The Feast of Israel and Their Fulfillment

Summary: The seven feasts of Israel are only a shadow, and their fulfillment takes place within the inner being of believers in the context of the New Testament. In Revelation 2–3, there is a reward for the overcomers in the church in the form of a spiritual experience with Christ. Indeed, this spiritual experience is the fulfillment of the seven feasts of Israel.

Call to Action: The Lord calls His overcomers in every age of the church. May we hear the Lord’s call to rise up and experience a spiritual life together with Christ.

Today we will discuss the feasts of Israel and their fulfillment. There are seven feasts of Israel, three of which are commonly called the major feasts. Three times a year the Israelites had to come to Jerusalem to celebrate them. Deuteronomy 16:16 affirms: “Three times a year every male among you shall appear before YAHWEH your Elohim in the place which He chooses: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Sukkot…” (ILT).

Let us look directly at these feasts. First, the Feast of Passover (Leviticus 23:4–5). Second, the Feast of Unleavened Bread (Leviticus 23:6–8). Third, the Feast of the Sheaf of Firstfruits (Leviticus 23:9–14). Fourth, the Feast of Pentecost or the Feast of Weeks (Leviticus 23:15–22). Fifth, the Feast of Trumpets (Leviticus 23:23–25). Sixth, the Day of Atonement (Leviticus 23:26–32). Seventh, the Feast of Tabernacles (Leviticus 23:33–44). The Feast of Passover occurs in the first month, the Feast of Pentecost in the third month, and the Feast of Tabernacles in the seventh month.

Thus, briefly, these are the feasts of Israel. Before we proceed, we must first establish the interpretive principle we will use to understand the fulfillment of these feasts. Some interpreters understand the fulfillment of the feasts of Israel as an ‘external event’ that the church will experience. For example, based on this principle of interpretation, the church will experience the “rapture” at the fulfillment of a certain feast. Likewise, the fulfillment of certain feasts is associated with the concept of the “second coming of Jesus,” and so on.

However, we will understand the fulfillment of the feasts of Israel as an ‘inner spiritual experience’ of believers (the church). In general, the fulfillment of these feasts corresponds to Romans 8:19–21 and Galatians 2:20. We will not quote these verses here, but they speak about the experience of believers in which “Christ within, who is our life,” grows and is manifested.

Certainly we are not referring to spiritual experiences such as shaking, falling, convulsing, or jumping, and immediately interpreting them as experiences of the ‘fullness of the Holy Spirit’. True spiritual experience must have its foundation in Scripture. We know that all the furnishings in the Tabernacle of Moses or the Temple are symbols of the spiritual experiences of believers. Therefore, we should not interpret every ‘supernatural’ experience as a true spiritual experience.

But we must also avoid the other extreme, where all ‘supernatural’ experiences are rejected on the grounds that what matters is only the understanding of Scripture. Let us consider Jesus’ words to the Sadducees in Matthew 22:29: “You are mistaken, not understanding the Scriptures nor the power of Elohim.” (ILT) Thus, a person is in error if he does not understand the Scriptures ‘and’ does not have genuine spiritual experience with the power of Elohim.

Every true spiritual experience will cause a person to grow in the knowledge of the Lord and His plan, to grow in love for the Lord, and to grow in ‘Christ within’. Therefore, our interpretive principle concerning the fulfillment of the feasts of Israel is ‘inward in nature’.

We have affirmed that the fulfillment of the feasts of Israel is an inward experience of believers (the church). In general, this fulfillment corresponds to Romans 8:19–21 and Galatians 2:20. This means that ‘Christ within, who is our life, grows and is manifested’ The church will experience an ‘inner experience in Christ’ as the fulfillment of the feasts of Israel.

However, as we know, the church has fallen and has been divided into thousands of denominations. This fall of the church has been revealed in the books of the New Testament, especially in Paul’s words in Acts 20:28–30, and also in the revelation received by the apostle John on the island of Patmos concerning the fall of the church (Revelation 2–3). Fierce wolves have attacked the leaders of the church so that these leaders draw followers after themselves with false teachings and establish their own kingdoms. In Revelation 2–3, a trilogy of false teachings is described: the teachings of Jezebel, Balaam, and the Nicolaitans, which have resulted in the condition of the church as we see today.

In this fallen condition of the church, the Word of God calls ‘the overcomers’ in every type or age of the church (Revelation 2–3). In the seven churches of Asia Minor, which represent the church throughout the ages, there is the call: “To him who overcomes…” Then, after this call, it is followed by the portion or reward for the overcomers. This portion or reward is an ‘inner experience with Christ’ and represents the fulfillment of the feasts of Israel.

Let us examine further who these overcomers are so that we do not misunderstand them and assume that they are “great and famous people” in the Christian world. Luke 12:32 declares: “Do not fear, little flock, for your Father has been pleased to give you the Kingdom.” The context of this verse is Jesus’ words to His disciples not to worry about food and drink. Jesus commanded them to seek the Kingdom of Heaven first (verse 31). Then Jesus revealed the Father’s decision that He was pleased to give them the Kingdom of Heaven.

Here, the disciples of Jesus—to whom the Father was pleased to give the Kingdom of Heaven—are called a “little flock”. The Greek word ‘mikros’, translated ‘little’, does not only mean small in number or quantity but also small in ‘dignity’ (glory and honor). This is very meaningful because in the Christian world, where the church has split into thousands of denominations, many are called, but few are chosen. Those few who are chosen are often the “simple” people in the Christian world.

We must be clear about this before we discuss the fulfillment of the feasts of Israel. The overcomers, or this “little flock,” receive the Kingdom of Heaven solely by the decision and sovereignty of the Father. Not because they are great, famous, possess many spiritual gifts, or are “mightily used by God.” Rather, this “little flock” receives grace and the Kingdom of Heaven freely from the Father in heaven.

The Kingdom of Heaven has been given by the Father to the “little flock” now, at this moment, here on this earth. “The Kingdom of God is within you.” The little flock has already tasted and experienced the Kingdom of Heaven now on this earth, although the Kingdom has not yet been fully manifested. While the “large flock” in the Christian world waits for “heaven far away somewhere,” a pleasant place supposedly received after death, the “little flock,” by the Father’s grace, has already received and enjoyed it now—though not yet fully manifested on earth.

We know that the “little flock” receives grace and the Kingdom of Heaven freely from the Father in heaven, purely by His sovereign decision. Yet although it is given freely, the Father forms and processes the “little flock” so that they may function as kings and priests according to the order of Melchizedek. This is because the Kingdom of Heaven described in the Bible is very different from the concept of heaven commonly believed by most Christians.

The concept of heaven often preached from Sunday pulpits is usually described as a pleasant place far away where people simply sing forever. In such a concept of heaven, no preparation is required at all. Spiritual babies—or anyone—could enter such a heaven. However, the heaven revealed in the Bible is ‘a kingdom that will be established on earth’, where there are responsibilities and great tasks to be fulfilled (Revelation 4–5).

In the book of Revelation we see how the Kingdom of Heaven is established on earth, leading the earth toward the New Heaven and New Earth, where there will be no more death, which is the wage of sin. The “little flock,” to whom the Father has been pleased to give the Kingdom of Heaven, must therefore be formed and processed so that they may function properly. Consider Revelation 5:10: “And You have made us kings and priests to our Elohim, and we shall reign on the earth.” (ILT)

The “little flock,” symbolized in Revelation 4–5 by the four living creatures and the twenty-four elders, must undergo a process so that they may become priests and kings who will reign on the earth. There is a great task written in the book sealed with seven seals, and only the Lamb is worthy to open that book. We know that this great task is to restore all things so that the Father’s original will may be fulfilled.

Therefore, the “little flock” must experience the Father’s special formation—a process not experienced by the “large flock” in the Christian world. The “little flock” undergoes a process that, in principle, is the same as that of the Lamb: ‘learning obedience through suffering’ (Hebrews 5:8). The Father in heaven uses suffering—sometimes in unusual ways—so that the “little flock” becomes obedient, without complaint, and able to follow the Lamb wherever He goes (Revelation 14:4).

Following the Lamb wherever He goes cannot be done within the systems of the Christian world, because those within such systems are no longer free. The “little flock” is formed by the Father to become free people, yet also captives of the Spirit. Thus the “little flock” can hear the voice of Jesus, the true Shepherd, and follow Him wherever He goes (John 10).

The Father’s process of formation causes the “little flock” to walk a path different from that usually taken by Christians. Jesus spoke about the ‘narrow gate and the narrow way’ when He preached on the mountain to His disciples (Matthew 7:13–14). The “little flock” is formed by the Father so that they are able to pass through the narrow gate and walk the narrow path, because wide is the gate and broad is the road that leads to destruction, and many enter through it.

Thus, once again, although the “little flock” is given the Kingdom of Heaven freely by the Father, they must still pass through a process of suffering in order to be prepared for a great responsibility in the future.

We will look a little further at the process that the “little flock” must go through. We will consider the case of Gideon as an illustration of the process—or more precisely, the filtering—of this “little flock.” The account of Gideon is recorded in Judges 6–8.

The story of Gideon took place when Israel did evil in the sight of the Lord, and the Lord delivered them into the hand of the Midianites for seven years. Gideon was chosen to deliver Israel from the hand of Midian, so he called the Israelites to battle. Gideon gathered 32,000 Israelites to fight. But the Lord said to Gideon that the people with him were too many. Then the Lord told Gideon to proclaim to the people: “Whoever is afraid and trembling, let him return home…” (Judges 7:3). As a result, 22,000 people returned, leaving 10,000. But the Lord said that there were still too many.

Then the Lord filtered the remaining people by having them drink water from the river. Those who drank by lapping like dogs numbered 9,700, while those who drank by bringing water to their mouths with their hands numbered only 300. The Lord said that with these 300 men He would begin the deliverance of Israel.

From Gideon’s story we learn the principle that many are called, but few are chosen. Thirty-two thousand Israelites were called to battle, but only three hundred were chosen. In Gideon’s case, the process was indeed a kind of filtering. These 300 were chosen because they were not afraid and because they had self-control, so that they did not drink like dogs lapping water.

In reality, these 300 chosen men were not selected because they were better than the others. When we consider the whole Bible, especially the teaching of God’s election, we know that God’s choice of a person is always based solely on His decision and grace. Even regarding God’s choice of Israel, Deuteronomy 7:7 says: “The LORD did not set His love on you nor choose you because you were more numerous than other peoples—for you were the fewest of all peoples.”

Therefore, the 300 who accompanied Gideon had actually already been appointed and chosen by God beforehand. The filtering process we discussed above was simply God’s way of identifying those 300 men. They had already been prepared by God beforehand so that they were not afraid and had the self-control we observed.

Let us return again to the “little flock” whom the Father has appointed to receive the Kingdom of Heaven. Once again, we emphasize that the “little flock” is not chosen because they are better than the “large flock” in the Christian world. However, through the Father’s process of formation, the “little flock” does indeed become different from the “large flock.”

The Christian world will also experience a “filtering” process in the future, similar to what we saw in Gideon’s story. The parables about the Kingdom of Heaven in the Gospel of Matthew explain this filtering process. The parable of the weeds among the wheat, the parable of the net, the parable of the wise and foolish virgins, and the parable of the talents—all these parables about the Kingdom of Heaven speak about filtering.

In the Kingdom of Heaven many are called, but then a filtering process takes place and only a few are chosen. Those chosen by the Lord are those who receive grace to be processed in such a way that they become different from others and are enabled to participate in the spiritual warfare with the Lamb of Elohim in His Kingdom.

Now we come to the first feast of Israel, the Feast of Passover. Let us look at Exodus 12:1–14 to understand this feast. We will quote only several portions: “…this month shall be the beginning of months for you… a lamb for each household… some of its blood shall be taken and put on the two doorposts and on the lintel of the houses where they eat it… you shall not leave any of it until morning… your waist shall be girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste.”

There are several things we must note here.

First, the month in which Passover was celebrated became the first month for Israel. This marked the beginning of God’s salvation for Israel. Salvation is a journey, a journey toward an inheritance in the Promised Land.

Second, the Passover lamb was for each household, therefore salvation begins in each household. Third, the blood of the lamb had to be applied to the “doorposts” of each house. This blood was primarily for Elohim. When Elohim saw the blood on the “doorposts” of each house, that house would be saved from the angel of death who would kill the firstborn. Fourth, the flesh of the Passover lamb had to be completely eaten by that household. Fifth, the flesh of the lamb had to be eaten in haste, because Israel would soon depart and leave Egypt.

How do we apply the Feast of Passover to our spiritual life? Our Passover Lamb is clearly Jesus Christ. When we believe in His sacrifice on the cross, that is the ‘beginning’ of our spiritual journey. Believing in the sacrifice of Jesus on the cross is only the beginning. Believers must “continue walking” toward their inheritance in the “Promised Land.” Furthermore, the flesh of the Passover lamb had to be eaten completely. Jesus said, “Whoever eats My flesh and drinks My blood has eternal life…” (John 6:54). The term ‘life’ here is translated from the Greek word ‘zoe’, which means the kind of life that Elohim lives. Salvation occurs when believers begin to eat this ‘zoe’ through the Spirit and faith. Believers must consume the “flesh of Christ” completely so that they are prepared for the next stage of the journey of salvation.

Next, believers must be ready to leave “Egypt,” or the world, in order to obtain their inheritance. Let us speak briefly about “leaving Egypt.” Why did the first generation of Israel that came out of Egypt fail to obtain their inheritance, except for the families of Joshua and Caleb? Joshua 5:9 gives the answer: “…Today I have rolled away the reproach of Egypt from you…”. It turns out that the first generation carried the “reproach of Egypt,” so they tended to want to return to Egypt whenever difficulties arose during the journey. The first generation had left Egypt, but Egypt had not left them. This fact is something we must carefully reflect upon.

Christianity has also become a world (kosmos = system). It is no wonder that Revelation 18:4 says, “…Come out of her, My people, lest you share in her sins…”. What this verse means is that His chosen people must come out of the “worldly” church symbolized by the harlot (Revelation 17:1). The harlot here refers to the “worldly” church that not only receives the seed of God’s word but also the seeds of the teachings of Jezebel, Balaam, and the Nicolaitans—just as a prostitute receives the “seed” of many men.

The “little flock,” to whom the Father gives the inheritance of salvation—namely, the kingdom of heaven within—has been processed in such a way that there is no longer any “reproach of Egypt” within them. Therefore, the “little flock” does not partake in the teachings of Jezebel, Balaam, and the Nicolaitans, which have indeed been widely accepted in the world of Christianity. We will not discuss here the teachings of Jezebel, Balaam, and the Nicolaitans.

We continue our discussion about the first feast of Israel, the Feast of Passover. We have emphasized that the fulfillment of the feasts of Israel is related to our ‘inward’ experience as His chosen people. Now we will look at the ‘reward’ or the ‘inward’ experience of the overcomers in the church age, which is the fulfillment of the feasts of Israel. There are seven churches in Revelation chapters 2–3, and each corresponds to the fulfillment of the seven feasts of Israel.

The ‘inward’ experience of the overcomers in the first church (the church in Ephesus) corresponds to the fulfillment of the first feast of Israel, namely Passover. Revelation 2:7 affirms, “…To him who overcomes I will give to eat from the tree of life, which is in the midst of the paradise of Elohim” (ILT). The Tree of Life is a symbol of Jesus Christ as our life (‘zoe’). That is why Jesus said, “…Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life (zoe) in you.” Thus, to the overcomers, the Father gives His grace so that we may “eat the life of Christ” within our inner being.

Eating the life of Christ every day will fulfill all our spiritual needs. That is why the apostle John affirms, “But the anointing which you have received from Him abides in you, and you do not need that anyone teach you…” (1 John 2:27). The apostle John said this because there were people trying to deceive God’s chosen ones (verse 26). In the world of Christianity, where the church has split into thousands of denominations, there are many false teachers, false prophets, deceitful instructors, and false shepherds who attempt to mislead and take advantage of God’s people. But Jesus affirms that His sheep hear His voice and follow Him (John 10:27). Where is the voice of Jesus heard? Within the inner being of His chosen people, because they “eat the life of Christ” every day.

The sheep of Jesus do not follow this or that leader to fulfill their spiritual needs. All our spiritual needs are fulfilled solely because we “eat the life of Christ” within our inner being every day. The apostle John firmly said, “…you do not need that anyone teach you.” This does not mean that we should not learn from others, because the apostle John himself wrote his letters so that God’s chosen people could learn something from him. Rather, it means that His chosen people ultimately hear and follow Jesus alone, and cannot be “stolen” by any leader (John 10:28).

The overcomers in the first church (Ephesus) do not partake in “…the deeds of the Nicolaitans…” (Revelation 2:6). The word ‘Nicolaitans’ comes from two Latin terms: ‘niko’, meaning ‘to conquer’, and ‘laos’, meaning ‘the people’ or ‘laity’. Thus, ‘Nicolaitans’ means ‘to conquer the laity’. In the world of Christianity, the church has been divided into two groups because leaders have conquered the laity. In Catholicism, priests “conquer” the people, and in Protestantism, pastors “conquer” the congregation. What is damaged by this Nicolaitan behavior is the priesthood of believers (1 Peter 2:9). But His chosen people, because they eat the life of Christ, can learn to become priests according to the order of Melchizedek in their daily lives, and do not follow any “priest” or “pastor.” Thus, when the Israelites ate the Passover lamb, we eat the true “Passover Lamb,” namely Jesus Christ, and enjoy fellowship with Him every day.

Now we enter the second feast of Israel, the Feast of Unleavened Bread (Leviticus 23:6–8). This feast lasted for seven days after the Passover. During these seven days the Israelites had to eat unleavened bread. Exodus 12:15 affirms, “Seven days you shall eat unleavened bread. On the first day you shall remove leaven from your houses; for whoever eats what is leavened from the first day until the seventh day, that person shall be cut off from Israel.” Thus, when celebrating Passover and preparing to leave Egypt, the Israelites had to eat unleavened bread and bring out dough without leaven and eat it for seven days.

Why did Israel have to eat unleavened bread when leaving Egypt? What does “leaven” symbolize in the context of the New Testament, namely the church? Paul clearly explains it in 1 Corinthians 5:6–8: “…a little leaven leavens the whole lump… therefore purge out the old leaven, that you (THE CHURCH) may be a new lump… you (THE CHURCH) truly are unleavened… therefore let us keep the feast, not with old leaven, nor with the LEAVEN OF MALICE and WICKEDNESS, but with the unleavened bread of SINCERITY and TRUTH.” It is clear that leaven symbolizes something evil and wicked. The church should be unleavened.

Then, in more detail, Jesus explains what leaven is. Matthew 16:6,12 explains: “…Beware of the leaven of the Pharisees and Sadducees… the TEACHING of the Pharisees and Sadducees.” Thus, leaven symbolizes the ‘false teaching of leaders’, which in the context of Jesus refers to the Pharisees and Sadducees. Throughout the New Testament, leaven always symbolizes something evil and corrupt.

Let us pay attention to the parables about the kingdom of heaven in the book of Matthew. Matthew 13:33 says, “…The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened.” Who is the “woman” in this parable? The Bible consistently affirms that a woman symbolizes the church—from Eve (Genesis) to the Bride of the Lamb (Revelation). Thus, the woman in this parable is the church, and particularly its leaders. Church leaders have inserted “leaven” into the dough. In Revelation 2–3, three false teachings are explained: Jezebel, Balaam, and the Nicolaitans. The early church eventually split into tens of thousands of denominations and became the world of Christianity as we know it today because of the “leaven” inserted by its leaders.

That is why in the book of Matthew there are many parables about the kingdom of heaven whose essence is “separation” or “filtering”: the parable of the weeds among the wheat, the net, the wedding feast, the faithful and evil servant, the wise and foolish virgins, the talents, and the sheep and the goats. Why does this filtering occur? The explanation is this: the church is something visible, because the church consists of people who believe. But the kingdom of heaven is something within the inner being of believers. ‘The Kingdom of God is within you’. Not everyone in the church will later be accepted into the kingdom of heaven, because the church has fallen into the world of Christianity as it exists today due to the teachings of Jezebel, Balaam, and the Nicolaitans.

The kingdom of heaven is given by the Father in heaven to the “little flock” from this large world of Christianity (Luke 12:32). We know that leaven causes the dough to “expand greatly,” and thus it becomes easy to consume. We must be careful of teachings from leaders that make things “easy” for the masses to accept and digest. Teachings that are “leavened” will surely be welcomed by many in the world of Christianity.

But because of His choice and grace, the Father forms a “little flock” to become an “unleavened dough.” The inner being of this “little flock” is processed by the Father so that it becomes pure without mixture.

We have seen that there are seven churches in Revelation 2–3, each corresponding to the fulfillment of the seven feasts of Israel. We have now come to the second feast of Israel, the Feast of Unleavened Bread, whose fulfillment is the process by which the Father in heaven forms the “little flock” so that their inner being becomes “unleavened dough,” that is, pure.

Let us speak a little more about this ‘purity’ before continuing to the reward of the overcomers in the second church, the church in Smyrna. Because of the Father’s process, the “little flock” becomes pure in its devotion and service to Elohim. Pure does not mean perfect, but “not mixed.” After being processed by the Father, the motivation of the “little flock” in serving becomes pure, and they do not seek personal gain in their ministry.

In the world of Christianity where “leavened teachings”—namely the teachings of Jezebel, the Nicolaitans, and Balaam—have become widespread and accepted as “truth,” leaders generally find it easier to seek profit from their ministry. Leaders in the world of Christianity are now justified and facilitated in obtaining money, position, and human glory—things that were never obtained by Peter, Paul, John, and other leaders in the early church. Indeed, it is the “leavened” teachings of Jezebel, the Nicolaitans, and Balaam that have caused the church to split into tens of thousands of denominations and have made it easier for leaders to profit from ministry.

Purity has become a rare commodity in the world of Christianity. Leaders not only equip the disciples of the Lord (Ephesians 4:11–12), but they also draw disciples to themselves, to their movement, or to their denomination (Acts 20:28–30). Not only the disciples are drawn, but also their money is drawn through various “leavened” teachings such as tithing, firstfruits (money), faith pledges, and others. Such behavior by leaders was never practiced by Peter, Paul, John, or other leaders of the early church.

We have also seen, through several parables about the kingdom of heaven, that not all “people in the church” will be accepted into the kingdom of heaven. In the world of Christianity it is commonly proclaimed that “believe in Jesus, go to heaven.” But if we carefully examine all the books of the New Testament, there is not a single verse that supports such a concept. The correct concept is “believe in Jesus, receive the seed of the life of Christ (zoe),” and this concept is repeatedly stated especially in the Gospel of John. The seed of the life of Christ (zoe) within the inner being of believers must grow. It is the growth of this “seed of Christ” that will ultimately determine whether a person is accepted into the kingdom of heaven or not.

Let us once again consider the parables about the kingdom of heaven in the book of Matthew, where the teaching about the kingdom of heaven is the main theme. The parables of the weeds among the wheat, the net, the wedding feast, the faithful and evil servant, the wise and foolish virgins, the talents, and the sheep and the goats all speak about the disciples of the Lord.

For example, if we interpret the wise virgins as the Lord’s disciples, then the foolish virgins must also be the Lord’s disciples, because both groups are equally called “virgins.” One is not a virgin while the other is, for example, a widow. The difference is that one is wise and the other is foolish. Likewise with the weeds and the wheat—both are disciples of the Lord, because they are all in the Lord’s field (Matthew 13:24). Only over time will it become clear which is wheat and which is weeds. Similarly, the “servants” in the parable of the talents and the “fish” in the parable of the net—all the fish and all the servants are disciples of the Lord and have already been called.

In the parable of the sower we also see that some seeds grow and bear fruit, but others do not. We should not quickly assume that the “famous people” in the world of Christianity are the ones who bear fruit. For Matthew 7:21–23 affirms that on the last day Jesus will openly declare who does the will of the Father and who does not. Those who do not do the will of the Father are often the “famous people,” because they have performed many miracles, prophesied in the Lord’s name, and cast out demons in their ministry.

Once again, the “little flock” within the world of Christianity receives the kingdom of heaven solely because of the Father’s choice (Luke 12:32). The “little flock” is not only called but also chosen by His sovereignty and grace. However, the Father prepares and forms the “little flock” so that they become worthy to serve in the kingdom of heaven in the future. The Father processes the “little flock” so that they become pure and do not become involved in the “leavened” teachings of Jezebel, Balaam, and the Nicolaitans.

Now we will discuss the Lord’s promise (reward) to the overcomers in the church of Smyrna, which corresponds to the fulfillment of the second feast of Israel, the Feast of Unleavened Bread. Let us look at Revelation 2:11: “…He who overcomes shall not be hurt by the second death.” This verse does not say that the overcomers will not experience the “second death,” but that they will not be harmed by the “second death.”

Let us understand what the “second death” mentioned in the book of Revelation means so that we do not interpret it according to our own understanding. We know that the book of Revelation is the revelation of Jesus Christ given to the apostle John, and it is conveyed through symbolic language (Revelation 1:1; ‘signified’ comes from the Greek word ‘semaino’, meaning ‘symbol’ or ‘sign’).

The meaning of the “second death” is written in Revelation 20:14 as follows: “Then death and Hades were thrown into the lake of fire. This is the second death—the lake of fire.” This verse clearly defines the second death as the lake of fire, into which death and Hades are thrown. Death is the wages of sin (Romans 6:23). When Adam fell into sin and received the consequence of death, all of his descendants also experienced death.

Notice Romans 5:18: “Therefore, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people.” Thus, when the first Adam committed transgression, all people received the wages of death (the first death), and through the ‘second death’ borne by the second Adam—Jesus Christ, who carried sin—all people receive justification for life.

Let us return to the meaning of the ‘second death’ above. The ‘second death’ is the lake of fire, into which death and its realm (the first death) are thrown. In other words, the ‘first death’ (death) is thrown into the ‘second death’ (the lake of fire). Why do the overcomers suffer no harm from the ‘second death’? It is not because the overcomers do not experience the second death, but because the ‘second death’ of the overcomers HAS BEEN REPRESENTED AND CARRIED OUT BY JESUS CHRIST ON THE CROSS.

Now we come to the meaning of the ‘lake of fire’, which is the ‘second death’. Many people interpret the ‘lake of fire’ as eternal hell forever. Thus, according to many, ‘death and Hades’ are eternal hell, and then this eternal hell is thrown into the lake of fire, which they also consider eternal hell. In other words, eternal hell is thrown into eternal hell, and the result is eternal hell again. This is the doctrine of eternal hell as understood by the majority within the Christian world. Bible teachers who preach this are making a “private interpretation” and violating the hermeneutical principle that “Scripture must interpret Scripture.” All meanings of the ‘first death’, the ‘second death’, and the ‘lake of fire’ must be interpreted by the Bible itself.

Now let us enter into the meaning of the ‘lake of fire’. Remember that the book of Revelation uses symbolic language. The meaning of the ‘lake of fire’ is not a literal physical lake of fire like what we know in this world. The ‘lake of fire’ is a symbol.

The teaching about the ‘lake of fire’ appears only in the book of Revelation, namely in Revelation 14:10–11; 19:20; 20:10; 20:13–15; and 21:8. Let us quote Charles Pridgeon regarding the meaning of fire and brimstone found in Revelation 14:10–11: “…the Greek term THEION, translated as brimstone, is the same word that means ‘divine’… The verb derived from THEION is THEIOO, which means to purify or to make divine… thus the lake of fire and brimstone means a lake of divine purification… Divine purification and divine sanctification are the clear meanings in ancient Greek….” Therefore, if we understand the ‘lake of fire’ as a symbol, its meaning is divine purification.

Based on this understanding, we can see why the overcomers do not suffer anything from the second death, which is the lake of fire. Because by the choice and grace of the Father, the overcomers or the “little flock” have already been purified through a process in their daily lives. Indeed, this process of divine purification is painful, but in the end the “little flock” becomes pure like “unleavened dough.”

Now we will enter the third feast of Israel, namely the Feast of Firstfruits (Leviticus 23:9–14). Verses 10–11 state, “…you shall bring a sheaf of the firstfruits of your harvest to the priest… The priest shall wave it on the day after the Sabbath.” The Feast of Firstfruits occurs on the day after the Sabbath, and this corresponds with the resurrection of Jesus, which occurred after the Sabbath. Thus, the death and resurrection of Jesus fulfilled the Feast of Passover and the Feast of Firstfruits.

I Corinthians 15:22–23 states, “For as in Adam all die, so in Christ all will be made alive. But each in his own order: Christ the firstfruits; then, at His coming, those who belong to Him.” This passage explains the ‘firstfruits of the resurrection’. Jesus Christ is the ‘firstfruits of the resurrection’, because He was the first to rise from the dead. Then, at His coming, ‘those who belong to Him’ will also be raised and receive resurrection bodies. But the resurrection continues until the last enemy is destroyed, namely death (1 Corinthians 15:26), which is the wages of sin (Romans 6:23). When there is no longer any enemy in His creation, then the Father will be all in all (1 Corinthians 15:28).

Let us apply the matter of ‘firstfruits’ to the church. James 1:18 states, “Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures” (ILT). James declares that we become the ‘firstfruits’ of His creation. In relation to the firstfruits of resurrection, Jesus is the firstfruits. But in relation to the church, ‘we’ are appointed by the Father to become the firstfruits.

Every farmer in Palestine knows that the firstfruits are a harvest that ripens earlier, with the later harvests following afterward. But we know that because of the attacks of fierce wolves, the church has been divided into thousands of denominations, where some of the Lord’s disciples

follow one leader and others follow another. And in the seven types/ages of the church in Revelation 2–3, there is a call to the overcomers, which clearly shows that only some are victorious. Therefore, the understanding of ‘firstfruits’ in James 1:18 does not refer to all of the Lord’s disciples or all members of the church throughout the ages.

The matter of ‘firstfruits’ in the church becomes clearer if we look at Revelation 14:4: “These are the ones who were not defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men as firstfruits to God and to the Lamb” (ILT). Those who are the firstfruits here are those who do not defile themselves with women and who follow the Lamb wherever He goes.

We must always remember the symbolic nature of the book of Revelation. The “women” here are not literal women, but the women mentioned in Revelation 17:5—namely the harlot churches. The firstfruits do not defile themselves with these “harlot women,” meaning churches that receive the seed of Christ but also accept the seeds of the teachings of Jezebel, Balaam, and the Nicolaitans. The firstfruits follow only the Lamb wherever He goes, and not human leaders as commonly seen in the Christian world.

Once again we emphasize that becoming overcomers or the firstfruits of the church is not because the firstfruits are better than other church members. Rather, it is because of the decision of the Father in heaven that we are appointed to become the firstfruits. The heavenly Father processes us in such a way that we do not follow this leader or that leader, nor defile ourselves with the teachings of Jezebel, Balaam, or the Nicolaitans, but instead hear the voice of the True Shepherd and follow the Lamb wherever He goes.

We have discussed the third feast of Israel, the Feast of Firstfruits. We have also seen the ‘firstfruits’ of the resurrection—Jesus Christ—and the ‘firstfruits’ within the church, namely those who receive grace before the Father to become ‘the first harvested’ or the overcomers in each church age. In the Christian world many are called, but few are chosen. Likewise, in the Christian world there is a “little flock” to whom the Father is pleased to give the kingdom of heaven. Therefore, the Christian world has not yet been fully harvested as the ‘firstfruits’ of creation.

We have already learned that the fulfillment of the feasts of Israel is the ‘inner spiritual experience’ of the overcomers in every church age. Now we will look at the overcomers of the third church (the church in Pergamum) as the fulfillment of the third feast of Israel (the sheaf of firstfruits). Revelation 2:17 states, “…To the one who overcomes I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it.”

In general, within the Christian world, preachers teach that one day we will enter heaven after our physical death. But for the “little flock,” even now they are already in the kingdom of heaven, because the kingdom of heaven is within us, though we have not yet experienced it fully since the kingdom has not yet been fully manifested on earth.

Thus, all the ‘rewards or portions’ for the overcomers in the verse above can already be experienced now as an inner spiritual experience. Let us consider the first one: receiving the ‘hidden manna’. This hidden manna is not the manna eaten by the first generation of Israel in the wilderness. They all failed to receive their inheritance, the Promised Land, except the families of Joshua and Caleb. This hidden manna was kept inside the Ark of the Covenant in the Most Holy Place of Moses’ Tabernacle. These overcomers are processed by the Father in such a way that they can enjoy this ‘hidden manna’ day by day. This hidden manna is none other than the life of Christ within the inner being.

We eat this manna daily so that all our spiritual needs are fulfilled. Thus the words of John are fulfilled: “…you do not need anyone to teach you” (1 John 2:27). Of course we learn from everyone, but we will not become followers of any leader or belong to any denomination for our spiritual growth, nor will we build a denomination. This is the main characteristic of those who eat the ‘hidden manna’ every day.

Next, we are given a ‘white stone with a new name written on it’. Basically, we are “clay” that easily breaks, complains, becomes disappointed, and loses hope. But the Father makes us like “stone,” which though struck down is not destroyed (2 Corinthians 4:9). The Father in heaven will even allow us to experience blows, hardships, and conflicts to prove that we are “stone.” The white color shows the Father’s approval.

We are also given a ‘new name’. A name represents a person’s character, work, and reputation. Because of the Father’s work in shaping us, the name of Elohim is sealed within our inner being, which no one else knows, for this is the personal work of the Father in each of us. We will not seek to preserve our own reputation, because we have a “new name” forged by the Father within us. Thus the fulfillment of the Feast of Firstfruits has already taken place within us as an inner experience today.

Now we move to the fourth feast of Israel, the Feast of Pentecost (Leviticus 23:9–14). Several other names are also used for the Feast of Pentecost, such as the Feast of Harvest (Exodus 23:16), the Feast of Weeks (Exodus 34:22), and the Feast of Firstfruits of the wheat harvest.

Thus, in church history, the fulfillment of the Feast of Pentecost occurred when the harvest of firstfruits took place—the outpouring of the Holy Spirit when the apostles and believers gathered together in one place, about 120 people (Acts 1:15). However, this ‘harvest of firstfruits’ did not stop there, because at the fulfillment of the Feast of Tabernacles there will be a gathering of the harvest, as written in Exodus 34:22. We are not discussing the Feast of Tabernacles now, but what we need to understand is that both Pentecost and Tabernacles are times of ‘harvesting the firstfruits’.

Let us look at the experience of the disciples when the Holy Spirit was poured out on the day of Pentecost. In fact, the disciples had already received the Holy Spirit when, after His resurrection, Jesus appeared to them, breathed on them, and said, “Receive the Holy Spirit” (John 20:22). Nevertheless, after forty days of repeatedly appearing to them, Jesus firmly commanded the disciples to wait for the promise of the Father, namely, “…you will be baptized with the Holy Spirit” (Acts 1:5). From these two cases we can see that the disciples experienced two experiences with the Holy Spirit—first after Jesus’ resurrection, and second on the day of Pentecost.

From this case, some streams within Christianity state that there are two experiences with the Holy Spirit: first, when someone believes in Jesus and is born again (receiving the seed of the life of Christ); second, when someone receives the baptism of the Holy Spirit. Some Pentecostal denominations even say that the sign of being baptized in the Holy Spirit is speaking in tongues. We are not discussing the outward signs of this experience here, because we have firmly stated that the fulfillment of the feasts of Israel is ‘inner’, a spiritual experience with the Holy Spirit within us.

What must be emphasized is that the experience of being baptized in the Holy Spirit is indeed a real inner experience, meaning a believer certainly understands that he or she has experienced it. Whether someone who is baptized in the Holy Spirit will speak in tongues or not, or whether a person’s tongues are genuine or false, we will not discuss that in this short writing.

However, perhaps we can take one example of an outward sign after someone receives and is filled with the Holy Spirit. Let us read Acts 4:31: “…they were all filled with the Holy Spirit and spoke the word of God with boldness” (ILT). Here we see one outward sign when someone receives the Holy Spirit—boldness in proclaiming the word of God. The context here is not preaching from a pulpit, but boldly declaring God’s word in daily life, because this was the lifestyle of the early church.

We continue our discussion of the Feast of Pentecost. The meaning of the term “Pentecost” is actually ‘fiftieth’. Let us observe what happened to Israel on this day. Israel left Egypt during the Feast of Passover in the first month (Abib or Nisan). After traveling for fifty days, they arrived at Mount Sinai in the third month (Sivan) and celebrated Pentecost (Exodus 19–20).

At Mount Sinai they were given the two tablets of stone (the Ten Commandments), the regulations of the Tabernacle, the Aaronic priesthood system, and all the sacrificial laws. Here Israel was established as the “assembly in the wilderness” (Acts 7:38). When Yahweh descended on Mount Sinai on the third day (Exodus 19:16–20), Israel celebrated it as the ‘Feast of the Giving of the Law’ or the ‘Birth of Judaism’, because on this “fiftieth day” Yahweh wrote the Ten Commandments with His finger on two tablets of stone.

Let us apply this event of the giving of the Law to Israel in our own context. The difference between the Old Covenant and the New Covenant is clearly written in Jeremiah 31:31–34: “…I will make a new covenant with the house of Israel and the house of Judah… I will put My law within them and write it on their hearts…”.

In the Old Testament (OT), the Law was written on two tablets of stone, but in the context of the New Testament (NT), the Law is written within the inner being. The writer of Hebrews also explains this (Hebrews 8).

The writing of the Law into the inner being of believers can be seen in the case where Jesus was confronted with the woman caught in adultery (John 8). The scribes and the Pharisees said that according to the Law, this woman must be stoned, because that is what Moses commanded. But Jesus did not answer them and only wrote with His finger on the ground. The Bible does not explain what Jesus wrote, because it is indeed not important. What is important is understanding the meaning of Jesus’ action of writing on the ground. Jesus’ act of writing on the ground clearly shows that the Law (especially the law of stoning) would be written by Jesus into the inner being (“the ground”) of believers.

And when He was pressed for an answer, Jesus gave the meaning of what it would be if the law of stoning were written in the inner being of believers. First, whoever is without sin should be the first to throw a stone at this woman. Second, Jesus, who was without sin, forgave the woman’s wrongdoing and did not condemn her. Third, Jesus warned the woman not to sin anymore. This is the meaning of the law of stoning written in the inner being.

However, it must be remembered that Jesus did not come to abolish the Law. The coming of Jesus was to fulfill the Law. That is why on the cross Jesus said, ‘It is finished’. His primary meaning was that everything written in the Law had been fulfilled. Therefore, when Jesus confirmed the New Covenant with His disciples on the last night, He said, “A new commandment I give to you, that you love one another…” (John 13:34). Thus, in the OT the law was the Law of Moses, and in the NT the law is love.

Within the Christian world, generally the leaders of denominations say: you must give tithes, you must give firstfruits, you must give faith pledges, you must come to a certain building on a certain day, you must do this and that so that you may grow and be blessed by God. In reality, this reflects the principle of the Law written on stone tablets, namely: you must… you must… you must… so that… so that… so that…. But the principle of the Law written in the inner being is the principle of love. Everything must be done in love and led by the Spirit within the inner being. There is no coercion that says you must do this or that.

We have known that the fulfillment of the feasts of Israel is the ‘inner spiritual experience’ of the overcomers in every church age. Now we will see the overcomers of the fourth church (the church in Thyatira), as the fulfillment of the fourth feast of Israel, namely the Feast of Pentecost.

Let us consider the word to the church in Thyatira in Revelation 2:26–27: “And he who overcomes, and keeps My works until the end, to him I will give power over the nations; and he shall rule them with a rod of iron…”

To the overcomers of the church in Thyatira, corresponding to the fulfillment of the Feast of Pentecost, a power over the nations is given. The word ‘power’, or the Greek term ‘exousia’, means an ability (spiritual authority) or the right to govern the nations. However, we should not think that this authority will be exercised by the overcomers with an ‘iron rod’ in the sense of forceful, harsh, authoritarian rule, or for personal gain. This ‘rod of authority’ is exercised by the overcomers to serve as servants in the true sense (cf. 1 Peter 5:3).

We have always emphasized that the overcomers in every church age are not those who are “great and famous,” but rather simple people who do not participate in the decline or sin of the church in their time. In the time of the church in Thyatira, there were people who claimed to be prophetesses and taught the teaching of Jezebel that misled God’s servants (Revelation 2:20).

What is the teaching of Jezebel? Jezebel here is certainly symbolic, because such is the language of Revelation (1:1). Historically, Jezebel was someone who seized the authority of her husband Ahab in the case of Naboth’s vineyard. Even though Jezebel intended to support her husband’s desire, she nevertheless usurped authority by “writing letters in Ahab’s name and sealing them with the king’s seal” (1 Kings 21:8). Therefore, the teaching of Jezebel is a teaching that justifies the seizure of the authority of the “husband of the church,” namely the authority of Jesus.

Jesus firmly told His disciples in Matthew 23:1–12, in the context of the ‘seat of Moses’, that they should not be called leaders, rabbis, or spiritual fathers. According to the context, Jesus meant that the disciples should not seize authority (“the rod of Moses”) within the church.

In fact, the seizure of church authority by its leaders was already stated by Paul in Acts 20:28–30. Some church leaders, through false teachings (especially the teaching of Jezebel), ‘draw disciples after themselves’. This is the seizure of Jesus’ authority over the church carried out by leaders. Previously, the disciples were on the right path, meaning they heard the voice of Jesus, followed the leading of the Spirit within their inner being, and submitted to the authority of Life over the Body of Christ. But now some disciples follow this leader, while others follow another leader.

However, in the Christian world this situation has been justified. Denominations are groups where some disciples follow one leader while others follow another. Today, these denominations are called churches, even though in reality they are the result of the seizure of Jesus’ authority by leaders. The teaching of the ‘visible and invisible church’, initiated by Martin Luther, is essentially the teaching of Jezebel, namely a teaching that justifies the seizure of Jesus’ authority over the church.

But the overcomers, or the little flock, in the Christian world do not take part in this seizure of Jesus’ authority over the church. The little flock today exercises Jesus’ authority to govern their own inner being. The authority of Jesus is exercised by the little flock to regulate their own thoughts, feelings, and desires. They do not seize Jesus’ authority over His church by drawing disciples after themselves or by building denominations.

In due time, when Jesus reveals Himself openly, He will give His authority over the nations to some disciples and reject others who practice lawlessness (‘anomia’, illegality), namely those who currently exercise ‘illegal authority’ over the church (Matthew 7:21–23).

Now we come to the fifth feast of Israel, the Feast of Trumpets (Leviticus 23:23–25). We will immediately see the need for the sounding of trumpets for Israel. Numbers 10:2 states: “Make two trumpets of silver. Of hammered silver you shall make them, that you may use them for calling the congregation and for directing the movement of the camps.”

In the following verses we see the importance of Israel hearing the trumpet sound properly, because each specific trumpet sound had a specific meaning.

First, the verse above emphasizes that the purpose of the trumpet blast is to call the people of Israel.

Second, verses 3–6 declare a call to gather before the Tent of Meeting. The trumpet sounds differed according to their purpose: a call for the leaders only, a call for the camps on the east, a call for those on the south, and a call for the whole congregation.

Third, verse 9 emphasizes a call to war, so that Yahweh would remember and save Israel from their enemies.

Fourth, verse 10 speaks of a call to celebrate the feasts so that Israel would be remembered before the Lord.

Thus, the essence of the trumpet blast is to call the people of Israel. Israel had to learn to hear and understand the different trumpet sounds.

Now let us apply this to the church. The meaning of the trumpet blast for the church is hearing the voice of the Lord and understanding His commands. These commands differ for each member of the Body of Christ, just as in Israel.

First, this trumpet sound must come from one source. If there are trumpet sounds from many sources, confusion will arise because the church will not know which voice to follow.

Second, because the trumpet sound must not come from various sources, it means that only one person should blow the trumpet. Who should blow the trumpet for the church? Certainly we all agree that Jesus Christ, as the head of the church, must blow it.

Let us look at the current condition of the Christian world. Are there not many “trumpet blowers” today, corresponding to the tens of thousands of denominations? And the number continues to grow along with the increasing divisions in Christianity. Some disciples hear the “trumpet blast” from one leader, while others hear it from another. Of course each “trumpet blower” believes his own sound is the most biblical. But the problem is that these “trumpet blowers” draw disciples after themselves (Acts 20:28–30) and build groups where the disciples eventually can only hear and follow their trumpet alone. They even debate to prove that their trumpet sound is the most correct.

Nevertheless, saying this does not mean leaders should not “blow the trumpet.” Paul clearly said: preach the word in season and out of season. Every leader must proclaim the word, but they must not draw disciples to themselves, let alone exploit them financially through various teachings.

So how should leaders function in the Body of Christ? Colossians 2:19 teaches that leaders should function like “ligaments and joints” in the Body, allowing the authority of Life (one trumpet sound) to direct the movement of the Body. Trumpet blowers are only permitted to equip the church (Ephesians 4:11–12). In this way the church grows in Christ, who is the Life of the church.

But by His grace, the little flock is processed by the Father in heaven so that they can hear the voice of Jesus within their inner being, and follow the Lamb wherever He goes (John 10:27; Revelation 14:4).

We are still discussing the fifth feast of Israel, the Feast of Trumpets (Leviticus 23:23–25). Numbers 10:2 states that the trumpets must be made of silver. In the Bible, silver symbolizes redemption. The number two speaks of witness. It also speaks of Christ in union with His people as the new man created in Him.

Romans 8:16 says, “The Spirit Himself bears witness with our spirit…”

Romans 9:1 also states, “…my conscience bearing me witness in the Holy Spirit.”

Therefore, the sounding of two silver trumpets speaks of the perfection of Christ’s redemption proclaimed by His chosen people in the power of the Holy Spirit. Within the inner being of His chosen people there is a witness that Christ’s redemption for them is complete.

Now let us compare this inner experience with the overcomers of the fifth church (Sardis), corresponding to the Feast of Trumpets. Revelation 3:5 says: “He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.”

Jesus promised the overcomers white garments, that their names would not be erased from the Book of Life, and that He would confess their names before the Father.

In the Christian world, some teachers mistakenly emphasize faith as the determining factor of salvation or Christ’s redemption. This concept leads many people to say, ‘It depends on your faith’ or ‘It depends on your response’, as if humans were the final determinant of salvation. But who actually creates faith and brings it to perfection if not Jesus (Hebrews 12:2)?

In reality, salvation is a matter of ‘the authority of Jesus’. After His resurrection Jesus said that all authority in heaven and on earth had been given to Him. That is why Jesus said His sheep hear His voice, follow Him, and no one can snatch them from His hand (John 10:27–28). These verses clearly speak about the authority of Jesus.

Likewise Luke 12:32 says, “Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom.” Whether someone receives the kingdom depends entirely on the will of the Father. The Father gives the kingdom to the little flock. Many are called, but few are chosen.

The church has fallen and split into tens of thousands of denominations. Therefore, among those who are called, the Father chooses a small number, the little flock, who will be processed to become faithful. Thus Revelation 17:14 is fulfilled: the overcomers are those who are called, chosen, and faithful.

The little flock becomes overcomers solely by the decision of the Father and the authority of Jesus that guarantees their salvation. Therefore they are given white garments, which are the righteous acts of the saints (Revelation 19:8). In the context of the seven churches in Revelation 2–3, the works of the little flock are not defiled by three false teachings: Balaam, Jezebel, and the Nicolaitans.

All these portions of the overcomers in the church of Sardis have already been experienced within the inner being of the little flock today. Within them there is a testimony confirmed by the Holy Spirit that their names will not be erased from the Book of Life and that Jesus will confess them before the Father.

Now we come to the sixth feast of Israel, the Day of Atonement (Leviticus 23:26–32). On this feast, celebrated once a year in the seventh month, the High Priest offered burnt offerings and entered the Most Holy Place to sprinkle the blood of atonement upon the mercy seat (Leviticus 16). This was done to make atonement for himself, his household, and all the congregation of Israel.

Jesus fulfilled the Day of Atonement through His sacrifice on the cross. Hebrews chapters 8–10 explain in detail how Jesus, as the High Priest according to the order of Melchizedek, entered heaven itself to appear before God on our behalf. He did not enter repeatedly as the high priests under the order of Aaron did, because those priests were only symbols or shadows (Hebrews 10:24–26). Jesus offered His blood once for all, then sat down at the right hand of God and became a forerunner for us (Hebrews 6:20).

Let us look at the Greek term for ‘forerunner’, which is ‘prodromos’. It appears only once in the New Testament and means ‘one who runs ahead’. In the book Word Studies in the New Testament (Vol. IV, p. 453), Marvin Vincent explains the meaning of this term as Very good. He explains that this term expresses a new idea, completely outside the understanding of the Aaronic priestly system. The High Priest of the order of Aaron did not enter the Most Holy Place as a ‘forerunner’, and therefore the people of Israel were not allowed to follow the High Priest into the Most Holy Place. But Jesus entered the Most Holy Place as a ‘forerunner’, meaning that all members of the church must follow in His footsteps. For the entire church consists of priests according to the order of Melchizedek, and they must follow Jesus’ footsteps to enter the ‘Most Holy Place’.

What does it mean to enter the Most Holy Place, as Jesus did? This does not mean that we must also offer our own blood to make “atonement” before Elohim. For atonement or redemption has already been perfectly accomplished by Jesus alone. Rather, entering the Most Holy Place, as Jesus did, means experiencing ‘fellowship’ with Elohim at a ‘different level’ from being in the ‘outer court of the Temple’ or in the ‘Holy Place of the Temple’.

Let us take an example from the Old Testament to explain this, namely the case of Joshua and Caleb (Numbers 14). Why were Caleb and Joshua able to inherit the Promised Land? Verse 24 explains: “…Caleb, because he has a different spirit (soul/inner being) in him and has followed Me fully….” The inner being of Caleb and Joshua was different from that of the Israelites as a whole. Outwardly, Israel had indeed left Egypt, but inwardly Egypt had not left Israel. That is why, in the wilderness, the Israelites constantly grumbled, did not believe, and rebelled against the Lord, and tended to want to return to Egypt.

Now let us apply this matter to the Christian world. In general, Christianity has divided the church into two parts according to the ‘teaching of the Nicolaitans’ (Niko = to conquer, Laos = the laity). In Catholicism a distinction is made between “priests” and “the people,” while in Protestantism a distinction is made between “pastors,” or “full-time ministers,” or whatever they may be called, and “the congregation.” Thus, in general, the Christian world cannot follow the footsteps of Jesus as the High Priest according to the order of Melchizedek to enter the ‘Most Holy Place’.

However, the little flock, to whom the Father is pleased to give the kingdom of heaven, will be formed in such a way that they follow Jesus wherever He goes, including following Him into the “Most Holy Place” (Revelation 14:4). Because of the Father’s formation, the inner being of the little flock is different from the inner being of the majority of the Christian world.

We have discussed the sixth feast of Israel, the Day of Atonement, which Jesus fulfilled by entering heaven to appear before Elohim as a forerunner for us. We have also seen that the little flock, to whom the Father is pleased to give the kingdom of heaven, will experience a “level of fellowship” in the Most Holy Place. All of this can happen to the little flock because Jesus has made us “…kings and priests to Elohim and His Father…” (Revelation 1:6). Certainly the priests referred to here are priests according to the order of Melchizedek, since Jesus is the High Priest according to the order of Melchizedek.

To better understand the inner experience of this little flock, let us look at the sixth church in the Book of Revelation (Philadelphia), which corresponds to the sixth feast of Israel, the Day of Atonement. Revelation 3:12 states, “The one who overcomes, I will make him a pillar in the temple of My Elohim, and he shall never go out again, and I will write upon him the Name of My Elohim, and the name of the city of My Elohim, the New Jerusalem which comes down out of heaven from My Elohim, and My new Name” (ILT).

There are two things we need to discuss from this verse. First, Jesus forms us in such a way that we become a “pillar” in the Temple. This is a process that occurs within our inner being. We who were once “clay” are formed into “pillars” of the Temple. And not only that, but it is emphasized that we will never go out again. This means there is an ‘inner certainty’ that we are already in the kingdom of heaven, and that the kingdom of heaven is already within our inner being. This inner certainty is different from the assurance of entering heaven that we often hear in the Christian world, namely, “believe in Jesus and you will surely go to heaven.” What is meant by “entering heaven” is something that happens after we die physically, when we enter a “pleasant place,” where, it is even said, there may still be dogs.

If we carefully examine the books of the New Testament, there is not a single verse that speaks of the “concept of entering heaven” as it is commonly preached in the Christian world. What the Bible proclaims is ‘believe in Jesus and you will receive eternal life’ (receive the life of Christ—zoe). And this ‘zoe’ is the kind of life lived by Elohim, given to believers as a SEED. It requires growth, just as all seeds require growth. That is why in the Gospel of Matthew, whose main theme is the kingdom of heaven, there are many parables, such as the parable of the sower, the “tares among the wheat,” the “dragnet,” the “faithful servant and the evil servant,” the “wise and foolish virgins,” and the “talents.” All these parables speak about believers who have received the seed of ‘life—zoe’. But not all grow, because in the Christian world many are called but few are chosen. Thus, to the little flock is given an ‘inner certainty’ now and at this very moment, without needing to die physically first. For to the little flock is given the grace to be both ‘called and chosen’.

Second, Jesus will write the Name of Elohim, the Name of the City of Elohim, and the new Name of Jesus. The ‘Name’ written in our inner being is not a name consisting of certain letters, because the “Name” here means the character, reputation, and work of Elohim Himself. Jesus writing the name of Elohim within us is the same as what Hebrews 8:10 means when it describes the New Covenant. As a result of the “writing of the Name of Elohim” within us, we experience a true knowledge of Elohim. By His grace, the little flock experiences this inner writing process so that they may know the plans, ways, works, and character of Elohim.

Now we come to the seventh and final feast of Israel, the Feast of Tabernacles (Leviticus 23:33–44). The Feast of Tabernacles is also called the feast of the ‘ingathering’ (Exodus 23:16). It is also called the feast of the ‘seventh month’, where the number seven speaks of ‘fullness or perfection’ (Nehemiah 8:14). If we observe the three main feasts of Israel—Passover, Pentecost, and Tabernacles—these major feasts are related to the “harvest.” In Passover we have only the ‘sheaf of firstfruits’. In Pentecost we find the ‘harvest of firstfruits’ In Tabernacles we receive the ‘harvest of firstfruits in its fullness’.

We have discussed that in church history the fulfillment of the feast of Pentecost occurred when the “harvest of firstfruits” took place, namely the outpouring of the Holy Spirit when the apostles and believers gathered in one place, numbering about 120 people (Acts 1:15). But because the Holy Spirit continues to work throughout the church age, Elohim actually has “firstfruits” of the church throughout the ages. Thus, the Feast of Tabernacles is essentially the feast of gathering the “firstfruits” throughout the church age.

How is the Feast of Tabernacles fulfilled in the church? We know that the outpouring of the Holy Spirit upon the 120 disciples was a “partial” outpouring of the Holy Spirit as a pledge or guarantee. Ephesians 1:14 states, “…you who believed were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance… (ARRABON = pledge, guarantee, or down payment)” (ILT). Therefore, in the fulfillment of the Feast of Tabernacles, the “firstfruits” of the church will experience the outpouring of the Holy Spirit in its fullness. And because the Feast of Tabernacles is called the feast of the ‘ingathering’, all the “firstfruits” of the church in every age will be gathered and experience the full outpouring of the Holy Spirit.

This event of the “full outpouring of the Holy Spirit” is not the same as what is generally understood in the Christian world as a “great harvest of souls,” as is often preached about an end-time revival. For this event of the “full outpouring of the Holy Spirit” is the harvest of the church’s “firstfruits” throughout the ages. Thus, not all members of the church throughout the ages will experience the full outpouring of the Holy Spirit. The “firstfruits of the church” are those members of the church who have “matured earlier,” according to the meaning of “firstfruits.” James 1:18 states, “…that we should be a kind of firstfruits of His creation…” (ILT). This verse also emphasizes that becoming “firstfruits” is the decision and determination of the Father.

The full outpouring of the Holy Spirit is what Paul calls ‘glorification by faith’ (Romans 8). In the book of Romans, Paul explains salvation with three expressions: justification by faith, sanctification by faith, and glorification by faith. Glorification by faith is something eagerly awaited by all creation (Romans 8:19–21). When the full outpouring of the Holy Spirit occurs, the “firstfruits” of the church will be revealed (manifested) to all creation. Romans 8:19–21 states that the purpose of revealing the “firstfruits” of the church is to liberate creation. It is no coincidence that James uses the expression “firstfruits of creation,” because what will be liberated by the “firstfruits” of the church is ALL CREATION.

We will continue our discussion of the seventh feast of Israel, the Feast of Tabernacles. We have seen that the fulfillment of the Feast of Tabernacles is the gathering of the church’s “firstfruits.” And this gathering of the “firstfruits” occurs when the “full” outpouring of the Holy Spirit arrives. Indeed, at present the “full” outpouring of the Holy Spirit has not yet been experienced by the “firstfruits” of the church, but the fulfillment of the Feast of Tabernacles has already been experienced “inwardly” by the “firstfruits” of the church. In fact, the “firstfruits” of the church are the little flock to whom the Father in heaven is pleased to give the kingdom of heaven (Luke 12:32).

We will discuss the overcomers of the seventh church (Laodicea), which corresponds to the fulfillment of the seventh feast of Israel, Tabernacles. Revelation 3:21 states, “To him who overcomes I will grant to sit with Me on My throne, just as I also overcame and sat down with My Father on His throne.” In fact, the little flock, as the “firstfruits” of the church, has already experienced inwardly the experience of being seated together with the Lord Jesus on His throne.

We will explain this inner experience through the letter to the Ephesians. Watchman Nee, in his book ‘Sit, Walk, Stand’, clearly explains this experience. Ephesians 2:6 states, “and He raised us up together, and seated us together in the heavenly realms in Christ Jesus” (ILT). The Greek term ‘epouranios’, translated ‘heavenly realms’ in this verse, actually means ‘in the heavenly sphere’, that is, a DIMENSION where Elohim establishes His throne. Heaven is not a pleasant PLACE “far away out there” in the universe, as it is often understood in the Christian world. Heaven is a ‘heavenly dimension’ where the throne/kingdom of heaven exists. And in fact, this “heavenly dimension” is within our inner being.

Jesus told the Pharisees that ‘the kingdom of heaven is within you’ (Luke 17:21; the Greek word ‘entos’ here should be translated ‘within’). Thus, the kingdom of heaven exists in our ‘inner’ dimension. But for the Pharisees, they would not experience the kingdom of heaven, nor would they enter it, because they rejected Jesus as the Messiah. But for the little flock who receive grace before the Father, the kingdom of heaven is a present reality. The little flock is already in the kingdom of heaven, and the kingdom of heaven is already being experienced now.

The inward experience of being seated together with Jesus on His throne is indeed the experience of the overcomers in the church of Laodicea. In the Christian world, generally, the concept of “entering heaven” is thought to occur when a person dies physically. In reality, if Christians do not experience the inward reality of sitting together with Jesus in heaven now, then even when they die physically they will not enter the kingdom of heaven. Physical death adds nothing to a person’s inward condition. Physical death actually reveals the true inward condition of a person. Therefore, if someone does not enter heaven now, they will not enter heaven after death either.

We will continue and conclude this short writing by continuing our discussion about the ‘inner experience’ of the little flock as the fulfillment of the Feast of Tabernacles. We have seen that at present the little flock, to whom the Father is pleased to give the kingdom of heaven, has experienced inwardly being “seated” together with Christ on His throne. Inwardly, the little flock has entered the kingdom of heaven, and the kingdom of heaven already exists within them. We will see the next experience of the little flock in the book of Ephesians, namely the experience of “walking.”

Ephesians 4:1 says, “…that you should live a life worthy of the calling you have received.” The Greek term ‘peripateo’, translated ‘live’, actually means ‘walk’ (a verb). The meaning of the verse above is that your ‘walk of life’ should correspond to your calling. The walk of life referred to here means one’s daily way of living, whether in family life, business, or anything else. This verse does not refer to a particular ritual, religious method, or form of worship.

The lives of Jesus and John the Baptist illustrate the meaning of this “walk.” Both Jesus and John the Baptist did not “walk” within the religious world that existed at that time (Judaism). They lived their daily lives outside Judaism. This was not because Jesus and John the Baptist were not from the tribe of Levi, but because there was a certain truth explaining why they did not “walk” within Judaism.

In fact, there was “new wine” (new revelation) that could not be contained in “old wineskins” (old structures). In other words, Jesus and John the Baptist brought a new revelation about the kingdom of heaven that could not be accepted by Judaism. That is why both Jesus and John the Baptist preached, “Repent, for the kingdom of heaven is at hand.” Why must they repent? Because Judaism needed to change its thinking about the kingdom of heaven.

Likewise, the little flock cannot walk within the existing religious world. The little flock walks in daily life outside the structures of the Christian world. They walk in daily life according to the values and guidance of the kingdom of heaven within their inner being. The Christian world has become full of religious rules—“you must do this, you must do that”—in order to enter heaven. But the little flock, to whom the Father has been pleased to give the kingdom of heaven, is learning and continuing to learn to express the kingdom of heaven on earth in their daily lives.

The next experience of the little flock is to “stand.” Ephesians 6:11 says, “…that you may be able to stand against the schemes of the devil.” The Greek word ‘histemi’, translated “stand,” actually means ‘to stand’ or ‘to remain’. This means we do not seize something, but only maintain it against the attacks of the devil. We simply maintain and remain in the victory of Christ. We are already in the kingdom of heaven, and we only need to stand and maintain it against the deceptions of the devil. The little flock does not to ‘do this and that in order to enter heaven’, but rather ‘to preserve the kingdom of heaven that has already been given by the Father in heaven’.

In conclusion to our theme, the seven feasts of Israel have been fulfilled by Jesus, and they have also been fulfilled inwardly for the little flock. What remains is the fulfillment of the Feast of Tabernacles, in the sense of the full outpouring of the Holy Spirit, so that the kingdom of heaven within us may be manifested on this earth, and we may serve on this earth in a glorified body. Amen.