Berry, Bob: Studies In Leviticus-29 ~ Lev Chapter 23:23-44

And verse twenty three, Leviticus twenty three and verse twenty three. Looking at the last three feasts, if time will permit. And the Lord spake unto Moses, saying, now this is the expression that we see regularly, which subdivides the book of Leviticus. The expression occurs again in verse twenty six, and the Lord spake unto Moses saying, and it occurs again in verse thirty three, and the Lord spake unto Moses saying, each time it's introducing a new feast, first time the feast of trumpets, second the day of atonement, and the third the Feast of Tabernacles. So, in fact, although there are seven feasts in all, they are presented in as five separate presentations in this chapter, not three as I said earlier, but the three last ones are linked together in that they all occur within the same month, the seventh month. And, uh, the, these last three are all viewed elsewhere in scripture as one occasion of visiting Jerusalem and appearing before God, one of the three in the year. If we put together the, the work of these last three feasts, we see something of the work of God, not only for the people of Israel, but spiritually we can see elements here which are common to the way God deals with man. Just put very simply, there's a feast of trumpets, that would be God awakening the souls of men to seek after him. Then there is the Day of Atonement, and that is God working attrition, uh, contrition in the hearts of men that they may repent, and then the Feast of Tabernacles, which is entering into God's rest. Those are the three things. Uh, between verse twenty two and verse twenty three, there's uh, there's an interval, uh, the, the gleaning period, it's called, is of indeterminate length because of the variations of the Jewish calendar. And at the end of that gleaning period, uh, um, just before the Feast of Trumpets, the church will be taken up. Well, we don't know just when the Lord will come and take his people up to be with him. I'm not saying we see the rapture in this chapter. I'm not going to be fanciful in my interpretation here, but just to say that we don't know when that time is going to be, and there's nothing here to indicate it either. Verse twenty four: Speak unto the children of Israel, saying, in the seventh month, in the first day of the month, shall ye have the Sabbath, a memorial of blowing of trumpets and holy convocation. The idea of blowing of trumpets we also see in Numbers ten. You can find a trumpet used for different purposes to, uh, to rally the people together, to prepare them for a movement. And it's trumpets drill here, feast of trumpets, the idea being to call Israel and to awaken them and to ready them, to draw them together. For some, that might mean a journey. And I believe it is, as the church goes, that Israel will be awakened. There might be Jews all over the place, all over the world. There certainly are now. They'll be brought back in as a result of that today and that signal. In one Corinthians fifteen verse fifty two, we'll be familiar there with the last trump which is spoken of, and that is going to sound to awaken them that sleep in Jesus, and all the church that remains on earth will be taken up then into heaven. So that trumpet will gather us together and prepare us for movement, for a journey, and we'll meet him in the air. Well, in one Thessalonians four, we also read of a trump, the trump of God there. First the voice of the archangel, and then the trump of God. Certainly the trump of God calling, uh, the believers of the church up into heaven. What has the archangel got to do with the church? That's a difficult question. We know that there is the archangel Michael, and in Jude we read about him having a dispute with the devil about the body of Moses. It may be that he has something to do with the, the bodies of the saints. Certainly too, he has an interest in Israel, so I wonder whether the voice of the archangel and the trump of God are equally serving for Israel, and as the church goes up, so Israel is awakened. I don't believe that there is a gap between the church going up and the commencement of that seventieth week of Daniel. I think that could be proved, but there isn't time to do that now. It's a one-day feast, as I said at the beginning, if you remember this series on the feasts. One-day feast, prophetically, they point to events which happen in a moment of time, and this one-day feast is no different. It points to that time when God will call his people Israel and revive that nation, nationally at least, and with a view to reviving them spiritually, and they'll be brought together. Now, I'm going to be a little bit unorthodox here, because the Feast of Trumpets, I think, is pretty well invariably linked with a verse in Matthew twenty four verse thirty one which says, And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of the heaven to the other. Well, that would sound very much like what we've got here. But if you examine it in its context in Matthew twenty four, you find that that appears to be immediately after the Lord returns. And what we have in the Feast of Trumpets here is something that precedes it, not by much time necessarily, but precedes it. Then there will be the Day of Atonement, and then the Feast of Tabernacles is at the Day of Atonement, and what that points to, that the Lord returns. So, to my mind, to link this with Matthew twenty four would be to present a problem of order. But, in the year of Jubilee, Jubilee, which we read about in, uh, chapter twenty five of this book, there is a sounding of a trumpet on the Day of Atonement. And that is when all men can return to their possessions. I think that rather equates to what we read in Matthew twenty four. At the moment, there are more Jews in the rest of the world than there are in Israel. Roughly the population of Israel, the Jews there, is equal to the population of Jews in the United States, and then there are other countries where there are great, um, companies of Jews. Take them in order, France, Canada, UK, Russia, Argentina, Germany, Australia, and then in many, many countries throughout the world there are Jews. So, although we see the Jew in the land, which is very interesting, we're not to suppose that this is all that God intends. At the moment, most of the Jews are out of the land. And even now, there's no reason why those that are in the land cannot be persecuted out of the land again and yet be summoned to return. Now this, in our verse twenty four, is a Sabbath. Let's notice that. Shall you have a Sabbath? Sabbath simply means rest. And so we are to realize that this is a work of God. It's not a work of man. He isn't to do any work on that day. He's to rest. And the work of restoration, the work of salvation is entirely of God, and it's God who will awaken man to his needs, and he'll awaken his people Israel from their blindness and their slumber, which, uh, we see at the moment, and then to begin to, uh, bring them back to himself and into his very presence. Verse twenty five, ye should do no servile work therein, but ye shall offer an offering made by fire unto the Lord. So there it is, just three verses for the Feast of Trumpets, very brief. There's an offering, we're not told what that offering is. For that, we need to go to Numbers twenty and verses one to ten, and we'll find it very fully described there. But the fact that the detail of the offerings is missed out from our chapter rather suggests that the main point and thrust of the chapter is prophetic and to show how God will bring his people into his presence, and he's not going to, um, labor it with all the details of the offerings. The same thing we'll find is true in the treatment of the Day of Atonement. Verse twenty seven, uh, uh twenty six: and the Lord spake unto Moses, saying, Also on the tenth day of the seventh month there shall be a Day of Atonement. It shall be a holy convocation unto you, and ye shall afflict your souls and offer an offering made by fire unto the Lord. This is looking forward to a future day. We did anticipate it when we read chapter sixteen, which treats of the Day of Atonement very fully. A day when Israel is going to be brought to repentance, national repentance, and they will s- see their Messiah come back, and they will repent when they realize that it is indeed Jesus whom they pierced. There is indeed a future for Israel, there are many that deny that, but in Luke twenty one verse twenty eight, the Lord says, and when ye see these things begin to come to pass, then look up and lift up your heads, for your redemption draweth nigh. That's Israel in the context there, Luke twenty one verse twenty eight. The next feast would be the Feast of Tabernacles, and that is also known as the Feast of Ingathering. And so it has reference to the harvest, the wheat harvest, and at the point of the Day of Atonement, the harvest would be drawing to an end. It'd be a terrible thing if the harvest were past and they were not saved. That is Jeremiah eight verse twenty. Jeremiah eight verse twenty, the harvest is past, the summer is ended, and we are not saved. And in the plan of God, he means to draw his people to himself, bring them to a state of contrition, and then bring them into rest and to live in close proximity with himself. He dwelling with them Emmanuel. In Haggai's day, uh, God spoke to Israel about the parter state of a nation. He chose to do it at the end of the harvest. He withheld that harvest, Haggai one verse ten. and he exhorts Israel in that chapter, chapter two verse one, at the end of the feast of Tabernacles. If they're not saved by then, then they are in a parlor state. In our verse twenty seven, notice the word this, also on the tenth day of this seventh month. That is referring back then to the previous feast and linking it therefore with it. And then the same expression is found in verse thirty four, the fifteenth day of this seventh month. So the three feasts are linked by virtue that they all come closely one after another in the seventh month. You might wonder, what is a holy convocation? Eleven times we get that expression in this chapter. Well, convocation just means a, a meeting, um, it's from the word called out, so they're all called together on these great national occasions of feast. This is the Day of Atonement, remember, verse twenty eight, and you should do no work in that same day, for it is a day of atonement to make an atonement for you before the Lord your God. It's absolutely to be no work that is very strongly emphasized here. This was atonement, this was attrition, this was repentance before God. Works had absolutely nothing to do with it. They would only confuse the dealings of God with man, and so it is strictly forbidden that they should do any work on the Day of Atonement. And in that day, sin is going to be removed. I'm thinking of the prophetic meaning of that day now, when the Lord returns and Israel turns to him in repentance, sin is going to be removed. Zechariah three verse nine, I will remove the iniquity of that land in one day. Romans eleven verse twenty six, there shall come out of Zion the deliverer and shall turn away ungodliness from Jacob. Then Jacob will become Israel in the truest sense. God will have removed sin from their midst. He's going to do a great work yet with Israel. And that's, of course, how it must be if God is going to tabernacle with men, sin cannot be about, uh, in his presence. Verse twenty nine: For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. So not only did God see sin as a prohibition from him, uh, being able to have communion with his people directly, not only were they to afflict themselves and show evidence of repentance, but if any were not prepared to do this, then they would be cut off. There's no way for them to be in God's presence if they're not prepared to come God's way and not prepared to repent and to afflict themselves before him. Now, all the detail of what happens on the day of Atonement, I don't need to go into again because it's been covered fully in chapter sixteen. Therefore, we don't get it all reiterated here. There's no need. Rather, it's just giving us a very broad sweep through of how God is going to bring his people ultimately into his presence. But the great emphasis here is on cessation from works. Over and over we read it in connection with the Day of Atonement, that there should not be any servile work done on that day. Hebrews ten, explaining this rather, says, for he that is entered into his rest, that is God's rest, he also has ceased from his own works as God did from his. Salvation is not of works. It is of grace, and it is by faith. Repentance is required, but works are not involved at all, the works of man. Verse thirty: And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. They were to afflict themselves, but they were not to work. How would they afflict themselves? Well, they would not be feasting, would they? They wouldn't be drinking, they wouldn't be partying. They would be solemn. They would be reflecting on their lives and their sins and their failures. And they would be thinking about the two goats, one of which would be put to death, one of which this their sins would be confessed over, and it would be sent away into the land of forgetfulness. Well, men and women can go a whole lifetime and never afflict their souls in this way, never examine themselves, never repent, but Israel were to afflict themselves this once every year at least. So it's a very solemn occasion. And then these solemnities that were being enacted in the temple were reflected in the homes. Verse thirty one: you shall do no manner of work, it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a Sabbath of rest, and ye shall afflict your souls in the ninth day of the month at even, from even unto even shall ye celebrate your Sabbath. So that is the Day of Atonement, very quickly described in this chapter. What does it point to prophetically? Well, I've already hinted at that. It's taken up in Zechariah twelve, where it speaks of the people of Israel looking at the one who is coming out of heaven back to rule on earth, and they realize for the first time that this is Jesus. They know it can only be the Messiah. They're looking out for him. They're waiting for his salvation, but they've not realized that it was Jesus, the one whom they pierced. Zechariah twelve verse ten speaks of it. And I will pour out upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications. And they shall look upon me, whom they have pierced, and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him as one that is in bitterness for his firstborn. God is going to pour out the spirit of grace and supplication upon them, and they're going to realize, and they will repent, and they're going to be changed in a day. The spirit of grace and supplication. We go to Hebrews in chapter ten verse twenty nine, we find there that the Hebrews, in rejecting Christ, had done despite unto the spirit of grace. But here we find the spirit of grace and of supplications poured upon men, and they will turn to him. I believe that there are two groups of, uh, people in Israel in that future day who will come into blessing. Now, there will be a group, of course, of unbelieving Jews. Not all Jews are going to believe, but there will be some who believe during the seven years tribulation, they will be converted. Most obviously there's one hundred and forty four thousand for a start. They will be believers, but there'll be many, many more amongst the Jews who believe that Jesus is the Messiah, and they'll recognize that their nation put to death that one on the cross, their Messiah. And they, for example, will be reading the New Testament. How do I know that? Matthew twenty four verse fifteen. Whoso readeth, let him understand. The Lord is warning a future generation there that they will see the abomination of desolation standing in the temple, then they're not to go back into their house if they're on their rooftop, they've got to flee to the mountains. Whoso readeth, let him understand. And there will be believing Jews who have come to the conclusion that Jesus is the Messiah. But there will be others, and they are the ones that are going to look on him and they pierce, and they'll be amazed and repent in a day and be changed. They, we can be confident, will have refused the mark of the beast. So we could call them God-fearing, not godly, that wouldn't be the right description. God-fearing, they would know that it'd be wrong to have that mark. However, they hadn't concluded that the one that was put to death was their Messiah. So when they see him, it's going to be an amazement to them. And as a result of their turning, then that scripture will come true in Isaiah sixty six verse eight, then shall a nation be born at once. They're going to be born again in that instant. Paul, the apostle, he talks about being born as one out of due time, and I think, and now he's speaking of his conversion, he's saying that with reference to his nation. He's like an example of the conversion of these Jews that we're thinking about here, except that he has come to that realization ahead of them. He, you might say, was a God-fearing man, and um, but he hadn't realized, for whatever reason, that Jesus was the Messiah. What an about turn he had, what an amazing instant transformation he had when he came into Damascus. So it's going to be for these Jews. Another clear picture of this is seen in Joseph and his brethren, and he has all the men put out. He's there with his brothers, and to them he's an Egyptian. He he he's a the second in command in Egypt and a great lord, and he says to them, I am Joseph, your brother, and they had meant to kill him. In the end, they gave him over to the Gentiles, all very, uh, reminiscent of what they did, of course, to the Lord. And now he turns out to be their savior, and that there's weeping and embracing, and that is a beautiful picture of how it will be when the Lord comes back to these Jews that have just never made that connection, yet they've kept themselves from following the, the beast and receiving his mark. And that nation will be born in a day. It's called here Sabbath of Sabbaths, that is a rest of rests. So there's a great emphasis here on rest. And all the way through the feasts, we find Sabbaths. It proceeds with a Sabbath, the normal weekly Sabbath, which in itself is a feast, because God's ultimate plan is to bring his people into rest. Then there's a new subsection, verse thirty three. And the Lord spake unto Moses, saying, Speak unto the children of Israel, saying, The fifteenth day of the seventh month shall be the feast of tabernacles for seven days unto the Lord. I've shown how the Day of Atonement can be seen in Zechariah. For your interest, there are other feasts found there. We can find the Feast of Trumpets in Zechariah chapter 10, verse six to ten. It's also in nine, verse fourteen. The Day of Atonement is Zechariah twelve, verses ten to fourteen. and the Feast of Tabernacles is referred to in Zechariah fourteen. verse sixteen to nineteen. The fact that we have in this list of feasts the Feast of Trumpets and the Day of Atonement showed how God anticipated that Israel would backslide, they would go the way they have today, and yet showed that he always had a plan for their recovery, bringing them to repentance. When the Lord came here on earth, it was the time of their visitation, but they didn't know it. He wept over Jerusalem, and they rejected him. And so, in the plan of God, there are these last three feasts to bring Israel ultimately into blessing. In verse thirty five, on the first day shall be an holy convocation, you shall do no servile work therein. Servile or laboring work. Feasts of tabernacles are about rest, not about work. They're going to be brought into God's rest. In verse thirty six, seven days ye shall offer an offering made by fire unto the Lord. On the eighth day shall be a holy convocation unto you, and ye shall offer an offering made by fire unto the Lord. It is a solemn assembly, and ye shall do no servile work therein. Once again, we have, uh, the temple sphere and the domestic sphere. The temple sphere is brought out verses thirty four to thirty eight, the domestic sphere thirty nine to forty three. They would make these booths out of branches, out of branches from trees, and they would, the family would congregate into these different booths. They could be built on the roofs of their houses, we find from Nehemiah eight. They could be built in the streets, they could be built in the outer court of the temple, but there were these booths with all these, uh, branches, maybe still with leaves on them overhead. They still do it now, of course, to celebrate this feast. They haven't got the temple. Verse thirty seven: these are the feasts of the Lord, which ye shall proclaim to be holy convocations, to an offer, to offer an offering made by fire unto the Lord, a burnt offering, a meat offering, a sacrifice and drink offerings, everything upon his day, beside the Sabbaths of the Lord, and beside your gifts, and beside all your vows, and beside all your free will offerings, which you shall give unto the Lord. Also, in the fifteenth day of the seventh month, when you've gathered in the fruit of the land, you shall keep a feast unto the Lord seven days. On the first day it shall be a Sabbath, and on the eighth day shall be a Sabbath. So as you see, rest marks the commencement and the end of this. The harvest is over. It hopefully will be successful harvest, and in picture, all Israel will be gathered into the Gana for blessing. Uh, the king will be in the land. Angels will facilitate the return of the Jews from different parts of the world to populate the land of Israel and to dwell there in peace. This is anticipated in, in a picture, really, in one Kings, where Solomon is reigning. Solomon, the name means peace. He's, he's there. The, the land has got peace and rest at last, and the temple has just been built. The ark is there, signifying the Lord's presence, and it says in one Kings four verse twenty five that every man dwells safely under his vine and his fig tree. That is just a little picture of this future day, which will be true in the millennium, when Christ reigns here. John seven mentions the Feast of Tabernacles. There we see the, the Lord coming secretly up to Jerusalem, uh, to the temple. And then we get mention of the eighth day. The eighth day, verse thirty nine, says, the eighth day shall be a Sabbath. Th- this is a special day, the, the last day of the feast. It probably points on beyond the, the millennial reign of Christ onto the eternal state when things are settled, eight being the number of a new beginning, and that's when, according to Revelation, the tabernacle of God will be with men. He'll be able to dwell here because conditions on the earth will be holy throughout. The Jews had a ritual of drawing water from the pool of Siloam on the eighth day of the Feast of Tabernacles, and that was to remind them, apparently, of the water that gushed out of the rock when they're in the wilderness. Well, in John seven verse thirty seven, the Lord cries out on that eighth day, which is called there the last day, the great day of the feast. He manifests himself to the people, and he says, if any man thirst, let him come unto me and drink. He that believeth on me, as the scripture has said, out of his belly shall flow rivers of living water. But this he spoke of the Spirit, which they that believe on him should receive. Verse fourteen, he shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and the willows of the brook, and you shall rejoice before the Lord your God seven days. So they make these booths up in which they dwell. They used to dwell in booths when they went through the wilderness. Now they're dwelling in booths on the, the, at the feast of the Tabernacles, and that looks forward to the millennium when they will be in peace. The booths would speak of shelter and protection and of sustenance, of national well-being, of being established. And as they would sit there in these booths, no doubt sharing a meal, they would look up and they would see these branches, and not just any branches, but branches of different trees, which are specified here. And they would see around them, above them and to the side of them, they would see that which spoke of their history and the dealings of God with them through the ages. For example, some of the branches were to be goodly. They would speak of the good times for Israel, times when things were going well, such as in the days of Solomon, when they enjoyed some peace for a while. And there were palm trees, times of victory and... times when they defeated their enemies in their battles. It would remind them of Elim. Remember they came to that place in Elim, Exodus fifteen speaks of it, where there were seventy palm trees and twelve wells. They'd not long been in the wilderness, and what a refreshment that was for them in that journey. It wasn't all trial, there were refreshments. We thank God for Elims. Then they came to Jericho, it's called the city of palm trees in two Chronicles twenty eight verse fifteen, and how they took that place by faith. As they looked at these trees, it could remind them of events in their history, and there would be a lot to reminisce on and to to talk about. Palm trees are also spoken in scripture as speaking of that which is flourishing and prosperous and upright. And when the Lord came into Jerusalem, they took palm trees and they, they laid the branches, uh, before him. The idea of victory or prevailing may well be the sense of palms in Revelation seven verse nine, Not to do with Israel particularly, but there's a great multitude of all nations in heaven, and they're worshiping, and they have palms in their hands, and they came out of the Great Tribulation. And again, in Ezekiel's temple, there'll be the entrances with their uh three porches on one side and three on the other, and in between each porch would be a post, a very thick wall, and there'll be ornamenting that a palm tree. I imagine its trunk would go up, and then in the vault overhead would be the leaves of the palm tree, and that would be a sense of triumph as they would go in there to worship the Lord, a sense of victory. As they went through those entrances into Ezekiel's temple, which, by the way, I believe to be a temple which will be here on Earth in the millennium, and there are good proofs of that too, but there's not time tonight to go into that subject. Then there were thick trees. Thickness would speak of strength, to be times when their enemies held them in dread, and they, they would not, uh, dare attack them. They held them in fear. I suggest, these are only suggestions, as the willow trees must remind us of Psalm one thirty seven verse two. They were in captivity, the willow trees. There's something sad and yet beautiful about a willow tree, isn't there? And they're by the waters, generally, and uh, the captive Jews were asked to sing the song of their native land, song of Jerusalem, but they said, how can we when we're in a strange land? And they hung their harps upon the willows. And in Nehemiah uh eight verse fifteen, there are other trees brought in, in the instructions there to make the booth, so I'll just mention those for the sake of completeness. We get the olive and the pine and the myrtle. The olive, the word for olive in the Hebrew comes from illuminating, uh, oil. It's the oil, the testimony the olive speaks of. And so it'd be times when Israel was a testimony, or should be a testimony. Uh, Jeremiah eleven verse sixteen speaks of Israel being as an olive tree, and that it is fair and of goodly fruit. Uh, Zechariah four verse three there were the two olive trees in the vision, and they were supplying oil for the lamps. They would speak, I believe, of Haggai and Zechariah and their twin ministry, which are there to encourage Israel and to keep them going and to keep the testimony going, the olive tree. Then there is the pine, which is a little difficult to pinpoint exactly what tree is meant there from the word pine. It's a compound of two words, et, which means tree, and sheman, which means grease. Some think that also to be an olive tree, but a wild olive tree, and in that case, if it be true, that could well speak of the current time when, according to Romans eleven, that olive tree of Israel has been cut down to the stock, and then a wild olive tree grafted in, and that will be only for so long until the branches, uh, start boasting, and then that tree will be cut off, and the original olive will be reinstated. And then finally, in those three extra trees that are introduced to us in Nehemiah is the myrtle tree, hadak in the Hebrew. That would remind them as they looked at those branches of Zechariah one, and there were the four horsemen among the myrtle trees in the vision, and this was the prelude to Israel being brought out of captivity. It marked the end of the three score and ten years of their captivity in Babylon, the myrtle tree. And again, Hadak, the female version of Hadak is Hadassa, which you will know was the Hebrew name of Esther. Esther was her, her Medo-Persian name. Israel were captive in Medo-Persia. They were in grave danger. Their lives could have been extinguished, but for a word from Esther or Hadassa to the king, and then a great victory was won on behalf of God's, um, people, the Jews. Hadassah, myrtle. Verse forty one: And ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute forever in your generations. You shall celebrate it in the seventh month. So again, we find this is a seven-day feast, not a f- one-day feast, it's a seven-day feast, and consistently with all the other seven-day feasts, it points forward to a period in time rather than a point in time. And as I say, it will be that time which we call the millennial kingdom of Christ, when he'll be reigning here for a thousand years, then his people Israel will know peace. And we find at the end of this, as we've, we've noted, that it, there's a Sabbath. And so we can see all the way through Leviticus twenty three, God is working to bring his people into rest before him. Strangely, this feast was neglected for a long time, the Feast of Tabernacles. In fact, it was neglected from the days of Joshua up to the time of Nehemiah. And then they realized this was, uh, something that where they were remiss, and they kept the feast. And it was a time of very great joy. What a contrast that was with the Day of Atonement, which had preceded. Very solemn then, and uh, a time of, of sorrow and of repentance and attrition. But the Feast of Tabernacles had altogether a different flavor. The f- the harvest had been brought in, God had blessed, he brought his people in to rest, and there they were. They had these tabernacles. It was to remind them that they had been brought through the wilderness. When they dwelt in tabernacles, the feast of Passover would remind them they were brought out of Egypt. That's the first feast. The last feast, the feast of tabernacles, would remind them they were brought through the wilderness, and it depended utterly on God. And it was he who started something with them. He brought them right the way through, and he's brought them ultimately into rest in the land. All is it, all their enemies subdued. There's no question of them ever arising again and ever threatening them. God had deal- dealt with all that. They were in rest before him. There was a history written above it, uh, but around them, and there was a reflect on that which was past, and to think of all the way the Lord has led them. Nations will have to observe that feast in the thousand-year reign of Christ. Zechariah tells us they will send up a representative to that feast. That's one of the two feasts that are maintained through the, the millennium. Israel at rest, and they're dwelling with God. God is dwelling with them, Emmanuel, God with us, and they are in peace. So we see beautifully set out in the seven feasts in Leviticus twenty three the way God would bring his people into ultimate blessing.