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Like the pattern of the Tabernacle reveals the character and plan of the God and the LORD’s Messiah, the pattern of the LORD’s appointed times (מוֹעֲדֵי יְהוָ֔ה mo’adey YHWH) in Torah reading אָמַר Amar/Emor (“say,” Leviticus 21–24) gives us memorials in time for the patient care of Heaven toward us and our role in the LORD’s appeal to the world.
This time, we’ll take a look at the overview of the annual appointments of the LORD, outlined in Leviticus 23. Didn’t the LORD say He hated them (Isa. 1:14)? So why should we care about them?
Today’s talk on Parashat Emor will focus on the moedimin Lev. 23. When we talk about the Moshiach, the “word made flesh [who] dwelled among us.” Lev. 23 is a snapshot of God’s appointments with mankind. The Messiah is the direct representation of the LORD.
Leviticus 23 is a great starting place to learn what patterns of God and His Son Yeshua are like. The feastivals of the Lord give us the message of the Lord throughout time, that He’s looking to take us to the Kingdom of Heaven. Lev. 23 is the roadmap of our salvation.
A snapshot of time
Okay, well today we are going through the Torah passage, called Emor, which means “say” in Hebrew, and it’s kind of interesting because there are a couple of different ways that the word “say” comes through in Hebrew. One of which is amarand the other one is davar.
The primary meaning of the wordDavaris “word,” but it also means “to say.” One of the things we have when we get over to the Apostolic times, especially in the Gospel of Yokhanan, mentioned in John 1, he says “…The Word became flesh and dwelt among us.”
And that is a very interesting little glimpse into what we’re going to be looking at today. Parashat Emor covers Leviticus 21-24, but we are focusing specifically on Leviticus 23, to give an overview of the moedim. We’ll talk more about the word moedim in particular.
When we’re talking about “the Word made flesh and dwelt among us” (John 1:14), this is a particular passage where we can see in one big snapshot, the big main appointed times — the appointments that God made with mankind — how they’re linked together. That’s similar to how Hebrews 1 talks about the Moshiach (Messiah) as the direct representation of the LORD.
‘If you have seen Me, you have seen the Father’
So we can see as we go through today’s lesson, how the Moshiach is the direct representation of what we looked at so far in Vayiqra (Leviticus). Yeshua (Jesus) is the direct representation of the Tabernacle itself, the Mishkhan, which was built “like the pattern that was shown to you on the mountain.”
So thus, these appointments in time fit with that pattern. The life of Yeshua also shows us this pattern. We’ll dive into here today into Leviticus 23.
“Moshe declared to the children of Israel the appointed times of the LORD.” (Lev. 23:1)
Well, what we just read is a huge. We are going out to the end of the diving board into a pool that is really, really deep, like going off to the continental shelf. Imagine you’ve just been going out and you look over the edge and just you cannot see the bottom.
Well, this little broad brush is covered over a huge portion that takes up a whole lot of Scripture. In particular, what we’ve seen in the last part of Leviticus 23 is what a big portion of the book of Revelation covers. A lot of Revelations parallels what you see about these appointed times in the seventh month — trumpets, atonement, dwelling with God, New heavens and a new Earth.
If God makes an appointment, will you show up?
The Bible calls these the Lord’s appointed times. It does not say Jewish at all. All the translations from KJV forward will say exactly the same thing.
Leviticus 23:2 talks about that these are the appointed times of the Lord, “My appointed times” in particular. So lift up the hood and looking at that Hebrew iword for “appointed times” which is the word moed. And that word moed can be translated kind of different ways:
- appointed time
- meeting
- appointed place
- appointed meeting
You could just translate the word moed as an appointment.
God’s house was called the mishkhan. It comes from shakhan, which means “dwelling place.” Mishkhan is “the place of the dwelling” although place was not a great description of the tabernacle, it is where the presence of God dwells. So that’s it’s called the Mishkhan.
The moed are “what is designated.” The moed also call us “to return to go about to repeat or to do again.” So, in that sense moed could be what will happen again or the things that will come. The things in the sanctuary operate on a cycle, the moed coming around again and again. That is another way that you could see the sense of moed and there it is something that is coming around again.
The moed are also a “witness.” But it could also mean if you are coming in from going around again, it is something that is brought up again, or reiterated, emphasized yet again. So, when we go through the cycles of each of these memorials each year, every time you read the Bible, again, the same passages again, what happens?
So with this, we have it’s especially noted that these are the moedim of the Lord. They are the Lord’s appointments. He’s making an appointment with us. He’s the Lord and he controls can control all things. And when you have an appointment, you have to have two people that have the time to make that appointment. Right. So he’s like saying, I’m going to be there and I am making it. Open your schedule. God’s schedule is open for us to meet with Him on these dates and times at the Tabernacle in a special way.
People will say, “I don’t have time to do all this stuff.” That’s because we’re not looking in the right place for where our time comes from. Who invented time and gave us this time? God did, of course.
I will remember you, will you remember Me?
Well, if you’re truly seeking after the Lord’s heart, you will see something new. That will be opened up to you, your eyes will be opened to something and you see it yet again. You’ll see it again and you’ll see it again.
And remember one of the things that Yeshua prayed for in his last meeting with his Apostles recorded in John 13-17. He’s praying to God to send them the Comforter, send them the Spirit of God. To do what? To bring things to remembrance, so that you remember these things again, remember the words that the LORD spoke. Remember the words that the Moshiach spoke and how His teachings are building on top of each other. The words of the Moshiach are emphasizing yet again, the words as they’re coming out from the Bible.
Remember what Moshiach told the adversary there in the in the wilderness in Mathew 4:4? “Man will not live by bread alone” as he’s quoting from Deuteronomy, “but by every word that proceeds out of the mouth of God.” These words are what Yeshua continually dwelled upon as we read when going through Psalm 119.
Sometimes, it seems like it’s just the same thing over and over and over again said 125 different ways. But one of the things you’ll see in in Psalm 199, the psalmist says, “I dwell on your law all the time. Meditate on it, night and day.” So these things, why?
Why are you doing this over and over and over again? What because you have short term memory loss? Or is it just that you need reinforcement?
So it’s really kind of an interesting idea of it also for perhaps coming from the idea of a witness. The Prophets are often called “that which witnesses or that which reinforces again.”
So when you read the prophets, what are a lot of the prophetic books such as Isaiah, Jeremiah, what are they doing all the time? Bringing up stuff you’ve never heard of before? No, they’re mostly quoting right from the Torah, right from the writings, the historical things. You saw this stuff happened before. So you heard about happening before. Well, guess what? Yeah, it’s happening again. And there was a good reason why it’s happening again.
The word moed itself emphasizes a lot of different ideas, the ideas of cycles coming around, a witness, reinforcing, which you can understand because what is it that the two tablets of the 10 commandments, are called “the tablets of the witness” or “the testimony.”
Holy, holy, holy is the Lord Almighty
So some other things that you’ll see throughout this chapter Leviticus 23 is the mikreh kodesh, which seems a bit redundant but is the “the things that are called out that are holy.” Remember, you hear a lot about those that are called by His name.
So mikreh is the idea of calling out things that are set apart and kodesh or holy which translated holiness. Holiness means perfect right? No!
Holy means “that which is set apart for something.” So here you’ve got this idea that these appointments that are about being called out. They are about being set apart. Set apart for what purpose? Sit on your hands and do nothing?
Everyone has a job in the Kingdom of Heaven
Everything we have studied so far, particularly in Exodus shows us that the children of Israel were approaching Mt. Sinai to be called out to be a nation of priests, the priesthood, the kohanim serve the purpose of taking and accepting the people’s offerings and blessings on God’s behalf.
The priests took the koran, the thing that approaches there to take that toward the Lord’s presence, and then there’s one specific Kohen, the high priest, that priest then takes it all the way in toward the Lord’s presence, especially on the Day of Atonement.
The priests were called to shephard God’s people and to keep them on the path towards God, not to let them wander around to try to worship God and approach Him as they saw fit, but has He sees fit.
So one of the things I hope you will see is that these were not created by Judaism. These were the LORD’s feasts to begin with.
Does God hate the festivals?
But you know, one of the things that you often see in your cross references in Isaiah, 1:14. Christians read that text and say, “Didn’t the Lord say that He had hated these feasts?”
Because when you see here and Isaiah 1:13-14, is that God calls the peoples offerings, incense, New Moons, Shabbats and assembly’s “worthless.” He says he can’t endure the iniquity He sees in the people at these assemblies. He even calls Israel’s worship “a burden to me.”
Well, so you could you could say that if this is brought forward, you need to have anapologiafor it. You need to have an answer for it. What is the answer for that?
Context is the answer. The context begins with Isaiah 1:10 and goes through Isaiah 1:21.
Well, if you remember, let a little bit about Israel’s history. Sodom and Gomorrah were two ancient cities near what is called the Dead Sea, back there in the time of Abraham.
They got torched when God’s judgement came down upon them, but if it wasn’t for the lack of reaching out for them. Remember, when Avraham pleaded with God that if He found 50 holy people in Sodom and Gomorrah that He would not destroy it and Avraham negotiated the reprieve of Sodom and Gomorrah if God could find at least 10 holy people there. What happened? The messengers arrived and grabbed four out people out of Sodom, only Lot and his family got out alive.
So, you’ll see this also in the book of Revelation. As these messages of Sodom, the place that’s called Sodom, again, it’s very similar to Isaiah chapter one calling out “hey, you know, this place has gotten to be as bad and as could say, going quite a different path than the Lord would have it go, just to Sodom and Gomorrah.
And then in Isaiah 1:15:
“Yes, even though you multiply prayers, I will not listen, your hands are covered with blood.”
And you’ll see also it goes down a few verses later. And it talks about how they were disrespectful and refusing to meet the needs of widows and the orphans. This is the issue of pretty much the entire book of Isaiah.
You have the people in charge who are supposed to be leading the people are not leading. The “kingdom of priests” were failing their mission and the priests who were supposed to teach the people and help them approach the presence of the Lord were failures, too. Yeah, they were approaching toward something but it was quite a bit different from the Lord.
A familiar text we read on the Day of Atonement is Isaiah 1:18:
“Though your sins are scarlet, they will be as white as snow. They are red like crimson, they will be like wool.”
The common Christian interpretation is that since the children of Israel weren’t doing it all right, the Lord said, “Okay, this whole moedim thing isn’t working so let’s go to plan B.” The problem was they had thrown God’s laws in the trash can or maybe into the paper shredder quite a ways before Isaiah’s time.
Isaiah 1:21 warns:
“How the faithful city has become a harlot. She was full of justice, righteousness once lodged in her but now murderers.”
Consider those witnesses you know, the adad who came to Israel. What happened to them?
Most of them faced death and barbaric punishments. They didn’t face good ends. Why? It’s the old message of shoot the messenger. Yeah, you don’t like the message, take it out on the messenger.
As we fast-forward through Isaiah to Isaiah 58, it’s largely talking about the Day of Atonement talking but it also talks about calling the Shabbat a delight. Well, that seems a little bit different from how Isaiah started out.
Which is indeed what the calling back of Israel was from all the prophets. Hey, you need to remember where you came from? Remember your first love.
Isaiah is calling them out because the children of Israel are claiming to be having the artifice of how things started but their behavior and the things that they were leading people to do was quite different.
A pattern of things to come
Every time we celebrate the New Moon, we quote from Isaiah 66:22-23, which tells us that the new moon will be featured in the World to Come. Amen, so, we seem to be the issue seems to be reset, not you know, forget.
So one of the issues as well what has been forgotten? What is it that we are supposed to remember
One thing you will notice when comparing Leviticus 23 to Isaiah 66 is that the latter mentions the new moon, Rosh Kodesh, and the Shabbat, but it doesn’t mention d some of the longer ranging, appointed times, such as the Shmitah, the sabbatical year, which comes every seven years. The Yobel or the Jubilee, which comes every 50 years. Is not mentioned either.
As we count up between Pesach/Passover, and Shavuot/Pentecost, those seven weeks, a lot of what you see in the patterns of the sabbatical year and the Jubilee are also encapsulated in here. So, for example, we have Shabbat and the Messianic fulfillment that we’ve talked about on a number of occasions is the fulfillment.
The Shabbat is also memorial of God as the creator of Israel through Avraham. Then we saw about what the things that the Lord has created, that He brought things out. And the reason you might do well what does that specifically mentioned? Very interesting when you look at Isaiah 45. And it talks about, “I did not create Israel for nothing.” So that was the reason why the Lord called it out.
Just like He created the world, He created Israel to do something, not just to be separate and weird, but to be separate and attractive to the world so the world would want what Israel has.
God is also the provider of daily needs. It’s a reminder every seven days that he is the one who brings us the daily bread, like the manna that just showed up in the morning.
The manna wasn’t just a weird sort of quirk or just a pequiliar form of morning dew or condensation that just collected together pollen on some particular bush. We know the manna was supernatural, not natural because the double portion of manna showed up on the sixth day of the week.
Yes, so one of the things that you’ll see is that the Creator, the one who created the food, brought it out, He also will provide enough to last it through.
“Man will not live by bread alone, but by every word that proceeds out of the mouth of God.”
This isn’t just food to fill your stomach. These are ways to actually lead your life how your way through life will go better.
Another thing the Shabbat is a memorial of and we get this from Deuteronomy 5, which is the retelling of the 10 Commandmens to the second generation. He says the Sabbath is a memorial to how God took Israel out of Egyptian bondage.
So when we see each of us that the Lord takes us out from where we were before, takes us through the sea, washed through our old way of life gone all the way of life cut off from where we could go back to it again.
And we are left with daily sustenance that will truly take you through no matter what happens. If you hear any of the testimony of the martyrs over time and even into this very day.
The common thread through all of the testimony of the martyrs through time is that they endure to the end with faith in God because they had the testimony of the witness is of God Himself.
But one of the things that God has revealed to us about the world and how the world came to be is that He was One who set things in motion. The One who set things in motion is the same One who wants to take us and recreate us.
And if the Lord who set all things into motion, set things into incredibly designed what we will see around us all of God’s toolbox that we can use on a regular basis.
If He was so meticulous about that, when He says “I will make you a new creation,” is that going to be some haphazard, duct taped together mess? No. It will be something glorious. He will set you forward so when He promises that “the one who started the good work into will bring that forward to completion” to the day of Yeshua. It’s going to be heading you in the right direction.
So again, every year, these festival cycles coming back around. Every festival is an opportunity to ask ourselves if we have progressed any further? Are we still doing donuts in the parking lot of life, just spinning your tires and now you’re running out of gas? Or are we actually moving forward in a coherent upward path?
For the second generation coming out of Egypt, the Sabbath is a sign that He’s the one who makes you holy, who sets you apart to do something. So, we see like all of these particular reminders and memorials that this is it is not just something of ancient history. It is something that we go through and carry forward with us each and every day. So, you know, it’s one of those things that we can reflect upon each Shabbat and think about what God started in us and where is God leading us?
One of the things that we also see once we get over into the Apostolic writings, and particularly in the gospels, is you’ll see that Yeshua seemed to heal people specifically on Shabbat, a lot. It seems like he went out of his way to heal on Shabbat, a lot.
John 1:1-14 tells us that:
“In the beginning was the word was with God, Word was God…And then the Word became flesh…and tabernacle among us, pitch this tent among us.”
So you’re seeing that the word of the Lord coming into the world to do something. It’s not passive, it’s active.
So lets’ look at John 7:15-22. One of the things that is always good is to peer under the hood. Yeshua’s talking to an audience who knows what the law of God is.
Removing the reproach of infidelity and idolatry
For example, the Torah says that a newborn son’s circumcision is supposed to happen on the eighth day of life, not on just any day that is convenient for the parents or tother family. If that eighth day of life happens to be on Shabbat, it still must be done on the 8thday. The circumcision on the 8thday supersedes the rules about not working on Shabbat. It’s that important. Circumcision is not just some sort of random mutilation of the flesh.
It’s symbolic of cutting away the old way of life. The parents are saying, and pointing this forward the sign for that next generation, we’re going to end that way it was before we are going to carry this forward that legacy of it, because at eight days, what legacy does the kid have? None.
But that is to be a sign going forward, hey, you are on this path, with your parents, heading forward in a different direction from the way the world has worked before, going in a completely different direction.
So that being a reminder of an interesting thing you notice here is that Yeshua connects that will about healing on Shabbat. Is it then right to be healing someone?
In a sense, circumcision is the beginning part of healing of a nation, at least that next generation. So, let’s go on to the next item where we see this mentioned and it’s really in Matthew 12:1-8.
Yeshua quotes the scripture that says, “I desire mercy and not sacrifice” from Hosea. The whole book of Hosea tells us how we have all gone totally astray.
Yet, God is going to take us back, even though we have, in a sense, stabbed the Lord right in the back. He’s still going to take us back into the family, take us back, even in spite of that. Why?
Because the name, the reputation of the Lord, is long suffering, and to forgive. And if the Lord can forgive even that, then that should be a clue to us that we too should take the same attitude with the things that we carry for a long period of time.
Yes, you will for a while, but then don’t expect them to do that forever. One of the interesting things to note through Leviticus 23 is the warning about what happens if you don’t humble yourself on the Day of Atonement. It says, “You’ll be cut you off from the people.”
As we go through the book of Hebrews 10:16-27, let’s just take a quick refresher of that one because some sometimes it can be very distressing because we think well as just any particular little failing and we’re just cut off.
God’s love is eternal, but His patience isn’t
So in Hebrews 10:26-27,
“For if we go on sinning willfully after receiving the knowledge of the truth, there is no longer remains a sacrifice for sins, but a terrifying expectation of judgment, the fear of a fire, which will consume the adversaries.”
I was like, wow, just any little foible and off you go. On the other hand, “One, Once saved, always saved.” Which is it?
Do your words build up or destroy?
Hebrews 10 quotes from a long section of Jeremiah regarding the New Covenant. He says he is going to write them upon your heart, which was the same thing He said in Deuteronomy to the second generation where it says, “Oh, I wish they had a heart where, you know, he could write upon them, to offer that to them.”
And that’s one of the things that we had brought up last time around about the levavwhich is translated as “heart.”
And you’ll see that throughout the Word, it’s kind of used a couple of different ways, both in the sense of the seat of where your thought is, but also where the sense of your emotion.
Which is why the Septuagint, which is the Greek translation of the Tanak, will translate it two different ways, either as cardia, which you might recognize that one for cardiac related to he actual beating heart and also psuche, for which we get psyche, which is the mind.
Cardia and psuche encapsulate both of those things: that which moves you along and that which you’re thinking about. Our thoughts and our speech have to be aligned.
It’s not just your outward actions but who you really are and the things that you’re thinking about, are completely different? No, you have to, as the Apostle Paul says you have to take every thought that’s coming through. Take it captive.
And today we call it, putting a filter on your brain, to be a filter between your brain and your mouth that that always helps. Or these days between your brain and your thumbs or your brain and your fingers that are sending things out over social media or email or whatever, to take those ideas that are coming through and saying, Wow, what do we do with them?
What is this thought that’s coming into my head?
Is this going to lift up or tear down? And if it’s to tear down, for what particular reason? We kind of covered that before when we were going through the last Torah portion and talking about gossip and slander. It’s like what is the reason that you’re bringing up this thing that’s not so nice.
You got to really take those ideas, those thoughts, those impulses and say, what are they and what do I do with them?
Is it part of the purpose that we all have of being a kingdom of priests bringing people closer to God?
Or is it pushing people away, sending them off in a different route? Because as we talked about last time, there may be some times where you just have to kind of have to warn people saying, “Hey, you know, you’re headed off the wrong the wrong way.” And oftentimes, if we have gone down that wrong way ourselves, we can be a witness to people who are also headed down the wrong way and admit that we’ve been down that route before we don’t want to see others go down that route.
So this is a little bit of a introductory place as we go through these particular appointed times. That’s kind of where we’re going to leave things.
God loves to give second chances
Just note there about the next couple of ones because we’ll hit them more when we actually get to the celebration of Shavuot/Pentecost. We just went through Pesach recently. We’re actually coming up on the time we read about as we’re chugging through, which is the second chance Pesach, which is, you know, the 14th day of the second month.
God gives a second chance Pesach for a particular reason. It’s good to remember what it is that we’ve been freed from, not only as the people of God, but also us individually. We can assess whether we are still wandering around in the wilderness or are we actually headed toward the place of rest?
We’ve talked about that from Hebrews 3-4, that there is a Shabbat rest for the people of God, to remember. Now we read about it in the Prophets, we read about in Revelation, that place of rest will be the new heavens and the new earth, with the dwelling place of God with mankind. Hallelujah.
Are you prepared to prepare others for the Day of the Lord?
It’s mentioned in Revelation and also in the prophets as well, where it says that he who is holy, meaning set apart, he was set apart and still be set apart and he who isn’t set apart, not set apart anymore. But leading up to that time. You see also talked about in the prophets, where it mentions that the day of the Lord will start the things that you read about, all the unpleasant stuff of the final chapters of the world starting to happen. People start getting freaked out what’s going on, and you see that every time we get a disaster, people freak out. Every time their little grip on sanity and their grip on normalcy gets shaken.
When the last and final calamity really starts happening, then people are going to look around for people who have a connection with God. Eventually, you know, there will be no deception anymore and no doubt about who’s really in charge. We will all know the One who started things out, who bringing things around to restoration.
And people are going to say, “we’ve heard that God’s with you, we want to meet Him.” And that is what the one of the great lessons of Pesach is, is the mixed multitude that left Egypt with Israel out of the house of bondage, were brought into the nation of Israel at Mt. Sinai.
The prayer of King Solomon that His house would be a house of prayer for all nations. What you see and Acts 2, there are people from all those nations who are making the pilgrimage.
The Pharisees in the 100-200 years before Yeshua on Earth had set up a lot of congregations around the Roman Empire in different areas. The Apostles later visit those Jewish congregations in places like Phillipi, Smyrna, Corinth, etc. Somebody scattered seed and somebody prepares the ground, others water it.
So Messiah said that they were going to areas that other people have already prepared for them.
So when that finally does happen in the world, you know, are we ready to be there with the hope? Are we ready for an answer for the hope that we have in us, to truly witness, and give a testimony to explain who the Lord is.
And when you know these memorials that we’re talking about here today, Leviticus 23 are examples of it. You have examples in the mshkhan, the tabernacle. We’ve talked at length as we’ve gone through Vayikra about what this is showing about the character of the Lord, that the character of the Lord is He wants to take people in the from where they were before, to transform them, and say, bring then into HIs presence.
That is the testimony from the beginning of the world down through the end of the world.
God did not create the world to tell it to kiss off the world and let it just burn. He sent the Messiah to save, to redeem from it. Then He sent people to harvest it.
And as we had seen in this particular chapter, right after Pesach is the beginning of the count up to this counting the Omer period, the counting of this, this harvest that’s coming in the Omer, it’s been counted as it comes in.
When is the harvest?
And, you know, you’ll probably have noticed that there are different people who do in observe different calendars of it. One of the reasons why there is a particular traditional calendar on it is related to one of the things that’s mentioned there in Leviticus 23. On the day after the Sabbath, now this is a longer discussion, but just suffice it to say that one of the reasons why it’s mentioned as the day after the Sabbath is the day after Passover is, specifically you see in the book of Joshua.
The word says, “when they came, and they ate of the new grain and they did it the day after Passover”, so thus, when they’re talking about that it’s coming up on the 16th day because it goes over. Remember Pesach starts beginning at the verses at the end of the 14th day. As you’re coming to the closer at sunset 15th day begins while you’re still celebrating, still celebrating the Pesach. But you’re not supposed to not leave any till till morning. So your Pesach is going through, up until, you know traditionally midnight but to be until the break of day then you head out and the day after that. The 16th day of the first month.
By the first century period, the predominant view that pretty much all of the people outside of the Temple followed was the 16th day of the first month, which is why the count begins on the 16th day of the first month and you count down 50 days from that.
Seven sevens plus one is Shavuot. The message of Shavuot includes the giving of the Spirit, we read about that in Acts 2, where the Spirit comes down with power. And if you go back and you look at Exodus 19, the giving of the 10 commandments, the tablets of the testimony was given on that first Shavuot.
So one of the things that we have a picture of is the word, the testimony and the words on the tablets of the testimony and the giving of the Comforter. And what is the word of the one things that you see in that prayer in John 13-17 is that one Comforter must go so the other Comforter can come. So you have the Word, the Comforter, the Spirit, the Comforter, together, and when you read Romans 8 we see “there’s no condemnation for those who are in Messiah Yeshua.” Because He gives us the Spirit that is able to then take the words of the Lord and bring them in our lives.
This is the new covenant that He was going to write upon our hearts. That’s not only what our minds say, but it also comes through in our way of life that we would want to actually pursue His desires as our desires.
The continual example of completion all the way from Genesis chapter one all the way down through the end of the Bible. The lesson again in the number of seven means it’s complete.
Shiva comes from “to make an oath” means it comes from the word seven, meaning it’s certain it’s going to happen.
So that’s the picture that we see is the package that begins in the first month, the starting of things, the package in the seventh month, the ending of things.
But one of the nice things that we also see in much longer discussion, but the interplay between the first month and the seventh month, there’s parallels between Pesach, which comes the 14th there the first month, and Sukkot, which comes 15th day, almost the same day, in the seventh month.
You’re taking out of the house of bondage you brought to the house of God, which is now dwelling among mankind. You’re not just left to flounder. So one of the great messages of the word is the Lord has somewhere for us to go, not just flounder in nothingness.
If we have to make a quick case of what the testimony of God is Long suffering and Patient.
He also wants to take us somewhere take us to a better place and we are now wants to restore things to a place where we can be real. The lesson that we have from Genesis 3 is we want to be transparent before the Lord.
We don’t want to be hiding behind something when we’re with the Lord. See the Lord, face to face. We’re not hiding anything. There’s nothing, there’s no shame, in our life anymore.
Even though we can think back on those things that are shameful, we have no shame before the Lord, because the Lamb of God has taken away the sins of the world.
Leviticus 23 is a great starting place to talk about the patterns of God and what the patterns of Yeshua are like, what the message of the Lord is throughout time that He’s looking to take us to the Kingdom of Heaven.
He gives us the last call the last warning of the return. These things cannot continue as they are. There will be a judgment day.
“He who is righteous, let it be righteous still. He who is wicked, let him be wicked still.”
But after that is settled out, the dwelling place of God will be among mankind, as He’s always wanted. And as is shown with Yeshua, the Word made flesh who tabernacled among us. Hallelujah! And the promise of the world to come.
The eighth day, at the end of it, and notice that is when you read Leviticus 23 there’s not a big distinction between Sukkot and the Eighth Day. There’s a reason for that. Meaning that the dwelling place of mankind is going to continue on into the world to comment just continue on, which is what you see when you read Revelation. That is just going to be the way it is.