, shoes, and clothes. When we focus on what we don’t have (or perceive we don’t have), we loose focus on all that is being provided by a compassionate and merciful God.

This is one of the purposes of Sukkot. Once a year, the decree is that we dwell in booths and remember that God is our provider. It is a very real, physical picture we can enter into to remember how good God is. It is a pause in an otherwise hustle and bustle world, one week out of 52 to remember all that God has rescued us from, and glorify in all that he has provided.

That is Sukkot past, what of Sukkot present? In a remarkable similarity to Israel, we dwell in temporary dwellings, temporary booths—our bodies. In it, we are adrift in a wilderness relying on the provision of the Most High. Like Israel, we who confess Yeshua were freed from bondage and slavery to sin, we crossed our own Red Sea in our baptism and came into His rest on the opposite shore, the first fruits of that rest. God wrote His word on our hearts as He did in stone at Sinai, and like Israel, we wander, waiting to enter into the true Promised Land—heaven, where we will have our eternal rest.

Sukkot is also very prophetic.

Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the LORD of hosts, and to celebrate the Feast of Booths (Zechariah 14:16).

During the millennial reign, when Messiah is literally enthroned in Jerusalem, the institution of Sukkot will be more than just a spiritual picture. It will be a physical reality. In fact, it will be so important that there is a grave warning for those nations who do not follow the commandment. “And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the LORD of hosts, there will be no rain on them. If the family of Egypt does not go up or enter, then no rain will fall on them; it will be the plague with which the LORD smites the nations who do not go up to celebrate the Feast of Booths” (Zechariah 14:17-18).

Hossanah Rabbah

On the eighth day you shall have a holy convocation and present an offering by fire to the LORD; it is an assembly. You shall do no laborious work (Leviticus 23:36).

Sukkot is a seven-day festival ending with what has traditionally come to be known as the Hossanah Rabbah, translated in most English Bibles as that “great day of the feast.” Remarkably, you won’t find that name in the Old Testament, but in the Gospel of John 7:37.

During the second temple period, Hossanah Rabbah came to be a day when the Jewish nation came to the temple waving palm fronds and praying for God to provide the rainy season. The fruit harvest of grapes, pomegranates, citrus, and so on, had just come to and end. Now, Israel needed rain to provide the next growing season, the grain harvest that coincides with Passover and Pentecost.

The High Priest would gather living water into golden vessels from the Pool of Siloam and carry them up to the holy altar. This water was poured out, with wine, as the priests and people prayed for God to send the “latter rains.” As they prayed, readings would be made about rain and about God pouring out His Spirit (synonymous to rain in the Jewish mind).

Ask rain from the LORD at the time of the spring rain—The LORD who makes the storm clouds; and He will give them showers of rain (Zechariah 10:1⁶).

For I will pour out water on the thirsty land and streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants (Isaiah 44:3).

It was at this service, as the water and blood of grapes were poured out, as the people prayed for God’s Spirit that Yeshua cried out, saying, “If anyone is thirsty, let him come to Me and drink. He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water.’ But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Yeshua was not yet glorified” (John 7:37-39).

When Yeshua offered up Himself as a sacrifice for our sin, both water and blood flowed from His pierced side. It is He who promised that all who believe in Him would have rivers of Living Water bubbling up from within them. As Yeshua is now glorified, believers are experiencing that promise of being immersed in the Holy Spirit just as John the Immerser (John the Baptist) prophesied, “I indeed baptize you with water, but One greater than I is coming … He will baptize you with the Holy Spirit …” (Luke 3:16).

Summary

Having had the great privilege of sharing in these Fall Feast for over a decade, I can only say, it is a blessing I wish all my brethren would share in. As adopted sons of Abraham⁷, as grafted-in olive branches, understanding and being enriched by these festivals is a part of our God-given inheritance. These appointed times of God contain many treasures waiting your exploration.

PR

Notes

1 “Biblical Judaism” defined as the faith and practice of the Jews evidenced in the Old Testament, not the modern rabbinic observances.

2 Ram’s horn

3 From Rosh Hashanah 16a, 24b.

4 1 Cor. 1:23

5 Ro 14:11, Is 45:23

6 Also see: Deut. 11:14, Job 29:23, Pr 16:15, Jer 3:3, 5:24, Ho 6:3, Joel 2:23.

7 Galatians 3:7

Select Bibliography

Babylonian Talmud, Soncino Edition. Chicago, IL: Davka Corp. and Soncino Press, 1995.

Rosh Hoshanah: Its Significance, Laws, and Prayers. Rabbis Scherman and Zlotowitz, eds. Brooklyn, NY: Mesorah Publications, Ltd., 1983.

Yom Kippur: Its Significance, Laws, and Prayers. Rabbis Scherman and Zlotowitz, eds. Brooklyn, NY: Mesorah Publications, Ltd., 1989.

Torah Club. Volumes 1,2. Jerusalem: First Fruits of Zion, 1995.

To learn more about the redemptive pictures and messianic promises inherent in the biblical holidays of Leviticus 23, read these on-line study booklets by Kevin Williams (published by RBC Ministries):

Fall Feasts Rosh Hoshanah, Yom Kippur, Tabernacles

Spring Feasts Passover, Unleavened Bread, First Fruits, and Pentecost